The sacred and most mysterious history of mans redemption wherein is set forth the gracious administration of Gods covenant with man-kind, at all times, from the beginning of the world unto the end : historically digested into three books : the first setteth down the history from Adam to the blessed incarnation of Christ, the second continueth it to the end of the fourth year after his baptisme ..., the third, from thence till his glorious coming to judgement / by Matthew Brookes ...

THE FIRST BOOK OF THE SACRED AND MOST MYSTERIOVS HISTORY OF MANS REDEMPTION. (Book 1)

GOD made Man in his Image, after his likenesse. [ 1] And Man being made in the Image and Si∣militude of God, had free-will,* 1.1 which made him capeable of a speciall positive law; ac∣cording to which hee should live in all due obedience to his Creator, preserving him∣selfe, and all his posterity, in that good con∣dition in which he was created; as well thereby to avoid both sin and death, as also to render himselfe by his obedience a fit subject of a more cleare and perfect vision, and fruition of God, Aug. Enchir. cap. 25.* 1.2 The law which God gave unto him was delivered in terminis; Of every tree of the Garden, thou maiest freely eate: But of the Tree of the knowledge of good and evil thou shalt not eate of it: for in the day that thou eatest thereof, thou shalt surely die.

This was the primordiall law;* 1.3 and (as Tertullian saith) in this [ 2] law given unto Adam we acknowledge to be laid up all those precepts which afterwards, delivered by Moses, sprouted forth young. That is to say, Thou shalt love the Lord thy God with all thy heart, and with all soule: and thou shalt love thy Neighbour as thy selfe. And Thou shalt not kill, and Thou shalt not commit adultery, Thou shalt not steale, Honour thy father, and thy mother, and Thou shalt not covet that which is another mans. For (saith he) the primordiall law was given to Adam and Eve in Paradise, as the wombe of all the com∣mandements of God. Advers. Judaeos cap. 2. He had no need of fur∣ther grace, for the observation of this law; because hee might (if he would) have kept it, by the liberty and freedome of his owne will left unto him in the custody of pure nature. For which cause the breach thereof made him a transgressor to all the commandements (if, as Saint Augustine saith,* 1.4 it be divided into its severall members,) For pride is there (saith he), for as much as man delighted to be rather in his owne power, then in the

power of God. And Sacriledge [or Infidelity], because he did not give credence to God. And murther, because he killed himselfe. And Spi∣rituall fornication, because the virginity of the humane minde was de∣flowred by the Serpents perswasion. And theft, because hee usurped that foode which was prohibited. And covetousnesse, because he desired more then ought to have sufficed him. And whatsoever else by diligent consi∣deration, may be found to be in this one act of his transgression; Where∣fore, by one man sinne entred into the world, and death by sinne, and death passed upon all men [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] for that or in whom, (namely, in that one man) all have sinned. Thus was the deadly wound given by Adam,* 1.5 through the abuse of his free will, to himselfe, and unto all his posterity, who were then in him tanquam in radice, as in the root of mankind, Aug. Enchir. cap. 26. whereby both hee and they who were to descend of, and from him, by ordinary generation, were the same day made obnoxious, or subject both to the Spirituall or supernaturall, and to the bodily or naturall death, with all the dreadfull precedents, concomitants, and conse∣quents of them both.

[ 3] For this, (and to the end that hee might restore that creature whom he had made to immortality) God by his infinite wise∣dome, and of his great mercy, manifested unto man that expe∣dient which he had foreseen, and determined from eternity; that he would redeeme and save him,* 1.6 by the seede of the woman whom the Serpent had seduced; which seede should breake the Ser∣pents head; that is to say, overthrow the Devill and all his pow∣er. And therefore after Adam had sinned, and in him all his po∣sterity, God maketh his covenant with him, and with them: and requireth both of him, and them, that they should on their parts, performe the conditions of it, by beleeving and applying it eve∣ry one of them particularly to himselfe; and to know no other Redeemer, by whom to be redeemed from sinne and death, brought upon them all by Adams transgression, but onely that blessed seede. The first saving grace therefore that man received after his Fall (whereby he might rise againe from sinne and death, into which he was fallen) was faith, even faith in Christ: for the promised seede was Christ. Here therefore siste gradum, for the order of this our historie doth require that I should adnote some thing by the way concerning that first, and most necessary grace.

[ 4] The old Romans held and worshipped faith for a goddesse; and Numa Pompilius is first said to have dedicated a Temple to Faith;* 1.7 whether because in all the actions of life, and more specially in contracts, bargaines, and covenants, there is an urgent use, and necessity of faith: Or, whether because traditions streaming down even from Adam unto those dayes, had greatly manifested a∣mong the heathen themselves, that faith which is towards God, as that onely thing whereby God is moved to grant all the re∣quests

of men; and by which every man may, and must attaine unto true happiness; it is more then I will take upon me to deter∣mine. Probable it is that Numa was not altogether ignorant of that which was taught in the Church concerning faith: for the Temples which he built are said to be without Images, and his Bookes upon Livies report being found a long time after his death [viz. Anno Urb. Cond. 573. Genebr. Chron. lib. 2. p. 411.] were burnt, as not holding correspondence with the heathenish superstition of those Idolatrous times.

There is faith towards Men; and there is faith towards God; [ 5] for so speakes the Scripture. I will restore thy Judges as at the first, and thy Counsellors as at the beginning;* 1.8 afterwards thou shalt be called the city of Righteousness, the faithfull city. Faithfull towards God in believing all his promises; faithfull towards God in keeping all his commandments. Faithfull towards Men, in all distribu∣tive, and commutative justice. But concerning that faith which is towards men,* 1.9 and is nothing else but a certaine veracitie or truth of mind, whereby men approve themselves constant in their words, in their promises, and in all their contracts, bar∣gaines, and covenants, to performe them, and is politicall, active or mercatorious; it pertaineth not to this our History to discourse at large.

Faith towards God,* 1.10 is that faith whereby a man doth believe [ 6] in God, and apprehend and apply the Covenant of Grace, first made with Adam, and his posterity; and all the promises of God thereupon depending; to the saving of his soule. So that how∣soever the name or word faith, be copiously, and variously ac∣cepted in the Scriptures; yet as now we are to speak of Faith,* 1.11 we do not intend either the externall profession of Christian Re∣ligion onely. Or any temporall assent or bare knowledge of the grace of God. Nor yet any certaine perswasion conceived by Re∣velation, or by particular promise concerning the working of mi∣racles. But it intends that faith which is properly and theological∣ly styled Faith; which pertaineth onely to Gods Elect, and to all of them; which is passive, and is called by Divines, the justifying or saving faith; because that thereby a man is justified, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the sight of God, or with God, as the Scripture speaketh.* 1.12 It is a gift of God, or an holy habit wrought by the Holy Ghost, whereby the believer giveth his assent or credence unto Gods ho∣ly word, and doth apprehend and apply to himselfe, in particular; as well the Originall promise, as also all other promises, of the saving good will, and grace of God, in Christ the promised seed, to his glory, and to the salvation of his own soul.

The efficient cause of which justifying faith primarily is God [ 7] himself,* 1.13 who is one divine essence distinguished into three per∣sons, the Father, the Sonne, and the Holy Ghost: for faith is the gift

of God, as St. Paul saith; Unto you it is given in the behalfe of Christ, not onely to believe on him,* 1.14 but also to suffer for his sake. Yet so as that instrumentally it is either internall or externall. The internall is the Holy Ghost by his speciall working (the shining of God in our hearts) whereby faith is begotten in us;* 1.15 while that he doth dispose our understanding to the saving knowledge of Christ: and moveth our will to give assent, and adhere thereunto. The externall is the administration of the Gospell, in the dispensation of the Word and Sacraments, whereby the Holy Ghost doth ordina∣rily forme, and confirm the work of faith in us: although it must not be denyed that for the liberty of the power of his will, God without the use of this ordinary meanes, when, and where he shall so please, doth beget, and work, faith in the hearts of men.* 1.16 I am not ashamed of the Gospell of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greeke.* 1.17 For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith.

[ 8] The matter of faith* 1.18 if considered subjectively, the proper subject thereof is the understanding and will of man, so farre forth as each faculty is regenerate by the supernaturall grace, and power of the Holy Ghost, whereby the understanding discerneth those supernaturall benefits of faith, offered in Christ to be true; and the will applyeth them assuredly, as good and saving. O fooles and slow of heart, (of understanding, and of will) to believe all that the Prophets have spoken.* 1.19 But the matter of faith considered objectively; in respect of the understanding, is divine verity: and in respect of the Will, the sole singular grace of God, promised in Jesus Christ; both which are contained and circumscribed in the written word of God: all which, and onely which, faith re∣specteth, and embraceth, as its adequate object, and therein Christ crucified, as its principall, first, and proper object. Let us draw neare with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience,* 1.20 and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering (for he is faithfull that promised.)

[ 9] The matter of faith in respect of the parts of it,* 1.21 are diversly considered, as well in regard of the subject, as of the object. For in respect of the understanding, and divine will, it is knowledge and assent: knowledge, whereby a man understandeth the whole word of God, according to the principall heads thereof, for the measure of grace revealed. Assent, whereby a man taketh it for granted, and is firmly perswaded in his heart, that all those things which he knoweth out of the Law, and the Gospell are so certainly true, that in them, as in divine truths, is setled rest to be found.* 1.22 I consent (saith the Apostle) unto the Law that it is good. In respect of the will of man, the principall and primary part of

faith, is confidence; which is a most firm perswasion of the heart, whereby all the faithfull doe appropriate the generall promise of Grace, to themselves in particular. Which confidence produceth a two-fold effect: whereof the first is a sure ground or foundation upon which a mans faith standeth in opposition of all dangers internall and externall. The second is a full trust in God,* 1.23 whereby a man doth depend on him, that he may be saved. It is the testi∣mony of the Spirit, which (as St. Paul saith) beareth witnesse with our spirit, that we are the children of God.* 1.24

The forme of faith* 1.25 consisteth in Relation, whereby the believer [ 10] doth apply unto himselfe the word of truth, and the divine promises of the grace of God in particular. So that look what the Scripture promiseth, and propoundeth generally, the believer appropriateth to himselfe by a firme perswasion. As for exam∣ple, God so loved the world, that he gave his onely begotten Son:* 1.26 that whosoever believeth in him should not perish but have everlasting life: And this is it which the Scripture speaketh in generall termes: and was first spoken to Adam after his fall, and is further spoken in all the old and new Testament, which yet the believer appro∣priateth to himselfe. God so loved me, that he hath given his onely begotten Sonne, that I believing in him should not perish, but have everlasting life.

The finall cause of faith, for the first and principall end of it,* 1.27 is [ 11] the glory of God, the Author of our faith, and the Redeemer of our Souls. But the next or secundary end is out owne salvation, which the scripture therefore calleth the end of our faith, and the reward of it, as the Apostle St. Peter sayeth,* 1.28 Receiving the end of your faith, even the salvation of your soules. Here note by the way,* 1.29 that faith towards God is one, and yet divers. One, in the species; for though there are many sorts of Christians, yet there is but one Catholique faith: for faith is species specialissima. One, in regard of the object; for the thing believed is one and the same: upon which ground, St. Athanasius in his Creed, doth conclude peremptori∣ly, This is the Catholique faith, which except a man believe faithfully, he cannot be saved. And the scripture accordingly, One Lord, one Faith, one Baptism; Divers; both in number, and in degree.* 1.30 In num∣ber. Every believer hath his own faith, proper and peculiar to himself, which is his own faith, and is not the faith of any o∣ther. In degree; for faith is in some more, in others lesse, accord∣ing to the measure of the divine grace of God. There is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If God so cloth the grass of the field which to day is, and to morrow is cast into the oven, shall he not much more cloth you, O ye of little faith? But the woman of Canaan had a great faith,* 1.31 O woman great is thy faith; be it unto thee even as thou wilt. [ 12]

Now this which hath been said concerning faith,* 1.32 bringeth us directly into the way of our sacred History. For that Covenant

which God made with Adam, and with all his posterity, was di∣versly administred. At this time thus, at that time so, at divers times in divers manners, according as God was pleased to speak unto the fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at sundry times,* 1.33 and in di∣vers maners, saith the Apostle. And according as God was plea∣sed to invest it, as it were with divers Robes, excellently set forth in the type,* 1.34 by Josephs coat of many colours, dipped in the blood of the Kid which his brethren had killed. The times are distinguished into two Periods;* 1.35 the first is of the promised seed to be exhibited when the fulness of time should come: The second is of that promised seed exhibited, when that fulness of time was come: for so St. Paul himselfe distinguisheth the Periods of the times,* 1.36 saying, When the fulness of time was come, God sent forth his Sonne.

[ 13] Concerning that first period of time, the Covenant was admi∣nistred* 1.37 in divers manners. For the space of two thousand forty and six yeares or thereabouts (for I scuffle not with Chronolo∣gers concerning the exact Computation of yeares, seeing that of Genebrard is very true, that as touching the number of the yeares of the world, a man shall finde as many opinions as writers. Neither will I have to doe with that vast difference betwixt the Greeke and the Latine writers, occasioned by the corrupted Septuagint, ut∣terly inconsistent with the Hebrew verity. I follow those Latine writers and Chronologers, among whom I finde but little diffe∣rence, and they who differ but a little, seem no tto differ at all) I say, for the space of two thousand forty and six yeares, or there∣abouts, from Adam to Abraham, and to the ninety ninth yeare of Abrahams age, the Covenant came forth naked, and was admini∣stred under the forme of that blessed promise, which God made unto man after his transgression in these words, saying unto the serpent in whom the Devill was, I will put enmitie betweene thee and the woman, and betweene thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heele. This was the Originall promise, the Covenant of Grace,* 1.38 the sum and substance of the Gospel: which promise all the righteous faithfull, from Adam to Abraham (though they knew no more of Christ) did believe, that they might be saved. For, as learned St Augustine saith, None of all the righteous faithfull could attaine salvation, but onely by the faith of Christ: to them Christ was knowne, and had he not been knowne to them (saith he) they could not have prophesied Christ to us, some∣times more darkly, and obscurely, as did the former; sometimes more plainly, and perspicuously, as did the latter Prophets. Enchir. [ 14] Cap. 118.

