A treatise of the consecration of the Sonne of God to his everlasting priesthood And the accomplishment of it by his glorious resurrection and ascention. Being the ninth book of commentaries upon the Apostles Creed. Continued by Thomas Iackson Doctor in Divinity, chaplaine in ordinary to his Maiesty, and president of C.C.C. in Oxford.

A TREATISE OF THE CONSECRATION of the Sonne of God to his ever∣lasting PRIESTHOOD. And THE ACCOMPLISHMENT OF it by his Glorious Resurre∣ction and Ascension:

1. WANT sometimes of skill, some∣times of industry, oftentimes of both, to sound the mysteries, or dis∣cusse the generall maximes contai∣ned in sacred Scriptures aright, hath been one speciall occasion, as of breeding, so of nur∣sing and continuing endlesse quarrels amongst the chiefe professors of peace, Students I meane or Gra∣duates in Theologie. Now for composing the most or greatest Controversies which for these late years have disturbed the peace of Christs Church militant here on earth, no maxime in the whole Book of God, which is the only Fundamentall and compleat rule

of faith and manners, is or can be of greater or bet∣ter use than that of our Apostle, Heb. 5. 9. And being made perfect he became the Author of everlasting sal∣vation to all that obey him, being called a Priest &c. The discussion whereof in a fuller measure, and (as I hope) in a more distinct manner, then I have found it discussed by others, is the maine end or scope of these present undertakings. The maxime it selfe though briefe is the true scale or diametrall line or rule, without whose knowledge or distinct survey first taken, neither the full distance or disproportion, nor the parallel approaches, or symmetrall vicini∣ties, which many different opinions yet still in de∣bate respectively hold or beare unto the infallible doctrine of salvation and life, will ever be fully dis∣covered, much lesse clearly determined.

Besides this great and generall use, if we could hit the punctuall meaning of this place, or take a true value of the very first word in this text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wee might with more facilitie cleare that obscure and difficult place. Heb. 11. 40. and informe our selves, First what better thing it was, which God had pro∣vided for the faithfull in later ages, in respect of for∣mer; and secondly, what the Apostle there means by being made perfect. For in this being made perfect consisteth the betterhood of the faithfulls estate in that time, in respect of Abrahams, the Patriarchs, and the Prophets.

SECT. 1. Of Consecration, and of the Qualifications of those that were to be consecrated high Priests.

CHAP. 1. Of the true value or signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or of being made perfect.

WHatsoever good thing or perfection it was which the Apostles, or Disciples of our Lord did obtaine in this life, over and above all that which the Patriarchs in their Pilgrimages here on earth did attaine un∣to, this was wholly from the perfection here mentioned in my Text. Neither the Patriarchs nor Apostles were made perfect untill the Sonne of God

was made perfect. Their best perfection is but an ef∣fct, or branch of his perfection, or of his being made perfect. That the Patriarchs and Apostles should be made perfect, is not a thing strange, because they were but men, and therefore subject to many imper∣fections: but that the Sonne of God who is perfecti∣on it selfe should be made perfect, this may seeme more then strange, a thing impossible; and wee were bound to admit a solecisme in the Apostles expressiō, if wee were to weigh it only according to the gram∣maticall signification of the Originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word for word is neither more nor lesse then to be made perfect.

2 But many words there are in all the learned tongues, whose prime signification every ordinary Grammar Scholar may know whil'st hee reades them onely in Historians or Rhetoricians. And yet the best Grammarian living (so he be no more then a Grāmarian) may be altogether ignorant of their true meaning o•• importance, whilest they are used in le∣gall or solemne Instruments, or as termes of some speciall art or faculty. Every schooleboy knowes the ordinary signification of Possum whilest he reads it in his Grammar rules, or in such Authors as he is acquainted with: and yet his master (how good a Grammarian soever) unlesse hee bee a Philosopher withall, shall hardly be able to render the true notion or expression of Potentia in naturall Philosophy: And a naturall Philosopher may bee sometimes as sarre to seeke in the use of the same word Potentia or Potestas in the faculty of the Civill Law. Lastly, he that hath his senses exercised in all these Faculties or

Sciences mentioned, would be a meer stranger to the notion of the same word in the Mathematicks: as unable to expresse what Posse or Aequiposse imports in the Science of Geometry, as a meer rustick is to understand the terms of Law. Such a word or terme is this first word in my text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For it is more then a word of art, verbum Jolenne, used by the LXX. Interpreters to expresse the legall and formall conse∣cration of Aaron his sonnes and their successors to their Priestly function. And in this sense it is to be taken in this place, and is so rendred in our former English, [And being consecrated he was made the Au∣thor of salvation.] And so is the very same word rendred by our later English. Heb. 7. and the last. [The word of the oath which was since the law maketh the Son Priest,] who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consecrated for ever∣more.] The Authours of both Translations, (if so it had pleased them) might have given better content and satisfaction to their readers, if they had con∣stantly so expressed the same word with it's allies in most places of this Epistle. That in this place the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports as much as we have said, that is, the formall and solemne consecration of the Son of God unto his everlasting Priesthood, needes no farther proofe or declaration, then the matter or sub∣ject of his discourse from the 14^th v. of the 4^th Chap. unto the 11. v. of this 5. Now the onely sub∣ject of his discourse aswell in these places now cited, as through the whole 7. Chap. is the Consecration of the Sonne of God to his everlasting Priesthood: and the super-excellency of the Priesthood, aswell as of the Cōsecration to it, in respect of legall Priesthoods or consecrations.

3. This is the profoundest mystery in Divinity, or rather the main foundation of all Evangelicall mysteries treated off by our Apostle unto the end of this Epistle. But this profound mystery it selfe hath the same hap which other deepe foundations have, that is, to be least seen or sought into by such as are otherwise exact surveyors of superstructures or buil∣dings raised above ground.

The summe of my present search or survey after this great mistery is this; How the everlasting Priest∣hood of the Sonne of God, and his consecration to it were prefigured, foreshadowed, or foretold either in the law or before the law!

Of the eternity of this our high Priests person, (that is the person of the Sonne of God) Melchi∣zedech long before the law, was the most illustrious type or picture. So was his order, or Sacerdotall fun∣ction, the most exact shadow of the Sonne of Gods everlasting Priesthood.

Of the qualification of the Sonne of God for this everlasting Priesthood, and of the manner of his Consecration to it, Aaron and other legall Priests his lawfull Successors, and the legall rites or man∣ner of their Consecration, were the most lively pi∣ctures.

First of the parallel betweene Aaron and his Suc∣cessors lawfully ordained, and the high Priest of our soules, for their qualifications required by the Law of God, and by the Law of nature.

Secondly of the parallel betweene Melchisedech and the Sonne of God, aswell for their persons, as for sacerdotall functions or exercises of them.

The parallel betweene Aaron and other Priests of the Law, and the Sonne of God, for their qualifica∣tion to their different Priesthoods, is (as was but now intimated) the subject of our Apostles dis∣course from the beginning of the fifth Chapter un∣to the tenth verse. Wee are then in the first place to search out the true sense and meaning of our Apo∣stle, by tracing his steps from the first verse unto the ninth verse. Secondly, to shew in what sense the Son of God, by his Consecration became the Author of everlasting salvation to all that obey him, and to them only. For so our Apostle saith, being consecra∣ted he became the Author or cause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of everlasting salvation to all that obey him.

CHAP. 2. Of the Separation of the high Priest from men, and of the compassionate temper which was the speciall Qua∣lification of every high Priest. Heb, 5. v. 2.

EVery high Priest is taken from among men, so that every high Priest must be a man so separate or set apart from ordinary men for offering gifts or sacrifices unto God, as that which wee call consecrated, or hallowed ground, is from common soile or places of secular use or commerce. But albeit the Priests of the Law were by Consecration separated from ordinary men: yet could they not be separated from their owne sinnes, so long as they carried this body of death about them. But such an high Priest (saith our

Apostle Chap. 7. v. 27. it behoved us to have, as is harmelesse, holy, and separated from sinners. Hee was so separated from sinners, that hee could take no in∣fection from them or their sinnes, whilst hee lived and conversed amongst them. Another special Qua∣lification, required in such as were appointed to the legall Priesthood, we have verse the second of this fi••ft Chapter: And that was, to be able sufficiently to have compassion on them that were ignorant and out of the way; and for this reason, though God be not the Author of sinne in any, yet he made an e∣speciall use of the sinnes whereunto legall Priests were subject; to teach them thereby▪ to be compas∣sionate towards others: more compassionate then they would or could have beene, if they had not beene conscious of their owne infirmites, and grie∣vous offences against God; for which they were to offer sacrifices, aswell as for the sinnes of the people. And the more deepely they were touched with the consciousnesse of their owne sinnes, or with Gods displeasure which they had incurred by them; the more devoutly they prayed for the people, the more diligent and carefull they were in their office of At∣tonement for them. Every godly or considerate high Priest did in every respect for the people, as they de∣sired God should doe for them.

2 This compassionate temper in every high Priest or chiefe spirituall Governour required by the Law of God, is so agreeable to the common notions of the law of nature, that the consonancy betwixt them did (if not first occasion) yet strengthen the worlds opinion of Peter's supremacy over Christs Catho∣lique

Church. A memorable instance to this pur∣pose we have recorded by a late ingenious writer of the life and facts of Matthias Corvinus King of Hun∣garie, into whose presence an ambitious School-man had long desir'd to be admitted; who because hee had learned to play fast and loose with Aquinas or Scotus distinctions, presumed hee was able to dis∣solve any knot in Divinitie, and desired nothing more then to play his prizes before that witty King: Being after long importunate suite admitted into his presence, the first probleme the generous King pro∣posed unto him was this; [Seeing S. Peter had thrice denied his Lord and Master, whereas S. Iohn who had never offended him, was never tainted with any crime, but continued still the Disciple whom hee lo∣ved; What was the reason why our Saviour Christ should make S. Peter head of his Church rather then S. Iohn] * 1.1 The Iugler perceiving that he had brought the wrong boxe with him, requested the King not to meddle with Gods secrets, but to propose some o∣ther controversed Question to him: upon the issue the King resolved him that this was none of Gods se∣crets, alleaging the Authoritie of S. Hierome as an in∣troduction

to his owne collections, and this reason withall, That if our Saviour had made S. Iohn head of the Church, hee would have beene more severe and rigorous then those, or other corrupt times would suffer; as being not conscious to himself of any grosie enormitie. The same reason had been avouched long before by Eulogius, but censur'd by * 1.2 Photius as re∣lishing more of plausible fancy, then of sound judg∣ment. Yet in this fancy there was a spice of truth and reason; * for S. Peter became more powerfull in preaching the Gospell to his Bretheren the Iewes, then any of Christs other Apostles, because he sym∣pathized better with them, and was (no question) more compassionate and kinde unto them, then a∣ny of the other Apostles were or could have been.

3 But in offering gifts and sacrifices out of true compassion towards his people, in making Interces∣sion and Attonement for them, our high Priest did and doth farre exceed all legall Priests, all other infe∣rious spirituall Governours. In all things (saith our Apostle) it became him to be made like unto his Bre∣thren, that hee might be a mercifull and a faithfull high Priest in things concerning God, that hee might make reconciliation for the sinnes of his people. For in that he suffered and was tempted, hee is able to succour them that are tempted. Heb. 2. 17. All his sufferings and temptations were requisite for his Qualification* 1.3 to his Priestly function, which was to be mercifull and compassionate towards sinners: more compas∣sionate towards all sorts of sinners, then any one sinner could be either towards himselfe or others; Because he had more full and deeper experience of

the wages due to sinne, than any sinners in this life can have. Hence saith our Apostle in the words im∣mediately preceding to these now in handling, Though he were the Sonne yet learned he obedience by the things which he suffered. As he was the Sonne of God he knew all things, could learne nothing; yet as the sonne of man, or as man design'd for our high Priest, he had a sensible experience of the paines and punishments due to sinne, and of the unknowne ter∣rours of the second death, which as he was God hee could not have, and which as man, unlesse hee had beene the Sonne of God withall, he could not have borne. The obedience which he learned by suffering (as was observed before) was passive not active. And his unspeakable patience (even while hee suffered these grievous and unknowne paines and terrours) is mentioned by our Apostle as a part of his Qualifi∣cation. v. 7. In the daies of his flesh he offered up praiers and supplications by strong cryes and teares unto him that was able to save him from death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

CHAP. 3. What were those strong cryes which the Sonnne of God did utter in the dayes of his flesh, how farre his pray∣ers were heard, and from what death and danger he was delivered. Heb. 5. v. 7.

MAldonate with some other good Interpre∣ters referre these strong cryes or loud ex∣clamations unto that strong cry upon the crosse, my God my God why hast thou for sa∣ken me? But thus they teach (with due respect unto

their worth and learning I speake it,) very imperti∣nently and inconsiderately. For first, that ejaculation of our Saviour upon the Crosse, though uttered with a loud voice or cry, beares rather the chara∣cter of a complaint or expostulation, then of a hum∣ble Prayer or supplication, (if we take it in the literall sense) as if it had been extorted from the extremitie of paine which he then suffered. The truth is, it was neither a Praier nor complaint, but meratessera, a sig∣nall or watch-word to his Auditours or Spectatours to rally their tumultuous disordered thoughts. And if they had taken their former indignities done unto him on the Crosse, and his admirable patience in suffering them without murmure or complaint, into serious consideration, they might have diseerned that this was the man or promised Messias, whose sufferings the Psalmist did describe, and by his owne sufferings in part represent. For our Saviour uttered not these words of the 22 Psalme untill all the other passages in the same Psalme were ocularly exempli∣fied and fulfilled in him.

2 Secondly, we never read, nor have we any oc∣casion to suspect, but reasons pregnant to deny that our Saviour did ever deprecate the death of the Crosse; or could be daunted with any indignities which the Iews could doe unto him, either by word or fact: either by themselves or their Associates. And for this reason (as hath been observed before,) when* 1.4 Peter had advised him to be good to himselfe, not to expose his person to the malice of the Iewes, hee was dismissed with this severe check, Get thee behind me Satan, for thou art an offence unto me &c. Now Pe∣ter

had been the more provident of the two, if his Master had uttered the former words either by way of Prayer or complaint. Againe if our Saviour had beene at any time daunted with the death of the Crosse, or had prayed for deliverance from this death, or any paines that did accompany it, his prai∣ers or supplications had not beene heard by him, who was able to save him from death; seeing from this death, he did not save him, but suffered or rather required him to tast of it to the full for all men. But it is evident that these strong cryes and exclamations uttered with teares mentioned by our Apostle Chap. 5. 7. were heard to the full. For so it is said, He was heard in that which he feared. So both our English translations read it: The later with this variation in the margine, Hee was heard for his pietie. Neither expression is altogether untrue••; yet neither of them full; or both put together not much ad appositū, litle pertinent to our Apostles intent or meaning. How then are they to be amended? By a more full expli∣cation of the severall acceptions of the words in the originall.

3 This latter word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred by feare, or piety, imports in its prime or proper signification as much as a wary or cautelous feare. And (if good In∣terpreters doe not faile us,) it is alway taken in the better sense, that is (as we say) for a filiall or pious, not for a base or servile feare. Whence seeing he on∣ly is pious or godly, who is wary or circumspect not to offend God, nor to wound his owne consci∣ence, the same word in the secondary or consequen∣tiall sense doth signifie piety, or godlinesse. But whe∣ther

in one or both of these two compatible senses we take this word in this place, the construction which either the vulgar Latine or our English makes of the whole originall clause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exanditus est ob reverentiam, hee was heard in that he feared, or for his piety or reverence, will be very harsh. For the Greeke proposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot by a∣nalogy either to the Greeke or Hebrew be rendred by the Latine ob or propter; or as our English doth in or for; or in that he feared or for his pietie, or reve∣rent feare. We are therefore to consider a twofold Hebraisme in this passage. The one in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the other in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a generall rule in the Hebrew Dialect, that not only Partici∣ples but Noune Substanstives, or abstract formes are aswell passive as active. According to this analogy unto the Hebrew, the word Hope aswell in the Greek as in the Latine, and many other like, are sometimes to be construed actively, sometimes passively. Spes quâ speramus & spes quae speratur. And so likewise promissio qua Deus promittit & promissio quae promit∣titur. This is the promise which he hath promised, even eternall life. And so is the word, feare, whether wee take it in the worse or better sense, as for a naturall or servile fear, or for a pious and religious fear, there is timor quo timemus a feare by which we seeke to es∣chew evill, and timor qui timetur which is no other then the evill feared. Now the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must in this place of necessitie be taken in the passive signifi∣cation, not in the active, that is, for the evil which our Saviour so much or so piously feared. Againe in as∣much as God alwaies delivered them from danger

or dread, whose prayers he heares, hence it is that to be exauditus, truly heard of God in prayers and supplications, is as much as to be delivered from the dread or danger which we pray against. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in true English all one, as if he had said, And he was delivered from that which he so piously or mightily feared.

4 The Apostles words containe a full expres∣sion of the Psalmists speech, or rather a record of the fulfilling of his prophecy. Psalm. 22. 21. Save me from the Lyons mouth, for thou hast heard, that is, thou hast delivered me from the hornes of the Vnicorne. God had delivered his Sonne (whose part in all his sufferings this Psalmist did respectively act, or re∣present) from the first temptation in the wildernesse; and now he prayes he would deliver him from this farre greater temptation in the Garden, (when the whole hoast of darknesse had inviron'd him) with strong cryes and teares, Father if it be' possible let this Cup passe from me! And so S. Luke instructs us, He was heard and delivered from that houre of temp∣tation which hee did so much dread. For in the se∣cond pang of that bitter agony an Angell was sent to comfort him, and within the space of an ordinary houre this Cup which was ten thousand times more bitter then the death of the Crosse, or any paines which he suffered upon it, was ••ttely removed from him. And after this houre was ended wee doe not read, nor is there any circumstance in holy writ to enduce so much as a conjecture that he stood in fear of any evill that could befall him by the Iewes or Roman Souldiers, but most patiently (as our Apo∣stle

speaks) endured the Crosse and despised the shame. Of what kind soever the paines which hee suffered in the Garden were (a point in the former Book dis∣cussed at large) the suffering of them was neither necessary, or requisite, for making satisfaction to God the Father for the sinnes of the world. For such satisfaction was abundantly made by the meere death of the Crosse. Yet were these his unknowne, or unexperienced sufferings in the Garden, either necessary, or most expedient for his Qualification and Consecration to his everlasting Priesthood, that he might be a mercifull and faithfull high Priest a∣ble to compassionate and succour all such as are in any kind tempted. Briefly, seeing one speciall part of his Priesthood is to make intercession and sup∣plication for us in all our distresses, it was in the wisdome of God expedient that he should haue just occasion to offer up prayers and supplications with strong cryes for himselfe. And in asmuch as these his supplications were heard of his Father, we have assurance that he will not cease to make intercession for us, untill God grant us deliverance from temp∣tations, so we pray unto him in such feare and reve∣rence as he in his agony did unto his Father. He will in this case doe for us as he desired his Father to doe for him.

5 It seemeth the Consecration of legall high Priests, so long as they accurately observed the rites and manner prescribed by Moses, did one way or other cost them so deare that no man which duly weighed the charge laid upon them would be very ambitious of the office. Hence saith our Apostle,

Heb. 5. 4. No man taketh this honour unto himselfe but he that is called of God as Aaron was: So likewise Christ tooke not to himself this honour to be made an high Priest, but he that said unto him, Thou art my sonne, this day have I begotten thee, put this charge or honour upon him; against his will questionlesse, as man, albeit hee most obediently submitted him∣selfe to his Fathers will, because hee had taken the forme of a Servant upon him. His Consecration we may safely avouch cost him dearer then the Conse∣cration of all the legall Priests that had been before him; or of all the Christian Bishops, or Prelates which have lived since did or doth them, whether severally or joyntly. Never did any man utter those words so truly and sincerely, Episcopari nolo, as hee did, or pray so earnestly, that the charge of his Con∣secration might be mitigated whilst hee was in his a∣gony. But how deare soever his Consecration cost him, the costs and charges of it though altogether unknown to us, were recompenced by the purchase which he gained by it: For, as it followeth, being thus consecrated, he became the Author of everla∣sting salvation to all that obey him, and their salva∣tion was and is as pleasant to him; as his sufferings whereby he was consecrated, were for the present distastfull.

CHAP. 4. The Consecration of the Sonne of God was not finisht immediately after his Agony in the Garden, nor was he then or at the time of his sufferings upon the Crosse, an actuall, or compleat high Priest after the Order of Melchisedech.

BVt was his Consecration finished imme∣diately after hee had beene anointed with his owne blood in the Garden, or assoone as his prayers and supplications which hee offered up with strong cryes and teares were heard? No; whatsoever else was required for his Qualification, there could be no true and perfect Consecration to his Priesthood without a Sacrifice, without a bloody Sacrifice. This was one principall part of Aarons Consecration to his legall Priest∣hood, and so of his Successors. But here the Iew, who is for the most part lesse learned then perverse

and captious, will in this particular shrewdly ob∣ject, if not thus insult over the negligence of many Christian teachers: When your crucified God was convented by the high Priests and Elders, when he was arraign'd before Pontius Pilate; when he was sentenced to the death of the Crosse, tell us plainly whether in any of these points of time mentioned, he were truly a Priest, or no Priest? If no Priest at all,

what had hee to doe to offer any Sacrifice, especially a bloody one? For this was a service so peculiar to the legall Priests which were

the sonnes of Aaron, that it was sacriledge for the sonnes of David, For the greatest Kings of Iudah to attempt it. If you will say then he was a Priest, you must acknowledge him either to have beene a Priest after the order of Melchisedech, or after the order of Aaron: If you say hee was a Priest after the order of Aaron, you plainly contradict this Apostle whom you acknowledge to be the great Teacher of you Gentiles; for he saith Chap. 7. v. 14. of this Epistle, It is evident that our Lord sprang out of Iudah, con∣cerning which Tribe Moses spake nothing concer∣ning the Priesthood. And againe Chap. 8. v. 4. hee saith▪ Hee were not a Priest if hee were earth, seeing there are Priests which according to the Law offer gifts. Now if he could be no Priest were he now on earth, then certainly he could be no Priest after the order of Aaron, nor did he offer any legall, or bloo∣dy sacrifice whilst he lived (as sometimes he did) here on earth.

2 Was he then whilst hee lived here on earth, a Priest after the order of Melchisedech, and by this title authorized to offer sacrifice? This I presume you dare not avouch. For Melchisedech was a Priest according to endlesse life; his Priesthood was an im∣mortall everlasting Priesthood. Now although e∣very man be not an high Priest, yet every high Priest must be a man, and a man taken from amongst ordi∣nary men, to offer gifts and sacrifices for sinne. The Priesthood is an accident; the humanitie or man∣hood is the subject or substance which supports it. Dare you then say that a mortall man whilst he was such, could possibly be an everlasting Priest, or a

Priest according to an endlesse life, when he was to dye a miserable and ignominious death the very same day? Durum esset hoc affirmare! This indeed is a hard saying, a point of Doctrine whose intimation did cause the Iews, such as were in part our Saviours Disciples, or very inclinable to his service, to que∣stion the truth of his calling and of his sayings, Iohn 12. v. 32. &c. And I, if I were lift up from the earth will draw all men unto me. Now this he said (saith S. Iohn) signifying what death he should dye, to wit, the death of the Crosse. And so his Auditors con∣ceived his meaning; and for this reason the people answered him, We have heard out of the Law, that the Christ abideth for ever, and how sayest thou the sonne of man must be lift up? Who is that son of man? v. 34. This people at that time had a cleare prenotion, or received opinion that their promised Messias, or the Christ should be a Priest after the order of Melchise∣dech, that is, a Priest to endure for ever; for the Lord had confirmed thus much by oath. Psalme 110. And out of this common prenotion, whether first con∣ceived out of that place of David, The Lord hath sworne and will not repent, thou art a Priest for ever after the order of Melchisedech; or from some other Scripture, the people in the fore-cited place, questio∣ned whether it were possible hee should be the Christ, seeing by his owne confession he was short∣ly after to dye the death of the Crosse.

3 These objections I confesse could hardly be answered, if wee should grant what many moderne Divines out of incogitancy have taught, or taken u∣pon trust without further examination, to wit, that

the eternall Sonne of God our Lord and Saviour was an high Priest from eternitie, or an high Priest from his birth as man, or from his Baptisme when hee was anointed by the holy Ghost unto his Pro∣pheticall function, or whilst he was upon the Crosse. But not granting this, (as wee have no reason to admit any branch of it,) the answer to the former objection is clear and easie: Betwixt a Priest compleat, or actually consecrated, and no Priest at all, datur medium participationis; there is a meane

or third estate or condition, to wit, a Priest in fie∣ri, though not in facto, or a Priest inter consecran∣dum, that is, in the interims of his Consecration before hee be actually and compleatly consecra∣ted.

Such a man, or rather such a Priest was Aaron during the first sixe or seven dayes of his Consecra∣tion, yet dare no Iew avouch that after the first or second day of his separation from common men, he was no more then an ordinary man, no Priest at all; nor that on the seaventh day he was a Priest a∣ctually consecrated, but as yet in his Consecration. He was not till the eight day qualified to offer up Sacrifices unto God, but had peculiar Sacrifices offered for his Consecration by Moses.

4 Briefly then, the Sacrifice of the Sonne of God upon the Crosse, whether we consider it as of fered by himselfe, or by his Father, (as it is some∣times said in Scripture to be offered by both,) was the absolute accomplishment of all legall Sacrifices or services Aaronicall. And yet but an intermediate (though an especiall) part of his Consecration to the Priesthood after the order of Melchisedech, not

the ultimum esse or accomplishment of it. It was not terminated till the day of his Resurrection from the dead. But of this argument more at large Sect. 5. in the Article of the Resurrection of the Son of God. That this eternall Son of God was not actually con∣secrated or made an high Priest, untill his Resurre∣ction from the dead, our Apostle in the fift verse of this Chapter before cited to another purpose, fully instructs us. Christ tooke not to himselfe this ho∣nour to be made the high Priest, but hee that said unto him, Thou art my Sonne this day have I begotten thee, put it upon him. And this day, or this Ego ho∣diè genuite (as this our. Apostle elswhere instructs us) referres unto the day of his Resurrection or be∣getting from the dead. After which day death hath no more dominion over him, but Hee such an abso∣lute power over death and the powers of darknesse, that neither can annoy, or assault him. And from this day, and not before doth his endlesse everlasting Priesthood commence. And being thus actually consecrated by his Resurrection from the dead, that is, made both Lord and Christ, hee is become the Author of everlasting salvation, which was the se∣cond Point.

CHAP. 5. That the Sonne of God by his Consecration being once accomplished, became the Author and Fountaine of everlasting salvation to all such and only such as obey him. In what sence he is said to have dyed for all men, or to be the redeemer of all mankind.

Hee became Author of Salvation to all that obey him.

THe signification of the single termes in this proposition is so plaine that it needs no paraphrase or explication, and the con∣nexion of them so firme as requires no di∣stinction. All the difficultie is about the limitation of the entire proposition it selfe, as whether he be the Author or cause of everlasting salvation only to them which obey him, or unto all, to the end that they may obey him: or whether this proposition be equivalent, and but equivalent unto this proposi∣tion [whosoever beleeveth in him shall be saved,] or a restraint of it! Surely if in all these places of the old and new Testament wherein salvation is ascribed to faith, or unto faith alone, the Apostles or Pro∣phets had substituted obedience instead of faith, there could have beene no dangerous misnomure, for as the faith is, such is the obedience, and è contra. Both terms equally imply two (the same) things necessary to salvation: First a submission of our wills to Gods will, or a readinesse to doe his will revealed. Se∣condly,

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when wee have done as well as wee can, to deny our selves and renounce all confidence in our best workes, whether of faith or obedience. But however the termes be fully equivalent, yet the word obedience better befits this place then if he had said, He became the Author of everlasting salvation to all that beleeve in him, because obedience is the very formall effect of true faith or beliefe, as they are set upō this particular truth or mystery here taught by our Apostle; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or impression, or the in∣grossment of the patterne here commended to our imitation. For if we syncerely and stedfastly believe that the Son of God became obedient to his Father even unto the death of the Crosse; that for our sakes he was consecrated through grievous afflictions, through unknowne paines and terrors, to the end he might be our faithful and compassionate high Priest: This Doctrine it selfe being laid to our hearts will bring forth the like affection or obedience towards him, specially if our faith be seconded by hope of being consecrated through obedience to be Kings and Priests with him, unto our God, which is the full paraphrase of our everlasting salvation here meant; the true expression of that perfection mentio∣ned by our Apostle. Heb. 11. v. the last.

But if the Apostles punctuall meaning be, that the Sonne of God is the Author of everlasting sal∣vation only to such as obey him, shall we not hence be concluded to grant that hee died only for such as finally shall be saved, or that he redeemed none but the Elect, because the Author of salvation to none but these? Thus, many in our dayes and (which is

more to be lamented, some of this Church of Eng∣land have from the former premisses collected and peremptorily taught, that Christ dyed for none but the Elect, without vouchsafing any mannerly an∣swer to the Church their Mother, who expressely maintaines the contradictony, as that he dyed for all men: that he redeemed not only every one of us in particular, but all mankind: Others have been so courteous as to vouchsafe their Mother and Bre∣theren some distinctions or limitations of that uni∣versall assertion, as thus, That he died for all sufficien∣tèr not efficientèr, sufficiently not efficiently for all; that he redeemed all mankind with this limitation, that is, singula generum, some o•• all mankind, some rich, some poore, some Iewes, some Gentiles

The later distinction is very dangerous; the for∣mer impertinently unnecessary: for if by all man∣kind we once come to understand some of all sorts of men, we shall commit no new error, but only ex∣tend the same; if by the whole world which God the Father is said to have created, wee understand only some portion of every principall part of this universe, as some portion of the heavens, some of the starres, some part of the earth, some of the wa∣ter, some part of theayre, some of every sort of ve∣getable or living things, but not absolutely all. The other distiction of sufficientèr and efficientèr, falls under the common error of most moderne Cate∣chists or a 1.5 Divines, which is, to take upon them to divide things which in their nature are indivisible, (as the Will of God, the Death of Christ, or the Va∣lue of his sufferings,) & to leave other termes which

import matter divisible, undistinguished. Such is the terme or word Redemption passively taken, not as it is an act of God, or as it in his prescience. For howe∣ver the will of God, or the value of Christs suffe∣rings be altogether indivisible because absolutely infinite, yet of Redemption purchased for us by Christs bloody death and passion, there are (as you please to call them) severall parts or degrees. Now that may be absolutely true of some one, or more parts of degrees which is not true of all: The first de∣gree of our Redemption purchased by Christ, was the payment of the ransome for our sinnes unto his Father, and our freedome from slavery by his con∣quest over Satan. This part or these degrees of Re∣demption are alike common to all mankind: Christ whether in his death upon the Crosse, or in his con∣flict with the powers of darknesse in the Garden did suffer asmuch for any one as for all. God was in him reconciling all men unto himselfe. All were set free de iure from Satans servitude.

The second part or degree of Redemption is our actuall admission into the Catholique Church: or (which is all one) our solemne calling to be the Sons of God. And this part of redemption is common to all who are baptized according to Christs com∣mission given to his Apostles and their Successors to this purpose. Another part of our Redemption, whether that be altogether distinct from the for∣mer, or but a consequent to it, is our actuall exemp∣tion from the rage or tyranny of sinne within our selves whilst we live here in the flesh. And this de∣gree of redemption is proper only to those, who

though they live in the flesh doe not live according to the flesh, or the fashions of the world; as having their hearts purified by a lively faith in Christs death. The last part or finall accomplishment of our Redemption is the exemption of both body and soule from the powers of hell and death by Resur∣rection unto endlesse glory, which is the everlasting salvation here meant: And this is proper only unto such as finally shall be sayed by continuance in faith and obedience. But let us not deceive our selves, for God will not be mocked; and wee shall but mock him if we presume to goe to heaven by curious Di∣stinctions, or nice Doctrines, without a constant pro∣gresse in syncere unpartiall obedience. Nor will ex∣ternall conformitie to orthodox all rites, or Religi∣on, or eye-service, suffice to obtaine the salvation here promised to such as obey him: or if we be ad∣dicted to eye-service or obedience, let us performe our obedience, not in our own eyes, or as in the eyes of sinfull men, but as in the eyes and view of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned by our Apostle, Chap. 4. of this Epistle, ver. the 9. In whose sight every Creature is manifest, all things are open and naked. This is that e∣ternall word, who is now made our high Priest, and shall hereafter come to be our Iudge. Let us then ac∣count it a principall part of our present and future obedience, to powre out our soules in prayers and supplications to this our high Priest for the remissi∣on of all our sinnes past; and seeing hee was conse∣crated once for all, through afflictions or sufferings (for so the current of our Apostles discourse im∣plyes,) to be a compassionate and mercifull high

Priest to his Father for us, let us all publiquely and privately, dayly and hou••ely beseech him by his a∣gony and bloody sweat, by his Or••sse and bitter passion, not only to make intercession for us, but to powre out the spirit of prayer upon us; ••o streng∣then us with supplies of grace for ••ubduing the bo∣dy of sinne which is within us, unto the spirit, and to quicken our spi••ies unto newnesse of life, that so we may be able to stand before him in that great day of Iudgment!

SECT. 2. Of the calling or designement of the Sonne of God to be an high Priest after the order of Melchisedech: Of the differences and agreements in some particu∣lars betweene the Preisthood of Aaron and the Priesthood of Melchisedech.

CHAP. 6. Of the Signification or Importance of the word cal∣ling, used by our Apostle Heb. 5. with the generall Heads or Points to be handled and discust in this 2. 3. 4. Sections.

THat the making of the Sonne of God perfect, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] v. 9. implyes a solemne Calling or Consecration to his high Priesthood▪ is yet more apparant from the words following, v. 10. Calledan high Priest after the order of Melchisedech. This word Called, im∣ports somewhat more then a name imposed upon him, though at his Circumcision, or at his Baptisme, more then a mere title of dignitie. But what more then so? A solemne Calling or Designement unto this high Office or Prelacy? Such a calling, but more solemne, then Aaron had unto the legall high Priest∣hood. Vnto this Priesthood Aaron is said Chap. 5. v. 4. that hee was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is by speciall Designement or destination advanced to the office of the high Driest during the Law. But when the

same Apostle speakes of the calling of the Sonne of God unto the high Priesthood after the order of Melchisedech v. 10. The word in the original is more significant and more solemne then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it re∣ferres to Aaron; for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, solemn∣ly declared or pronounced by God to be an high Priest after the order of Mechisedech.

2 The method of our present inquiry or search into this grand mysterie must be this:

First, who this Melchisedech was, according to whose order the Sonne of God was called to be a Priest? or how Melchisedech, whosoever he were, did represent or shadow out the person of the Sonne of God?

Secondly, wherein the Priesthood of Melchise∣dech did consist? or wherein it differred from the Priesthood of Aaron? and what calling hee had to such a Priesthood?

Thirdly, what divine Designement, or calling the Sonne of God had to his everlasting Priesthood?

Fourthly, a parallel betweene the Consecration of Aaron or other of his Successors to this legall Priesthood, and the Consecration of the Sonne of God to his everlasting Priesthood prefigured or fore∣shadowed, not by Aaron or his Successors, but by Melchisedech before the Law was given.

Fiftly, the peculiar acts or exercises of the Sonne of God's everlasting Priesthood. This fift or last Point must be referred as an appendix unto the Arti∣cles of the Sonne of God's Ascension, and his sitting at the right hand of God the Father. All these are Points of good use, and worthy of deeper and better

consideration then they usually are taken into, by most Interpreters of sacred Writ, or Controversy∣writers.

The first Question only may seeme to be too cu∣rious: And so perhaps it is indeed, if wee should take upon us to determine the individualitie of Melchise∣dech's person, after whose order the Sonne of God was consecrated or made a Priest. But on the other side it would be presumptuous, absolutly to deny this Melchisedech to have been the same individuall per∣son whom the later Iewes generally, and many late learned Christian writers take him for. The greatest difficulty in this Point ariseth from the Apostles de∣scription of Melchisedech, Chap. 7. v. 3. Without father, without mother, without descent, having nei∣ther beginning of dayes, nor end of life, but made like▪ unto the Sonne of God, abideth a Priest conti∣nually.

3 From this place some would peremptorily conclude that Melchisedech could be no mortal man, no sonne of Adam; but either the holy Ghost or the sonne of God then appearing to Abraham in the si∣militude or likenesse of man. For of this Melchise∣dech, save only in the history of Abraham, Gen. 14. and 110. Psalme there is no mention at all in the old Testament.

To wave or rather dismisse their opinion, who think Melchisedech was the holy Ghost the third person in Trinitie, seeing it is but a conjecture of some few, who rather wave then prosecute it; Let us see what probabilitie there is, that this Mel∣chisedech should be the eternal Word or Son of God

appearing to Abraham in the likenesse of man, and exercising the function and Priesthood of the most high God.

CHAP. 7. In what sense Melchisedech is said to be without Fa∣ther & Mother Heb. 7. 3. Whether he were a mortall man a•• Abraham was, though more 〈…〉〈…〉: where in the similitude betweene Melchisedech's Per∣son and the Person of the Sonne of God doth specially consist.

THis later opinion is broched and 〈…〉〈…〉∣ptorily maintained by a late learned and* 1.6 smartly elegant writer; who though hee he (as I conceive as yet) no Divine or Priest by profession, yet hee takes upon him to censure the most Divines or Interpreters of sacred Writ, whether ancient or moderne, more sharply then I dare censure him. From whom not∣withstanding I dissent as freely, and (as I hope) upon better grounds then he doth from them; specially if the grounds of his exceptions against thē, be not bet∣ter then the grounds of the opinions, which he takes upon him to refute. The main ground of his excep∣tion, against such Divines (ancient or moderne) as think that Melchisedech who blessed Abraham, was ei∣ther some petty King amongst the Cananites or other Inhabitants of the land promised to Abraham, and a∣ctually possessed by his feede; or Sem the Sonne of Noah, is this; no Inhabitant of Canaan, not Sem him∣selfe

the Sonne of Noah was without father or mo∣ther, without genealogie, without beginning or end of dayes. These titles this good writer conceives are pe∣culiar to the Sonne of God, though more peculiar in the time of Abraham, then at this day. But was our high Priest, or could he have been at that time the true Sonne of God, and the God whose Sonne he was, not as truly then his Father as now he is? A∣gaine, if that Melchisedech who apreared to Abraham at least in the likenesse of man, and in the realitie of an high Priest, were no other person beside the Sonne of God, it will concludently follow, that the Sonne of God was then an high Priest after the order of Melchisedech; or more then so, that Melchisedech was the Sonne of God. How then saith our Apostle that the Sonne of God was made an high Priest by the word of the oath which was since the Law, and by vertue of this oath consecrated for evermore, being (as the Author of this opinion supposeth) the Priest of the most high God long before the Law was gi∣ven: or if Melchisedech was then the true and only Son of God, how is it said by our Apostle, Ch. 7. v. 3. that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made like unto the Son of God? Was the Sonne of God made like unto himselfe by taking the likenesse of man upon him? Or rather was the manhood or likenesse in which he appeared to Abraham made like unto the Sonne of God? The former part or division of this dilemma is improbable; The later altogether impos∣sible. For that man, or that likenesse of man, who blessed Abraham, Gen. 14. had a beginning and an end of dayes; unlesse the Author of this opinion will

maintaine that the manhood or likenesse of man, wherein the Sonne of God appeared to Abraham, was coeternall to his person; was begotten of God, (not made) before all Worlds, and to continue uni∣ted to him world without end. Both parts of this assertion respectively contradict two fundamentall Articles of our Creede: The one, that all things nu∣merable, whether visible or invisible were created of God by his Sonne, they had no being from eternity: The other, that the Sonne of God was made man of a woman in time, having no permanent body, or likenesse of man when he was so conceived: whence it is cleare that the Meichisedech who blessed Abra∣ham was not the eternall Sonne of God; nor made like unto him for his eternitie by the body of man which he assumed or appeared in.

5 But it is not all one to refell other mens opini∣ons or interpretations of Divine oracles, and to maintaine our owne assertions, or (as the present occasion requireth) to clear the forecited place. Heb. 7. He (to wit, Melchisedech) was made like unto the Sonne of God, being without father, without mother, without genealogie, without beginning or end of dayes. For there is an opinion or presumed Doctrine which hath gotten so long possession of many pub∣lique Chaires, as will hardly brooke any oppositi∣on, either from the Pulpit, or from private writers: The opinion is, that Melchisedech being without fa∣ther, without mother &c. was herein like unto the Sonne of God; or the Sonne of God like to him in that he hath no Father in earth, nor a mother in hea∣ven. But be the Authors of this opinion how great

soever, their followers how many soever, both most acute; all the strength which the wit of one can adde unto the authoritie of the other, is but as if they should joyne hands or forces to take fast hold on the sheath or scabbard, having given the hilts of the sword of the spirit into the hands of the Iew, who may at his pleasure turne the points of our own wea∣pons upon us, unlesse we learne to keepe them more warily, and handle them more skilfully then these men have done. For he that hath a Father in Heaven, may truly and absolutely be said to have a Father: For God is more truly our Father, then those whom we call Fathers on earth. Hence saith our Saviour, Call no man father opon earth, for there is but one your Father which in Heaven. Math. 23. 9. Yet is this God more truly Christ's Father, then he is ours. A∣gaine he that hath a true Mother on earth, may truly and absolutely be said to have a Mother; otherwise all of us should be mother lesse children from our birth; For none of us had an heavenly Mother, none of our Mothers were brought to bed in Hea∣ven.

6 It being then granted that our Saviour had a true Father in Heaven, and a true Mother on earth, he must needs in both respects be more unlike unto Melchisedech, who (as our Apostle faith) was with∣out father or mother, then like unto him, in that he had no Mother in Heaven, no father on earth. Whence if wee should maintaine this similitude intended by our Apostle, to consist either in whole, or part in Christ's being in this sort without father or mother; the Iew might thus retort, argumento ad homines effi∣caci,

That we Christians were a brood of monsters, and not the naturall offspring of men and women, because none of us have a man for his mother, none of us a woman for his father. Besides, one of the two Propositions whereon they labour to build our faith by this crosse device, is no sound pillar, but a broken or crased prop. For if Christ be truly stiled the Sonne of Abraham, the Sonne of David, he had fathers on earth according to the flesh, though not begotten by a carnall generation: nor was he the Sonne of Mary by carnall conception, yet truly her Sonne, and shee truly his Mother, and by consequence Abraham as truly his Father. Againe to be without father, with∣out mother, are but branches of that generall nega∣tive [without genealogie.] Now whether we consi∣der him as God, or as man, he cannot without wrong to the sacred character or sense of the holy spirit, be thought or said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without genealogy, as Melchisedech is; for one generation or descent makes a genealogie: Otherwise Cain and Abel should have beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without genealogie, which ti∣tles notwithstanding cannot in the Evangelists mea∣ning be applyed unto Adam; for he derives all others genealogies from Adam's, and Adam's from God. Luk. 3. Now looke in what sense Abel, Cain, or A∣dam may be said to have a genealogie, Christ may in the same sense have two. One as he is the Sonne of God, another as he is the Sonne of Abraham, David, and of Marie. But so it is, that even the wisest and* 1.7 most judicious Writers of times swallow such falla∣cies in historicall narrations, or discourses (of matters spirituall especially) without any sensible disgust,

or dislike, as would be rejected no lesse then poison unallayed, were they exhibited to them in the sim∣plicitie of language, or logistick forme. To instance in an notorious one much like unto this late men∣tioned:

7 The most ancient Editions of Macrobius men∣tion a jest of Augustus, broken upon Herod for killing his Sonne at the same time that he butchered the Hebrew Infants; Mallem Herodis esse percum quam fi∣lium. Some ancient Christians to salve the truth of this narratiō, being somewhat suspicious, (because Herod at that time had no knowne Sonne that was a child) have made the old Tyrant father of a young sonne (supposed to be borne unto him by a second wife of Iewish, if not of Davids progenie) which the age wherein hee lived, never laid unto his charge. Some later criticks better able to disprove this sup∣posititious broode, then apt to reforme that error in themselves, which unreform'd in others did beget it, have not spared to charge their Bretheren (in time their fathers) with falsification of Macrobius his Text, as if the forecited passage had been inserted by some ancient Christians, as many verses in Sibylla's ora∣cles have beene, unlesse these and the like Aristar∣chusses faile in their criticismes. But for Macrobius his text, it is without question uncorrupt, and the Christian Fathers free from that falsification of it, whereof late Criticks have accused them. The zeale of the ancient Fathers, and the censorious sawcinesse of later Criticks did alike overreach their judg∣ments. But this, as I said, is a fault common to us, and to those that are farre our betters. We maintaine our

owne posittions, as if wee were waking: Wee peruse good Authors, as if wee had never lookt upon them but in a slumber; yet what punie Logician but would scorne to swallow this fallacy in a dreame, Chaerilus fuit vir bonus, Chaerilus fuit poeta, ergo Chaerilus fuit bonus poeta: Chaerilus was a good man, and a Poet; therefore a good Poet. The forementioned criticall collection is in regard of its forme a like false and disjointed: only the matter of it is not so vulgar or palpable. The roote of the Criticks erronious cen∣sure was this; Herod killed the Syrian or Hebrew In∣fants; amongst these Infants hee killed his owne son, ergo, this sonne of Herod when hee killed him was an Infant. That Herod about the same time wherein the fants of Iudah and Bethleem were by his appoint∣ment slaine, did out of his jealous feare command Antipater his turbulent sonne to be put to death, no modern Critick shall be ever able to disprove. That the killing of his owne sonne (being come to matu∣rity of age) with these Infants, doth better sort with the analogy of Gods Iustice usually manifested in the infatuation of Politicians, and with the literall sense and character of Augustus iest, (taking it as Ma∣crobius hath expressed it) then if hee had slaine the same party in his Infancy, shall * 1.8 elswhere (by Gods assistance) be declared.

8 The fallacy for whose discovery these two former have beene produced, is in my opinion of all three the most grosse; the best forme that can be put upon it, is this; Melchisedech was without father or* 1.9 mother, Melchisedech is like unto the Sonne of God, ergo Melchisedech is herein like unto the Sonne of

God, in that he is without father or mother. The pre∣misses are most true, but the conclusion (if I may so speake) more then most false; for of all the persons that are or have beene in heaven or earth, none are so unlike as the Sonne of God and Melchisedech; if wee state the comparison betwixt them according to the naturall tenor or importance of these termes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What shall we say then? that these titles expressely given to Melchisedech by our Apostle, are altogether superfluous, needlesse, or im∣pertinent to the conclusion intended by him? Rather most necessary, and most apposite. As how? Briefly thus. This descrip••tion of him by these titles, is a con∣dition or Qualification necessarily supposed, or pre∣required to the similitude intended betwixt Christ and him. It is no proper part or formall terme of the similitude it self. That formally consists only in being without beginning or end of dayes; and herein they are as like one another, as any body and its proper shadow can be.

9 Every man that hath a father, even Adā himself, who was without father or mother, had a beginning of dayes: Every man that hath a Son to succeed him as like wise supposed to have an end of daies. Whence it is that no King of Iudah or Israel, not Solomon him∣selfe in all his glory, could be any true modell of the Son of God in respect of his eternitie: No Priest, or Son of Levi, not Eleazar, Phinehas or Aaron himself, though pictured in their pontificall ornaments could beare any colour or resemblance of his everlasting Priesthood. For all these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: their Parents, their Sonnes and Successors are exactly registred in

the sacred Volume; & the same Page, or Table which expresseth their genealogie, doth represent withall their mortalitie, that they had a beginning or end of dayes: And whosoever hath a beginning or end of dayes can be no true shadow of eternitie, or of the Sonne of God as he is eternall.

CHAP. 8. That the omission of Melchisedech's Genealogie did import a speciall mystery; and what that mystery was:

MAy we hence averre, that every man men∣tioned in Scripture, whose birth, whose death or genealogie is not expressed, may be a true shadow or picture of the Sonne God, as he is eternall? Wee doe not, wee need not say so. The day is oftimes mentioned in the Scripture without any mention of the night. Yet to seeke after a mysticall sense in all such places, were to set our wits a wandring in a waking dream. But seeing in the Story of the worlds creation, wee find such accurate and constant mention of the evening and morning making one day, untill all the works of the sixe daies were accomplished, and no mention of any evening in the seaventh day which God did sanctify for a day of rest; wee may with the Ancients safely admit the first sixe daies to be as a Map, or Calender of the sixe ages of this transitory world, wherein there is a continuall vicissitude of light and darknesse, no joy or pleasure without sorrow and griefe, for their Suc∣cessors and companions; and the Mosaicall descripti∣on

of the seventh, to be an embleme or shadow of the everlasting Sabbath in the heavens, which shall be a day of joy and gladnesse, without mixture of dark∣nesse or succession of night, without any medly of paines or griefe.

2 By perfect analogy to this and the like, not more mysticall then orthodoxall interpretation of Scripture, not merely authoriz'd by the Greeke or Latine Fathers, but presuppos'd by our Apostle as unquestionable among the ancient Iewes, we may in∣ferre our intended conclusion: What was that? That the omission of every mans Genealogie, whose name or deeds are specified in the sacred Story, is alwayes a signe or token of some latent mystery? No, but ra∣ther thus; Seeing no King or Priest of Abraham's li∣neage were he good or bad; seeing no Patriarch from whom God's blessings did lineally descend, but hath a Genealogie upon sacred record, the omission of so great a mans Genealogie as was Melchisedech, who was a King and Priest of the most high God; a Priest which solemnely and really blessed him in whose seed all the Nations of the earth were to be blessed, unto whom Abraham paid Tithes of all that he had, The omis∣sion of such a mans genealogie doubtlesie includes some great and weighty mystery. And if wee stand not (as in many like cases we ought not) upon the lo∣gicall inference which the assertive letter affords, but follow the emblematicall, or characteristicall sense of the story, we may behold this man to be (as the A∣postle speakes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, one transformed or turned out of his proper shape or likenesse, that hee might be like the Sonne of God. The absimilation of

this man (whosoever he were) from himselfe, that he might be li••e the Son of God, consists especially in the abandoning or putting off all references to father or mother, to wife or children: For these references in man necessarily represent a beginning and end of dayes, and by consequency a dissimilitude to the person of the Son of God, who is eternall, and to his endlesse Priesthood.

3 It was the speech of one man but is univer∣sally true of all, Mortalis mortalem genui, and it is as necessarily and essentially true of God, Immortalis immortalem gignit. For seeing God is more essential∣ly and more immutably immortall, more truly eter∣nall then we are mortal; Then he which is as truly the Sonne of God, as we are the Sonnes of men or Adam, must needs be as absolutely eternall as the Deitie or divine nature, or as God the Father himselfe: Other∣wise the generation should be equivocall and imper∣fect, not univocall; as contrary to nature it selfe, and as prodigious, as for a mortall man to beget an im∣mortall Sonne; as for a woman to conceive a God. And if there were no other places of Scripture (as God be praised there are plenty) to inferre the abso∣lute eternitie or eternall generation of the Sonne of God against the Arrian or other heretique, the very foundation of our Apostles similitude between Mel∣chisedech and Christ in the Chapter following, doth clearly represent thus much to all that look not on it with Iewish spectacles. To conclude then, as the great∣nesse and height of Melchisedech's calling serves as a map to represent the high Majestie of the everla∣sting Priesthood: So the omission of his genealogie

is an embleme or shadow of the infinite duration, or eternitie of the Sonne of God. Howbeit if we should take off this borrowed shape, or wipe out the artifici∣all colours wherewith it hath pleased the spirit to set forth this lively picture of Christ, yet the very table it selfe whereon the picture is drawne, is more apt then any other tree in all the garden of God besides, to be made an heavenly Mercurie. The fitnesse of it for this purpose will more easily be apprehended, if we suppose what the ancient Iewes (whose traditi∣ons where they are no parties are in no wise to be re∣jected) take as granted viz. That hee, whom Moses in the fourteenth of Genesis calls Melchisedech, was Shem the great, the sonne of Noah. This Shem was a man begotten of his father before the world that then was; our high Priest our heavenly Mercurie is the Sonne of God begotten of his Father before all worlds, before any period or instant of imaginary time, even from eternitie it selfe.

CHAP. 9. What manner of blessing it was which Melchisedech bestowed on Abraham. That the manner of the bles∣sing argues Melchisedech to have beene Sem the great, as the Iewish Rabbins enstile him, the eldest sonne of Noah, not by birth yet by prerogative of the first borne.

IDare not obtrude this tradition of the an∣cient Iewes as a point of our beliefe, yet the matter of it is as probable as any Do∣ctrine whatsoever, that is grounded only upon the analogy of faith, not upon expresse testi∣monies of Scripture, or conclusions deduced from such testimonies by demonstrative consequences. The allegations for this opinion, were they exactly calculated or put together, amount so high as no as∣sertion contained within the spheare of probability can overtop them. The exceptions of Pererius and Maldonate against them are too weake, albeit they touch not halfe so many as are diligently and accu∣rately gathered by Dr Willet; unto whose labours I referre such as desire further satisfaction in this point neither absolutely necessary, nor altogether need∣lesse. One or two reasons not alleaged by him come now to be discussed.

The first, what manner of blessing it was which Melchisedech bestowed on Abraham. Heb. 7.

The second, how the matter and manner of this blessing proves this Melchisedech to be Sem.

2 But what kind of blessing did our Apostle meane? Verball only or by way of salutation? So the people may blesse their Priests; the worst of men their godliest Prelates, and wretched'st beggers greatest Kings; of such kind of blessing the maxime undoubtedly affirmed by our Apostle, cannot be true. Of what blessing then is it most undoubtedly true: Of reall and solemne blessings authentiquely imparted ex officio, as when a Bishop confirmeth children; or by way of bequest, as when the father bestowes an heritage with his blessing upon the Son; As Abraham blessed Isaac, Isaac Iacob, Iacob Iuda and his Bretheren.

3 Whom then may we imagine this man should be, which in this sort blesled Abraham, who was a man, than whom, there was none greater amongst the Sonnes of men: none in his time (Melchisedech only excepted) so great in the Church of God? No analogie either of sacred rule, or of tenets joyntly maintained by the English and Romish Church (concerning the never interrupted Succession of the true Church, or the ministers in it) will suffer us to think this Melchisedech should be a Canaanite. For although we ought (perhaps) to be as farre from de∣nying as from affirming that God had many chosen vessels amongst the sonnes of Cham, yet is it no way probable, or to be affirmed that hee had any visible Church amongst them at that time whereof wee speake; much lesse any such orthodoxall authen∣tique high Priest as was ex officio to blesse him, with whom the everlasting Covenant was to be establi∣shed: within whose family and posterity the true and

visible Church was to be confined almost two thou∣sand yeares after. Nor doe we in saying thus, tie the Almightie (as some haply will accuse us) to use no meanes but ordinary, in bestowing his extraordina∣ry blessings. But this we say, that where the manner of his calling is most extraordinary and miraculous, it is his pleasure to use the ordinary meanes of lawfull ministers for the ratification or declaring of his cal∣ling; at least for the admissiō of the parties called unto the emoluments or prerogatives of their calling. Paul was plucked away from the Synagogue (as a sappie branch from a dying tree) by the immediate and strong hand of God; but to be ingrafted, or inocula∣ted into the true Church, which is the body of Christ by means ordinary and ministeriall, by the hands of Ananias a civill and visible member of Christs mysticall body.

4 In like manner we doe not deny that the man∣ner of Gods calling Abraham out of Haran, and the matter of the blessings then promised to him, to have been both extraordinary; in which blessing not∣withstanding hee is to be installed by Melchisedech, appointed as Gods Deputie, or Vicegerent (so the hebrew Cohen properly signifieth) to ratifie or seale the former promises unto him. The manner of the conveyance is formall and legall, such as God ordi∣narily useth in like cases. And by probable conse∣quence this Melchisedech, whosoever he were, was a true principall member of the visible Church, which at that time was no where on earth, but in Sem & his posteritie. Of those Sonnes of Sem which are mentioned in Abraham's genealogy most were

dead; others (for ought we read, or by analogy can gather from what we have read) no way so fitly qualified for this service as Sem himselfe, who was then alive. For Sem had beene solemnly blessed by his father: And although hee be represented unto us in the fourth of Genesis, under another name and shape then he receiv'd the blessing in, yet the holy spirit seemes to point him speaking in his owne na∣tive language, and solemnly bestowing that blessing upon Abraham his sonne which his father Noah had bestowed on him. Blessed be the Lord God of Shem, and let Canaan be his servant! Gen. 4. The implication or importance is, as if hee had said, Shem shall have cause to blesse the Lord his God for making him Lord of Canaan. This blessing or bequest wee know was to beare date aswell in Shem's posteritie as in himselfe, but principally in his posteritie. Now wee no where read of any conveyance or bequest of this blessing made by Shem unto his Successors, besides that solemne blessing which Melchisedech (whom for this reason we suppose to have been Shem) be∣stowed on Abraham. The tenor of his bequest, or conveyance is more expresse Gen. 14. 19. Blessed be Abrahā of God most high possessor of Heaven and earth! This propheticall benediction implyes that Abra∣ham and his posterity should have cause to blesse the Lord their God, for giving them possession of that earth or land which was the type or pledge of their heavenly inheritance and possessions. This was the gaine of godlinesse, that merces valde magna, to have the promise of this life, and of that which is to come. And as the land of promise or Kingdome of Canaan

once possessed, was a true pledge or earnest of their title to the heavenly kingdome; so Abraham at the very time when Melchisedech blessed him, received the pledges of his posterities hopes unto that tem∣porall kingdome.

5 For albeit we utterly deny all sacrifice of bread and wine, yet may wee not in opposition to the Pa∣pist affirme or maintaine that Melchisedech enter∣tained Abraham and his followers, only with a vul∣gar or common refection. These elements of bread and wine being confidered with the solemnitie of the blessing, have besides the literall sense, a symbo∣licall or mysticall importance and are thus farre; at least sacramentall, that they served for earnests to secure Abraham, that his posterity should quietly en∣joy and eate the good things of that pleasant land wherein he was now a Sojourner. Briefly, Abraham in that sacred banquet which the King of Salem ex∣hibited unto him, did (as we say) take levery de seisin of the promised land & (as it is probable) in that very place which God had destinated for the Metropolis of the kingdome, or at least in that place where Iohn did baptize. And albeit Melchisedech did (no doubt) derive the blessing bestowed on Shem, or on him∣selfe by Noah in more expresse termes unto Abra∣ham, by inspiration extraordinary and divine; yet Abraham at this time had afforded him a fit text or theame to make these extemporary expositions or declarations upon: Of all that had proceeded out of the loines of Shem, none as yet had ever given the like proofe of his likely hood to become Lord of Canaan as Abraham now had done, whom God

had enabled to right the King of Sodome and other Cananitish Kings not being able to right themselves against forreigne usurpers.

6 For any man of ordinary understanding that had been an Actor in the late warre (so happily ma∣naged by Abraham) and a by-stander at Melchise∣dech's blessing of him to have conjectured to this pur¦pose, had been as easy and as warrantable as it was for the Israelites to divine that Moses should be their Deliverer by the manner of his killing the Aegypti∣an which had contended with an Israelite. Now the holy Spirit seemes to taxe their dulnesse for not ap∣prehending this mystery from the manner of Moses fact. Thus we may derive Gods blessings upon man∣kind since the flood, from Noah to Shem, from Shem, whom we take to be Melchisedech, unto Abraham, in whose seede all the Nations of the earth were to be blessed. This argues Abraham's promised seede to be greater then Melchisedech, for Abraham was bles∣sed by Melchisedech, not in Melchisedech's name, but in the name of the most high God, whose Priest hee was. Howbeit this promised seed of Abraham was not greater then Melchisedech, in externall beauty or prerogative royall, till after his Resurrection or second birth. During the time of his humiliation hee was rather destinated then consecrated to be the Author or fountaine of blessednesse unto us. For as the Apostle argues. Heb. 5. 8. Though hee were the Sonne, yet learned he obedience by the things which he suffered; And being consecrated (to wit) by his sufferings, became the Author of eternall salvati∣on unto all them that obey him: And is called of

God (from the time of his Resurrestion or exaltation) an high Priest after the order of Melchisedech.

CHAP. 10. Wherein the Priesthood of Melchisedech did differ from the Priesthood of Aaron; That Melchisedech did not offer any sacrifice of bread and wine unto God when he blessed Abraham.

THe office of Aaron and of his Sonnes wee have described Deuteron. 10. 8. At that time the Lord separated the Tribe of Levi to beare the Arke of the Covenant of the Lord, to stand before the Lord, to minister unto him, and to blesse in his name unto this day. And againe Deut. 18. 3. This shall be the Priests duty &c. For the Lord thy God hath chosen him out of all thy Tribes to stand and minister in the name of the Lord, him and his Sonnes for ever. ver. 5. Could Melchisedech's of∣fice be greater, or his patent ampler, especially for duration? For sacrifice, prayer and blessing are the trinall dimensions of the Priesthood howsoever ta∣ken. This difficultie perhaps did occasion a foule er∣ror in the Romish Church or encourage her follow∣ers to maintaine this error brought forth (it may be) upon other occasions, to wit, that the office of Mel∣chisedech should properly consist & herein especial∣ly differ from the Priesthood of Aarō: For that when he met Abraham, he offered up bread & wine by way of proper sacrifice unto God, as a type or pledge of the unbloody sacrifice of the masse, unto which the

Romanists for the most part restraine the exercise of Christ's Priesthood after the order of Melchise∣dech.

2 To omit their chymicall conceits, who labour in vaine to extract some act of sacrificing out of the originall word hotsi; Maldonate (the most zealous and* 1.10 laborious pleader in this argument, because Calvin had held the monkish allegorizars to the literall and gramaticall sense of Scriptures) holds it no sin to put a trick of Grammar (so they would admit it) up∣on Calvin's followers; upon the very text it self. For whereas the Romish Interpreters who went before him admit the vulgar edition, Et erat Sacerdos Dei altissimi, This Critick to despite Calvin, will correct Magnificat, and renders it thus, Et erat sacrificans Deo altissimo. His reason for this innovation is be∣cause the hebrew Cohen is for it's form a participle of the present tense; but surely he was better read in his Gramar then in his Lexicon, although better read in that then in the Hebrew Text; for although the Heb∣brew Cohen be usually taken for a Priest, yet to sacri∣fice is no part of the proper & formal signification of the radicall verb Cahan: That directly imports no more then ministravit, or Sacerdotem egit. Whence though it be most true, that every Sacrificer is a Cohē, is a Priest, or Minister of God; yet is not this truth simply convertible, that is, [Every Cohen, Priest, or Minister of God is a Sacrificer] specially if we speak of times before the Law was given, or since it expired; much lesse will it follow that every act or function which the Minister of God performs, should be a sa∣crifice. So that albeit we should give the Criticall Ie∣suit

leave to degrade the Hebrew Cohen, and turne it out of a noun, (in which form and habit it was taken by all his Predecessors) into the nature and value of a Participle, the Grammaticall sense will amount to no more then this, Et erat Ministrans, or Sacerdotio fungens Deo altissimo; and all this Melchisedech might doe, and this he verily did in blessing Abra∣ham, not in bringing forth, or offering bread and wine. The letter of the Text runnes thus, And Mel∣chisedech King of Salem brought forth bread and wine, and hee was a Priest of the most high God. Suppose a man should here interrupt the Reader, or relater of this History thus; What if hee were a Priest of the most high God? To what purpose is this clause in∣serted? The holy Ghost in the next words clears the doubt, or rather prevents the Question, [And he bles∣sed Abraham.] In what forme or sort? Blessed be A∣braham of the most high God! So then Melchisedech is instiled a Priest of the most high God, to shew his warrant to blesse in the name of the most high God. And for this interpretation I have the warrant, or confirmation from * 1.11 Cyril of Alexandria.

3 As for his bread and wine hee offered these to Abraham, and not to God, as * 1.12 Philo Iudaeus, a compe∣tent witnesse in this Controversie, hath informed us: For this good Author opposeth Melchisedech's ho∣spitalitie towards Abraham, unto Amalech's nig∣gardly and uncharitable disposition towards Israel comming out of the house of affliction. Amalech (saith hee) was excluded from the congregation of the Lord, because hee met not Israel with bread and water, whereas Melchisedech had met our father A∣braham

(laden with the spo••••es of his enemies) with bread and wine. He hath not (in my opinion) erred much in taking the symboles or elements of bread and wine for emblemes of that true pabulum animae, which consists in contemplation of heavenly things. And yet I am perswaded hee had no expresse know∣ledge of the true object of such contemplation, to wit, the body and blood of Christ, or of the benefit conveyed to us from them (since they were offered in sacrifice unto God) by the elements of bread and wine, not as mere signes but as undoubted pledges of his body and blood to be communicated to us.

4 And although Suidas in his second Paragraph on the word Melchisedech, will have our Saviours Priesthood after the order of Melchisedech to take beginning from the night before his passion, wherein he tooke bread and wine and blessed them; yet in his third Paragraph upon the same word, he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Melchisedech brought forth bread and wine unto Abraham. But let us suppose what the Text will not support, that Melchisedech did offer up a sacri∣fice of bread and wine to the most high God; thus much being granted wee may draw that net which the Romanist sets for others upon himselfe; for our next interrogatory should be this; Of what sacrifice may we by any analogie of faith imagine this sup∣posed sacrifice of Melchisedech to be the type? of the dayly reiterated sacrifice of the masse, or of the one only sacrifice of the Sonne of God? Surely if Mel∣chisedech be a true type of the everlasting Priest, his sacrifice must be a type of this Priest's everlasting sacrifice. Now as we read not (though Maldonate's

reading of the former p••••••e were true) that Melchise∣dech did offer any sacrifice besides this supposed sa∣crifice of bread and wine: so wee must undoubtedly beleeve that the Sonne of God did offer no more sacrifices then one, and that one never to be reitera∣ted, because the value of it being truly infinite, the ef∣ficacy of it must needs be absolutely everlasting; If o∣therwise, wee should with the Romanists admit of a sacrifice by succession, or multiplication as everla∣sting as this transitory world, which shall not last for ever: Besides the inconveniences which they multi∣ply by this vaine apology for their wicked practices, we must of necessity acknowledge Melchisedech to have beene a type of figure, not of Christ, or not of Christ only, or not so properly of him, as of the whole generation of Masse Priests; and his sacrifice to have beene a truer type of the unbloody sacrifice which they dayly offer, then of Christ's bloody e∣verlasting sacrifice upon the Crosse. Yea the meanest, most illiterate and lewdest masse. Priest should be as true a Successor of Melchisedech, of Christ himselfe, as Phineas or Eleazar were of Aaron.

5 Mariana in his briefe comment, or large notes upon the 14^th of Genesis, boldly avoucheth the un∣bloody sacrifice of the Masse to have beene prefigu∣red by Melchisedech's sacrifice of bread and wine. But the point it selfe he toucheth so gently, as if hee had desired to have balked it, as indeed he doth but wave it; and questionlesse hee would have omitted it as hee doth many other tenets maintained by the Church of Rome, when he comes to interpret those Scriptures whereon ancient Schoolmen or vulgar

Commentators have laboured to ground them. But unto the fore-cited history of Melchisedech, because it is held such a principall fort of the Romish Religiō, he durst not but doe his wonted homage, intimating withall that hee had somewhat more to say to this point when hee should come to interpret the Epistle to the Hebrewes. But albeit he lived to finish his in∣tended worke or learned Scholia upon the Bible; yet when hee came to the seaventh Chapter to the He∣brewes,* 1.13 all he had to say was to referre us to what hee had said upon the fourteenth of Genesis: And to this reference he addes such a caveat, or an appendix, as if he would give us to understand, that hee had said more upon the fourteenth of Genesis then hee could tell how to make good out of S. Paul's parallel be∣tween Melchisedech & our Saviour Christ. Miror in hoc Capite inter tot similitudines, quibus Melchisedech Christum representat nihil dixisse de sacrificio Panis, & Vini quod Melchisedech obtulit (ut diximus) Gen. 14. 18. Symbolum nostri sacrificii & Eucharistiae, de qua malo alios audire quam ipse pronuntiare; indi∣casse sit satis. Mariana in 20 septimi Cap. ad He∣braeos.

6 The youngest this day living whether in the English or Romish Church, though he dye for very age shall not live to read or heare any Iesuit or other Advocate of the Romish Church, give any satisfa∣ctory answer to this briefe demand. The answer on our part is very easy, because the Question on their part is foolish. Our answer is, that the Apostle was not to medle with more comparisons betweene Christ and Melchisedech then were true in them∣selves,

and intended by the holy Ghost, of which number this fiction of the Romish Church concer∣ning Melchisedech's sacrifice of bread and wine, is no part or appurtinance, neither doth the letter of the Text, or any circumstance of the history, unpartiall Antiquitie, or any orthodoxall rule of interpretation, favour it.

CHAP. II. In respect of what points especially the Priesthood of Melchisedech did fore-picture the Priesthood of the Sonne of God.

BVt if the Priesthood of Melchisedech did not herein specially differ from the Priest∣hood of Aaron, [in that Melchisedech did offer an unbloody sacrifice, whereas the offerings of Aaron were for the most part bloody sa∣crifices,] what other difference can we with probabi∣litie conceive betwixt them? or wherein did Melchi∣sedech's sacerdotall function more excellently fore∣picture our Saviours Priesthood, then the Priesthood of Aaron did? For as Aaron and his Successors did offer bloody sacrifices aswell dayly as anniversary, so the Sonne of God did offer up himselfe in bloo∣dy sacrifice upon the Crosse; and by this offering up of himselfe once for all did accomplish whatsoever was fore-pictured by all manner of bloody sacrifices which Aaron and his posterity were authorized to of fer. To this Quare the answer * 1.14 hath been premised, and it was this, That when the Sonne of God did of∣fer

up himselfe upon the Crosse, he was neither a Priest after the order of Aaron, nor of Melchisedech but a Priest in fieri, or in his Consecration fore sha∣dowed by Melchisedech. And after the Consecra∣tion was accomplished, hee was not to offer any sa∣crifice at all, either bloody or unbloody. Though we dare not say Melchisedech did never offer any bloody, or other sacrifice, yet wee doe not read of any which he offered. This part of his function▪ (if at any time he ever exercised it) is omitted of purpose by the holy Ghost as his genealogie is, that by this representation of him hee might more exactly fore∣shadow the Priesthood of the Sonne of God, who after his Consecration was not to offer any sacrifice at all. All the similitudes intended by the Apostle betweene Melchisedech and our high Priest, consist especially in these three. First in the identitie of their titles: In the greatnesse of their persons; and in the authoritative manner of bestowing their blessings. For the identitie or analogie of their titles is a point which hath beene discussed before. Some scruple is cast by an Author before mentioned, that this title of King of Salem should be as nominall a title, as Melchisedech or King of righteousnesse was. But if this conjecture were trne, our Apostle had instiled him, when he interprets the importance of his titles, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as he did the former title Melchisedech King of righteousnesse or the righteous King. Heb. 7. 1. Melchisedech was his prae∣nomen, or a name given unto him by such as had beene sensible of his righteous dealing with his subjects or neighbourhoods. But when the Apostle

saith he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this denotes the place, or territory where of he was not by name only, but by just inheritance, King.

2 For the greatnesse of his person or place in those times, that we must learne from our Apostle, Heb. 7. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Now consider how great this man (or this Priest) was, unto whom e∣ven the Patriarch Abraham gave the tenth of the spoiles. And verily they that are of the sonnes of Levi, who receive the office of the Priesthood have a com∣mandement to take ••••••••s of the people according to the Law that is of their Bretheren, though they came out of the loines of Abraham. But hee whose descent is not counted from them (for he lived and died some cen∣turies of yeares before them) received tithes of A∣braham, and blessed him that had the promises, and without contradiction the lesse is blessed of the better. And here men that die receive tithes, but there he re∣ceiveth them of whom it is witnessed, That he liveth, & as I may so say, Levi also who received, tithes payed tithes in Abraham, [or was tithed in Abraham] for he was yet in the loines of his father when Melchi∣sedech met him.

3 About the manner how Levi was tithed in Abraham some Questions have been made by the Schoolmen, or if haply made by others, not so handsomely or happily resolved by them: For they draw this point, How Levi should be tithed in Abra∣ham unto Physicall or Philosophicall disputes; whereas our Apostle argues the case betweene the Priesthood of Aaron and of Melchisedech with such men as were too much addicted unto the Leviticall

and Mosaicall law, appealing not to the rules of that Law, but to the rules of the Civill, Morall Law, or Law of Nations. The extract of our Apostles mea∣ning (if I mistake not) is this; That if Levi, Moses, or Aaron had beene in full possession of their inhe∣ritance unto tithes from their Bretheren at that time when Melchisedech met Abraham; Or if Mel∣chisedech had lived in Canaan unto their dayes they ought to have done as their father Abraham did, that is, to have solemnely acknowledg'd this Mel∣chisedeth to have beene their better, by paying the tribute of tithes unto him. Our Apostle takes it as unquestionable that Melchisedech was Abraham's better, and being either better or a greater man then Abraham was, then certainely a greater or better man then Moses or Aaron were, then any Sonne of Abraham, besides the promised Seed or Messias, whom the Iewish Nation expected, had beene. And of this promised Seed alone Melchisedech for the greatnesse of his person was the only type.

4 For albeit Abraham were a Prophet, and did exercise the function of a Priest within his owne family, or for some others, upon speciall occasions: albeit some of Abraham's seede were both Kings and Prophets; others both Priests and Prophets, yet none of them were both Kings and Priests; none of them anointed to these two functions. Mel∣chisedech (though perhaps never solemnely anoin∣ted to either function) was the only man which was by divine providence or heavenly calling, both a true King & a Priest of the most high God. By both these titles the tithes of all the spoils which Abraha

had got by conquest were due, nor are any other tithes prediall or personall due to any this day, save only to the King or supreme Majestie, or to Bishops and Priests within the regions wherein they ac∣crue. And for this reason (as I coniecture) the * 1.15 Da∣nish Nation after they had embraced the Gospell, and were become of a heathenish a Christian Com∣momweale or Kingdome, did allot the tithes of their labors or increase of vegetables or profitable living creatures unto their King and to their Bi∣shops, excluding then the great Bishop of Rome. For when he demanded his portion in them, he was rejected by that sharpe and witty answer of Wold∣marus. Wee have our Kingdome from our subjects our life from our parents, our religion from the Church of Rome, which if your holinesse redemand, we remit it by these presents.

Whether his meaning was that hee would aban∣don Christian Religion simply, or the Religion of the then Romish Church only, rather then forgoe his portion of rithes allotted to him as King, I leave it with all Submission to the Searcher of all our hearts, and Iudge of all our actions. I have no warrant or just presumption out of any histo∣ry to accuse this King, either of Atheisme or irre∣ligion.

5 But Melchisedech was both King and Priest, a more Soveraigne King then Woldmarus was, and

a greater high Priest then the Bishop of Rome, or any other that have lived on earth, besides the Son of God himselfe, whose picture of shadoww he was. That this Sonne of God or Seede of Abraham which hee assumed should be much greater then Melchisedech King of Salem, is implyed in the manner of God's promised blessing unto Abraham being compared with the manner of Melchisedech's blessing Abraham. For Abraham was blessed by Melchisedech not in Melchisedech's name, but in the name of the most high God whose Priest hee was; for he was blessed by him not in him; whereas in Abraham's seede all the Nations of the earth, Melchisedech as well as Abraham were to be blessed. Howbeit this promised seede of Abraham was no greater then Melchisedech in externall beautie, or prerogative royall till after his Resurrection or se∣cond birth. During the time of his humiliation He was rather destinated then consecrated to be the Author or fountaine of blessednesse unto us. For as the Apostle argues Heb. 5. 8. Though hee were the Sonne, yet learned he obedience by the things which he suffered. And being consecrated (to wit by his suffe∣rings) became the Author of eternall salvation unto all that obey him. And is called of God (from the time of his Resurrection or exalation) an high Priest after the order of Melchisedech. For from this time and not before, his royall Priesthood did commence. So he saith to his Disciples immediately after his Re∣surrection, All power is given to mee in heaven and earth; power to blesse with the blessings of this life, and of the life to come. And being now after his

Consecration to be enthroniz'd in his Kingdome & royall Priesthood, he lift up his hands and blessed his Disciples, And it came to passe that as he blessed them be departed from them and was carried up into heaven, Lu. 24. 50. 51. Yet being there in body he continues with his Church here on earth by continuatiō of his blessings unto the worlds end. That this part of his Priestly functiō to wit, his Authoritative, or Authen∣tique blessing doth follow his Resurrection, our A∣postle intimates Acts▪ 3. 26. Yee are the children of the Prophets and of the Covenant which God hath made unto our father, saying to Abraham; Even in thy seede shall all the Nations of the earth be blessed. First, unto you hath God raised up his Sonne Iesus, and him he hath sent to blesse you in turning every one of you from your iniquities. And againe, Christ hath redee∣med us from the curse of the Law being made a curse for us, that the blessing of Abraham might come on the Gentiles, Galat. 3. 14. So that the Iewes were the first, but not the only parties interessed in the ble∣sing wherewith God by Melchisedech blessed Abra∣ham. For in asmuch as that blessing was the same blessing (though further spread, and better branch∣ed) wherewith God by Noah blessed Sem, we Gen∣tiles the Sonnes of Iapheth were heires of it in re∣version. For though Shem be the first, Iaphet was in the scond place blessed with his Brother Shem. Gen. 9. 27. God perswade Iaphet, that hee may dwell in the tents of Shem, and let Canaan be his servant. So that Melchisedech doth prefigure Christs Priest∣hood by his Authority to blesse in Gods name. Bles∣sing as it was applyed unto Melchisedech, is but a

shadow or surface only. Abraham indeed was bles∣sed by him, but in the name of the most high God. But blessing as appliable to Christ is a solid, and hath its trinall dimension. Wee are blessed for him; we are blessed through him, wee are blessed by him; And which is the full issue or product of all three dimensions, we shall be everlastingly blessed in him. For the first; we may not so much as beg any bles∣sing or good thing at God's hand, but for his sake. Hence it is, that all our prayers are conceived in this forme, either expressely or implicitely, propter me∣rita Iesu Christi. Secondly of those blessings which it pleaseth God to grant for his sake, wee may not entreat, no not expect their conveyance should be made unto us by any other person or meanes then by him, and the vertue of his sufferings. And for this reason it is, that we usually conclude our pray∣ers, Per Iesum Christum Dominum nostrum, through Iesus Christ our Lord; not propter Iesum Christum: That is alway expressed or implyed in the body or beginning of the prayer. It was the intention of the Ancients to instruct us by those two usuall clauses of our solemn prayers, that whatsoever we aske for Christ's sake, wee cannot otherwise obtaine then through him. And though the Father be the first granter, yet the Sonne immediately bestowes all blessings upon us, as the places of Scripture late al∣leaged, testify. God's blessings descend to us, only by him, that they may draw us unto him in whom only we are blessed. For that everlasting happinesse of the life to come formally consists in our union with him, and cannot be manifested or imparted to

us but by the participation of his blessed presence.

6 Will yee have a more particular map in what manner the blessing of Abraham descends upon us by this our high Priest? Then call to mind in what termes Melchisedech blessed Abraham. They were these, Blessed be Abraham of the most high God Pos∣sessor of heaven and earth, Melchisedech (if the same be Shem) had by vertue of his Father Noah's blessings, a manifest right unto the land of Canaan, and had some part of it in possession; and this right and title hee be queaths to Abraham. The chiefe matter of his blessing is, that Abrahams posteritie should be Kings and Priests in that land; And albeit he were a Priest of the most high God, yet his Kingdome was of this world and in this world, though a type of the heavenly Kingdome. But our Saviour's Kingdome was not of this world, for since his Resurrection he hath taken possession of heaven as he is man, but in the right and title of the eternall Sonne of God. God the Father made all things by God the Sonne, whom hee hath made Heire of all things as man, which were made by him as God; not as an heire in his nonage, but as joynt Lord with his Father at whose right hand he is placed; so that as man he hath more full and more immedi∣ate authoritie to dispose of heaven than Melchi∣sedech had to dispose of Canaan, for hee bestowed that upon Abraham by way of prayer, as became a Priest of the most high God. But this our high Priest, who is also the most high God shall dispose of heaven to his servants by royall sentence and au∣thoritie as King. Then shall the King say unto them

that sit on his right hand. Venite benedicti patris mei possidete vobis paratum regnum à constitutione mun∣di, Come ye blessed of my Father possesse yee the King∣dome prepared for you from the foundations of the world! This is the accomplishment of that blessing which Melchisedech bestowed upon Abraham; and the second part of his benediction must be the e∣verlasting song of such as are blessed in Abraham's seed. Blessed be the most high God, who hath delive∣red our enemies into our hands: who hath enabled us to overcome the world, the Divell, and the flesh! And though Christ our high Priest were the Sonne of David, and of Abraham as man according to the flesh; yet as man hee is the first begotten from the dead, and Father of the world to come. Melchise∣dech himselfe in respect of the everlasting blessing is his Sonne, and must have his portion in it at the last day. For if all Nations, if every one of any Na∣tion that is truly blessed, be blessed in Abraham's seed, Melchisedech himselfe must be blessed in him, not only by him: And therefore hee is that most high God, Possessor of heaven and earth, in whose name Melchisedech blessed Abraham.

7 But to return to our Apostles next passage, He. 7. 11. &c. If therefore perfection were by the Levi∣ticall Priesthood (for under it the people received the Law,) what further need was there that another Priest should arise after the order of Melchisedech, and not be called after the order of Aaron? For the Priest∣hood being changed there is made of necessitie a change also of the Law. The full discussion of this twelfth verse, because it containes matter of Controversie a∣mongst

us Christians and betweene severall profest members of reformed Churches; as whether Christ were a Law giver, or wherein the Law which hee gave did differ from, or excell the Law of Moses, whether Leviticall or Morall, must be referred to a∣nother Treatise. The Law (saith our Apostle) made no thing perfect, but the bringing in of a better hope did.* 1.16 So our later English reads the Text, yet proffers to us another reading in the margine, which (in mine o∣pinion) is more consonant to our Apostle's meaning, to wit, That the Law was an introduction of a better hope by which we draw neare to God. And this drawing neare to God is that perfection which the Law could not effect. But the principall point, whereon our A∣postle pitcheth forevincing the priesthood of Christ to be farre more excellent then the Leviticall Priest∣hood was, was reserved to the last place, and pathe∣tically though briefly avouched v. 20. [And in as∣much as not without an oath] for those Priests to wit, after the order of Aaron were made without an oath, but this, to wit, Christ, with an oath, by him that said unto him, The Lord sware and will not repent, thou art a Priest for ever after the order of Melchisedech; By so much was Iesus made the surety of a better Cove∣nant: And they truly were many Priests, because they were not suffered to continue by reason of death. But this man because hee continueth for ever, hath an un∣changeable Priesthood: Wherefore hee is able also to save them to the uttermost that come unto God by him, seeing hee ever liveth to make intercession for them. And againe v. 28. For the Law maketh men high Priests which have infirmities, but the word of the oath

which was since the Law maketh the Sonne, who is consecrated for evermore. These two last passages require a fuller discussion of a Point often touched upon in some printed Treatises, and diverse Ser∣mons: A point much neglected by many good Di∣vines, and carped at by others through their igno∣rance in true antiquitie, videlicet, What the inter∣position of God's speciall oath doth import more then his largest promises without an oath.

SECT. 3. Of the calling or destination of the Seede of Abraham, and Sonne of David by solemne oath to the everla∣sting Priesthood.

CHAP. 12. The chiefe or maine principle whereon our Apostle grounds his Treatise or discourse to the Hebrews; Containing a Paraphrase upon the most part of the sixt Chapter to the Hebr ••••

SEeing every rationall writer that wri∣tes to any good end or purpose, hath alwaies some one or more principles, on which his discourse doth revolve, or settle, as a sphear or body orbicular doth upō it's Axis or Centre; the advise which Car∣danus some-where gives to every one, who would take upon him to comment upon any good Author is very usefull. And his advise is this, First, to seeke

out the maine principles (be they few or more) whereon the Author doth especially rely or ground his discourse or project. There is a rule given long* 1.17 agoe by a better Author for interpreting sacred writ no way dissonant unto this advise of his, Finis dicendorum optima ratio dictorum, the end or scope at which sacred writers (in their disputes especially) doe aime, is the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or standard by which their particular sentences or discourses must be mea∣sured, the only right way for finding out the true and literall meaning of what they say. The non ob∣servance or want of taking these rules into conside∣ration, hath been the speciall occasion why S. Paul's Epistle to the Romans hath been of all other porti∣ons of Scriptures the worst interpreted by most that have undertaken to comment upon it. But of the main principle or scope of that Epistle I have * 1.18 else∣where written, and shall as God shall give opportu∣nitie write or speake a great deale more.

2. The principall end or scope of S. Paul, (or whosoever were the Author of this divine Epistle to the Hebrewes,) was to prove that Christ Iesus, whom the Iewes did crucify, was designed or desti∣nated by God to be a Priest not after the order of Aaron, but of Melchisedech, and declared to be so, design'd by God's oath to Abraham, which was the first oath that God did vouchsafe to make, that is extant upon any sacred record; though the contents of this first oath were more fully exprest in his oath unto David. The tenor or impotance of both oaths, especially of that unto David, are not any where mentioned or prest upon the Iewes in any part of

the New Testament besides in this Epistle; but in this Epistle very frequently: first in the place before cited Heb. 5. 10 Hee was called of God an high Priest after the order of Melchisedech. But the pressing of it further upon these Hebrewes our Apostle for the present, forbeares for their dulnesse of hearing. v. 1. But though they were for the present unfit Audi∣tors of such an high mystery yet were they not such perpetually. The true reason why our Apostle saith the things he had to say of Melchisedech were hard to be uttered or conceived by these hearers stan∣ding thus affected, was not (as a late writer, before mentioned, conjectures) because this Melchisedech who met Abraham was the Sonne of God, then ap∣pearing in the liknesse of man; For this was a point easy to be uttered, and easy to be conceived, if it had been any part of our Apostles meaning: But of what he had to say, and hath spoken at large in the 7 Chapter of this Epistle, these his Scholars were not capable, at least (he saw) would not be attentive to his lesson, untill he had given them a sharpe though moderate correction, which he doth from the 12. v of the 5. Chapter, unto the 9. v. of the 6. Ready they were, as is evident from our Apostles admonition to revolt from the Christian faith unto Iudaisme, and to fall into that irremissible sin which hee there describes. Now to recall men prone to vice or sinne there are but two wayes: The one by manifesting the danger of the relapse; the other by ministring comfort or assurance of happy successe in that course of life which hath beene commended by the Physitians of their soules unto them. The dreadfull

estate into which they were without his directions ready to fall, is discovered to them in most patheti∣call expressions from the 4. v. of the 6. Chapter to the 9. For it is impossible for those, who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have ta∣sted the good word of God, and the powers of the world to come, if they shall fall away to renew them a∣gaine unto repentance: seeing they crucify to them∣selves the Sonne of God a fresh, and put him to an o∣pen shame. For the earth which drinketh in the raine which commeth oft upon it, and bringeth forth hearbs meete for them by whom it is dressed, receiveth bles∣sing from God; But that which beareth thornes and bri∣ars is rejected, and is nigh unto cursing, whose end is to be burned. These passages shew the dangerous∣nesse of their disease to whom hee wrote his Epistle, and that they stood in neede of extraordinary phy∣sick. The comfortable preparative for the making of them capable of a most soveraigne receit follow∣eth. v. 9. But Beloved, wee are perswaded better things of you, and things that accompany salvation, though we thus speake: For God is not unrighteous to forget your work and labour of love which yee have shewed towards his name, in that yee have ministred to his Saints and doe minister. Here were a text of excel∣lent use (were it warily handled) for restoring such men, as after their recovery from Atheisme, infide∣litie or heresie fall into a relapse as bad as these, as into an apostasy, from the faith (sometimes syncere∣ly professed by them) into libertinisme or propha∣nesse: As fit a theame as any I have observed in sa∣cred

Writ to encourage all men of what sort or con∣dition soever professing Christianitie, to the con∣stant practice of good workes, especially of Cha∣ritie.

3 For albeit the workes of charity which the Hebrewes had done could not, albeit the best workes which we now living can doe, can no wayes merit any degree of grace, or make us worthy of the gift of repentance: yet by good works we become more capable of Gods mercies, of his long suffering, or forbearance to punish us after the same manner or measure, that he doth presumptuous sinners. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is as if hee had said, The God whom yee Hebrewes (now converted to Chri∣stianitie) serve, non est dominus adeo durus, is not so * 1.19 rigorous a Iudge, but that whilst he weighs your la∣ter or present Transgressions in the legall scale of Iu∣stice, he will put your former deeds of charity into the scale of mercy. But leaving the full discussion of this passage to profest Commentators, or Con∣troversy-writers, although wee shall prize good workes, or deeds of charitie at the lowest rate which our Apostle in this place sets upon them, That will amount unto as much, as some learned Fathers have said, Sunt via ad regnum non causa regnandi, They are the way to heaven, or meanes to obtaine full assurance of hope here on earth, for so our Apostle presseth his exhortation to them v. 11. 12. And wee desire that e∣very one of you doe shew the same diligence to the full assurance of hope unto the end; That yee be not slothfull, but followers of them, who through faith and patience inherit the promises. For when God made promise to

Abraham, because hee could sweare by no greater, hee swore by himselfe, saying, Surely blessing I will blesse thee, and multiplying I will multiply thee, And so af∣ter he had patiently endured, he obtained the promise. So that patience in doing good workes to our losse, or in suffering wrongs from others, are good works or qualifications pre-required to our firm apprehen∣sion of God's most free and gracious promises.

4 There is first an assurance given by God un∣to Abraham, and in him to the heires of promise. Secondly there is an assurance of hope in some, and ought to be in all men▪ and this consists first in the right apprehension of the assurance given by God, and in a well grounded beliefe or perswasion of our interest in the promise conveyed unto us from God by Abraham. The right apprehension of the assu∣rance given by God must be in the understanding or braine: The true beliefe or perswasion of our in∣terest in this promise is but the ingrossment of our former apprehension in our hearts. How this be∣liefe or assurance of hope must be wrought, or con∣firmed, comes after to be discussed: Of this only we are in this place to forewarne the Reader that hee must not beginne his beliefe or perswasion back∣wards, or the wrong way, that is, not to make that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (where of the Apostle speakes) the first part of his Creed. For to arrive at this point of beliefe or degree of hope, is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or perfe∣ction, unto which our Apostle sought by degrees to conduct these Hebrewes, who had been truly con∣verted to the Christian faith, and had continued till this time true believers in their kind; men better ca∣techized

in the first principles of beliefe, then any man now living is; for they had an Apostle for their Catechist, as appears from the first v. of the 6. Chap∣ter. The only way to attaine unto this perfection or assurance of hope, is to follow the footsteps of such as inherit the promise, or had a firme and true appre∣hension of their interest in it whilst they lived here on earth. Thus much is implyed in the fore-mentio∣ned exhortation of our Apostle, v. 11. & 12.

5 The assurance given to Abraham, and in him to all that follow his footsteps, is on Gods part as full and absolute as almighty power could make it; for it is a promise confirmed by oath, and by the most solemne oath that could be administred or made: for God sware by himselfe, who is the grea∣test of all that either God or man can sweare by. There could not be either a greater power, or any o∣ther so great besides; yet even amongst men who al∣way sweare by some divine power or revenger of false oaths greater then themselves, an oath puts an end to all strife or Controversy in Law, as our A∣postle teacheth us v. 16. But in what times, or in what cases this maxime is, or was most true (for most true it is with the allowances of the circum∣stances for time and place or in matters determina∣ble by oath,) are Questions proper to interpreters of Law, whether Iudaicall in the Iewish Nation, or of Lawes established in other Nations at of be∣fore the time wherein the Author of this Epistle did write; who as I should presume from this very alle∣gation besides many other reasons, was S. Paul: For I know no other of our Saviour's Apostles or Di∣sciples

(though most potent in Scriptures) which had so much skill, either in the Lawes of the Iewish or other Nations as S. Paul had, being brought up at the feet of Gamaliel. For the better understanding of this our Apostle in the last fore▪ cited verses, or at least for occasioning others to search deeper into his meaning then many Interpreters or plausible Preachers usually doe, it will not be amisse to pre∣mise somewhat concerning the nature of oaths, or their ancient use amongst men before wee come to explicate the tenour of God's oath, and the Cove∣nant made by it unto Abraham.

CHAP. 13. The use of oaths, a••d their observance is from the Law of Nature. Of the manner of taking solemne oaths amongst the Ancients of severall Nations.

THough all men in former ages were not acquainted with the true God by whom all ought to have swo••••e; though some transformed the Deity into the similitude of beasts; though some directly acknowledhed no God at all, no divine power; yet even in the very worst of these, the smothered seeds of Religion did give some crisis of their inherence in matter of oath or imprecation. The ingraffed notion of the Deitie upon provocation or occasion of swearing, found alwaies some, though often a preposterious or sini∣ster vent. Even such stupid Tyrants as thought no

power so great as their owne; such as did pick dead∣ly quarrels with their vassailes for not swearing by their Genius, did use to swear not (as God here doth) by themselves, or by their owne power, but by such creatures as did command their desires or af∣fections; for their consciences secretly suggested to them that these were greater then themselves. And it is no marveile if this honour of Invocation, which is due only to the true God, were by godlesse per∣sons oftimes tendred to those things, which they loved or admited most, because these were in truth and deed to them as Gods. Caligula used to sweare by Drusilla; sometimes by that horse, which hee caused to be fed in as Lordly a plate as any that came unto his owe table, and which he had desti∣nated to be his fellow Consul. It seemes this was a bonny beast, whereas hee himselfe was an ugly Monster amongst men. The Emperour Claudius (as Suetonius tells us) conversus in officia pietatis ius ju∣randum neque sanctius neque crebrius instituit quam per Augustum, did not swear so often, nor hold anyoath so strict as to sweare by his Predecessor Augustus. And Iunius Brutus as a good Author tells mee, did use to sweare solemnely by the blood of Lucretia. The most solemne oath among the Pythagoreans, a de∣vout and religious Sect of Philosophers, was per ternarium, ••he number of three. The reason I take it was, because this number was to them as the myste∣ry of the blessed Trinitie is to us. Some heathens (as the Egyptians) did sweare by hearbs, by beasts or livelesse elements, because they misconceived some divine power to have peculiar residence in

them or about them. And some no evill Princes did sweare or authorize others to sweare by their scep∣ters, because they took these as emblemes of divine power. Others swear by the parts of their owne bo∣dies, as by their hearts &c. Yet these were directly & formally rather imprecations then oaths, yet obliquè or implicit è iuramenta, (as the Lawyers speak) colla∣terall or connotative imprecations of divine power to whom the execution of vengeance upon them∣selves, or upon the parts of their bodyes) if they swore falsly did in their opinion properly belong. But whatsoever was the direct and formall object of Iudiciall oaths, their outward forme of solem∣nity was alwaies, or for the most part accomplish∣ed tagendo altaria or elevatis manibus, or both wayes:

Praesentitibi maturos largimur honores, Iurandas{que} tuum per nomen ponimus ar as,

saith the Poet of Augustus. And the Grecian which gave first occasion to the Pproverbe Amicus usque ad ar as, implyed his readinesse to tell some such smooth tale or officious lye for his friend's good as he durst not avouch, if hee were called to touch the Altar. This was the custome (it seemes) in those an∣cient times wherein Moses lived. Moses built an Altar, and called the name of it Iehova Nissi, for hee said because the Lord hath sworne; or (as some read it) because hee hath lift up his hand he will have war with Amalech from generation to generation. To lift up the hand or touch the Altar (one or both of them at least) was asmuch as the kissing of the Booke is to us; the principall formalitie, or externall character

of a solemne oath; Ergo is, qui si aram tenens juraret crederet nemo, per Epistolam, quod volet, iniuratus* 1.20 probabit? Shall we then take his testimony by a let∣ter without an oath for a just proofe, whose oath though he laid hold upon the Altar no man would trust? To sweare by the name or power of God, as a profound Civilian instructs us, is de essentia iura∣menti,* 1.21 the essence or forme of an oath, but to kisse the Booke &c. is de consuetudine a matter of cu∣stome.* 1.22 Intrepidos altaria tangere, in Iuvenal's con∣struction is, all one as to make no conscience of an oath; the essentiall propertie of Epicurean A∣theisme.

2 Wee must not thinke our Apostles rule [that an oath is to make an end of all strife] to be defective or lesse universall, then it makes shew of, although it cōprehend not Epicures, nor take fast hold of Athe∣ists, because these are but equivocally men, or at the best they can be no better parts of any civill body, or humane society, then a broken linke is of a chain. He that makes no conscience of an oath may make better assurance of his lands and estate then of his internall thoughts or affections, without which as∣surance there can be no true society amongst the sonnes of men. Nullum vinculum ad astringendum fidem Maiores nostri iureiurando arctius esse volue∣runt, saith Tully. But an oath assertory, not by Ro∣man constitutions only, but by divine Law is a kind of civill rack to constraine men to confesse the truth concerning matters present or past in cases expedi∣ent for the maintenance of humane society. And an oath promissory, or de futuro is God's wrest to fa∣sten

our soules unto the truth professed by us for the performance of good duties. With this later use the usuall etymologie of the word oath in Greek, hath some affinitie: For they would have the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be of the same progenie with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because

he that sweareth is tyed or bound to those points which he acknowledgeth or confesseth.

Yet many of the ancient Etymologers would have the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in the Grecian language) derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terminus, unto which derivation our Apostle (as some Divines conjecture) doth allude, when he saith that an oath is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an end or terme of all Controversies. This as I dare not deny, so I would not, nor perhaps would the Authors or Abettors of this opinion, ground the strength of our Apostles argument so much upon the the grammaticall sig∣nification, or etymology of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as upon the reall exposition or civill use of it in legall cu∣stomes and constitutions of most Nations concer∣ning like cases to that mentioned by him; as in mat∣ters of trust or contract betwixt man and man, with∣out any other witnesse then themselves. For so the Lord (by whom we ought to swear) had enacted it, Exod. 22. 10. If a man deliver unto his neighbour an asse, or an oxe, or a sheep, or any beast to keep, & it die or be hurt or driven away no man seeing it, then shall an oath of the Lord be between them both, that he hath not put his hands unto his Neighbours goods: and the ow∣ner of it shall accept thereof, and hee shall not make it* 1.23 good. The like Law or constitution was sometimes of like force in Egypt. Bochoridis leges, saith Diodorus mandabant ut si quis pecuniis mutuò acceptis abs{que} syn∣graphe

se debere neget, interposito juramento a debito absolvatur. That if mony's committed to trust without specialty or mutuall writings should be denied, the Con∣troversy should be ended by the Defendant's oath, And he gives this reason for the equitie of this Law: [Why should not the Iudge or Law give as much credit to any man's oath, for asmuch as another commits to his trust without any assurance at all, or without any better assurance then the Creditors's oath?] The like esteeme did the Grecians make of the pretended debtor's oath in like Controversies. When Psidias an hoast of Tenedos denied the charge of money delivered unto him by Archetimus of E∣rythraea his ancient friend and guest, the matter af∣ter some altercation of words was referred to oath: Now albeit Psidias his conscience did serve him to deale unjustly, yet it grudged to sweare directly a grosse untruth; and to stay the muttering of it with some shadow of truth, that is, with plaine equivo∣cation, he feignes himselfe so sicke and crazie against the day of finall hearing, as if hee stood in need of a staffe, into which (being made hollow on pur∣pose) hee cunningly stuffed up the gold about which the Controversie grew: Being called to his oath which was to be elevat is manibus with hands lifted up, hee committed his staffe to the custodie of

Archetimus, the plantiffe, and thus proceeds;

It is true (saith he) that my friend Ahchetimus delive∣red so much gold unto me, but by the oath which I have taken, I have delivered the same summe un∣to him againe. This oath (though to Archetimus his knowledge altogether false) had by the cu∣stomes of that time and place made a full end of the Controuersie to his losse, which he perceiving threw downe the staffe with such indignation to the ground that the handle bursting, the gold which hee trusted unto him fell out. And thus the providence of God (saith mine a 1.24 Author) saved Archetimus harmelesse; but Psidias (as men say) came to a fearfull end.

CHAP. 14. Of Oaths promissorie specially for Confirmation of of leagues, and of the fearfull iudgments that usu∣ally fall upon them, who wittingly and willingly vi∣olate them.

THe use of oaths amongst the Romans was somewhat more ample then all these in∣stances imply, though how farre it did extend, I leave it to the determination of Civilians. A very good Civill Lawyer tells mee, (and his testimony is most consonant to our Apo∣stles mind in this place) Vetus fuit regula iuris causā iureiurando decisam non retractari, that a cause or case of Controversie decided by oath, might not be traversed or recalled. Iustinian's restraint of this

ancient rule in some special & rare cases, rather cor∣roborates then impaires the indefinite truth, or ge∣nerall validitie of it: Yet were not oaths assertory more authentique, or of more validitie in ancient times for ending Controversies betwixt man and man, then oaths promissory (such as God's oath in this place is) were for maintaining publique peace or confirming leagues betwixt Nation and Nation. The examples of heathen aswell as of sacred Prin∣ces or Generalls (so we would follow them) teach us not to retract any thing that we have sworne unto, nor to delay performance of any thing which wee have promised by oath, albeit the conditions in some cases prove such in the issue, as wee would not have subscribed unto them at any hand, had we knowne them; in others, such as wee ought not to have sub∣scribed unto. When Alexander the great, (a Prince otherwise too rash and furious in executing his ri∣gorous designes) perceived that the Lampsaceni (o∣pen Rebells in his interpretation) had entertained Anaximenes his fathers old acquaintance to plead for their pardon, fearing that this smooth-tongued Orator (if hee should permit him to speak his minde at large,) might somewhat mitigate the rigorous sentence pronounced against them, upon the Ora∣tor's first approach into his presence takes a solemne oath by the Gods of Greece, that hee would doe quite contrary to whatsoever hee would request on the behalfe of the Lampsaceni. Then said Anaxi∣menes it will litle boote me to be long in my petiti∣on which in briefe shall be this;

That you would cap∣tivate their wives and children, destroy their City,

and set the Temples of their Gods on fire.

Now al∣beit this boistrous King had stedfastly purposed to doe asmuch as the Orator's words imply; and had interposed a solemne oath to confirme his purpose, yet his oath being by the Orators cunning retorted, his former resolution did relent and yeeld unto the Orator's first intended serious request. And in me∣mory of this great Controversy between this great Prince and his Rebellious Subjects or revolted Confederates, thus happily ended by a retorted or inverted oath, the Orator had an Olympick statue e∣rected to him by his Clients.* 1.25

2 Thus to save this City with it's Inhabitants could not be more prejudiciall to Alexander's for∣mer oath, or resolution, then it was to Ioshua to make peace or league with any Cananite; for God whose Generall hee was had given him expresse command to the contrary: Yet in asmuch as that strict commandement given by God, was only particular to this purpose, the neglect of it, especial∣ly upon ignorance of circumstances was evill only because forbidden, and only so farre evill as it was forbidden. But in asmuch as an oath is the most sa∣cred bond in humane societie, the breach of it is not only evil because forbidden, but therefore forbidden because in it self so evil. Whence though it were un∣lawful for Ioshua to make any league with the Gibeo∣nites being by Nation and Progeny Cananites, yet in asmuch as they were men, the league once made with them being confirmed by oath might not be viola∣ted by him, or any of his Successors. The legall maxime in this case holds most firmely, fieri non de∣buit

factum valet. Although Ioshua had formerly sworne to have continuall warre with the Cana∣nites, yet the interposition of this oath, upon a mi∣stake that they were not Cananites, must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an end of hostile quarrell betweene Israel and the Gibeonites: or if any haply should here reply that this league did valere de facto was made valid more through Ioshuah's curtesie or scrupulosity of con∣science, then by the Law of nature, Nations, or by any strict rule of equitie; the severitie of God's judgments upon the house of Saul for violating this league which Ioshua had made by oath more then foure hundred yeares after he had made it, will con∣vince him of error. Saul sought to slay the Gibeo∣nites in his zeale to the children of Israel and Iudah, 2. Sam. 21. 2. but as if Israel had forfeited their estate in the promised land by breach of their former Co∣venant, the earth for three yeares denyed her en∣crease, as it is verse the first: Nor could this famine be satisfied otherwise then by the flesh and blood of those men for whose sake the Gibeonites blood had beene unjustly spilt. For when David (being instructed of the Lord that the famine was sent to revenge their wrongs) demanded of the Gibeonites (to whom the Lord now had given power of bind∣ing and loosing Israel,) What shall I doe for you, and wherewith shall I make the attonement that yee may blesse the Inheritance of the Lord? They said unto him, Wee will have no silver nor gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel; But the man that consumed us, that devised evill a∣gainst us, that wee should be destroyed from remaining

in any of the coasts of Israel, let seaven men of his Sons be delivered unto us, and wee will hang them up unto the Lord in Gibeah of Saul, whom the Lord did chuse. v. 3. 4. 5. 6. But David (as it followes) spared Me∣phibosheth (at whose life the Gibeonites did special∣ly aime) because of the Lord's oath that was be∣tweene them, between David and Ionathan the Son of Saul.

3 But here least such malevolent eyes or eares as Machiavel's or Machiavilian Politicians, should by looking upon or hearing this story read, let in suspicion into their unhallowed hearts, of some se∣cret complot betwixt the Gibeonites and David for planting the Scepter of Israel in David's stocke by rooting out the whole stock of Saul besides this im∣potent forlorne branch Mephibosheth; we may pa∣rallel this prodigious calamitie with others like un∣to it, which in the observation of heathen writers have by the providence of God befalne other roy∣all families for the perjurie of their Progenitors, al∣beit executed upon them by the hands of men. The difference will be only this, that David in the exe∣cution of God's fierce wrath upon the house of Saul did understand his Commission much better then other Executioners of Gods like wrath did, who did nothing but what God would have done, but without just warrant.

4 Could Kindomes be surely founded upon their present strength and greatnesse, or states be made stand upright and firme by rule of secular po∣licy, the likelyhood was greater that the Macedoni∣an Kingdome should have continued in Philip's

race then the Kingdome of Israel in the house of Saul.

Every man (saith * 1.26 Pausanias) will easily grant that this Philip for his atchievements was the greatest King which Macedon had either be∣fore or after him: Of Princely vertues he had so many and so well mixed, as few Princes in any ages have enjoyed the like. What then did hee want why he might not be reputed in wise-mens censure a good Governour or Commander? On∣ly this, that hee had his owne oath at too great command. His perjury did spoile his politick pro∣jects whilst they seemed most to prosper, and rui∣nated the foundations of his intended Monarchy as fast as he laid them; and which is worst of all, his soule being infected with this foule sinne did propagate the rot unto the fruit of his bodie: As he had often deluded his Gods, so the Oracle to revenge this quarrell deluded him. The sen∣tence of death which hee expected the Oracle should at his instance award upon the King of Persia, did seize upon himselfe in his best yeares and amidst his triumphant jollities. Immediately upon his death his infant Sonne by Cleopatra was with his mother scorched to death in a vessell of brasse by the appointment of Olympias, unto whose crueltie another of his sonnes by a former wife within few yeares after was sacrificed. And as if their complaints and outcries against this un∣just execution of a womanish wrath had been ap∣pointed, or authorized to bring downe God's more immediate judgments upon the remnant of Philip's seed or his grand-children, (which had

more potent guardians in humane possibilitie to shield them from humane violence,) these were cut downe by fates, or (as my Author's words will beare it) by the destroying power.

5 And as for Alexander's untimely death it is remarkable amongst children. It is an excellent E∣piphonema wherewith Pausanias concludes his di∣scourse concerning Philip's perjury:

If Philip (saith he) when he laid his plots for erecting the Mace∣donian Empire had said the Delphick Oracle, given to Glaucus the Spartan, to his heart [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the posteritie of men which make conscience of oath shall fare the better] wee should have no reason to suspect that any of the Gods would have extinguished Alexander and the Ma∣cedonian glory, as it had beene with one and the same breath of their displeasure.

Now the Oracle pronounced the sentence of untimely death upon the posteritie of Glaucus the Spartan because hee consulted it, whether he might with safety for swear the pawne or deposition which the Milesians had committed to his fidelitie: And when knowing his doome he sought the revocation of the sencence up∣on promise of full restitution, he only obtained this answer for his owne and others instruction [to solli∣cite or tempt God to abett, or countenance perjury, and to be actually perjured come both to one reckoning.] If the Reader suspect the authoritie of the Oracle up∣on presumption that all oraculous answers were in∣spired by Divels, or discredit the story it selfe be∣cause related by Herodotus; as I may not joyne with him in raising needlesse suspicions, or too large im∣putations

against one or other, so I will not re∣quest him to admit the relation upon any other termes then as an Embleme of divine truth.

6 That which this Embleme represents as ve∣ro simile, was remarkablely fulfilled in Iehoiakim and Zedechias: Both of them had deserved death and deposition for their other sinnes; but that which moved the Lord to write these two principall stemmes of David childlesse among the families of Iudah, was falsification of their oaths to Nehuchad∣nezar. Zedekiah had God's speciall promise that he and his house should live, upon condition he would submit himselfe (as by oath he was bound) unto the King of Babel; but sleighting his oath till time was past, and not submitting himselfe to Nebuchadnezar till he was caught, his sonnes were slaine before his eyes. And no sooner had this tragicall spectacle found entrance into his troubled soule, but the win∣dowes by which it entred were shut up; that so ha∣ving no possibilitie of vent for griefe, it might re∣flect more vehemently upon his pensive heart, and be such a perpetuall torment to his restlesse fancie, as an eare-wig is to the braine into which shee hath crept. I will conclude these instances concerning oaths promissory with his verdict, who was able to make the induction good. Si quis omnem antiquita∣tem & bellorum memoriam ab ultimo principio repe∣tat, profecto reperiet eorum qui pactas violarunt indu∣cias, miserrimos exitus & civitatibus ac populis cala∣mitosissimos extitisse. Bodinus lib. 5. pag. 964. He that would take paines to search records of Antiquitie or memorialls of warre from the first beginning of histo∣ries

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extant, shall clearely find that the violation of leagues or solemn truces hath brought a miserable end upon truce-breakers, whether private persons or pub∣leque States.

7. One part of his instance or induction hee tooke from the league betwixt Henry the second French King, the Lantgrave of Hassia, Maurice of Saxony, and Albert of Brandeburg, violated first by Maurice, and afterward more shamefully by Al∣bert of Brandeburg. The noble historian and great Antiquary of France, who had the Articles of the* 1.27 league betwixt Philip of Spaine and (I take it) this Henry the second King of France, derives all the miseries and calamities which befel France in their intestine broiles, and civill warres, from the violati∣on of this league on the French King's part, where∣unto hee was tempted by the pretented infallible Roman Oracle upon a dispensation with his oath proffered unto him not sought by him. So much worse was the spirit of this Roman Oracle then the spirit which guided the Delphick Oracle in the answer to Glaucus the Spartane before mentioned. The like dispensation of the Pope with an oath of Contract did set the rebellion in the North on foot, and was the cause of the calamity or misery which* 1.28 befell him and his family, who sought for it and o∣thers of his Associates.

8 And no marveile if God in this case be severe to visit the sinnes of fathers upon the children, aswel as in the case of idolatry▪. For of these two sinnes, periury or wilfull breach of solemne oath is the more abominable, though I know not whether I

should account them two sinnes, or several branches of one sinne; or whether were worse utterly to deny the truth of God's being, or his omnipotency; or to produce him as a witnesse or Countenancer of that which is untrue. The truth of God's Being and his Iustice being presupposed or beleeved, it stands with reason what Bodin hath observed, That periu∣ry should bring forth destruction and calamitie, whe∣ther to publique states or private families in greater plenty then any sinne whatsoever. Other enormities alwayes deserve God's wrath and in the issue bring it upon offenders, but perjury only is conceived and brought forth by solliciting or imploring God's wrath or vengeance upon such as commit it. But some will here demand, What is all this which hath beene said concerning the sacred use of oaths amongst men, and the plagues executed upon such as violate those sacred oaths, to the oath which God interposed to Abraham, or to their assurance which rely upon him? Much every way. For; the speciall, if not the only reason why God's hand hath light so heavy upon all perjured persons is, be∣cause God himselfe, who vouchsafed to sweare to Abraham for our comfort, is so true in all his pro∣mises, and so unpartiall in awarding lustice that hee would not punish mens neglects or contempt of so∣lemne oaths so severely as usually he doth, were he not beyond comparison or comprehension more observant of his oath when he swears by himselfe, then we are of our oaths which we take in his name. Briefly, albeit some in this age among the most zea∣lous Professors of Christianity escape his visible

punishments, or sometimes prosper better in world∣ly estate for their perjury then many amongst the heathen did: yet by this practice they forfeit their interest in the assurance which God made by oath unto the heires of promise. Every one that hopes to be blessed with faithfull Abraham, or to be partaker of the blessing promised by oath unto him must in this particular be perfect as his heavenly Father is perfect. Every one that hath beene tainted with this foule finne how great a gainer soever hee be by it in worldly courses must purge himselfe from it by the solemn proper acts of faith, that is, by true Repen∣tance, Almes deeds, and full Restitution of accursed gaines to the parties whom he hath wronged: For (as our Apostle tells us) every one that hath this hope, that is, to be the Son of God with faithfull Abraham, must purifie himselfe, as he is pure. 1. Ioh. 3. 3.

CHAP. 15. In what cases solemne oaths were or are to be taken and administred.

AMongst others truly instiled golden verses of Pythagoras, every verse containing some one or other morall rule of good life, this was a principall one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

1 The Comment or Paraphrase of an heathe∣nish Writer, though a profest enemy to us Christi∣ans, at least to such as lived in his age, is very Chri∣stian, as many other parts of his Commentations

upon Pythagora's morall rules are (to use the words of that learned French Civilian Tiraquel) most Di∣vine.

2 Whilst I revise these and the former obser∣vations of the heathen, concerning oaths, and consi∣der how exactly parallel they are to the sacred rules of God's written Lawes and Cases determined by divine Iustice, I cannot but resume the Prophet Iere∣miah's wish or prayer, Oh that my head were turned into a well or fountaine, that I might weepe day and night for the sinnes of this people! And of this age wherein a man may more safely beleeve a Turke swearing by Mahomet, or a canting Beggar by his Salomon, or a rude pit-man, or coale-worker by spit∣ting upon a coale, then many witnesses, who beare the name of Gentlemen and good Christians, whilst they sweare in Courts of Iustice by the Lord God of their salvation, kissing the Booke wherein their interest in the promises made to Abraham, and their hopes of the life to come, are contained. Nor is this the fault of false witnesses only, but of Law∣makers or Interpreters, or of men in Authoritie, that a man may be sworne out of his inheritance, out of his lively hood and good name by one uncatechi∣zed Clowne or Atheist, who neither knowes by whom, nor unto what he sweares; ready at all times to lend that which he heares called an oath, unto his friend or brother in mischiefe. An oath being a spe∣ciall part of Religion, it were to be wished it were never to be administred or exacted by such as give more proofe to shew their authoritie and power in being enabled by humane Law to give it, then ei∣ther

of their desire or abilitie to instruct the party swearing unto what he ought, unto what he ought not to sweare, or in any other principall point of Religion. Many cases are often determined by one mans oath which are not possible to be proved by the oaths of any ten men living, though men of life and manners unsuspected. And yet in case the per∣son swearing to his neighbour's utter undoing might be convicted of wilfull perjury, the best re∣medy that the Law or Custome affords him will prove much worse then the disease it selfe; that is, beget a tedious suit in some costly Court. But neither did the primevall Church of God, nor the ancient Lawes of heathen Nations admit of any such Cu∣stome. Exceptions against lewd persons or suspected witnesses were admitted before they were permit∣ted to sweare: Or in case any were detected to swear falsly, the detection was without any great cost; and the punishment severe and speedy. In case a man had sworne falsly against his neighbour in matter of* 1.29 debt, hee was, besides other punishments, to pay as much as his neighbour should have been damnified by his oath. In case of infamy and slander hee was adjudged to undergoe the same punishment which his oath, had it beene admitted, would have brought upon the party accused. If hee had sworne against another in a matter capitall, his per∣jury was punished with death, and so were false ac∣cusers, albeit they did sweare or accuse on the be∣halfe of the Prince or Emperour. One of the best Catechismes that I dare commend unto such as have power to minister solemne oaths, or unto such as

are bound to answer upon oath, or ready when oc∣casions require to interpose oaths voluntary, is the Comment of the fore-cited Philosopher upon that golden verse of Pythagoras.

IUSIURANDVM COLE.

Fuerit autem cultus ejus servandi optima ratio & cura, si eo nec frequentèr utaris, nec teme∣rè, nec quibuslibet in rebus * 1.30 nec ad sermonis am∣plificationem, nec ad narrationis confirmationem atque fidem, sed quantum fieri potest, rebus tan∣tum necessariis simul atque honori••icis adhibea∣tur, ••oque tempore cum nulla salus alia quàm ex sola iurisjurandi veritate expectatur. Invenient verò fidem isthaec apud eos qui audiunt, si congru∣um jurijurand•• modum adhibuerimus, sique suspi∣cionem omnem non ijs solum qui juramento absti∣nent, sed qui utuntur etiam sustulerimus, quic∣quid in mortaliumrebus veritate maius nobis haberi.

Hierocles in 2^um aurèum carmen Pythagorae.

God's oath at all time when it pleased him to sweare, was a voluntarie oath; no Authoritie could exact it of him. But how free or voluntarie soever his oath to Abraham was, it was not gratis dictum, but interposed to some good use or purpose. The speciall uses or purposes of this first oath of God (which is upon record) comes in the next place to be discussed.

3 It is on all Sides agreed that the Article or mat∣ter

unto which God did sweare, was of great con∣sequence and weight: For men ought not to make solemne oaths or protestations, but in such cases; be∣cause they are commanded to be holy as he is ho∣ly. But can there be any case or businesse betwixt God and man of so great consequence, that his sole word or meere promise might not suffice to deter∣mine it? His word in it selfe no doubt is more firme and sure, then all the oaths of men and Angels. It is therefore in the second place presumed or granted by all good Writers, that our Gracious God con∣firmed this promise by oath ex abundanti, for the support of mens infirmities, which too often mea∣sure the goodnesse of God and the fidelitie of his promises by their owne notions of goodnesse, or by their experience of such fidelitie as is found in promises amongst good men. But albeit wee may take surer hold of any mans word or promise, then of his indefinite overtures or inclinations to doe us good, yet a very honest mans word is no sheate∣anchor for a wise man to rely upon in a violent storme. The fest sometimes may be sure and firme when the cable is slender and weak: Or the cable very strong, when the fest or Anchor-hold is slip∣pery. Hence ordinary promises or professions of reall kindnesses by a tacite or implicite consent of most men, admit diverse exceptions or dispensati∣ons, whereof solemne oaths are uncapable. In what termes soever ordinary promises or professions of kindnesses be expressed, their tenour is to be under∣stood or construed with this Proviso, Rebus sic stan∣tibus. Vnexpected disaster, or rare mischance, is in

common equitie a sufficient release for non perfor∣mance of that which was sincerely promised upon probable hopes of better meanes or abilities; or at least of the continuances of such meanes as the par∣ty had when hee made promise. Many men who will hardly straine their oaths for their life, will di∣spense with their honest words, or good intentions, rather then subject themselves to any incompensa∣ble worldly mischiefe, or remedilesse inconveni∣ence, which may certainely follow upon the perfor∣mances of what they promised. For this reason eve∣ry wise man must be more wary to what he swears, then to what he promiseth. For matter of promise concernes things temporall only, whereas hee that takes a solemne oath, doth sequester his immortall soule and estate in the life to come, into the hands of the Almighty Iudge and Revenger of perjury. Hence was it that the noble Romane Regulus did chuse rather to returne to the Carthaginians, resol∣ving to endure all the tortures and paines that they could inflict upon him, then to violate the solemne oath which they administred unto him. And albeit the Carthaginians knew him to be a man for his fi∣delitie and due observances of his promises, as just and righteous as Rome had any; a man more faith∣full and true (if wee believe ancient histories) then the Carthaginians ordinarily were: yet out of di∣scretion and politick obseruance, they held it more safe to trust to Regulus upon his oath, then upon his meere promise. No wise man or prudent Statist un∣to this day, will trust the best man living (over whose person or estate hee hath no command or ju∣risdiction)

in matter of greater consequence, with∣out* 1.31 a solemne oath. A grave * Civilian observes ab∣s{que} iureiur ando alicui in foederibus contrahendis confi∣dere, est piscari in aere & venari in medi•• maris.