The faith of the ancient righteous Fathers,* 1.39 was the Catholike faith, even the same which we have, though otherwise dispen∣sed, and revealed to them more obscurely, to us more plainly:

They were Christians as well as we, for they did believe in Christ: and Eusebius proveth by invincible arguments, that the very names of Jesus, and of Christ, were known from the begin∣ning of the world, and had in honour by all the Prophets of God, Ec. Hist. Lib. 1. Chap. 1. And in the Revelation of Saint John, Christ is plainly said to be slain from the foundation of the world. It is, because by vertue of his death which was to come,* 1.40 they were saved, even as we. I know not, whether it were more impiously, or ignorantly averred, by the Servetani, that the Fathers of old time, and before the comming of Christ, did want both true faith, and spirituall life. Sure I am, it is against the truth; for those righteous Fathers, who had nothing more but the originall Promise, had thereby the true justifying and sa∣ving Faith, according to all that, which hath been laid down before concerning faith; for, they gave assent or credence unto that promise, and did apprehend and apply it to themselves in particular, to Gods glory, and to the salvation of their owne soules. The efficient cause* 1.41 of it primarily, was God himselfe, whose gift it was; instrumentally and internally the Holy Ghost, by his speciall working, while that he did dispose their under∣standing to the saving knowledge of Christ, and did move their wills to assent and adhere thereunto. Instrumentally and exter∣nally, it was the Gospell it selfe, administred by Tradition, before they had the Word written, or any Sacrament for the obsigna∣tion of that Promise; whereby the Holy Ghost, as by the then ordinary means, did form and confirm the work of faith in them.

The matter* 1.42 of their faith considered subjectively, was the un∣derstanding [ 15] and the will, so far forth, as each faculty was re∣generate, by the supernaturall power and grace of the Holy Ghost, whereby the understanding did discern those supernatu∣rall benefits of faith, offered in that promised Seed, to be true; and the will did apply them assuredly to be good and saving. But the matter of their faith, considered objectively, in respect of the understanding, was divine verity; and in respect of the will, it was the sole singular grace of God, promised in that seed, both which were contained and circumscribed in the originall pro∣mise; all which, and only which, their faith respected and em∣braced, as its adequate object, and therein that Seed, as its first, next, and proper object. The matter of their faith, in respect of the understanding and divine will, it was knowledge and assent; knowledge, whereby they understood the promise, for the mea∣sure of grace revealed: Assent, whereby they took it for gran∣ted, and were firmly perswaded in their hearts, that the pro∣mise was true, and therein found setled rest. In respect of their will, the principall and primary part of their faith was confidence,

whereby they did appropriate the generall promise of grace to themselves in particular, which also produced a two-fold effect, whereof the first was a sure ground or foundation, upon which their faith stood, in opposition of all dangers, internall and ex∣ternall. The second was, a sure trust in God, to depend upon him, that they might be saved; which sure trust in God, was the testimony of his Spirit,* 1.43 whereby, as the Scripture saith, Abel offe∣red unto God a more excellent sacrifice then Cain.

[ 16] The forme* 1.44 of their faith likewise did consist in relation, whereby that promise or covenant of grace, which was made unto Adam, and to all his posterity, every believer did apply and appropriate unto himself, by a firme perswasion: viz. that that Seed should come; and for him, and for his redemption, should break the Serpents head, should overthrow the Devill and all his power; purchasing for him salvation and everlasting life. Finally, the finall cause* 1.45 of their faith, for the first and principall end of it, was the glory of God, the Author of their faith, and the Redeemer of their soules. But the next, or secundary end, was their own salvation, which they, even as we, did work out with fear and trembling. And in this manner was the Covenant barely administred, under the form of that blessed promise, from Adam to Abraham, as hath been said before.

[ 17] But, God reneweth his Covenant with Abraham,* 1.46 and with his Seed, generally with all the Faithfull, (for Abraham is set forth, to be the Father of us all; that is, of all us that believe: Abraham was blessed by Faith in Christ: And all they which be of faith, are blessed with faithfull Abraham) for they are the spiritu∣all Seed: Specially with the People and Nation of the Jews, the carnall Seed. He draweth his Covenant into Articles, indenteth it,* 1.47 and setteth his Signe or Seal unto it, the Signe or Seal of Cir∣cumcision: Ye shall circumcise (saith God) the flesh of your foreskin, and it shall be a token of the Covenant between me and you. He setteth downe, what he will do on his part, and what he expecteth, that his People should do on their part; and he sealeth it with his Seal, Circumcision. And of all this, you may read at large, Gen. 17.

[ 18] Circumcision* 1.48 was a sacred action, wherein the fore-skin of the flesh of the Male kinde, was cut off, according to Gods Ordi∣nance, for the obsignation of his divine Covenant with men. Who it was, that was deputed to that Office, the Scripture makes no mention; probable, it is the most antient or honoura∣ble of that House or Family, of which the party to be Circum∣cised was descended, especially, before the Law given: for, God commanded Abraham to do it, and Abraham, at Gods com∣mandement,* 1.49 circumcised Ishmael his Son, and his whole House. Zipporah, the Wife of Moses, (although we have but that one

precedent) did circumcise her Son. When the People of Israel were arrived in the Land of Canaan, then did Joshua* 1.50 circumcise them. It is likely, that under the Law, that Office was to be performed by the Priests, as being by their Function sacred to God, and therefore the fittest persons to perform so divine a Ceremony. The Day appointed for Circumcision was the eighth day; for so did God ordain: He that is eight daies old,* 1.51 shall be cir∣cumcised among you. And it is plain, that our Saviour Christ himself, as being under the Law, and Saint John the Baptist, were circumcised the eighth day, according to the Law. But, if a man had not been circumcised upon the eighth day, according as God had appointed, he might then be circumcised at any other time; for, it is never too late for a man, to submit himself to the holy Ordinances of God. And therefore the Children of Israel, who travelled in the Wildernesse by the space of forty years, were (notwithstanding their age) circumcised in the Land of Canaan. Likely it is, that they did not circumcise with Knives, but with sharp Stones; for Zipporah, the Wife of Moses, circumcised her Son with a sharp Stone: Then Zipporah took a sharp stone,* 1.52 (a sharp knife of stone) and cut off the foreskin of her Son, saith the story. And God commanded Joshua, saying, Make thee sharp knives,* 1.53 (or knives of flints) and circumcise again the children of Israel the second time. Circumcision was not without the shedding of some blood, and much pain: For, when Moses's Wife had cut off the fore-skin of her Son, she cast it at his feet, saying,* 1.54 Surely a bloody husband art thou to me. She said, a bloody Husband thou art, because of the Circumcision. And when the Shechemites were Circumcised, it is said, that the third day, when they were sore, (sore of the wound of Circumcision) Simeon and Levi took each man his sword,* 1.55 and came upon the City boldly, and slew all the Males. They were sore, sore of the wound of Circumcision, sore the third day after; and so sore, that they were not able to make resistance, no, not for their lives.

Circumcision was a great and venerable Sacrament, it was [ 19] the Sacrament of initiation, or reception into the Covenant;* 1.56 and the mystery of it was great: For first, whereas Circumcision was ordained to be made in that part or member of the body of Man, which God would to be for the propagation of Seed; it did fitly intimate man's uncleannesse by Nature, and the propaga∣tion of Originall sin. Every father stands in the place of Adam, and conveigheth unto his Child, besides the nature of Man, the very guilt and corruption of Nature:* 1.57 We are by nature the children of wrath. That naturall uncleannesse of ours must be taken a∣way, or we cannot be saved. This is a second birth, as Christ said to Nichodemus, Marvell not that Isaid to thee, Ye must be born again.* 1.58 2^ly It did fitly give them to understand, that that Seed, in whom

they believed (Christ the Messiah) should come of the circum∣cised seed of Abraham, according to the flesh, as God had pro∣mised,* 1.59 saying, In thy seed shall all the Nations of the earth be blessed, 3^ly The making bare of that part or member, did (as Lactantius observeth) signifie, in the mystery, the true circumcision which is of the heart; that the breast must be laid bare, and that the spiritual Seed must be circumcised in heart, to have their conver∣sation with an open and simple heart. I say nothing of that si∣militude which some have observed, betwixt the heart and the prolifick member.* 1.60 He is not a Jew which is one outwardly, neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly,* 1.61 and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. 4^ly That piece of skin which was cut off, did signifie the uncleannesse of Na∣ture, in a state of sin: And like as they cast the prepuce, or piece of skin, upon the ground, at the feet of him that was circum∣cised,* 1.62 as may be conjectured by what Zipporah did when she circumcised her Son: So, that all uncleannesse of heart and action, must be circumcised and cut off, it must be cast away, as the prepuce throwne upon the ground, never to be reassumed. 5^ly The circumcision-knife was a type of Christ; for, that knife was of stone, and did intimate Christ the Rock, the foundation Stone, the Stone of Sion, elect and pretious; the corner stone, who by his Spi∣rit, doth circumcise the hearts of men, according to that of Mo∣ses,* 1.63 The Lord thy God will circumcise thine heart, and the heart of thy Seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou maist live. 6^ly The drops of blood that were shed in circumcision, did give them to understand the blood of the Messiah, who was to be of the circumcised Seed, and that his blood it was, which should be shed for the remission of sins. 7^ly The great paines and forenesse of circumcision, did represent as well the sufferings of Christ for us, as also, that they who will be his servants, must be nothing curious to suffer all paines and persecutions; and, if need be, to shed their blood for the name of Christ. 8^ly The day of circumcision, which was the eighth day, did set forth in a mystery the Resurrection of Christ; for, like as Christ rose again from the dead upon the eighth day, according to the Jewes account, who begin to reckon their week upon the Sunday; even so, that they who were circumcised, had an eight day to look for, the day of his Resurrection, by ver∣tue whereof, they should rise again from the dead, being first risen with him unto newnesse of life; that is to say, from a death of sin, to a new and spirituall life. Lastly, that same opprobri∣um circumcisionis, that shame and disgrace which the Jew had, by reason of his circumcision, among the Gentiles, (for which he was mocked, despised, reproached, and scornfully termed

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apella, Verpus, &c.) did set forth the shame and scan∣dall of the Crosse, giving the People of God to understand there∣by, that the way to Heaven is not a way of popularity and ho∣nour, but rather of ignominy, reproach, and worldly contempt. Moses had learned that lesson by his circumcision, Esteeming (saith the Scripture) the reproach of Christ greater riches,* 1.64 then the treasures in Egypt. So great and excellent was the Mystery.

Most important was the use of this great Sacrament: For, [ 20] * 1.65 first, it was sigillum foederis, the seal of the Covenant, which God had renewed unto Abraham, and to his Seed, and did therefore serve greatly to confirm their faith; for, in that God had set to such a seal, they needed not to doubt the performance thereof on his part. Once God did make his covenant with Mankinde, and with all his creatures, that he would no more destroy them from off the face of the Earth by the Waters of a flood; for confirmation whereof, he placed his Rain-bow in the cloud, as the seal of that covenant; concerning which seal, he speaketh and promiseth, saying: It shall come to passe, when I bring a cloud over the earth, that the Bow shall be seen in the cloud;* 1.66 and I will remember my covenant which is between me and you, and every living creature of all flesh, that the waters shall no more become a flood to de∣stroy all flesh. Such was the use of Circumcision, when God should see the circumcision in the flesh of the fore-skin, then would he remember the covenant that he had made with Abraham, and with Abraham's seed, to be the God of Abraham, and of his seed after him. And so was circumcision, signum confirmationis,* 1.67 a signe or seal of confirmation, as well of the covenant it selfe on God's part, as also of their faith in that covenant, on their part.

2^ly It served to admonish them of their duties all their lives, to the end, that as often as they should look down upon them [ 21] selves, and see the signe or mark of circumcision, in the flesh of their foreskin, they might remember their covenant with God, to be an holy and a peculiar people unto him, and to serve him in holinesse and righteousnesse all the daies of their life. They did wear Gods badge or mark in their flesh, whereby he had set his stamp or mark upon them, for his own people, to give them to understand, that they must not defile themselves, or suffer themselves to be defiled, according to all the abominations of the wicked Heathen; nor lead an unclean life, according to the fleshly lusts of their owne heart. And for this cause, God was pleased, that they should receive names in circumcision; so when Abraham was circumcised,* 1.68 his name was changed from Abram into Ahraham; And Saint John the Baptist,* 1.69 (though sancti∣fied from his Mothers wombe) and our blessed Lord himselfe; (because he would fulfill all righteousnesse) had their names in their circumcision. It was a note of that subjection and perfect

obedience, which they did owe unto the whole Law; and so it was signum admonitionis,* 1.70 a sign of admonition, giving them al∣waies to understand their duty, and that they must, on their part, performe the conditions of the Covenant to God-ward. Circumcise your selves to the Lord, and take away the fore-skins of your heart.

[ 22] 3^ly It was a meanes ordained by God, wherein, and whereby to conferre his grace upon them, and to conveigh his grace unto them. For God doth not jest, or toy with men in the outward signes, but like as he doth make a sure performance of all that which he promiseth in his vocall word, the Scriptures; even so doth he make a sure performance, of all that which he promi∣seth, and setteth before the eyes of men in his visible word, the sa∣cred,* 1.71 and mysterious Sacraments. And therefore St. Paul saith, That Abraham received the signe of circumcision, a seale of the righteous∣ness of faith, which he had yet being uncircumcised, (to what pur∣pose) that he might be the Father of all them that believe, though they be not circumcised,* 1.72 that righteousness might be imputed to them al∣so. And thus it was signum praebitionis, a signe of praebition, wherein he performed that which he had promised.

[ 23] Lastly, Circumcision, was an externall signe of the visible Church, and made that outward distinction, whereby the ser∣vants of God were to be known and distinguished from the ido∣latrous Heathen; so that they who were not circumcised, had not the visible character, nor were to be reputed as visible mem∣bers of the visible Church. And unto this alludeth St. Paul, when he saith,* 1.73 Beware of Dogs, beware of evill workers, beware of the con∣cision. The Dogs were the unbelieving Heathen, the evill workers were the miss-living Christians, the concision were those Iewes, who after the abolition of circumcision, by some instrument which they had, did draw up the prepuce, as men ashamed of their circumcision; But the true circumcision is of the Christian. For (saith the Apostle) We are the circumcision, which worship God in spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh. And thus was it signum distinctionis,* 1.74 a sign of distinction, as being that outward character or marke, whereby the Church of God was vi∣sibly to be knowne, and distinguished, upon which the Jewes were so elated, that the uncircumcised they utterly disdained, reputing them as Dogs, Swine, or other uncleane beasts. Thy servant slew both the Lyon and the Bear,* 1.75 and this uncircumcised Phi∣listine shall be as one of them. And in this manner the Covenant went forth, and was administred, from the ninety ninth year of Abra∣hams age, untill Moses time, and to the departure of the people of Israel out of Egypt, for the space of about four hundred and two years more, till the people were departed, and the Law was given.