CHAP. 16. God's oath to Abraham was an oath for Confirmation of the league betwixt them. Of the severall manner of leagues.

NOw God's oath to Abraham was an oath of league; a solemne confirmation of that Covenant which God had entred with Abraham at the Circumcision of his Son Isaac▪ Wee may observe in the sacred story, that A∣braham had first God's meere promise, and on that he faithfully relyed Gen. 12. 13. 14. &c. Afterwards, this promise grew into a solemne everlasting Co∣venant, signed on Abraham's part by the Circumci∣sion of himselfe, and his sonne Isaac; and afterwards confirmed on God's part by solemne oath; and last∣ly signed and sealed by the bloody death of the on∣ly Sonne of God. For the Readers better conduct in the passages which follow, it will be requisite first to entreate briefly of the nature of Covenants and Leagues. Secondly to display the Evangelicall importances of the oath, by which this League was first confirmed and afterwards renewed. The word Covenant in our English, is sometimes equivalent to that which the Latines call pactum, or conventum, to wit, any contract or bargaine, wherein there is

quid pro quo, somewhat given and somewhat taken. And in this sense every Covenant or bargaine is an act of commutative Iustice, wherein there is ratio dati & accepti, a mutual bond betweene the parties contracting upon some valuable considerations. A Covenant of this ranke there cannot any be proper∣ly said or imagined betwixt God and meere man as Abraham was; for who can give any thing unto God which was not his owne before, by a more so∣veraigne right and more peculiar title then it is, or can be his that would take upon him to make God his Debtor by deede of gift. And for this ve∣ry reason the acutest Schoolemen resolve us, that commutative Iustice cannot be formally in God. But when wee read that Iustice is one of God's es∣sentiall Attributes, or when we say that God is truly and formally Iust; this must be meant of distributive Iustice, the ballance of whose scales are poena and praemium, matter of punishment and matter of re∣ward. For God as a just Iudge doth truly and accu∣rately render unto every man according unto all his wayes without any respect of any advantage gaine or profit that can redound unto him by mans doing good; but meerely out of his unspeak∣able love unto mercy it selfe, unto bounty it selfe, or unto Iustice it selfe. But though there cannot be such a Pactum or Covenant betweene God and man, be∣tweene God and Abraham himselfe; as is a proper act of commutative Iustice wherein there is ratio dati & accepti, (For Abraham had nothing to give unto God from whom hee had received all that hee had, and from whom hee did expect to receive his

sonne Isaac, in whom the very Covenant was to be establed:) yet there may be betweene God and man, and there was betweene God and Abraham a true and proper Covenant in another sense, that is, as∣much as the Latines call foedus, a true or proper league of amitie or association. And thus the word in the originall, especially in Genesis 17. 7. is to be ta∣ken.

2 This kind of League or Covenant may be of two sorts, foedera iniqua quae victores victis dabant:* 1.32 Such as the Conquerors would give unto the Con∣quered, which was alwayes upon unequall termes or conditions; and yet better for the conquered and weaker part to admit of, then to be altogether without league or securitie for their safety or pro∣tection. Or they were foedera aequa, leagues entred upon equall termes or condition; such as usually are the leagues betweene neighbour-Kingdomes, free-States; or Soveraignties independent each on other, especially if such leagues be made when the one hath the other at no advantage: And these leagues were of two sorts; either mutually defensive only, or offensive aswell as defensive, as the Greekes say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as the Latines more fully expresse the nature of them, * 1.33 ut eosdem haberent & hostes & socios, that hee which was a friend to one party should likewise be held a friend unto the other partie included in the league: that hee that should declare himselfe an enemie to the one party, should forthwith and for so doing be taken and reputed for an enemy unto the other party. Besides this mutuall aid or assistance in times of warre, one speciall end

of leagues or association was, that one Country might be relieved in their want, or pleasured in their prosperity with those blessings wherewith o∣thers abounded. This mutual intercours or exchange of commodities betweene Nation and Nation, is alway cut off, or much impaired in time of hostility or warre: Neither party can with security enjoy the good things which their owne land affords; much lesse can they with safety be partakers of those commodities wherewith God hath blessed their e∣nemies. And in case it so fell out, that a people rich in money or merchandize, but destitute of corne or wine, or other such necessaries, should fall at vari∣ance with those who were accustomed to supply their wants; their estate in the middest of their wealth was but miserable and would enforce them to seek peace upon termes unequall. So we read Acts 12. 20. When Herod was highly displeased with them of Tyre and Sidon (a people for wealth inferior to none) they came to him with one accord and having made Blastus the Kings Chamberlaine their friend, they desired peace. What reason had they to become suitors for peace with him, against whom they had been able to have waged warre, whom perhaps they were able to out-match with number of men and weight of money? S. Luke gives the reason in the next verse; Because their Country was nourished by Herod's Country.

3 But infinitely more miserable then the for∣lorne estate of any one people can be in respect of the most potent and cruell Adversary was the estate of all mankind, whilst heaven and earth were at e∣nimity.

For albeit God in mercy suffered his Sunne to rise aswell upon the unjust sonnes of A∣dam, as upon Adam in his integritie, yet were all utterly deprived of all commerce with the Inhabi∣tants of heaven: All were excluded from the tree of life without whose fruit, this bodily life which wee lead here on earth, even whilst wee live in greatest pleasure or prosperitie, is but as a short walke or progresse from the wombe unto the grave; as it were from a prison to a place of torment or execu∣tion: Reason wee had to desire peace of heaven, and to become humble Supplicants for the League or Covenant whereof God here preventeth Abraham: Reason wee had to have sought this league, upon what termes or conditions soever. In respect of the parties which enter this league or association, it was a league of the former kind, quod victores victis da∣bant. God was our Lord by a higher title then the right of conquest, & we were worse then his meanest vassailes, not his servants, but his condemned Priso∣ners. It was in his power to have cut us off from all possibility of any league or amitie, save only with hell and death, which we and our Fathers had cho∣sen for our confederates. And yet the conditions of this league wherewith God preventeth Abraham (for he sought it at Abraham's hands, when Abra∣ham did not seeke it at his,) are conditions aequi faede∣ris. It is made upon as good termes or conditions, as any league betweene free-states and Kingdomes independent was ever proffered or performed. It is more then a league offensive and defensive: More then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For this league is but a rati∣fication

of that promise which God had made to A∣braham Gen. 12. 2. 3. And I will make of thee a great Nation, and I will blesse thee and make thy name great, and thou shalt be a blessing. And I will blesse them that blesse thee, and curse him that curseth thee: And in thee shall all the families of the earth be blessed. And yet it is said Chap. 17. ver. 19. that God would establish his league with Isaac, but with Isaac only as in the type, or as hee was the pledge only on Abraham's part: For it is a thing not to be imagined that the Lord in giving sentence of blessing and cursing would tye himselfe unto such strict conformitie (as this promise imports) with the parties to be judged by him, as that hee would blesse all whosoever bles∣sed Abraham, or that he would curse them that cur∣sed Abraham or, Isaac, or their seed in their own per∣sons, or for their own actions. How then doth God performe this promise unto Abraham? Not in A∣braham or Isaac's person, but in another seede of A∣braham of whom that is expressely avouched Chap. 22. 16. 17. 18. which in the 12. Chap. was implicite∣ly, or avouched of him as he was indefinitely com∣prehended in Abraham's seede, or potentially con∣tained in Abraham's person. In thee (saith God to Abraham Gen. 22. 18.) shall all the families of the earth be blessed. By my selfe have I sworne saith the same Lord God Chap. 22. 16. For because thou hast done this thing, and hast not withheld thy Sonne, thine only Sonne, that in blessing I will blesse thee, and in multiplying I will multiply thy Seede as the starres in heaven, and as the sand which is upon the Sea shore, &c. Thy Seed shall possesse the gates of his enemies:

And in thy Seed shall all the Nations of the earth be blessed, because thou hast obeyed my voice. By Abra∣ham's seede in this place hee meant not Isaac with whom this Covenant was established, but another seede of Abraham, and another sonne of promise in whom this Covenant was to be accomplished. So our Apostle interprets this place. Galat. 3. 16. Now to Abraham and his seede were the promises made: He saith not and to his seedes as of many, but as of one, and to thy seede which is Christ, that is as truly the Sonne of God as the seede of Abraham, who is as truly and properly God as he is man. This inter∣pretation of our Apostle is grounded upon the mat∣ter or subject of the promise. For it is impossible that all the families of the earth, even Abraham himselfe, and Melchisedech who blessed Abraham should be blessed either in Isaac, or in Abraham's seede, either indefinitely or universally taken; or in any seede of Abraham, who was not as truly God as man; or who was not that most high God, in whose name Melchisedech blessed Abraham. In this seede, and by this seede, all the Nations are blessed that shall be blessed. And whatsoever blessings a∣ny man or people receive from God in him as hee is the Sonne of God, or for his merits; they shall re∣ceive them by him, & through him, as he is the seed of Abraham and sonne of man. And in this seede of Abraham, this Covenant here established with I∣saac shall be performed according to the strict pro∣prietie or utmost improvement of the words or clause of the confederacie, or league offensive and and defensive betweene God and Abraham. Who∣soever

shall blesse this seede, shall be blessed of God Whosoever shall curse this seede, shall be accursed by God; and not so only, but whomesoever this seede shall blesse, them likewise God the Father shall blesse: Whomsoever this seed shall pronounce accursed, they shall stand accursed (without revo∣cation or appeale,) by God the Father: For God the Father hath tyed himselfe to conformity of sentence with this seede of Abraham. Vnto whom this seede (now made King and Priest, and placed at the right hand of God) shall award this sentence (which he will award as Iudge to all that shall be placed on hisright hand,) Come yee blessessed of my Father inherite the Kingdome prepared for you from the Foundation of the World, they shall be blessed by God the Father with everlasting and immortall blisse. And unto whom he shall pronounce that o∣ther sentence, Depart from me yee cursed into ever∣lasting fire prepared for the Divell and his Angels, they shall stand accursed likewise by God the Fa∣ther, by an irrevocable and everlasting curse.

CHAP. 17. The League betweene God and Abraham did emi∣nently containe the most accurate solemnities that were used betwixt Prince and Prince, or Nation and Nation.

AS this League here mentioned betwixt God and Abraham, ••••s for its conditions of the highest ranke of League, ut eosdem haberent & hostes & socios: So it was as solemnely concluded and subscribed unto by both parties, as any League betwixt man and man was ever concluded and solemnized. Albeit the manner of concluding or making Leagues of amity betwixt man and man, or people and people, was in ancient times (specially amongst the Easterne Nations) most formall and remarkablely solemne; and the man∣ner or solemnitie did vary or differ according to the variety of customes usuall amongst diverse Nati∣ons. The Macedonians for confirmations of Leagues with others, did divide a quantitie of bread betweene the parties consociating, giving the one halfe to the one party, and the other to the other. So Xenophon describes the solemne league of amitie betweene Alexander the great and Cohortanus. And though Xenophon expresseth it not, it is very proba∣ble that they used such solemne imprecations as were usually made in other Leagues concluded with the like solemnitie or sacrifice; And that was, that so God would divide or smite him or them,

that should breake the League, or violate the con∣ditions agreed upon, as they did divide the bread, or smite the sacrifice by which the League was concluded. Other Leagues of amitie or association (as the same * 1.34 Xenophon tels us) were concluded be∣tweene party and party which had formerly beene at variance and hostility, by mutuall delivery of the same weapons, as of lances, pikes, or other offen∣sive weapons now consecrated by this solemne de∣livery to be instruments or pledges of peace, or not to be used save in their mutuall defence, or in of∣fence to them who should prove enemies to their mutuall peace. But those Leagues were more so∣lemne which were concluded with Blood, either of the parties which entred League, or with the blood of beasts sacrificed for making peace between men. So * 1.35 Tacitus tels, it was the custome amongst some Eastern Kings, when they entred a League, to clutch their hands and fingers, and to tye their thumbs so hard, until the blood did rise in the pulp or fleshypart, and afterwards to let them both so much blood by a gentle touch, that each party might suck others blood. Id foedus arcanum habetur quasi mutuo cruore sacratum. This kind of League

(saith Tacitus) was accounted sacred, as being con∣firmed by mutuall blood. But how sacred or secret soever this League was, (for the word Arcanum importeth both) it was pro illa vice, for that turne, both openly and shamefully viola∣ted by Radamistus. * 1.36 Xenophon likewise des∣cribes another League betweene the Grecians and the people of Asia concluded by the blood of sa∣crifices which they mutually killed. The Grecians dipped their swords, and the Asiatickes their lances in the blood of the Sacrifices, (which were a bull, a beare, a wolfe and a ramme) being first mingled to∣gether in a shield or target; as if they had sought to have made peace betweene these offensive weapons of warre by making them pledge each other in a common cup. For so the most solemne manner of plighting faith betwixt some Nations was, for the one to take up the same cup from the others hand, and to pledge him in it; or in case no cup or wine could be presently had, they were to lick the dust of the earth at each others hands.

2 The manner of solemnizing this present League betwixt God and Abraham, at the first draught of it, was much what the same with that which Taci∣tus reports of the Easterne Kings. It was solemnized on Abraham's part by the effusion of his owne and his sonne Isaac's blood, and so continued through∣out the generations of their posteritie by cutting off the fore-skin of their flesh. And inasmuch as Cir∣cumcision was the signe, or solemne ceremony of this mutuall League betweene God and Abraham and Abraham's seede; it is necessarily implyed by

the tenour of the same mutuall Covenant, that God should subscribe or seale the League after the same manner, and receive the same signe of Circumci∣sion in his flesh which Abraham and his seede hath done.

3 This Covenant which was first entred by Circumcision, was afterwards renewed on God's part, as on Abraham's part by mutuall and solemne sacrifice. The manner of God's treatie or processe with Abraham in this Covenant is worthy of serious observation: And Abraham's demeanour in all this businesse is the most lively patterne, and most ex∣quisite rule for all our imitation who desire the as∣surance of faith or hope concerning our present or future estate in this gracious League or Covenant. Though it be most true, (which hath been often in∣timated before,) that no man can deserve any thing at God's hand, because no man can give him any thing which hee hath not received from him; seeing no man can bestow upon God, or convey unto him any title, or right of propriety which he hath recei∣ved from him, which God had not, before man re∣ceived it from him, or enjoyed it by him: Yet if we be content sincerely to renounce our owne title or interest in the Creatures which wee have received from him, or in our selves, (who are likewise his, whose very being is the free gift of his goodnesse,) he still rewards us for every such service, or act of our bounden duty, with a larger measure of his bountie, then any deservings of man from man can pretend unto. And thus he rewarded Abraham al∣waies in kind; alwaies according to the qualitie or

specificall nature of his worke or service; but for quantity farre beyond all proportion of any gift or service which Abraham could present unto his God; though it had beene the sacrifice of himselfe, or of his sonne. The first remarkable service which God exprest or required of Abraham, was to forsake his kindred and his Fathers house. Gen. 12. 1. And in lieu of that interest which Abraham renounced in these, (those being not the ten thousand part of the Country wherein he lived) God gives him a just ti∣tle or interest to the whole land of Canaan, and pro∣miseth to make a mighty Nation of his seede; to e∣rect more then one or two Kingdomes out of it. And yet all this is but the pledge or earnest of a farre better patrimony prefigured by it, and bequeathed with it as an inheritance conveyed by delivery of the terrar. The spirituall blessing envailed under this great temporall blessing, was, that God would be a God unto Abraham and to his seede, and that they should be unto him a people. And to be God's peculiar people was so much greater then to be Lords and Kings over the whole earth, as the tem∣porall inheritance which God here promised Abra∣ham (that was the whole Kingdome of Canaan) was greater then the private temporall patrimony which Abraham for God's service had left in Caldaea, or Mesopotamia.

4 The next service which God requires of A∣braham and his seede that they might become more capable of his promise, and that this promise might transire in pactum, passe (as wee say) into a League or Covenant, was that Abraham and his seed should cir∣cumcise

the fore-skin of their flesh; and by this ceremony or service, they were consecrated to be God's people, his peculiar people. The reward which God astipulateth or promiseth to this service or ce∣remony by them performed, was that hee would consecrate himselfe by the same ceremony of cir∣cumcision to be their God, their gracious Protector and Redeemer. But Abraham and his sonne Isaac be∣ing by this ceremony of Circumcision once conse∣crated to God's service, they might not after they had once received this badge or cogni••ance, with∣draw themselves from any service unto which their Lord God should afterwards call them, how harsh and unpleasant soever it might seeme to flesh and blood. The next remarkable service whereunto God called Abraham was to offer up his only sonne Isaac whom he loved, for a burnt offering: And this ser∣vice Abrahā for his part is as willing to undertake to be an Actor in it, & Isaac as willing to undergoe or be a patient in it, as they had been in the former service of Circumcision. The reward which God appoin∣ted to this second service of Abraham and Isaac, was the finall ratification of the former promise, or Cove∣nant, by solemne oath. By my selfe have I sworne, that in thy seede shall all the Nations of the earth be blessed. The contents of his oath is, that God would make his only Sonne such a sacrifice as Abraham was wil∣ling to have made his only Sonne Isaac, that in him, and by him all the Nations of the earth, that is all of every Nation that would so rely upon God's promises as Abraham and Isaac did, should be made heires with them of the Kingdome which God had

promised; and that was the Kingdome of everla∣sting blisse. But of this particular the Reader may see more in the eighth * 1.37 Book of these Comments

5 In this sacrifice of the Sonne of God and seede of Abraham, the League first solemnized by Circumcision, was for the externall rite or manner more exquisitely solemnized than any League ever had been: The solemnitie of all other Leagues were eminently contained in it. For besides the rites be∣fore mentioned in solemnizing Leagues concluded by sacrifice, each party had a Priest or vates, or else made choice of some indifferent Priest for both. Each party likewise had their proper sacrifice, or (which would give better satisfaction to curiositie) they had one common sacrifice in which both par∣ties had equall interest, as being provided at their joynt costs and charges; or the one brought a Priest and the other a sacrifice. Sometimes againe they had one * 1.38 common Temple, either built of purpose at

their joynt costs (as some thinke Ianus Temple in Rome was built by Romulus and Titus Tatius for ratifying the peace betweene the Latines and the Sabines) or else made choice of some Temple most indifferently seated for both to meete in. All these circumstances were good emblemes of the wished-for peace; good emblemes likewise of the equall conditions in such Leagues agreed upon; and yet imperfect emblemes, scarce good shadowes of the admirable manner how this League of peace be∣twixt God and man was concluded. Wee cannot say that God had one Priest, and man another; but both had one Priest more indifferent then any two Nations ever could have, though his Father had beene of the one Nation, and his Mother of the o∣ther, and himselfe born upon the Sea betwixt them, or upon the bounds of their borders. The Priest betweene God and man was but one, and yet truly God and truly man; so truly one that we cannot say the seed of Abraham or son of man did provide the sacrifice, and the Sonne of God did offer it, but (which is more admirable and more indifferent) the flesh of this sacrifice was humane, or mans flesh as truly and properly as ours is; and yet as truly and properly the flesh of God, as ours is the flesh of man. The blood of the sacrifice likewise was sanguis humanus,* 1.39 mans blood as truly and properly as any blood in our veines is, and yet as truly and properly the blood of God, as our blood is the blood of man. It was (as hath beene heretofore observed) hu∣mane blood or mans blood by nature, that is, of the same substance with our blood, and yet the blood

of God by personall Vnion, or Property, by a more peculiar title, then the blood in our bodies can be said ours. For the Godhead is more nearely united to the manhood of Christ then our soules are to our bodies. And by this personall or bodily habi∣tation of the Godhead in his bodie, he who was our sacrifice and continues a Priest for confirming this League, is also become the Temple. His body is be∣come that Tabernacle wherein God promised to meete the children of Israel. And unto the glory of the Godhead which was before inaccessible, but now dwelling in this Tabernacle, wee have dayly accesse through the blood of Christ. We may at all times & in all places present him in this Tabernacle with the sacrifice of prayer, of thankesgiving, and of our selves; and he from hence (as our God and Fa∣ther) indues us with the Spirit of Christ, whereby we are made his Sonnes. For the blood of Christ as it is sanguis humanus, humane blood, of the same na∣ture with ours, doth symbolize with our nature; and as it is the blood of God in which the Godhead dwelleth personally, it is of force and vertue suffici∣ent to purifie and cleanse our sinfull nature, and to make us partakers of the divine nature.

CHAP. 18. What the Interposition of God's oath for more abun∣dant Confirmation of his promise to Abraham did import, over and above all that which was included in the literall or assertive sence of the League be∣twixt God and Abraham.

LEaving it to the learned Professors of Lawes Canonicall, Civill, or Municipall what speciall obligement a solemne oath induceth, more then a meere Covenant or paction without an oath can require; our next in∣quiry must be, what the Interposition of God's oath first made to Abraham, and afterwards renewed with more expresse exemplifications unto David, did import, according to the Charactericall or Em∣blematicall sence. This is a point of Divinitie often mentioned in this long worke of Commentaries up∣on the Creed, and diverse other of my meditations in my younger and better dayes; and the oftner intimated, because it hath been so seldome handled or thought upon by most Commentators or Con∣troversy-writers, although in my opinion (continu∣ed ever since I began these Commentaries) it be the very key, without which there can be no Lawfull entrance into, no safe retire out of those usuall de∣bates concerning Election, Predestination, or other positive Points of Divinitie, whereon the resolu∣tion of these doth most depend. Now the resolu∣tion of this point wee are to learne, not from any

practice of humane Courts Iudiciall or Coercive for determining Pleas or Controversies betweene par∣tie and partie. For in all Processes of this nature, the determination must be according to the literall, grammaticall, and assertive sence of Lawes in this case provided, and of Testimonies produced or exhi∣bited according to Law. The Question now in han∣dling with its decision depends much upon Traditi∣on, or received rules (whether of ancient heathen Iewes, or Christians) What oath made either by the true and only God, or by the imaginary Gods of the heathen did import more then ameere promise or threatning. To begin first with the ancient hea∣then:

2 Albeit that which the Apostle saith of the God and Father of our Lord Iesus Christ [that hee had no greater by whom hee could sweare] could have no place, at least suitable to the estimation of the Gods, by which the heathens did sweare or call to witnesse; yet when Iupiter the greatest God a∣mongst them was either provoked or voluntarily pleased to sweare by such parts of this universe as were conceived to be his coequalls, his full peeres if not his betters, it was generally presumed or belee∣ved that the doome or sentence so pronounced (were it bliffull or dismall) was irreversible. For this rea∣son the oath by Styx is called by Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the grand or greatest oath. But so called [I take it] by a Synecdoche: For if Iupiter had sworn by Phle∣geton or by the Elysian fields it had beene all one as if hee had sworne by Styx or other parts of the in∣fernall Region; all or every one of which were in

heathenish Divinitie more venerable then this mid∣dle visible region wherein we live.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

Not Iupiter only but Iuno, in Homer's Divinitie, did hold the oath By Styx to be inviolable.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Libro 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Such doome or sentences as the heathens accoun∣ted fatall, even the awards of the weyred sisters themselves (the conceived Spinsters of fates and fortune) did derive the necessitie of their execution from interposition of some oath or other. And in case the fates or weyred sisters had sworne the destru∣ction of any Nation or people, Iupiter had no au∣thoritie to release the parties thus design'd, from de∣struction; but a power only to punish ultra condig∣num or beyond the measure of punishment decreed by the weyred sisters or fates. A memorable speech to this effect a stately Roman Poet hath put into Iu∣piter's mouth,

—Vos, ô superi, meus ordine sanguis, Ne pugnate odiis, neu me tentare precando Certetis; sic sat a mihi nigrae{que} sororem Iuravere colus. Manet haec aborigine mundi Fix a dies bello populi{que} in praelia nati: Quod nisi me veterum poenas sancire malorum Gentibus, & diros sinitis punire nepotes

Arcem hanc aternam, mentis{que} sacraria nostrae Testor, & Elysios, etiam mihi numina, Fontes, Ipse manu Thebas correpta{que} moenia fundo Excutiam, versas{que} solo super Inacha tecta Effundam turres, ac stagna in caerula vertam Imbre superjecto; licet ipsa in turbine rerum Iuno su••s colles templum{que} amplexa laboret.

The last clause of this patheticall oath beares a counterfeit or adulterate character of that solemne oath of the true and only God, As I live saith the Lord, though Coniah the sonne of Iehoiakim 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 whose face thou fearest, even into the hand of Nebuchadnezar King of Babylon, and into the hands of the Chaldeans. And I will cast thee out, and thy mo∣ther that bare thee, into another Country where yee were not borne, and there shall yee die. Ierem. 22. 24. 25. 26. &c. But unto the land whereunto they desire to returne, thither shall they not returne. Is this man Coniah a despised broken I dol? Is he a vessell wherein is no pleasure? Wherefore are they▪ cast out, he and his seede, and are cast into a land which they know not? O earth, earth, earth, heare the word of the Lord! Thus saith the Lord write yee this man childlesse; a man that shall not prosper in his dayes; for no man of his seede shall prosper, sitting upon the throne of David, and ruling any more in Iudah.

3 With the Hebrew Rabbins this tradition or received rule concerning the importance of God's oath, is so authentique, as it makes them more peremptory in their resolution for the expiration of

Soloman's Line in Ieconiah, then most Christian Inter∣preters upon that place have beene; unlesse it be such as in this point follow them. Yet can I not per∣swade my selfe, nor conceive any suspicion that ei∣ther the Iewish Rabbins should take their hints for thus interpreting the fore-cited or any other place of Scripture, wherein God's oath is interposed, from the Divinitie of the heathen: Much lesse did the an∣cient Poets or Philosophers (who were the best Di∣vines the heathens had) borrow their fancies or con∣jectures from the Iewish Rabbins who were their punies; nor were the Fathers of the Greeke and La∣tine Church the Fathers or first Authors of this Ca∣tholique rule or tradition. All of them rather were beholding to the ancient Hebrewes or to Mosaicall or Propheticall writings for such prenotions or confused apprehensions, as in this subject they had. The consent of the ancient Christian Writers or Fathers, the diligent Reader may find in their Com∣ments upon those places of Scriptures, wherein God's oath is mentioned; but especially in their Cō∣ments upon the 110 Psalme, from which place and the like, not they only, but our Apostle (to my ap∣prehension) in the sixt and seventh Chapters to the Hebrewes tooke his directions. The Lord (saith Da∣vid) Psalme 110. v. 4. hath sworne and will not repent, thou art a Priest for ever &c. This, in the language of Canaan, and by consent of many fathers, is as much as if hee had said, The Lord will not repent or reverse his promise to mee and my seed, because hee hath sworne that hee should be a Priest fore∣ver after the order of Melchisedech.

4 That God doth repent him, either of the e∣vill which he denounceth, or of the good which he promiseth, is a phrase most usuall in Scripture; the true and punctuall meaning of which phrase is, that God did change or revoke either his sentences of calamity, or of good which hee in both cases truly intended, and irresistibly meant to put in executi∣on. And all this hee might doe, and often did with∣out any change or alteration in his will or intenti∣on; but alwaies upon some change or alteration in the parties either truly interessed in his promises, or lyable to his heavy judgments: when the one party did change from good courses to evill, hee was im∣mutably free to reverse his promise, (as hee himselfe somewhere speaketh) to breake his Covenant. And when wicked men did turne from their wicked wayes, he was as free and more willing to reverse sentences of woe, not only threatned, but decreed against them. This freedome in God is perpetually presumed or taken as granted by his Prophets, whensoever the promise, decree, or Covenant is not revealed unto them with the seale of an Oath. But the sentence whether for good or evill being revea∣led under Oath, was in their judgment fully declared to be irreversible. For this reason the Prophet some∣times wished the speedy execution of plagues threa∣tened by God unto their owne Nation or kindred; as knowing it bootlesse either to intreat God's fa∣vour, after his wrath against them was denounced by oath, or to sollicite the fulfilling of his gracious promises towards their posteritie, untill his wrath∣full sentences confirmed by oath were put in execu∣tion.

In one and the same Chapter, it is said oftner then once, that God did repent him of making Saul King of Israel: What is the reason? Hee was made King without an oath, yet with sincere promise of continuing the Kingdome to himselfe and to his seede, with this condition, in the Prophet's constru∣ction implyed though not expressed, Si bene se gere∣ret; But when the Prophet Samuel denounceth the sentence of deposition upon him. 1. Sam. 15. 29. The strength of Israel will not lie, nor repent, for hee is not a man that he should repent: The meaning is that the strength of Israel will not revoke his sentence * 1.41 denounced by oath against Amaleck and his Asso∣ciates; and Saul by sparing Amaleck, incidit in hanc sententiam, doth fall under this sentence, though not as principall, yet as an accessory.

5 A true parallel to the history concerning the anointing and deposition of Saul, had beene exhibi¦ted before by the same Prophet in the election and deposition of Eli, who was possessed of the Priest∣hood by legall title, under divine promise to him∣selfe and to his house. The promise we have 1. Sam. 2. 30. and the reversing of the promise or blessing promised in the same verse and verses following. Wherefare the Lord God of Israel saith, I said indeed that thy house, and the house of thy Father should walke before me for ever, but now the Lord saith, be it farre from me: For them that honour me, I will honour, and they that despise me shall be lightly esteemed. Be∣hold the daies come, that I will cut off thine arme and the arme of thy Fathers house, that there shall not be an old man in thy house, &c. This lamentable mes∣sage

was sent unto him by the Man of God mentio∣ned, v. the 27. The same sentence or curse upon him & his house is afterwards denounced by Samu∣el under oath, And the Lord said to Samuel, behold I will doe a thing in Israel, at which, both the eares of e¦very one that heare it, shall tingle. And in that day I will performe against Eli, all things which I have spoken against his house; when I begin, I will also make and end. For I have told him that I will judge his house for ever for the iniquity that hee knoweth, be∣cause his sonnes made themselves vile, and he restrai∣ed them not: And therefore I have sworne unto the house of Elie, that the iniquity of Elie's house shall not be purged with sacrifice, nor offering for ever. ver∣ses 13. 14. 15. &c. Now when Samuel had imparted this fearefull sentence unto Eli, being thereunto ad∣jured, he replied no more then this, It is the Lord, let him doe what seemeth him good. v. 18. Had this message beene delivered by that man of God which brought the former, not ratified by oath, unto this good old man though an impotent Governour, hap∣ly he would have sleighted it, as 'tis probable he did the former, or have called the messenger's Commis∣sion in question. But this later and more terrible doome being delivered to him by a child, who for his maintenance and being, did depend upon him as upon his foster-Father; by a child so farre from secular cunning, or sophismes of corrupt Priests or Levites, that hee knew not the voice of the Lord from the voice of his Tutor, untill he was instructed by him; his Commission was to Eli more authen∣tique, and his message both for matter and tenour

more free from all suspicion of imposture. The an∣answer of Eli is of the same alloy with Iob's reply un∣to the sad newes which his servants brought to him. The Lord (saith Iob) hath given, and the Lord hath taken away, blessed be the name of the Lord Iob. 1. 21. Thus he spake after hee had seene himselfe and his familie utterly undone for worldly substance, depri∣ved of all earthly contentment. Eli knew this sen∣tence against him being denounced by oath, as cer∣taine, and impossible to be reversed, as if it had been already put in execution. For this reason (I take it) the old man did thinke upon a more submissive an∣swer unto Samuel, then he had vouchsafed unto the Man of God, who was sent unto him upon the same errand. The humility and modesty of his answer perswades me that the fearefull sentence denounced against him, did extend no further then to the irre∣versible deposition of him and his family from the legall or temporarie Priesthood, unto the poore and meane estate wherein his posteritie after the disaster of his two sonnes, were to live here on the earth. Nor have I (nor any man for ought I know) any war∣rant from God's word to say, and Christian charity forbids me to thinke, or from this place to conje∣cture, that either Eli himselfe, his two lewd sons, or his posterity were absolutely, that is, irreversibly de∣creed from this time to everlasting damnation. Ma∣ny decrees or sentences denounced by divine oath, may be, and are absolutely irreversible, when as the plague or matter of the curse denounced, is only temporary, not everlasting; But to determine with the life of the party against whom 'tis denounced, or

at the worst to his Successors here on earth, it no way reacheth the state of the one or of the other in the life to come.

CHAP. 19. Of the two things wherein our Apostle saith it was im∣possible for God to lie.

THis is our comfort; there is no curse, nor woe denounced by oath throughout the whole Scripture, which either in the asser∣tive or charactericall sense can be exten∣ded so farre as the blessing sealed by oath to Abra∣ham, and to all the heires of promise. So God willing more abundantly to shew unto the heires of promise the stablenesse of his counsaile, bound himselfe by an oath; So our former English reads. The later thus; wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsaile, confirmed it by an oath; or (as the margine) interposed himselfe by an oath; but with submission of my verdict in this caseto competent Iudges, there is somewhat more implyed in the originall, then either our English, or Latine translations (which I have read) doe expresse. Three or foure words there are in this passage which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or solennia; words of form, or peculiar to the facultie of Theology. First 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is somewhat more then to shew; as much as authentiquely or so∣lemnely to declare. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports a great deale more, then the stablenesse or immutabilitie of his counsell. For, that God's will

or counsell is, as he is most absolutely immutable, was a point so well knowne to Abraham, and to the Sages of the heathen, which lived after him, as it needed no solemn avouchment or declaration by oath: That God most immutably wills mutability in the works of nature, and in the government of this inferior world, as sometimes (though seldome) in the course of starres, and often in the erection or extirpation of greatest Kingdomes, or of roy∣all or sacerdotal succession, was a point not doub∣ted of by any that acknowledged there was a God. The mysteries in this place declared by solemne oath were these;

That the blessing before promised, and now first ratified by oath unto Abraham & his seede, not according to the flesh but the spirit, should not be only irreversible, but unchangeable: That the promised womans seede should be one of Abra∣ham's seede: That this seede after his Consecration to the office of blessing should not be subject to a∣ny change or chance: That his Kingdome and Priesthood should be everlasting:

This last clause may be made more cleare from the renewing and re∣straining of his glorious promise unto the seede of David 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our former English hath * 1.42 two a∣nimadversions upon this place, which are rather im∣perfect then erroneous. Again what those two things were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or what the impor∣tance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in this place, is a point not so fully determined by most Interpreters, but that it is free for every later Interpreter to conjecture or demurre upon the point. Our English marginall note implyes, that the two things in which it was impos∣sible

for God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were his word and his oath. I should rather thinke his promise made to Abraham▪ and his solemne oath made for the ratification of his promise. But whether wee understand his word or promise, and his oath for ratification of either; they must be taken coniunctim, not divisim, not seve∣rally but conjunctively. For God's meere promise without an oath, though most sure in it selfe, is not so firme an Anchor for poore men to rely upon in temptations, as his promise confirmed by oath, nor doth the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place imply any possibility or impossibilite of lying, or unsincere dea∣ling in God himselfe, but referres to the stabilitie or unstabilitie of the blessing promised. A blessing whe∣ther of this life or the life to come, under meere pro∣mise, may be subject to contingency or change; be∣cause the promise it selfe (by reason of causes best knowne to divine wisdome) may be reversed, but a blessing promised by oath is exempted from all possibilitie of reversion, if it concerne this life; or if it referre to the life to come, it must be, as that life is; not only irreversible, but also unchangeable, either for qualitie or degree of joy.

2 By the two things our Apostle saith it was impossible for God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to suffer his blessing promised to Abraham, and to the heires of promise to faile; wee may understand without vio∣lence to the text or incongruity of sence, the oath it selfe, and the object of the oath which was God himselfe. Hee sware by himselfe, saith the originall, Genesis 21. v. the 1. The true meaning of which place is most elegantly expressed by our Apostle,

Hebr. 6. v. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he interposed himself▪ as our English noteth, or, word by word, ••e me••••••∣ted by an oath, thereby binding as well the person of the sonne, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the only Mediator between God and man, as his owne Almighty Person. And this merces magna promised by God himselfe by oath, in the Person of the Father, and the Sonne, is most suitable to the obedience, not of Abraham on∣ly, but of Isaac, whom God (as it hath beene obser∣ved before) did still reward in kind. But whatsoever the two immutable things in this place meant by our Apostle, were; it is evident that his oath was in∣terposed for the consolation and comfort of Abra∣ham and his posteritie; so the Apostle tells us ex∣pressely, v. 18. and 19. That by two immutable things in which it was impossible for God to lye, wee might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. The sheat Anchor of this strong hope or consolation is first the irrever∣sibilitie of the promise: Secondly, the immutabilitie of the blessing promised; of which it is impossible that any such heire of promise as Abraham was when God vouchsafed thus to sweare unto him, should ei∣ther faile or come short. This I take to be the true meaning of that uncouth phrase [wherein it is im∣possible for God to lie] that is, to suffer the blessing promised to faile or change, or them to perish who are possessed of it by vertue of this Covenant sealed by oath. Every thing in sacred dialect is called a LIE which is subject to mutability, hazard or change; or on which one too much relying may be deceived or fall into danger: So saith the Psalmist,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an horse is a lie unto salvation. The elegancy of which word in the original, is well* 1.43 expressed by our vulgar * 1.44 English, an hors is but a vain thing to save a man. But why alie, or vanitie? Because he that relies upon it too much, or more then upon God, may come to suddaine destruction; according to the same dialect that fest or Anchor-hold unto which the Iewes in stormes of warre or calamitie, did too much trust, to wit, Templum Domini, Tem∣plum Domini, were (as the Prophet calls them) lying words. And no better are many mens perswasions of the absolute certainty of their owne salvation, only because they beleeve in Christ alone, and seeke unto no other Meditators or Intercessors. Indeed, if they beleeve in Christ as Abraham and Isaac, and Ioshua did in God; that is, if they follow the foot∣steps of these men, or rather the wayes of God, wherein these walked with a faithfull and unfeigned heart, then their Election is sure and firme in it selfe, although in many cases to them uncertaine. But the principall meaning of our Apostle is, that the bles∣sing promised by oath unto Abraham, is immutable and everlasting in the life to come; and this wee are bound to beleeve certitudine fidei, by assurance of faith without doubt. But whether we our selves in particular shall be undoubtedly actuall partakers of such salvation, wee have no better assurance from this place, then the assurance of hope and strong consolation; for so it followeth; this hope or (as Oe∣colampadius would have it) this consolation wee have as an anchor of the soule both firme and stedfast; and which entreth into that within the vaile. The impli∣cation

is, that this hope is not of temporarie bles∣sings, but of everlasting life through Iesus Christ our Lord, now King and Priest in our nature of the coelestiall Sanctuary.

CHAP. 20. The former Importance of God's Oath to Abraham, and the contents of it specified in the two immedi∣ately precedent Chapters, more fully confirmed by the tenour of God's oath to David and to his seed, de∣scribed at large by the author of 98 Psalme, most concludently by the Apostle. Heb. 7.

ALL that which hath beene observed out of the tenour of God's Oath to Abraham, is implyed in the Psalmist's paraphrase upon the same Covenant renewed by spe∣ciall Oath unto David, Psalme 89. That the Author of this Psalme should be David himselfe, no Inter∣preter which I have read doth affirme besides some few, and those of no great skill for interpreting Scriptures, who thinke that all these Psalmes were written by David himselfe. But this opinion may be clearely convinced both from the matter and forme of this Psalme, besides the inscription. For if we should acknowledge David to be the Author of this Psalme, there will be no affinitie betwixt the matter of subject of it, and the character or expres∣sion. Evident it is that the house and linage of David were in great distresse and subject to grievous temp∣tations of distrusting God's promises, at the time

wherein this Psalme was written. And hee that will diligently peruie the sacred history from David's Election or nomination to the Kingdome of Israel untill the returne of God's people from Babylonish Captivity, or the death of Zerubbabel, will hardly find more periods of time then two, wherein the oc∣casion or matter of this Psalmist's complaint can have any cognation with his character or expressi∣on; which is a fundamentall rule for all Intelligent Writers to follow; and most exactly observed by such as wrote by divine inspiration. The two peri∣ods of time wherein this Psalme can with probabi∣lity be imagined to be written, are either from the death of good Iosiah unto the Babylonish Captivi∣ty, or (as my conjecture leads me) shortly after the forraging of Iudah and ransacking of Ierusalem by Sesac King of Aegypt in the dayes of Rehoboam after the departure of the tenne Tribes from Iudah. The best determination of this doubt or Quaerie depends upon Chronologies or certaine discoveries of the time wherein * 1.45 Ethan the Ezrahite did live. The Psalme it selfe (as the title sheweth) is a Psalme of instruction, and begins with praise and thankesgi∣ving, and ends with praiers and benedictions. As for the intermediate complaints or seeming expostula∣tions with God; as if hee had forgotten his Cove∣nant made to David; these (I take it) are rather lively representations of the murmuring and discon∣tentments of the people in that age, then true ex∣pressions of the Psalmist's owne apprehensions con∣cerning the true tenour of God's promise unto Da∣vid. For this is usuall to most Psalmists in times of

calamity; a point, which if the Spanish Iew or Rab∣bin (mentioned by many good * 1.46 Authors) had consi∣dered, hee would not haue interdicted his Country∣men or Scholars to read this Psalme.

2 But to come to the explication of this Psalme it selfe, or the meaning of the holy Ghost in it; After many ejaculations of praiers and thankesgiving, or recitations of God's mercy, The Lord is our defence, and the holy one of Israel is our King. Then, Thou spa∣kest in vision to thy holy one, and saidst, I have laid helpe upon one that is mighty, I have exalted one cho∣sen from among the people: I have found David my servant, with my holy Oyle have I anointed him &c. The text upon which he made this sublime and long paraphrase following, is recorded 2. Sam. 7. 11. And as since the time that I commanded Iudges to be over my people Israel, and have caused thee to rest from all thine enemies: Also the Lord telleth thee that he will make thee an house; and when thy dayes be fulfilled, and thou shalt sleepe with thy Fathers, I will set up thy seede after thee, which shall proceed out of thy bowels, and I will establish his Kingdome. v. 13. 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 sonne. If he commit iniquitie, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart from him, as I tooke it from Saul, whom I put away be∣fore thee. And thine house and thy Kingdome shall be e∣stablished for ever before thee, thy throne shall be e∣stablished for ever. According to all these words, and according to all this vision, so did Nathan speak unto

David. Divers passages aswell in this Text, as in the fore-cited paraphrase in the Psalm upō it, have been literally verified; so me in David, others in Salomon; but exactly fulfilled according to the mysticall sence in David's seede by promise, unto whose per∣son, and to no other, some few speciall passages ac∣cording to the literall sense doe referre. The next la∣bour is so to distinguish betwixt these severall passa∣ges, as that David and his sonne Salomon may have their due without derogation to the prerogative of David's seede by promise, who was to be, and now is both Salomon's and David's Lord. The 12^th and 13^th verses according to the most exquisite literall sense referre to David's seede, not by carnall gene∣ration, but by promise, or birth spirituall; and yet truly verified of Salomon according to a lower de∣gree of the literall sense; who was David's seede by carnall generation. The establishing of Salomon's Kingdom is here indefinitely expressed without a∣ny note of Vniversalitie in respect of time; nor was his Line de facto perpetuated, until the promised seed was spiritually conceived and made of our flesh and substance. If Salomon's Line (as is probable) did determine in Ieconiah; yet this no way excludes it from being part of the literall object, verse 13. Hee shall build an house for my name, and I will establish the throne of his Kingdome for ever; that is, so long as that materiall temple should stand, which was un∣till the captivitie of Babylon. The first words like∣wise of the 14^th v. I will be his father and he shall be my sonne, were literally and in the historicall sence meant of Salomon; albeit exactly fulfilled in David's

seede 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the mysticall sense; that is, Salo∣mon, as his Father David before him, was instiled the Sonne of God, or God's first borne amongst the Princes of the earth; and so instiled not by Court-complement, or in the adulatorie stile, but by the Spirit of God. Both their Royalties and pre∣rogatives did beare the same proportion to all the praeeminencies of earthly Kings, which lived before them, or in their times (especially for the perpetuity of the Kingdome) which the portion of the first borne did beare, by the Law of God, or custome of Nations unto younger Brothers. But the later part of the 14^th verse and the whole 15^th verse, If hee commit iniquitie, I will chasten him with the rod of men, and with the stripes of the children of men, are to be understood of Salomon, and the heires of his bo∣dy only; they are not appliable to the Sonne of God made man, or to the sonne of David made King and Priest, either according to the literall or mysti∣call sence. The 16^th verse referres to David, and to Salomon, and their sonnes in the literall, but to Christ and his Kingdome only, in the mysticall sence, as to the true body and substance; of which these two great Kings of Israel and Iudah and their King∣domes, were but as briefe Maps or Terrars. The Kingdome of David's seede 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and of Salo∣mon his Successor in the Kingdomes of Israel and Iudah, doe differ more in substance, then the map of Germany doth from that sometimes goodly Coun∣try, now wasted with warre and famine.

3 But in all these passages before cited, there is no intimation of God's Oath for the confirmation

of his promise unto David and his Seedes, but to his Seede. Yet this assurance unto his SEEDE we have in the 132 Psalme, which was composed by David himselfe, toward the later end of his reigne, or after he had brought the Arke of the Covenant unto Mount Sion, the place dedicated by this pious King for its perpetuall residence. It is a point to me very considerable, that as God did not confirme his pro∣mise of blessing to Abraham by Oath, untill Abra∣ham had yeelded up by faith his only sonne Isaac; so did he not give David assurance by Oath that the seede promised to Abraham should be his seede; or that this his seede should be the high Priest of the heavenly Sanctuary, until David had first bound himselfe by sacred Oath to prepare a place for the Arke of the Covenant, an habitation for the Al∣mighty God of Iacob: Lord remember David and all his afflictions, Psalme 132. v. 1! How he sware unto the Lord, and vowed unto the mighty God of Iacob; Surely I will not come into the Tabernacle of my house, nor goe up into my bed; I will not give sleepe unto mine eyes, or slumber unto mine eye-lids, untill I find out a place for the Lord, an habitation for the migh∣ty God of Iacob, &c. This great service thus conse∣crated, and devoted by the royall Prophet: the mighty Lord (who will not suffer a cup of cold wa∣ter given to a Prophet in the name of a Prophet to passe unrewarded,) doth abundantly recompence, not in generall only, or by equivalencie, but as be∣fore he had done Abraham's and Isaac's obedience, in kind. Thus much is implied ver. the 11. The Lord hath sworne in truth unto David, hee will not turne

from it, &c. As if he had said, he will not reverse his promise, nor suffer the blessing promised to faile; be∣cause both were confirmed by Oath. What was the Blessing promised and confirmed by oath? Of the fruit of thy body (or of thy belly, as the originall hath it) will I set upon thy throne. The object of this Oath reacheth to none of David's seed, save only to him who was the promised womans seed, the fruit of the Virgins wombe; yet were not David's sons, or the rest of his seede excluded by oath from reig∣ning in Iudah and Ierusalem, untill time should be no more; so it followeth ver. the 12. If thy children will keepe my Covenant and my Testimony that I shall teach them, their children also shall sit upon thy throne for ever. But these (wee must consider) are words of Promise, not of Oath; and for this reason are exprest not in an absolute forme or tenour.

And so must o∣ther promises not confirmed by oath, be interpre∣ted: although the condition be not alwaies expres∣sed, they alway imply more then a meere possibili∣ty; a true title to the blessing promised, though not a title undefeasable.

4 But it is time to review the Paraphrase of the Psalmist, Psalme 89. upon this last and other promi∣ses made respectively unto David himself, & to his seede or sonnes. The originall occasion, whether of that Psalmist's tentations to question the truth of God's promises to David, or (which I rather think) of the general distrust in the discontented multitude of those times, which he did rather seek to represent then approve, was this; Either they did not distin∣guish at all, or else not so well as they should, be∣tweene

the Articles unto which God did sweare, and the Articles unto which he tied himselfe by pro∣mise only. The later were alway conditionall or subject to a forfeiture or revocation upon the mis∣demeanour of the parties whose good it did con∣cerne. I have found David my servant, with my holy oile have I anointed him, with whom mine hand shall be established, mine arme also shall strengthen him: The enemy shall not exact upon him, nor the sonne of wickednesse afflict him. v. 20. 21. 22. &c. All this, no good Christian can doubt, was literally and pun∣ctually meant of the sonne of Iesse. As litle question there is of the 25. v. I will set his hand in the Sea, and his right hand also in the Rivers. This, according to the literal meaning, expresseth the extents or bounds of David's or Salomon's Kingdome here on earth: For that extended from the Sidonian sea on the West, unto the diuision of Euphrates (on the East) in∣to diverse channels.

5 But this promise with the blessing promised, whereof David and Salomon were fully possest, was mystically (as hath beene observed before) to be fulfilled in the seede of David promised by oath, whose Dominiō over this inferiour world reacheth from sea to sea, over all the rivers and corners of the earth. The 26. 27. 28. verses fall under the same rule or line. But although it were a part and a principall part of the blessing promised to David, that the Messiah should be his Seede or Sonne, yet were nei∣ther David or Salomon, nor any other of David's sonnes any part of that promise. v. 29. His seede also will I make to endure for ever, and his throne as the

dayes of heaven. Thus the holy Ghost speaketh as the Apostle interpreteth the like promise (or rather the same promise made before to Abraham) not of David's Seed as of many, but as of one Seed, which is Christ. The Apostles Interpretation of God's promise to Abraham, (I am not ignorant) hath much perplexed some learned Interpreters; but (as was observed before) men better versed in rules of Grammar then in mysteries of Divinitie. And ma∣ny impertinent discourses for salving the truth, or supporting the strength of the Apostles inferences we may oftimes read, and sometimes heare. But the old maxime, Ex nihilo nihil fit, holds more true in this case, then in the point whereto the Philosopher applies it: A groundlesse doubt can never produce a pertinent answer, or be capable of a firme and solid resolution. Now the men which have question'd the force of the Apostles inference, did only or special∣ly consider the grammaticall use of the word Seede; which although it be of the singular number, yet de∣notes a multiplicity of persons. But the ground of our Apostles inference was from the matter or blessing promised, not from the grammaticall forme of words wherein it was expressed. He could not be ignorant, nor was hee incogitant that most promises made to Abraham and his seede, did literally re∣ferre to all his posteritie, especially to Isaac; yet hee very well knew and considered that the promise of that seede, wherein all the Nations of the earth should be blessed, could be extended to no more then one seede, who was the promised seede of the woman. And unto this seede alone (promised by

oath unto David) the 29. ver. before rehearsed must be confined, as is cleare from the 30. ver. where, after he had said, That his seede should endure for ever, and his throne as the dayes of heaven, hee there addes, If his children for sake my Law, and walke not in my judgments: If they breake my Statutes and keep not my Commandements, then will I visit their transgression with the rod, and their iniquities with stripes. v. 30. 31. 32. This the holy Ghost speaketh not of Da∣vid's seed as of one, but of his seeds as of many. Nor is it any where said, that any or all of their thrones should endure as the dayes of heaven: For all Da∣vid's children, besides that one seede, were by the Psalmist's owne acknowledgment, lyable to such visitations or censures as the Lord of Lords doth passe on other Kings and Potentates, according to their demerits at his pleasure. Nor are the visitati∣ons here mentioned to be universally taken for Fa∣therly corrections only, (a slumber wherewith some, otherwise good Interpreters, have been over∣taken;) but for true and real punishments.

6 What then, had David and his sonnes no prerogative above other Kings or Princes? Did God make promise of no more favour and grace to David and to his ordinary seed then he had done to Saul? If wee should thus conclude, the tenour as well of prophecies as of God's promises to David would convince us of error, and the historicall e∣vents would determine against us. For neither Salo∣mon's Idolatrie, nor Rehoboam's Oppression (which was equivalent to Idolatrie) a foolish sonne of a wise Father, did utterly extinguish the promises

made to David and his Successors, though Rehobo∣am foolishly intending the oppression of his Sub∣jects, did impaire the blessing promised. For after both these had beene gathered to their Fathers, the Lord in mercy and in memory of his Covenant with David did often repaire the ruines which such unwise Kings, as Rehoboam, and some of his Succes∣sors were, had made in Iudah and Ierusalem; by rai∣sing up such lights unto David as Asa, Iehosaphat, Hezekiah, and Iosias were. This preeminence or pre∣c̄edency in God's promises, all David's lawfull Suc∣cessors had over all the Nations under heaven; that they were as God's first borne amongst the Kings of the earth; but with this limitation or condition, quamdiu bene, aut saltem mediocriter se gesserint. Now in later generations the Kings and Princes of Iudah (who had beene the first in God's favour) by multiplying their owne, and making up the number of their forefathers transgressions, become the ve∣ry last; as remarkable objects of God's fearefull visi∣tations threatned, (Psal. 89. verses 30. and 31.) as their godly Forefathers had beene of his blessings. And yet the forfeiture of their present estate, or of their interest in the Covenant made to David and his seede, did reach no further then to their owne persons, or to their seede according to carnall gene∣rations, as is most elegantly and punctually exprest in the verse immediately following. Neverthelesse my loving kindnesse will I not take from him (that is, 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. v. 34. The true expression of the

mystery in these words, amounts to thus much at least, and to what more, I leave it to such as have leisure and judgment to examine.

However Da∣vid's posteritie in future times may make a despe∣rate for feiture of their possession in the land of Ganaan; be excluded from all claime or title to the Kingdomes of Iudah or Israel; though the whole race which shall issue from David or Salo∣mon by ordinary right or Succession may be ut∣terly extinguished or put out; yet one thread shall be reserved inviolable from the force of the ene∣mies sword, famine, fire, or death it selfe. This (to my apprehension) is the true meaning of that pas∣sasge, I will not breake my Covenant.

7 The impossibilitie here implied for disinheri∣ting the seed of David 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or (as we English speake) of cutting of the entaile in remainder to this singular seede of David, after all the residue of his posteritie either were or might have beene de∣prived of their crownes and dignities, or of all title to the scepter of Iudah, doth depend upon the often mentioned confirmation of David's throne and Kingdome by oath unto the seede of David by pro∣mise: So the holy spirit by whose inspiration this Psalme was penned, (whatsoever the Psalmist in∣tended) most punctually expresseth v. 35. Once have I sworne by mine holinesse, that I will not lie unto Da∣vid. His Seede shall endure for ever, and his throne as the Sunne before me. It shall be established for ever as the moone, and as a faithfull witnesse in heaven.

8 The emphasis of the word once in the origi∣nall (whether Hebrew or Greek,) is as well expres∣sed

by our English Proverb or Apophthegme, Once done and aye done, that is, so well done as it needs no correction, no amendment, or reiteration. Nor doe we read that God after the interposition of this oath first made to Abraham, and afterward renewed to David, did ever resume the like solemne Oath; or make fuller declaration of it; untill the seede promi∣sed was exhibited. This is that which the Psalmist means I have sworn once by my holinesse, that I will not* 1.47 fail David. The true expression of which phrase is e∣quivalent to that before mentioned upon the 18 vers of the 6^th to the Hebrews. And the word in the origi∣nall is the very same with that which the Septuagint useth in the translation of this 89. Psalme. The true meaning of both places is, that not only the promise it self was irreversible, but that the blessing promised after it was once exhibited, should be exempted from all possibility of expiration or diminution. The true reasō whereof was, because this promise was confir∣med by Oath & the declaration of his Oath reitera∣ted in this Psalme, verses the 36. and 37. being before avouched. v. 3. And such reiterations in Scripture are not tautologies ••ut true characters (as from the Scripture it hath beene afore * 1.48 observed) of the stabi∣lity of the thing promised or signified.

10 The expressions in the beginning of this Psalme, and in the close, are Indices optimè moratae o∣rationis▪ true characters of pious humilitie and reve∣rent devotion towards God: The intermediate passa∣ges are full of expostulatorie passions. This diffe∣rence in the character perswades mee that the Psal∣mist did penne his owne part from the first v. to the

38. and represent the murmurings of male contents from the beginning of that verse unto 52. which is the last. Two points more there be which require a further review before we leave this Psalm; as, first unto what former promises made to David in his life time, the oath twice mentioned by the Psalmist, doth literally referre. Our later English in the mar∣gine upon v. the 3. sends the Reader an errand, (I must confesse not impertinent) unto the fore-men∣tioned place of Samuel. 2. Chap. 7. 11. Yet an errand which that place cannot fully dispatch; for in that place there is no mention of an Oath. Both the pla∣ces cited out of the 89 Psalme literally referre unto the promise mentioned by Samuel; but as it is con∣firmed by Oath upon record Psalme 132. which, it is evident was composed by David himselfe a long time after the promise avouched by Nathan in the 2. Sam. 7. and longer before the 89 Psalme was pen∣ned. The next querie worthy the judicious Readers consideration, is; what God's Oath by his holinesse, or as the LXX Interpreters have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in or by my holy one doth directly signify or collateral∣ly import. That God swearing by his holinesse did directly and immediately sweare by himselfe is not controversed; for the Oath for its substance and essentiall object is the very same with that Oath which he made to Abraham Genesis 22. where it is said, by my selfe have I sworne; for God's holinesse is himselfe. But for the collaterall object of this one and the same Oath I referre the judicious and mo∣derate Reader to Calvin's exposition or resolution of this doubt thus related by Coppen in his ingenu∣ous

and learned annotations upon the 36. v. of the 89 Psalme. Per sanctitatem, id est per meipsum. Cal∣vinus putat Deum jurasse per Templum tanquam praesentiae suae symbolum, & quoddam habitaculum. Ita Calvinus in harmonia Evangelistarum v. 17. Ch. 23. Math. Vbi principium hoc ponit & figit, non esse fas nisi per unius Dei nomen jurare; unde sequi∣tur, quascun{que} ad jurandum formulas homines adhibe∣ant, uni Deo servandum esse suum honorem; unde col∣ligitur, quomodo & quatenus per Templum jurare li∣ceat, videlicet quia sedes est & Sanctuarium Dei, sicu∣ti per coelum, quia illic refulget Dei gloria. Deus enim se in talibus praesentiae suae Symbolis in testem & Iudicem advocari patitur, modo jus suum salvum re∣tineat.

11 If this annotation be true and othodoxall, that when God did sweare by his holinesse, he did by way of attestation call his Temple his holy place to witnesse, I should not understand the materiall Temple as then not founded in Ierusalem, but that heavenly Sanctuary, or most holy place whereinto God's holy one, whom he would not suffer to see or feele corruption in the grave, was, after his Re∣surrection from the dead, to enter; and there to re∣maine as our immortall Mediator and Intercessor. For so the Son of God, God blessed for ever should be as true and essentiall an object of this oth as the Father himselfe was. And this interpretation doth well accord with our Apostles expression or exposi∣tion of God's Oath to Abraham 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee did interpose himselfe, or intermediated by Oath.