And here the peruser of this our sacred History, hath to ob∣serve, [ 24] that there was a time when circumcision was not,* 1.76 and therefore could not be used; so was it from Adam to Abraham, and to the ninety ninth yeare of Abrahams age. There was a time when circumcision was; and therefore must be used. So was it from the ninety ninth yeare of Abraham, till the Resurrection of Christ; during all which time it was sub praecepto, under the law and commandment of God; it was a necessary Sacrament, or seale of Gods Covenant, and was therefore necessaria & uti∣lis, necessary and profitable: Necessarie to be done for the Law sake, whereby it was ordained, and profitable by divine Institution, to them that were circumcised. There was a time when it might indifferently be used, or not used; which was, from the Resur∣rection of Christ, to the destruction of the Temple, which was the Ward-robe of Ceremonies. In which period it was lawfull, but it was not profitable, and was permitted (as Luther saith) not as a necessary Sacrament or seal of the Covenant,* 1.77 but for reverence of the Fathers, and for charitie sake, lest the weak should take of∣fence, untill they should be confirmed in the faith. There was a time, and now is, wherein circumcision is altogether unlawfull, and this time is from the destruction of the Temple by Titus and the Romans, unto the end of the world. So then, there are foure periods. The first from Adam to Abraham, wherein circumcision was not borne. The second from the ninety ninth year of Abra∣ham, till the Resurrection of Christ; wherein it lived, but yet had its infancy, its manly age, and its old age. Its infancy from Abraham, till the departure of the people out of Egypt, and till the Law given. Its manly age, from the Law given to the birth of Christ. Its old age, from Christ his birth to his Resurrection; du∣ring which time it is not improper to say, that it lay sick upon its death bed; and when Christ rose from the dead, then circum∣cision expired. The third Period, from the Resurrection of Christ, till the destruction of the Temple, during all which time though it were dead, yet it was not buried, but lay, as it were, upon its Herse, in expectation of an honourable buriall. The fourth and last Period, from the destruction of the Temple, which was the funerall burning of circumcision, to the end of the world; where∣in it is not onely dead, but buried too; and if any man shall now rake it out of its grave, Christ shall profit him nothing. Behold I Paul say unto you, that if you be circumcised, Christ shall profit you nothing.* 1.78

In or about the yeare of the world, two thousand four hun∣dred [ 25] forty and seaven,* 1.79 when the time came that God would bring forth the people of Israel out of Egypt, according to his word, and promise made to Abraham, Gen. 15. He setteth ano∣ther seal to his Covenant, by instituting another Sacrament, the

Sacrament of the passover or paschall Lamb, (it was the Sacrament of their continuation in the covenant) which he commanded to be observed. It was a sacred action of divine Institution, in the killing and eating of a Lambe, to perpetuate the memoriall of Israels deliverance out of the land of Egypt, and from the servi∣tude and bondage of the Egyptians, to testifie unto them the grace and favour of God, to be a type of Christ, to conserve them in the unity of the Church, and to teach them true grati∣tude in the thankfull acknowledgement of so great a benefit. To him that made the world, it belongeth to make the Sacra∣ment; therefore this Sacrament was of divine institution: for Moses delivered to the people that which he received from God.* 1.80 1. He changeth the beginning of the year: For whereas the Jewes ever before, began the year at the aequinoctiall, in the moneth of September; God commanded Moses that it should begin from that moneth, wherein the people departed out of Egypt, that was the moneth Nisan, which correspondeth with the moneth of March, wherein is the Vernall aequinoctiall. At this aequino∣ctiall, this great Sacrament was to be celebrated; for upon the tenth day of that moneth, they made choice of the Lambe; upon the fourteenth day at evening (that is to say before the Sun went downe) they killed it; and in the evening following, which was the evening of the fifteenth day (for the Jewes began their day at evening when the Sunne went downe) they did eat it accord∣ing to the Law. Where I would request the Reader of this our History to take notice, that it came to pass in process of time, that the Jewes by the tradition or law of their Sanhedrin,* 1.81 did forbeare to eat the Passover, upon the second, the fourth, or sixth dayes of the weeke; that is, upon our Monday, Wednesday, and Friday: so that if the fifteenth day of the moneth fell upon ei∣ther of those dayes, the Passover was deferred to the next day. It is said to fall out so, the yeare that Christ suffered; and this was the reason why the Passover was killed for him upon the Thursday, and eaten at even, that is to say upon the Friday, which began at Sunset, which day to the Jewes, following their traditi∣on, was the parasceue or day of preparation, on which they kil∣led the Passover, to eat it after Sun-set, which was the evening of the Saturday or Iewish Sabbath. But our Lord, who was made under the Law, would not eat it, but according to the Law.

[ 26] 2^ly The place* 1.82 of the Passover was certaine and appointed; for although at first they did eat it in the land of Egypt, according to their families in severall houses: Yet when they arrived in the land of promise, it was utterly forbidden to be celebrated, in any other place but onely in that which the Lord should choose to put his name there:* 1.83 that was first in Shilo, afterwards at Ieru∣salem, whither the tribes went up at that solemne feast and be∣ing

dispersed all the City over, did by severall companies, in severall houses, eat the Passover: The persons* 1.84 that were to eat it, were all the congregation of Israel, even every one that was cir∣cumcised, of whom such a number was to meet together in one house, as might suffice to eat a whole Lambe at one meal. No fo∣reyner or hired servant, nor slave might eat of it; but yet, if they were first circumcised, they might come unto this Sacrament; nei∣ther was any difference at all to be made betwixt them,* 1.85 and the native circumcised seed. 3^ly The ceremonies* 1.86 were stated; that they must choose a Lambe, it must be taken out from the Sheepe, or from the Goats. This choice must be made upon the tenth day, upon the fourteenth day in the evening they must kill it: they must take the blood in a Bason: they must take a bunch of Hysop, and dip it in that blood, and strike the lintell, and the two side-posts of the doore of the house where it was eaten, neither must they go forth untill the morning. The Lambe it selfe must not be eaten raw, nor sodden, but rosted; it must be all rosted whole, with the head, the legs, and purtenance. It must be eaten with bitter herbs, and with unleavened bread; it must be all eaten, no∣thing of it must remaine until the morning, and if any part of it should remaine untill the morning, it must be burnt with fire. It must be all eaten in one house, none of it must be carried out, neither must a bone of it be broken. All the while that they did eat it, they must stand upon their feet, for they must eat it with their loyns girded, their shooes on their feet, and their staffe in their hand, and they must eat it in haste. And all this is luculent∣ly prescribed, Exod. 12.

By all this, God would perpetuate the memorial of that great [ 27] deliverance wrought for his people,* 1.87 when he brought them out of the land of Egypt, and from the cruelty and oppression of Pharoah, and of the Egyptians. It was not enough that such a deliverance should be preached, but he will have it to be visibly represented in his Church, by the anniversarie celebration of a so∣lemne Sacrament; of which the parents must carefully teach the meaning unto their Children. And it shall come to passe when your children shall say unto you, what meane you by this service? That ye shall say, it is the sacrifice of the Lords passover,* 1.88 who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.* 1.89

But by all this a further and greater mysterie* 1.90 was meant and [ 28] intended: For their deliverance out of the land of Egypt, was a type of that deliverance which all the Israel of God hath by the redemption of Iesus Christ. That was a deliverance out of a tem∣porall bondage, this is a deliverance out of an eternall bondage; that was a deliverance of the body, this is a deliverance of body and soule; that was a deliverance from Egypt, and from the heavy

burthens of it; this a deliverance from hell it selfe, and from the eternall torments of it. By that deliverance, the carnall seed were brought into the land of Canaan; by this deliverance, the spirituall seed are brought into the kingdome of heaven. That lamb was Christ; it was Christ in mysterie and signification, for Saint Paul affirmeth it in plain termes,* 1.91 Christ our passeover is sa∣crificed (or slaine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for us. That lamb was without ble∣mish, and a male of the first year, or of a year old: to signifie Christ conceived by the Holy Ghost, and born of a pure Virgin, in whom there was not the least blemish or spot of sin, either originall or actuall; and to signifie Christ sacrificed, in the full perfection of the human nature. That lamb was taken out from the sheep or from the goats, to signifie Christ according to the flesh, descended both of righteous and unrighteous parentage, as is to be seen in his genealogy, St. Mat. 1. & St. Luc. 3. That blood of the lamb which was shed, and was with a bunch of hysope stricken upon the lintell, and upon the two side-postes, which God looked upon, to the end, that he might not suffer the destroyer to destroy them; did signifie the blood of Christ, who, like as the hysope, which is a low and contemptible herbe, should come in a low and contemptible condition; that he would look upon his blood, and for that blood-sake, spare his whole Church, by delivering it from the destruction of the wicked world. That lamb is eaten for sustentation of the body, when Christ crucified is believed for the nutriment of the soul; for,* 1.92 to eat Christ is a work of faith. That lamb, rosted whole up∣on the spit, did signifie, whole Christ, made a sacrifice upon the crosse. That lamb wholly eaten, did signifie Christ wholly to be believed, the divinity, the humanity, the hypostaticall union. A bone of that lamb was not to be broken; and that St John saith plainly to be meant of Christ,* 1.93 that not a bone of him should be broken; wherein also is to be observed, that although this lamb of God did suffer, according to all that wherein it was possible for him to suffer in the flesh, and was broken; yet his Divinity could not suffer. That lamb was to be eaten in haste, because it was the Lords passover; to signifie, that all they who eat the true passe∣over, which is Christ the Lord, by faith, must use no procrastina∣tion or delay, but must make all the haste they can to come to a full fruition of him. That lamb was to be eaten with unleavened bread, and with bitter herbes, to signifie, that they who eat the true passeover, must purge out the old leaven of malice and wicked∣nesse, and keep the feast with the unleavened bread of sincerity and truth, nothing abhorring poverty and all manner of afflictions, which attend them in this present world for that lamb's sake. That lamb was eaten standing, with their loines girt, their shooes on their feet, and their staves in their hands; to signifie, that

in this world, we are pilgrims and strangers; here we have no abiding place, we must go forth to seek another and a better Country, whose builder and founder is God.

Finally, the use* 1.94 of this Sacrament was, to admonish them of [ 28] repentance, and ••o teach them to amend their lives; therefore the beginning of the year was changed, to teach them, to live no more after the old year, in their former conversation, but to be∣come new creatures in Christ: No uncircumcised person was to eat of it, for this was a Sacrament of the ••••visible Church, and ser∣ved to congregate the members of the same into communion, and into one and the same visible profession of the true Religion; and was therefore a distinctive signe, whereby the professors of the true Religion might be knowne and distinguished. In one house it must be eaten, neither must any part of it be carried out of the house: to teach them to know, that the Church, which is that house in which the Lamb is, is but one; they must therefore keep themselves in the unity of that Church, and not go forth of it, nor think to finde the true Lamb of God, in the fraternities of Hereticks, Schismaticks, and Sectaries, who depart from the communion of the Church; for, among such, he will not be found, neither will he be eaten there.

This great Sacrament being thus instituted & ordained, then [ 29] God proceedeth, for he disposeth, expoundeth,* 1.95 and confirmeth his cove∣nant into the forme of a Testament, having two parts; the one legal & conditionall, requiring perfect obedience, and under that condition promising eternall life: Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. And that legall part of the covenant was added, that is to say, further expounded, put into a better method, and written (as Saint Paul saith) because of transgressions. How so? Why, first, to dis∣cover sins and transgressions; for, by the law is the knowledge of sin,* 1.96 I had not knowne sin but by the law; for I had not knowne lust, except the law had said, Thou shalt not covet. 2^ly To punish sins and transgressions, for the punishment is prescribed by the law; the punishment prescribed by the law, is the curse of the law: Cursed be he that confirmeth not all the words of this law,* 1.97 to do them. 3^ly To smite the conscience, and to make a man to condemn him∣selfe, for the sins and transgressions which he hath done; as Saint Paul saith, We know, that what things soever the law saith,* 1.98 it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. In the confession of sins, saith Saint Jerome upon the place. 4^ly To shew unto the people, by whom sins and transgressions are to be expiated, viz. not by those Leviticall Ordinances, but by him who was set forth in the Leviticall Priesthood, and by all the sacrifices of the Law, that is, Jesus Christ:* 1.99 In whom we have redemption through his

blood, the forgivenesse of sins, according to the riches of his grace. For the law (saith the Apostle) having a shadow of good things to come,* 1.100 and not the very image of the things, can never with those sa∣crifices which they offered year by year continually, make the commers thereunto perfect.

[ 30] The other part of that Testament was Evangelicall,* 1.101 setting be∣fore their eyes the Redemption of Jesus Christ, and giving them to understand, that man should be reconciled unto God, and de∣livered out of all miser•••• by his death. Upon which part of the testament, he putteth a most rich and sumptuous robe, where∣unto belonged, 1^st that Tabernacle, or portable Temple, which Moses at Gods commandment made in the Wildernesse, the pattern whereof was shewed unto him in the Mount,* 1.102 with all the sacred utensills thereunto belonging; the Arke of the cove∣nant, the golden table, the shew-bread, the golden candlestick, the altar of incense, the altar of burnt offerings, the brasen laver; all which are to the life set forth, as God commanded, and as Mo∣ses made them, in the book of Exodus, Cap. 25, 26, 27, 30, 36, 37, 38, 40.

[ 31] The Tabernacle,* 1.103 as it was the house of divine worship, did represent the Church; for in his Church, and only in his Church, is the true worship of God. The Pillars were types of the Apostles, Bishops, and other Ministers of the new Testament, by whose faith and function, the Church is upheld. Their sockets of brasse, the faith of Christ, in which they stand strongly groun∣ded and rooted, immoveable as pillars in their sockets. The gol∣den boords, with their sockets and bars, did represent the faith∣full, far more pretious then gold, who, like gold, do shine and glister in all holy conversation. The curtains of fine twined linnen, and blew, and purple, and scarlet, with cherubims of cunning work, coupled together with loops and taches of gold, did signifie, that the members of the Church, adorned with the severall graces of the Holy Ghost, are knit and joyned together in the unity of one and the same Spirit, by the bond of peace. The Rams skins died red, and the Badgers skins for the covering aloft, did mean the Gentiles, made partakers of the same redeeming blood, and their faith and fortitude in withstanding the violent stormes of persecution. The other vailes, namely, that of the outward court, and that which was betwixt the outward court and the holy place, did shew forth the humility of Christ, where∣with the Divinity, as with a vail, was shaddowed, and through which the Godhead entred in to be sacrificed, and to make an attonement for the sins of men. But the inward vail, which was hung up before the holy of holies, or the holiest of all, which was inaccessable to all, and a type of heaven, into which only the high Priest entred, and that but once a year, upon the great

day of expiation, according to our accompt the tenth day of September, did import, that the way into the Holiest of all, was not made manifest, while the first Tabernacle was yet standing.* 1.104 The High Priest must go in, making the attonement, that so heaven gates may be opened unto the sons of Adam, who were shut out by sin: When thou hadst overcome the sharpnesse of death, (singeth the Church) thou didst open the kingdome of heaven to all believers. But who is sufficient to declare the mysterie of all these things?

The matter and form of the Ark,* 1.105 is luculently set forth in [ 32] the book of Exodus, Cap. 25. & 37. It was placed in the most holy place, impervious unto all, save only to the high Priest, called in the Scripture, the Arke of the covenant of the Lord,* 1.106 because the tables of the covenant were laid up there, together with the golden pot of Manna, and Aaron's budding Rod. It was a visible te∣stification of Gods divine presence, from whence he gave An∣swers, where God did, as it were, make his habitation, and therefore called also the Arke of the Lord God of hosts,* 1.107 that dwelleth between the Cherubims. It was a type of Christ, for the gold of the Ark did signifie the Divinity of Christ; the wood of the Ark did signifie the humanity of Christ; & the crown environing, did signifie the hypostatical union, whereby was shewed what Christ must be in his own person, viz. God & man, hypostatically united in one person. It was a symbol of Religion; for what else meant the tables of the ten commandements, which were laid up there, the pot of Manna, with Aaron's rod? What else meant those two Che∣rubims, which were placed face to face, and did face one ano∣ther; yet so, as both of them did look down upon the propitia∣tory, or mercy seat: But the old Testament, and the new, having mutuall respect to Christ, answering to, and interpreting one another? It was an Emblem of Regality; for there might you see the crowne of gold, and the flourishing rod or scepter, ensignes of regality.

Without the Vail, which was betwixt the Holy place and [ 33] the Holiest of all, in the holy place, stood the golden table,* 1.108 an am∣ple description whereof is made Exod. 25. To this table be∣longed dishes, and spoons, and covers, and bowles, to cover or powre out withall. And upon this table were set forth the cakes of shew-bread, in number twelve, made of fine flower, and set in two rowes, having franckincense put upon each row. This was the bread of memoriall, and must be renewed every Sabbath day, that it might be before the Lord continually. See Levit. 24. The table was Christ, in a mystery; there might they see his divinity, his humanity, the hypostaticall union, by the gold, the wood, and the crowne environing. From him, as from a table, do all his people receive the spirituall nutriment. His Ministers supply the office of dishes, spoones, covers, and bowles, to cover and poure

out withall; for by them, and by their ministry, is the heaven y nutriment given and dispensed unto men. These must be all of pure gold, sacred by their functions, and holy in their lives and conversations. The twelve cakes did signifie the Church, the two rowes the Church of the nevv Testament, consisting both of Jewes and Gentiles. The name or title of shew-bread, did intimate the visibility of his Church: the franckincense that was upon those rowes of the shew-bread, the prayers, supplications, and praises of his Church. And as that bread was renewed, and was con∣tinually before the Lord for a memoriall: Even so, that he will for ever accept the prayers, supplications, and praises that are made unto him in his Church, have it alwaies in remembrance, and preserve it unto the worlds end. And what is this, but that which Christ saith unto his Apostle Saint Peter,* 1.109 Upon this rock I will build my church, and the gates of hell shall not prevail against it. Upon this table have I placed my shew-bread, [my Church] I have placed it in two rowes of Jewes and Gentiles; I have pla∣ced it for a memoriall, and to be continually before me, that I may have it alwaies, in despight of all opposition, even unto the end of the world.

[ 34] The golden candlestick* 1.110 hath likewise its description, Exod. 25. It had his shaft, his branches, his bowles, his knops, and his flowers, all of pure beaten gold. It was Christ, that true light, which lighteth every man that commeth into the world. I am (saith he) the light of the world: he that followeth me, shall not walk in dark∣nesse, but shall have the light of life. His branches, his bowles, and his knops, are his Apostles, his Bishops, and Priests; and his flowers are all good christians, that believe in him. The candlestick is made for the light of the house: Christ came into the world for the light of his Church. The branches, the bowles, the flowers be∣long unto the candlestick: The Apostles, the Bishops, the Priests, and all good christians, belong unto Christ. The light which is held forth by the branches, is the light of the candlestick: the doctrine of the Gospell, by which the world is enlightned, is the word of Christ. All the branches, bowles, knops, and flowers, must be of pure gold: All his Apostles, Bishops, Priests, and all good christians, must be of like holinesse with him. Because it is writ∣ten,* 1.111 Be ye holy, for I am holy. The lamps, snuffers, and snuffe-di∣shes, must be of pure gold; and all they who have any place or degree in his Church, must be of like purity.

[ 35] The Altar of incense* 1.112 was made of Shittim-wood, foure square, a cubit long, and a cubit broad, two cubits high; it had foure hornes, it was covered over with gold, and had a crowne of gold round about. It was placed in the Holy place, before the vail, which divided the Holy place from the Holy of Holies. Once every year, upon the day of Expiation, (according to our ac∣compt

count the tenth day of September, the high Priest entred into the Sanctum Sanctorum, and then he made an attonement, upon the horns of the Altar, with the blood of the sinne offering of attone∣ments: that is, he put the blood of the Goat, and of the Calfe, offered for the sins of the people, upon the hornes of that Altar; by which religious Ceremony the attonement was made, and a recon∣ciliation of God with the people. Upon this Altar was offered the sacred incense,* 1.113 which was a most sweet perfume, composed and confected of four most sweet and odoriferous simples. Stacte (Myrh dryed and beaten to ashes). Onycha (the shell of a little fish, wonderfully sweet, much like the nail of a mans hand, whence it is so called; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a nail: if not rather, as Pa∣pias thinketh, a kind of spice, bearing that name). Galbanum (it was the juyce or gum, of a certain sweet smelling herb, white as milk, whence it hath the name; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth milk). And pure Frankincense, that is to say, franckincense not mixed with ro∣sen. A like quantity of all these Simples were confected into a sweet perfume, for the service of God, and this was called incense pure and holy. Now the Altar was Christ,* 1.114 for it figured and set forth Christ to come: the Incense were the prayers of the Church,* 1.115 and of all her members: And the Priest who offered incense, did in the type bear the person of Christ, untill his coming in the flesh. The gold (as was said before concerning the Ark and the golden Table) did signifie the Divinity, the Wood the Humanity; and the Crownen vironing, the Hypostatical union: that the wood of Shit∣tim not corruptible as other wood, was covered with gold, it did signifie Christ his body, which God would not to see corrupti∣on, clothed upon, with eternall glory. Like as the sacred incense composed of four most sweet and odoriferous simples, was of∣fered by the Priest, both morning and evening upon that golden Altar: so that the prayers and supplications of the faithful, com∣posed and confected of faith, hope, charity, and the sweet eja∣culations of Gods most holy and most blessed Spirit, are by Christ the true and eternall Priest, offered unto God upon the golden Altar which is himself, as a sweet perfume, with the good sa∣vour whereof he is well pleased, at morning and at evening, à principio ad finem, from the beginning of the world unto the end.

The brazen Altar,* 1.116 which was the Altar of burnt-offerings, with [ 36] the vessels thereof, is sufficiently described Exod. 28. It did sig∣nifie Christ. For like as that Altar was but one, and was for all the burnt-offerings of all the people offered upon all occasions: even so Christ is that sole, singular, catholick, generall, and uni∣versall Altar, in and upon whom all the sacrifices of the Church which are spirituall, are by faith to be offered up unto God the Father. This Altar was placed in the court without, to signifie

Christ (as old Simeon saith in his Song) prepared before the face of all people,* 1.117 and tendred unto all the world by the ministry of the Gospel. I might here say, that the Brass did signifie the forti∣tude and patience of Christ,* 1.118 who endured the cross, despising the shame. And whereas all the Vessels thereof were to be of Brass, it was to give them to understand, that all his servants must be of the like fortitude and patience. An appendix to this Altar was the brazen laver* 1.119 described, Exod. 30. It was for the Priests to wash their hands and their feet, when they went into the Taber∣nacle, and when they approached the Altar to offer sacrifice; they were to wash their hands and their feet lest they should dye. It was to give them to understand, that all they who will minister to the Lord in holy things, must cleanse their hands from every evill work, and their feet from every evill way, they must be holy by the sanctification of his spirit, for he that is not so wa∣shed, is obnoxious or subject unto death eternall every moment. The Mysterie of which ordinance, extendeth to that holy priest∣hood which now in the time of the Gospell, doth offer up spiritual sacrifices,* 1.120 acceptable to God by Jesus Christ. And such was the Ta∣bernacle, and the sacred utensils of the same, all which were to be found in the Temple which Solomon built, but with greater splendor, meaning thereby that when Christ the true Solomon should establish the Church, which is now in the New Testament, then should all the mysteries of Christian Religion appear in far greater beauty and glory.

[ 37] But here before we proceed further, our sacred History bids us to enquire what became of that Tabernacle and Ark which Moses made, after that God had his fixed Temple built by Solo∣mon. At first the Tabernacle and Arke, during the peregrination of the people of Israel in the wilderness,* 1.121 were carried from place to place; at length they passed through the River Jordan, being alwaies born by the Priests, and Levites, whose office was to take down the Tabernacle, that so it might be born, and to set it up again, when there should be occasion. When they had pas∣sed over Jordan, they were of them brought to the camp at Gil∣gal,* 1.122 which was nigh to Jericho, in the East border; and there they abode together for a certain space, till the people whom Joshua had circumcised were whole,* 1.123 and till they had kept the passeover: And then the Ark was taken by the Priests, and carried about Jericho seven dayes together, but was every night brought back againe into the campe,* 1.124 where it lodged. The City being ta∣ken and destroyed, after the walls thereof were fallen downe, both the Tabernacle and the Ark were brought to Shiloh,* 1.125 a towne in the tribe of Ephraim, and set up there; of which tribe Joshua was.* 1.126 There was the land divided by lot, for an inheritance unto the severall tribes, by Eleazar the Priest, and Joshua the Son of

Nun, at the door of the Tabernacle which was there then. And thus the house of God,* 1.127 and the seat of Religion (the Tabernacle and the Ark) were placed in Shiloh, and thither the tribes went up at the three solemn Feasts,* 1.128 as unto the place which the Lord had chosen to put his name there, according as it was provided in the Law. In that place the Tabernacle and Ark remained during all the government of the Iudges, untill the time and govern∣ment of Eli the high Priest, and untill a little before his death.

At what time there was War between the Israelites and the [ 38] Philistines, and the Israelites were over-come by the Philistines at Eben Ezer: wherefore to find protection from the Ark they went to Shiloh, and took it out of the Tabernacle, and brought it into the field; and so were the Tabernacle and the Ark separated,* 1.129 the one from the other. But the battel being joyned, the Israelites were defeated, thirty thousand of their footmen slain upon the turfe, the Ark of God was taken, and Hophni and Phinehas the sonnes of Eli were both slain. At the newes whereof (and when he heard that the Ark of God was taken) old Eli fainted, fell off from his seat, and brake his neck. The Philistines (the Ark of God being thus gotten into their possession) brought it from Eben Ezer where the battel was fought,* 1.130 unto Ashdod or Azotus where was the Temple of Dagon their god, and set it up by Da∣gon; but it was he that was figured by the Arke, and whose di∣vine presence was there, that would by his comming into the world, overthrow all the false gods of the Gentiles, and destroy and abolish their idolatrous worship and service; and therefore Dagon could not stand before the Ark of the Lord, but fell flat upon his face to the earth, which when the men of Ashdod saw, they set him up in his place again.* 1.131 But Dagon was thrown down again, and his head, and both the palms of his hands were cut off; thereby shewing that the Devill, whose idol Dagon was, and all his power and wicked workes, should be overthrown and cut off, by that true Arke, who is the power and strength of God. The hand of the Lord also (saith the Text) was heavy up∣on them of Ashdod, and he destroyed them, and smote them with Emrods, even Ashdod and the coasts thereof. Therefore they con∣vened all the Lords of the Philistines,* 1.132 to consult and determine what should be done with it (for they were not insensible that the plague which was come upon them, was because of the Ark) who ordered it to be sent to Gath. But they also being destroyed,* 1.133 and plagued with Emrods, as the men of Ashdod had been, they sent it away to Ekron; so loath and unwilling are men to render back unto God his rights, having once seized on them with sacrilegious hands.* 1.134 Notwithstanding the Ekronites were grievously plagued also, as those of Ashdod and Gath had been; their destruction was great and mortal, and the hand of God was

heavy upon them. They therefore being sensible of the cause of it, by common consent of all the Lords of the Philistines, after seaven moneths captivity, sent it back again unto the Israelites; and in this maner did they send it. They sent, for a trespasse-offer∣ing, (by the counsell of their Priests, and Diviners) five golden Emrods, and five golden Mice, thereby acknowledging the divine power and justice of God, whereby they were justly plagued, and their Land marred, and put them in a Coffer by the side of the Arke. Then they put it upon a new cart, whereunto they yo∣ked two milch kine to draw it, shutting up their calves at home. But the Kine forgetting their Calves, went directly to Bethshe∣mesh, which was in the borders of the Israelites; there was it en∣tertained with exceeding great joy, taken down from the Cart by the Levites, who clave the wood of the Cart, and offered therewith the Kine for a burnt-offering, placing the Ark upon that great stone which was in the field of Joshua the Bethshemite, whither the Kine had brought it. That stone therefore was a type of Christ, the rock and sure foundation whereupon his Church is builded.

[ 39] Notwithstanding when the Bethshemites had looked into the Ark, then were they also plagued, and no less then fifty thou∣sand and threescore and ten men of them perished of the plague. This gave them occasion to send to the inhabitants of Kiria••h∣jearim to take the Arke unto them; who came upon that invita∣tion, and fetcht it away, and brought it into the house of Abina∣dab in the hill,* 1.135 and sanctified Eleazar his sonne to keep it; there it remained for the term of twenty yeares, kept by Eliazar, till Samuel made that Oration to all the people which is intimated, v. 3. and till the people put away their false gods, served the Lord, assembled in Mizpeh, and obtained that great victory a∣gainst the Philistines, in memory whereof Samuel set up that stone between Mizpeh and Shen, which he called Eben Ezer; that is, the stone of help;* 1.136 a type of Christ the deliverer: How be it the Arke remained there after the expiration of those twenty years till Davids reign (although there be some who bear us in hand that it peregrinated to divers other places, as Mizpeh, Gilgal, Nob, without sufficient warrant) during which time the Ta∣bernacle without the Ark, was translated to Gibeon, as the Scrip∣ture witnesseth; and rested there. But David went to fetch the Ark out of the house of Abinadab in Gibeah,* 1.137 or the hill (so cal∣led, because it was scituate in a lofty place) and as he was bringing it upon a new Cart with great joy, Uzzah was smitten by God for his rashness, and dyed: wherefore David being in a great fear,* 1.138 brought it not up to Jerusalem, but turned aside out of the way, and disposed it in the house of Obed-Edom the Git∣tite, where it continued by the space of three moneths, with the

blessing of God upon Obed-Edom, and upon all his houshold:* 1.139 which when David perceived, he went and brought it to Hie∣rusalem, where it was entertained with the greatest gratulati∣ons and applause that might be; and set it upon mount Sion, in a new tabernacle; which he had made for the entertainment of it. And so the old tabernacle which Moses made, remained still in Gibeon, where we finde it in the reigne of Solomon,* 1.140 neither do vve finde after that time any further mention of it in the Scriptures.