12 If the allegations hitherto mentioned cannot perswade, I hope the authoritie and arguments of our Apostle will enforce the ingenuous Chtistian Reader to grant the maine conclusion in this dis∣course intended. The Conclusion is briefly this [However God's Promise made without an Oath be in the assertive sence the very same with promises confirmed by Oath; yet in the charactericall sence they much differ.] Meere promises are conditionall and reversible; the blessings so promised, mutable or determinable by time; but God's Oath annexed to his Promises, is alway a character of irreversibility, and of everlasting immutability after the blessing promised be possessed, so farre as it concerns the life to come. Two places there are in the seventh Chapter to the Hebrewes very pregnant to this purpose, and which doe sufficiently authorize the fore-mentio∣ned prenotion or received rule for interpreting all the former places of Scripture alledged, as wee have done. For after many forcible reasons to con∣vince his Auditors that there was no such perfecti∣on in the Law or legall Priesthood, as the Patriarchs and their godly fore-fathers did hope and wait for: And that there was a necessity that both the Law and Priesthood should be changed (which is the Subject of his discourse from verse the 10) hee pit∣cheth specially upon this verse, And in asmuch as not without an Oath he was made Priest; for those Priests were made without an Oath, but this with an Oath, by him that said unto him, The Lord sware and will not repent, thou art a Priest for ever after the order of Melchisedech, by so much was Iesus made a surety

of a better Testament. Aaron and his sons had the pro∣mise,* 1.49 & were authorized by expresse charter to offer sacrifice and to blesse in God's name for ever. And what more could be said (in the assertive sence) of our high Priest? Or what argument can there be drawne from sacred authority that the Priesthood of Aaron should not be, that the Priesthood of the sonne of David should be everlasting and unchange∣able? The only sure ground of this inference is that mentioned by our Apostle [because Aaron and his sonnes were made Priests; were destinated and authori∣zed to their function without an Oath, whereas the sonne of David was destinated and assigned to his Priesthood after the order of Melchisedech by so∣lemne Oath interposed by him that said, Thou art a Priest for ever after the order of Melchisedech; which words are three or foure times reiterated in this Chapter. The contents or importances of the Oath are most divinely expressed by the Apostle from v. 23. to the end of the Chapter. And they truly were many Priests, because they were not suffered to continue by reason of death, but this man (or rather this Priest) because he continueth for ever, hath an unchangea∣ble Priesthood, wherefore he is able also to save them to the uttermost that come unto God by him, seeing hee e∣ver liveth to make intercession for them, for such an high Priest became us who is holy, harmlesse, undefi∣led, separate from sinnes and higher then the heavens, who needeth not dayly as those high Priests to offer up sacrifice first for his owne sinnes, and then for the peo∣ples; for this he did once when hee offered up himselfe. For the Law maketh men high Priests which have in∣firmitie,

but the word of the Oath which was since the Law * 1.50 maketh the Sonne who is Consecrated for ever∣more. Christ the sonne of David was a mortall man before hee was consecrated to be an immortall Priest; for his very death was a part of his Conse∣cration. And after the accomplishment of his Con∣secration, the Priesthood of Aaron became void, as being never confirmed by Oath. For all things not so confirmed, are at the best but commensurable to time or succession; and time it selfe shall be abolish∣ed by oath, Rev. 10. 6.

Iuravit per viventem tempus non fore amplius.

That opinion of some heathen Philosophers as of * 1.51 Hierocles concerning the endlesse succession of time or perpetuall continuance of all things accor∣ding to the course of nature (which now they hold) is probable, did take its originall from a mistake, or misapplication of the tradition or prenotion con∣cerning the stabilitie or everlasting condition of things confirmed by Oath. He with some others ap∣ply this undoubted rule unto things temporall or to this present world; which holds true only of the world to come.

SECT. 4. By what Persons and in what manner the Consecration of Iesus Christ the Son of God to his Priesthood was prefigured.

CHAP. 21. That Iesus or Iehoshua the sonne of Nun, Zerubbabel the sonne of Shealtiel, and Iesus the sonne of Ieho∣sadeck were speciall Types of Iesus Christ the Sonne of God, (respectively) as he was to be made and now is both King and Pr••est.

SOme good Historians have observed that many famous Kingdomes have been ruinated or extinguished under Princes of the same name with those that first did erect or advance them. Darius the first King of that name in Persia made his Country famous, and the Persians Lords of the best part of the inhabited world. Ano∣ther Darius makes Alexander famous by his migh∣ty overthrow, and raiseth up the Monarchy of Ma∣cedon by the fall of the Persian. Augustus was the second great Caesar and the first perpetuall Ro∣man Emperour; and in Augustulus the very ••••le of Emperour did die; not so much as a shadow of the Roman Empire remained after him Constantine the great did first erect the Easterne Empire, and foun∣ded the City of Constantinople; the first of all Empe∣rours

that did publikely defend the Christian faith: Another Constantine was the last Emperour of Con∣stantinople, leaving the Empire to the disposall of the Turke. Baldwin Compeere of Godfrey of Bulloigne in the conquest of the Holy land and after his death created King of Ierusalem, established this new King dome in peace which hee had wonne by warre: A∣nother of the same name and race leaves the Holy land it selfe for a prey unto the superstitious Mahu∣metan, not repossest since his death by any Christian Prince.

2 Nor doe humane stories only (though many besides these alleadged might be produced) afford us instances or observations in this ranke: The visi∣ble Kingdome or Common-wealth of Israel (taking Israel for the whole race of Iacob) was first establish't and setled in peace by * 1.52 Hosea the son of Nun, whom Moses (upon fore-sight of this his good successe in planting the people of God in the land of their pro∣mised rest.)* 1.53 named Iehoshua, that is to say a Savior. In the dayes of Hosea the son of Elah did Israel (as opposed unto the Kingdome of David, that is tenne Tribes of twelve) utterly cease to be a Nati∣on. Both King and people were led captives by Shal∣manezar. King of Assyria. The Kingdome likewise or Common-wealth of Iudah did finally expire and determine under Iesus the sonne of David, but al∣together through this peoples fault; hee never ceast to be a Saviour, a greater Saviour of his people then Iesus the sonne of Nun had beene, for hee was Salus ipsa, Salvation it selfe. But his people was become so wicked, that salvation it selfe could not save them,

or preserve their common-wealth from ruine. How∣beit to speake the truth, this Iesus our Lord and Sa∣viour did rather translate the Kindome of Iudah and David from earth to heaven, then suffer it utterly to perish. He still remaines a King, and of his King∣dome there shall be no end; though his Kingdome be not of this world, nor over Israel or Iacob according to the flesh, yet hee still ruleth in Iacob unto the ends of the world, and so shall rule world without end. This translation of the Kingdome of Iudah and Da∣vid from earth to heaven, or this new erection of this heavenly Kingdome by Iesus Christ our Savi∣or, was prefigured by onother Iesus, as lively a Type or shadow of Christ as Iesus the sonne of Nun had been.

3 For after Iudah through her riot and intempe∣rancy had procured her bane, as her sister Samaria had done, and was carried for dead out of the dwel∣lings wherein Iesus the sonne of Nun had first sea∣ted her; the Lord in his all-foreseeing providence, and in signe what was after to be accomplished and fulfilled concerning the Kingdome of David, would have another Iesus, the sonne of Iehosedeck, to let Iudah after her recovery from captivity or civill death on her feet againe. So it is specified 2. Esdras. 3. Zach. 3. Haggai. 2. that at this peoples returne from Babylon into their land, Ieshua or Iesus the sonne of Iehosedeck was their high Priest, and herein a Type of Christ as hee is our high Priest and Saviour. Ze∣rubbabel a Prince of the Tribe of Iudah, and one of David's Line (under whose conduct this people re∣turned safe from Babylon) was the type of Christ

as King. In respect of their deliverance from Babel, or safe conduct in the way Zerubbabel had the pre∣cedency of Iesus the high Priest, as Moses had the precedency of Iesus the sonne of Nun in respect of the peoples deliverance from Egypt. But as Iesus the sonne of Nun was God's principall instrument in planting this people in the land of promise, so Ie∣sus the high Priest the sonne of Iehosadeck is the prin∣cipall Saviour of this people after their safe returne from Babel, into their native land; the principall type or shadow of Iesus Christ our Saviour as he is con∣secrated by God to be the Author of everlasting salvation. Zerubbabel the chiefe Prince of Iudah, and Iesus the sonne of Iehosadech the high Priest (and for his time the sole successor of Aaron in his office,) joyne both together, the one a lively type of Christ Iesus the sonne of David as he was King, the other a lively Type of Christ Iesus as hee was ordained to be our high Priest in the building of the materiall Altar, which was to be erected unto the Lord in the City of Ierusalem after their returne from Babylon. But whether of these two, to wit, Zerubbabel the sonne of David, or Iesus the sonne of Iehosedech Aa∣ron's successor, had precedency in this great worke of erecting the Altar unto God (the first worke of difficulty or moment to be undertaken by God's Servants upon their returne unto Ierusalem the Ci∣ty of God,) were hard to determine by any rule of sacred heraldry. Ezra the scribe and sacred historian of this businesse gives Iesus the Sonne of Iehosedeck the precedency in stile, Ezra. 3. 2. Then stood up le∣shua the son of Iozadak and his brethren the Priests,

and Zerubbabel the sonne of Shealtiel and his bre∣thren and builded the Altar of the God of Israel, to of∣fer burnt offrings thereon, as it is written in the Law of Moses the man of God. But in the second of Haggai verse 4. Zerubbabel the sonne of David hath the like precedency of stile. Now be strong ô Zerubbabel saith the Lord, and be strong ô Ieshua the sonne of Io∣sedech the high Priest, and be strong all yee people of the land, saith the Lord, and work, for I am with you saith the Lord of hoasts.

4 Yet that Iesus the Sonne of Iosedech was the more illustrious and principall▪ Type of Iesus Christ our Saviour and Redeemer as he is the buil∣der and founder of God's spirituall Temple, (Gods holy Catholique Church) is most apparent from the prophecies of Zachary, a Prophet in those times extraordinarily rais'd up by God to encourage le∣sus the high Priest and his fellow-Priests to goe for∣ward in building the materiall Temple in Ierusalem, specially if we compare Zachary the third, and part of Zachary the sixt with the Prophecies of Ieremy, Chap. 23. verse 33. To begin with Zachary Chap. 3. Iesus the Sonne of Iosedesk, by progeny the sonne of Aaron is solemnly enthronized as deputy or Pro∣xie for the sonne of David the promised and long∣expected high Priest after the order of Melchise∣dech. This story or true legend of the installment or enthronization of Iesus the Sonne of Iosedech as in the right and interest of Iesus Christ the Sole Founder and Builder of the holy Catholique Church whereof the visible and materiall Temple of Ierusalem was but a type or shadow, is very re∣markably

set out unto us as in a Map. Zach. 3. The whole Chapter, as also the 2. Chap. from the 6. verse unto the end is worth our perusall as most pertinent to this argument. First Sathan, that is the adversary of Iesus the high Priest, waxed bold to resist him in the building of the materiall Temple, being encou∣raged thereunto partly because the remnant of lu∣dah then returning from captivity was but as a brand pluck't out of the fire, the light whereof in the eyes of Sathan their adversary might easily have been ex∣tinguished unlesse the Lord had rebuked Sathan, as the Lord there by his Angell doth; and his rebuke was an Authentique prohibition. Secondly Sathan was the bolder to resist this worke, because Iesus the high Priest appointed by God and encouraged by his Prophets for accomplishing of it, was for his bo∣dily presence but weake, and would quickely have beene daunted by his potent adversary, unlesse the Lord by his Angell had rebuked and prohibited him. Thus Sathan himselfe in person resisted our Lord and Saviour after his baptisme, when hee first begun to lay the foundation of his Church and to erect the Kingdome of God, being thereto embol∣dened by the weaknesse of his bodily presence and appearance in the fashion of man and forme of a servant, untill the Lord himselfe rebuked him (as the Angell in the name of the Lord did the adversa∣ry of of Ieshua) saying, avoid Sathan, for 'tis written thou shalt worship the Lord thy God, and him only shalt thou serve; And upon this rebuke Sathan imme∣diately left him, and the Angels came and ministred unto him▪ Math. 4. This is the Evangelicall accom∣plishment

of the vision which Zachary saw as in the type or map. Zach. 3. v. 1. 2. But here it will bee de∣manded, whether the verses following. v. 3. 4. which were literally & historically meant of Iesus the Son of Iehosedech can be applied to Iesus our high Priest, either according to the literall or mysticall sense? Ie∣sus (saith the Text) was cloathed with filthy garments and stood before the Angel, and hee answered and spake unto those that stood before him saying, take away the filthy garments from him, and unto him he said, Behold I have caused thine iniquity to passe from thee, and I will cloath thee with change of rayment v. 4. Iesus his outward habit or rayment, was sordid and unsight∣ly, Qualem decet exulis esse, Such as well became a man as yet retainer to the house of mourning, not fully absolved from the house of his prison, or not yet admitted unto the house of his freedome.

5 This Iesus in this habit was a true picture of Iesus our high Priest whilst hee continued in the forme and conditiion of a servant, or whilst arraig∣ned before the high Priests, or Pontius Pilat; and al∣though in this estate he knew no sin, yet as the Apo∣stle saith 2. Cor. Chap. 5. v. last. He was made sinne for us that we might be made the rigteousnesse of God in him. Hee is said to be made sinne for us, because hee bare the punishment due to our sinnes. And this sinne or iniquity God did truly cause to passe from him, because our sinnes were never inherent in him, but made his by imputation only. The punishment likewise due unto our sinnes did passe from him at his departure out of this world unto his Father. The new rayments wherewith Iesus the high Priest was

cloathed, are emblemes, or shadowes of that glory and immortality wherewith Iesus our high Priest since his Resurrection is invested. The faire Mitre, which was put upon Iesus the Sonne of Iehozadeck's head, was the modell of the Crowne of David which was to flourish upon Iesus the Sonne of Da∣vid's head, as it is Psalme 132. v. 18. But upon him∣selfe shall his Crowne flourish.

6 Briefly, the protestation which the Angell in the verses following makes to Iesus the Son of Io∣sedech is but a renewing or repetition of the pro∣mise which God had made unto Abraham and Da∣vid concerning their seede. The tenour of God's promise here renewed or repeated unto Iesus the high Priest is the same: And the Angell of the Lord protested unto Ieshua, saying, thus saith the Lord of boasts, if thou wilt walke in my wayes, and if thou wilt keepe my charge, then thou shalt also judge my house, and shalt also keepe my Courts, and I will give thee places to walk among these that stand by. These words containe as ample a patent for the temporall or le∣gall Priesthood unto Iesus the Sonne of Iosedech and his posteritie, as David had for continuation of the temporall Kingdome in his race or progeny; both the promises and patents were conditionall. But that there should arise an everlasting Priest, as well as an everlasting King, one in whom God's promises should not be conditionall but yea and a∣men, that is, absolute and irrefragable, the Prophet Zachary addes, Heare now O Ieshua the high Priest, thou and thy fellowes that sit before thee, for they are, what are they? monstrous persons, saith our former

English, or men wondred at saith the later; Viri por∣tendentes saith the vulgar. The Prophets meaning is that they are men set for types or signes of great matters to come. The word in the originall is the same. Ezech. 12. 11. Say I am your signe, like as I have done, so shall it be done unto them, that is, to the Prin∣ces of Ierusalem, and house of Israel; they shall re∣move and goe into captivity. As Ezechiel his dig∣ging through the wall in the peoples sight, and car∣rying forth his stuffe upon his shoulders in twilight, with his face covered, that hee should not see the ground, was a signe or prognostication of Zedechi∣ah's stealth or flight from the Chaldeans army which besieged him: So Ieshua the high Priest, and all his fellowes in all this action or solemnity (spe∣cially in laying the foundation of the Altar and Temple) were prognosticke signes or prefigurations of Iesus the everlasting high Priest, and of the spiri∣tuall Temple, (the holy Catholique Church) which he was to build by the ministry of the Apostles. So it followeth, for behold I will bring forth my ser∣vant the branch. For behold the stone that I have laid before Ieshua, upon one stone shall be seven eyes, behold I will engrave the graving thereof, saith the Lord of hoasts, and I will remove the iniquity of that land in one day.

CHAP. 22. Of the harmony betweene the Prophet Ieremy and the Prophet Zachary concerning the man whose name is the branch: How his growth or springing up was prefigured by Zerubbabel the sonne of David: His name and title as our high Priest fore-pictured by the name and title of Iesus the Sonne of Iose∣dech: That he was as truly the Son of God before all time, as the sonne of David in time.

THat this man whose name was the Branch was to build the Temple of the Lord; that he was to take his investiture unto his priestly dignity by Iesus the Sonne of Ie∣hosadech as by his proxie is apparent from the sixt Chapter of the Prophet Zachary 11. Take silver and gold and make Crownes, and set them upon the head of Ieshua, the Sonne of Iosedech the high Priest, and speake unto him saying, thus speaketh the Lord of hasts saying, Behold the man whose name is the Branch, and hee shall grow up out of his * 1.54 place, hee shall build the Temple of the Lord, even hee shall build the Temple of the Lord, and he shall beare the glory, and shall sit and rule upon his throne, and he shall be a Priest upon his Throne, and the counsell of peace shall be be∣tweene them both.

2 This place and the former are pregnant that the Servant of the Lord whose name was Zemah the Branch, whose office was to build up the Temple of God, should be a Priest, and should sit upon his

Throne as Priest. But it cannot from either place be gathered; it is not so much as intimated that hee should either be a Priest after the order of Aaron, or of Melchisedech, or of the seede of Aaron as Iesus, or Ioshua the Sonne of Iehosedech was. But as the Prophet affirmeth not, that hee was to be Priest af∣ter the order of Aaron or Melchisedech, so neither in plaine termes doth hee deny it: true, but as every Prophet of God speakes nothing but the truth, so neither doth one of them speake all the truth, or all that is requisite for us to believe concerning Iesus our Saviour. That the man whose name was the Branch, (the same party of whom Zachary here speakes) should not be of the seed of Aaron, or a Priest after the order of Aaron is evident from the prophecy of Ieremiah. Ier. 23. 5. uttered more then seventy yeares before Zachary began to prophecy. Behold the dayes come saith the Lord, that I will raise unto David a righteous Branch, and a King shall raigne and prosper, and shall execute judgment and ju∣stice upon the earth. In his dayes Iudah shall be saved, and Israel shall dwell safely; and this is his name where∣by he shall be called, the Lord our righteousnesse. It is plaine then out of the fore cited prophecy of Za∣chary, that God's servant the righteous Branch was to be a Priest: It is evident againe out of Ieremiah that he was to spring out of the seede of David, and to raigne as King over Iudah and Israel, as David had done. And these two put together will directly conclude, that this Branch of David was to be that sonne of David, concerning whom the Lord had sworne and would not repent, that hee should be a

Priest for ever after the order of Melchisedech, who was both King and Priest, and by interpreta∣tion the King of righteousnesse, and King of peace: both which titles are expressely given to this Ser∣vant of God and Branch of David, the one by the Prophet Zachary, the other by the Prophet Iere∣miah.

3 But is it intimated or fore-told by either of them, that he should be as truly David's Lord, as David's Sonne? Yes, Ieremy implies this in fuller termes then David himselfe doth Psalm. 110. for David saith, the Lord said unto my Lord Adonai, not Iehovah, whereas the Prophet Ieremy tells us that the supreame style or title of this Branch of David should be not Adonai Tzadkenu, but Iehova Tzadkenu, Iehovah our righteousnesse: So that hee whom David in spirit calleth his Lord, was to be as essentially Lord and God; as he that said unto him, sit thou on my right hand, till I make thine enemies thy foot stoole. But was he according unto this name or title prefigured or fore-shadowed either by Ze∣rubbabel the Prince of Iudah, or by his associate Ie∣sus the high Priest in conducting Gods people from the land of their captivity into the land of promise? Yes there is not one title or attribute mentioned in either prophecy but it is fore-shadowed, either joyntly both by Zerubbabel & Iesus the high Priest, or severally by one of them.

4 As he is the Branch of David fore-prophe∣cied by Esaiah. Chap. 11. 1. (where to both these prophecies of Ieremiah and Zachary have re∣ference,) hee is more exquisitely prefigured

by Zerubbabel then by David himselfe, or any other Prince of David's Line. The Branch which God had promised to raise up unto David almost an 110 yeares before Ieremiah had uttered his prophecies, was to grow up out of the stemme or roote of Iesse, as it is, Esay 11. 1. that is, he was to be a man of mea∣ner parentage, then Iesse the Father of David was; a man more unlikely to become a Prince or Ruler of God's people then David was, when hee kept his Father's sheepe: Of David's linage many after the captivity were poore, and of as meane ability as Iesse David's Father was. Zerubbabel was borne un∣to Salathiel in captivity and Salathiel himselfe the sonne of Ieconiah a poore captive Prince: but wh••-Salathiel was the sonne of Ieconiah's body or rather his sonne by adoption, I have no more to say then was said before. Whether this way or that way hee were his sonne, if wee consider the potency of the Chaldean Empire when he was borne, or the Chal∣deans generall aversnesse from the Iewes or their jealousie of the royall race, it was more unlikely that any of David's line should be released from capti∣vity, or be suffered to returne from Babylon unto their native land, then that Israel should be delivered from the Egyptian thraldome by Moses. But the same God which had shewed his mighty power in the overthrow of Pharaoh and his powerfull host, did as miraculously shew both his power and wis∣dome in the suddaine surprisall of Babylon, and o∣verthrowing the Babylonian Empire by Cyrus. Of these two wonderfull deliverances of his people; the later in the Prophet Ieremy his esteeme, is the grea∣ter,

therefore he saith Ierem. 16. 14. 15. Behold the dayes come saith the Lord, that it shall no more be said, the Lord liveth, that brought up the children of Isra∣el out of the land of Egypt; but the Lord liveth that brought up the Children of Israel from the land of the North, and from all the lands whither hee had driven them, and I will bring them againe into their land, that I gave unto their Fathers. The like you may read Ierem. 23. 7. 8. Cyrus after his strange conquest of Babylon, sets Gods people free, and authorizeth Zerubbabel the next heire then left unto the Crown of Iudah, to conduct them unto Ierusalem; there to serve their God as he in his Lawes had prescribed. But after their safe arrivall there, they are molested by their malicious enemies: the building of the Ci∣ty and Temple is after Cyrus his death for divers yeares hindred, untill Zerubbabel by his favour and potency with Cyrus his successors procures the re∣vivall of the charter which Cyrus granted, and frees himselfe and God's people from further molestati∣on by their enemies, as you may read it at large in the Booke of Ezra. So that part of Ieremiah's pro∣phecy is verified of him, for in his dayes and by his meanes (under God) Iudah was saved, and Israel did dwell securely. Though hee were not in name or ti∣tle a Saviour, yet is hee indeed the Saviour of his people from present distresse and danger. And thus farre this poore revived Branch of David is a true and lively Type of that Branch of David, in whom all the promises of God made unto Abraham and David were fulfilled, who was to be a Saviour not in realty only but in name or title, and called especi∣ally

Iesus because hee was to save his people not from bodily distresse or captivity but from their sinnes. And as he is in this sensea Saviour, Iesus the Sonne of Iehosadech is the lively Type or shadow of him as well in office or function as in expresse name or title; for hee being their high Priest and Aa∣ron's successor, did make legall attonement for their sinnes, did sanctify the Temple, Altar, and their of∣ferings, and performed all legall righteousnesse for the•• insigne of greater righteousnesse, and salvati∣on by that high Priest which was to come, whose supreame title was the Lord our righteousnesse.

5 But did either Zerubbabel or this Iesus the high Priest and his associates prefigure or fore▪sha∣dow our high Priest in this royall name or title of being the Lord our righteousnesse? Certaine it is that Zerubbabel did not, for neither his owne name, nor his Fathers, nor any of his Progenitors names since Iehosaphat's dayes had any reference to this title, nor import the thing signified by it in their grammaticall significations. But the Father of this I••shua, or Iesus the high Priest was named Iehosa∣dech which signifies as much as the righteousnesse of the Lord, or the righteous Lord.

6 But here wee must consider that names are of two sorts. Some names agree to the things named substantially and directly. Others accidentally or in obliqu••. The former fort expresse the condition and nature of the thing named. As the name of Adam which God imposed upon the first man did ex∣presse his nature or substance; to wit, the red earth out of the which he was framed. So the name which

Adam gave unto the first woman did truly expresse the nature and condition of the Sex, to wit, that she was made of man; that shee was of his flesh and of his bones, so likewise is the name of Eveh a true ex∣pression of her nature, for she was the Mother and Fonntaine of life unto all posteritie.

7 Names otherwhiles though solemnely given expresse or import some circumstance or relation unto the nature or thing it selfe which they prima∣rily and properly signifie. So Gideon was called Ie∣rub-baal, not that ever he did plead for Baal, but in remembrance of his fathers answer unto them which had expostulated with him for cutting downe Baal's grove.

8 So Moses called the Altar which he erected. Exod. 17. 14. Iehovah-Nissi the Lord my banner. Not, thereby intending to occasion us to think, that the Altar so named was either Iehovah, or his de∣fence, but only to import or signifie that in that place wherein hee built the Altar and at the time of this inscription, Iehovah his God had been the de∣fender and protectour of Israel in miraculous man∣ner against the Amalekites. So likewise when our Saviour called Simon, Cephas or Petros, the name imports not that he was either the rocke it selfe, or Corner-stone whereon Christ's Church is foun∣ded;* 1.55 But only that he had some speciall reference or relation unto the rock or foundation Stone which God had laid in Sion, or which is all one that hee was the first which did solemnely confesse and ac∣knowledg Christ Iesus to be as truly God as man. The matter or object directly signified by these

words is the only true and reall Foundation of faith* 1.56 as Christian; of the Catholique Church it selfe. Of this ranke or sort of names is the name Iehosadech as it was given unto the Father of Iesus the high Priest, but this doth no way import that he was either Ieho∣vah, or a man more righteous thē other high Priests had beene; and yet so called not by chance or out of vain ostentation of his parents, but by divine instinct or appointment of God: Or whatsoever intent his parēts might have in giving him this name, God did so direct their intentiōs, as he did Caiphas his speech to be a kind of prophecy of what was to come. We may say of Iehosadech as the Angell said of Iesus and his fellow-Priests, that hee was vir portendens, his very name and office did portend or bode that Iehovah himselfe the righseous Lord should be∣come our high Priest. And in as much as the Sonne of Iehosadech was the first high Priest, the first of all the sonnes of Aaron that was called Iesus, that is, a Saviour, this likewise did portend or fore-shadow that the Saviour of God's people, the high Priest for ever after the order of Melchisedech, should be the son not of David only but of Iebovah the righteous Lord, or Lord of righteousnesse. And if he were to be as truly the Sonne of Iehovah the righteous Lord, as he was to be the sonne of David, then que∣stionlesse hee was to be as truely Iehovah, that is, as truly and essentially God, as hee is truly and es∣sentially man. For the relation betwixt the Father and the Sonne is much more strict in the Divine na∣ture, then it can be amongst men.

9 Amongst men it will follow that if the Fa∣ther

be a man, the Sonne must be a man; if the Fa∣ther be mortall the Sonne must be mortall: but it will not follow that if the Father be a righteous or potent man, the Sonne likewise must be a righteous or potent man. The reason is because they are divi∣ded in substance. But in as much as the Sonne of God is of the same substance or essence with his Fa∣ther, it will directly follow not only, that if the Fa∣ther be God, the Sonne is God, but also that if the Father be Lord of righteousnesse, the Sonne also must be Lord of righteousnesse. Yet in as much as not Iehosadech the Father but Iesus the Sonne be∣came legall righteousnesse or a temporall Saviour to God's people in captivity, this truly fore-shadow∣eth this truth unto us; that although God the Fa∣ther be as truly the Lord of righteousnesse as God the Sonne, both being of one substance, yet is Ieho∣vah become our righteousnesse and our salvation, not in the person of the Father, but in the person of the Son.

CHAP. 23. The obiection of the Iewes against the interpretation of the former Prophecy Ierem. 23. answered. In what sense Iudah is truly said to be saved, and Israel to dwell in safety by Iesus the Sonne of God and Sonne of David.

YEt here the Iew will object that this prophecy is not yet fulfilled because Iudah is not fully saved, nor Israel plan∣ted in their owne land. But the Apo∣stle hath fully answered this objection, if wee could as rightly apply his solution. All (saith he) are not Israel that are called Israel. Rom. 9. 6. Yet many are true Israelites indeed which are not so in name; Nor is he a Iew that is one outwardly, but that is one inwardly. The Apostle in the same place gives us to understand, that many are Iewes or of Iudah in∣wardly, which are not of Iudah outwardly, or so called by name. Whosoever is inwardly or in heart that which the name of Iudah importeth, he is truly of Iudah, though not the seede of Iudah or of Abra∣ham concerning the flesh. Now the name of Iudah or Iew importeth as much as a confessor or true professor of Abraham's faith, and every one is a true Israelite, that is so qualified as Nathaniel was, one in whose spirit there is no guile: unto all such and only unto such the Lord imputeth no sinne: and all they unto whom the Lord imputeth no sinne; all such as truly confesse Christ to be the Sonne of God and

promised Branch of David are saved by him, whe∣ther they be the somes of Iacob or of Abraham, or Gentiles according to the flesh. So that in conclusi∣on all ludah and all Israel according to the full ex∣tent of this prophecy are saved by this Iesus: for all of them dwell in safety, they are not become afraid of themselves, but possesse their soules with pati∣ence. To become Iewes or Israelites in this sense is the first degree of salvation, and this degree they likewise have from Iesus, through whom and in whom they are to expect the accomplishment of their salvation. Christ then first saves us from our sins that are inherent in us, or (as the Apostle speaks) hee first sets us free from the Law of sinne by the spirit of life which is in him, and finally exempts us from the wages of sinne which is everlasting death. And thus much is contained in that fore-cited pro∣mise, Ierem. 16. and in the close and conclusion of that prophecie, Ierem. 23. concerning the saving of Iudah and Israel by the branch of David whose name or title is, The Lord our righteousnesse. Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt; but the Lord liveth which brought up, and which led the seede of the house of Israel out of the North country: The Hebrew phrase Meeretz zaponah, according to the usuall and ordinary rate of that language, signifies indeed from the North-land; yet the originall of this significa∣tion or importance of these words, was from a con∣ceit which the Iews, or such as had their habitation neere unto the Aequinoctiall line, had; That those

parts of the world which were more remote from the Aequinoctiall or Southerne climes were hidden from the sun, and were at least in respect of their Country, lands of obscurity and darknesse. The very prime and native signification of the originall words in the Prophet, rendred by our English from the North land or Country, is verbatim from the land of obscurity or darknesse. And whatsoever the land of Chaldea (whereof Babylon was the chiefe City or Metropolis) was unto others, it was unto the cap∣tive Iewes a country of darknesse, a land of obscu∣rity; the very shadow of death. And their delive∣rance from it was a true type or shadow of our deli∣verance from the region or land of darknesse it selfe. The full importance of the Evangellicall mystery included in the fore-cited passage of the Prophet Ie∣remy according to the most proper and most exqui∣site literall sense is expounded unto us by our Apo∣stle S. Paul. Coloss. 1. 12. 13. God the Father (saith the Apostle) hath made us meete to be partakers of the Saints in light, and hath delivered us from the pow∣er of darknesse, and translated us into the Kingdome of his dearly beloved Son.

2 So that this part of Ieremie's prophecie. 23. 6. In his dayes Iudah shall be saved, and Israel shall dwell in safety, must be fulfilled in every one of us more exquisitely then it was in the whole remnant of Iudab and Israel which returned in safety from Babylon the land of their captivity unto Ierusalem, the place of their peace and rest. Every one of us must be saved from the land of darknesse, and tran∣slated into the Kingdome of light, before wee can

be sure of our salvation; before our election and sal∣vation can be made certaine unto us. For every one of us is by nature the child of wrath; every one of as as he is the sonne of Adam carries a Babel or masse of confusion about with him, or rather lives in it as in a walking prison. Every one of us is sub∣ject to morethen Baby lonish, to more then Egyptian slavery. Our very soules which are the light unto our bodies; our very minds which have the same place in our soules which Goshen had in Egypt, are darkened or (as the Apostle speakes) are darknesse it selfe. Now to extract or draw us out of our selves, or out of that servitude unto finne in which wee were borne, or to bring us out of that darknesse which is within us, is a greater miracle a more re∣markable document of God's infinite power & wis∣dome then the bringing of Israel out of Egypt, then the rescuing of Iudah from the captivity of Babylon were. God did make the winde and waters his in∣struments to overthrow Pharaoh and his hoast in the red sea: he made his Angels ministring spirits to conduct Israel in their departure thence; but to draw us out of our selves, to extract our mindes and spi∣rits from the dreggs of the flesh, to translate them from the powers of darknesse to the Kingdome of light, the ministry or service of Angels or other creatures did not suffice. For accomplishing this great worke the Sonne of God himselfe became a Servant. Hee that was essentially Iehovah, God him∣selfe did cloath himselfe with salvation as with a garment, and became a Saviour not in the appea∣rance of an Angell; not in our meere shape and like∣nesse

nor in the meere forme or shape of any other creature, but in our flesh and substance.

CHAP. 24. That our high Priest the Son of God did not only ac∣complish that which was fore shadowed by the name and title & office of Iesus the Son of Iosedech, but withall the legall rites or solemnities; nowe of which hoe did destroy or dissolve as he did the works of the Divell, but change or advance them into better so∣lemnities to be observed by us Christians. That his solemne accomplishment of the feast of attonement at the feast of the Passeover was prefigured in the Law, and fore-fignified by God's speciall com∣mand.

THe Son of God saith S. Iohn was mani∣fested to the end that he might destroy or dissolve the workes of the Divell. Not on∣ly the workes which hee had wrought in the nature of Adam and all his sonnes, (the manner of whose destruction or dissolution the Reader may find discussed at large in the eighth Booke of these Cōmentaries;) but besides these all the solemne rites or ceremonies, whether sacrifices or other services by which the subtile enemy of mankind had enticed men unto, or retained them in obedience to his ser∣vice. All these the Son of God came into the world not to change or accomplish, but utterly to abolish or destroy them. As for the Aaronicall Priesthood or legall ri••es dependant on it, these hee came not

utterly to abolish or destroy, but to change or sub∣limate them into a better kind of service. This or∣thodoxall forme of words the Apostle hath taught us. Heb. 7. v. 12. The Priesthood being changed there is made of necessity a change also of the Law; that is no destruction either of the Law or Priesthood. The false witnesses themselves which were set up to accuse S. Stephan of blasphemous words against the holy place and the Law, though willing, no question, to charge him with more then he said, yet charge him with nothing but this, We have heard him say, that this Ie∣sus of Nazareth shall destroy this place, and shall change the customes which Moses delivered us. Acts 6. v. 14. But these malicious men with their complices and abettors did destroy the materiall Temple by tur∣ning it into a denne of theeves or murtherers, by pra∣ctising these and other like workes of the Divell in it. Notwithstanding the utter destruction of this denne of theeves by these means (the house of God; which was the Temple whilst it continued a house of praier) was not utterly destroyed, but rather chan∣ged or translated unto Ierusalem which is above, as the Arke of the Covenant had beene before, from Shiloh unto Sion. As for any intention utterly to de∣stroy any custome which Moses had given them they had no pretence to accuse either S. Stephan or our Saviour, who had solemnely protested that hee came not to destroy or dissolve the Law, but to ful∣fill it. And none, unlesse perhaps some base Mecha∣nicke or meaner metall man, who thinkes the matter whereon hee workes to be of all others the best, would accuse an Alchimist or ingenious Artist for

wasting or destroying copper, lead, or brasse, if hee could change or sublimate them into pure gold.

2 The change or accomplishment of the best egall rites, even such as were appointed by an ever∣lasting covenant, was more admirable then this sup∣posed transmutation of baser metals into refined gold, can truly represent; for, as hath been * 1.57 observed before, Albeit our Saviour was no Priest after the order of Aaron, either before or after his Consecra∣tion, yet hee did most exquisitely accomplish the whole Aaronicall Priesthood, and other legall rites dependent on it by his Consecration to a more ex∣cellent, truly everlasting Priesthood. Circumcision was enjoyned under this title of an everlasting co∣venant, and so enjoyned under a terrible penalty (be∣fore the Law was given by Moses) to all the seed of Abraham throughout their generations. Was this rite or ceremony then destroyed or annihilated by the Circumcision of the Son of God? Neither de∣stroyed then, nor changed before his death, but at his Circumcision designed to be changed into an everlasting Covenant, and after his Resrrection and Ascention, not so properly changed as advan∣ced into a better Sacrament or Seale of God's love unto mankind, under a stricter penalty to the con∣temners of it, or the undertakers for both sexes, then Circumcision had been to the Hebrew males. The Iewish Sabbath or Seventh day likewise was not so truly nullified for the substance of the precept, which was to be a commemoration of God's rest from all his workes upon the Seventh day, as clari∣fied or purged from the droffe or dreggs of legall

ceremonies; and chang'd into the Lords day: And the Lords day besides the representation of God's rest from his workes of creation upon the Seventh day, containes a weekly commemoration of our Redemption from the bondage of finne and powers of darknesse (represented by the thraldome of Israel in Egypt) through the Resurrection of our Lord and Redeemer. Againe, no solemnity in all the sacred Calender of legall foasts was more peremptorily enjoyned, or strictly observed then the feast of Ex∣piation, or Attonement; yet was not this anniveriary feast so properly abolished as accomplished or ad∣vanced by that one everlasting attonement made once for all by the Sonne of God upon the Crosse. For albeit that attonement in respect of the sacri∣fice or offring, was but once made, yet the vertue or efficacy of it is not circumscriptible by time, nor interruptible by any moment or instant of time. Though hee dyed but once to make satisfaction for us, yet he liveth for ever to make intercession for us, and is a perpetuall propitiation for the sinnes which we dayly and hourely commit, and for his sake and through his propitiation, all our sinnes, who truly beleeve in him, and supplicate unto him for his in∣tercession shall be not in generall only but in parti∣cular freely pardoned. Not doth the absolute ever∣lasting perfection of this attonement any way pro∣hibite us Christians to keepe a solemne commemo∣ration of the day whereon it was made once for all. But whether this commemoration were ordained or observed by the Apostles themselves, or taken up by voluntary tacite consent of the Church after

the Apostles had finished their pilgrimage here on earth, I dare not take upon mee to determine: But whether from this or that authority or ex∣ample, most Christians are ready to humble them∣selves on the Friday before Easter, & acknowledge it to be a good day because it is the Commemoration of our Saviour's Passion and attonement made by it. And albeit this humiliation were much more ritually and severely observed by all of us then it is by some few, we should not transgresse any Law of God, nor swerve from the analogie of Christian faith, but rather accomplish the true intent and pur∣port of the Law given by Moses for the strict obser∣vation of the day of legall Attonement. The hum∣bling of our selves upon that day by fasting and Prayer is a like common and lawfull both to the Iew and Christian, and the representation or Com∣memoration of Christ's bloody Death upon that day by Communication of his Body and Blood un∣der the sacramentall signes and pledges, is rather an accomplishment then an abolishment of the legall sacrifices, or other ceremonies of the Priest's en∣tring into the Sanctum Sanctorum upon the tenth day of the month Tisri. A commemoration of which day the moderne Iewes to this day celebrate with foolish and phantasticke ceremonies, as by tor∣menting of a * 1.58 cock; especially a white one: Yet these phantasticke practices serve as an imprese or em∣bleme of that sacred truth which wee Christians be∣leeve and acknowledge, as hath beene observed at large in the fift Book of Commentaries upon the Creed. Chap. 4••. Parag. 2. & 3.

4 May wee Christians then call the Friday be fore Easter our day of Attonement, or the Domini∣call next after it the great Sabbath? For assoiling this or the like Querie about the use of words, especially such as are legall, I know no fitter distinction then that plaine maxime of the Schooles, Omne maius continet in se suum minus non formaliter tamen sed eminenter: Every greater containeth the lesse of the same kind, not formally but by way of eminencie. It were no branch of untruth to say that a quadrangle is two, and that a five-angled figure is three trian∣gles; yet would it be a solecisme to say the one were three triangles, and the other two triangles. If wee should be directly demanded what manner of fi∣gure this or that were; the only true and punctuall answer must be that the one is formally a quadran∣gle, the other a quinqangle. To deny any King of England for the time being to be Duke of Lanca∣ster, would be censured for more then an errour or Logicall untruth; for since the annexion of that great Dukedome to the Crowne, every King of England hath had as just and full a Title to it, as to the Kingdome it selse, or ancient Crown-lands. And yet if a Lawyer or other skilfull in drawing legall instruments should in those very Charters or dona∣tions which the royall power grants, not as King of England, but as he is Duke of Lancaster, enstile him only thus, H. by the grace of God, Duke of Lan∣caster &c. doe give and grant to N. omitting his royall Titles, it would be a dangerous solecisme in Law. Now the legall titles or names of feasts or of the services are so contained in the Evan∣gelicall

services and solemnities, as two triangles are in a quadrangle, or as Duke of Lancaster is in the royall Title of King of England. It is no sinne to say that the Friday before Easter is the day of our At∣tonement, or that the first day of the weeke on which Christ rose from the dead is the Christian Sabbath: but the more Evangelicall or royall Style is to no∣minate the one the Lords day rather then the Sab∣bath; and the other rather Good-Friday, or feria quinta in hebdomade sancta (that is, the fift day be∣sides the precedent dominicall in the holy weeke) then the day of our Attonement. The like may be said of all other Christian festivals instituted as so∣lemne commemorations in testimony of the ac∣complishment of the legall rites or services by the suffrings, Resurrection, and other glorious acti∣ons of our Lord and Saviour Iesus Christ.

To conclude this short digression with Erasmus his resolution of a question lesse needfull then the for∣mer, yet agitated by some as it seemes in his dayes or before him, Non hic agitab•• quaestionem, An in Christum competat servi vocabulum: qui favent ejus dignitati, malunt filium dici quam servum; quirespi∣ciunt ejus humilitatem, & ad mortem us{que} obedienti∣am, non horrent servi vocabulum: Filii nomine magis gaudent sacrae literae, & ipse dominus patrem saepius appellat quam Dominum aut Deum suum, & tamen Paulus scribit illi susceptam formam servi, hoc est, ho∣minis ut interpretantur quidam, nec servi modo ve∣rùm etiam servi mali & verberibus digni, quemad∣modum dictus est eidem, venisse in similitudine car∣nis peccati. Sed absit hac de re inter conservos conten∣tio,

qui servum appellare gaudent, imitentur illius o∣bedientiam; quibus magis arridet filii nomen, imiten∣tur illius charitatem; qui utrolibet nomine agnoscunt Dominum Iesum, utrum{que} pro viribus exprimant. In rebus enim spiritualibus nihil vetat eundem nunc ser∣vum, nunc filium appellari. Erasmus in Psal. 85. ver. 2.

5 But seeing wee Christians affirme that our high Priest did accomplish the legall priesthood and sacrifices by his bloody sacrifice upon the Crosse, the Iew may object that however his satisfaction might be full for substance, yet it failed in congruity of circumstances, and in particular for the circum∣stance of time. [O pus diei decenter fit in die suo;] E∣very worke is then well done, then better done then otherwise it could be, when it is done in its owne time or proper day: If then Christ made full attone∣ment for all our sinnes by his owne sacrifice upon the Crosse, this sacrifice had been offered in better season upon the day of attonement which was the tenth day of the seventh month or September, then on that day wherein hee offered it, which was the fourteenth day of the first month, a day as farr dif∣ferent in time from the day of attonement, as one fe∣stivall day or solemnitie can be from another. The answer first in generall is that seeing our high priest was to offer but one bloody sacrifice, and that one not oftner then once (for as his death so his sacrifice was never to be reiterated) it was impossible hee should offer this one sacrifice (by which all legall sacrifices and services were to be accomplished) up∣on the same day, wherein all the sacrifices which

did fore, shadow it were offered or performed. As impossible it was that this his only sacrifice should be offered at severall times, as in severall places. Al∣though most in the Romish Church seeme to a∣vouch both parts of this impossibility, yet they a∣vouch it with this distinction or limitation that his bloody sacrifice was but once offered, and that but in one place, at one and the same time. But of this (if God permit) hereafter. His bloody sacrifice that Church doth grant was to be offered but once, and therefore but upon a speciall day or solemne feast, which did fore-shadow it by the proper sacrifice of that day. Now not only the annuall but all the dayly sacrifices did fore-shadow this his bloody ``sacrifice once offered for all: and all of them were ``accomplished by it. Reason, from these premisses ``may instruct us, how requisite it was that he should offer this sacrifice at that time, or upon that day on which the principall sacrifices of the Law, which most exquisitely or most lively fore-shadowed it, were offered. The services or sacrifices of other feasts were to attend or conjoyne themselves to this. Now as Ierusalem was the Metropolis of the Iewish Nation, the place wherein all the seede of Ia∣cob wheresoever they dwelt were to present them∣selves, and to performe the solemnities and services of their principall feasts; so the Passeover was the Metropolis of their solemne feasts: all other feasts had speciall reference unto it; It did point out the time as Ierusalem did the place wherein all other le∣gal solemnities were to be accomplished. Seeing then our high Priest was to accomplish as well the sacri∣fices

of the pa••chall Lambe, as the services of the at∣tonement, it was more requisite that the services u∣suall upon that day of attonement should yeeld unto the feast of the Passeover for circumstance of time, then the feast of the Passeover should yeeld unto it; specially seeing our high Priest had already punctually accomplished the principall solemnitie used in the feast of attonement, in die suo upon the very feast day of attonnement, which (* 1.59 as is before said) was the day of our Saviour's Baptisme, the day of his consecration to his prophetical function. Albeit divers bloody sacrifices were offered upon the feast of attonement, yet the principall and most publike solemnitie was the leading of the scape-goat into the wildernesse. Levit. 16. v. 20. 21. And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation and the Al••ar, hee shall bring the live goat, and Aaron shall lay both his hands upon the head of the live goat, and consesse over him all the iniquities of the children of Israel, and all their transgressions in all their sinnes, putting them up∣on the head of the goat, and shall send them away by the hand of a fit man into the wildernesse. To accomplish the mystery of this service our Saviour was led by the Spirit into the wildernesse immediately after his Baptisme, bearing the iniquity of this people, even all the sinnes which had been confessed by Ierusa∣lem and Iudah at Iohn's baptisme. And though he himselfe needed not to be washed and baptized as being all cleane; yet, as heesaith himselfe, it became him to be consecrated by baptisme to this service to fulfill all righteousnesse; and by fulfilling this part

of righteousnesse in bearing the sinnes, which this people had confessed, into the wildernesse hee made a fuller attonement for Ierusalem & Iudah then any high Priest before had made. That curse wherewith Malachy had threatned the Lord would smite the earth or land of Iewry was for this time averted, by this his bloody service.

6 But as our Saviour at the time of his baptisme which was upon the day of attonement had fulfil∣led the mystery of the scape-goat; so hee was to ac∣complish the mystery fore-shadowed by the bloo∣dy sacrifice of the paschall Lambe. To this purpose Iohn the Baptist upon his returne from the wilder∣nesse had prophecied behold the Lambe of God which taketh away the sinnes of the world. Iohn. 1. 29. Hee had borne the iniquity of Ierusalem and Iudah by his journey unto, by his fasting and watching in the wildernesse, and from this Iohn fore-saw he was to take away or beare (for so the originall may import) the iniquites or sinnes of the world. He is called by Iohn and others the Lambe of God, for his innocent and spotlesse life; yet not so much (if at all) with re∣ference to the Lambes offered in the dayly sacrifi∣ces (which were altogether without spot or ble∣mish) as with reference to the paschal Lambe, which was to be the choisest and fayrest of the flock: and for this reason God in his wisdome would have him sacrificed at that feast or very time wherein the paschall Lamb was stain, id est, upon the fourteenth of the first month inter duas vesperas betwixt the two evenings. Some think betwixt three of the clock, and the day-going or starre-rising. Out Saviour

died a litle after three, and was brought in peace in∣to his grave about the sun-setting, and by rest or re∣posall in it hath hallowed the houses of death as the paschall Lambe did the houses of the Israelites wherein it was slain, and purchased our safety from the destroying Angell, even whilst our bodies lodge within the land of darknesse or region of death. The congruity of time and other circumstances between the sacrifice of the paschall Lambe and the sacrifice of our high Priest are so manifest and so well known as they need no further comment.

7 The mystery fore-shadowed by Israel's deli∣verance out of Egypt (which first occasioned the institution of the Passeover) was so great that the Lord in memory of it did give the month wherein that deliverance was wrought, the preheminence of all the months in the year, whereas before that time the month of September, in which the feast of At∣tonement was celebrated, was for order of time or accompt the first, as being the season according to the tradition of the Hebrewes, and in all probability of reason, wherein the world was first created. And after the month of Abib had by God's appoint∣ment got the preeminence of all other months; yet the month Tisri, or September still retaines the precedency in the civill accompt of the Hebrewes for matters temporall or secular. The accompt of their yeares in matters of contract or bargaine, as of morgage or purchase was alwaies to be taken from Iubile to Iubile, or from one Sabbaticall or se∣venth yeare to another. And the yeare of Iubile or Sabbaticall yeare did alwaies begin and end in the

month of September. And as wee of this land have two accompts, the one from the yeare of the Lord, the other from the raigne of the King; so had the He∣brewes two accompts of the yeare more distinct and certaine then ours are. The one for matters civill or secular, according to which accompt September was the first month, and March the seventh month. The other for matters Ecclesiasticall or spirituall, and according to this accompt the month of Abib or March was the first month, and September the seventh month. And because matters spirituall, or belonging to the service of God, or state of his Church were the matters which God did principal∣ly respect in the institution of his Law, therefore the month Abib or March after this peoples delive∣rance from Egypt, though not before, was to be ac∣compted the prime and principall month.

8 So then albeit the feast of Attonement, and the feast of the Passeover differ as much in respect of the distance of time as any two feasts in the yeare can doe, as having just halfe a yeare betwixt them; yet for identity of season, or congruity of other cir∣cumstances they agree the best. Both of them are in their kinds the first months, light and darknesse hold the same proportion in both. Both of them distri∣bute day and night by equall ballance to all the in∣habitants of the earth. Iohn Baptist's conception fell upon the feast of Attonement, and the solemnity of this feast was in diverse respects accomplished by our Saviour at his Baptisme or Consecration to his propheticall function. Our Saviour's owne conce∣ption was about the feast of the Passeover, and fit∣ting

it was for congruity of time that hee should fi∣nish the course of his mortall life, and accomplish all the legall sacrifices by the bloody sacrifice of him∣selfe upon that day, at that time wherein hee had re∣ceived the first beginning of life as man; fitting it was that he should be conceived to life immortall in the wombe of the earth upon the same day, or at that time wherein he had first been conceived in the Virgins wombe to the miseries and fraile estate of mortality. Briefly then in the alienation of prehe∣minence, or precedency from September to March the translation of the Attonement or Expiation from the one month or the other was included and fore∣shadowed. The month Abib was by God's ap∣pointment made the first and principall month of the whole yeare with reference to this great worke of finall Attonement or Expiation which was to be wrought in it by the bloody sacrifice of the high Priest, in which all other sacrifices and solemnities had their end and finall accomplishment. There was no legall feast of Attonement to be celebrated after it.

9 Againe for circumstance of time it was most fitting and congiuous that the second tabernacle should be erected at the same time and season where∣in the first tabernacle was erected, that the high Priest of the new testament or everlasting taberna∣cle should be consecrated at the same season where∣in the high Priest of the Old Testament or earthly tabernacle was consecrated. Now the first taberna∣cle was erected and Aaron the high Priest thereof consecrated in the first month Abib, as is apparent

from Exod. 40. v. 2. The tabernacle was begun to be set up upon the first day of that month, and was twelve daies in erection. Aaron was seven daies in his Consecration, but whether he was consecrated in the first seven daies of the month, or whether his Consecration begun from the eighth day and lasted to the fifteenth, is all one for congruity of circum∣stance between the Consecration of Aaron, and the Cōsecration of our high Priest. Sometimes it so falls out that the Evangelicall misteries begin where the legall shadowes doe end, and are as it were ushered in by them; some-times againe the misteries fulfilled upon the same day wherein the legall services or so∣lemnities, which fore-shadowed them, were, or ought to have been celebrated. But it is more then probable from many circumstances, Levit. 8. that Aaron's Consecration did not begin till the seventh or eighth day of the month Abid, and ended the fourteenth or fifteenth.

CHAP. 25. In what respects the Consecration of Aaron and of his sonnes did especially prefigure the Consecration of the Sonne of God; and in what respects they special∣ly differ. That the Consecration of Aaron did in di∣verse respects serve as a foile to set forth the ex∣cellencie of the Consecration of the Sonne of God.

COncerning the Consecration of Aaron and his sonnes you may read at large. E∣xod 29. Levit. 8. Their Consecration consisted partly in the sacrifices offered by Moses for them partly in other services or so∣lemnities, either performed by them or done unto them. The Priests of the Law, even Aaron the first high Priest himselfe was to be consecrated by Mo∣ses the man of God. The high Priest of the New Testament was to be consecrated by God the Fa∣ther, by him that had sworne to make him a Priest after the order of Melchisedech. Wee are not to pa∣rallel the Sonne of God and Aaron according to e∣very part or solemnitie of their Consecration, at least we are not to compare every part or particular in kind. For in Aarons Consecration there be many circumstances which necessarily imply, presuppose, or argue such imperfections and defects either in Aaron's person, or in the sacrifices or rites by which he was consecrated, as may not so much as be ima∣gined in our high Priest, in his sacrifice or any part of his service: But rather these imperfections in Aa∣ron's

person, in his sacrifice or Priesthood, doe serve as foiles to set forth the excellent and abso∣lute perfection of our high Priests person, of his sacrifice, and of his Priesthood. First it was a de∣fect or imperfection in Aaron's person, that hee should stand in neede of a sinne-offring, or of an offring of Attonement to make him capable of the dignity of legall Priesthood, or of his Consecra∣tion to it. This dissimilitude betweene the Per∣son of the high Priest of the Old Testament and the high Priest of the New is exprest by our Apo∣stle. Hebr. 7. 26. 27. For such an high Priest be∣came us, who is holy, harmelesse, undefiled, seperate from sinners, and made higher then the heavens, who needeth not dayly as those high Priests to offer up sa∣crifice, first for his owne sinnes and then for the peo∣ples: For this hee did once when hee offered up him∣selfe.

2 So farre was our high Priest from standing in need of any sinne-offring or sacrifice for him∣selfe, that hee himselfe became the full and perfect attonement for the sinnes of the whole world, even the sinne-offring for the high Priests themselves which yearly made attonement for the people. A∣gaine 'twas a defect or imperfection in the sacrifices by which Aaron was consecrated in that they were more then one or of diverse kinds; for of bloody sacrifices there were three; a bullock for a sinne-of∣fring, and two Rammes, the one for a fire-offring or sacrifice of rest, the other the Ramme of Conse∣cration or of filling the hand. It argues againe a greater defect in all these sacrifices, whether you

take them coniunctim or divisim, in that they were to be often offered. And this defect or imperfection in the substance of these sacrifices, or in the sacrifi∣cer, or his service, the Lord sought to recompence or supply by the perfection of the number of seve∣rall times or solemnities in which they were offe∣red. For these sacrifices were to be offered seven times. Aaron and his sonnes were to fill their hands seven dayes together before their Consecration was accomplished. Our high Priest as he had no sa∣crifice but one, to wit, the sacrifice of himselfe; so was he to offer this sacrifice, or this sacrifice was to be offered but once, either for his owne or for our Consecration. And by this once offring of this one sacrifice hee did fully and absolutely accomplish whatsoever was fore-shadowed by the full number of the legall sacrifices or solemnities which were u∣sed at the Consecration of Aaron. For the number of seven is a full number, yea a number full of my∣steries, and wherein the Spirit of God seemes to de∣light. Herein then as hath been intimated before, the high Priest of the New Testament, and the high Priest of the Old exactly agree; that as the Conse∣cration of the one, so the Consecration of the other was to last seven dayes. Aaron and his sonnes as you may read Exod. 29. were commanded to attend at the doore of the tabernacle seven dayes together. Our Saviour after his entrance into Ierusalem did attend the Temple five dayes together teaching and instructing the people, and in curing the blind and lame which were brought unto him. Hee was more frequent and diligent in performing those and the

like acts of mercy, then Aaron and his sonnes were in offering sacrifices or performing other legall ser∣vices. And having purged the materiall Temple from brothery and merchandizing, restoring it to the use of prayer, which the high Priests of the Law had turned or suffered to be turned into a denne of theeves; having thus purged the Temple on the first or second day of his Consecration, and afterwards hallowed it by his Doctrine, by his presence and exercise of holinesse in it, hee went the sixth day into his heavenly Sanctuary, into Paradise it selfe to purifie and sanctifie it with his owne blood, to con∣secrate it for us, as Moses at Aaron's Consecration did purifie and consecrate the materiall Sanctuary and the Altar with the blood of Bullocks and of Rammes. Yet was not this Consecration as yet ful∣ly accomplished: the period or accomplishing of it is from the moment of his Resurrection or Reuni∣tion of his soule and body. As Aaron first, so every high Priest of the Law after him was to continue seven dayes in his Consecration, that the seventh day or Sabbath might passe over him; because no man, as they conceive, can be a compleat Priest un∣till a Sabbath have gone over his head. But the Sab∣bath of the Lord did never so exactly passe over a∣ny high Priest in his Consecratton as it did over the high Priest of the New Testament. However it were of Aaron's it was the last day of his Consecra∣tion: it was to him indeed a Day of rest, after six dayes of labour, of watching, praying, fasting, and after hee had accomplished the workes which his Father had sent him to doe••, by the torments of his

bloody sactifice, and whatsoever paines he suffered upon the Crosse. But after he had said consūmatum est, which was in the end of the sixth day, in that day whereon God first had made man, and the Son of God had now redeemed man; his Consecration was not yet consummate, his body was to rest the Seventh day in the grave: And his soule in blisse all the Sabbath or Seventh day, and after the heavenly Sanctuary had been thus hallowed by the rest and presence of his blessed soule in it on the Seventh day, his soule and body were reunited upon the first day in the morning, at that time when the light be∣gū to be distinguished from darknesse. And this was the time of the accomplishment of his▪ Consecra∣tion or of his admission to the Priesthood after the order of Melchisedech.

3 So then to be seven dayes in Consecration was no imperfection in Aaron and his Priesthood, but rather a mystery to be accomplished in the Consecration of the Sonne of God. That Aaron should have his hands filled seven dayes together by Moses with the sacrifices which were offered for him, was an argument as well of his owne personall imperfections as of the imperfections of his sacrifi∣ces. Howbe it the mystery or morall implyed by the filling of the hand, was no point of imperfection; and for this reason was as exactly fulfilled in the Con∣secration of ou•• high Priest as in the Consecration of Aaron. The morall implied by the filling of the hand, was to signifie that Aaron did not usurp the dignity of Priesthood, or take it up (as we say) at his owne hand, but was hereunto lawfully and solemn∣ly

called by God, from whom hee had received whatsoever he had. The inference hence made by our Apostle is this, Heb. 5. 4. 5. No man taketh this honour to himselfe but he that is called of God as was Aaron: So also Christ glorified not himselfe to be made an high Priest, but he that said unto him, Thou art my Sonne to day have I begotten thee. Hee that had thus said unto him did likewise prepare or fit a bo∣dy to him for his sacrifice, hee did not fill his hand with sacrifices or burnt offrings.

4. It was an imperfection likewise in Aaron's person or his sacrifices or in both; his Consecration it selfe was imperfect in that his Consecration did not serve for the Consecration of his sonnes, or his Successors: all of them were to have their severall sacrifices or other solemne rites of Consecration. The perfection which this foil▪ sets forth in our high Priest and his Consecration is this▪, that we are san∣ctified through the offering of the body of Iesus Christ once for all. Hebr. 10. 10. Every Priest standeth dayly ministring and offering oftimes the same sacrifices which can never take away sinnes; but this man (or ra∣ther this Priest) after he had once offered one sacrifice for sinnes, for ever sate downe on the right hand of God, and henceforth expecting till his enemies be made his footstool. For by one offering he hath consecrated for ever them that are sanctified. ver. 11. 12. 13.

5 As many as have reaped or hereafter shall reape any benefit, either from Gods's Oath to Abra∣ham concerning his seede in whom all the Nations of the earth were to be blessed, or from the Renew∣ing of this Oath to David concerning his son which

was to be the Dispenser of this blessing and to be made a Priest after the order of Melchisedech who blessed Abraham; all, and every one of them are con∣secrated to the patticipation of this blessing by the Consecration of this our high Priest the Sonne of God. The Law (saith the Apostle) makes men high Priests which have infirmity, but the word of the Oath which was since the Law maketh the Sonne high Priest, who is consecrated for evermore; and by this his Consecration wee, even all the Israel of God are consecrated by an everlasting Consecrati∣on. So saith the Apostle Revel. 1. 5. Iesus Christ the first begotten of the dead, and Prince of the Kings of the earth hath washed us from our sins in his owne Blood, and hath made us Kings and Priests (that is Priests after the order of Melchisedech) unto God and his Fa∣ther. By this his Consecration likewise to his ever∣lasting Priesthood we are hallowed and consecrated as Temples to our God, so saith S. Peter. 1. Pet. 2. v. 4. 5. To whom comming as to a living stone, disallow∣ed indeed of men, but chosen of God and precious, yee also as lively stones are built up a spirituall house, an holy Priesthood, to offer up a spirituall sacrifice, accep∣table to God by Iesus Christ.

5 But to take the severall bloody sacrifices which were offered at the Consecration of Aaron and his sonnes, into more particular consideration; Albeit these sacrifices were all imperfect, not only abso∣lutely, or in respect of our high Priest's everlasting sacrifice, but even in respect of these spirituall sacri∣fices mentioned by S. Peter which wee are to offer unto God; yet were they all in their kind most per∣fect

The best and chiefest in the whole ranke of le∣gall or Aaronicall sacrifices; they are as so many lineaments pourtraying in part, or fore-shadowing that body or accomplishment not of them only, but of all other sacrifices. All meet in it as so many lines in their Center. The first bloody sacrifice that was offered at the Consecration of Aaron was a Bullock. The Priests might offer no other sacrifice then this for their owne sinne-offering, because this was of all other the best, and yet in comparison of this, saith the Psalmist in the Person of this our high Priest in his affliction, I will praise the name of God with a song, and will magnifie him with thanksgiving, this al••o shall please the Lord better then a bullock which hath hornes and hoofes, that is, beginning to spread the horne and hoofe, for at that time they were most fit for sacrifice. Psal. 69. ver. 30. 31. His meaning was that this sacrifice of thanksgiving should be more acceptable unto God then the very best sacrifice of the Law; and so it was, especially whilst offered by our high Priest, even when he offered his bloody sacrifice upon the Crosse, and after his enemies had given him vineger in his thirst to drink. For after he had uttered that pittifull Song of the Psalmist. Psal. 22. (whether only out of his griefe or anguish, or upon other respects and intentions) My God my God why hast Thou for saken Me, he finally commends his soule, his spirit, unto his Father in the words of the Psalmists Song. Ps. 35. Father into thy hands I cōmend my spirit! The uttering of both these Songs in this anguish of soule argues hee lov'd his God and our God, his Father and our Father, with all his soule,

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with all his heart, with all his strength; and his per∣formance of this great Commandement, (as the Scribe which approved his answer to the Pharisees, to the Herodians, and the Sadduces had a litle be∣fore confest, upon his answer to his Question) was more then all whole burnt offrings and sacrifices Mat. 12. from v. 12. to 34.

CHAP. 26. In what respects the Bullock offered at the Consecrati∣on of Aaron &c. and the rites of offering •••• did pre∣figure the bloody sacrifice of the Sonne of God, espe∣cially the circumstances of the place wherein it was offered.

BVt you will aske wherein did the Sacri∣fice of the Bullock, which was offered for a sinne-offering or Attonement at Aaron's Consecration, or the circum∣stances in offering it, punctually fore-sha∣dow the bloody Sacrifice which our high Priest of∣fered at his Consecration, or the manner or circum∣stance of his offering it? It did in circumstance at least prefigure the Sacrifice of our high Priest after the same manner or in respect of the same circum∣stance that the annuall sacrifices of Attonement did prefiure it; of which hereafter. Inasmuch as the head and flesh &c. of the Bullock for sinne-offering or Attonement for Aaron at his Consecation, was to be offered or burnt without the campe, not to be burnt upon the Altar; It fell under the same Law,

and undergoes the same considerations which the annuall-Sacrifices in the feast of Attonement did. For so it is expressely commanded, Exod. 29. 14. That the flesh of the Bullock and his skinne should be burnt without the Camp, because it was a sin-offering. Now it was an universall and peremptory Law that no flesh of any Sacrifice, whose Blood was brought into the Sanctuary to make Attonement, should be eaten by the Priests in the Sanctuary.

2 It was againe a Law as peremptory, that the Priests, especially the high Priests might, (that is, had power to) eat the flesh of any Sacrifice whose Blood was not brought into the Sanctuary. For to this purpose Moses Levit. 10. 17. expostulateth with Aaron's sonnes which were left after the death of Nadab and Abihu. Wherefore have yee not eaten the sinne-offering in the holy place, for it is the holy of ho∣lies, and it, (vz. the flesh of the sin-offring) he hath gi∣ven to you to beare the iniquity of the Congregation, to make Attonement for them before the Lord: Behold the Blood of it was not brought in, behold indeed you should have eaten it in the holy place as I commanded you. Aaron in his Apologie for his sonnes against this accusation of Moses, in no case questions the truth or extent of this commandement, but rather excuseth himselfe and his sonnes for not observing the purport of the Law as the case stood with them; his two sonnes Nadab and Abihu being lately con∣sumed with fire issuing out from before the Lord, for offering strange fire, (which he had not commanded them) upon his Altar. And seeing that although they had put off all the respect of the obedience of his

sonnes, yet could he not put off the affection of a lo∣ving Father towards them, or suddenly cease to mourne for their untimely death; whereas to have eaten the Sacrifices in the holy place with a sad countenance or heavy heare had been to pollute it. So that this sad and ivofull accident made the eating of the sinne-offring in the holy place unlawfull or unexpedient to him and his sonnes, which ordinarily or in case no such accident had befallen them, had not only been lawfull but necessary. But seeing the blood of the Bullock offered for Aaron's sinne-of∣fering at his Cōsecration had not been brought into the Sanctuary, and seeing no such wofull accident or legall impediment had at this time befallen Aa∣ron and his sonnes, it may justly be questioned what was the reason they did not eate the flesh of this their sinne-offring or Attonement? It was a suffici∣ent warrant unto them not to eat it because the Lord had forbidden it. Exod. 29. 14. But if it be deman∣ded what was the reason or intent of this Law; or rather of this particular exception from the generall Law by which they were commanded to eate it? Some make answer that Aaron and his sonnes were not as yet compleat Priests, or Priests already con∣secrated, but in their Consecration only, and there∣fore were not comprehended under the generall Law which commanded the Priest, forbidding all others, to eate the flesh of the sinne-offering whose blood was not brought into the Sanctuary. But this reason concludes only in probability against Aaron and his sonnes, who did now attend their Consecra∣tion; it no waies concludes against Moses who did

consecrate them, who was not only permitted but commanded by God to eate of all the Sacrifices or offrings which Aaron's sonnes or Successors might lawfully eate; yet did not Moses eate any part of the Bullock offered at Aaron's Consecration for a sinne∣offring or Attonement, for God had expressely commanded it to be burnt without the Campe. Their answer therefore to that former demand, is more pertinent, who say that no high Priest, whether or∣dinarily called or extraordinarily, (as Moses was for the Consecration of Aaron and his sonnes) might eate of any sacrifice which was offered for a sinne∣offring or Attonement for the Priests themselves, although the Blood of it were not brought into the Sanctuary. Of the Sinne-offrings for the people whose Blood was not brought into the Sanctuary the Priests might eate, they were to eate.

2. This commandement for them to eate of the peoples sinne-offring, argues the sinnes of the people were to be borne or taken away by the Priest. The prohibition for the Priests to eat the Sinne-offrings made for themselves, argues the sinnes of the Priest could not be borne or taken away by the Priests of the Law or their sacrifices, but were to expect a better sacrifice of a better high Priest: The legall sa∣crifices in the meane time were to be offered in a place prefiguring the place wherein this better Sa∣crifice was to be offered, a place without the gates of Ierusalem. Whiles the people wandred in the wil∣dernesse without any setled habitation, or City to dwell in, the Sacrifice or substance of the Sinne-of∣fring was to be consumed with fire without the tren∣ches,

or bounds wheresoever they did encampe, as Souldiers doe in the open field, neere unto the Arke of the Testament. But after the Arke had found a setled habitation or resting place in the Temple which Salomon built, the City of Ierusalem in which the Temple stood, became the Campe of Israel. And this and other like sodei••••ties and services which were commanded to be performed without the Campe whiles the people wandred in the wilder∣nesse, were to be performed without the gates of Ie∣rusalem, albeit the Sacrifice was to be offered in the Temple; whence seeing our Saviour's Body was the offring for sinne or the Sacrifice of Attonement, by which the mysteries imported by all other Sacrifi∣ces, were fulfilled, it was to be consumed or brought into the dust of death in Mount Calvary, or Golgo∣tha; or some place without the City. So that the A∣postle's argument Heb. 13. drawne from the annuall Sacrifices of Attonement, concludes as punctually for this Sacrifice of A••••onement or Sinne-offring at Aaron's Consecration We have an Altar whereof they have no right to eate which serve at the Tabernacle, for the bodies of those beasts whose blood is brought in∣to the Sanctuary by the high Priest for sinne (as also of those beasts which were offered for the Priests Sin-offring at the Consecration, albeit their Blood were not brought into the Sanctuary) are burnt without the Campe. Wherefore Iesus also that he might sanctifie the people with his owne Blood suffered with∣out the gate. Now this sanctification of God's peo∣ple by Christ's Blood was their Consecration with him to be Kings and Priests, as he was now made

King and Priest, that is a Priest after the order of Melchisedech, and as he himselfe saith Iohn 17. 29. For their sakes I sanctifie my selfe, (that is, I undergoe the rites of Consecration prefigured by the Law) that they also may be sanctified through the truth, or truly sanctified, that is after a better manner then they could be sanctified or consecrated by the legall Sacrifices, ceremonies, or services of the Law.

3 The second sort of bloody Sacrifices offered by Moses at the Consecration of. Aaron and his sons were two Rammes, the one for a burnt offring to the Lord for a sweet Savour and offring made by fire unto the Lord. Exod. 29. 18. The mystery hereby fore-signified at our Saviour's Confecration is ex∣pressed by the Apostle. Ephes. 5. 1. 2. Be yee therefore followers of God as deare Children, and walke in love as Christ also hath loved us, and hath given himselfe for us an offring and a Sacrifice to God for a sweete smelling savour. The other Ramme was to be offe∣red as a peace offring and is called by Moses Exod. 29. the Ramme of Aaron's Consecration ver. 26. be∣cause Aaron and his sonnes were to be annointed with the Blood of it.

CHAP. 27. In what respects the Ramme of the Consecration and the Ramme which God did provide for a burnt of∣fring instead of Isanck, did prefigure the sacrifice of the Son of God. Of other speciall rites wherein Aaron at his Consecration and in the function of his Priest∣hood, did prefigure the Consecration and Priest hood of the Son of God.

NOw if we consider the speciall references of the Aaronicall Priesthood, there could no fitter Sacrifice be offered for Aaron and his sonnes at their Consecration then the Sacrifice of Rammes; no other Sacrifices used in the Law could be so fit an embleme or represen∣tation of our high Priest's Sacrifice at his Consecra∣tion. The points whereto the Aaronicall Priesthood (whether during the time of their Consecration, or after Aaron and his sonnes were consecrated Priests,) had peculiar reference, were two. The first, the solemne memorial, the commeration or reitera∣tion of God's Covenant made with Abraham and with his seede, or the continuall acceptance of it, by performing the obedience which God required at their hands in all their sacrifices. The second was a perpetuall representation of the accomplishment of this Covenant on God's part in and by the pro∣mised Seede or Messias. God had promised by oath to Abraham that in his seede not only Abraham's seede after the flesh, but all the Nations of the earth

that follow the steps of Abraham, should be blessed. And in this promise confirmed by oath it was im∣plied, as hath beene often mentioned before, that the Sonne of God should become Abraham's seede, and that the seede of Abraham thus made the Sonne of God should be offered up to God in such a manner as God required Abraham to offer up his sonne I∣saac, that is in a true and bloody sacrifice. Isaac's approach to death was a type, a figure, or represen∣tation of our Saviour's bloody death. Isaac's strange deliverance from this bloody death mena∣ced by his Fathers outstretehed hand armed with a bloody knife, was a type or shadow of our Saviour's Resurrection from death, which God his Father had not only threatned but inflicted upon him. Now as that which Abraham intended to have done to his sonne Isaac was accomplished by God upon his only sonne, so Abraham's words to Isaack when hee intended to offer him up in bloody sacrifice became a true prophecy of our Saviour's bloody sacrifice. Isaac bearing the wood of the burnt offering upon his back, and observing his Father to cary fire in the one hand, and a knife in the other, no creature in the world besides themselves being present, moved this question, [Behold the fire & the wood, but where is the Lamb for the burnt offring?] And Abraham answers, God will provide himselfe a Lambe for a burnt offe∣ring, my Sonne. Gen. 22. 7. 8. Whatsoever the naturall construction of Abraham's answer in these words might import, Abraham at this time had no other intention then to offer up his son Isaack for a burnt offering. Howbeit his words without wrong to their

grammaticall construction in the originall might im∣ply as much, and as the Hebrewes conceive, they did to Isaac's apprehension imply as much as if hee had said, [God will provide himselfe a Lambe for a burnt offering, even thee my Sonne; or, God will provide the•• my Sonne for a burnt offering.] And from this apprehension or construction of Abra∣ham's words, Isaac (as the Hebrewes have a tradition) forthwith became willing to be offered up in sacri∣fice for a burnt offering, suffering himselfe to be bound upon the Altar by his Father, being able if he had been so disposed to make resistance, as being now at least 25 years of age.

2 However it were, Isaac was as willing to be offered as Abraham was to offer him. And yet A∣braham's former words are more exactly fulfilled e∣ven for the present then if Isaac had been then offe∣red upon the Altar: For though God had comman∣ded Abraham to offer his only begotten sonne I∣saac for a burnt offering, yet hee had been a burnt offering of Abraham's providing; but the Ramme which was caught by the hornes in the thicket was a burnt offering of God's provision meerly: It was no part of Abraham's store, of Abraham's provision, fore-cast or fore-sight. The Ramme questionlesse came not thither from any neighbour place by chance; God did provide it for a burnt offering by a manner extraordinary and miraculous. For if David would not offer a sacrifice to God of that which cost him nothing, or of that which was ano∣ther mans by former possession untill he had made it his owne by a better title then by free donation,

or his owne by a just price or valuable considerati∣on, Abraham doubtlesse would not have offered a sacrifice unto the Lord of that which he might ju∣stly suspect to be the goods of another man untill he had bought it of the known owner. But knowing this Ramme to have been of God's own or meere provi∣sion by meanes miraculous or extraordinary, hee forthwith offered it for a burnt offring instead of his son. So then the League or Covenant betwixt God and Abraham is concluded and subscribed unto on Abraham's part with the sacrifice of a Ramme, and was to be continued or accepted of by Abraham's posterity with continuation of like sacrifices. The high Priests themselves who were in their ranke and order, mediators or intercessors for continuing and establishing this Covenant between God and Abra∣ham's seede, were to be solemnely consecrated by the sacrifice of Rammes; And in memoriall or com∣memoration of Isaac's deliverance from death, the Iewes did celebrate that day wherein God provided this sacrifice instead of Isaac, that was (according to their Kalendar) the first of September or feast of Trumpets, with the sacrifice of Rammes. But they considered not that in the words of God's oath to Abraham it was implyed that God would give his Sonne his only Sonne for such a bloody sacrifice or burnt offering as Abraham intended to have made of his sonne Isaac. They considered not that in A∣braham's answer to Isaac, The Lord would provide himselfe of a burnt offering, and in the miraculous provision of the Ramme for a burnt offering instead of Isaac, it was implyed or fore-signified as well by

matter of fact, as by expresse word of prophecy, that God would provide matter of sacrifice when he should offer his only Sonne after a more excel∣lent miraculous manner, then he had now done the Ramme instead of Isaack. For seeing the Sonne of God as God could not dye, he therefore provides him a mortall body taken from the seede of Abra∣ham, the substance of the blessed Virgin, and so u∣nites it to his divine person, that whilst this seede of Abraham was offered in sacrifice, the Sonne of God was likewise offered, that whilst Abraham's seede was thus consecrated by bloody sacrifice, the Sonne of God was likewise consecrated to be the high Priest after the order of Melchisedech, that is, to be the Author, Donour, and Dispenser of that blessing which Melchisedech in the name of the most high God, whose Priest he was, bestowed on Abraham, and which God upon Abraham's readinesse to offer Isaac did by solemn oath bind himselfe to perform, and to performe it in Abraham's seede. The necessa∣ry consequence or abstract of which oath, as it is before manifested was this, that Abraham's seede should be that most high God in whose name Mel∣chisedech had blessed Abraham.

3 The unusuall and unexpected fulfilling of A∣braham's words to Isaac. Gen. 22. 8. Iehovah lireh, the Lord will see, or the Lord will provide himselfe a Lambe for a burnt offering, gave Abraham occasion to name that place Iehovah ••ireh, as also to a com∣mon Proverbe taken up from the name of this place, and from the event, In the Mount of the Lord it shall be seene, Gen. 22. 14. or as the originall, without

straining will more naturally beare, In the mountain the Lord or Iehovah will be seene. And this Proverbe taken up upon these occasions, in whether sence or construction you list to take it, was more then a Proverbe, a true mystery or mysticall prophecy exactly fulfilled in the crucifying of our Saviour. The Lord in the Mount did see and was seene by his speciall providence when hee provided the Ramme for a sacrifice instead of Isaac. The moun∣taine whereon Abraham purposed to have offered Isaac, as he was commanded by God, for a burnt of∣fering was one of the mountaines in the land of Moriah, and that (as all interpreters agree,) was a∣bout the place wherein Ierusalem was afterwards built; most are of opinion that it was that part of mount Sion wherein the Temple was afterwards built, wherein the threshing-floore of Arauna stood, which David consecrated for the Altar of God. But whether it were this mountaine or mount Cal∣vary I will not dispute. Mount Calvary likewise was in the land of Moriah, and in this mountaine Ie∣hovah did see, and was seene, he did in this mountain provide himselfe of a Lambe for a burnt offering, he himselfe became a Lambe or visible sacrifice for our sinnes, by whose blood he himselfe, and wee in him were consecrated Priests to God the Father. The other circumstances, whether concerning Isaac or the Lambe, were visibly and remarkably accom∣plished in the sacrifice of the Sonne of God. Isaac did beare wood for the sacrifice up into the moun∣taine where Abraham intended to sacrifice him: The Sonne of God did bear the wood of the Crosse

whereon he was sacrificed, at least part of it, up to mount Calvary. The Ramme which God provided instead of Isaac was caught by the hornes in the thicket of brambles or thornes; and the Lambe of God the Sonne of God marched to his Crosse with a Crowne of thornes and brambles upon his head, as most of the Fathers and best moderne interpre∣ters collect from the Evangelists story. For where it is said that they tooke off the purple robe and o∣ther royall ensignes wherewith they had in moc∣kery invested him, it is not mentioned that they tooke off this Crown of thornes; this was the thic∣ket wherein the murtherers caught him: For as yee know he was condemned upon pretence that he af∣fected the Crowne of David, and suffered himselfe to be entitled and saluted the King of the Iewes, and in derision of this great mystery which they under∣stood not, they put a Crowne of thornes upon his head and crucify him in it.

4 But whilst the Princes of the earth and the Rulers take counsell against him, while the heathen-Souldiers and Iewish pepole doe rage and make a mock of him, hec that sate in the heavens laught them to scorne, what they did act in jest or scorne here on earth, he turnes into earnest and ratifies by an everlasting decree in heaven. They cloath the Sonne of God with a purple or royall robe, and bowing their knees thus they salute him, Haile King of the Iewes, unwittingly fore-prophecying as Cai∣phas did, as well by matter of fact as by word, that God would now annoint the Sonne of David to be that King over Sion to whom all knees should bow

of things in heaven, of things on the earth, of things under the earth. They in despite and bitter scoffes wreath a Crown of thornes or brambles about his head, and fastened it on with a reede or mock-scep∣ter, which they had put into his hand, litle conside∣ring that hee which sate in the heavens did conse∣crate him here by this part of his afflictions to the wearing of that everlasting Crowne of glory which David Psal. 132. had fore-told should flourish upon him whilst his enemies were cloathed with shame. ver. 18. And of this Crowne of Glory as well the royall Diadem or Crowne of David, wherein his Succes∣sors were enthronized, as the Crowne of holinesse wherein Aaron and his Successors the high Priests were consecrated, were but the shadowes or models, and so no question was the Crowne upon the Arke or Mercy-seat. And it is a point which I will com∣mend unto the serious reader's observation, special∣ly in the reading of the apocalyps or the Revelati∣on, that in all or most part of the visions made to S. Iohn the Disciple whom hee loved, of Christ in his glory, he still appeares, and his appearance is still emblazoned by this Disciple, in some one or other of the robes which Aaron used at his Conse∣cration.* 1.60 Sometimes he appeares with a garment downe to the foot, and girt about the paps with a gol∣den girdle: Such were the robes and girdle of Aaron the high Priest; and to shew that his Saints were consecrated likewise in his Consecration, his Saints or Angels appeared thus cloathed unto Iohn. Rev. 15. ver. 5. 6. And after that I looked and behold the Temple of the Tabernacle of the testimony in heaven

was opened; and the seven Angels came out of the Temple, having the seven plagues, cloathed in pure and white linnen and having their brests girded with golden girdle••▪ Sometimes he appears with a Crown upon his head.

5 His Pallace or Kingdome likewise, his walke or verge is emblazoned or set forth by the mate∣riall Temple, the ministerie likewise of his glori∣fied Saints and Angels: But of this hereafter.

6 Those temporary flashes of Royall salutati∣ons and greetings which the multitude tendred un∣to him when hee came into Ierusalem to be conse∣crated, were ratified by an everlasting decree in heaven, So 'tis said Revel. 7. 9. 10. And after this I beheld, and loe a great multitude which no man could number, of all Nations, and kindreds, and people, and tongues, stood before the Throne, and before the Lambe cloathed with white robes and palmes in their hands, and cried with a loud voice saying, Salvation unto our God which sitteh upon the throne, and unto the Lambe! This was the accomplishment of the mul∣titude's crying▪ Hosanna to the sonne of David with palme▪ branches in their hands, and those which thus cryed in heaven are they (as the Angell instructs S. Iohn) which came out of great tribulation and have washed their robes and made them white in the blood of the Lambe; therefore are they before the throne of God and serve him day and night in his Temple, and hee that sitteth on the throne shall dwell among them. Revel. 7. 14. 15. &c. This washing of their garments in the blood of the Lambe▪ was likewise prefigured in the Consecration of Aaron. Exod. 29. 21. Thou

shalt also take of the blood, that is on the Altar and of the anointing oile and sprinkle it upon Aaron, and up∣on his garments, and upon his sonnes, and upon the garments of his sonnes with him, and hee shall be hal∣lowed and his garments and his sonnes, and his sonnes garments with him. This blood wherewith their garments were sprinkled was the blood of the Ramme of the Consecration, whose blood likewise Moses as it is in the 20^th verse was commanded to take and put it upon the tip of the right eare of Aaron, and upon the tip of the right eares of his sonnes, and upon the thumbe of their right hand, and upon the great toe of their right foot and sprinkle the blood &c. This ceremony or service was literally and punctu∣ally fulfilled in the Consecration of our high Priest. The high Priest of the Law was consecrated with forreigne blood, with the blood of Rammes; The high Priest of the New Testament was consecra∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with his owne blood, and in this blood, not only his hands, his feet or eares were sprinkled or annointed, but his whole body was an∣nointed or bathed. For though he was alwaies in∣ternally sanctified, and though this his internall san∣ctification was most absolute and perfect from the wombe, yet would the Lord have him thus visibly and externally consecrated with his owne blood, that we by the same blood might be sanctified and consecrated after a better manner then Aaron was by the blood of the Ramme of Consecration. The morall implyed in sprinkling of Aaron's right eare, the thumbe of his right hand, and the great toe of his right foot is this, Our eares which are the sense

of discipline, and the gate by which faith entreth in∣to our hearts, must be consecrated and hallowed by the blood of our high Priest, that wee may, know God's will; our hands and feet likewise which are the instruments of service are hallowed and sancti∣fied by his blood, that we may walke in his wayes, and doe his will. Finally as both our bodyes and soules have beene redeemed by his blood, so both must be consecrated in it, and enabled by it unto his service.

7 Another ceremony or service at Aaron's Consecration was the offering up of one loaf of bread, one cake of oyled bread, and one wafer wherewith A∣aron's and his sonnes hands were first to be filled, and afterwards to be burnt upon the Altar for a burnt of∣fering, for a sweet savour unto the Lord. Exod. 29. ver. 23. 25. The mystery signified by this and the other bloody sacrifice may best be gathered from that which hath afore been said concerning the cir∣cumcision of Isaack, and of Abraham's seed, or con∣cerning God's demanding Isaac for a burnt offering, which was then observed out of Rupertus an anci∣ent Writer; God did demand at Abraham's hands that he might thereby tye himselfe to give his own sonne unto Abraham and his seed. To which may now be added the testimony of S. Chrysostome in his comments upon our Saviours words to the Wo∣man of Samarin; Da mihi bibore, give mee to drink. The Fountaine of life sitting besides the Fountaine calls for drink, not that he was desirous to take but ra∣ther to give drink: Give me to drink, saith he, that I may make thee drink the water of immortality. I

thirst after the salvation of mens soules, not that I might drink, but that I may give them salvation to drink. I imitate my Father who said to Abraham of∣fer me up thy Sonne, thy only Sonne Isaac whom thou lovest for a burnt offering, this he said, not as if he had desired to accept Abraham's sonne, but that he de∣termined to give his owne Sonne for the sinnes of the world, as S. Iohn saith. Chap. 3. ver. 16. In like manner God required the flesh and blood of Bul∣locks and of Rammes, with unleavened bread to be offered up in sacrifice unto him at the Consecration of Aaron, not that he stood in need to eate the flesh of Bulls, or bread of wheat, or drink the blood of Rammes, but that he then purposed to consecrate for us and to give unto us his only Sonne, whose flesh is meat indeed, whose blood is drink indeed, whose body is the bread of life, which commeth downe from heaven, which who so eateth shall live for ever, for he that truly eateth is consecrated by it to be a King and Priest for ever unto God the Father.

CHAP. 28. A briefe Recapitulation of what hath been said in this parallel between the Consecration of Aaron and the Consecration of the Sonne of God; the conclusion of the whole Treatise concerning it.

TO recapitulate what hath been said before: The beginning of the everlasting Priest∣hood according to the order of Melchi∣sedch is the determining of the Aaroni∣call Priesthood, unlesse we shall say as perhaps we ought, that this Priesthood with the legall rites and sacrifices did expire with the last mortall breath of him who is now immortall.

2 The everlasting sacrifice whereby he is con∣secrated an everlasting Priest was then accom∣plished, and the cessation of the Aaronicall Priest∣hood proclaimed when hee said consummatum est, and commended his spirit unto God. Yet is it not probable that his Consecration, or the Consecra∣tion of the everlasting Sanctuary were at the same instant accomplished. His sacred soule perfumed with the fresh odour and fragrancy of his sweet smelling sacrifice, annointed with his most precious blood into whatsoever other place it afterwards went, instantly repaired into the Holiest of Holies, into Paradise it selfe. This is the accomplishment of our Attonement, prefigured by the high Priest's en∣tring into the holy place with blood, and the period of all sacrifices for his owne or our Consecration.

3 That the vale through which the high Priest af∣ter the order of Aaron did enter into the most holy place, should rend asunder at the very instant where∣in the soule and spirit of this our high Priest did passe through the vale of his flesh rent and torne, in∣to his coelestiall Sanctuary, was a lively embleme to all observant spectators, that hee was no intruder but called by God. And reason they had to observe this signe or accident, in that hee had promised to one of them that were crucified with him, Hedie mecum erit in Paradiso.

4 The publike solemnitie of Consecration hath ever been a speciall testimony or adjunct of lawfull calling; and Christ's Consecration was more so∣lemne and publique then Aaron's was. Such it was as flesh and blood could not affect; such as nothing but filiall obedience to his heavenly Father, could have moved this our high Priest to admit, because it was to be accomplished by a lingring and a bloo∣dy death. Moses at the Consecration of Aaron is commanded to gather all the congregation toge∣ther unto the doore of the tabernacle. Levit. 8. Ad tria voluit Dominus populum congregart: Primum ut pro eo sacerdos offerret, eum{que} expearet: Secundum, ad instituendum sacerdotem, ut sciret populus Aaron & filios ejus praefici sibi in sacerdotes & mediatores; & de caeter•• commendavit se illi. Tertione esset inter eos aliquis, qui postea sacerdotium ambiret postquam omnes sciebant Aar••nem à Deo sacerdotem institu∣tum▪ Oleaster.

5 For the like reasons God would have the Consecration of his Son accomplished at the Passe∣over,

that is, as a Father speakes, at the Metropolis of Iewish feasts, the most solemne, publique and universall mee••ing that any one People or Nation in the world ever had, besides the concurse and con∣fluence of strangers at the time of our Saviour's Passion. The manner of whose death, and the signes and wonders then exhibited, made the heathen Centurion, a man altogether ignorant of these sa∣cred mysteries, to confesse that this Iesus, whom he had seene crucified, was the Sonne of God. But the time, the manner, and consequence of his Resurre∣ction most directly proves as well his Priesthood, as his calling to it, to have been from God; both more excellent then Aaron's was.

6 Wee see it experienced Numb. 16. 17. that notwithstanding the publique solemnitie of Aa∣ron's Consecration by Moses, there wanted not such rebellious spirits then, as the world is full of now, which thought themselves altogether as holy, and as ••it to be high Priests as he. After the earth had swallowed up the principals in this conspiracy; the ••ea••••••e••••e multitude, though ••e••••••••ed for a while with the fearefull disaster of their ring-leaders, con∣spire a••••esh against Moses and Aaron, and had utter∣ly perished in this▪ rebellion had not Aaron runne into the midst of the congregation, which sought his life, and stood with his center, as with a shield of defence, betwixt them and death. But seeing nei∣ther the fearefull examples shewed upon Coreh, Dathan and Abiram▪ nor Aaron's late compassion towards them, when wrath was gone out from the Lord against them, and the plague was kindled amongst

them, were able to quell their jealousies, or appease their murmurings, the Lord lastly made the Rodde of Levy alone inscribed with Aarons name amongst all the roddes of the Tribes of Israel, to bring forth branch, leafe, blossome, and fruit in one night; and thus beautified with flowre and fruit, which were not to fade in so many yeares, as they had been houres inspringing, to be laid up in the Arke of the testimony, to stay the murmurings of the children of Israel, and to be as a witnesse against them when∣soever they should question Aaron's calling.

7 The Tribes of Israel were never so maliciou∣sly and stubbornly bent against Moses and Aaron, as the Tribe of Levi, and Aaron's successors with their complices, were against the sonne of David; to whom the Lord destinated the Priesthood after the order of Melchisedech by solemn oath. Though the earth did quake, and the rocks rent in sunder; though the graves did open, and give up their dead, more desirous to swallow up these rebellious mis∣creants quick then to swallow up Coreh, Dathan and Abiram, as doubtlesse they had done, unlesse this Priest of the most high God had made an At∣tonement for them, (saying, Father forgive them for they know not what they doe,) yet their murmurings cease not with his life; their malice pursues him into his grave.

8 The last and peremptory signe reserved by the wisdome of God, either to stay their murmu∣rings, or to condemne them with Coreh, with Da∣than and Abiram, unto the everlasting pit, was the causing of this Rodde of ••esse, this branch of David

whom these cruell and mercilesse men had quite stript of flower, of leafe, of branch, bereft of sappe, and as it were scorcht and beaked in the fire of af∣fliction, to recover sappe, and leafe, and flower a∣gaine, to bring forth the fruit which never shall ••••de now consecrated to be the tree of life to all the Na∣tions, enthronized in the heavenly tabernacle, and planted at the right hand of God, untill his enemies by the rodde of his power be made his footstoole.* 1.61 We have seene in part how fitly that testimony of the Psalmist, Thou art my Son this day have I begot∣ten thee, beeing understood of Christ raised from the dead, is avouched by our Apostle to prove Christs calling, his Consecration and advancement to the Priesthood here mentioned, to have been from God; and from the event answering to the Psalmist's prophecy, and from that other testimony of Psalme 110. often mentioned, doth S. Peter cause the murmuring of the people of Israel to cease. For from the two premises Act. 2. ver. 36. he thus con∣cludes; Therefore let all the house of Israell know as∣suredly that God hath made the same Iesus whom yee have crucified both Lord and Christ; that is as much as if he had said, both King and Priest; by these de∣clarations he gained three thousand soules, which otherwise had perished in their murmurings.

9 So then the day of his Resurrection is the day wherein the dignity of everlasting Priesthood is actually collated upon him, and as he himselfe te∣stifieth, All power is given unto mee both in heaven and earth. And if all power; then as well the power of Priesthood, as the power royall. And as high

Priest he gives Commission to his Disciples to teach and baptize. The day of his Ascension or placing at the right hand of God is the day of his solemne enthronization, and immediately upon this hee sent forth the Rodde of his strength out of Sion. For by this rodde (fore-told by the Psalmist, Psal. 110.) we are to understand that power, wherewith his Dis∣ciples were to be endued from above, which they were to expect in Ierusalem at the feast of Pentecost. The effusion of the holy spirit, and emplanting the Law of the Gospell in their hearts upon that day or the day following wherein the Law of Moses was proclaimed, was as a proclamation to all the world, that the Priesthood was translated, or changed by this manifest translation, or change of the Law.

SICT. 5. Of the Resurraction of the Sonne of God. By what Pro∣phets it was fore-told. By what Persons or legall Rites it was fore-pictured or fore-shadowed.

CHAP. 29 In what high esteeme S. Paul did hold the Article of our Saviour's Resurrection and Ascension &c. That the want of explicite beliefe to this grand Article of the Resurrection did argue rather a dulnesse or slownesse to believe the Scriptures then any infide∣lity, or incredulity, even in such as had seene his miracles, and had heard him fore-tell his death and rising againe untill the event did manifest unto them the truth of his former Doctrine and predi∣ctions.

WHen the Doctor of the Gentiles saith,* 1.62 He esteemed to know nothing, amongst the great Masters of knowledge, save Iesus Christ and him crucified, this exception no way excludes the knowledge of his Resurrection from the dead, or implies that he had not the knowledge of the Article in equall esteeme with the know∣ledge of his Crosse. How highly soever he did e∣steeme both mysteries, it doth not argue that hee did rate the knowledge of his Ascention into hea∣ven, his session at the right hand of God, or his

comming thence to judge the quick and the dead one mite lower. The greatest blessing which hee could either praise God for, or pray unto him for, whether for himselfe, or for his beloved Ephesians, was the knowledge (as he termes it) of these grand mysteries. Wherefore I also after I had heard of your faith in the Lord Iesus and love unto all the Saints, cease not to give thankes for you, making mention of you in my praiers; that the God of our Lord Iesus Christ, the Father of Glory, may give unto you the spirit of wisdome and revelation in the knowledge of him: The eyes of your understanding being enligh∣tened, that yee may know what is the hope of his calling, and what the riches of the Glory of his inheritance in his Saints, and what is the exceeding greatnesse of his Power to us ward, who believe according to the working of his mighty Power, which hee wrought in Christ when he raised him from the dead, and set him at his owne right hand in the heavenly places, farre above all principalities, and power, and might, and dominion, and every name that is named, not only in this world, but also in the world which is to come. E∣phes. 1. v. 15. 16. &c. But the high price of the knowledge of these mysteries, and the fervency of his prayers for attaining unto such knowledge, are more pathetically exprest. Phil. 3. v. 7. But what things were gaine to mee, those I counted losse for Christ, yea doubtlesse, and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord; for whom I have suffered the losse of all things, and doe count them but dung that I may winne Christ, and be found in him, not having mine owne

righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith; that I may know him and the pow∣er of his Resurrection, and the fellowship of his suffe∣rings, being made conformable unto his death, if by any meanes I might attaine unto the Resurrection of the dead.

2 The considerations of these raptures of our Apostles joy and hope, occasion or rather revive the reliques of my private sorrow and griefe, even in this subject of publique joy and comfort. For the bitterest and deepest sting which wordly crosses, or multiplicitie of buisinesses, or other vexations past have left in my thoughts, is this, That my portion for many yeares in all these, (respectively) hath brought a necessity upon me, either not at all, or in my old and decaying daies to publish the fruits of my former labours in these great mysteries, which to my apprehension had beene well set in my flou∣rishing and vivid yeares; or (to borrow an expressi∣on from a more sacred and more authentique Au∣thor)* 1.63 that the children (of my desires) should come now to the birth when there is least strength left to bring them forth: yet was the Lord his comfort and strength who was the Author of this com∣plaint; and on the same Lords gracious goodnesse, my weaknesse whether of memory, judgment, or expression shall repose it selfe. As for the Articles of Christ's Resurrection and Ascention, the ingenu∣ous Reader cannot expect, nor can I hope that I should say much which hath not been said before by many others, especially in this ripe age of lear∣ning,

these being the theames or subjects of anni∣versary Sermons upon the solemne feasts unto which they properly belong as well in the Court, as in the Vniversities, and all other well ordered Churches throughout this Kingdome; yet some∣what I must say concerning these two points as be∣ing ingaged to bring this long treatise concerning the knowledge of Christ and him crucified to some period.

3 The true or Christian beliefe of any Article in the Creed includes somewhat more then an opi∣nion, more then a pious opinion or meere probabi∣lity of its truth; and the knowledge of the mysteries last mentioned, in our Apostle's meaning or ex∣pression, imports somewhat more then a meere be∣liefe of them; more then such a beliefe, or the sight, or experiment of greatest miracles could produce or establish in most docile Auditors whether of our Saviour Christ himselfe, or of his Apostles; for e∣ven the best & most docile of the Disciples or Apo∣stles which had been ear-witnesses of his heavenly Doctrine, and eie-witnesses of all his miracles from his baptisme or temptation in the wildernesse unto his reposall in the grave, did not know halfe so much concerning the mysteries of his Crosse, of his pas∣sion, and bloody death, before his Resurrection as they did after it, nor did they so well understand so much of the power and vertue of his Resurrection it selfe, for many dayes after their experience of the truth of it, as they did after his Ascention into heaven, and the descension of the holy Ghost upon them; by whose efficacious inspiration or operation

in their hearts and soules, the knowledge of all the fore-mentioned Articles was much increased, and their beliefe of the meanest matters which did con∣cerne Christ, much better rooted and strengthened, then it had been before his glorification: His placing at the right hand of God in his throne of majesty did crowne their former beliefe and glorious hopes with fresh joy and comfort.

4 Wherein the knowledge of Christ, and the knowledge of other subjects, whether philosophi∣call, or mathematicall, or in other termes, wherein the faculty of Theology and sciences properly so called agree or differ, hath been discust at large in the seventh Booke of these commentaries and in the fourth. We are then properly said to know any effect, or conclusion in sciences properly so called, or so reputed, when we discerne the true cause why it is so, and are assured that it cannot be otherwise. And we are then said to know Christ, and him cru∣cified according to the scale of speculative know∣ledge, when we can discerne the sweet harmony be∣tweene the evangelicall relations, or matters related by the Apostles concerning Christ, & the predictions of the Prophets, or prefigurations by matters of fact in the Law, or legall services, or in sacred histo∣ries. Againe as in sciences properly so called there is a regresse or knowledge of the cause by the effect, of the effect by the cause; So there is a two-fold knowledge of Christ, the one speculative (such as hath beene described before) the other, which is the better, practicall or experimentall, which later is better resembled by morall philosophy then

by naturall experiments, or mathematicall conclu∣sions.

5 This experimentall knowledge of Christ, and of the mysteries whereof we treate, consists in that solid impression which the fore-mentioned spe∣culative knowledge being liniamented in our brains doth by the finger of God, that is by his holy spi∣rit, ingrave in our hearts, and instampe upon our af∣fections. I must beginne with the speculative know∣ledge of these two Articles concerning the Re∣surrection and Ascention of the Sonne of God; and conclude with the practicall or experimentall.

6 The conclusions, or declarations of these my∣steries are set downe by the foure Evangelists di∣distinctly, and accurately both for substance, and historicall circumstances, and their severall refe∣rences to former Scriptures avouched not only by them but by other of the Apostles in their canoni∣call writings, especially by S. Paul in his Epistles to the Ephesians, Colossians, Corinthians, and to the He∣brewes. The Evangelicall declaration of this great mystery, with the manner how the beliefe or know∣ledge of it was improv'd or enlarg'd, is most pun∣ctually and cleerely related by S. Iohn Chap. 20. This blessed Apostle and S. Peter did at the first be∣lieve Mary Magdalen's report more distinctly and expressely then they did the propheticall predicti∣ons. The first day of the weeke, commeth Mary Mag∣dalen early when it was yet dark, unto the Sepulchre, and seeth the stone taken away from the Sepulchre. Then shee runneth, and commeth to Simon Peter, and to the other Disciple whom Iesus loved, and saith un∣to

them, they have taken away the Lord out of the Se∣pulcher, and we know not where they have laid him. Peter therefore went forth, and that other Disciple, and came to the Sepulcher. So they runne both toge∣ther, and the other Disciple did out-runne Peter, and came first to the Sepulcher. And he stooping downe, and looking in saw the linnen cloathes lying, yet went he not in. Then commeth Simon Peter follow∣ing him, and went into the Sepulcher, and seeth the linnen cloathes lie. And the Napkin that was about his head, not lying with the linnen cloathes, but wrap∣ped together in a place by it selfe. Then went in also that other Disciple, which came first to the Sepulcher, and he saw and believed, for as yet they knew not the Scripture, that he must rise againe from the dead. Such knowledge or beliefe of the Scripture as for this time S. Iohn had, was farther improved by Christ's apparition unto them upon the same day in the evening. Then the same day at evening, being the first day of the weeke, when the doores were shut, where the Disciples were assembled for feare of the Iewes, came Iesus and stood in the midst, and saith un∣to them, Peace be unto you. And when he had said so, hee shewed unto them his hands and his side. Then were the Disciples glad when they saw the Lord. Then said Iesus unto them againe, Peace be unto you: As my Fa∣ther hath sent me, even so send I you. And when hee had said this, he breathed on them and saith unto them, receive yee the holy Ghost. Whosoever sinnes yee re∣mit, they are remitted, and whosoever sinnes ye re∣taine they are retained. But Thomas one of the twelve which was called Didymus was not with them when

Iesus came. The other Disciples therefore said unto him, we have seene the Lord: But he said unto them except I shall see in his hands the print of the nailes, and put my finger into the print of the nailes, and thrust my hand into his side, I will not beleeve, and af∣ter eight daies his Disciples were within, and Tho∣mas with them: Then came Iesus the doores being shut, and stood in the midst and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and be∣hold my hands, and reach hither thy hand, and thrust it into my side, and be not faithlesse but believing. And Thomas answered and said unto him, My Lord and my God. Iesus saith unto him, Thomas, because thou hast seene me, thou hast believed, blessed are they that have not seene, and yet have believed. Vnto some it may seeme questionable in what sense, or how farre that of S. Paul is true, faith commeth by hearing, seeing S. Thomas professeth that he would not, and S. Iohn in this place of himselfe confesseth that hee did not believe one of the fundamentall Articles of Christian faith, to wit, Christ's Resurrection from the dead, untill they had seene what they had to be∣lieve: Yet if we could accurately sist the internall sense or kernell from the huske or shell of words wherein it is contained, it will inferre no more then this, that the sight of the eye or miracles seene may be an inducement or introduction unto true beliefe; they cannot be the true ground or anchor-hold of Christian faith. Such faith must be grounded, and hope truly Christian must be pitched upon the te∣stimony of Moses or the Prophets, or other sacred and Canonicall writings. The reason why S. Iohn

did not believe our Saviour's Resurrection before he saw his empty tombe, and the linnen cloathes wherein he had been wrapped, was because before this sight he knew not the Scripture which hee had often heard read or avouched. The sight then of this or of other miracles, did but open an entrie or passage unto the true knowledge of that which hee had formerly heard. But more strange it may seeme to all of us, that two so great Apostles as S. Peter and S. Iohn, which had been for three yeares and a halfe together perpetuall auditors of such a Master as spake as never man spake, and often eye-witnesses of such workes done by him, as no man besides him could doe, should now be ignorant of that funda∣mentall Article of faith whereof at this day to doubt were heresie, which now to deny were infi∣delity: For if Christ be not risen from the dead, then the dead shall not arise, and if the dead doe not arise, then were both preaching and hearing vaine; our faith were vaine; both Priest and people were in a worse case then infidels; and we Christians should be of all men most miserable.

6 Yet farre be it from us to say or think that either of these two Apostles were at this time in the state of Heretiques, or that either of their cases were no better then the cases of Infidels; rather it would be a branch of infidelity in us to think that at this time they had no faith. The roote of their be∣liefe in Christ (as in their Messias and Redeemer) was intire and incorrupt; the stemme of it was ••ound although untill this time it had not shut out into this particular branch of faith. This was the

time wherein the actuall and expresse beliefe of Christ's Resurrection from the dead was to blos∣some and beare fruit even in these two Apostles. That it did now breake forth in them and bear fruit was the work of God; that before this time it should keepe in and be in some sort snipt, was the ordinance and dispensation of the same God: for if the know∣ledge of our Saviour's Resurrection had beene as expresse, as explicite, and distinct before his death, as it was after his rising from the dead, neither had their love either been so hearty in it selfe, or so ma∣nifest to themselves, nor their faith so lively and cheerfull as in the issue both did prove: The hear∣tinesse of their love unto him whilst hee lived was manifested even unto themselves, by their sorrow for his death, which doubtlesse had beene much lesse, if in the interim they had actually and ex∣pressely believed to have seene him againe within three dayes. The strength, the livelyhood, or cheer∣fulnesse of their faith was truly manifested and ex∣perienced in their joyfull entertainment of the glad tidings which were brought unto them by Mary Magdalen, and whereof their outward senses were in part witnesses. Their joy could not have been so great, nor their embracement of his Resurrection so cheerfull and hearty if it had been expressely and confidently expected by them. It was by so much the welcomer, by how much the accomplishment of it was lesse thought on.

7 But were these two great Apostles altogether without blame, in that before this time they knew not the Scripture that Christ was to rise from the

dead? They might be more capable or worthy of blame, then we to lay any blame upon them▪ where∣fore not to pronounce what I think of them, much lesse to determine any thing concerning them, I must make bold to be the Reader's remembrancer of that which our Saviour himselfe immediately after his Resurrection said unto two of his Disci∣ples which did doubt of the truth of it, albeit they had heard it in a sort testified, the story is Luk. 24. 22. 23. Gertaine women of our company (say those two Disciples which went with our Saviour to Emmaus) made us astonished, which were early at the Sepulcher. And when they found not his body they came saying, that they had also seene a vision of Angels which said that he was alive; And certaine of them which were with us went to the Sepulcher and found it even so as the women had said, but him they saw not. Then hee said unto them, O fooles and slow of heart to believe all that the Prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory. How farre S. Peter and S. Iohn were lyable to this censure of the supreame Iudge that I leave for him to determine. S. Iohn from this time did expressely believe Christ's Resurrection. So did not S. Peter till afterwards, if we may believe the collections of cardinall * 1.64 Tollet upon this place.

8 The point, which from our Saviour's words unto these Discipels, Luk. 24. and from our Evange∣list's confession of himselfe in the 9. ver. of the 20. Chap. I would commend unto the Reader's conside∣ration, is this, that our Saviour's Resurrection from the dead was fore-signified and might haue beene

fore-knowne, not from one or two places of Scrip∣ture only, but from many; from the current of that which Moses and the Prophets had written. So it followes Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe. And when S. Iohn saith that the Disciples as yet knew not the Scriptures, this is more then if hee had said that they knew not the Scriptures that hee must rise againe from the dead. The phrase imports as much, as if the whole drift and scope of Scripture was to fore▪ sha∣dow, setforth, or exemplifie the power and ver∣tue of Christ's Death, and Resurrection from the Dead.

CHAP. 30. That the Death and Resurrection of the Sonne of God was aenigmatically fore-told in the first promise made to our Father Adam, and our Mother Eve. That his Resurrection was exquisitely prefigured by Isaac's escape from death; and the Propagati∣on of his Kingdome after his Resurrection, by the strange increase, or multiplication of Isaac's seede. A parallel betwixt our Saviour and Ioseph in their affliction and exaltation.

THe truth of our Saviour's Resurrection is necessarily though but aenigmatically included in the first promise made to mankind. Gen. 3. ver. 15. And I will put enmity betweene thee and the woman, and betweene

her seede and thy seed; it shall bruise thy head and thou shalt bruise his heel. This sacred oracle, as hath been to diverse purposes before observed, includes a lite∣rall, and an emblematicall ormysticall sense. To the present purpose, by the heele of this womans seed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some of the ancients understand the Hu∣manity of our Saviour, and not amisse, so it doe not point out the similitude too precisely. The warrant∣able punctuall meaning of the place is thus; As a bruise in the heele to an ordinary man is not dead∣ly, so neither was death it selfe unto our Saviour, be∣cause he was God as well as man, and by the ver∣tue of his divine power, could as easily recover life againe after he had been put to death, as a strong bo∣dy, whose vitall or internall parts are whole and sound, can recover health after some bruise in the heele, or other infirmity in his outward or extream parts; but so could not Saran recover the blow which our Saviour by his Sufferings gave him in the head; hee hath been ever since diminuti capit is deprived of his wonted power, and dispossessed of such as were before his captives: So saith our Sa∣viour. Ioh. 12. ver. 31. Now is the judgment of this world, now shall the Prince of this world be cast out; And I if I be lift up from the earth, will draw all men unto me. And his drawing of men unto him was a drawing of them out of Satan's bondage and domi∣nion. So that Lucifer, as wee may hence gather, had a two-fold fall, The one from heaven or his sear of Angelicall glory, when hee sought to be like God his Creator: The other from his power or dominion over this inferior world or morrall men; And this

befell him by seeking to make the Sonne of God more miserable than other men, by attempting to have him lifted up upon the Crosse, as the brasen Ser∣pent was in the wildernesse. The same nailes that nailed our Saviour's feete to the Crosse did pierce the old Serpent's head. In briefe, Christ was to crush the old Serpent's head by conquering death, and death could not be fully conquered but by dying. So that when it offered it selfe unto our Saviour, he was to meete with it, and to fight with it, not a farre off, but hand to hand, yea to close with it, and to re∣ceive the utmost force and power of it in every part. Not thus throughly to have tasted it, had beene to eschew it, or to have fled from it, not to have con∣quered it: But thus to abide the extremity of it, to receive the full dint of all the blowes that death and hell, or all the powers of darknesse could reach mor∣tality; and yet to put all off, or rather to redouble their forces upon themselves was truly to subdue death, and him that had the power of death. This is our Apostle's inference. Heb. 2. ver. 14. For asmuch then as the children are partakers of flesh and blood, He also himselfe likewise tooke part of the same, that through death he might destroy him that had the pow∣er of death, that is, the Divell.

2 Our Saviour, as some of the ancients have wittily said, did as it were bait his divinity with his humanity, that hee might catch Satan in his owne net, or with his owne hook. Satan being by nature an immortall spirit, did take upon him the bodily shape of a Serpent to beguile the first woman; and our Saviour being the eternall Spirit and Sonne of

God did take our flesh (that is, the womans seed) upō him, thereby to deceive or intrappe the great Temp∣ter. For unlesse the Godhead had been invested with the weaknesse of mortall flesh, the old Serpent would not have so desperately adventured his sting or teeth upon the Godhead as he did. But whilst he sought to swallow the bait of his flesh, hee hath lost his sting, hee hath broken his teeth, and spoi∣led his jawes by medling with the Godhead.

3▪ But more plainely by much was our Savi∣our's Resurrection, and victory over death fore-pi∣ctured by Isaac's narrowescape from death. Gen. 22. 9. The Altar was built on purpose for him, the wood was couched, and Isaac fast bound upon it; the knife was in his Father's hand, whose arm was stret∣ched forth to strike him: But God by his Angell, and a voice from heaven delivers him from this imminent danger, as it is v. 11. 12. This only Son of Abraham, this child of promise, the only hope, or pledge of that promised seede which was expected from the beginning, was to come thus neere unto death, and yet to be delivered from it, that the faith of Abraham concerning the Death and Resurrecti∣on of Christ the promised seed, might be tried; or rather that by his triall, our Saviour's Death and Resurrection might be truly represented or fore∣pictured by Isaac's danger and delivery: So saith the Apostle Heb. 11. 17. 18. 19. By faith, Abraham when he was tried offered up Isaac, and he that had received the promises offered up his only begotten Sonne; of whom it was said, that in Isaac shall thy seed be called: Accounting that God was able to raise him up even

from the dead; from whence also he received him in a figure; to wit, of the Re••urrection of Christ, or the promised seed.

4 The later part of this promise belongs meer∣ly and properly unto Christ, in whom alone it could be fulfilled. For the more in number Abra∣ham's children according to the flesh were, before the promised seed did come; and the greater their temporall prosperity, or happinesse were, the worse it must needs goe with other Nations or kindreds of the earth. If the Messias, or promised seed should have erected such a temporall Kingdome here on earth, as the Iewes expected, the Nations of the earth could not have beene blessed in him, as God promised by Oath to Abraham: for it is no part of happinesse, but rather misery to have the Iewes, or seed of Abraham according to the flesh for their Lords and Masters.

5 Notwithstanding the former promise was in part fulfilled in the mighty increase of Abraham's posterity by Sarah, this was a pledge of the later part which was to be fulfilled in Christ. Through faith (saith the Apostle) Sarah received strength to conceive seed, and was delivered of ac••ild when shee was past age, because shee judged him faithfull who had promised. Therefore sprang there even of one, and him as good as dead, so many as the starres of the ••kie in multitude, and as the sand which is by the Sea▪ shore, innumerable. Heb. 11. v. 11. 12.

6 It was one of the great wonders of the world, that from a woman that had been barrentill after fourscore yeares of age, there should proceed above

six hundred thousand men within lesse thē four hun∣dred yeares.) Th••miracle notwithstanding had been lesse, if her children had been more; but she brought forth no more sonnes then Isaac: and this mighty Nation did spring from Iacob, who was but one branch of Isaac •• Sarah was as good as dead when she conceived Isaac, and Isaac himself was at death's doore before he gave life to others. So powerfull is God to raise strength out of weaknesse, and to make the barren a fruitfull Mother of many chil∣dren. How beit this wonderfull increase of Sarah's or Isaac's posterity was but a shadow, a draught, or mappe of that great miracle which was to be exhi∣bited in the promised seed. More admirable it was that the blessed Virgin should beare a Sonne, then that Sarah should conceive. More strange and mira∣culous that Christ being put to death should be∣come the Father of more people then Isaac had beene. Yet this wee see hath God performed: For since his Resurrection hee hath begotten more sonnes to God throughout the Nations then all the children of Abraham or Isaac according to the flesh.

7 This miraculous birth of the Church, and this mighty increase of her children, the Lord did as it were point out to future ages, in the fore-mentio∣ned increase of Sarah's posterity; that the world might know the body or substance when it should appeare, by the picture which hee had made of it. And that Abraham's posteritie according to the flesh might stedfastly believe the spirituall pro∣mise by the temporall pledge▪ Of which pledge e∣very

one of them was a part.

8 To this end and purpose saith God himselfe by his Prophet Esay. Chap. 51. v. 12. He or ken to mee yee that follow after righteousnesse, yee that seeke the Lord: Looke unto the Rock whence yee are hewen, and to the hole of the pit whence yee are digged. Looke un∣to Abraham your Father, and to Sarah that bare you, for I called him alone, and blessed him▪ and in creased him.

9 It was more remarkably true of us Chrsti∣ans, (whether the poore remnant of the sonnes of A∣braham according to the flesh which were conver∣ted, or of us Gentiles the seed of Iaphet,) then it was of the Israelites, which were borne in Egypt. Wee▪ were not the greatest but the least of all people or Na∣tions. It was not our owne wit or strength▪ made us so great a Nation as we are: But the Lord our God which loved Abraham, loved us in Christ, and be∣stowed the blessing of Isaac in fuller measure upon us. It was his power, his love and wisdome, that did thus multiply and increase us. The Rock whence we were hewen, and the hole of the pit whence we were digged was our Saviour's grave. After his death saith the Evangelist S. Luke Chap. 23. v. 52. 53. Io∣seph of Ari••••t 〈…〉〈…〉t to Pilat and begged the body of Iesus, and tooke it downe and wrapped it in linnen, and laid it in a Sepulchre that was hewen in stone wherein man never before was laid.

10 This Rock was the quarrie, out of which the whole Church of God, which is now spread farre and wide over the face of the whole earth, was digged. Our Saviour's Resurrection from the dead

was the first opening▪ of it: And by vertue▪ of his Resurrection, such as were dead in sinnes and tres∣passes▪ such as without it should have consumed to dust in the grave, are become living stones, even Pillars in the house of God; Abraham's children ac∣cording to pro••••se▪ for out of stones hath God raised up children ante Abraham.

11 This Application of the Type is warranted by the Prophet Esay. Chap. 53. v. 8. Hee was taken from prison, and from judgment, and who shall declare his generation? What generation did the Prophet meane•• The eternall generation of the son of God? So indeed some of the ancients have interpreted this place, and too many moderne interpreters have herein followed them. But this were to runne-coun∣ter upon the Text. No print or footstep of the Pro∣phet's progresse in this Chapter, no literall circum∣stance, or meaning doth lead, or direct us this way, but the contrary; to wit, to his generation or off∣spring; to such a generation, but farre more ample, as the Israelite•• were of Abraham, for so it follow∣eth in the Prophet, Hee was out off from the land of the living, for the transgression of my people was hee striken; And hee made his grave with the wicked, and with the rich in his death, because he had done •••• ••••••∣lence, neither was any deceit in his mouth, and ver. 10. When thou shalt make his soule an offering for sinne, he shall see his seed, hee shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand▪ He shall see of the travell of his so••le and be satisfied, by his knowledge shall my righteous servant justifie many, for he shall be are their iniquities. v. 10. 11. They whose

iniquities he did beare and whom hee justified, are his seed, or that Generation whereof the Prophet doth speake. Vnto this purpose our Saviour him∣selfe doth speak. Ioh. 12. ver. 23. 24. When Andrew and Philip came unto him (a litle before his Pas∣sion) and told him certaine Greekes desired to see him, he answered them saying, The houre is come that the Sonne of man should be glorified! Verily, verily, I say unto you except a corne of wheat fall into the ground and die it abideth alone, but if it die it bring∣eth forth much fruit.

12 In respect of this his Resurrection out of the grave, he is called the first begotten from the dead; for the Father of whom hee was begotten before all worlds, from all eternities, did now beget him as man unto glory and immortality. According to his first birth as man by the blessed Virgin, he was tru∣ly called the seed of Abraham, the sonne of David. According to the second birth or begetting him from the grave he is called the Father of the world to come; and as man, the Father of Abraham, the Fa∣ther of David, yea, and of Melchisedech himselfe who blessed Abraham. For the life of glory and immortality doth descend to all that ever shall be partakers of it, from the man Christ Iesus now pos∣sest of glory and immortality, as truly and really, as his mortality or life in the flesh did descend from Abraham, from David, or from his Mother the blessed Virgin.

13 Isaac (as all have knowne it) was the true pi∣cture, and shadow of our Saviour's death and deli∣verance from it. The mighty increase likewise of I∣saac

and Iacob's seed was the embleme or pledge of our Saviour's seed or generation which cannot be numbred or declared.