But when Solomon had built the temple, and finished the san∣ctuary, [ 40] he brought the ark, with the tabernacle of David, and all the sacred vessells which were in that tabernacle, into the tem∣ple which he had built; and placed the ark in the most holy place, under the wings of the cherubims, in which at that time there was nothing,* 1.141 save the two tables of stone which Moses put there, at Horeb. Howsoever, I think it fit to admonish the reader, that there be some who think the tabernacle to have been erected sometime at Gilgal, because it is said, that the people made Saul King before the Lord in Gilgal. And sometimes at Nob,* 1.142 be∣cause David there obtained of Abimelech hallowed bread. And that Solomon translated the old tabernacle,* 1.143 and all the sacred ves∣sels thereunto belonging, from Gibeon, to his temple at Hieru∣salem; because it is said expresly, that they brought up the ark of the Lord, and the tabernacle of the congregation,* 1.144 and all the holy ves∣sels that were in the tabernacle. Which yet I cannot understand to be spoken of any other tabernacle or vessells, but of that tabernacle, and those vessells which David made. And so the taber∣nacle of Moses, which had stood by the space of about foure hun∣dred seventy, and eight years, ceased. And (the time being come, wherein God would have as it were, a fixed habitation, by a fixed place of worship) the temple succeeded in place there∣of, in which also the ark of God found rest, and had its habita∣tion there, till that temple was destroyed by the Chaldeans. In which confusion of things, the perpetuall fire of the burnt offe∣rings was hidden by the priests; and the tabernacle of David, which was in the temple, together with the ark and the altar of incense, by the prophet Hieremiah. The matter is reported in a letter, which the Jewes that were at Jerusalem and in Judea, wrote unto the Jewes in Egypt, thus: When our fathers were led into Persia, the priests that were then devout, took the fire of the altar pri∣vily, and hid it in a hollow place of a pit without water, where they kept it sure, so that the place was unknowne to all men. And this (saith the story) was done at the commandment of Hieremiah,* 1.145 concerning whose hiding of the tabernacle, the ark, and the altar of incense, it is thus added. It was also contained in the same writing (or records) that the prophet being warned of God, comman∣ded

the tabernacle and the Ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of God. And when Jeremie came thither,* 1.146 he found an hollow cave, wherein he laid the Tabernacle, and the Ark, and the Altar of incense, and so stopped the dore.* 1.147 And some of those that followed him, came to mark the way, but they could not finde it. Which when Jeremie perceived, he blamed them,* 1.148 saying, As for that place, it shall be unknown, untill the time that God gather his people again together, and receive them unto mercy.* 1.149 Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed unto Moses,* 1.150 and as when Solomon desired, that the place might be honourably sanctified.

[ 41] Now when the Jewes returned out of captivity, after three∣score and ten years, they built the second temple; but they found neither the fire, nor the tabernacle, nor the altar of incense; till ma∣ny years after the fire was found, by the care and counsell of Nehemiah.* 1.151 For thus saith the story: Now after many years, when it pleased God, Neemias being sent from the King of Persia, did send of the posterity of those priests, that had hid it, to the fire; but when they told us,* 1.152 they found no fire, but thick water: Then commanded he them to draw it up and to bring it: and when the sacrifices were laid on, Ne∣emias commanded the priest to sprinkle the wood, and the things laid thereupon with water.* 1.153 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kind∣led,* 1.154 so that every man marvelled. Now when the sacrifice was con∣sumed, Neemias commanded the water that was left, to be poured on the great stones. When this was done, there was kindled a flame: but it was consumed by the light that shined from the Altar. Thus the fire was found, but the tabernacle, the ark, and the altar of incense, were never found. Wherefore some do say, that the Jewes did make and dedicate another Ark, like unto the former: But others do affirme, that they had no ark at all in the second temple, but in stead thereof, they had in the Sanctuary a stone pitch'd, of the height of three fingers, having a censer upon the top of it. But that all other the utensills of the tabernacle, as occasion ser∣ved, were made and renewed for the use of the second temple. But we return to our sacred history.

[ 42] To the Evangelicall part of the Testament belonged, 2^ly the Leviticall priesthood.* 1.155 And although all the priests were typicall persons, and were annointed and consecrated with the oyle of holy oyntment: yet in the person of the High Priest,* 1.156 they had Christ visibly set forth before their eyes. To him belonged eight seve∣rall vests, (some will have nine, some ten; but I follow Saint Hierome, Epist. 128.) whereof foure were common to the other priests, the other foure peculiar to himselfe; giving them there∣by to understand, that in all the proprieties of his manhood,

he would be like unto his brethren, and take part with them; but that the divine proprieties of his Godhead might not be communicated. 1^st The feminalls,* 1.157 or linnen breeches, which were straitly tyed about their middle, under the navill, above the hip; it was to conceal their secret parts, in case they should slip or fall, as they sacrificed, or were otherwise busie in the works of their ministery; and this descended to the thighes. 2^ly The strait linnen coat,* 1.158 which was of fine linnen embroidered, and came down unto the thighes; it was made to sit close unto the body, and vvithout any foldings or wrinkles, that so it might be no hinderance to them in their ministrie, in manner like a close shirt or wastecoat. 3^ly The girdle of needle work,* 1.159 the materials whereof were purple, and scarlet, and blew, and fine linnen; it is said to be made round, in fashion like a long purse, and to be about the breadth of foure fingers, and it hung downe to the knees. With this girdle, the priests were girded under the pappes; and if at any time it hapned to be trouble∣some to them in their ministrations, they cast it back upon the left shoulder. 4^ly The cap or mitre,* 1.160 which was of fine linnen close to the head, in forme like to a semi-circle, and was tyed behinde with a ribband or fillet, to keep it from falling off; it came not downe far upon the head, but covered the uppermost, and hin∣dermost part of it, almost (it seemes) as low as the ears. And these were the garments which the High Priest had in com∣mon with the other priests: where I think it fitting to admonish the reader, of the linnen Ephod,* 1.161 frequently mentioned in the Scriptures, (although no mention be made of it, Exod. 28. where the Sacerdotall vestments are set forth and described) which was the common garment of the priests. It seemes to be no other, but a linnen robe, in fashion like unto a serplice, yet so, that it might with conveniency be girt about them, that so it might be no trouble to them in their ministrations.* 1.162 For Samuel ministred before the Lord being a child, girded with a linnen Ephod. And David when he brought up the Ark into Zion,* 1.163 he danced before it, girded with a linnen Ephod.

But the peculiar garments of the High priest, were 1^st The [ 43] robe of the Ephod,* 1.164 being all of blew, it had a hole upon the top, for the putting of it on, which was bound about with woven work, to strengthen it; this robe was large and long, reaching to the feet, upon the hem whereof were pomgranates, of blew, and of purple, and of scarlet, and bells of gold interchangeably set (seventy two of each) round about. It was to the end, that the sound of the high priest might be heard at his going in, and at his comming out of the holy place. 2^ly The Ephod,* 1.165 or super∣humerall, a peculiar garment of the high priest, made of gold, and blue, and purple, and scarlet, and fine twined linnen cunningly

or skilfully wrought, this was put upon him, and fastned with a girdle of the same materialls and like curious workmanship; it is said to extend from the neck unto the hipps, upon the two shoulders vvhereof, were two onyx stones, having on them en∣graven the names of the children of Israel, six on the one stone, and six on the other: these were stones of memoriall unto the children of Israel, to the end that the high priest going in to the sanctum sanctorum, might bear the names of that people upon his shoulders, for whom he made his supplications. 3^ly The breast-plate of judgment,* 1.166 or Rationall, of the same materialls and curious workmanship of the Ephod; it was double, and foure square, a span in breadth, and a span in length, it had twelve pretious pearles, in foure distinct rowes, set in it, having the names of the children of Israel engraven severally, every one in its par∣ticular stone; this was put in a place of the breast of the Ephod, left for that purpose, and was made fast with chains and rings in such manner as is expressed, Exod. 28. It was to the end, that the high priest should bear the names of the children of Israel in the breast-plate of judgment upon his heart, when he went in∣to the holy place, for a memoriall before the Lord continually. In this breast-plate of judgment they put the Urim and Thummim,* 1.167 which what it was, the Scripture mentioneth not, how be it, the words signifie splendors and perfections; vvhich thing hath given occasion to some to think, that by the urim and thummim nothing else was meant but the forementioned rowes of preti∣ous stones in the breast of the High priest, they being the most splendent bright and perfect of all other. But I rather think the Urim and Thummim (vvhatsoever they were) to be inserted within the pectorall, which therefore (and not to keep it from rending) was duplicate, and that they were placed in the pecto∣rall, over against the heart of the high priest; for hitherto make the words of the text,* 1.168 Thou shalt put in the breast-plate of judg∣ment the Urim and the Thummim, and they shall be upon Aarons heart, when he goeth in before the Lord. 4^ly The plate of gold,* 1.169 vvhere∣upon was engraven, Holinesse to the Lord, (Saint Hierom thinks, that nomen tetragrammaton, which was ineffable to the Jewes, to be graven upon that plate, Epist. 128.) this was put upon a blew lace, whereby it vvas made fast unto the mitre or cap, upon the fore-front of the same. So that although the mitre or cap were common to all the Priests, yet was it the peculiar ornament of the High priest to be mitred, with that mitre, upon whose front was fastned by the blevv lace, the golden plate, with that mysterious inscription.

[ 44] All the sacerdotall garments vvere made for glory and for beau∣ty;* 1.170 namely, to adorn and beautifie his priests in glorious, splen∣dent, and beautious habit, that so the people might have a

more reverent regard of their persons whom God had honoured with so many peculiar vestes so rich, so precious: and think with themselves in vvhat Veneration they ought to have those holy things about vvhich their ministry vvas conversant. But the mysterie was Christ,* 1.171 there might they see him habited as his bre∣thren, in the same feminalls, linnen coat, girdle, and cap, and girded about with the same linnen Ephod. All vvhich things did foretell him to be a proper or particular man, and a perfect or very man. They did preach Christ, and that he should not take unto him the generall form or Idea of mans nature conceived in the minde; nor the common nature of man, as it is existing in every man: but that he should assume the whole nature of man, viz. a reasonable soul, and human flesh, subsisting in one particular subject: that he should be a true and perfect man, in every thing that concern∣eth mans nature like unto his brethren: that he should have the substance of a true body, and of a reasonable soule: that he should have all the proprieties of body and soul. In body length, breadth, thickness, circumscription, dimensions: in soul the understand∣ing, the will, the affections: also the faculties of seeing, hear∣ing, smelling, tasting, feeling: likewise of moving, growing, eating, digesting, sleeping: all which was meant and intended by the parability of those garments, whereby the Priest was nothing at all hindred from doing the duties of his function. That such a Priest should come, who should offer up the eternall sacrifice; a full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, That like as the Priests were girded about with the white linnen Ephod, even so t••at such a priest should be girded about with the generall infirmities of mans nature, yet without the least spot of sinne. And this with much more Mysterie was preached by those garments which the High priest had in com∣mon with the other priests.

But his peculiar Ornaments did set forth Christ in a more pecu∣liar [ 45] manner. The rich and glorious robe of the Ephod, did set forth Christ enrobed in the riches of all graces, and of all ver∣tues, pomegranates and the bels, the sweet sound of his Gospell, and the precious fruit thereof. The Ephod or superhumerall, girt about him with the curious girdle, and the two onyx stones upon his shoulders; that it is he who is girt about with power, that the government is upon his shoulder, that he is able to save his people to the uttermost, who are elect and precious as the precious onyxstones; that he would bear them upon his shoulders, and pre∣sent them to his Father, by making an eternall, a gracious and efficacious intercession for them: The rationall or breast-plate of judgement, that it is he to whom it belongeth to give the righ∣teous judgement: the twelve precious pearls, set in four distinct rows, that he should be the God of order, who would bear all

his people in his breast, and have the names of them there, to re∣member every one of them, to love and to cherish them as his own heart, and to judge, and avenge them in righteousnesse: that like as the Urim and Thummim was put into the duplicate, and thereby hidden, so that it could not be seen; Even so, that the brightness, and perfection of his Deitie, should not be discerned by human eye, being over-shadowed and obscured by his huma∣nity. And because inquisition was made at God by the Urim and Thummim, thereby was most excellently set forth his propheticall office. Finally, the plate of gold, whereupon was graven holinesse to the Lord, did set forth his Kingly office, and that such a one should be made of God both Lord and Christ; that in his person the kingly and the priestly offices should be so consistent, as to be bound together with such a bond of mediatorship betwixt God and Man, as might never be dissolved.

[ 46] 3^ly Therefore to the Evangelical part of the Testament, belong∣ed all the Leviticall consecrations, especially that of the High Priest,* 1.172 who was annointed and consecrated with the holy an∣nointing oyl, and thereby set apart to his office and function. The oyl was a most sweet confection of divers principall spices, pure Myrrhe, sweet Cinamon, sweet Calamus, Cassia, and oyl Olive, all pure and sweet; it was reserved onely for Consecrations, it was not lavvfull for any man to poure it out after the manner of other oyl, upon his ovvn flesh in his frequent unctions, neither might any one make or compound the like. With this holy annointing oyl, were the Tabernacle of the Congregation, and the Arke of the Testimony, and the Table and all his Vessels, and the Candlestick and his Vessels, and the Altar of incense, and the Altar of burnt-offerings, vvith all his Vessels, and the Laver and his foot an∣nointed, and thereby consecrated, to the end that after such an annointing, they might be vvholly set apart to Gods worship, and never return any more to common or ordinary use. With the same oyl were Aarons Sons, the Priests, and Aaron himself the high priest annointed and consecrated, as is fusely set down, Exod. 29. & 30. Levit. cap. 8. But Aarons consecration (and therefore the consecrations of all the high priests in their several successions) was in a more excellent manner; for, having on all the forementioned Vests and Ornaments, with the mitre and holy crown upon his head, the holy annointing oyl was so powred upon his head,* 1.173 that it ran down upon his beard, and descended to the skirts of his garments.

[ 47] Now the reason why God would have his consecrations to be done by Oyl, may be rendred from the excellent proprieties thereof:* 1.174 all which, in a spirituall, and Evangelicall sense and meaning will relate to Christ. Oyl hath an excellent vertue in seasoning of meats, as well for the preservation of health, as also

to give them a sweet and delightsome relish to the palate. Therefore did they dress their flovvre vvith Oyl:* 1.175 and vvith Oyl God vvould have his offerings to be seasoned. The Oyl in the meat-offering did shevv forth Christ the condiment, vvithout vvhom nothing is svveet, nothing is savory. It is he that season∣eth all our sacrifices, and whatsoever we shall aske the father in his name, he will give it us.* 1.176 Oyl hath an excellent vertue in healing of wounds, and to asswage the pains of them:* 1.177 It is Christ who speaks peace unto the soul by the word of the Gospel, and was annointed, and sent to heal the broken hearted. Oyl doth exhilarate and make glad him that is annointed with it:* 1.178 all true joy and gladnesse is from Christ, through the sweet influence of his most holy, and most blessed spirit, who is the oyl of gladness.* 1.179 Oyl doth pierce into the bones, doth diminish the pains of bodily exercises, doth make a man strong, and able to perform his work. Livie telleth of Hannibal, that he being to skirmish immediately with the ene∣my (but the weather being extream cold, and his Souldiers weary and weak) distributed Oyl unto them, to the end that be∣ing annointed therewith, they might be refreshed, and enabled to the battel. It is Christ who by his grace enableth us unto that whereunto of our selves we have no sufficiency.* 1.180 Oyl doth mollifie and soften: It is the peculiar work of Christ by his Spirit to mol∣lifie and soften the hard hearts of men. Oyl hath a sweet and odori∣ferous smell,* 1.181 and his name (saith the Spouse in the Canticles) is as oyntment powred forth. Oyl doth illuminate and lighten: and He is the true light, which lighteth every man that cometh into the world.* 1.182 When the High Priest was annointed, Christ was annointed in the type; He was the annointed, and he was the annointer, and he himself was the holy annointing oyl. Notwithstanding the oyl wherewith he was annointed, was not of the essence of his God-head, but the fulness of all graces, and of all vertues, where∣with the man-hood of Christ was as it were filled up to the brim, (created graces and vertues) infused into the man-hood by the divine operation of the Holy Ghost. Therefore the holy annointing oyl, howsoever it was Gods oyl, neither was it lawfull for any one to make the like; yet was it confected of no other simples, but such as are to be found in nature. That holy annointing oyl was powred forth upon the High Priest, having on, together with all the rest of the sacerdotall ornaments, the Urim and Thummim, to∣gether with the golden Plate or holy Crown, that so they might in the type, and by the spirtuall eyes of faith, see Christ by his unction, with that oyl which was materiall, annointed and con∣secrated to be that true King, that true Priest, that true Prophet, of whose fulness all Kings, Priests, and Prophets do pertake; and yet he hath made all his elect and chosen, Kings and Priests unto God and his father, as St. John saith in his Revelation.* 1.183 That the

High priest was so annointed, that the holy annointing oyl pow∣red upon his head went down unto his beard, and descended to the skirts of his clothing; it did mysteriously give them to know, that the graces of the Holy Ghost, whereof the man-hood of Christ is the rich treasure house, do descend down from him the head of his Church, (who received them not by measure) into all the members of his mysticall body, who all receive them from him in such a measure and proportion as is convenient for every one of them. Lastly, by the different habit of the High Priest, and his superabundant unction, they were shewed the dif∣ference that must be betwixt the type, and the antitype: for Kings, Priests, and Prophets, were typicall persons, and they all were annointed by men; but that He must be annointed by the Fa∣ther, through the Holy Ghost. They were annointed with the ho∣ly anointing oyl: but he must be annointed with all spirituall gra∣ces, meant and intended by it. They were annointed in measure; but he must be annointed above measure. They were annointed as men; but he must be annointed as God and man. They were annointed to offices temporall; but he must be annointed to offices eternall. They by their unction were Christi Domini, the Lord's Christs: But he by his unction, must be Christus Dominus, the Lord Christ, Act. 2.36.

[ 48] 4^ly To the Evangelicall part of the Testament belonged all the Leviticall offerings.* 1.184 The Holocaust or whole burnt-offering* 1.185 so cal∣led, because it was all burnt. It was a sacrifice wherein to the end that God might be honoured and pleased, the whole host which was offered, was consumed with the holy fire, and as it were sent up from earth to heaven for an odour of a sweet savour to God. It was of the Herds, of the Flocks, or of the Fouls: and the whole rite thereof is amply set forth, Levit. cap. 1. The continu∣all or daily burnt-offering,* 1.186 so called because it vvas offered unto God tvvice every day at morning and at evening. It did consist of two Lambs of the first year, vvhereof the one vvas offered in the morning, and the other at even, and the rite thereof is set dovvn, Exod. cap. 29. The meat-offering,* 1.187 vvhich vvas either fine flovvre, and oyl, seasoned vvith salt, and frankincense put upon it, and that either ravv bak't or fryed, or green ears of corn dryed, ha∣ving in like manner, oyl, salt, and frankincense, and the rite thereof is to be read, Levit. cap. 2. The drink-offering* 1.188 vvas strong Wine, the fourth part of an Hin for one Lambe, as a proporti∣onable quantity for such an offering povvred unto the Lord, Exod. 29. Numb. 28. The sin-offering* 1.189 so called, because it vvas made for the expiation of sin committed, either ignorantly or vvittingly, vvhether greater or less, by the priest, the vvhole congregation, the Ruler, or any of the people, set forth and pre∣scribed at large, Levit. cap. 4. & 5, & 6, & 7. The peace-offer∣ring

was either of the herd or of the flock, male or female;* 1.190 it, was made in thankfulnesse of some benefit received, or for preven∣tion of some eminent danger; and the rite thereof is prescribed, Levit. cap. 3. There were many other offerings which the law had to be made upon all occasions, all which were either pro∣pitiatory, which were to reconcile God, and to satisfie for sin; or Eucharisticall, for praise and thanksgiving; and were either ordinary or extraordinary. But our sacred history shall crave par∣don of the reader, not to enlarge it selfe too far. Only this it hath to observe in generall, concerning the Leviticall offerings.* 1.191 1. That they were not offered (except by speciall dispensation) but only in one place, that was 1^st where the tabernacle was. 2^ly where the temple was. 2. That they were all offered accor∣ding to a prescript form of liturgie. 3. That they were to be offered with no other fire, but with the holy fire, the fire which came out from before the Lord, which he ordained to be kept upon the Altar continually-burning, so that it might never go out. Levit. 6.4. That no beast or bird of prey, or any unclean thing, must be brought unto him for sacrifice. 5. That his offe∣rings must be of the best, and finest of all kinds; nothing blinde, lame, torn, deformed: the sweetest oyle, the finest flower, the strongest wine, the purest franckincense, and of every thing that which was most choise. Lastly, that hony and leaven were utterly banished from all his sacrifices.

All the Leviticall offerings did relate to Christ, and did set forth [ 49] the redemption of mankind by him.* 1.192 The holocaust or whol burnt-offering, did signifie Christ, our holocaust or whole burnt offe∣ring, who in the fire of his love hath offered himselfe up whol∣ly unto God the father, and hath shed his blood for the remission of sins. The continuall or daily burnt offering,* 1.193 did set forth Christ the lamb of God, which taketh away the sin of the world. The offering of that sacrifice in the morning and at even, did set forth the effi∣cacy of his death, for remission of sins to all them that believe, from the beginning of the world unto the end. That to all the righteous faithfull, whether in the morning or in the evening of the world, there is no other lamb, but that lamb which was slain from the foundation of the world.* 1.194 The meat offering did set forth Christ, that bread of life, the bread which commeth down from heaven, that a man may eat thereof and not die. That the bread which he would give is his flesh,* 1.195 which he would give for the life of the world. The drink offering did set forth Christ, that true wine which maketh glad the heart of man, without whom, there is no true joy or gladnesse to be had; that wine poured out was his blood shed for the remission of sins. The sacrament of which meat and drink offering he hath instituted to be in the elements of bread and wine. The sin offering did set forth Christ, an expia∣tory

sacrifice for sin, and did preach unto them no other do∣ctrine, but that of the blessed Apostle and Evangelist Saint John, If any man sin,* 1.196 we have an Advocate with the father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. The peace-offering did preach peace unto the world by Christ who is our peace, and that it is he that delivereth us from the wrath to come. So that there is now no condemnation to them which are in Christ Jesus.* 1.197

[ 50] That whereas all the offerings were made in that place where first the Tabernacle, afterwards the Temple was; it intended Christ the great sacrifice to be offered up at Hierusalem. That they were all offered according to a prescript form or liturgy; it intended the orderly worship of God, which Christ would e∣stablish in his Church in the new Testament. That they were offe∣red with no other fire but the holy fire; it meant, that all the spi∣rituall sacrifices of his Church, should be sent up to the Father by the fire of his blessed Spirit; and that his spirit should remain in his Church perpetually to sanctifie and clense it. That no unclean thing must be offered for sacrifice; it did set forth the pu∣rity of Christ his sacrifice, who is clean of himselfe, and the cleanser of all that are clean. Who is offered up unto God by all the faithfull, who crave remission of sins for his sake, and offer unto God his sacrifice, as a full satisfaction for all their trans∣gressions, having nothing of themselves worthily to offer. That his offerings must be of the best and finest of all kinds, nothing blinde, lame, torn, deformed; the sweetest oyle, the finest flower, the strongest wine, the purest franckincense; It signi∣fied, that God would accept him only for that sacrifice, for the dignity and worthinesse of whom, and in whom, as in the all-sufficient sacrifice, he is well pleased; in whom only should be found the integrity and perfection of the human nature. And that hony and leaven were utterly banished from all his sacrifices: It was to shew, that in Christ should be found neither leaven of hypocrisy, nor hony of voluptuousnesse; and that they who will sacrifice unto the Father by him, must utterly put away spirituall pride, which is the leaven of hypocrisie, and all sensuall lusts, which are the hony of voluptuousnesse. By all which things we may ob∣serve, that all the sacred rites of the sacrifices and oblations, as well those that we have mentioned, as those also which for brevities sake our sacred history must omit, were no other, but as it were visible homilies, divinity lectures, and catechisms, whereby the faithfull were shewed, taught to know, and to understand the mystery of the redemption of mankind by Jesus Christ.

[ 51] 5^ly To the Evangelicall part of the Testament belonged those* 1.198

daies, and months, and times, and years, which the Jewes had, and were commanded to observe; these are distinguished into pro∣fests and feasts. The profests were minor holy daies, wherein it was permitted unto them to work, the offering up of the mor∣ning and evening sacrifice notwithstanding. But the feasts, or ma∣jor holy daies were such, as upon which it was not permitted unto them to work at all. Every day the sacrifice vvas to be of∣fered morning and evening, as before is said. But a peculiar sa∣crifice was ordained to be made, the first day of every month, as you may read, Numb. 28. The profests therefore were the new moones,* 1.199 that is to say, the first day of every month, upon which daies they were not forbidden to labour in their ordinary pro∣fessions, although a peculiar sacrifice vvas appointed for those daies. It is said, that they were solemnized in memory of the creation of light, and in acknowledgment of Time, that it belongs to God. Their feasts or holy daies (major holy daies) they called Sabbaths, that is to say, daies of rest; and every sabbath they kept by the space of a whole day, to wit, from sun-set, to sun-set again, the full space of twenty foure houres, for so measured they their day, and that is Gods measure of a day.* 1.200 Of these sab∣baths, some were of divine institution, and some by positive hu∣man law; those of divine institution were 1. the Sabbath of the se∣venth day; 2. the feast of Easter; 3. the feast of Penticost; 4. the feast of Trumpets; 5. the day of Attonement; 6. the feast of Tabernacles; 7. the sabbatary seventh year; 8. the Jubile of the fiftieth year.* 1.201 Con∣cerning all which sabbaths our Sacred History must observe, that although the observation of them were morall, yet the daies themselves were not morall by nature, (for had they so been, the observation of them could never have ceased in the Church, no more then of those spirituall and evangelicall duties, which were prefigured in them, and commended and commanded by them) but they were made morall by divine positive law.

Those that were by positive human law, were 1^st The sabbaths of dedication; for there were foure dedications, which were kept [ 52] at foure severall times of the year. The first was the dedication of Solomon's temple, in the month of September. The second was the dedication of the temple of Zorobabel, in the month of February. The third was the dedication of the Altar by Judas Machabaeus, in the month of November. The fourth was the dedication of the temple re-edified by King Herod, not without great solemnity, as Josephus saith. 2^ly They had the feast of the lamentation of the daughter of Jeptha mentioned Judg. cap. 11. 3^ly They had the feast called Naphthar or cleansing, (Josephus calleth it the feast of lights) instituted by Nehemiah, in memoriall of the holy fire found in the pit, with which he purified the sacrifices; and was

celebrated upon the twentieth day of November, 2 Mac. 1. 4^ly They had the feast purim or lots, instituted by Mordochaeus, in memory of their deliverance from the bloody intentions of Haman, which was kept yearly with great solemnity upon the fourteenth and fifteenth daies of the month of February, Hest. cap. 9. which fourteenth day of February, is remembred to have been a double holy-day; for then also they did commemorate a great victory obtained against Nicanor, one of the Captains of Deme∣trius King of Syria. But our sacred history must supersede all these festivalls, as being of human institution. Yet from the hi∣story it selfe,* 1.202 the reader hath to observe, that the clause of the commandment, Six daies shalt thou labour, &c. was no warrant to the Jewes to rest from labour onely upon the Sabbath of the seventh day; for besides that day, our history hath observed how many sabbaths God himselfe ordained, and how many were or∣dained by their governours, upon many of which, they were not onely commanded to rest from labour; but if any man had presumed to work, it was ordained that he should be put to death. How then shall that clause now warrant the observation of the Sunday or Lords day onely, if other daies and times be set apart by lawfull authority? Truly it will be somewhat too peremptory to tie up the Almighty God to the bare allowance of a seventh day, for his publick external worship; seeing that the morall equity of the commandement is, that not a seventh day onely, but that a sufficient quantity of time should be set apart, and dedicated to his service.

[ 53] The Sabbath of the seventh day* 1.203 was commanded to the people and nation of the Jews to be kept holy in memory of the creation, that day did forbid all manner of labour: so that it was not lawfull so much as to kindle a fire upon that day. Notwithstan∣ding (as was said before) it had not its morality by nature,* 1.204 (for then it had been for ever indispensable) but it was made mo∣rall by a divine positive law, and was temporary, and was com∣mended only to the circumcision, the Jewes and Proselytes, untill the time of reformation. And therefore upon urgent necessity might be omitted, and the Jewes themselves might labour, and war, and fight in battle, and carry burthens, and perform la∣borious works upon the sabbath day.* 1.205 Joshua besieged Hiericho, and compassed it seven times upon the sabbath day. They took the city on that day, and slew all that were therein, man, wo∣man, young, old, oxe, sheep, and asse, with the edge of the sword, and burnt the city with fire, on the sabbath day. The Israelites fought with the Syrians on that day,* 1.206 and slew of them an hundred thousand footmen.* 1.207 And Christ himselfe comman∣ded a certain man whom he had cured to carry his bed on the sabbath day, which else by the law ought not to be don, neither

might he have commanded him so to do, if the Sabbath had been morall by nature, and indispensable.

The feast of Easter,* 1.208 called also the feast of unleavened bread, was [ 54] kept every year from the fourteenth day of the month of March at even, till the one and twentieth day of the same moneth at even. During all which time they were to eat no leavened bread, neither were they to have any leaven found in their houses: and if any man were found to eat leaven within that space, he was to be put to death. This feast was kept in memory of the de∣liverance of the people of Israel out of Egypt. And at this feast,* 1.209 all the tribes were to appear in the place which the Lord should choose to put his name there: that was, first in Shiloh, where the Tabernacle of Moses was: afterwards, in Jerusalem where Solo∣mon built his most sumptuous, and most magnificent Tem∣ple.