14 But the circumstances of our Saviour's sel∣ling, of his betraying, of his cruell persecutions by Priests and people, the ungracious offspring of Isra∣el or Iacob, the whole legend of his humiliation unto death, and exaltation after his Resurrection, are more exactly fore-shadowed by the cruell persecu∣tions of Ioseph procured by his brethren; by his calamitie, and advancement in Egyyt. Their perse∣cutions by the sonnes of Iacob doe in a manner pa∣rallel themselves. Both of them were sold by a Iu∣das more for hope of gaine then desire of blood on their parts that sold them.

15 The pit whereinto Ioseph's brethren cast him, as also the pit or dungeon wherein hee lay in fetters after his comming into Egypt, were true pi∣ctures of our Saviour's grave, or of the pit where∣into his soule descended: So was Ioseph's delive∣rance out of them, a true shadow or resemblance of Christ's Resurrection. Ioseph's high advance∣ment by Pharaoh an exquisite Type or mappe of our Saviour's glorious Kingdome after his Resur∣rection or birth from the dead; so Ioseph complains unto Pharaoh's butler. Gen. 40. v. 15. I was stollen a∣way out of the land of the Hebrewes, and here also have I done nothing that they should put mee into the dungeon.

16 The whole story of Ioseph's depression and advancement is set downe. Psal. 105. v. 17. 18. 19. 20. 21. 22. He sent a man before thē even Ioseph, who

was sold for a servant, whose feet they hurt with fet∣ters,* 1.65 He was laid in iron until the time that his WORD came, the WORD of the Lord tried him. The King sent and loosed him, even the Ruler of the people, and let him goe free. Hee made him Lord of his house, and Ruler of all his substance; To bind his Princes at his pleasure, and teach his Senators wisedome.

17 A more expresse draught or mappe as well of our Saviour's humiliation as of his exaltation is Gen. 39. ver. 20. 21. and Gen. 41. ver. 39. Instead of the prison or dungeon wherein Ioseph lay, he is rai∣sed to the highest place in the Kingdome under Pharaoh: Thou shalt be over my house (saith Phara∣oh to Ioseph) and according to thy word shall all my people be ruled, only in the throne will I be greater then thou. See I have set thee over all the land of Egypt, and without thee shall no man lift up his hand or foot in all the land of Egypt: So was our Saviour after his Resurrection made chiefe Ruler over the house of God. Every house is builded by some man; But he that built all things is God. And Moses verily was faith∣full in all his house as a servant, for a testimony of those things which were to be spoken after; but Christ as a Sonne over his owne house, whose house are wee. The amplitude of Christ's Kingdome as man fore∣shadowed by Ioseph's advancement under Pharaoh over all the land of Egypt, is described. Psal. 2. ver. 10. specially Psal. 8. ver. 5. 6. Thou hast made him a* 1.66 litle while lower then the Angels, and hast crowned him with glory and honour. Thou mad'st him to have dominion over the workes of thy hands, thou hast put all things under his feete. Yet saith the Apostle 1.

Cor. 15. 27. It is manifest that hee is excepted which put all things under him; And when it is said, that he sits at the right hand of God untill his enemies be made his footstoole, it is included, that hee at whose right hand hee sits, is in throne or seate of dignity a∣bove him. Againe, Ioseph, instead of the iron where∣in he was bound, hath the Kings ring put on his hand: Instead of his ragged or squallid weeds hee is arayed in a vesture of fine linnen or silke: Instead of his fetters and bonds hee hath a golden chaine put about his neck: All these ornaments bestowed on Ioseph as the ancient and learned well observe, were but resemblances of those glorious endow∣ments wherewith our Saviour's Body or Huma∣nitie hath since his Resurrection been invested.

18 Ioseph was placed by Pharaoh in the second charriot, and he made them cry before him Abrech, that is as much as to say, Lord or King, to whom bowing of the knee was due. All this and whatsoe∣ver more was done to Ioseph is but a model of that honour which, as our Apostle tels us, God hath com∣manded to be given to Christ. Wherefore God hath highly exalted him, and given him a name which is above every name, that at the name of Iesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confesse, that Iesus Christ is Lord, to the glory of God the Father. Philip. 2. verses 9. 10. 11. Let all the house of Israel know assuredly, that God hath made that same Iesus, whom yee have crucified, both Lord and Christ. Act. 2. 36.

CHAP. 31. Shewing the concludency of the allegations used by the Apostles S. Peter and S. Paul to prove the truth of Christ's Resurrection; and in particular of the Testimony Psal. 2. Thou art my Son this day have I begotten thee.

NOt to repeat other Types or propheti∣call testimonies of Christ's entrance into immortall glory by the suffe∣rings of death, of which the Reader may find plenty as well in Postillers as Commentators, nor to dilate upon such generall testimonies, whether meerly typical or propheticall, or typically propheticall as have been heretofore handled in the seventh and eighth Booke of these Comments upon the Creed, as that of Psal. 82. &c. I make no question but those testimonies out of the Psalmes or Prophets which are avouch'd to this purpose by the Apostles themselves, specially by S. Peter and S. Paul were expounded by our Savi∣our himselfe unto the two fore-mentioned Disci∣ples which did accompany him unto Emmaus

2 Now the testimonies most insisted upon by the Apostles, as well for convincing the Gentiles, as the Iewes, are specially three, that of Psal. the 2. Thou art my Sonne this day have I begotten thee, and Psal. the 6. Thou wilt not leave my soule in hell, nor suffer thine holy one to see corruption; the third [The Lord hath sworne and will not repent, thou art a

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Priest for ever after the order of Melchisedech, or which is much what the same, The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole. The extraordinary successe of all these allegations abundantly testifies that they were most concludent, for many thousand soules at two severall times (besides others) were converted by them. The testimony out of Psal. 2. is prest home by S. Peter Act. 2. v. 6. to the 37. to the Iewes specially, and by S. Paul both upon Iews and Gen∣tiles. Act. 13. Though with better successe upon the Gentiles: The force and strength of this testimonie, and likewise how farre it was meant of David and fulfilled in Christ hath been at large discust * 1.67 before. The point at which these present endeavours aime, is to declare how these two testimonies [1. Thou art my Sonne this day have I begotten thee; and 2. Thou art a Priest after the order of Melchisedech,] doe concludently and irrefragably inferre the Re∣surrection of Christ, that Iesus whom the Iewes had crucified being both the Sonne of God and sonne of David, and his Consecration to his everlasting Priesthood, for unto this later point both testimo∣nies are drawne by our Apostle Heb. 5. v. 5. and 6. But how close they reach this point whether joint∣ly or severally is not so cleerly set forth by most in∣terpreters, as that the Reader, unlesse his understan∣ding farre surpasse mine, will easily collect. The ge∣nerall meaning of our Apostle hath been declared in the first Section, and in the close of the fourth of this Booke▪ it is punctually thus, Seeing Aaron's cal∣ling to the dignity of Priesthood was publiquely

manifested to be from God, no man after might take upon him to erect a new Priesthood, no not to the temporall prejudice of Aaron and his succes∣sors, much lesse to abolish this Priesthood which God had erected, unlesse he could manifest to man and Angels that his Commission for thus doing was immediately from God, and authentique, being sealed by oath, and solemnely executed. And seeing no man might, therefore Christ though God and man did not glorifie himselfe (as the Apostle addes) to be made an high Priest, but he that said unto him Thou art my Sonne this day have I begotten thee, did put this dignity upon him. Many Interpreters have stretcht their wits to make the literall sense of this Psalmist's words reach home to our Apostle's pur∣pose: Others so slight it as if they would give us to understand or cause to suspect our Apostle himselfe did not much stand upon it, but only passe by it unto the second testimony, Thou art a Priest for ever af∣ter the order of Melchisedech. Albeit in my opinion the later testimony proves his fiat or Commission, the former his ordination or execution of his Com∣mission. I will not wrong the judicious Reader's patience with profering variety of such expo∣sitors unto his choise as his wisdome cannot ap∣prove. Cajetan hath Ribera's approbation, and of all the expositors which went before him drawes the Psalmist's Oracle [Thou art my Sonne this day have I begotten thee] neerest to the point in question. So farre I am from carping at any thing which those two expositors have said to the point now in que∣stion, that I will endeavour to explicate and extend

their meaning in the best sort I can. The Priesthood (saith Cajetan, as Ribera expounds him) before the Law given was annexed as a prerogative to the first borne, and descended from Abraham to Isaac and by speciall dispensation to Iacob. Now the whole dignity of the first borne being lost by Ru∣ben was divided amongst three of his Brethren. The Soveraignty or Principallity fell to Iudah, the Priest∣hood to Levi, and the double Portion to Ephraim. And in Aaron the sonne of Levi was the Priesthood established long before the Kingdome was establi∣shed in David the sonne of Iudah, and to the Priest∣hood so established David's sons had as litle right, as Aaron's sonnes had to the Crowne or Diadem. God's peremptory decree for thus dividing these two prerogatives, Azariah is not afraid to plead un∣to King Vzziah's face. Chron. 2. 26. And his speech did take impression, for hee had no sooner made an end of speaking but the leprosie begunne to appeare in King Vzziah's face; and for his usurpation of the Priest's office and intrusion into the house of God; he is utterly excluded from his pallace, and enfor∣ced to resigne the government unto his Sonne. But inasmuch as he, of whom the Psalmist speakes, is solemnely registred and by him declared to be the first borne and Sonne of God, it is not lawfull only, but expedient, but very necessary that all the bran∣ches of the first borne's prerogative which Ruben had scattered, should be reunited in his Person. A∣gaine, in that he is the promised seed, hee is the com∣pleat heire of all the blessings bequeathed to Abra∣ham, and out of whatsoever tribe this promised seed

was to spring, the honour of Priesthood was as due unto him as the Kingdome. Levi and Aaron were but as foefes in trust for conveying the Priesthood, as Iudah and David were for making over the King∣dome unto him.

3 All those suppositions and others (perhaps more then Cajetan or Ribera though of) being gran∣ted prove only thus much, that the only begotten Son of God, or first born to Abraham and to David had a just title to the eternall Priesthood. They doe not directly prove, that Iesus whom the Iewes have crucified to be that Sonne of God, and seed of Da∣vid meant by the Psalmist in the Psalme fore-cited: Or this being granted, all put together doe not ma∣nifest his Consecration or actuall admission to the high Priesthood, by whose erection the Priesthood of Aaron was changed, which is the conclusion pun∣ctually intended by our Apostle.

4 For a more satisfactory declaration of the strength of this argument, we are to take the words of the Psalmist into a further and more punctuall consideration then hitherto wee had occasion to take them. As first, of what GENERATION these words, ego hodie genuite, are principally meant, whether meant at all of David, or how of him, and how of Christ the Sonne of God and Sonne of Da∣vid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many of the Ancients being secon∣ded by more of the Schoolmen, and middle ag'd al∣legorizing Commentators, understand this Psal∣mist's Oracle of that GENERATION of the Sonne of God which is mentioned in the NICEN Creed, or that * 1.68 Creed which is to be publiquely read in the

second service of our Church, [Begotten of his Fa∣ther before all worlds.] and in these mens constructi∣on by the word HODIE is meant HODIE AETER∣NITATIS the day of eternity or eternal day where∣in there is no succession of parts of houres or mi∣nutes. But this interpretation is dislik'd by Calvin who is alwaies zealous for the literall though some∣times with prejudice to the mysticall or principal∣ly intended sense. Yet that sense in this place cannot be exprest by HODIE AETERNITATIS, or by the eternall Generation of the Sonne of God. That it cannot be the literall sense of this Psalmist is ap∣parent because neither the Resurrection of the Son of God, nor his Consecration to the everlasting Priesthood can with any colour of probability be inferred or pretended from it: much lesse can it be the mysticall or true allegoricall sense of this O∣racle; for these alwaies must be grounded upon the literall, and no Scripture can be said to be ful∣fil'd according to the mysticall or true allegoricall sense untill it hath been first verified according to the literall sense. Now the eternall GENERATION of the Sonne of God cannot follow either his Re∣surrection from the dead, or his Consecration to his everlasting Priesthood; nor could ever any Pe∣riphrasis or notation of it be either fulfil'd, or ve∣rified in time seeing it is before all times.

5 May we say then with good Commentators as with Calvin for one, that these words (this day have I begotten thee,) have no manner of reference to the Son of God's Generation before all worlds? Certaine it is that this Generation is no part of the

object, no part of the immediate subject, (whether according to the literall or mysticall sense of the Psalmist's words) whether we consider them writ∣ten or intended by him, or as avouched by S. Paul and other Apostles for the further confirmation of Christ's Resurrection from the dead. All that can be said on their parts whom Calvin censures is this, that the eternall GENERATION of the Son of God might be taken as a common notion or presuppos'd truth, both by the Psalmist when he writ, and by the Apostle when hee avouched these words ego hodie genuite. That the Word or Sonne of God was from Eternity, this was a common prenotion to all the Ancient learned or faithfull Hebrewes. And that he who was the only begotten Sonne of God before all worlds should be begotten by him from the dead, that is prov'd at large by S. Paul. Act. 13. And that the raising of that Iesus the Sonne of David (whom the Iewes had crucified) from the dead un∣to immortall endlesse life was an authentique de∣claration, that this Sonne of David was likewise the Sonne of God their expected Lord and Messias, is most sweetly deduced by our Apostle. Rom. ••. v. 1. 2. 3. 4. Paul a Servant of Iesus Christ called to be an Apostle, separated unto the Gospel of God. Which hee had promised before by the Prophets in the holy Scrip∣tures concerning his Son Iesus Christ our Lord which was made of the seed of David according to the flesh. And declared to be the Son of God with power accor∣ding to the Spirit of holinesse by the Resurrection from the dead. This passage rightly infers, that Christ was the Son of God, the uncreated Word by whomall

things were created before hee was made the Son of David: •••••• he was made so only according to the flesh or humane nature; but this eternity of his uncreated Person or essence was no part of our A∣postles divine discourse or most concludent argu∣ment▪ Act▪ ••3. Men and Brethren children of the stock of Abraham▪ and whosoeuer among you feareth God, to you is the word of this salvation sent: For they that dwell at Jerusalem and their Rulers because they know •••••• not, nor yet the voice•• of the Prophets which are •••••••• every Sabbath day▪ they have fulfilled them in condemning him. And though they found no cause of death in him▪ yet desired they▪ Pilat that he should be ••••••ine. And when they had fulfilled all that is written of him they tooke him downe from the tree and laid him in a Sepulchre. But God raised him from the dead; and he was seene many daies of them which came up with him from Galileo •••• Ierusalem, who are his wit∣nesses ••••to the people. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their children, in that he hath raised up Iesus againe as it is also written in the second Psalme. Thou are my Sonne this day have I begotten the••▪ And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise. I will give you the sure mercies of David▪ from v. 26. to 34. For the clea∣rer & fuller explication of this passage we are to en∣quire what manner of testimonies or predictions in which the Apostle instances, were; as whether pro∣pheticall only or typically propheticall.

6 To begin with the former; Ego hodie genui

te, this day have I begotten thee, that, with submissi∣on of my opinion to better judgments, is a predicti∣on typically propheticall, which kind of prediction as hath been observed before is the most conclu∣dent; and this one of the highest ranke in that kind, that is an Oracle truly meant of David according to the literall sense, and yet fulfil'd of Christ the Son of God by his Resurrection from the dead both according to the most exquisite literall and the mysticall or principally intended sense. Da∣vid without all question was the composer of the second Psalme; and the joyfull occasions or ex∣traordinary matter of exultation which raised his spirit to that high and majesticke straine of divine poesie, whereof this and the eighteenth Psalme with some others beare lively characters, were partly the triumphant victories which he had already got∣ten over the enemies of Israel's peace and the con∣federators or conspirators against his Crowne and dignity; partly the glorious promises which through patient expectation of deliverance hee had obtain'd for the further establishment and advance∣ment of his throne, and the enlargement of his he∣reditary Kingdome. Before the composition of the second Psalme hee had the glorious and gracious promise of which Ethan the Esrait so curiously de∣scants. Psalm. 89. I will make him my first borne higher then the Kings of the earth &c. Now it can be no solecisme to say that hee who in sacred lan∣guage is instil'd the first borne should have the title of the first begotten among the Princes of the earth. Seeing the title of begetting is oftimes in sacred

language to be measured not by the scale of Philo∣phes'•• or naturalist's dialect, ••ut of morall or civill language or interpretation. For they that are sonnes by adoption only, or next heires in reversion to a Crowne or dignity are said to be begotten of those which adopt th••••, or of whom they be the imme∣diate heares or successors▪ and in this sense in the sa∣cred genealogy Ieconiah is said to have begotten Sa∣lathiel.* 1.69 So that David upon his owne occasions (whether upon his anointing to the Crowne of Iu∣dah in H••••ron, or of Israel in Sion) might in the lite∣rall sense avouch these words Psalme 2. of himselfe, I will preach the Law whereof the Lord said unto mee th•••• art my S••••t his day have I begotten thee.

7▪ For David to call the day of his Coronation, or of his design••ment unto the Crowne of Iudah, or of all Israel, his birth-day or begetting by God, by whose speciall power and providence hee was crowned, is not so harsh a phrase as some haply would deeme it, that either know not, or consider not that it was usuall in other states or Kingdomes beside Iudah to celebrate▪ two n••tales dies, two so∣lemne 〈◊〉〈◊〉 or birth-dayes in honour of their Kings and Emperours▪ the one they called diem na∣talem imperatoris, the other diem natalem * 1.70 imperij▪ The one the birth-day of the Emperour whereon he was borne of his naturall Mother; the other the birth-day of him as he was Emperour▪ which wee call the Coronation day. The reason might hold more peculiar in David then many other Princes, because he was the first of all the seed of Abraham that tooke possession of the hill of Sion, and setled

the Kingdome of Iudah fore-phophecied of by his Father Iacob, upon himselfe and his posterity.

8▪ But whatsoever may be thought of David, or of his sonne; the day of our Saviour's Resurrecti∣on may be as truly and properly called the day of his nativity, as the day wherein he was borne of the blessed Virgin Mary. This was his birth-day or nativity to his mortall life as he was the son of man, that was the day of his nativity or begetting to im∣mortality, the birth-day of his Kingdome and roy∣all Priesthood. The most concludent testimony though least observed by most Interpreters is that of the Apostle before mentioned * 1.71 Heb. 5. v. 4. No man taketh this honour, to wit, of Priesthood, but hee that is called of God as was Aaron. So also Christ glo∣rified not himselfe to be made an high Priest, but hee that said unto him, Thou art my Son to day have I be∣gotten thee, (It was hee that did glorifie him with this title) as he also saith in another place thou art a Priest forever after the order of Melchisedech. The Apo∣stles drift and meaning is, that our Saviour did not intrude himselfe into the Priesthood, but had as solemne a calling and Consecration ••o it by God his Father as Aaron had to the legall Priesthood by Moses. And he did deprecate his calling or Conse∣cration to this Priesthood more earnestly and fer∣vently then any high Priest or Bishop did their Consecration: Although they say, Episcopari nol••, they have no desire to be consecrated. But sure our Sa∣viour spake as hee meant when hee prayed unto his Father, Father if it be possible let this cup passe from me▪ Now thus he prayed after God had begun to

anoint and bath him in his owne blood unto the Priesthood after the order of Melchisedech, as Mo∣ses had anointed Aaron with the blood of beasts un∣to his legall Priesthood. And this place of our Apo∣stle concludes the point before handled, to wit, that our Saviour did begin his Priesthood after the or∣der of Melchisedech from the day of his Resurrecti∣on, for upon that day was the Psalmist's prophecy fulfilled; Thou art my Son this day have I begotten thee.

9 The fulfilling of this Oracle (meant of Da∣vid according to the literall) according to the my∣sticall sense in Christ Iesu the Son of David, is most divinely exprest by S. Luke Acts 3. & 4. in which two Chapters many passages above all others in this sacred history are worthy of serious and fre∣quent mediations, specially in respect of the circum∣stances of time and some other occurrences. The holy Ghost as it is at large related Chap. 2. had been first powred out upon Christ's Disciples a litle be∣fore the ordinary time of the morning's service or devotions at this solemne feast of Pentecost. And upon the same day as 'tis very probable from the first verse of the third Chapter. Peter and Iohn went together unto the Temple at the houre of praiers being the ninth houre, and bestowed a better almes upon a poore creeple then after many yeares profession of that poore trade he durst presume to begge at their hands or pray to God for.

10 The ungainsayable truth of the miracle wrought upon this creeple by Peter and Iohn (who, had they been as ambitiously minded as their exa∣miners,

might have challenged the glory of it to themselves) did not so much grieve the Priests and captaines of the Temple with the Sadduces, as that upon this occasion they taught the people and prea∣ched the Resurrection of the dead through Iesus Christ, Chap. 4. ver. 2. 3. Vpon this griefe conceived at first by some few there present, the next morning the high Priest with the whole host of his assistants and kndred did injoyne these two Apostles, not to teach at all, or speake in the name of Iesus; but upon that magnanimous reply, [whether it be right in the sight of God to hearken unto you more then unto God, judge yee, ver. 19.] made joyntly by Peter and Iohn to the high Priest's and Elders peremptory injun∣ction, being let goe they made report of the whole businesse with the successe, unto their owne compa∣ny, who, when they heard it, lift up their voice to God with one accord and said, Lord, thou art God which hast made heaven and earth, and the Sea, and all that in them is; who by the mouth of thy servant Da∣vid hast said, why did the heathen rage, and the people imagine a vaine thing? The Kings of the earth stood up, and the Rulers of the earth were gathered together against the Lord and against his Christ. For of a truth against thy holy child Iesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel were gathered together, for to doe whatsoever thy hand and thy counsell determined be∣fore to be done. Acts. 4. from verse 23. to 28. This joyfull newes thus brought by Peter and Iohn did raise the spirits of the other Disciples if not to prophesy as David had done, yet to make a more

lively expression or interpretation of his prophecy then either he himselfe or any Prophet before our Saviour's Resurrection could have compos'd. As indignation sometimes will hammer out verses or rimes from wits of duller metall: so extraordinary exultation or uncouth matter▪ of spirituall joy will bring forth sacred hymnes and poesies, or interpre∣tations of Scripture equivalent to the spirit of pro∣phecy.

11 I cannot dismisse this testimony without some short paraphrase upon it, for setting the paral∣lel betwixt the Type and the body according to the rules formerly delivered: Why doe the heathen rage and the people imagine a vaine thing? The Kings of the earth set themselves, and the Rulers take counsell together against the Lord and against his anointed. Psal. 2. v. 12. All these are truly and literally meant of David's affaires, for he had enemies both amongst the people of Israel and among neighbour nations of the heathen, which did oppose the flourishing e∣state or growth of his Kingdome which they fear'd would bring their posterity unto subjection, Hence they said let us breake their bonds asunder, and cast their cords from us. v. 3. The same words likewise a••e literally fulfill'd of the Sonne of God in a more exquisite sense. For as the Disciples mentioned Act. 4. expresse the fulfilling of this prophecy, both He∣rod and Pontius Pilat with other Gentiles, and the people of Israel were gathered together against him. Who was not only the anointed of the Lord as Da∣vid was but the Christ or Messias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In those words following likewise ver. 4. Hee that sitteth in

the heaven shall laugh, the Lord shall have them in de∣rision, David had a peculiar interest, for they literal∣ly referre to the defeates of malicious conspirators against David and his Kingdome, and the good successe which, notwithstanding those, hee ascribes unto the good providence of his God. v. 6. Yet have I set my King upon my holy hill of Sion. Now there was no defeate either wrought or hoped for on David's part, or on Salomon's his sonne which was not a true shadow and picture, (and no more then so) of those strange defeates which HEE, who then sate in the heavens, and now sits there in our na∣ture did bring upon all those which conspired a∣gainst the anointed of the Lord, the man, or as the Disciples call him, holy child Iesus. Which descrip∣tion I take it referres unto him only whilst hee was in the forme of a servant. By defacing this forme they made him Lord. For albeit the malicious and cruell plots of the high Priests to take away his life and fame were so subtlely contrived, and so accurately executed as if they had continued the Aaronicall Priesthood and bloody sacrifices to no other end and purpose save only that they might become more cruell butchers or slaughter-men of the a∣nointed of the Lord, then their Predecessors had been of beasts or reasonlesse sacrifices: Yet not hee only, but the heavenly powers, Saints and Angels had mater enough of joy and gladnesse to contem∣plate how the heathens, and this worse then hea∣thenish seed of Abraham could doe nothing unto him, save that which hee that sate in the heavens would have to be done; albeit they did that only

which Satan would have them to doe. They had consecrated themselves wholly unto his service, and yet he that sits in the heavens made both their ma∣ster and them to be his instruments for accompli∣shing the Consecration of the Son of David to his everlasting Priesthood and Kingdome.

CHAP. 32. The concludency of S. Paul's second Argument Act. 13. drawne from the 55. of Isaiah.

THe second testimony avouched by S. Paul. Act. 13. v. 34. borrowed from Isaiah 55. v. 3. is for ought I can observe meer∣ly propheticall, or a vision: For however the Prophet might take his rise from former Ora∣cles concerning David, yet his prophecy according to the literall sense could not be meant of any person or party, either in the Prophets owne time, or in the intermediate space between his time and the exhi∣bition of the seed promised to Abraham and to Da∣vid in our flesh, in whom alone, specially from the houre of his Resurrection from the dead it was pun∣ctually verified, and once for all fulfil'd, that is as we say, begun to beare date, or be in essereali. The whole Chapter containes as cleere a propheticall vi∣sion of the exercise of Christ's propheticall and sa∣cerdotall function as any other passage of like quan∣tity in all the writings (now extant) of this Evange∣lical Prophet. The Readers whom the knowledge of

this great mystery most neerly concernes, may find more usefull observations in many learned Com∣mentators upon that Chapter, then I dare either take upon me to repeat or represent unto them, having resolved to insist upon no more then are pertinent to the point now in hand, nor to touch upon any save only in the passage to the third verse, thus the Chapter begins, Ho, every one that thirsteth come yee to the waters, and he that hath no money, come yee buy and eate, yea come buy wine and milk without money, and without price. Vnto this sacred Fountaine of truth our Saviour often directs his Auditor's, testi∣fying both by words and practices, that all these promises, or rather the blessings here promised were actually exhibited in Him: as first those words of his in the Sermon upon the Mount, Blessed are they which doe hunger and thirst after righteousnesse for they shall be filled. v. 6. referre as punctually to this place as to Esay. 65. v. 13. Therefore thus saith the Lord God, behold my servants shall eate, but yee shall be hungry; Behold my servants shall drinke, but yee shall be thirsty; though punctually to that. But as the Prophet in this place speakes, they were sa∣tisfied without any cost or charges, for he taught the people without fee or reward, and declared him∣selfe to be not only the inexhaustible Well & Foun∣taine, but the bread and strength of spirituall life, by his miraculous provision of bodily food for all such as did hunger and thirst after his heavenly Doctrine. It followes in the second verse, Wherefore doe yee spend money for that which is not bread? And your labour for that which satisfieth not? Hearken diligently

unto me, and eate yee that which is good, and let your soule delight it selfe infatnesse. Vpon these words our Saviour himselfe doth paraphrase, Iohn the 6. verse 27. Labour not for the meate which perisheth, but for that meate which endureth unto everlasting life, which the Son of man shall give unto you: For him hath God the Father sealed. And againe ver. 32. 33. Then Iesus said unto them, Verily, verily I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven. For the bread of God is hee which cometh downe from heaven, and giveth life unto the world. And ver. 35. I am the bread of life, Hee that cometh to me shall ne∣ver hunger: And he that beleeveth on me shall never thirst. In all these and the like passages, whether a∣vouched by our Saviour himselfe, or by his Apo∣stles after him, we are taught no other Doctrine then the Prophet in his name, and by his spirit had taught the people. verse 3. Incline your eare and come unto me, heare and your soule shall live, and I will make an everlasting Covenant with you, even the sure mercies of David. Was this Covenant yet to make, being made before first with Abraham, then renewed with David? The Apostle for conclusion tells us. Heb. 11. v. 39. Neither Abraham nor any other of the Patriarchs or holy men, though in their generations renowned for their faith, did receive the promise, and if not the promise, then not the everlasting Cove∣nant whereof the Prophet here speakes. What was that? The reall object of the Covenant or blessing pro∣mised. But if it be demanded what this blessing pro∣mised was? It was Christ Iesus, not only as he was ex∣hibited

in the flesh but raised from the dead; as is more largely declared in a treatise upon v. 40. Chap. 11. to the Heb. to be annexed unto this present Trea∣tise.

2 All this hath been implied or intimated be∣fore in that of our Apostle Heb. 5. And being made perfect, he became the Author of eternall Salvation* 1.72 to all them that obey him v. 9. that is (to reflect up∣on the Prophet Esay's expression of this mystery,) to all that incline their eares unto him and faithfully heare him. THE EVERLASTING COVENANT taken in this sense, that is for the everlasting blessednesse, or that degree of blessednesse exprest in the Gospell, is not actually made with any, none are reall parta∣kers▪ of it but such as are true and lively members of Christ's body; such members of it as Abraham and David were not, before the Son of God & the Son of David was consecrated to his everlasting Priest∣hood and Kingdome.

3 According to the most strict and genuine sense of the Prophet and our Apostle's interpretati∣on of it, Christ Iesus being raised from the dead is the very Covenant it selfe. For so the words of the Prophet, and our Apostle's interpretation of them runne verbatim, without any interruption or obli∣quitie in construction; I will make an everlasting Co∣venant, to wit, the sure mercies of David, or as the Latine more fully, misericordias illas stabiles Davi∣dis. That these words directly signifie the Person of Christ and his benefits is most cleere from v. 4. Behold I have given him for a witnesse to the people, a leader and commander to the people. So that Christ

is called the sare mercies of David, because in him and through him all God's promises or mercies promised to David, are Yea, and Amen, that is, were actually perform'd, and made everlasting not in pro∣mise only but in esse. Betwixt the Hebrew Text and the seventy Interpreters, whose translation S. Paul in the fore-cited place doth follow, a meere Gram∣marian, or curious critick might observe some va∣riation in words, yet no difference or diversity in sense worthy the notice of a true Linguist or ratio∣nall Divine. The Apostle when hee avoucheth this propheticall Oracle Esay. 55. 3. as a confirmation of the concludency of the former testimony out of Psal. 2. [Thou art my Son to day have I begotten thee] omits the first part of it [I will make an everla∣sting Covenant with you], as being fully contained in the later part, which is indeed an authentique exe∣geticall exposition of the former, to wit, God's pro∣mise or Oath to give this people and Nation in the time appointed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the ho∣ly and faithfull things of David, saith our English. But the full and punctual expression of our Apostles meaning will best appeare from the manner how he inferres that conclusion which he twise in this place avoucheth from the often mentioned place of the Prophet Isaiah: For after that inference * v. 33. Thou art my Son this day have I begotten thee, he addes* 1.73 for confirmation v. 34. 35. And as concerning that he raised him from the dead, now no more to returne to corruption, hee said on this wise, I will give you the sure mercies of David. Wherefore hee saith also in another Psalme, ^• Thou shalt not suffer▪ thine holy one* 1.74

to see corruption. The briefe or extract of the Pro∣phet Isaiah's meaning in S. Paul's construction is this, THAT GOD BY RAISING VP CHRIST IESUS from the dead never to die againe did really exhi∣bite, or actually performe that Covenant made by Oath to David. Psal. 89. ver. 28. My mercy will I keepe for him for evermore; and my Covenant shall stand fast with him, &c. and v. 35. Once have I sworne by my holinesse that I will not faile David, his seede shall endure for ever, and his throne, (that is, not the successive throne of David but the throne of Da∣vid's SEED) as the Sun before me.

4 David in the dayes of his flesh did receive the the promise or Covenant if you take it in the active or formall signification, as for promissio quâ Deus promitit, or pactum quo Deus paciseitur, but if wee take this promise or Covenant in the passive sense, id est, for the blessing promised or covenanted, that was not perform'd till Christ was raised from the dead, and glorified, as it followes Esay. 55. v. 5. In this sense Zacharias calls the exhibition of the pro∣mised* 1.75 seed though yet in the wombe, the perfor∣mance of the Oath which God had sworne to give unto Abraham and his offspring. So that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the faithfull things of David is contradistinct not to dissimulation, or any suspicion of faining in the promiser, but to the reversible or mutable state of the blessing promised. It implies the immortali∣tie of the Son of David according to the flesh, or the immutability of his holy Priesthood and King∣dome: Briefly the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is equivalent, and some∣what more then so unto the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as 'tis used

by S. Peter. Epist. 2. Chap. 1. Give all diligence to make your calling and election sure, or rather firme and strong v. 10. in which place the word election must of necessitie be taken not in the formall or a∣ctive sense, but in the passive materiall or reall sense, not for electio quâ Deus nos eligit, but for the irre∣versible state in grace which is the effect of God's Election, which estate is possible to be obtained in this life if we seeke it as wee ought, and as the Apo∣stle in that place doth injoyne us. This distinction betwixt the active and passive signification of the same words, since my first entrance into the mini∣stry, I ever wish'd heartily might have been, or yet be taken into consideration by many in our dayes; by many who have skill abundant as well in Logick as in the learned tongues &c. to deceive themselves, and such as take their resolutions upon trust, but li∣tle skill to allay the bitternesse of contention, or comprimise many verball differences very compri∣misible in themselves; and lesse will to exhort, in∣struct, reprove their Auditors in the spirit of meek∣nesse, in points of necessary and usefull Doctrines, to set any Copy, or give any Character of Christian charity, either by their Doctrine or practise.

5. And here I had set a period to this Chapter had not the discussion of the former Questions Act. 13. called to my remembrance the saying of the same A∣postle. He that wrought effectually in Peter to the A∣postleship of Circumcision, the same was mighty in me towards the Gentiles. Galat. 2. v. 8. Of which obser∣vation we have a lively document or experiment in the admirable successe of S. Peter's Sermon Act. 2.

grounded for the most part upon the same Text and arguments which S. Paul useth Act. 13. Three thou∣sand soules were converted by S. Peter, but all or most of them of the Circumcision or seed of Abra∣ham, his brethren according to the flesh; for unto them he directs his speech v. 29. Men and Brethren &c. But with S. Paul's perswasions, though most powerfully prest upon them; few of the Iews or men of Israel, (unto whom in the first place hee tenders the fruits of his ministry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men and brethren, children of the stock of A∣brahā,) were much taken: but of the proselites of the gentiles to whom specially in the second place was directed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, and all such as are not the stock of Abraham, yet living a∣mongst you, feare the God of Abraham, scarse one that heard him but was overjoyed with his dis∣course. Hence saith S. Luke ver. 42. And when the Iewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath. So many there were which were thus taken, that when the Iewes saw the multitudes they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold and said, it was necessary that the Word of God should have first been spoken to you; but seeing yee put it from you, and judge your selves unworthy of everlasting life, loe, we turne to the Gentiles; for so hath the Lord commanded us. Act. 13. ver. 45. 46. 47. It were a point worthy the discussion were it not extrava∣gant from my present argument, How Paul and Bar∣nabas

did deduce a necessity of command of prea∣ching to the Gentiles upon themselves from the words of the Prophet Isaiah. 49. 6. I have set thee to be a light of the Gentiles, that thou should'st be for salvation unto the end of the earth. The same com∣mand they might and no doubt did deduce from I∣say 55. v. 4. 5. Behold I have given him for a witnesse to the people, a leader and commander to the people. Be∣hold thou shalt call a Nation that thou knowest not, and Nations that knew not thee shall runne unto thee, because of the Lord thy God, and for the holy one of Is∣rael, for he hath glorified thee. By the manner of the Apostle's inference of deduction of command up∣on himselfe and Barnabas, the Reader may easily in∣forme himselfe that many things are undispensa∣bly enjoyn'd the ministers of the Gospell by force and vertue of the Old Testament, which are neither exprest nor repeated in legall forme throughout the New Testament. Though not so repeated or exprest they may be concludently inferred by more then analogie, by full equivalency to expresse legall com∣mands. But this point I shall commend to the seri∣ous consideration of some learned Divines who in the just defence of orthodoxall Doctrines, which they are well able to maintaine, have engag'd them∣selves to dispute in such matters as come in only up∣on the by. Thus much we know in generall, that we are injoyn'd to preach Christ crucified and raised from the dead, as Paul and Barnabas did, submit∣ting the successe of our labours unto him who hath reserved the appointment of times and seasons, or fitting opportunities to all occurrences unto him∣selfe;

that Paul himselfe was not taken at all with that most heavenly Sermon of S. Steven, with part of which, or with some speciall arguments used by that blessed Martyr, he at the time appointed won many thousand soules unto God.

CHAP. 33. That our Saviour's departure, and passing out of this world to his Father, or his entring into his Glory through afflictions was exquisitely fore-shadowed by divers solemnities in the legall passeover, and by the Israelites passing through the red Sea.

THough such testimonies of the Old Te∣stament as are typically propheticall be (as hath been intimated in diverstreatises before) most pregnant proofes for points of faith delivered in the Gospell: Yet this rule re∣quires some limitatiō, or some allowances to make it full current, the comparison betwixt this and other sorts of testimonles must be secundum simpliciter ad simpliciter; that is, The most cleer and pregnant testi∣monies of this kind are more exquisite then the most cleere and pregnant of any other ranke. But every testimony of this sort is not more concludent and admirable then any testimony of another ranke; not more pregnant then some fore-significations of my∣steries to come, which are meerly typicall, or speak to us only in the Old Testament by matter of fact. Of this ranke was the type or signe of the Prophet Ionah; then which there can be none more pregnant,

in respect of the Article of Christ's Resurrection, the force or concludency of it is warranted by our Saviour's owne authority, and for this reason (hap∣ly) not insisted upon since by the Apostles and E∣vangelists after his death, to whom it was all suffi∣cient that he himselfe had avouch'd it. But seeing this Type or signe implies diverse circumstances or references as well to our Saviour's Ascension as to his Resurrection, the discussion of it shall be differ'd as the binding or coupling of this present edifice. For finishing that part of it which concernes the Article of the Resurrection only; the next inquisi∣tion must be how our Saviour's passage to immor∣tall endlesse life thorow death was prefigured, or fore-typified by the legall rites or solemnities of the passeover, or feast of unleavened bread.

2 The occasion and first institution of the passe∣over I doubt not every ordinary Reader either knowes, or will easily call to mind. It is set downe Ezod. 12. which is the first lesson appointed by the Church for the feast of the Resurrection. The institution or occasion of it you have set downe from ver. 2. unto the 12. The meaning of the word, or quid nominis we have in the 12. v. It is the Lord's Passeover for I will passe through the land of Egypt this night and will smite all the first borne in the land of Egypt both man and beast. And against all the Princes of Egypt I will execute judgment, I am the Lord. And the blood (to wit, of the paschal Lamb) shall be to you for a token upon the houses where yee are, and when I see the blood I will passe over you, and the plague shall not be upon you to destroy you, when I

smite the land of Egypt. So then it is called the Passe∣over because the Lord when he passed through E∣gypt and visited every house with a fearfull visitati∣on he passed over all the houses of the Israelites which lived amongst them, upon whose door-poast the blood of the paschal Lambe was shed. Whether this visitation of the Egyptians were held by some good Angell, or by that spirit or Angell whom S. Iohn calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, as Moses Exod. 12. 23. en∣titles this visitor the destroyer, I will not dispute; see∣ing it is certaine the visitation or judgment it selfe was the Lords. And by his appointment the visitor or executioner, whosoever hee were, good Angell or bad, one or more, was to passe over the houses of the Israelites, as being exempted from his commis∣sion whil'st he smote the first borne of man and beast that pertained to any house of the Egyptians. But at this present Passeover wherein the Saviour of the world became a sacrifice, hell as we say, was broken up and let loose; the powers of darknesse were be∣come as a raging Sea or swelling tyde overflowing her bankes, and had wrought a more ruefull desola∣tion upon all mankind, upon the face of the whole earth, then the flood of Noah had done, unlesse by God's providence they had been restrained. The flood in the time of Noah was a flood of waters on∣ly, this was a streame of fire and brimstone, which the breath of the Lord had kindled, unlesse his wrath had been appeased, and the flame quenched by the blood of the paschall Lambe. The commis∣sion of the destroying Angell throughout Egypt did extend no further then to the first borne of man

and beast, and was to endure but for one night, the powers of darknesse did aime at all, and lye in waite till the worlds end to devour all, whose hearts are not sprinkled with the blood of this paschall Lamb, which was shed not for a few houses, but for all. E∣very house in Israel was to have their severall Lambe, or two houses at the most could be pri∣viledged by the blood of one Lambe; but our pas∣chall Lambe as he was slaine by the whole congre∣gation of Israel, cryed down to death by the Priests, the Scribes and Pharisees, and the whole multitude; so his blood was sufficient to redeeme all the Israel of God from the Destroyer, even as many through∣out all ages and Kingdomes as will submit them∣selves unto his Lawes, and acknowledge him for their Redeemer. And for this reason he was slaine without the City, as a publique sactifice in the open aire. The Crosse whereto he was nailed was as the doore-posts of that house, of which hee is the Buil∣der and Maker, that is, of the whole world it selfe. Now it is to be presumed that the blood of that sa∣crifice which was to redeeme and sanctifie all unto the worlds end, which seek Redemption and San∣ctification by him, should not be as blood spilt up∣on the earth which cannot be gathered up. As hee was to give life to others by his blood, so he was to give life to himselfe againe.

3 But is it imported in the institution of the Passeover, or in any solemnitie belonging unto it, that the Lambe of God which was to take away the sinnes of the world by his Death, should himselfe be restored unto life againe? Yes. This word Passe∣over

besides the former signification of passing o∣ver the houses of the Israelites, hath another fignifi∣cation or importance, to wit, That all those families which were priviledged from the power of the de∣stroying Angel which smote the Egyptians, should passe out of the land of Egypt or house of bondage through the red sea into the land of their rest and li∣berty, under the conduct of Moses, who had the great Angell of the Covenant for his guide in this passage. For the Reader's better apprehension how the mysteries of the Gospell concerning our Savi∣our's Passion and Resurrection were fore-shadow∣ed in the solemnitie of the Passeover, we are to con∣sider that there is a two-fold sense of Scripture, the one literall, the other mysticall: The literall sense consists in the immediate or grammaticall sense or signification of the words; The mysticall sense is that which the Facts or Persons immediately signi∣fied by the literall or grammaticall sense of the words, doe fore-shadow. Thus by Israel in the sa∣cred story, sometimes Iacob the Father of the twelve Tribes, sometimes the twelve Tribes themselves are literally meant. And Israel taken in this sense is literally called the Son of God, but by this name Is∣rael Christ Iesus is mystically meant: He it is alone qui tanti mensuram nominis implet. Hee it is which prevailed with God, and is more properly called the Son of God then either Iacob or his posterity were. And that which according to the literall sense was meant of Iacob's posteritie; [When Israel was a child then I loved him, and called my Son out of E∣gypt. Hos. 11. 1.] was literally fulfilled of Christin

a more full and exquisite sense, as the Evangelist in∣structs us. Math. 2. 15. For God called this his on∣ly Son out of Egypt, literally taken, that is, out of the same land or Kingdome wherein Iacob's seed had been sojourners, into the selfe-same land of Ca∣naan into which he had brought them; so that eve∣ry word in this prophecy is in the literall sense tru∣ly verified as well of Christ as of Iacob's seed. But Egypt and Canaan besides this literall sense and sig∣nification have a further mysticall sense or impor∣tance. The state of Israel or the Sons of Iacob in E∣gypt was a map or shadow of our slavery and bon∣dage unto the powers of darknesse: Their passage out of Egypt into the land of Canaan through the red sea, was a type of our passage from the bondage of sinne into the Kingdome of light, through the region of death it selfe. Thus the paschall Lambe, li∣terally taken, was a picture of Christ's sacrifice up∣on the Crosse; and so was Moses which instituted the sacrifice, and conducted God's people out of E∣gypt but a shadow of Christ: Ioshuah, or Iesus the Son of Nun which brought them into the land of Canaan was no more. The great Angell of the Co∣venant which was with Moses, and with Ioshuah as their guide and protector in this businesse was with the man Christ Iesus in unity of person; and Christ Iesus is with us unto the worlds end, as the Arke of the Covenant was with Moses and Ioshuah, or with the host of Israel, to direct and support us in all our wayes.

4 But is this passage from this vale of misery to a better life any where in Scripture called a Passe∣over?

Or is it any part of the true meaning or impor∣tance of this solemne feast? This mystery is unfol∣ded by S. Iohn 13. 1. Now before the feast of the Passe∣over (and it was but a day before) when Iesus knew that his houre was come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That hee should de∣part (as our English renders it) or rather that he should passe out of this world unto his Father having loved his owne which were in the world, he loved them unto the end. Some good Interpreters note an elegancy of speech in the originall, or an allusion unto the e∣tymologie of the Passeover in Hebrew, as if in Latine he had said, ante diem festum transitus sciens Iesus quia veniet hora ejus ut transeat: But to my obser∣vation, wheresoever there is the like elegancy of speech or allusion in the original, the elegancy is not affected for it selfe, as it usually is by secular artists, but alwaies denotes some mystery, or somewhat in the matter it selfe, more usefull to sober minds then any artificiall elegancy of speech can be to curious Artists. Now the mystery charactered unto us in that speech of S. Iohn, of Christ's passing out of this world unto his Father is this, to wit, That the legall Passeover which was instituted in memory of the Lord's passing ouer the houses of the Israelites, and their passage out of Egypt through the red sea did fore-shadow the passage of the Son of God out of this world wherein he had lived in the state and con∣dition of a servant, unto the land of his rest and liber∣ty; he therefore passed out of this world unto his Fa∣ther, that in his sight and presence he might obtaine the liberty and prerogatives of the only Sonne of God begotten of his Father before all worlds; but

he therefore came into this world that by his death and manner of departing out of it hee might open and prepare a passage for us out of this vale of mi∣sery. The land or inheritance into which he passed is the inheritance of everlasting pleasure; but the pas∣sage was on his part bitter and full of sorrow; yet this notwithstanding hee willingly endured for the love of his people: having loved his owne which were in the world, saith the Apostle, he loved them to the end, that is, hee perfectly loved them which would not suffer him to forget them when the houre of his bitter Passion approached, willing to suffer whatsoever was laid upon him for their sake. And as Moses the night before the Israelites passage out of Egypt did institute the Passeover; so our Saviour before his passage out of this world, did institute this Sacrament or Supper, not only as a memoriall of his passage, but as a perpetuall pledge of his pe∣culiar presence, for conducting all such as believe on him, and to be a vejand or viaticum to strengthen and comfort all such as resolv'd to follow him as the Israelites did Moses. Againe as Moses instructed the Israelites in the Lawes and rites of the Passeo∣ver before they eate it; so our Saviour gave instructi∣ons by precept and example for our due preparation unto this service. The precepts are generally two; Humilitie, which he taught by his example in wa∣shing his Apostles feete. ver. 13. to the 17. The se∣cond, Love, ver. 34. ver. 35. A New Commandement I give unto you, that yee love one another as I have lo∣ved you; that ye also love one another, by this shall all men know that yee are my Disciples if ye love one ano∣ther.

CHAP. 34. The Resurrection of the Son of God, and the effects or issues of his birth from the grave were concludent∣ly fore-pictured by the Redemption of the firstlings of the flockes, and of the first borne males, and by the offerings of the first fruits of their corne.

BVt was the legall sacrifice of the Paschal Lambe the only solemne memoriall ei∣ther of the Lord's passage over the hou∣ses of the Israelites in Egypt, or of the Israelites passage out of Egypt through the red Sea? Are all the mysteries of the Gospell which immediately concerne our Saviour's Resur∣rection and passage out of this mortall life to an im∣mortall to be referred unto this one legall Type or modell? Is this the only scale by which we are to measure it? No, the feast of the Passeover was an anniversary, kept but once a year, whereas the Lord would have as well the deliverance from the de∣stroying Angell in Egypt, as their deliverance from the host of Pharaoh to be often imprinted in their memories; and their impressions to be renewed up∣on severall and frequent occasions. To this purpose was that precept concerning the first borne directed to Moses before their passage out of Egypt. Exod. 13. 1. The Lord spake unto Moses saying, sanctifie unto me all the first borne whatsoever openeth the wombe among the children of Israel both of man and beast, it is mine: and againe ver. 11. 12. of the same Chap. E∣very

first-ling of their heards or flocks is expressely markt out for the Lord, with the stampe or chara∣cter of the Passeover. And it shall be that when the Lord shall bring thee to the lands of the Canaanites that thou shalt cause to passe over unto the Lord all that open the matrix, and every first-ling of the beast which thou hast, the male shall be the Lords, and every first∣ling of an asse thou shalt redeeme with a Lambe, and if thou wilt not redeeme it, then thou shalt breake his neck and a•••• the first borne of man amongst thy children thou shalt redeeme. The reason of this Law is given ver. 14. & 15. to wit, because the Lord by strength of hand had brought them out of Egypt after hee had slaine the first borne of Egypt both of man and beast, therefore they were to sacrifice unto the Lord all that opened the matrix being males: But the first-borne of their children they were to redeeme; yet these, as all other legall rites and sacrifices, had a double aspect or reference: The one to the first oc∣casion of their institution, which is here literally ex∣prest; the other to fore-shadow somewhat to come by the legall service or institution. The mystery fore-shadowed by the legall sanctifying, or sacrifi∣cing the first-borne males unto the Lord was the ex∣pectation of a first-borne male, by whose Consecra∣tion or passing over unto the Lord, all these and the like legall ceremonies should once for all be accom∣plished, and their children fully sanctified and redee∣med. That these legall services taken at the best could be no more then shadowes of good things to come, common reason might have taught this peo∣ple: for seeing the first-lings of the heards though

offered in sacrifice unto the Lord, could not sanctify the use of their flocks unto them, but the use of eve∣ry dumbe creature was to be sanctified unto them, by a sacrifice of one of the same kind; (As the use of their Lambes or Sheepe was to be hallowed by the sacrifice of a firstling-male Lambe, and so the goates by the firstling-male kid, and their oxen and cattell by the sacrifice of the firstling calves or bul∣locks;) who could in reason expect that the sacrifice of a Lambe, of a Kid, of a Bullock, or any other dumbe creature should be a sufficient price for the Redemption of their first borne males, or able to sanctifie or consecrate both male and female in their severall families unto the Lord; Hee that sanctifies* 1.76 and they that are sanctified are all of one, saith the A∣postle. Men were to be redeemed and sanctified by man, and if the first borne male in every family had been sacrificed for the rest, this would have made no satisfaction, no sanctification, seeing the first born was by nature as uncleane as the rest, and every dumbe creature which was by Law uncleane, and could not be sacrificed, was to be redeemed by the sacrifice of a firstling-male which was by its kind cleane; as the asse because it was by its kind unclean was to be redeemed, that is, the use of it was to be sanctified or made lawfull unto its owner, by the sa∣crifice of a firstling Lambe.

2 But who amongst all the first borne of wo∣men was in his kind or by nature cleane? Not one besides the Sonne of the blessed Virgin, who was likewise the only Son of God. It is hee alone that was to redeeme and sanctifie the rest of mankind;

which were all by nature uncleane: And with re∣ference to the former Law our Apostle instiles him primogenitus omnis creatura, the first borne of every creature. Coloss. 1. 15. Now though it be most true that Christ was before all things, that all things were created by him whether visible or invisible, that all things consist by him as hee is the only Son of God, begotten of his Father before all Worlds, yet this is not the true and full meaning of that most sacred maxime Est primogenitus omnis creature, he is the first borne of every creature. One part of the Apo∣stle's meaning in that admirable passage. 1. Coloss. 13. to the 20. is, that unlesse Christ had been the Son of God from eternity, all fulnesse could not have dwelled in him; nor could he have had pre∣heminence in all things which the Apostle there mentions. Another part of the Apostle's meaning there, is, that in the same Christ as man, it pleased God that all fulnesse should dwell; and that as man he should in all things have the preheminence, and in as much as all fulnesse dwelleth in him as man, and that in all respect he hath preheminence, he is likewise as man the first-borne of every creature; that is, all the prerogatives which the first-borne males had before the after-borne or females, are contained in his prerogative and fulnesse as man. Now as the first-born males amongst the offsprings of dumbe creatures did sanctifie all the rest of the same kind: So Christ as man doth sanctifie all things, make all things acceptable unto God which are ca∣pable of sanctification or acceptance: As man likewise hee had all the prerogatives of the first∣borne

in the families of the Patriarchs which were especially two: The Priesthood and the principalitie or civill dominion over their brethren and posteri∣tie. For Christ as man is made both King and Priest; and albeit Abraham, Isaac, and the Patriarchs, and Melchisedech who blessed Abraham were both Kings and Priests over their families and children; yet these prerogatives they had by a solemne right derived from him which was to come, who was to be a Priest after the order of Melchisedech▪ Againe in respect of the character of the first borne male, or of that which gave it the prerogative of the after∣borne he hath the preheminence, for he opened the wombe or matrix in such a manner as no creature had done or shall doe after him; for he was made true man and truly borne of a woman, yet not be∣gotten by any man. And albeit Melchisedech, Abra∣ham and David were dead long before he was con∣ceived by the holy Ghost; long before he was born or made man of a woman though he be truly ensti∣led the seed of Abraham and the Sonne of David, which for this reason were of necessity to be before him: Yet this precedency was a precedency only of time, a precedency in respect of this mortall and mi∣serable life. In respect of that better life he hath the precedency even of time; for he is the Father of the World to come, and as our Apostle hath it 1. Coloss. 18. He is the first borne, or first begotten from the dead; that in all things hee might have the prehemi, nence.

3 Christ by his divine Power had raised the widowes sonne of Naim, and his freind Lazarus;

the one some two yeares, the other but a few dayes before, from death to life: but neither of them, nor any before them which had been so raised could be truly said to be begotten from the dead, but rather begotten to die againe; for to be borne and begotten from the dead includes an everlasting freedome from the power or approach of death, as it is in the hymne for the morning prayer upon Easter day. Christrising againe from the dead now dyeth not, death from henceforth hath no power upon him. Ac∣cording to this notion or importance of primogeni∣tus ex mortuis, of being the first borne, or first be∣gotten from the dead, Christ hath the prehe mi∣nence every way; hee was the first in order of time, and was raised from death to an endlesse life. Hee was the only prime in respect of power or causali∣tie; whosoever thus hath been, or shall be raised or begotten from death to an immortall life is thus rai∣sed and begotten by vertue of Christ's Resurrecti∣on. Albeit the soules of Abraham of Moses and Da∣vid &c. were before this time seated in blisse: Yet were not their bodies so much as capable of dowry o•• joynture with them, in the state of blisse before such time as the Sonne of God was thus begotten from the dead; yea might the soules of those and o∣ther righteous men have looked upon their bodies o•• reliques in the dust they would have loathed their company and abhorred cohabiration with them as being things polluted and uncleane.

4 How cleane or well winnowed soever the corne were before it was sowne; yet the offspring of it after it dyed in the ground was uncleane. The

use of greene eares was not lawfull unto this peo∣ple, untill the first fruits were offered up unto the Lord. In like manner albeit Abraham, Moses, and David were justified whil'st they lived in the flesh, even sanctified persons through beliefe in Christ which was to come: Yet their bodies were to in∣herite their Father Adam's curse. Dust thou art, and unto dust thou shalt returne. Subject they were to to corruption, altogether incapable of incorruption or immortalitie untill their expected Messias be∣came their first fruits for them. Christ saith our A∣postle 1. Cor. 15. 20. is risen from the dead and be∣come the first fruits of them that sleepe, for since by man came death by man came also the Resurrection of the dead. So generally true is that of the Apostle, that which sanctifieth, and that which is sanctified are both of one, that is both of one kind. Heb. 2. And in this sense that saying of S. Ambrose which some in later ages have much quarrelled, is most true. [When thou hadst overcome the sharpnesse of death thou didst open the Kingdome of heaven to all believers.] The body of no Saint was capable of entrance into the Kingdome of heaven before this time. None could be consecrated unto this service before the Conse∣cration of the high Priest himselfe which was not accomplished till he was begotten from the dead, and made the first fruits of them that sleepe.

5 Briefly to mould up the scattered or dispersed notions in this and some other former treatises; how the fulnesse of all things which were fore-shadowed in the feast of the Passeover with its rites did as our Apostle saith dwel in Christ, or how in all things he

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the preheminence: First he is in the literall and most exquisite sense, the Israel of God, the Son of God which was to passe out of this world unto his Fa∣ther. Secondly hee was the true Paschall Lambe which was slaine for our deliverance from the de∣stroyer, and for our safety in this our passage from this world into a better. Thirdly he is the reall Mo∣ses that must conduct us, for he was conductor unto Moses. Fourthly he is the first borne of every crea∣ture, which by his sacrifice did sanctifie all the rest and make them acceptable unto God. Fiftly he is the first-borne or first begotten from the dead; the first fruits of them that sleepe, that is, he by whom such as sleepe in death and inhabite darknesse, shall be made meete to be partakers of the inheritance of the Saints in light as well in their bodies as in their soules.

SECT. 6. He Ascended into Heaven.

CHAP. 35. How the Ascension of the Son of God was presigured by the translation of Enoch, and by the taking up of Elias; And foretold by the Psalmist. Psal. 15. and Psal. 24.

THE Son of God in the day of his sufferings as he was man did ascend in soule into that Paradise, into which the soules of Patriarchs, of Prophets, with the soules of holy and just men that dyed immediately after him, or at the same time with him, were admitted. And on that day at least before the dawning of the next which was the Sabbath he consecrated the celestiall Sanctuary or Paradise with his owne blood. But his Ascension into Paradise, what part soever of Heaven that were, on that day, is not the Ascension mentio∣ned in our Creed: For when it is said, HE ASCEN∣DED into Heaven, this must be understood of his Ascention thither in body which was forty dayes after his Resurrection from the dead. And into Heaven, or that part of Heaven mentioned in our Creede hee did not then ascend only as an high Priest, but also as King of Heaven and earth. The Day of his Ascension as was * 1.77 mentioned before

was the day of his solemne enthronization.

2 The manner of his Ascension is punctually related, specially by the Evangelist S. Luke in the last Chapter of his Gospell, and in the first of the sacred history of the Acts of the Apostles. The spe∣ciall quaerees concerning his or other Evangelicall or Apostolicall avouchments of his Ascension are but two: The first how that which they historically relate or avouch was fore-pictured: The second how or by what Prophets fore-told in the sacred Writings of the Old Testament. And these two quaeries must be discust not by dichotomy, or by way of opposition, but either severally or promis∣cuously as the Texts of the Old Testament shall mi∣nister occasion.

3 The Ascension of this just and holy one, of the great Prophet promised by Moses was first prefigured by the translation of Enoch which was long before the Law was given, long before Moses was borne. But of Enoch's translation litle can be said upon sure grounds, or by just warrant of Scri∣pture: Only this we know from authentique testi∣monies that hee was an holy man and one that pleased God; A man both in life and in his translation from this life unto a better, who did truly fore-shadow him in whom alone God was, and is, and ever will be best pleased.

4 The manner of Eliah's Ascension or rather of his being taken up from earth into heaven, or to a farre better place then earth, was more visible and more conspicuous, and the time of his taking up more publiquely knowne, then the time or manner

of Enoch's translation was: He was taken or caried up out of Elishah's sight who with many others did expect the time and day of his translation, in a fiery Chariot; a fit embleme of Eliah's propheticall spirit alwaies burning with zeale towards the service of God, even to the destruction of the enemies of it, or disturbers of the peace of Israel. Our Saviour did rather ascend in a Cloud then was taken up by it, al∣beit taken by it out of their sight which saw him as∣cend from earth to heaven: The cloud it selfe in which he did ascend being an embleme of his sweet and milde spirit, of those gracious lips which did alwaies distill words of mercy and love, allaying the terrible heat and fervency of Eliah's, and other Pro∣phets spirits which had fore-told his first comming into, and his going out of this world, and his second comming to judge it.