The feast of Pentecost,* 1.210 otherwise called the feast of Weeks, or of [ 55] the first fruits, was celebrated on the sixth day of May, in me∣mory of the law given upon mount Sinai. Upon the second day after the eating of the passeover, which was the second day of sweet bread, (which was before harvest began, and upon the sixteenth day of March) the Law commanded that they should offer a Sheaf of new corne, before the Lord:* 1.211 it was to crave his blessing upon their harvest. But fifty dayes after, (which was seaven whole weeks): and upon the fiftieth day, (at what time they had gathered in their harvest) they were all to appear before the Lord againe, and to offer new bread before him, in thankfull acknowledgement of the harvest which they had received by his gift. The feast of Trumpets,* 1.212 was solemnized upon the first day of the seaventh moneth, that is to say, upon the first day of Sep∣tember: upon which day they were to blow Trumpets. But for what cause this feast was instituted, (whether in memory of that Trumpet which sounded upon mount Sinai when the Law was given: or of the deliverance of Isaac, when Abraham would have offered him up upon the mount Moriah, and he was ex∣changed for a Ram, caught by his hornes in a thicket; the me∣mory whereof was renewed by blowing up those Trumpets of Rams horns: or rather, in memory of those great and memora∣ble Victories which the people of Israel valiantly atchieved be∣fore they were setled peaceably in the land of promise) it is more then we can now determine. It was a solemn feast, and ho∣norable mention is made of it in the book of Psalms. Blow up the Trumpet in the new moon; in the time appointed,* 1.213 on our solemne feast day.

The day of attonement* 1.214 was upon the tenth day of the same moneth, so called, because by such solemn ceremonies, and sacri∣fices, as are set forth, Levit. cap. 16. & 23, the Priest did make an

attonement for the people, did expiate their sins, and reconcile them to God. It was kept in memory of that reconciliation which was made betwixt God and the people, after they had sinned a∣gainst him in the matter of the golden Calfe.* 1.215 It was dies jejunii, the fasting day: For upon that day they were commanded to fast, and to afflict their soules. And Josephus saith, that all the people did fast upon that day, and that whosoever did not upon that day fast and afflict his soul, he was to be put to death. And that if any man should work upon that day, he was to be put to death. Such, and so severe was the Law on that behalf. For whatsoever soul it be (said the Law) that shall not be afflicted in that same day,* 1.216 he shall be cut off from among his people; And whatsoever soule it be that doth any work in that same day, the same soul will I destroy from among his people.

[ 57] Upon the fifteenth day of the same moneth also, began the feast of Tabernacles,* 1.217 which was to put them in remembrance that they dwelt in Tents, and Tabernacles, in the wilderness by the space of forty years. At which Feast, all the tribes were to go up to that place where he should fix his worship; and upon the first day of this feast they did rest from labour; and did take the boughes of goodly trees, the branches of Palm trees, and the boughes of thick trees, and Willows of the brook; and they did go forth, and dwell in Tabernacles, seaven dayes, with great joy, and rejoycing. They say that at this feast, they did sing the eighty fourth Psalme, How amiable are thy Tabernacles O Lord of hosts, &c. Concerning which feast, they that will know more, let them read Levit. cap. 23. Num. cap. 29. Nehem. cap. 8. and likewise Josephus in the third book of his Antiquities, cap. 10. On the day following, which was the eighth day, and the two and twentieth day of the moneth, there was another feast or solemn assembly, an holy convocation, on which they might do no work; and then the tribes being at Jerusalem, they brought in the revenue for repair of the Temple, to defrey the charge of the sacrifices, and for the maintenance of the Priests and Levites.

[ 58] The Sabbatary seventh year,* 1.218 or sabbath of the seventh year, was a Sabbath for the whole year. And that year they dismissed all their bondmen, and bondwomen, which were Hebrews; and the earth it selfe had rest for that year. For they might neither ear nor sow, nor reap nor mow, nor carry any thing into their barns, for that whole year. And the fruits which the earth it self brought of its own accord,* 1.219 were common to all those that would make use thereof, as well to those of the country, as to strangers, without forbidding or reservation. The Jubile of the fif∣tieth year,* 1.220 was proclaimed by blowing up of Trumpets of Rams hornes; and then the earth must rest for the space of a whole year, even from the tenth day of September, (upon which day the

Trumpet was to proclaim the Jubilee) till the tenth day of Sep∣tember in the next year. During all which time they might nei∣ther ear, nor sow, nor reap, nor mow, nor gather that which grew of it self. It was a year of liberty, for in that year all servants went forth perpetually free; and every one that had sold his possession, did in that year return unto it again, Levit. 25. It was called Jubile, from the Trumpets of Rams hornes, wherewith it was proclaimed, which the Hebrews call Jobelins,

But of all these things, the Mysterie* 1.221 was most excellent; for the [ 59] quotidian profeast and daily sacrifice, did (as is said before) in the Mysterie set forth,* 1.222 Christ that lambe of God which taketh away the sin of the world. For he is the perpetuall sacrifice; he was the sacrifice before the Law, offered up in the mysterie by Abel, Seth, Noah, Sem, Abraham, Isaac, Jacob, and by all the Fathers, who by their sacrifices, testified that they expected no other sacrifice but that promised seed who should be sacrificed for the sinnes of the whole world. He was the sacrifice under the Law; he is an eter∣nall sacrifice. Jesus Christ, the same yesterday, and to day, and for ever.* 1.223 The new moons, or monthly Sabbaths, did set forth Christ the light of the World, who being sent into the World, hath enlightned it by his preaching, by his miracles, and by his most holy, and most blessed spirit. I am (saith he) the light of the world, he that followeth me, shall not walk in darkness, but shall have the light of life. Before he came in the flesh, the faithfull,* 1.224 by the spirituall eyes of faith, did look on him as on the light to come: for so the Prophet Isaiah did look upon him, and did fore-know and fore-tell of him by the spirit of prophesie. The people (said he) that walked in darkness, have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.* 1.225 And when he was come, then did they welcome that light. Lord, (said old Simeon in his song) now lettest thou thy servant depart in peace, according to thy word. For mine eyes have seene thy salvation, which thou hast prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israel.

The sabbath of the seaventh day, did signifie Jesus Christ who is [ 60] the true rest, in whom and upon whom all the faithfull do rest: for he is that true sabbath, who giveth true spirituall rest unto the world, and without whom there is no true rest to be had. Therefore when Christ the sabbath signified was come, the sab∣bath of the seventh day, which was the sabbath signifying, must vanish away. That Sabbath of the seventh day, did therefore teach the people of God to expect the true sabbath in whom all must cease from the unclean works of sin, and every one must submit himself to him, and suffer him to have, and sanctifie a sabbath in him, by his most holy and most blessed spirit: so to cease from their own works, (not doing thine own waies, nor finding

thine own pleasure,* 1.226 nor speaking thine own words (saith the Prophet Isaiah) as to do all the workes of his law by faith. For he that is entred into his rest (which is Christ the true sabbath) He also hath ceased from his own workes,* 1.227 as God did from his. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbe∣liefe.

[ 61] The feast of Easter did set forth Christ the true paschall Lambe, who should be killed, that so he might be made the food of the faithfull unto everlasting life; who so eateth my flesh, and drinketh my blood,* 1.228 hath eternal life, and I will raise him up at the last day. And because that Christ is that feast, and is our passeover, that therefore we must purge out the old leaven: for so S. Paul himself sets forth the Mysterie. Purge out therefore (saith he) the old leaven, that ye may be a new lumpe, as ye are unleavened. For even Christ our Pass∣over is sacrificed for us.* 1.229 Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickednesse; but with the unleavened bread of sincerity and truth. The feast of Pentecost did set forth Christ, conferring the gifts of the Holy Ghost upon his Church: and was a type of that day wherein the Holy Ghost was sent, under the outward visible signes of fierie cloven tongues, Act. 2. The feast of Trumpets did signifie Christ publishing his Go∣spell by the mouthes of his Apostles and Disciples, whose sound went into all the earth,* 1.230 and their words unto the ends of the world.

[ 62] The day of attonement, or yearly feast of the expiations, did set forth the expiation of sins by Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteous∣nesse,* 1.231 for the remission of sins. Upon which day the passion and death of Christ, and mans Redemption by him was so plainly shewed, that nothing could be more lively acted, or represent∣ed. The day it selfe was a day of a general and universal expiati∣on of sins by sacrifice; wherein the attonement was made for the holy Sanctuary, and for the tabernacle of the congregation, & for the Altar, for the Priests, and for all the people of the congregati∣on. Therefore the great expiatory sacrifice, (Christ crucified upon the Cross) must be offered up for all the sins of all man-kind, as well for the most holy, who may be compared to the Sanctuary, to the Tabernacle, to the Altar, to the Priests, all consecrated unto God by his mysterious Sacraments; as also for all sorts of sin∣ners, to be understood by all the people of the congregation. For what other thing is the world, but a congregation of all sorts of people, all sinners; all standing in need of the generall and universall expiation? That generall and universall expiation, must be made by no other person, but by the High Priest; there∣fore an High Priest must be expected who must make the great attonement for the sins of the whole world. The High Priest did make an attonement for himself, and it was needfull for him so

to do, because he was a sinner: therefore he was not the true high priest, but a type of him, who had no need to make an at∣tonement for himselfe, because he had no sin. That high priest did make the attonement every year, and did admit of a suc∣cessor by reason of death; therefore he was not the true high priest, but a type of him who should make the attonement once for all, made an high priest for ever after the order of Melchisedec.* 1.232 That high priest had none to accompany him when he made the attonement; therefore this high priest must himselfe be the propi∣tiation for the sins of the whole world. That high priest did put on those garments which were common to the other priests, to wit, the linnen coat, the linnen breeches, the linnen gir∣dle, and the linnen mitre; he did also bring his own sacrifice, a young bullock, for a sin-offering, and a ram for a burnt offering, and did receive of the congregation two kids for a sin-offering, and a ram for a burnt-offering: therefore this high priest should put on the whole human nature, and should receive that of us, which he would sacrifice for us, as namely, the substance of our flesh. But as those garments are said to be holy, so must they understand the humanity of Christ to be without sin. The young bullock which the high priest brought for a sin offe∣ring, and the ram which he brought for a burnt offering, was his humble acknowledgment that he was not that High priest, but a type of him that should make the great attonement for all mankinde.* 1.233 Seeing (as the Apostle saith) such an high priest became us who is holy, blamlesse, undefiled, separate from sinners, and made higher then the heavens. Who needeth not daily as those high priests,* 1.234 to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once, when he offered up himselfe. Such a one therefore were they admonished by that his sacrifice to look for. The two goats upon which the high priest cast lots, did signifie Christ in two natures, and that in one of those natures, namely, the humanity, he should be killed and die; but yet by the determinate counsell and foreknowledge of God, for that was signified by the lots that were cast; seeing as Solomon saith in the book of Pro∣verbs, The lot is cast into the lap,* 1.235 but the whole disposing thereof is of the Lord. The blood of the bullock and the blood of the goat which the high priest brought successively within the vail, and did with his finger sprinckle the mercy seat, and before the mer∣cy seat seven times; did in the mystery instruct them to know, that not by the blood of goats and calves, but by his own blood, should Christ the true high priest, enter in once into the holy place, having obtained eternall redemption for us.* 1.236 And that seven-fold aspersion made by the finger of the high priest, did signifie the fulnesse and perfection of the propitiation to be made by Christ. The incense which was offered by the high priest within the vail

in the most holy place, the cloud whereof did arise and cover the mercy seat; did shew forth the prayers and supplications, with strong crying and tears, which Christ made in the daies of his flesh, unto him that was able to save him from death, and the efficacy of the same,* 1.237 that he was heard in that he feared; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for has piety. That he made an attonement upon the hornes of the altar of incense, which was placed before the vail, which divided the holy place from the holy of holies, with the blood of the sin offering of the attonements,* 1.238 by putting of the blood of the goat and of the bullock upon the hornes of that al∣tar round about; and that he did sprinkle of the blood upon it with his finger seven times, (which he did, after that he came forth from within the vail): It was to admonish them in the my∣stery, that the prayers and supplications of the Church are no otherwise made clean, so as to be accepted with the Father, but by the innocent blood of the Redeemer. That when he had made the attonement for the holy place and for the tabernacle, he then brought the live-goat, and did lay both his hands upon the head of it, and confesse over him all the iniquities of the chil∣dren of Israel, and all their transgressions in all their sins, put∣ting them upon the head of the goat, and did send him away by the hand of a fit man into the wildernesse, that the goat might bear all their iniquities unto a land not inhabited: It was to teach them to know, that Christ must be made sin for us, and a curse for us,* 1.239 and that the Lord should lay on him the iniquity of us all, as the prophet Isaiah saith; that so we might be made the righ∣teousnesse of God in him; and that all nations might be blessed in him: and that his righteousnesse might be made ours to justi∣fication, that so our sins might not be imputed. For the scape-goat did but bear all their iniquities to a land not inhabited; shewing them thereby, that Christ should so bear our sin, not that it should not be at all, but that it should not be imputed. That same fit man, or man of opportunity, was also a type of Christ: for like as that fit man, or man of opportunity, was only fit to have away the scape goat into the wildernesse, and did watch and stay his opportunity so to do: even so was there no other fit man to bear away our sins by his death, nor any other man of opportunity, but he that stayed the opportunity to bear them away when his houre was come. That after the scape goat so sent away, the high priest came into the Tabernacle, and there put off those linnen garments which were common to him with the other priests, and that he left them there; and that he did wash his flesh with water in the holy place, and having so done, that then he put on the pontificall ornaments, in which garments he did come forth, and offer his burnt offerings for himselfe and for the people, and make the attonement for himselfe and for the

people, and having burnt the fat of the offering upon the altar, the bullock and the goat whose blood was brought in, to make the attonement in the holy place, were carried forth without the camp and wholly burnt there; It did teach them, that the true high priest, after that he had suffered for our sins, would then deposite his body to the grave, and that afterwards he would put on robes of glory; and that although enrobed in everlasting glory, he would evermore make intercession both for priest and people; and that he would sanctifie us with his own blood by suffering without the gate.* 1.240 For the better understanding of all which things, the reader is to be admonished judiciously to compare that which he shall read fusely set forth in the Epistle to the Hebrewes, to that which God ordained to be done by the high priest, Levit. cap. 16. And also to excuse this our prolixity, seeing that it could not but be most pertinent to this our sacred history, that we should shew how excellently the Gospell was preached by divine and mysterious ceremonies, which were appointed to be solemnly performed by the high priest upon that day.

The feast of Tabernacles did set forth Christ our Tabernacle, [ 63] in whom all his people, who belong unto that tabernacle which he hath pitched, shall finde shelter from all the winds and storms of temptation, and adversity, and persecution. It did also set forth the brevity and uncertainty of this present life, giving them to un∣derstand, that in this world the people of God are strangers and pilgrims, who like Abraham, Isaac, and Jacob, heires of the promise, do sojourne here as in tabernacles, looking for a citie which hath a foundation, whose builder and maker is God.