5 Two illustrious predictions of his Ascension we have Psal. 15. & Psal. 24. but whether the one or both of these Psalmes which illustrate or confirme the truth of the Evangelicall story, be meerly pro∣pheticall, or typically propheticall, or mixt, id est, thus literally verified in the Psalmists themselves, or Pen-men of these hymnes, and afterward mysti∣cally fulfilled in Christ, is more then I dare perem∣ptorily either affirme or deny. Most probable it is that the Author of the 15^th Psal. which doubtlesse was David himselfe did pen his owne part, and ex∣ercise his hopes and interest in the future Ascen∣sion of his Son and Lord, of which he had a present pledge or token by his late restitution into the ta∣bernacle of the Lord from which he had some∣times

been excluded, not for any crime or demerite, nor by any Ecclesiasticall censure of excommunica∣tion or suspension, but by secular violence of ho∣stile persecution: During the time of his exile from the tabernacle hee or the sonnes of Chorah for him, uttered those patheticall complaints. How amiable are thy tabernacles thou Lord of hosts. My soule long∣eth, yea even fainteth for the Courts of the Lord: My heart and my flesh crieth out for the living God. Yea the sparrow hath found an house, and the swallow a nest for her selfe, where she may lay her young, even thine Altar O Lord of hosts my King and my God. Blessed are they that dwell in thy House, they will be still prai∣sing thee. Psal. 84. ver. 1. 2. &c. and againe ver. 9. Be∣hold O God our shield; and looke upon the face of thine anointed. After his restitution to his former free∣dome the kingly Prophet out of his consciousnesse of his owne integrity and righteousnesse of the cause for which he was persecuted by Saul and by others, frames these divine characters of such as have inte∣rest in the blessings prefigured by free resort unto the service of the Tabernacle, or of the Temple (whose erection perhaps was in his project) when he composed this 15^th Psal. Who shall abide in thy Ta∣bernacle, or who shall abide in thy holy hill? This Question he proposeth to Iehovah the Lord himselfe desirous to be instructed by him in this great my∣stery before he tooke upon him to instruct others in it. And he receives this answer, Hee that walketh up∣rightly, and worketh righteousnesse, and speaketh the truth in his heart ver. 2. and thus concludes, he that doth these things shall never be moved. Which last

words could not be exactly fulfil'd of the Taber∣nacle, which it selfe was moveable: None but men so qualified as the character of the Psalme imports, had any just title or sure hope to be perpetuall par∣takers or inheritors of the blessings or comforts of this life which did attend the true service of the Tabernacle much lesse of the eternall blessings of the heavenly sanctuary. The ungodly and prophane persons of those times, or men tainted with the con∣trary vices unto those good qualifications which he there requires, however they might by extraordi∣nary mercies fare de facto, did alwaies de jure, or by the ordinary course of God's Iustice forfeit their interest in the blessings promised to sincere obser∣vants of the Lawes of the Tabernacle.

6 So that this 15^th Psalme for its literal sense is a fuller expression of the matter contained in the first Psalme, or a more lively character of the blessings there promised. Now in as much as the Tabernacle whilst it was moveable in the wildernesse, whilst it was pitched in Shiloh, or in the Temple it selfe ere∣cted by Salomon on Mount Sion, was but a Type or Figure of that heavenly Sanctuary which God by his owne immediate hand hath pitched. What∣soever was literally meant or verified of the first Tabernacle or Temple, and of the visible Founders of them, or sincere resorters to them, was in the my∣sticall sense verified of the heavenly Sanctuary, and of the invisible Founder of it, Christ Iesus the Son of God who did consecrate it with his owne blood, into this holy Temple. He alone could enter by the sa∣crifice of himselfe, he alone had right to dwell in it;

but through his mediation and intercession all such as follow the Psalmist's directions in that Psalme, which are indeed the immediate precepts of God himselfe, are admitted to be partakers of those joyes which by right, as we said, belong to the holy one of God alone, as all the faithfull people during the Law were partakers of the sacrifices and services of the Temple, though these were to be performed by the high Priest alone; further, in as much as none besides the promised seede of David, or David's Lord, could exactly performe, or solidby expresse the qualifications in that Psalme required; none but hee could have just right or tītle to enter into that most holy Sanctuary whereof the sanctum sanctorum, or holy of holies was but the model, nor ascend into that holy Mount whereof the hill o•• Sion was at the best, but the footstoole or lowest step to it. Into this Sanctuary the Son of God our high Priest had better right to enter, more absolute authority to ascend the royall throne in what part soever of heaven seated, then the high Priest of the Law had to enter into the sanctum sanctorum, or Sanctuary within the vaile; into which he was to enter but once a yeare; nor might hee then admit any 〈…〉〈…〉 or attendants to goe in with him. But into this heaven∣ly Sanctuary, into which our hopes (even in this life) doe enter, Christ Iesus (as saith the Apostle) is gone before us, being made an high Priest for ever af∣ter the order of Melchisedech, and by verme of this Priesthood hee hath full power and authority to consecrate us to be Kings and Priests unto God, e∣ven all us that feel•••• to expresse the characters of

the Psalmist's blessed man by sanctity of life to∣wards God, and syncerity of conversation amongst men.

6 That by the Tabernacle or holy hill mentio∣ned Psal. 15^th the heavenly Sanctuary whereinto our high Priest is entred, is principally intended ac∣cording to the mysticall sense, besides the conclusi∣on of that Psalme, the close of the 24^th Psalme makes it more cleere. The Question and Answer proposed and made by this Psalmist, is the same (but more di∣stinct) with that mentioned 15. Who shall ascend into the hill of the Lord? And who shall stand in his holy place? He that hath cleane hands, and a pure heart; who hath not lift up his soule to vanity, nor sworne deceit∣fully. Hee shall receive the blessing from the Lord, and righteousnesse from the God of his salvation. ver. 3. 4. 5. Psal. 24. But there followes another remarkable Question twise proposed in words altogether the same; and twise answered in the same words for e∣quivalency of sense, with a preface most majesticke; Lift up your heads O yee gates, and be yee lift up yee everlasting doores, and the King of Glory shall come in. ver. 7. The Question followes ver. 8. Who is this King of Glory? Sure neither David who composed this Psalme, nor Salomon his sonne, but Iehovah potens in bello. Iehovah the strong and mighty Lord, puissant in in battaile. ver. 8. But least his posterity should not be so observant of these mysteries as was befitting, immediately after the reiteration of the former pre∣face, Lift up your heads O gates &c. and of the same Question, Who is the King of Glory, hee resolves us somewhat more fully then before, ver. 10. Iehovah

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exercituum ipse est rex gloriae, the Lord of hosts he is the King of Glory, and concludes the whole Psalme with Selah, which, as to my remembrance hath been observed before, is not only a musicall note or mo∣dulation of the tone in singing, but a character of some peculiar matter or mystery in the ditty, deser∣ving attentive meditation.

7 Vpon the matter then, or reckoning rectara∣tio being admitted Iudge, this Psalmist by King of Glory and Lord of hosts meanes the same Lord, and no other then whom in the beginning of this divine hymne he had acknowledged supreame Lord and Creator both of sea and land. The earth is the Lords, and the fulnesse thereof; the World and they that dwell therein, for he hath founded it upon the seas (that is in such a sense as wee say townes and cities are situated upon the rivers on whose bankes they stand) and established it upon the flood. ver. 1. 2. Yet may we not deny that this Psalme may literally re∣ferre to the bringing in of the Arke into the hill of Sion, and to the exhortation of the Psalmist to ad∣mit and entertaine it as the feat of the King of Glo∣ry, God blessed for ever. But this literall sense doth no way prejudice, but rather strengthen the force of their argument who hence conclude the deity of the Son of God then admitted in triumph into the hill of Sion (or the Tabernacle pitched in it) accor∣ding to his divine nature only; this triumphant ad∣mission being a sure pledge or earnest of his future admission into his heavenly Sanctuary, the place of his everlasting residency as Lord and Christ in our nature. No man who acknowledgeth or rightly e∣steemeth

the authority of the Psalmist, unlesse a∣bundance of wit hath besplitted his understanding, can imagine that the King of Glory whom the Psal∣mist here mentioneth should be any other party or person besides the Son of God Christ Iesus, whom the Iewes (when he came to the materiall Temple or Tabernacle wherein his divine nature did in pe∣culiar manner reside) did not entertaine in such man∣ner as David enjoyned their fore-Fathers to enter∣taine the Arke of his presence. They would not ac∣knowledge him to be their Messias because they knew him not, nor the Scriptures which did fore∣tell this his comming. For as our * 1.78 Apostle with spe∣ciall reference to the words of this Psalmist te••s us, had they knowne him to be that Lord of Glory unto whose honour David consecrated this hymne, they would not have crucified him. But by crucifying, or rather by his humiliation of himselfe unto the death of the Crosse, he was consecrated as man unto his everlasting Priesthood, and made both Lord and King of Glory.

CHAP. 36. At what time, and upon what occasions th 68 Psalme was composed. What reference it hath (in the gene∣rall) unto our Saviour's Ascension.

ANother Psalme there is appointed by the wisedome of the ancient and continued by the discretion of the English Church even since the first reformation, to be read or sung as a proper hymne to the festivall of our Sa∣viour's Asoension. A Psalme full of mysteries and divine raptures apt to enkindle our hearts with zeal and admiration, could we find out, or rightly seeke after either the historicall occasions which mini∣stred the matter or ditty of this divine song, or the severall parts of Scripture unto which most passa∣ges in it according to the literall or historicall sense doe respectively referre. The occasion of compo∣sing the Psalme, to wit, 68. Some Iewish Rabbins conjecture to have been that glorious victory which Ezekiah, or rather the Lord of hosts in Ezekiah's daies, got over Senacherib and his mighty army. But the most of the more judicious Christian Commen∣tators with greater probability or discretion, referre the occasion of composing this Psalme to that so∣lemne translation of the Arke of God from Kyriath Iearim into Mount Sion at large described 2. Sam. 6. David gathered together all the chosen men of Is∣rael, thirty thousand. And David arose and went with all the people that were with him from Baal of Iudah,

to bring up from thence the Arke of God whose name is called by the Lord of hosts, that dwelleth betweene the Cherubbims, or at which the name even the name of the Lord of hosts was called upon.

2 This later opinion is in it selfe perswasible, or rather deserves full credanee from the first words of the Psalme, Let God aris••, let his enemies be scatte∣red, let them also that hate him flee before him. ver. 1. These were verba solemnia the accustomed solemne forme of prayer used so often as the Arke of the Co∣venant (which was to this people the most authen∣tique pledge of God's peculiar presence and prote∣ction, and for this reason called by his name) did re∣move from one place to another during their pil∣grimage in the wildernesse. And they departed from the Mount of the Lord three daies journey: And the Arke of the Covenant of the Lord went before them in the three daies journey to search out a resting place for them: and the Cloud of the Lord was upon them by day when they went out of the Campe. And it came to passe when the Arke set forward that Moses said, rise up Lord and let thine enemies be scattered, and let them that hate thee flee before thee? And when it rested hee said Returne O Lord unto the many thousands of Is∣rael. Numb. 10. ver. 33. 34. 35. 36. Moses prayed con∣ceptis verbis that God would arise and take part with his people. David out of the fresh experience of God's mighty protection over him, his subjects, and allies so long as they worshipped him in truth and syncerity, in this symbole of his presence, seemes to utter Moses song rather by way of con∣gratulation for victories already gotten then by way

of instant prayer for present assistance; A great part of this most divine, most sublime ditty, is a recapi∣tulation of the glorious victories which the God of Israel had purchased for his people, and upon their deliverance out of Egypt, and their other peculiar protections, or succours which private men or wo∣men in their distresse had found, when they were helplesse in the sight of men, or oppressed by their neighbours; Sing unto God, sing praises to his name, extoll him that rideth upon the heavens by his name Iah, and reioyce before him. A Father of the fatherlesse and a Iudge of the widowes is God in his holy Habitati∣on. God setteth the solitary in families, he bringeth out those that are bound in chaines, but the rebellious dwell in a dry land. ver. 4. 5. 6. The verses following re∣ferre to the publique deliverance out of Egypt, and the majesticke apparitions about Mount Sinai: O God when thou wentest forth before thy people, when thou didst march through the wildernesse, the earth shooke, the heavens also dropped before the Lord, even Sinai it selfe was moved at the presence of God the God of Israel &c. 7. 8. Some good Interpreters here observe that the Arke itselfe is called Iehovah, or the Lord God of Israel by the same forme of speech that the sacrament all pledges are called, the one the Body, the other the Blood of Christ.

3 Now the sweet singer of Israel was confident that the God of their Fathers would be as gracious to himselfe, to his people, and their successors, after he came to dwell in Mount Sinai, as he had been to Moses and Ioshun in the wildernesse, ••or unto Samuel while the Taber nacle was in Shiloh or elsewhere,

either in motion or pitched. Hence sprung those en∣comiasticall expressions throughout the Psalme of the glory of Mount Sion not so much for its native situation, (though that were glorious,) as for that it was now become the pedestall to the Arke wherein Iehovah, or Iah kept his residence. The hill of God is as the hill of* 1.79 Bashan, an high hill as the hill of Bashan, Why leape yee, yee high hills? This is the hill which God desireth to dwell in, yea the Lord will dwell in it for ever. ver. 15. 16. Yet all these glorious hopes or hoped promises prophesied of in this Psalme, are to be interpreted according to the rules before obser∣ved upon Psal. 89. Many of the blessings hoped for and fore-prophesied were meant according to the literall sense, of David himselfe and his posterity, yet but conditionally true of them; absolutely, irre∣versibly, and everlastingly true only of David's son or seede 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of that God and Lord who in the fulnesse of time was to be enclosed in the Virgines wombe, and to have his everlasting habi∣tation in the fruit of her body, after a more admira∣ble and peculiar manner then he resided in the Ark, when David brought it unto the hill of Sion. Hee is often said indeed to dwell in the Arke and in the Temple, but never so did dwell in them in such a sense as our Apostle describes his habitation in the man Christ Iesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bodily, or as Chemni∣tius renders it, by personall residence.

4 For the encomiasticall part of the 68. Psal. sofarre as it concernes mount Sion, Ierusalem, or Iudah, the Reader may find a paraphrasticall exposi∣tion to it Psal. 48. which was composed after this,

and as it is most probable in the dayes of Iehosaphat. For any paraphrase or Comment upon that Psalme, I leave the learned Reader to his owne choice: I would only commend one passage of * 1.80 Calvin's Comments upon it, which an ingenuous censurer of this great D ^r when hee treads awry or speakes harshly, but a more friendly encomiast of him when he goes aright, hath commended to me, upon the close of that Psalme: Walke about Sionand go•• round about her, tell the towers thereof. ver. 12. &c. Argu∣tum simul & solidū est, & diligenter not••ndum, quod hic ••alvinus auguratur & interpretatur de excidio urbis & Templi, ut splendorē Templi narrent posteri∣tati. Non opus erat auditu & narratione ••i visibus hu∣manis semper p••tuisset. Narrantur posteritati qu•• non exhibentur, veluti, quotidi•••••• ••••••cula & spectacula. ••op. in v. 14. This commendable observation upon the 48. Ps. makes a speech of this same Calvi•• upon the principall passages of the 68. Psalm. more harsh and distastful to this inge••••o••s censurer, and to

others which have their senses exercised in the in∣terpretation of prophecies, especialy such as are al∣leaged by the Apostles or Evangelists. So was the * 1.81 19 v. of this Psalme urged by S. Paul to prove our Saviours Ascension. Ephes. 4. Calvinus ait: Pau∣lus locum hunc subtilius ad Christum deflectit; mal∣lem dicere, divinius ad Christum transfert & accom∣modat.

5 But this ingenious Writer, and accurate Lati∣nist useth this word accommodat in another sense then Iansenius, Suarez, or Maldonat, or other lite∣ralists doe, which oftentimes though not alwaies, op∣pose the word accommodation, or allusion, to conclu∣dent proofe: for of all the prophesies which point directly to the Article of Christ's Ascension, this 19. ver. alleaged by S. Paul to this purpose, is most concludent, if we could rightly parallel the literall or historicall passages which are well deciphered by Calvin with the mysticall or principally intended sense or actuall accomplishment of David's words. The historicall occasion from which the spirit of prophecy in David tooke its rise to proclaime this grand mystery of the Gospell, was the often men∣tioned triumphant introduction of the Arke of God (or in equivalent sense, the God of Israel which dwelt in the Arke) into the hill of Sion; which from this time and occasion was instiled the place of God's rest; because the Arke of God (as was presumed) was there to reside (without wandring) as in the place which God had chosen for it. To this purpose Psal. 78. He smote his enemies in the hinder parts, hee put them to a perpetuall repreach. Moreover he refused

the Tabernacle of Ioseph; and chose not the Tribe of Ephraim, but chose the Tribe of Iudah, the Mount Si∣an which he loved. And he built his Sanctuary like high pallaces; like the earth which he hath est ablished for ever. ver. 66. 67. 68. 69. From this designation of the Arke to reside in Ierusalem, David (haply) who knew best the tenour of God's promise concer∣ning this businesse, would not suffer it to goe along with him when he fled from Ierusalem, as being in danger of suprisall by his son Absolon.

CHAP. 37. Of the concludency of the Apostle's Allegation, E∣phes. 4. 7. 8. Out of the 18. ver. of the 68. Psal.

BVt to set forth the parallel betwixt the Prophet and our Apostle, The custome among the Romans and other Nations, was to bestow congiaries or largesses up∣on their friends or natives, when they led their enemies captive in solemne triumph. Whe∣ther David led any enemies, of which hee had con∣quered many, in such triumph; or whether he did meerly as a Prophet or sacred Poet, display his for∣mer victories gotten over the enemies of God and his Church, by the manner of the Nations triumphs over their enemies, is not in my observation evident. This is certaine, hee dispersed not painted or poeti∣call, but reall largesses unto the people, in gratefull memory of the former victories which God had given to him & his Predecessors, the former Cham∣pions,

for the people of Israel. And more then pro∣bable it is, that David in this hymne had speciall reference to the victories and triumphs of Barach and his associates over Sisera, most divinely expres∣sed by Deborah in her song. Iudg. 5. My heart is to∣ward the Governours of Israel, that offered themselves willingly among the people. Blesse yee the Lord. ver. 9. Awake, awake Deborah, awake, awake, utter a song, Arise Barach and lead captivity captive, thou son of Abinoam. Then he made him that remaineth, have dominion over the Nobles among the people. The Lord made mee have dominion over the mighty. v. 12. 13. Whether David when hee composed the 68. Psalm. did imitate the triumph of Barach and Debo∣rah over Sisera, Generall of Iabin's host, by matter of fact, as by leading his captives in triumph, which is most probable; or only seeke to exceed Deborah in his song by more full expressions of his thankful∣nesse towards God, who had given him greater vi∣ctories over greater enemies, is not manifest: But it is more then matter of opinion, or pious credulity, that both the victories of Barach and David over the visible enemies of God's people, or whatsoever other historicall occasions, Deborah or Barach, or David had to utter their songs, were but types, or ominous or lucky prenotions of that great victory which the Seed of David the Son of God was to ob∣taine over the old Serpent and his seed, over death it selfe, and all the powers of darknesse. The tri∣umph of the one or other (David I mean or Barach) was but a picture or painted shadow of that trium∣phant conquest described by our Apostle. Colass. 2.

And you being dead in your sinnes, and the uncircumci∣sion of your flesh, 〈…〉〈…〉 he 〈…〉〈…〉 together with him, having forgiven you all 〈…〉〈…〉, blotting out the hand writing of ordinances that was against us, and tooke it out of the way, and having spoiled principali∣cies and powers, he made a shew of them openly trium∣phing over them in it, ver. 13. 14. 15.

2. The harmony betweene the literall or histori∣call sense of David's words, though we weigh them only according to Calvin's Comments upon them: [Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men] and the my∣sticall interpretations of them given by S. Paul, is as sweet as plaine, such as need no descant besides the bare proposall of the Psalmist's Text, and Apostle's interpretation of it, or conlsiderations of the occasi∣ons which David had to speake as in the fore-cited place he doth. David and Barach with other Con∣querors when they led captivity▪ captive gave gifts unto their friends, gifts of diverse sorts to severall persons, silver and gold, of other guerdons to their well-deserving captaines or souldiers, rayments of needle-worke unto women of better ranke, wi••e and cakes, or other like junkets to poore women and children. Assoone as David had made an end of burnt offerings and peace-offerings, hee blessed the people in the name of the Lord of hosts, and hee dea••t among all the people, even among the whole multitude of Israel, as well to the women as 〈…〉〈…〉 to ever••▪ one a cake of bread, and a good piece of flesh, and a flagon of wine, so all the people departed; every one to his house. 2. Sam. 6. ver. 28. 29. And this was the time when hee

brought the A••ke of God in solemne procession in∣to the hill of Sion. But unto every one of us (saith the the Apostle in the fore▪ cited place, which containes the Evangelicall mystery parallel to this historicall relation,) is given grace according to the measure of the gift of Christ. Wherefore he saith when be ascen∣ded up on high he led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he descended first into the lower parts of the earth. Hee that descended is the same also that ascended up farre above all heavens, that he might fill all things. And he gave some Apostles, and some Prophets, and some E∣vangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the worke of the Ministe∣ry, for the edifying of the Body of Christ. Till wee all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. Ephes. 4. v. 7. 8. 9. 10. 11. 12. 13.

3 From this improvement of the Psalmist's li∣terall sense and mysticall interpretation of his pra∣ctice, which no good Christian will deny to be au∣thentique as being made by the Apostle, the dili∣gent Reader may easily find out the mysticall or propheticall sense of the verses following in the 68. Psal., so farre as they concerne the Article of our Saviour's Ascension, or the propagation of the Kingdome of God, which followed upon it. To take the cleareview of the mysticall sense of the ver∣ses mentioned, the Reader with me must take his rise from the literall sense, which is two-fold; the one containing an historicall expression of what was

to be acted for the present by David and his atten∣dants, when he brought the Arke into Mount Sion; the other a relation or retro-aspect unto the solem∣nities used by Barach and his attendants, in their tri∣umph over Sisera. So it followeth, They have seene thy goings O God, even the goings of my God, my King in the Sanctuary. These words are characters, or notes of the solemne procession of the Arke, for whilst the Arke, or Sanctuary did goe, or march un∣to Mount Sion, the God and King of Israel did goe with it and in it; and in this procession the singers went before, the players on instruments followed after, amongst them were the Damosels playing with Tim∣brels. v. 25▪ The solemnity of singing in God's ser∣vice was more compleat in David's time, then it had been in the daies of Moses, or of the Iudges; yet songs and musick they had then in their solemn processions or gratulations, and Damosels playing upon Tim∣brels, as it is evident out of Exodus 15. Iudges 5. and other ancient sacred histories. Though such proces∣sions at this day, (such is the alteration of times and seasons) would be as unsightly to us moderne Chri∣stians whether Protestants or Papists, as it would be to an English Protestant to see the consecrated hoast or Body of our Lord, whilst caried about in so∣lemn processiō, attended with a ma••risk-dance, or o∣ther like gamboles. But the burthen of the song used by David was that, v. 26. Blesse ye God in the Congre∣gation, even the Lord from (or ye that are of) the foun∣taine of Israel. For not Iudah only but the rest had their portion in the son of Iesse, for there is litle Ben∣jamin with their Ruler, the Princes of Iudah and their

councell, the Princes of Zebulun, and the Princes of Nepthali. ver. 27. These Tribes with their gover∣nors in all probability did give David best atten∣dance in this great service done to the Arke, or ra∣ther to the God of Israel that dwelt in it, as some of them likewise had been principall assistants unto Barak, highly commended for their service by De∣borah; Out of Ephraim was their a roote of them a∣gainst Amaleck, after thee Beniamin among thy peo∣ple. Iudg. 5. ver. 14. After a sharpe taxe of some o∣ther Tribes for their great backwardnesse in the ser∣vice of God, she addes, Zebulun and Nepthali were a people that ieoparded their lives unto the death in the high places of the field. ver. 18. In the first procession of the Arke. Numb. 10. All the Tribes with their Rulers did attend it, so did they not Barak in the bat∣tel of the Lord against Iabin and Sisera; The excel∣lent services of these Tribes, mentioned by David in this pocession with the Arke to Mount Sion, did prognosticate or portend that when the true Arke was exhibited, that is, when the God of their Fathers should come and dwell and walke a∣mong them in the midst of them, as Moses had pro∣mised, his chiefe attendants should be these Tribes commended by Deborah and David. Christ Iesus himselfe the God of Israel whom David and his Fathers worshipped, was of the Tribe of Iudah, Paul of the Tribe of Beniamin, Peter and Andrew, and most of the other Apostles or prime Disci∣ples, were of the Tribe of Zebulum and Nepthali, and made more then Princes of their families, his witnesses and Embassadours, not to the end of the

earth, but to the ends of the World.

4 Some of the Ancients, and among the rest S. Austin, if my memory faile not, thinke they have found out S. Paul charactered in the fore cited pro∣phecy, there was litle Beniamin their Ruler &c. And assuredly 'twas not a matter of meere chance or fan∣cy, that this great Apostle of the Gentiles should have his name changed from Saul unto Paul, a name borrowed as some thinke from Sergius Paulus, and Paulus in the Latine signifies a litle one. And this was a name better be fitting this great Apostles dis∣position after his calling then the name of Saul, which was the name of the first King of Israel, and one of the greatest of his Tribe. That Saul was litle in his owne eyes before hee was King but great af∣ter, whereas this Apostle Paul was litle in his owne eyes, but great in the eyes of the Lord after hee was made Ruler of the people; but to wave this conje∣cture of the Ancients, and not to dispute the reason why Beniamin should be called litle by David in that Catalogue, wherein hee had the precedency in order of Iudah; most other passages throughout this 68. Psal. from the 19. ver. are eminently propheti∣call. Blessed be the Lord who dayly loadeth us with be∣nefits, even the God of our salvation. Hee that is our God is the God of salvation, and unto God the Lord belong the issues of death. ver. 19. 20. These are cha∣racters of God incarnate or made man, or of the man Christ Iesus, made salvation it selfe, and of this Iesus raised from death: for from this title the issues of death or deliverance from it belong to him as his peculiar: More apparently are those passa∣ges

ver. 31. &c. literally meant, at least exactly ful∣filled of Iesus Christ after his Resurrection and As∣cension to his holy hill or heavenly Sanctuary. Prin∣ces shall come out of Egypt, Ethiopia shall soone stretch out her hands unto God; Sing unto God O yee King∣domes of the earth: O sing praises unto the Lord. To him that rideth upon the heaven of heavens, which were of old. Loe, he doth send out his voice, and that a mighty voice. Ascribe yee strength unto God, his ex∣cellency is over Israel, and his strength is in the Clouds. O God thou art terrible out of thy places; the God of Israel is he that giveth strength and power unto his people. Bbessed be God. ver. 31. 32. &c.

5 As for the prayer conceived first by Moses, afterwards assumed by David after the removall of the Arke [Let God arise let his enemies be scattered, let them also that hate him flee before him] and all those menaces of fearefull judgments upon God's enemies, pronounced by David in this Psalme as appendices to it; these were never so exactly fulfil'd either of the Cananites, Moabites, Philistims, or other enemies of Israel whiles the materiall Arke did re∣move from place to place, or setled in Ierusalem, as they have been of the seed of Abraham and of Iacob, since their God did arise from death in our nature, which he consecrated to be the true and living Arke of God. Nor can the truth of God's promises un∣to Abraham, David, or their seed, no not according to the literall sense of the prophecies which con∣cerne them, be any way impeached by taking his punishing hand from their heads, and laying it more heavily upon his sometimes-chosen people. For

seeing they became the sworne enemies of the God of their Fathers revealed in the Arke of his flesh, the fore-mentioned prayer or imprecation of Mo∣ses and David, was more literally and punctually directed against them, then against A••••alek, Moab, Ammon &c. For these, whether we take them joint∣ly or severally, were no greater enemies of God then other heathen Nations were, save only in this, that they were, greater enemies to his Chosen peo∣ple the seed of Iacob, by reason of their vicinity as bordering upon their costs, which alwaies nurseth quarrels betweene Nations dis-united in soveraign∣ty, or forme of government; whereas the Iewish seed of Abraham which had been sometimes God's E∣lect people, without occasion given became the im∣mediate enemies of their God, and for his sake more bloody persecutors of the Gentiles, yea of their owne brethren according to the flesh, after they with the Gentiles had become his Chosen people. Now Moses his prayer, or David's imprecation did not aime at the persons of men, of what Nation soever, but at their malicious qualifications or enmities a∣gainst God, whether direct or indirect; so that since the seed of Abraham became the enemies of God and his Christ, they may be more truly said to have dashed against the Psalmists or Moses curse, then it to have falled upon, or overtaken them; and yet for all this as wee learne from S. Paul Rom. 11. that o∣ther prayer of Moses when the Arke rested, shall beare date againe, shall be fulfilled for the good of these yet cast-awaies. When the Ark rested Moses said, returnè O God to the many thousands of Israel Numb.

10. 36. This strange devolution of God's mercies and judgments from one people to another, making the down-fall of one Nation to be the advancement of another to his free grace and mercy, (not the points of Election and reprobation, as there hath been a mist cast upon them by unskilful Controver∣sers, whereas S. Paul had left them cleare enough,) was that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Whose deeper consideration did ex∣tort that patheticall ejaculation from him. O the depth of the riches both of the wisdome and knowledge of God, how unsearehable are his Iudgments and his waies past finding out &c.

CHAP. 38. That the manner of our Saviours Ascension was more clearly fore seen by Daniel then by David, and most exactly fore-shadowed by matters of fact in Mosai∣call and other sacred histories: A parallel betweene Salōmon's Consecration of the Temple, and our Saviour's Consecration, or sanctisying of himselfe, and his heavenly Sanctuary.

WHether David did distinctly apprehend the manner of our Saviour's Ascension, and propagation of his dominion over all things in heaven and earth, both which he did fore-tell and fore-shadow by matter of fact and service done to the Arke; or whether he did at all fore-guesse, or suspect the turning of God's hea∣vy hand upon his seed and Iacob's seed according to the flesh, is a point not altogether out of question,

were it fit to be inquired into, But (as hath been * 1.82 ob∣served heretofore) our beliefe or right apprehension of the truth of divine mysteries, doth not depend upon their knowledge or appehension which did fore-tell or relate their prefigurations, but on the contrivance of divine, ••inerting, all-seeing provi∣dence, by whose inspiration and secret instinct both the Prophets and Evangelists did both speake and write. But be the former doubt concerning David's apprehension of these mysteries, waved or determi∣ned as it may be; this wee know and may resolve, whatsoever in the former Psalme was fore-told or fore-shadowed by David, concerning the manner of our Saviour's. Ascension or propagation of his Kingdome, was more clearly fore-seen by Daniel, and as punctually foreshadowed by matter of fact in Mosaicall histories: To begin with the testimony of Daniel which was meerly propheticall, a pure vision. And I beheld invisions by night, behold one like the son of man, came in the clouds of heaven and approached unto the ancient of daies, and they brought him before him. And he gave him dominion, and ho∣nour, and a Kingdome; that all people, Nations, and languages should serve him, his dominion is an everla∣sting dominion which shall never be taken away: and his Kingdome shall never be destroyed. In that he saith he was like unto the Son of man, this doth not import that hee was not truly man, or only like to man, but that more glory was due unto him then to any meere sonne of man; and that he was the true sonne of that ancient of dayes unto whom hee was brought: And as our Apostle saith that being in the

forme of God, and equall unto God, yet he was found in the liknesse and shape of man, that is, as essentially like to man as like to God. The Prophet describes his presentation to his Father, by the Angels and coelestiall powers attending him, which our Evan∣gelist relateth not, because (haply) this could not be seen by waking and mortall eyes, but only by visi∣on or rapture of spirit. The same Prophet likewise describes the manner of his Ascension, as exactly as if he had been a waking spectator of it with the Apostles and Disciples.

2 But to resume the Prophets words: Behold saith the Prophet one like the sonne of man came in the clouds of heaven and approached unto the ancient of daies. hee doth not say hee was brought up in the clouds of heaven, for the motion was his owne: Hee was the agent or mover, as well as the party moved in this Ascension. So the Evangelist saith. Act. 1. 9. And when hee had spoken these things, while they be∣held he was taken up; for a cloud tooke him out of their sight, and whilst they looked stedfastly towards heaven as he went. Behold two men stood by them in white ap∣parrell which also said, yee men of Galilee, why stand ye gazing up into heaven: Emphasim habent verba hee, videntibus illis: It was remarkably said that hee was taken up his Disciples looking on, for this im∣ports, as some of the ancients observe that Christ did ascend by litle and litle as it were by certaine steps that hee might feed the eyes and refresh the soules of his Disciples. He was not raught up as E∣lias was, who had but one witnesse, nor as S. Paul who had no witnesse besides himselfe, scarce him∣selfe

a witnesse of his rapture, for whether hee were taken up in the body or out of the body God knowes (saith he) I cannot tell. But our Saviour went by the power of his omnipotency: he descended when hee would, and when he would ascended, appointing what spectators or witnesses it pleased him, with the place, the time, the very day and houre.

3 As S. Luke's description of our Saviour's As∣cension is a compleat explanation of Daniel's visi∣on▪ so is that vision, of the mysticall sense of Mosai∣call or other histories, concerning the Arke or Ta∣bernacle. For the unfolding of this point we are to take the fore-mentioned prenotion for our rule, to wit, that the Arke of the Covenant wherein God was said to dwell▪ was but a Type or shadow of the humane nature of Christ, in which the God-head dwelleth bodily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The other branch of this prenotion is as cleare, that the Tabernacle which Moses erected in the wildernesse, in which he placed the Arke, was but a petty modle of that celestiall Ta∣bernacle into which Christ is entred, of which the Temple built by Salomon was somewhat a fairer draught; yet no more then a litle mappe. Now im∣mediately after▪ Moses had finished the worke of the Tabernacle, A cloud covered the Tent of the congre∣gation, and the Glory of the Lord filled the Tabernacle Exod. 40. ver. 34. &c. More expressly Numb. 9. v. 15. And on the day that the Tabernacle was reared up, a cloud covered the Tabernacle, namely the tent of the testimony; and at even there was upon the Tabernacle as it were the appearance of fire untill the morning. The most memorable history to this purpose is 1.

King. 1. v. When Salomon had assembled all the El∣ders of Israel, and heads of the Tribes, to bring up the Arke of the Covenant of the Lord out of the City of David to the Temple ver. 1. And it came to passe when the Priests were gone out of the holy place, that the cloud filled the house of the Lord; so that the Priests could not stand to minister because of the cloud; for the Glory of the Lord had filled the House of the Lord. v. 11. The Son of God in whose breast as he is the Son of David, the Covenant made with mankind is regi∣stred most exactly, and kept safer then the Tables of the first Covenant were in the Arke when it was brought into the Temple, had his Throne and San∣ctuary prepared of old, or to use our Apostle's dia∣lect, non erat hujus structurae, they were not thrones or Sanctuaries made with hands; yet to be consecra∣ted by the blood of our high Priest; and being thus prepared, a cloud did cover this living Arke of God and high Priest, upon the day that hee was to enter into the holy place: After the cloud tooke him from his Disciples sight, hee filled the everlasting Taber∣nacle with his Glory, being more reverently adored by all the host of heaven, then he had been either by Salomon, or the Elders of Israel when they brought the Arke of his Covenant into the Temple, or by his Apostles after his Resurrection.

4 At the same time wherein the Arke was brought by the Priest into the most holy place, Sa∣lomon kneeling before the Altar of the Lord first blessed God and consecrated the Temple by that di∣vine prayer never to be forgotten by good Christi∣ans. And as soone as he had ended his prayer he rose

up, and blessed the congregation of Israel with a loud voice, saying, Blessed be the Lord that hath given rest unto his people Israel according to all that he pro∣mised; there hath not failed one word of all his good promises which he promised by the hand of Moses his servant. 1. King. 8. v. 56. &c. His praiers to God and blessing of the people are more then parallel'd by our Saviour's prayers for his owne Consecration and the spirituall blessings thence to be derived up∣on his Apostles. Ioh. 4. 14. &c. One part of Salo∣mons praier when he blessed the people was this, Let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintaine the cause of his servant, and the cause of his people Israel at all times, as the matter shall require. v. 49. That all the people of the earth may know that the Lord is God, and that there is none else. ver. 60. This part is rather accomplished then pa∣rallel'd by our Saviour Ioh. 17. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. ver. 9. And for their sakes I sanctify my selfe that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall beleeve on mee through their word; that they all may be one, as thou Father art in me and I in thee, that they also may be one in us: That the world may believe that thou hast sent me. v. 19. 20. 21.

CHAP. 39. Into what place or part of heaven our Saviour did as∣cend, or in what manner he sitteth at the right hand of God, are points not so fit to be particularly inqui∣red after, nor so apt to be proved or determined by Scripture, as the other Articles of our Creed.

BVt however Hee whose prayers were alwaies heard, did thus pray for his fol∣lowers a litle before his agony and bloody Passion, and bestow his solemn blessing upon them immediately after his Resurrection and before his Ascension: Yet the extraordinary blessings which hee prayed for and promised in his Fathers name, were not really con∣ferred untill he was actually enthronized; but short∣ly after showred downe in abundance upon his Apo∣stles and those that beleeved through their report. So he fore-told them when he was ready to ascend. Behold I send the promise of my Father upon you: But tarry ye in the City of Ierusalem untill yee be endued with power from on high. Luk. 24. 49. The exhibiti∣on of the blessings here promised was Act. 2. ver. 32. 33. 34. This Iesus hath God raised up whereof we are all witnesses. Therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost, he hath shed forth this which ye now see and heare. For David is not ascended into the hea∣vens; but hee saith himselfe, the Lord said unto my Lord, Sit thou on my right hand untill I make thy foes

thy footstoole. When he saith David is not ascended into heaven, this must be understood of his Ascensi∣on thither in body, and this negative he had strong∣proved before, But whether David's soule had as∣cended or was carried into heaven before this time, this place doth neither warrant us to affirme or de∣ny. David's soule before this was in a place of blisse in heaven it selfe, not in limbe: But whether in that heaven, or that part of heaven, into which our Sa∣viour did now in body, ascend, is more questionable then determinable. Some good Writers with great probabilitie and equall modesty affirme that Christ did now ascend in body farre higher then the man∣sions of blisse appointed for the Saints, Prophets, Apostles, &c. or for Angels of the highest ranke. And to this purpose is that of our Apostle alleaged by them. Ephes. 4. 10. Hee that descended is the same also that ascended up farre above all heavens that hee might fill all things▪ & other like places wherein he is said to be▪ exalted above all powers and principalities. Some grave * 1.83 Postillers or discreet Preachers would perswade us, that Christ's Throne of Majesty was pitched in luce inaccessâ in that region of light and blisse which is inaccessable to any meere creature man or Angell, as being reserved for the peculiar mansion of the invisible God and Father of lights and for his Son both God and man enthronized as as King, and Priest on his right hand. But whether the exaltation of the Son of God unto the right hand of his Father farre above all Powers, Domi∣nions, and Principalities, doe include a superiori∣ty, not of soveraignty or dominion only but withall

of place according to locall distance, or a superemi∣nent Throne of Majesty, if the Lutherane will not be too cholerick, or Maldonat's associates too cen∣sorious, may be in fitter place soberly debated.

2 But however the one or other of these may be affected, the best is, we need not be too curious in these points, especially with men apt to quarrell a∣bout phrases or expressions. Other Articles concer∣ning Christ we are bound to beleeve distinctly and explicitely according to the plaine literall or gram∣maticall sense of the words, wherin the Evangelists and Apostles have expressed them, without the vail of any rhetoricall trope or allegory. And strange it is not, if our beliefe of other Articles, or knowledge of them be literally required; seeing the matter con∣tained in them is sensible and comprehensible to reason sanctified by grace: As his conception; al∣though it were wrought immediately by a super∣naturall cause; albeit the manner of it were miracu∣lous: yet for substance it was univocally the same with our conception: He was as truly and properly conceived as wee are conceived: Hee was as truly made of the substance of his Mother, as we are made of the substance of our Parents; or as Adam was made of the earth: Hee was as truly and as properly borne as we are borne: He was really and as proper∣ly circumcised as any other child of Abraham was: He suffered truly and as properly as any man can suffer: Hee was as truly and as properly crucified dead and buried and rose againe, as any man ever was crucified dead and buried, or can rise againe. But for the place whither he ascended, or for the manner

of his sitting at the right hand of God, these cannot be so distinctly conceived by us, because they are not in such proper termes exprest by the holy Ghost, but are wrapt up in a vaile of legall shadowes or re∣presentations. Concerning the place whither he as∣cended, wee know in generall that it was a place of joy, of blisse and glory; but which place the Apostle himselfe could not better represent unto us, then by the sanctum sanctorum, or the most holy place in the Tabernacle or Temple. This hope wee have Heb. 6. 19. as an anchor of the soule both sure and stedfast, and which entreth within the vaile, whither the fore∣runner is for us entred, made an high Priest for ever after the order of Melchisedech. So S. Iohn embla∣zons the glory of Christ by the Pontificall attire and robes of Aaron, as likewise he doth the beau∣ty of Christ's Kingdome by the feast of Taberna∣cles.

3 The best and safest meanes for conceiving a∣right, at least for not conceiving amisse, of these two heavenly mysteries, is not by criticall scanning the literall sense or importance of the Prophet's words in their descriptions of them, but by sincere practise of those knowne duties whereto our beliefe of these unknowne mysteries bind us. The most generall and necessary duty wherto wee are bound by beliefe of our Saviour's Resurection and Ascension into hea∣ven, is that of our Apostle. Goll. 3. ver. 1. 2. 3. 4. If yee then be risen with Christ seeke those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above not on things on earth: For yee are dead and your life is hid with Christ

in God. When Christ who is our life shall appeare, then shall yee also appeare with him in glory. Mortifie there∣fore your members which are upon the earth, fornica∣tion, uncleanenesse, inordinate affection, evill concu∣piscence and covetousnesse which is idolatry, for which things sake the wrath of God cometh on the children of disobedience. But if these workes of the flesh be mortified by the spirit; the spirit of God, having got∣ten possession of our hearts, doth organize them, and frame a true model of the heavenly Sanctuary with∣in our breasts, albeit we cannot expresse our affectio∣nate conceits, or experimentall representations un∣to others. Christ is present with us, or in us by this renovation of our mind, or by imprinting these hea∣venly affections in our soules, by following love, gentlenesse, meeknesse, temperance, patience &c. Christ is really fashioned in us not by converting any substance into his substance, or by reall conver∣ting his substance into ours, but by conversion of our earthly affections into the similitude of his hea∣venly affections: Our affections being thus conver∣ted Christ hath his Throne and Habitation in our hearts, so answering to his heavenly Throne, as the light of the sun gathered in some round body apt to reflect his beames, or to be penetrated by them, doth resemble the sun which really penetrates and enligh∣tens them. For effecting this reall conversion of our affections into the similitude of his affections, no o∣ther presence of Christ is either necessary or expe∣dient, besides the presence of his spirit, by which ten dayes after his Ascension he enabled his Disci∣ples to conceive aright of these heavenly mysteries,

and to convert others unto the truth of his Gospel.

4 That Christ's body should descend from heaven unto us or be bodily present by trasubstan∣tiation, or some other manner as some conceive, we have no reason to hope nor warrant to believe; to lift up our bodies unto heaven we have no possibili∣ty; but to lift up our hearts and spirits unto our Lord now placed in his heavenly Throne, we have have peremptory precepts many. But how shall wee lift them up, or what power have we to lift them up? Not so much I confesse as we have to cast our selves downe before his Throne, but casting our selves downe before him, which we cannot performe with∣out his preventing and assisting grace, we have a sure promise that he will lift us up. Wee are no where to my remembrance commanded to pray to God that he would cast us downe, and yet bound to pray that he would give us grace to cast our selves downe. As often then as wee meditate upon this Article of Christ's Ascension or sitting at the right hand of God, let us beseech God and him, that the Priests may truly exhort their charge, his people, to lift up their hearts, and that the people may as truly answer we lift them up unto the Lord: And that we may all joyntly sing that hymne in reverence and true devo∣tion, With Angels and Arch-Angels, and with all the company of heaven we laud thy glorious name O Christ evermore praising thee and saying, holy, holy, holy, Lord God of hosts heaven and earth are full of the Ma∣jesty of thy Glory, Glory be to thee O Lord most high. AMEN.

CHAP. 40. How the time of our Saviour's Ascension into heaven upon the fortieth day after his Resurrection from the grave, was prefigured by the signe of the Pro∣phet Ionas, with the exposition of that signe given by our Saviour Mat. 12. 39. 40.

ONe thing more I should have said in the former treatise but now must commend it to the Reader's observation: And 'tis this, that many of those propheticall pas∣sages specially in the Psalmes of bringing great things to passe by the right hand of the Lord, have been are and sahll be most punctually fulfill'd of, and in the Son of God incarnate, since he was pla∣ced at the right hand of God the Father. That his placing there includes an extraordinary eminency of power more then hath been formerly manife∣sted, the Lutheran I am sure doth not, and I hope o∣thers cannot deny. Two speciall manifestations of the power of the right hand of God, were exhibi∣ted not long after his Ascension. The first spirituall, as the descending of the holy Ghost from which time the holy Catholique Church bare date or be∣gan to be in esse. The other was the destruction of Ierusalem and the dispersion of the rejected reliques of Abraham's seed throughout the Nations.

2 The circumstance of the time wherein he as∣cended which is the only point left to be discust is plainely set downe by the Evangelist S. Luke. Act.

13. The Queries upon it are two. The first how it was prefigured: The second what it did portend.

3 For the resolution of both these Queries there can be no firmer ground then the explication of a sacred text uttered by our Saviour himselfe. Math. 12. v. 38. 39. &c. Then certaine of the Scribes and of the Pharisees answered, saying, Master, wee would see a signe from thee. But he answered and said to them, an evill and adulterous generation seeketh af∣ter a signe, and there shall no signe be given to it, but the signe of the Prophet Ionas. For as Ionas was three daies and three nights in the whales belly; so shall the son of man be three daies and three nights in the heart of the earth.

4 But yet for any helpe we have from most In∣terpreters, the explication of this Text is in it selfe more difficult then most of the former alleaged for our Saviour's Resurrection and Ascension. Who so will read as many ancient or moderne expositors as Maldonat had done, will haply subscribe to his censure of such as he hath read. So farre was any of them from cleering this passage that not one besides Hilarius did in his judgment touch the principall difficulty contained in it. And he that shall read this learned Writer's Comments upon this place will perhaps not condemnemy * 1.84 opinion of him delive∣red in former meditations. But my desire is rather to explicate his and other Interpreters meaning, whom he dislikes then contradict them; and to recti∣fie the parallels intended by them betweene Types or Figures of the Old Testament and their accom∣plishment in the New.

5 The principall dissiculties in our Saviour's parallel are first, what manner of signe it was which the adulterous generation sought for. The second to what purpose he gave them such a signe as they did not seeke after. Our Saviour before, and his Disci∣ples after this time had given the Iewes one and o∣ther many miraculous signes: How then doth hee say that no signe shall be given them besides the signe of the Prophet Ionas? Some are of opinion that these Scribes and Pharisees desired some such glorious signe from heaven as Elias and Samuell had shewed, & that our Saviour should put them off with such an answer as the Muscovite did a Neigh∣bour Prince, who to pacifie his anger had sent him* 1.85 a curious celestiall globe; [Tu mihi coelum mittis redde terras de quibus contendimus] The Scribes and Pharisees as these Writers think, demand a signe from the heavens above, and our Saviour gave them one from the earth or waters below. But if they had demanded a signe to prove his divinity, as these Writers think: The signe of Elia's Ascension had been more illustrious and effectuall to this purpose. Maldonat's resolution of this difficulty is, that our Saviour speakes not of a signe to perswade them as they sought, but of a signe to condemne them, and that our Saviour useth (as hee doth in many other places quoted by this Author) an elegant ambigui∣ty. That the men of Nineveh's repentance at Ionas preaching, was an infallible argument of these Iews future condemnation, or a signe which left them altogether unexcusable for not repenting after our Saviour's Resurrection from the dead, no Christian

can deny. But whether this signe was given them for their condemnation rather then for confirming their beliefe, or for provoking them to repentance, wee may well doubt; and Maldonate if he had been con∣stant to his positions elsewhere, must acknowledge the later branch of this division to have been more probable. His answer (tho) to speak the truth, brings us out of a blind by path into a fairer way which leads us directly to a labyrinth of disputations, con∣cerning the cause or manner of these Iews rejection, into which at this time I will not enter.

6 The true meaning of our Saviour's words considered with references unto former passages I should conceive to be, as if he had said albeit I have done such workes as none but the Son of God

could have done amongst you, such as would have cheered Abraham's heart to have seen, yet this adulterous generation or degenerate kind of men which boast themselves to be the seed of A∣braham, demand a further signe; but though I should give them all the signes possible in the hea∣vens above, or in the earth beneath, or in the wa∣ter under the earth, there could be no signe like to the signe of the Prophet Ionas. Goe therefore and see what that meanes, or expect the fulfilling of it by the event; otherwise the men of Nineveh shall condemne you, for they repented at Ionah's prea∣ching, yet was the signe▪ which God had given them by his deliverance from the Whale, no signe in comparison of that which I give unto you:

So that our Saviour's words doe not▪ exclude all other signes either given by him, or by his Apostles, but

only argues that no signe for their instruction or fu∣ture safety could be given in comparison of this, so they would diligently enquire after the meaning of it. But seeing they did not whom the meaning of this aenigmaticall fore-warning did most, or in the first place (at least) concerne: Let us of this age, whom it much concernes to take instruction from their folly, as farre as we are able, redeeme their neg∣ligence in this particular enquiry.

7 When our Saviour saith, as Ionas was three daies and three nights &c. so the Son of man. This note of similitude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the ordinary rate of speech implies, that the son of man should be ful∣ly as long in the belly of the earth, as Ionas had been in the belly of the Whale. Now the time of Ionas durance there is so punctually exprest Ion. 1 [Now the Lord had prepared a great fish to swallow up Ionah, and Ionah was in the belly of the fish three▪ daies and three nights] that any ordinary Reader will conceive it should containe three naturall daies, as from fry∣day in the morning untill the sunne-rising or dawning on Munday, or from friday at night till Munday at night, that is, the whole course of three naturall daies. But thus long it is evident our Savi∣our did not remaine in the Grave: For he was inter∣red on the sixth day towards the sun-setting, and rose againe the first day with the Sun or a litle be∣fore it; so that the longest time of his imprisonment in the Grave, was but so many houres as he had been weekes in the Wombe, 36. or thrice twelve in the one, and 36. or thrice twelve in the other. The diffi∣culty proposed then whether as it concernes the

time of Ionas his abode in the belly of the Whale, or of our Saviour's in the Wombe of the earth, cannot be cleerly resolved by that construction which Lawyers sometime make in favorabilibus, that is, for the greater part of three daies; nor by that Synechdoche which wee allow in ordinary ca∣ses; as if a man would prove that his friend had been in the City to attend the Court three daies toge∣ther, it would not be expected that he should make affidavit to prove that he had been three whole daies from morning to evening: It would suffice that hee had been in the City some part of every one of the three daies; or that hee had attended the Court at competent houres in every one of the three dayes instanced in, as suppose▪ Wednesday, Thursday, Friday. The true reason of all such legall allowances of Synechdoches, as Grammarians and Rhetorici∣ans terme them, is grounded upon that unquestio∣nable rule of reason or Logick. Ad veritatem inde∣finitae propositionis adstruendam sufficit verit as unius vel alterius particularis. He that saith the Athenians were learned men is not bound to prove this uni∣versall, that all the Athenians were learned; it were enough to give pertinent instance in somefew; for he that covenanteh to pay his day-labourer as his neighbours doe, is not bound to pay them as much as any of all his neighbours doe, if he make as just payment as any one or two of his good neighbours doe to their hirelings, this in legall construction will acquite him from breach of Covenant: Now times and seasons, dayes, weekes, and houres have theiru∣niversall or indefinite extense or limitations as well

as men, or oher things numerable or measurable. That may be truly said to be this daies worke which is done or wrought upon any part of this day cur∣rant. And according to this Synecdoche or just al∣lowance, our Saviour may in legall or logicall con∣struction be truly said to be in the wombe of the earth three daies and three nights; that is, in some part of Friday, all Saturday, and in some part of Sunday. But this Synecdoche will not either by legall or logicall allowance reach unto three nights: That he was two entire nights in the Grave is de fide a point of faith, but no point of faith or probability that he should be in the Grave any least part of any third night.

8 May wee not then believe that hee was three daies and three nights in the belly of the earth? By all meanes we must. Maldonat acutely discovers the originall of others error, or rather of the difficulty which had perplext so many of the ancients (who made it greater then in his opinion it needed to have been) to be this, that they made their calculations ac∣cording to the scale of other Nations or languages, not by the Hebrew computation which doth not oppose day unto night, but take day and night for one naturall day. His observation is true and helps in part to salve the truth of the literall sense, if hee had given the true reason of this their account: But yet under correction the instances which he brings from the Hebrew accompt of the fasting of Moses and Elias (both which are expressed to have fasted forty daies and forty nights) doe rather prejudice then cleare the true meaning of our Saviour's pre∣diction

[That he was to continue three daies and three nights in the belly of the earth.] For certainly Moses and Elias, and so our Saviour in the wildernesse did fast as well forty nights as forty daies, or forty natu∣rall daies compleat without any Synecdochicall a∣batement either of one day or night; whereas from the three daies and three nights wherein our Saviour fore-told he was to continue in the wombe of the earth, we must abate the one halfe of a natu∣rall day besides the space of one houre, or one houre and an halfe at the most. This abatement being fully made hee did continue in propriety of sacred dialect in the Grave three daies and three nights, if we would measure his divine prediction by the most ancient and originall scale of the Hebrew ac∣compt which Moses used throughout the history of the Creation.

9 Briefly, the three daies and three nights, in the 12 of Mathew are equivalent to three of those eve∣nings and mornings which made up halfe of the six naturall daies wherein the World was created. The evening we know was in order of time before the morning, whence it is that the Hebrewes begun their naturall day from the vespers ortwilight; that which we call Saturday-night was to them the be∣ginning of the first day of the weeke; our Sunday at night the begining of their second; Munday at night of their third; Tuesday night of their fourth; Wed∣nesday night of their fifth, Thursday night of their sixth; Friday night of their seventh day or Sabbath. Moses in his description of the six daies of the World's Creation, gives the true hint for interpre∣ting

our Saviour's words as we have done, when he said, The evening and the morning were the first, se∣cond, and the third day &c. For this is all one as if he had said the heaven and the earth were created in six daies and six nights, and albeit he made no men∣tion of any evening or morning of the seventh day wherein God did rest from his worke. Yet may we not think but that day consisted of the same parts whereof the other six daies did, only the vicissitude of the evening and morning is omitted in the description of that day, to represent the ever∣lasting Sabbath whereof it was a Type wherein is no night; as the genealogie of Melchisedech in respect of Predecessors or Successors is not mentioned by the same Moses, because the holy Ghost by whose dire∣ction he wrote would have him brought in with∣out genealogie because hee might resemble the eter∣nitie of our high Priest the Son of God. From these premises wee may safely conclude that when our Saviour fore-told he should be three daies and three nights in the belly of the earth, this is all one as if he had said hee should be three evenings and mornings in the wombe of the earth. The conclusion being granted, the former Synecdoehe is in this case most allowable; for 'tis evident that our Saviour was in∣terred in the sixth evening and morning, that is on Friday, which was the sixth day of the weeke ac∣cording to the Hebrewes accompt, before the set∣ting of the sun, or the evening following which was the beginning of the seventh naturall day or Sab∣bath, during all which as well the whole evening as morning hee rested in his Grave at least untill the

dawning of the first day, during whose evening or night preceding he likewise rested there, So that he was in the wombe of the earth in part of the sixth e∣vening and morning or sixth night and day, and all the Sabbath as it consists of night and day, and all the whole night succeeding the Sabbath, and part of the morning following, for he did not arise till after the breake of day, or till the sun begun to ap∣proach the Horizon.

9 This forme of accompting the wee••ke by day and night, or by evening and morning, doth, more lively character the s••••••ession of times or vicis∣situde of seasons, then if we should measure the same space either by nights alone or by daies alone, as when wee English describe the space of a compleat week by seven nights, or the space of halfe a month by a fortnight, or of a yeare by three hundred, three∣score, odde daies, & minuts. But this by the way, the Reader may find more for his satisfaction in good Commentators upon these words of Daniel. Chap. 8. ver. 26. And the visian of the evening, and the mor∣ning, which was told, is true &c.

11 Bt to returne unto my taske which is the un∣folding of our Saviour's prediction in the 12•• of Mathew. That as many other prophecies, hath his peculiar mysticall sense whose, explication must be grounded upon the former literall sense, as it hath been now explain'd. For that he should be interred in the Grave in part of the sixth day, and there re∣maine in the residue of it, and all the Sabbath or Se∣venth day, and for a great part of the first day, or of the first evening and moraing, wants not a pecu∣liar,

yea a triple mystery. For the illustratiō whereof it will not be amisse to premise the sweet harmony between the six daies of the Worlds Creation; by the Consecration, Death, and Passion of Him by whom it was first made. As there was a weeke of Creation which could not be fore-shadowed by a∣ny time precedent. So there was a solemne weeke appointed for Redemption for-shadowed partly by the weeke of Creation and God's rest from his workes, partly by the weeke of Aarons Consecrati∣on and his accomplishment of it upon the eighth day. To parallel the acts or workes of every day whether of the weeke of the first Creation, or of the weeke of Aaron's Consecration, with the like acts or workes of heb d••madae sanctae or the weeke of man's Redemption by our Saviour's Consecration, would be a worke more difficult to the undertaker whether by pen or preaching, then profitable to the Auditor or Reader. It shall suffice me to exhibite the Evangelicall Cycle from the first day of our Sa∣viour'e Consecration, which was the first day of the week following, (taking the day as opposed to night or evening) or of the time interjacent betwixt the great Feast of the Passion, and the Pentecost-fol∣lowing.

12 Vpon the first day of that weeke wherein our Redemption was wrought our Saviour came in triumphant manner into Ierusalem not only to fulfill the prophecy of Zachary before * 1.86 expounded at large, (for that might have been fulfilled at any other time or day for its substance) but to testifie withall that hee was the true paschall Lambe ap∣pointed

pointed for the sacrifice of that great Feast, that Lambe of God which ••ame too take away the sinnes of the world. For upon that very day of the month Abib, were it the tenth or ninth in which our Savi∣our came to Ierusalem saluted with ecchoing cries of Hosanna the Son of David, was the legall paschall Lambe according to first institution of the Passeover brought out of the fields unto the place appointed for the publique assembly, with greater pompe per∣haps and solemnity prescribed by custome, than was expressely required in the Law. Vpon the fifth day day of this ••acred weeke, being (as I take it) the four∣teenth of the month Abib, our Saviour being to be offered in sacrifice at the time wherein the paschall Lambe▪ was eaten by seterall families, did eate the Passeover with his Disciples and preoccupated the usuall day for eating the paschall Lambe, upon ne∣cessity. In the night following which was the eve∣ning of the sixth day, hee was apprehended and ar∣raigned in the morning of the same day condemned by the Iewes •• and upon their solicitation adjudged by Pilate to be crucified, and executed by the Ro∣man Souldiers. In the sixth day, or which is all one the sixth evening and morning of the first weeke of times succession, God is said to have finished the workes of Creation by making the first man. In the sixth day, or in the sixth evening and morning of the weeke of our Saviour's Consecration, Hee by whom the world was made, did solemnely declare the worke of our Redemption to be accomplished in respect of any labour, worke, or paines to be fur∣ther undertaken by him▪ For so farie his solemne

proclamation upon the Crosse extends consumma∣tum est. And so he went into his rest upon the same day about the same houre wherein God was said to rest from all his workes of Creation; that is, in the close of that day a litle before the evening of the se∣venth day or Sabbath.

CHAP. 41. A Parallel betweene the day wherein Adam is thought to have been cast out of Paradise, with the day wherein our Saviour was Crucified: And be∣tweene the first day of the world's Creation and our Saviour's Resurrection.

THere is a a tradition or rather a received opinion avouched by many good Au∣thors in their severall writings, that Adam the first man should fall and forfeit his e∣state in Paradise upon the same day wherein he was created. The opinion it selfe we cannot disprove nor justly suspect to be a meere conjecture, because we know not what warrant the first or immediate Au∣thors of this Doctrine had to commend it to poste∣rity. But their language (I take it) is much mistaken by some later school-men; the first Authors mea∣ning or expression of it must be limited or rather extended to the same sense or construction as hath been before * 1.87 observed in the like words of Daniel. Chap. 7. That Belshazer was slaine in the same night wherein (after his carousing in the boules of the San∣ctuary) the hand-writing was seen upon the wall, or

that other 2. of Kings. that Senacherib's mighty ar∣my* 1.88 was discomfitted upon the night immediately following that day, wherein he sent that blasphe∣mous message unto Hezekiah, or the day wherein Isaiah, returned his message to the good King. In both places the same night cannot be understood of the selfe same naturall day and night, but of the same night or day after the revolution of one yeare or more. In like manner the first man, according to the tenor of the former received opinion, did fall upon the same day wherein he was created, yet not upon the same day numerically, individually, or identical∣ly taken, but upon the same day after the revolution of a weeke at least or more, that is upon the sixth day, and thrust out of Paradise before the Sabbath ensuing, for his stealth or presumptuous usurpation of the forbidden fruit. Vpon the same day after re∣volution of many yeares, the Son of God or second Adam now consecrated to be a quickning spirit, did restore the sons of the first Adam to their inheri∣tance which their Father had lost, by giving a true naturall son of the first Adam, a thiefe by practise, liverie de sezin, or actuall possession of the coelesti∣all Paradise. The bequest or legacy was punctuall and solemne. Amen dico tibi hodie mecum eris in Pa∣radiso, Verily I say unto thee this day shalt thou be with me in Paradise. Vpon the sixth day of the first week or week of Creation or vicissitude of times, Adam's body was taken out of the substance of the earth▪ Vpon the same sixth day was the body of the se∣cond Adam the Son of God, shut up into the bowels of the earth after he had commended his spirit into

his Father's hands which had given it him. That temporall curse denounced against the first Adam [In the day wherein thou eatest thou shalt die the death] was exactly now fulfilled in the second A∣dam. For in the sixth day of the weeke of his Con∣secration he died the death of the Crosse, and was delivered to the earth whence the first man was ta∣ken; only he was not to be resolved to dust, but re∣sted there without corruption. For as God had re∣sted the Seventh day from his works of Creation though not of Preservation; so the Son of God was to rest from all his labour or toile upon the se∣venth day of the week of his Consecration, not on∣ly to blesse and sanctify that day and make it his own, but withall to hallow the grave or the wombe of the earth (whence all flesh was taken and by the course of nature must returne) by his sweet rest and presence in it. So saith S. Iohn. I heard a voice from heaven saying, Blessed are the dead which hereafter die in the Lord, even so saith the spirit, for they rest from their labours and their workes follow them. Rev. 14▪ ver. 13. Their sleepe or quiet rest in the grave thus hollowed by our Saviour's Death and rest in it, becomes the evenings or vespers of their everla∣sting Sabbath.

2 The night immediately following the legall Sabbath wherein our Saviour did rest from all his Labours, was part of the first evening and morning or of the first naturall day of the weeke: His Resur∣rection upon that day, and at that time of the day, and at that season, implieth a two-fold mystery, or the accomplishment of two remarkable divine Ora∣cles:

First that of Gen. Chap. 1. ver. 1. 2. In the begin∣ning God created the heaven and the earth, and the earth was without forme and void, and darknesse was upon the deepe. The darknesse made the evening, and the separation of the light from darknesse made the morning of the first natural day. God (faith Moses) di∣vided the light from the darknesse and called the light day, and the darknesse he called night, and the evening and the morning were the first day. As was the condi∣tion of this visible world or form lesse earth before the Creation of light, or the division betwixt it and darknesse, such altogether was the condition or state of the intellectuall world before it was new made or redeemed by the Son of God. The corrupted masse of mankind was overspread with darknesse, and covered with the mantle of Death, but this long darknesse became more palpable then that of Egypt, during the time of the Son of God's surprizall, and his inclosure in the region of Death. These were the houres wherein it was permitted the powers of darknesse to domineere, but these powers were con∣quered and the darknesse dispelled by his Resurre∣ction from Death, which was on the same day, and at the same houre, wherein God the Father by him did first divide darknesse from light. From this houre of his Resurrection the night is gone and the day is come, as many as believe in him raised from death, and adore the Son of righteousnesse, who as the Apostle saith having abolished death brought life* 1.89 and immortalitie to light, they are the Sons of God, Heires of Glory; but such as love darknesse more then the light of his gospel, they must remaine the sons of

darknesse and of death. All this and more, is implied in the circumstance of the time and place which the day and houre of his Resurection had in that holy weeke being the first houre of the first day. The o∣ther mystery is implied in the circumstance of the time and place which the day of his Resurrecti∣on held in that solemne feast of unleavened bread.

3 So it fell out by the sweet disposition of God's speciall providence that the day of our Savi∣our's Resurrection should for that yeare fall upon the second day of the Feast of unleavened bread, or the morrow after the Sabbath of that great solem∣nity. Now on that precise day the Israelites were pe∣remptorily bound by a strict Law to offer up the first fruits, as eares and blades of corne unto the Lord, Lev. 23. 10. 11. When yee become into the land which I give unto you, and shall reap the harvest there∣of, then ye shall bring a sheafe of the first fruits of your harvest unto the Priest, and he shall wave the sheafe before the Lord to be accepted for you; on the morrow after the Sabbath the Priest shall wave it. From this peculiar reference or parallel of the circumstance of time between the day of our Saviour's Resurre∣ction, and the day appointed for this legall feast of offering the eares of corne, The analogy or parallel between the Type and the substance is thus: As the use of the corne was not allowable to the people un∣till some eares or blades of the same kind were offe∣red up in sacrifice by the Priest unto the Lord: So neither could the seed of Adam or of Abraham, or of any man else (seeing all had been sowen in corrup∣tion) be either holy or acceptable to the Lord, or

partakers of his Table or prefence, or put on incor∣ruption, untill the high Priest of our soules the Son of God had offered a sacrifice of the same kind, to wit, a body subject to like mortality as ours are un∣till it was consecrated to glory and immortality by the sufferings of Death.

4 All were sanctified, all were reconciled to God by this one oblation of himselfe as the first fruits of them that sleepe. Yet even such as were up∣on the day of his Resurrection really sanctified and actually reconciled unto God, (the very Apostles themselves,) were not made up or wrought into one body, or loafetill fifty daies after, not until that very day wherein the new reaped corne made into bread, was solemnly offered and presented to the Lord. Lev. 23. 15. 16. 17. And yee shall count unto you from the morrow after the Sabbath, from the day that yee brought the sheafe of the wave offering, seven daies shall be compleat, even unto the morrow after the se∣venth Sabbath, shall yee number fifty daies, and yee shall offer a new meat offering unto the Lord, yee shall bring out of your habitations two wave-loaves of two tenth deales; they shall be of fine flowre, they shall be baken with leaven, they are the first fruits unto the Lord. The one holy Catholique Church and Com∣munion of Saints which we professe in our Creed did not begin to be in esse (as by God's helpe it shall appeare hereafter,) or heare true life, untill the effu∣sion of the holy Ghost; which is the soule of the one holy Catholique Church, or of the mystioall Body of Christ: And that was upon the fiftieth day inclu∣sively from the day whereon the eares of corne, or

sheafe of blades was offered unto the Lord. On that fiftieth day the holy Curch received the first fruits of the spirit, it being likewise another solemne day appointed for the legall offering up of the first fruits.

4 Thus much of the accomplishment of the Type of Ionas his imprisonment in the belly of the Whale, and of the mysteries contained in those three speciall daies and nights, or evenings and mornings wherein our Saviour was in the wombe of the earth, and the time of his rising againe. But the two for∣mer queries. First, what our Saviour's abode forty daies on the earth from his Resurrection to his As∣cension, or which is all one, what the signe of Ionas did portend to this evill and adulterous generation of the Iewes. Secondly, how the space of his forty daies abode upon the earth after his Resurrection was prefigured; are points worth the discussion, and for ought I know will make the fittest Period of this long work concerning the knowledge of Christ and him crucified.

CHAP. 42. That the sentence proclaimed against Nineveh by the Prophet Ionas, was in a full measure executed up∣on the adulterous Generation of the Iewes; not believing or repenting at our Saviour's prea∣ching.

THat a state so strong and mighty as Nini∣veh was then, when Ionas was sent unto it, should upon these or the like briefe Summons of a forrainer [Yet fory daies and Niniveh shall be destroied] be so deeply stricken on a suddaine with extreme feare of death and ru∣ine: Or that a Court so dissolute, luxurious, and proud as that Court was, should so readily change their soft rayment into sackcloth, and laying aside their perfumes and sweet odours, as the Text saith the King himselfe did, may well seeme a greater wonder to a Reader qui ad pauca respicit, then God almost at any time had wrought in Israel: But the strangenesse of the suddaine change perswades, or rather assures me, or any diligent Reader, that the constant fame of Ionas his miraculous deliverance or escape out of the Whales belly, had come before him into Niniveh, and made way for the efficacy of his preaching or due entertainment of his Em∣bassage. And as Naaman the Syrian from the expe∣riment of his strange recovery of his health, brake forth into that acknowledgment, Now I know there is no God in all the world except in Israel: So these

Ninivites did collect that he who had delivered Io∣nas from the danger whereinto hee had cast him, was able to kill and to give life to whom he plea∣sed: And as they dread his anger for transgressions past, so they conceive hope of mercy upon their true repentance and amendment: But however, it was not so strange that Ninivie upon Ionas summons should so quickly repent, as wondrous that the Iewish Na∣tions should not repent after this signe of the Pro∣phet Ionas was so peremptorily and punctually gi∣ven them by him that was farre greater then Ionas, by a Prophet of their owne, according to their appre∣hension in their calmer thoughts, mighty in word and in deed. The speciall points wherein the Nini∣vites condemne this present generation of Scribes and Pharisees are, first their unpartiall diligence in examining the truth of the miracle wrought on Io∣nas. Secondly their readinesse upon testification of it to believe God's Iudgments and his Mercies; of which the one did impell or drive, the other gently lead or draw them to repentance.

2 But that which the Apostle saith of the Iews in general was remarkably true of this evill and adulte∣rous generation in this particular. They had most grieviously displeased God by putting his only Son to most cruell Death, and after they had thus grie∣viously displeased God they became contrary to all men, to the most grievous sinners of other nations; & in special to these Ninivites which must rise or stand up in Iudgment against them. The Ninivites upon Ionas his preaching or embassage being ushered or countenanced by the fame of his miraculous delive∣rance,

repented in sackcloth and ashes. To have re∣pented in a more ample, more deepe, or better man∣ner then the Ninivites did, this present generation of the Iewes had motives many, all in themselves, or absolutely more forcible then these heathens had. First to search more unpartially after the truth of that great miracle wrought by and upon our Sa∣viour Christ, being fore-shadowed by the delive∣verance of the Prophet Ionas: He who was much greater and had been in greater danger then Ionas was, fore-told them almost in the beginning of his propheticall function, when he said unto them de∣siring of him a signe why he did those things, he gave them this signe. Ioh. 2. 19. Destroy this Temple and in three daies I will raise it up. But this was a kind of riddle unto them, and so it was to his Disciples till after his Resurrection, for he meant it of the Temple of his body: But this riddle or aenigmaticall prediction he vouchsafed at this time to explicate or unfold, not to the vulgar or common sort of peo∣ple but unto the Scribes and Pharisees who were the most curious Criticks or Cavalists of the Law and Prophets, and of the ceremonies, Types or Sha∣dowes contained in them, provoking or inviting them withall by this preamble [There shall no signe be given to it but the signe of the Prophet Ionas] dili∣gently to observe the parallel between the Type or shadow exhibited in the Prophet Ionas, and the bo∣dy or antype to be exactly accomplished in him∣selfe. Some at least of the Scribes, of the Pharisees and Elders, saw him die or linguering in the paines of Death upon the Crosse: All or most of them, and

of this adulterous generation had the manner of his Death both for circumstance and substance, testified unto them by authenticall witnesses. And to prevent all possible occasions of false rumors or impostures which might be procured or attempted by his fol∣lowers, they provided a band of Souldiers to watch or guard his corps in the Sepulchre, during the time presixed by him for his Resurrection. All this not∣withstanding, he who commanded the Whale to restore the Prophet Ionas whom she had swallowed up in the sea, did now command the earth or hard rock wherein our Saviour's Sepulchre was made, to yeeld up this her prisoner within three daies and three nights after his buriall; within the time limited and prefigured by Ionas his imprisonment in the fishes belly; and to yeeld him up not unto the earth or sea, but unto heaven whence he descended. The sea was his and he prepared the dry land, both sea and land, and all that are in them and upon them, were absolutely and equally at his command and di∣sposall, and so was the heaven of heavens it selfe.* 1.90 The earth now trembled at his rebuke, and men of warre were affrighted at the sight or presence of his heavenly messengers: If these Roman Souldiers or all their legions had offered the least resistance to his person or to his Resurrection, these heavenly Soul∣diers would have fought for him and for his King∣dome, which now began to be propagated through the world, though it was told the Roman deputy it was not of this world.

3 All the circumstances which besides these mentioned might be alleaged, were they put together

and pressed home, might well occasion on halfe Christian, or diligent Reader, or unpartiall obser∣ver of times and circumstances, rather to suspect the truth of the Evangelicall story, then fully perswade him that it were possible either for the Iewes to at∣tempt the subornation of the Roman souldiers to testifie so grosse an untruth as they did, or for them to yeeld upon any termes to so foule a temptation. But whether we resolve this spirit of contradiction in these Iewes unto their own unrelenting spleen and malice, or unto divine infatuation, or respectively unto both; it would be a task more easy then safe to parallel their stupidity and subtle disposition with with the like or worse blindnesse in many, which verily believe the truth of our Saviour's Resurrecti∣on with the circumstances, and would be very rea∣dy to confirme their belife of it, and most particu∣lar points of faith with their blood. For the light and evidence of divine truth can hardly suffer a to∣tall ecclipse in any man professing Christianity, no not in men of spleen-bitten braines; yet many fearful partiall ecclipses it suffers in these men, in respect of the particulars at which their spleen doth rise or interpose its dismall shade, whilst they are maintai∣ned or illustrated by others whose good parts they envy, or whose persons they hate; but of this argu∣ment much hath been spoken before in other medi∣tations, and more if God permit may be added in a treatise promised as the Reader may observe in the Preface prefixed to the first two. Books of these Commentaries.

4 But for the Iewes which upon the fight or

uncontroulable fame of our Saviou's miracle had traduced him for a conjurer or sorcerer, it was no new wonder in them, either not themselves to be∣lieve, or to perswade the Roman Souldiers (being first halfe blinded with bribes) to believe or suspect that his Disciples might use some meanes more then commendable arts or naturall skill could af∣ford them, either for astonishing or deluding their senses, or surprizing their wits. However this of the Prophet Ionas being the last signe or forewar∣ning which this evill generation was to expect from our Saviour the consequence of their non-obser∣vance, or not repenting after the exhibition of it, was most contrary to this examplary patterne of the Ni∣nivite's observance of Ionas embassage by turning to the Lord in sackcloth and ashes. Iudah was now become more contrary to our God then either her sister Samaria or then Assiria or Niniveh had been; and God's waies became more contrary unto her and to her children. The Ninivites repenting within the forty daies limited for this purpose, God repea∣led the sentence which he had pronounced against them, although Ionas who proclaimed it did mur∣mure or grumble at it. For he expected that the Lord whose mouth and messenger he was, should at the forty daies end declare him to be a true Prophet by putting his sentence in execution: The Son of God expects as long for the repentance of these Iewes, which doubtlesse would have pleased him much better then their destruction: But seeing they would not repent within the forty daies between his Re∣surrection and Ascension, the sentence proclaimed

by Ionas against Niniveh proceeds in fullest mea∣sure against this wicked and adulterous generation or degenerate seed of Abraham.

5 But shall we be concluded from these premis∣les to say that Ierusalem and Iudah were destroyed immediately upon our Saviour's Ascension? No: but this we may safely say, that from the day of his Ascension which was the fortieth day after his Resurrection, both the City and Nation did ipso fa∣cto & jure incurre the sentence of woe denounced against Niniveh by Ionas. And we may further adde that the destruction both of City and Temple, the desolation of Iudea and miserable dispersion of the Iewes throughout the Nations, became more neces∣sary and more inevitable then heretofore they had been; not for the indefinite substance only of the woe denounced, but the very measure of their mi∣sery did dayly by the like necessity increase both for intensive decrees and for extension, especially in respect of the number of persons which did in∣curre the sentence or decree pronounced against them, and of the time ordurance of the matter of woe denounced in it. Yet were none of these necessa∣ry but by their continuance in their fore-father's sins, and by not repenting of them, and by the dayly increase of their owne and their childrens sinnes.

6 During the time of these forty yeares after our Saviour's Ascension the City and State had a possibility of being freed à tanto though not a toto; though not simply from destruction, yet from such fearfull desolation as afterwards befell them. But continuing as impenitent all these forty yeares as

they had done for the forty daies before his Ascensiō the sentence within forty years after his Resurrection began to be put in execution according to the strict tenour of our Saviour's prediction. Luk. 19. 41. 42. 43. 44. During the time of these forty daies God's Iudgments did lay seige against Ierusalem, but the son of man Christ Iesus yet conversing as man here upon earth did bear off the punishments due to their iniquity, as Ezechiel, intitled and in Type the son of man, had before prefigured. Chap. 4. 6. Thou shalt beare the iniquitie of the house of Iudah forty daies, I have appointed thee each day for a year. see v. 1. 2. And thus at the end of forty yeares after our Saviour's Resurrection, (allotting a yeare for every day of his abode on earth) the City and Temple were destroi∣ed. This Calender of a day for a yeare, was no new or uncouth account to this people either in the daies of Ezechiel, or at the time of our Saviour's Ascen∣sion; it was a Calender of God's owne making as we may read Numb. 14. 33. 34. Your children shall wander in the wildernesse forty yeares and beare your whoredomes untill your Carkeises be wasted in the wildernsse after the number of the daies in which yee searched the land, even forty daies (each day for a year) shall yee beare your iniquities, even forty yeares, and yee shall know my breach of promise. I the Lord have said it, I will surely doe it unto all this evill Congreg••∣tion that are gathered together against me in this wil∣dernesse, they shall be consumed and there they shall die. The people were gathered against God when they were gathered against Ioshuah and Caleb, and bad stone them with stones ver. 10. And the Glory of

the Lord which then appeared in the Tabernacle of the Congregation before all the children of Israel, had now more personally and visibly appeared in the man Christ Iesus and yet how oft were they rea∣dy to stone him to death? The former people for their rebellion were to die in the wildernesse with∣out hope of seeing the promised land.

7 For the rebellion of this later generation (spe∣cially after the Glory of God was now revealed by his Resurrection) Ierusalem according to Mi∣cah's prophecy was to become an heape of stones, and Sion the beauty of the whole Nation was to be plowed like a field, and the mountaine of the house which was the glory of Sion was to become as the high places of the forrest, a more gastly wildernesse then that wherein their Fathers wandred. The cause of God's plague denounced Numb. 14. was that generations credu∣lity to believe the report of the other spies concer∣ning the land of Canaan, contrary to the good re∣port which Caleb and Ioshuah had made of it. And the cause why this generation were to die of a more fearfull plague in Ierusalem, and why Ierusalem was to become an heape, was their distrust unto the pro∣mise concerning the Kingdome of heaven, (whereof the land of Canaan in her highest prosperity was but the mappe) avouched by Iohn Baptist the Prea∣cher of Repentance, and by Iesus the Son of David, which had viewed it and presented the fruits of it unto them. And for this their distrust, as their Fa∣thers had wandred forty yeares in the wildernesse and never admitted to the land of Canaan, so this rebellious generation had forty yeares time before

they were cast out of the earthly Ierusalem never to be admitted into new Ierusalem which came down from heaven.

CHAP. 43. That place of Zachary Chap. 14. v. 3. expounded shew∣ing that God did fight with the Gentiles against the Iews as formerly he had done with the Iewes against the Gentiles. How the forty daies of Christ's abode upon earth after his Resurrection was fore-told.

THis wath of God against Ierusalem was fore-told by the Prophet Zachary. Chap. 14. ver. 1. 2. 4. Behold the day of the Lord commeth (saith the Prophet) and the spoile shall be divided in the mid'st of thee, that is, her ene∣mies should not come against her as rievers' or boot∣halers, which dare not stay to divide the spoile where they catch it, but as full Conquerors, as it followeth ver. 2. For I will gather all Nations against Ierusalem to battaile, and the City shall be taken, and the house ri∣fled, and the women ravished &c. The contexture of this Chapter (as the most learned Commentators upon it doe confesse) is very perplext, and yet in my opinion made so, partly by the somnolency of tran∣slators, and incogitancy of Interpreters, or paraphra∣sticall Expositors of it. Leaving the discussion of most particulars in it unto the learned Criticks of sacred Philologers, I shall endeavour to unfold one perplexity, or knot which hath been rather drawne closer, or cast harder by most moderne Interpreters

then Eusebius, or the ancient Greek Writers did leave it. The knot or rub is in v. 3. [Then shall the Lord goe forth and fight 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst or in the mid'st of the Nations] & ariseth from the ambiguous or vari∣ous importance of the Hebrew particle or prepositi∣on beth which in composition admits as great a mul∣tiplicity of opposite or contrary senses, as the Latine preposition in, or the Greek particle alpha doth, both which are sometimes privative or purely negative, sometimes vehemently affirmative: as in that or o∣ther like speech, quod dixi indictum volo, the word indictum is a meere negative and equivalent to non dictum, and implies a revoking or repealing of what was said; otherwhiles the same indictum implies a peremptory declaration or denunciation, be it of warre or controversie &c. The Greek alpha admits more variety, sometimes it is 〈…〉〈…〉 a privative or pure negative as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gifts no gifts, sometime 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an augmentative, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very thick wood, or a wood full of trees, sometimes againe more then so, an augmentative or intensive implication of the contrary or that which it seemes to deny•• as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not only a Lawlesse man, or one that knowes not the Law, but one extremely oppo∣site to all good Lawes, the epitheton or synonymum to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the greatest enemy of Christ or of his Lawes. The Hebrew particle or preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes equivalent to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contrary or against, sometimes no more then cum, in, intra, or infra, with in, or amongst, as in that speech of Balaam Numb. 23. v. 23. There is no enchantment [bejacob] most now render it against Israel, though some heretofore

have rendred it. There is no enchantment to be found in Israel. The sense in the vulgar Latine is ambigu∣ous because it is uncertaine whether Israel be the accusative or ablative case, if the accusative as some expresse it in Israelem it may be as much according to the Author of the vulgar Latines meaning as ad∣versus Israelem against Israel, which is the most probable sense of that place. However the most u∣suall signisication of the same particle is no more then the Latine in, or intra, or other variations of it according to the nature of the subject wherein it is used: The like variation of the Hebrew beth especi∣ally when it is prefixed to the infinitive mood ari∣seth from the different parts of time unto which it referres, as in the title of the third Psalm. intitled un∣to David 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—that is, verba∣tim in ipso fugere, vel fagiendo, or dum fugeret, in his flying or in his flight, or, as our English renders it, when he fled from his son Absolon. But in that peti∣tion of Naaman the Syrian for absolution from the Lord (unto whose service he tyed himselfe by vow by the mouth of his Prophet) the same particle though a prefixe to the infinitive mood, hath ano∣ther aspect, neither to the time present or future, but to the time past, In this thing the Lord pardon thy servant bebea Adoni, not when my Master goeth, but in that when my Master hath gone into the house of Rimmon, he hath leaned on my hand and I have bowed my selfe in the house of Rimmon, that is, I worship∣ped in the house of Rimmon, the Lord pardon thy servant in this thing. That this was a supplication for sinnes past, not a dispensation for doing the like

is apparent from the Prophets answer unto it, goe in peace, which was the solemne forme of absolution used by the Ancient Hebrewes, and by our Saviour himselfe. When the same particle beth denotes a place or person, it is equivalent to the Latine Ad∣verbe intus, or in, as bemidber is no more then in, or within the wildernesse: And so to trust baihovah or Laihovah, is no more nor lesse then to trust in the Lord. The same particle beth in many other places is equivalent to the the particle le, and in this sense it must, both from the necessity of the matter, & from circumstances precedent and consequent be taken in this 3. v. I will fight in, or amongst, not against these Nations.

2 As in the place of the Psalmist, Psal. 74. v. 14. Thou hast broken the head of Leviathan in pieces, and gavest him to be meat to the people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the wil∣dernesse. The same particle le is as much as in or with∣in, for by the people in the wildernesse the Psalmist meanes such ravenous land-creatures as wolves, foxes and the like, or amphibious, as use to prey up∣on the earkeises, or bodies forsaken by the sea wherein they were drowned, or cast upon the shoare as Pharaoh and his mighty host were, whose death besides the strangenesse or suddennesse of it was dis∣gracefull and terrible to all spectators. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is aequipollent to bemidber in its formall signification, only the word denotes a more solitary and dry place then the wildernsse doth, which perhaps was the reason why the septuagint translate this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Aethiopian people; whether by that they understood men or crocodiles or o∣ther

like monsters of Aethiop or Africk is uncertain. Arias Montanus renders it populis solitudinicolis which for ought I know may signifie men some∣what more monstrous then the Cannibals, which fed upon mens flesh, but whether on men cast upon the shore or no I cannot tell. To omit other impor∣tances or significations of this Hebrew particle beth, it must be taken in a sense equivalent to the particle le, or to the Latine cum, in, or pro, in this place of Za∣chary. Chap. 14. v. 3.

3 And I cannot but wonder at the incogitan∣cy or oversight of that most learned and ingenious Writer Ribera, who having so faire hints and good directions as Eusebius and other Ancients alleaged by him for leavelling this passage made rugged by Latine Interpreters or Translators, forsakes the dex∣ter sense which the Greeks had given, and embra∣ceth the sinister sense of the Latines: The seventy In∣terpreters had rendred the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hee to wit, the Lord will command in chiefe and order the battaile of the Nati∣ons which he had gathered against Ierusalem: For questionlesse he did not call or gather them against Ierusalem to fight for it against them, but for them against it. This version of the originall is most con∣sonant to that prediction of the Prophet Isaiah. 63. 10. Hee became their enemy, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fought against them. The full and just Para∣phrase of the whole verse is in plain English thus, The Lord will as remarkably shew himself to be the Lord of hosts, or the Lord mighty in battaile by

fighting for the Nations against Ierusalem, as he for∣merly had done by fighting for Israel against Phara∣oh and his hosts, or for Gideon against the Madionites; for Barak and Deborah against Iabin and Sisera, or in other like famous victories which he procured for his people; unto some one or other of which, most Interpreters referre these words, as in the day of bat∣taile, Zachary 14. 3. But the adequate or compleat object of the literall sense is not one or two, but all the famous victories which the Lord of hosts had bestowed upon his people. And hee that will dili∣gently peruse Iosephus History of the Iewish warres, especially the sixth Book, may find as many preg∣nant documents of God's displeasure and power∣full hand against the Iewes, and of his peculiar tem∣porall favour towards the Nations under the con∣duct of Titus, as had been shewed in any one age a∣gainst the Nations on the behalfe of Israel or the Iewes.

3 It hath been observed before that the best Commentators upon most prophesies in the Old or New Testament, are such historians as did least remember or understand them, or had no other aime or intention save only to relate matters of fact unpartially. The best Commentary that the ordi∣nary Reader shall easily find upon this fourteenth Chapter of Zach. is the fore-mentioned history of Iosephus (lib. 6.) and the best Mercury or director that I can commend unto him for finding out the accomplishment of this prophesie according to the literall sense by the events or accurrences recorded in that history, is Danaeus▪ who besides the literall

explication, is in this particular most orthodoxall for the morall sense of the Prophet, concerning Gods gracious goodnesse unto these Iewes in fore-telling so long before, from what place the City should be assaulted, and by whom, and in what manner taken. The place from which the City was first assaulted and the defendants most prejudiced, was clearly fore-told by this Prophet. ver. 4. And his feet shall stand in that day upon the Mount of Olives, which is before (or over against) Ierusalem on the East and the Mount of Olives shall cleave in the midst thereof to∣ward the East and toward the West. &c. This part of the prophesie concerning the feet of God which were to stand upon the Mount of Olives was never be∣fore so literally verified as in the day of our Savi∣our's Ascension. Many strange miraculous reports are extant, concerning the print of our Saviou's feet, which continued more then foure hundred years af∣ter his Ascension, (if we may believe traditions an∣ciently recorded) and poore travellers are made to believe that the Print continues the same unto this day. But to let these traditions passe tanquam via navis in mari, certaine it is, that whilst our Saviour's feet did, as upon the day of his Ascension, stand up∣on the Mount of Olives, the feet of that God of whom the Prophet their speakes, did stand upon it. Now the time allotted for the Iewes repentance be∣ing expired and peace not made with him before his Ascension, the very dust of his feet, much more the print of his feet did remaine as a witnesse against them. At the same time was that other passage of the Prophet. ver. 3. Then shall the Lord goe forth, to wit,

our of Ierusalem, literally fulfilled. If his feet had not stood upon the Mount of Olives as a witnesse against them, the Roman army had never stood there to execute his wrath upon them. For to omit allegories or forced interpretations concerning the cleaving of the Mount of Olives mentioned by the Prophet, their conjecture is more then probable, who thinke the prophesie was literally verified when the Romans besieged the City and cast their trenches upon the Mount of Olives. The time was now come that the Nations were to tread Ierusa∣lem under their feet, and the Iewes which were Christ's enemies were to become his footstooles. These be the issues of his setting his feet upon the Mount of Olives as it concernes Ierusalem and the Iewes. Vnlesse the Lord of hosts had set his feet upon Mount Olivet to fight for the Nations against Ierusalem, it had never come into Titus his head to give command or directions, nor into his souldiers hearts to put his directions conceived by himselfe (contrary to the several advisements of his counsell of warre) in execution, by raising that mighty wall mentioned by Iosephus (l. 6. cap. 13.) in the space of three daies. His relation concerning the raising of that wall would have been to me incredible or a lying wonder, unlesse the Prophet Zachary had fore-told it. ver. 4. And the Mount of Olives shall cleave in the middest thereof toward the East and to∣aeard the West, and there shall be a very great valley, and halfe of the mountaine shall remove toward the North, and halfe of it toward the South. The wall without question was not of stone, for to have at∣tempted

that had been a madnesse, but at the most de cespite vivo, of earth and turfe. Now the digging up of so much earth as would suffice to make a wall of that height, and so many furlongs in length as Io∣sephus describes, would necessarily cause or occa∣sion such a valley as the Prophet decyphers.

4 It is well observed by Danaeus, and so I pre∣sume by many others, that Ierusalem should be di∣stressed and exposed to ruine from that place where∣in her rulers had apprehended her native King and supreme Lord as a malefactor with swords and staves; and that her Lord and God should make her amore miserable prey to the Roman Souldiers, then they had made his son and his followers to the Ro∣man Deputy, or such as were under his command. But to parallel the miseries which befell Ierusalem and her children by the rules of divine retaliation, according to all that shee had done unto her Lord and King, or to set the exact proportion between Ionas his fore-warning to Nineveh [Yet forty daies and Nineveh shall be destroied] and our Saviour's fore-warning unto Ierusalem [as Ionas was three daies and three nights &c.] and the issues or execu∣tions of both fore-warnings; the one upon Ierusalem for her pepetuall non∣repentance; the other upon Nineveh for returning to her vomit about forty yeares after her repentance within the forty daies prefixt by Ionas, would require a large volume. Thus much for the present must suffice for answer unto the former of the two queries last propos'd, to wit, what our Saviour's abode forty daies here on earth after his Resurrection did portend.

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5 The second was how these forty daies of his a∣bode here on earth after his Resurrection, were fore∣pictured or fore-told.

6 This second querie is in part already answered in the explication of the signe of Ionas, for as he ex∣pected forty daies what should become of Nineveh, so our Saviour did respite the solemne declaration of Ierusalem's doome as many daies. Nor can I mi∣slike their opinion who think that the forty daies intervenient betwixt the houre of his Resurrection and Ascension were prefigured by his forty daies fasting in the wildernesse after his Baptisme, as that questionlesse was by Moses fasting forty daies and forty nights in the Mount. Moses did then beare as himselfe doth witnesse the iniquities of the people, to wit, as in the Type; but our Saviour as well in that long fast after his Baptisme as in the forty daies af∣ter his Resurrection did beare their and our sinnes really and according to the mysticall and compleat meaning of Moses words.

7 But if wee should descend unto more exact search of the particular cricumstances of time as it includes the day of his Resurrection and Ascension with the other thirty eight daies intervenient; these were most punctually and admirably fore-shadow∣ed and represented by the day of his first birth from the wombe, and by the day of his blessed Mothers Purification and his Presentation in the Temple in Ierusalem.

8 Inasmuch as all the first-borne are called holy unto the Lord, and God requires them expressely of his people. Exod. 22. 29. The first-born of thy sons

shalt thou give unto mee. This did imply that there should be some one first-borne amongst them that were borne of women, in whom the light and life of holinesse, that holinesse it selfe of which all the legall titles of holinesse were but shadowes or glim∣merings, should reside or be incorporated as light in the body of the sun. Now that Iesus the Son of Ma∣ry was this first-borne in whom the true and com∣pleat holinesse did thus reside, the holy Ghost did declare or proclaime by the mouth of Simeon, at that very time wherein our Saviour according to the Law of the first-borne was to be presented unto the Lord in his Temple, to wit, the time of his Mo∣thers Purification. Simeon (saith S. Luke) came by the spirit into the Temple, and when the Parents brought in the child Iesus, to doe for him after the cu∣stome of the Law, then tooke he him up in his armes and blessed God and said: Lord now lettest thou thy ser∣vant depart in peace according to thy word, for mine eies have seen thy salvation which thou hast prepared before the face of all people, a light to lighten the Gen∣tiles and to be the glory of thy people Israel. And Io∣seph and his Mother marvailed at those things which were spoken of him: And Simeon blessed them and said unto Mary his Mother: Behold this child is set for the fall and rising againe of many in Israel, and for a signe which shall be spoken against.

9 They good soules came not to the Temple with any such intent or expectation, but to observe the Law of the first-borne male, as S. Luke tels us. Chap. 2. 22. 23. 24. And when the daies of her Purifi∣cation were accomplished according to the Law of Mo∣ses,

they brought him to Ierusalem to present him to the Lord (as it is written in the Law of the Lord, every male that openeth the wombe shall be called holy to the Lord) and to offer a sacrifice according to that which is said in the Law of the Lord, a paire of turtle doves, or two young pigeons. The ordinary offering which the Law in like case did require was a Lambe, as you may read Levit. 12. 6. yet with this expresse dispen∣sation that if the party were not able to offer a Lambe, two turtle doves, or two young pigeons should suffice. The Blessed Virgin whether by rea∣son of her husband's poverty, or (as I rather think) by reason shee was delivered of her Son in a strange place, without the Country or Province wherein she dwelt, was content to use the benefit of this dis∣pensation,

10 But though our Saviour had this peculiar prerogative of the first-borne, that he was most ho∣ly unto the Lord, and although, as he said at his bap∣tisme, it became him to fulfill all legall righteous∣nesse, yet it is questionable whether hee were redee∣med at other first-borne were. The sacrifice men∣tioned by S. Luke was ordinary at every womans Purification, whether the child brought forth were male or female. As for our Saviour of all first borne, he only needed no legal Redemption because he was destinated from his birth not to be redeemed, but to be offered up in sacrifice for the Redemption of o∣thers. And in this he did fulfill that legall rite or shadow of redeeming those usefull creatures which were by the Law uncleane, by the sacrifice of such* 1.91 as by the Law were accounted cleane

11 But was he exempted by any more peculiar right from the Law of Redemption then the bles∣sed Virgin his Mother was from the Law of Purifi∣cation? To this demand it might be answered that the blessed Virgin was not free from all taint of o∣riginall sinne as he was. But this reply or answer being admitted, it would be a foule heresie or worse then so, to say that she was either legally or natural∣ly uncleane during all or any part of the time of her separation from the Sanctuary or holy assembly, for she was free from any actuall sinne in the time or manner of her conception, and from all legall un∣cleanenesse either in her travaile, or for forty daies after it. Otherwise that holy one which was borne of her might have been conceived, or brought forth or nourished by her milk in her uncleannesse, which to avouch or conceive were foule blasphemy. Was her observation then of the Law concerning Puri∣fication either a will-worship, or affected worke of supererogation? Rather an excellent patterne or ex∣emplary rule of obedience unto all the sons and daughters of Adam that desire or intend to be the sons and daughters of Abraham. The rule is that even such of either sexe as know themselves not to be conscious of the occasions nor much lyable to the temptations which publique Lawes or sacred Canons seeke to prevent or restraine from bursting out into matter of fact, shall doe both wisely and re∣ligiously if they submit themselves to the obser∣vance of such decrees or injunctions as are usefull or needfull for most other men to observe. For it well becomes and behoves the most strong and sound

members of any body naturall, or civill, of Christ's mysticall body especially, to sympathize, thus farre at least, with unsound or decaying parts of the same body, as to restraine themselves from using that li∣berty which they for their owne parts might safely enjoy, were the object or matter prohibited void of danger unto other members of the same society, which have more forcible temptations to the con∣trary, or want skill or knowledge how to use their generall liberty.

12 But to conclude the point last proposed and with it this present Treatise. When the Evangelist saith that the blessed Virgin with consent of her betro∣thed husband brought her son into the Temple accor∣ding to the Law of Moses; It is cleare that she did not come to present her selfe, or him in the Tem∣ple before the fortieth day from his birth. For so the tenor of the Law concerning the first-borne males is, that his Mother should be seven daies uncleane, to wit, unto the day of her sons circumcision and thir∣ty three daies after it, accounting the day of his Cir∣cumcision for one of these daies.

13 The parallel before propos'd lies directly be∣tween these foure points or termes of proportion: The first, the day of our Saviour's birth from his Mothers wombe. The second, the day of the blessed Virgins Purification, or the solemnity of his Presen∣tation in the Temple. The third, the day of his birth from the Grave, or of becomming the first fruits of thē that sleep. The fourth, the day of his Presentation to his Father in the heavenly sanctuary, or of his en∣thronization both as King and Priest. Vpon the for∣tieth

day after his birth from the wombe of the bles∣sed Virgin Simeon blessed Mary and Ioseph; and Hun∣na the daughter of Phanuel a Prophetesse comming at that instant into the Temple gave thanks likewise unto the Lord and spake of him to all them that looked for redemption. Luk. 2. 34. 38. upon the fortieth day after his birth from his maiden-grave the prophecy of Symeon & Hanna and their thanksgiving to the Lord were more exquisitely accomplished then can by a∣ny mortall voice or pen be exprest. As the legal Sab∣bath was to the Lord's day, so was the fourth day of the first weeke, on which the sun, moon, and starres were created, but the vespers unto the new creation, wherein the Lord of Glory and Son of righteous∣nesse was placed in his supercelestiall sphere. On the first day of that week in which he ascended, that joy of the fourth day of the first Creation decyphered by * Iob, the morning stars did sing together and all the Sons of God, (the holy Angels, and Archangels. Che∣rubims & Seraphims, Principalities, & Powers,) did shout for joy, was accomplished. The ditty or manner of their song or joyfull shout is unexpressible, unin∣vestigable. God grant we may in this mortall pilgri∣mage so demean our selves as that we may be able to stand before the son of man at his second comming unto judgment, & be capable and docile to learn our parts in that heavenly ditty or song wherewith the Church triumphant did entertaine him at his Ascen∣sion.

FINIS.

Notes

• * 1.1

  Tunc Gat∣tus iratus in∣quit, nol••te mihi prefini∣re modum the∣ologie, quem teneo: Nemo enim est tam temerarius, qui in Theo∣logicis seme∣cum conferre auderet Nam nibil in hac Divinâ scien∣tiâ mihi est (ut puto) in∣cognitum. Om∣nes enim Bib∣liothecas per∣curri, & nun qu••m huius dubitationis occurrit decla∣ratio. Tunc. Rex Matthias alt ad Gat∣t••m: Non mul∣tos in Theolo∣gia libros le∣gi nec etiam in aliis facul∣tatibus; A puero enim ••d Regiam dignitatem evectus, pauca è multis didici, & milita∣rem quodammodò literaturam arriput Sed tamen huius rei declaratio, ut opinor, sacile in∣veni••tur▪ Gattus impatiens, sermonem Regium interrumpens, inquit, Deponite hanc mentem, quoniam ut dixi nusquam est &c. Si virgo Iohannes & in side firmus Pontifex fuisset, cum ligandi solvendi•• potestate, nusquam libidinis blanditias vne{que} expertus, & qui nullo tumultu a Christo potuit dimoveri, ad sum similatadinem humanum genus confir∣mare per cubuisset, & Christi, fidei{que} desertores, libidine{que} corruptos summâ austeritate depulisset Non enim ex fragilitate peccantes, sed ex anuni ne ••uitia homines putasset, qui fletibus dolorem fingerent. summa igitur ratione factum est ut Petras Iohanni in Pon∣tificatu preferretur; quod tu Iohannes Gatte inter illa dei iudicia inscrutabili•• connume∣rabas Galeotus Martius de dictis & factis Matthiae inter alios scriptor rerum Hungarica∣rum elegans. Cap. 30. pag. 386. &c.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and hee gaves a good reason for this sentence in the 〈◊〉〈◊〉 follow∣ing. Et si enim Petro dictum est, verunta∣men in perso∣n•• Coryphaei & caeteris a∣postolis talis potestas data. Quandoqui∣dem & se∣quentibus il∣los sacerdoti∣bus eandem da••an esse solvendi li∣gandi{que} pete∣statem credi∣mus Photius ex 2. lib bib∣liotheca. Co∣lumno. 1599.
• * 1.3

  Of this point see more at large in the 3 book of these commentaries upon the creed Sect. 2. cap. 6.
• * 1.4

  In the 8 book of these Com¦ments. Cap. 12. par. 3.
• a 1.5

  If they had said Christ was the me∣ritorious cause of sal∣vation to all men, or had merited salva∣tion for all, not the effi∣cient working cause of sal∣vation to all, but only to such as obey him faithful∣ly, they had come nearer the truth.
• * 1.6

  P. C. lib. 3. c. de repub. Iu∣daeorum.
• * 1.7

  Paragr. 7.
• * 1.8

  In a diquisi∣tiō (by way of Homily or sermon upon the Epiphany) at what time & from what place the Ma∣gi or Wise men of the East came to Ierusalem to adore our Sa∣viour Christ, whom they rightly belee∣ved to be the King of the Iewes by birth.
• * 1.9

  Par••.
• * 1.10

  In his Com∣mentar. upon the 110 Psalme.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. lib. 1. glaphyr. in titul. de A∣braham & Melchisedech
• * 1.12

  Lib 2. sacrae legis allegori∣arum. pag. 106.
• * 1.13

  I wonder that in this chapter a∣mōgst so ma∣ny similitudes wherein Christ is sha∣dowed and represented by Melchise∣dech, there is no mention at all of the sacrifice of bread and wine, which Melchisedech offered (as before was in timated) Gen. 14. 18. being as a symbole or token of our sacrifice and Eucharist; concerning which point that I had ra∣ther heare o∣ther men speak then de∣clare mine owne opinion &c.
• * 1.14

  Sect. 1 cap. 4.
• * 1.15

  Tortius est status Ecclesi∣asticus, in quo fuerunt Epis∣copi septem, ad quem caete∣ri etiam Ca∣nonici refe runtur. Hi ha bent decimas in regno: quae tamen in pro∣vinciis diver∣sis diverso modo divi∣duntur, dimi∣diam partem dec••marum percipiunt E∣piscopi, dimi∣diam Rex, ali∣quam Canoni∣ci pastores, pars etiam ad aedificandas Ecclesias con∣tribuitur. Et quantum ad pontificium ius attinet, semper in hoc regno, quem admodum eti∣am in Gallia, nominationes & ordinatio∣nes praelatura∣rum Episcopatuum{que}, regibus, ad hoc us{que} tempus, collatae fuerunt, ut etiam ex responso Waldemariquar••i regis Daniae ut arbitror, quod bic annectere libuit, constat. Cum Pon∣tifex Romanus a Rege haec & similia postularet, fertur rescripsisse Rex, Regnum habe∣••••us a subditis vitam a parentibus, religionem a Romana Ecclesia, quam si repetis, remitto per praesentes Mercator. pag. 82. in descriptione Daniae.
• * 1.16

  Vide Cyri••lum lib 1. glaphy∣rorum intitu∣lo de Abra∣ham & Mel∣chisedech.
• * 1.17

  Grego. mag∣nus.
• * 1.18

  In a treatise upon Rom. 9. v. 18. lately published by another with∣out my con¦sent or know¦ledge. My pur∣pose was to have publish∣ed another of the same sub∣ject upon the 16 v. of the same Chapter delivered by me in a Ser∣mon about 26 yeares a∣goe, some few moneths be∣fore I wrote the other.
• * 1.19

  Or inequi∣table for the vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referres to iu∣stitia univer∣salis which comprehends ••lemency, or benignity as∣vvell as legall Iustice.
• * 1.20

  ••icero in orat pro Flacco.
• * 1.21

  Duarenut.
• * 1.22

  See the fift Book of these Comments upon the Cree••d. Sect. 1
• * 1.23

  * 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Primum ideo, ut iurisjurandi religionem magnifacientes, Deum revereantur. Cum enim manife∣stum sit, quod saepius deierans fidei iact••ram faciat, ne emolument•• illo privetur, max∣imoperè cave••it ••nusquis{que} ne ad iuramentum deveniatur. Deindè & hoc cogitavit legislator fi fidem in vitae integritate constituat totam, cunctos ad morum probitatem ia∣vitatum iri, ne tanquam fide indign•• infamentur. Iniquum praeterea iudicabat, quibus ci∣tra iuramentum fides habita esset, his de eodem contractu iuratis fidem denegari▪ bibli∣oth lib 1. de Aegypt. legibus.
• a 1.24

  Stobaeus de periurio. pag. 198.
• * 1.25

  Pausanias lib 6. hoc est Eli∣acor. 2.
• * 1.26

  In lib. ••. hoc est de Arca∣dic.
• * 1.27

  Thuanus.
• * 1.28

  About the 10 of Queene E∣lizabeth.
• * 1.29

  Vide Duare∣num in tracta∣tu de Iura∣mento.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  Waremundus in meditamen∣tis pro foederi∣bus.
• * 1.32

  * Inter alios commentato∣res in Iustinū vide victori∣num Strigeliū in annum no∣num belli Pe∣loponnefiaci. p. 134.
• * 1.33

  Vide Bal∣thazar. Agal lib. 1. de iure & officiis bel∣li. cap. 7. pa∣rag. 1. &c.
• * 1.34

  Interrogante illo, respondent se Macrones esse, quaere igi∣tur inquit Xe∣nophon, cur a∣ciem adversus nos instruxe∣rint, & cur hostes nostri esse velint? re∣spondent illi, quia vos etiā nostrum solū ingressiestis. Et responderi duces iubent, id non e•• fa∣ctum, ut vos ullo dam••o af∣ficiamus, sed posteaquam adversus regē bellum gessi∣mus, redire iam in Grae∣ciam cupim••s, & ad mare pergere quae∣runt illi num de eo fide datâ sibi cavere velint▪ velle se Graeci & dare fidem & accipere in••uiunt: post haec Ma∣crones hastam barbaricam Gaecis tradant, & ipsis Graeci vic••ss••n Graecam▪ quod hoc pa∣cto fidem dari apud se dicerent. Lib. 4. de expeditione Cyr•• p. 267
• * 1.35

  Qua necessitate Mi∣thradates diem locum{que} foederi accepit castello{que} e••reditur. Ac primo R••damistus in ample∣xus eius effusus simulare obsequium, & socerum a•• parentem appeilare, ad••icit ius••uran∣du••, non ferro non veneno vim allaturum: simul in locum propinquum trahit, provisum illic sacrificium imperatum dictitans ut diis testibus pax firmaretur. Mos est regibus quo∣ties in societatem coeant, implicare dextras, pollices{que} inter se vincere, ••odo{que} praestringere▪ mox ubi sanguis in extremos artus se effuderit, levi ictu ••ruorem eliciuntat{que} i•• v••••em lambunt ••d foedus arcanum habetur, quasi mutuo cruore sacratum. Lib. 12. Annal.
• * 1.36

  Quum{que} ar∣matorum aci∣es instructa esset, Graeco∣rum imperato∣res, & serie∣rum Ducto∣res apud A∣riaeum conve∣niunt, & quū Graeci, Ariae∣us, cum aliis a∣pud ipsum dig∣nitate prae∣stantissimâ vi∣ris iuramento cofirmant, non prodituros se mutuo, sed in societate con∣stanter per∣mansuros, ad∣dentibus hoc sacramentum barbaris, fine fraude se iti∣neris duces fo∣re. Haec sacra∣menta quum praestarent, a▪ prum, taurum, lupum, arie∣tem macta∣bant, Graecis gladium, bar∣baris hastam in scutum tin∣gentibus. Lib. 2. de expediti∣one Cyri p. 217.
• * 1.37

  Chap. 30. Parag. 3. &c.
• * 1.38

  Isocrates in oratione de pa∣••e aitse specta∣torē fuisse plu∣rimorum bello∣rū in Graecia; confecit enim annos aetatis suae paenè centum; sedre atque usu comperisse, omnium bellorū exitus tandem ad nor∣mā iustitiae congruere. Quanquam enim eventas qui antecedunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanta in varietate sunt, ut saepe ••cogant homines dubitare, utra causa sit melior, tamen finis declarat iustitiā causae victricem esse, deum opppressos iniustis modis vindicare in veterem libertatē. Huius regulae duo exempla evidentissima in hoc tertio libro extant, at{que} eminent: un•••• de bello inter Lacedaemonios & Messenios, alterū de incendio universae Graeciae, quod Peloponne siacum vocatur. Vetus consuetudo fuit aedificare cōmunia templa, at{que} in iis vesci rebus consecratis, quoties foedera inter vicinos fiebant. Quare cum Lacedaemonii in Pelopon∣neso vicine essent, communi templo extructo pacem inter se ••oedus{que} exstruxerunt. Sed quodā tempore adolescentes Messeni••▪ iura divina & humana violantes regem Laconicum Tele∣clum ad communia sacra profectum interfecerunt & virgines Laconicas nobiles ad tur∣pitadinem rapuerunt. ••ta{que} Lacedaemonii iuramento fese obstrinxêre, non ••••tè domum se re∣versuros quam Messenam solo aequassent, aut omnes certe occumbere velle morti: Et ••i au∣tem diu anceps Mars fuit, & dubia belli fortuna, (nam Aristomenes dux Messeniorum, qui habuit corhirsutum, sua manu trecentes Lacedaemonios trucidavit,) tamen Messena anno 19 a Lacedaemoniis capta & servitutis iugo tristissimo oppressa est. Victorinus Strigelius in tertium librum historiarum Justini.
• * 1.39

  See the se∣venth book of Comments upon the Creed. Chap. 30. Parag. 10
• * 1.40

  Hom. Olyss. l. 5.
• * 1.41

  Balaam had heard or knowne by vision that the Lord had sworne to give the land of Canaan to the seede of Iacob, and hence he took up his parable in the same words that Samuel used to Saul: Rise up Baalak and heare, hearken unto me thou son of Zippor, God is not a man that he should he, nei∣ther the son of man that he should re∣pent, hath hee said and shall he not doe it, or hath hee spoken, and shall he not make it good &c. Numb. 32. 18. 19.
• * 1.42

  The one that God did interpose his oath, because of mans wic∣kednesse which will not beleeve God except he sweare. a The other that the two immutable things men∣tioned here by our Apo∣stle were his Word and Oath.
• * 1.43

  Psal. 33. v. 17.
• * 1.44

  And by the vulgar Latine as well fallax equus ad salu∣tem.
• * 1.45

  This Ethan the Ezrahite, as is most pro¦bable, did flourish in the later end of Salomon's reigne, and in the dayes of Rehoboam, and was e∣esteem'd in his age one of the wisest men after Sa∣lomon. 1. King 4. 30. 31. and Salomon's wisedome ex∣celled the wisdome of all the chil∣dren of the East-country. and all the wisdome of Aegypt, for he vvas vviser then all men, then Ethan the Ezrahite &c.
• * 1.46

  Bucer, Cal∣vin, Coppen, &c.
• * 1.47

  Psal. 89. 35.
• * 1.48

  In the se∣venth Book of these Com∣ments. Chap. 13 parag 3. &c.
• * 1.49

  See Chap. 10. of this Book.
• * 1.50

  This pun∣ctually re∣ferres unto Gods Oath made to Da∣vid, Psal. 110 not to Gods Oath made to Abraham which was long before the Law.
• * 1.51

  Legem qui∣dem superius Dei actionem existere docu∣imus, eodem modo semper se habente per petua•• & im∣mutabilirati. one res omnes producentem. Iu siurandum deinceps ipsi causam esse dixerimus, que omnia is eodem statu ita conservet at•• retineat; ut quae iuramenti fide can firma∣ta sunt, & legis ordinem tuentur, tanquam certus legu effectus, in eorum recto ordine, quae condita sunt, existant. Quod enim eadem lege stant onmia, sicuti disposita sunt, pr•• marium fuerit hoc divini iuri siurandi opus: quod quidem inter eos, qui Deum semper in telligunt, maxime at•• perpetuo servatur. pag. 28.
• * 1.52

  Numb. 13. 8.
• * 1.53

  Numb. 13. 16.
• * 1.54

  This is as Iunius inter∣preteth, out of Nazareth.
• * 1.55

  See the third Book of these Comments Sect. 2. Chap. 7.
• * 1.56

  See this point handled at large in the third Booke of these Com∣ments.
• * 1.57

  In the first and third Se∣ctions of this Booke.
• * 1.58

  Vide. Bux∣dorf. Synago∣gâ Iudaica▪ cap. 20.
• * 1.59

  In Christ's ansvver to Iohn's Dis∣ciples.
• * 1.60

  Rev. 1. 13.
• * 1.61

  Psal. 110.
• * 1.62

  1. Cor. 22.
• * 1.63

  * Hezekiah 2. King. 19. 3.
• * 1.64

  ••••troe••nte Petro intra∣vit etiam al∣ter discipulus, qui primus venerat: Sed ante Petrum ingredi non e∣rat ausus. Hic vidit etiam linteamina & sudarium, sed fecit aliud, quod non fecit Petrus, credi∣dit enim, nem∣pè resurreris se Dominum: Petrus intra∣vit quidem & vidit. Io∣hannes vero intravit, vi∣dit, & credi∣dit. Si credi∣disset tunc Pe∣trus, non uti{que} soli ••ibi Iohan∣nes fidem tri∣buisset &c. Ʋide plura in annota. ibid. so. Iohn 20. 8.
• * 1.65

  This cannot be meant of the written Word, but of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned by S. Iohn Chap. 1. 1. and by S. Paul, Heb. 1.
• * 1.66

  * See Heb. 2. 7. and Book seventh of these Com∣ments Chap. 17. Parag. 5.
• * 1.67

  Seventh Book.
• * 1.68

  That is, the Constantino∣politane Creed.
• * 1.69

  Mat. 1. 12.
• * 1.70

  Inter alios Scriptores de Die natali vide Martinū de Roa. Cap. 16. Suet in Calig. decretū autem, ut dies quo caepisset imperium, Palilia voca∣rentur, velut argumentum rursus conditae urbis. Sparti∣an. in Haedria∣no. Cor. Tacit. l. 2. Histor. de imperio Au∣gusti. &c.
• * 1.71

  See the first Section of this Treatise Chap. 4.
• * 1.72

  Is 55. 3.
• * 1.73

  Act. 13.
• * 1.74

  Psal. 16. 11.
• * 1.75

  Luk. 1. 71.
• * 1.76

  Heb. 2. 11.
• * 1.77

  In the fourth Sect. of this Book Chap. last.
• * 1.78

  1. Cor. 2. 8.
• * 1.79

  Bashan was a goody hill-Country, and graced with glorious vi∣ctories over Og the King of that regi∣on, unto which and the delive∣rance from Pharaoh and his host, these passa∣ges in this Psalme doe literally al∣lude.
• * 1.80

  Haec sunt ipsa Calvini verba: Pro∣pheta fitum & pulchritu∣dinem Ieroso∣lymae com∣mendat, acsi diceret, 〈…〉〈…〉 esse optimè munitam & inexpug••abi∣lem: quia ali∣qua ex parte in his exter∣nis not is ful∣gebat Dei be∣nedictio. Qu••••quam memoria re∣nendum est, quod pri•••• di∣xit, Deum in eius palatiis concpici in ar∣cem: Ne•• e∣nim turre•• vel murū nunc commemorans, vult pio••ū mentes in i••••is 〈…〉〈…〉, sed pot•••••• speculum proponit quod Dei faciem representet: Circundate ergo Sion inquit, hoc est, attentè circumspicite▪ Numerate turres, & studium vestrum applicate ad considerandum murum eius: aestimate pro dig∣nitate palatia eius. Ita facilè constabit urbem esse 〈…〉〈…〉 electam; quia longe supra a∣lias omnes emine at Nam in hec totos ist ut appareat qualitas illa & persons qud Domi∣nus Ierosolymam induerat, eam ••••••i in sacrarium & in domicilium popula suo 〈…〉〈…〉 Cae∣terùm Propheta finem notando, ut narretur poster is forma & splendor urbis 〈…〉〈…〉, tacitè innuere videtur venturum aliquando tempus quo non ampliu•• peter it conspici. Quor sum e••im narratio in re manifesta & ante ••••••sos posita? Quanquam e••go 〈…〉〈…〉 dixit, ur∣hem illam perpetuo stabilitam esse, nune per modum correction •••• admenet qualis futura sit perpetuitas, nempe quae ad renovationem duntaxat E••clesi•• ••••tet. Nos enim sumus illa posteritas ad quam pertinet ac dirigitur narratio: Quia quac•••••• 〈…〉〈…〉 Deas be∣neficia contulit, nobis communia sunt: Non quod splendor ille externus, quo admirabilis fuit Ierosolyma, hodie inter nos emineat, sed quia spiritualibus donis non minus splendidè ornata fuit Ecclesia post exhibitum Christum, quam oli•• 〈…〉〈…〉 & 〈…〉〈…〉 instructa le∣rusalem sub legis 〈…〉〈…〉 is, Calvinus in 13. ver, Psal. 48.
• * 1.81

  Thou hast ascended on high, thou hast led cap∣tivity captive. Coppen, in v. 19.
• * 1.82

  In the se∣venth Book. Sect. 2. Chap. 16.
• * 1.83

  Amongst others Dida∣cus Yanguas.
• * 1.84

  Nunquam ineptè saepius acutè rarius exqui••itè.
• * 1.85

  Vide Petrum Ramum in scholiis ma∣thematicis. lib. 2.
• * 1.86

  In the eight Book of these Comments. Chap. 18.
• * 1.87

  In the sixth Book upon the Apostles Creed▪
• * 1.88

  * Chap. 19. v. 35. And it came to passe that night, that the An∣gell of the Lord went forth and smote &c.
• * 1.89

  2. Tim. 1. 10.
• * 1.90

  And for feare of him the Keepers did shake and be∣came as dead men. Mat. 28. 4.
• * 1.91

  Exod. 13. 11. 12.