Finally, the Sabbath of the seventh year, and the Jubile of the [ 64] fiftieth year, did signifie that true liberty which Christ the son of God would proclaim unto the world in the time of the Gospell. That the worship of God should then be more plain, more gene∣rall, and more free. More plain, as being no longer to be involved in those legall obscurities, more generall, as being extended all the world over; more free, as being not tyed to any particular place. And that all distinctions should then be taken away, not in re∣spect of that relation which is betwixt man and man in the world; but in respect of that relation which is betwixt Christ and his Church. For like as the redeemer would buy them all with the same price, and would shed no more nor no other blood for the Jew, then for the Gentile; for the bond, then for the free; for the male, then for the female; even so that they should be all saved by the same grace, justified by the same faith, have the same word, the same sacraments, the same worship, an equall interest in Christ. So saith Saint Paul to the Galatians,* 1.241 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor fe∣male:

for ye are all one in Christ Jesus.* 1.242 And so to the Colossians, There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all.

[ 65] 6^ly To the Evangelicall part of the Testament belonged the ho∣ly citie,* 1.243 for so is Jerusalem styled in the scripture. It was ancient∣ly a Fort of the Jebusites upon mount Sion, and was not conque∣red till David's time; it was then so impregnable, that when David assailed it, they bragged, that their lame, and blinde, and impotent people should defend it. Yet David took it, and built thereon the city, which from thence obtained to be called the city of David.* 1.244 Nigh whereunto adjoyned the mount Moriah, up∣on which mountain, Abraham in obedience to Gods commande∣ment offered up Isaac his son for a burnt offering.* 1.245 In the same place David having purchased the threshing-floor of Araunah the Jebusite,* 1.246 built an Altar, for the pacifying of Gods wrath, when he had slain, in three daies space, from Dan to Beersheba, no lesse then seventy thousand with the plague of pestilence. There al∣so King Solomon built his most sumptuous and most magnificent Temple. This city was first built (as it is most probably affirmed) by Melchisedec (supposed by divers of the ancients to have been Sem the son of Noah) not long after the flood; and was by him called Salem. But afterwards the Jebusites had it in possession, and called it Jebus after their own name;* 1.247 which name it held a long time, as it may be seen in the bookes of Ioshua and Iudges. But when that King David had gotten it, he expelled the Iebu∣sites from thence, and called it Ierusalem. Salem signifieth peace, and Ierusalem doth signifie a sight or vision of peace. It hath other names in the Scripture, for the prophet Isaiah (peradven∣ture therein respecting the scituation, and strong habitation of the same, peradventure the vertue and valour of the inhabi∣tants thereof) calleth it Ariel,* 1.248 that is to say, the lion of God. And Lebanon, because it was much built of Cedar trees brought from mount Libanus. And the valley of vision, because there the prophets prophesyed.* 1.249 The prophet Ezechiel calleth it Aholibah, My fixed tent or pavilion; because God had chosen it before all the nations and places of the earth, to put his name there. In that city stood the throne of David, called in the book of Psalmes, the thrones of the house of David,* 1.250 through the succession of one and twenty Kings of himselfe and his sons. It was often assailed before the finall surprisall of it.

[ 66] Neither is it altogether impertinent to this our sacred history, to continue a briefe and succinct narration of it. 1^st Therefore it was assailed by Shishack King of Egypt, in the fifth year of the raigne of Rehoboam, who took away the treasures of the house of the Lord, and the treasures of the Kings house, (viz. all the riches of Solomon, and all those spoiles which David had gotten

from Hadadezer, the Moabites, the Ammonites, and other nati∣ons,* 1.251 together with the presents of Toi which David had dedi∣cated to God) and all the shields of gold which Solomon had made. 2^ly By Iehoash King of Israel in Amaziah's raigne; who being provoked by Amaziah king of Iudah, came up against him, and took him prisoner at Bethshemesh, and then went to Hierusa∣lem, and brake down foure hundr••d cubits of the wall, & having taken away all the gold and silver, and all the vessells that were found in the house of the Lord, and the treasures of the Kings house, he received hostages, and then returned to Samaria. 3^ly It was besieged by Rezin king of Syria, and Pekah the son of Remaliah king of Israel, in the raigne of king Ahaz,* 1.252 but God kept it, so that they could not prevail against it. 4^ly By Zenacherib king of Assyria, in the fourteenth year of the raigne of king He∣zechiah: but the Lord kept it, and sent his Angel, who made a great slaughter in the camp of the Assyrians.* 1.253 5^ly By Pharaoh Ne∣cho, who carried away Iehoahaz prisoner into Egypt, and con∣demned the land in an hundred talents of silver, and a talent of gold. Finally by Nebuchadonozer, king of the Caldees,* 1.254 who made a great slaughter of the people, carried away all the treasures and vessells of the temple, all the treasures of the king and of the princes, burnt the Temple and the city, brake down the wall, and carried away the people captive into Babylon;* 1.255 where they remained in exile for the space of threescore and ten years. And having first caused the sons of Zedechiah to be slain before his face, he put out his eyes and bound him with fetters of brasse, and carried him to Babylon. A just reward for a perjur'd rebell,* 1.256 which the Scripture observeth expresly, saying, He rebelled against king Nebuchadnezzar, who had made him swear by God.

After the return of the people, both the city and the temple [ 67] were re-built by the people that returned. But the state of it was various: For first, Ptolemeus the son of Lagus took it by a stra∣tagem, which was this. He entred the city upon a sabbath day, pretending to offer sacrifice, and while the Iewes suspected nothing, but spent the day in idlenesse and quiet, he surprised the city without resistance, and oppressed the citizens with hate∣full captivity. 2^ly Antiochus being brought thither by a faction, received it by surrender, where he committed great slaughters; robbed the temple of all the pretious things thereof, closed it up with high walls and towers, planted a garrison therein, caused swines flesh to be offered upon the altar, interdicted Circumcisi∣on, and the observation of the law; and raised most grievious per∣secution against those that stuck fast to the religion of their country. 3^ly It was conquered by Pompey, and made tributary to the Romans, from whom Herod received the kingdome: and then was Christ to come, for then was the scepter departed

from Judah, according to the prophecy of Jacob, Gen. 49.10.

When Christ came, he found it rather to be (as the prophets said) the valley of slaughter,* 1.257 and a den of robbers, than the royall seat of the King, or the place of holy worship: guilty of all the righteous blood shed upon the whole earth, from the blood of the righteous Abel,* 1.258 to the blood of Zacharias the son of Barachias (sup∣posed to be the father of St. John the Baptist) whom they slew between the temple and the altar, (for asserting, it is said, the perpetuall virginity of Christs blessed mother) who also filled up the mea∣sure of their iniquity, in the blood of the great one, even Jesus the Lord of life, who by his death, therein suffered, sealed the redemption of the world, and put an end to the ceremonies and glory of the place,* 1.259 according to the prophecy of Daniel.

[ 69] But it was that which the Iewes most wickedly imprecated upon themselves,* 1.260 saying, His blood be on us, and on our children. Which wicked imprecation of theirs, was neither forgotten, nor forgiven, in Gods most righteous judgment. Therefore it came to passe that their city, by their own seditions, and by the Caesars cruelties was made so desolate, that a stone was not left standing upon a stone, but were all cast down, as in the destruction of Sodom, the walls removed, mount Sion excluded, and Calvary taken in; the name of Jerusalem changed into Aelia, an unclean swine set over the chief gate of entrance, and the Iewes forbid∣den upon pain of death to look back upon the city. In this state the Romans had it, and held it, till the year of God six hundred and fifteen. From whose Empire the Persian wan it, and kept it the space of two and twenty years, and then the Saracens got it, in the year six hundred thirty and seven, and possessed it for the space of three hundred seventy and two years. But in the year nine hundred and nine, the Turks wan it, and immediately lost it to the Sultan of Egypt: And so the Egyptians were Lords over it by the space of ninety years: untill the christian Godfrey Bul∣loign conquered it, in the year of our Lord, one thousand ninty and nine: and in possession of Christian Princes was it kept by the space of eighty and eight years, till in the year one thousand one hundred eighty and seven, it was surprised by Saladine Sul∣tan of Egypt, and by them was it held three hundred and thirty years, though not without much variety of fortune, being in or about the year one thousand two hundred twenty and eight regained by the Emperour Frederick the second; and in the year one thousand two hundred forty and six, won by Cas∣sanus king of the Tartars; then destroyed by Tamerlane; and then by Mahomet the second. When finally in the year one thousand five hundred and seventeen, it was invaded and obtained by Selim the Turkish Emperour, who conquered Capson and Tomom∣beus successive Sultans of Egypt, where to this day (I will not

say to the shame of all Christian princes) the abhomination of wicked Mahomet is set up.

Now this City was not without great mystery,* 1.261 and such a [ 70] city would God have for the administration of his covenant, and principally of the Evangelicall part of the testament. For Abraham had two wives, Hagar and Sarah, the one a bond woman, the other a free woman. And two sons, Ishmael the son of the bond∣woman, born according to the flesh; and Isaac the son of the free woman, born by promise. And two seeds, a carnall seed, the seed of the bond woman; and a spirituall seed, the seed of the free woman. There be also two mountains, mount Sinai in Arabia, and mount Sion in the land of Canaan. And two testaments, the old testament and the new testament: the old testament the law, delivered by Moses from mount Sinai: the new testament the gospell, published by Christ from mount Sion. And two people, the Iewes and the Christians: the Iewes seeking to be made righte∣ous by the law, the Christians by Christ. And two states, a state of spirituall bondage to fear: and a state of spirituall liberty to believe, And two mediatours, Moses a human mediatour, and Christ the divine mediatour. And two cities, Ierusalem the type, and Ieru∣salem typed. To the legall part of the testament belonged the bond woman, and the son of the bond woman, and the carnall seed, and the mount Sinai, and the old testament, and the Iewes, and the spirituall bondage, and the human mediator, and Ierusalem the type. To the Evangelicall part of the testament, belongeth the free woman, and the son of the free woman, and the spirituall seed, and mount Sion, and the new testament, and the Christians, and the spirituall liberty, and the divine mediatour, and Ierusalem ty∣ped. Ierusalem which was the type, did visibly represent the Church of the new testament, teaching them to look for another Ierusalem, that Ierusalem which is above, and is free, and is (as Saint Paul saith) the mother of us all, of which,* 1.262 those things which are spoken of Ierusalem in the best sense, are to be affirmed in a spirituall and evangelicall sense and meaning. This city is founded by Melchisedec indeed,* 1.263 Iesus Christ the true king of righteousnesse and peace. Her foundations are upon the holy hills, not mount Sion and mount Moriah; but Iesus Christ is the foundation of this Je∣rusalem, this foundation is a sure rock;* 1.264 and the Apostles and Pro∣phets are foundations strongly built and laid upon that founda∣tion. These foundations are in the holy mountaines, the publick places of his worship where Christ is preached, the scriptures read, the prayers made, the sacraments administred; unto those mountains hath the Christian to lift up his eyes from whence commeth his help;* 1.265 for upon those mountains shall he finde the sure foundations. Glorious things were spoken of that Ierusa∣lem which was the type; far more glorious things are spoken of

this Jerusalem which was typed.* 1.266 This Jerusalem is indeed the holy city, the true Salem, the valley of vision, the city of the great king, wherein Christ doth raigne and rule by his word, and by his holy spirit. That was the city of David from which he cast out the Jebusites; this is the city of Christ from which he hath cast out the devills. There Abraham offered up Isaac for a burnt-offering; here is Christ offered up for the sins of the whole world. There Solomon built his temple; here Christ hath his worship. That was Gods Aholibah for a time; this is his Aholibah for ever, (Thy walles are continually before me).* 1.267 There was the throne of Da∣vid for a time; here is the throne of Christ for ever and ever. That was often assailed, and finally surprised; this is often assailed, but shall never be surprised: for the gates of hell shall not prevail against it.* 1.268 And all this was mysteriously signified and shewed by that city.

[ 71] 7^ly To the Evangelicall part of the testament, belongeth the holy temple.* 1.269 And, that such a temple should be built, an habitati∣on to the Lord, Moses had sufficiently premonished them in the book of Deuteronomy, cap. 12. David therefore having obtained rest from his enemies, thought that this duty might concern him, and consulted with Nathan the prophet about it. But God by the mouth of Nathan expresly forbiddeth him to do it, giving him to understand, that he would accept such a work, not at his,* 1.270 but at his sons hands. David thereupon having purchased the threshing floor of Araunah the Jebusite upon mount Moriah, ma∣keth ample provision for the building of it, and leaveth the work to be performed by Solomon his son. Solomon in the fourth year of his raigne begins the work upon mount Moriah,* 1.271 com∣passeth and endeth it in the terme of seven years; and having also made all the ornaments and utensills of the same, in form and matter like unto those of the Tabernacle, he brought the Ark with the Tabernacle of David, and all the sacred vessells which were in that tabernacle, into the temple which he had built, (concerning which stately structure, the magnificence and dimensions of it, let him that pleaseth read 1 King. 6. 2 Chron. 3.) and placed the Ark in the most holy place, under the wings of the Cherubims, in which at that time there, was nothing, save the two tables of stone which Moses put there at Horeb, as hath been said before. And when he had prayed and blessed the people, he offered his most rich and royall offerings, dedicating the temple,* 1.272 and hallowing the middle court, for the offering sake which he offered there. Three times a year, namely at Easter, Whitsontide, and at the feast of Tabernacles, did Solomon offer his offerings upon that Altar, which he had built in the middle court which he had sanctified, for that the brazen altar was not large enough to contain his offering.

But when the ten tribes made defection from Rehoboam the [ 72] son of Solomon their lawfull King,* 1.273 and followed Jeroboam the son of Nebat in his rebellion; then did Jeroboam (fearing lest if the tribes should go up to Jerusalem at the three solemn feasts, according to the law, they would return again to their allegi∣ance) erect two calves, the one at Bethel, the other in Dan, which he made of gold, and under pretence that it would be too tedi∣ous and laborious for them to go up to Jerusalem, he drew a∣way the people from the worship of God, to commit idolatry, and to worship those calves with sacrifices, rejecting the tribe of Le∣vi, and making Priests of the lowest of the people.* 1.274 Which state-policy all the kings of Israel his successors followed, and for∣sook the Temple, till in the end all the people together with Ho∣shea their king were carried away captive by Salmaneser king of Assyria, and were by him disposed in Assyria, and in cities of the Medes, from whence they never obtained to returne.* 1.275 All this while the Temple at Ierusalem was held in great Veneration by the other tribes, who adhered to the house of David; saving that it was once expiled by Shishack king of Egypt, in the fifth year of the raign of Rehoboam.* 1.276 And at another time by Iehoash king of Israel in Amaziah's raign. And was sometimes neglected out of impiety, as by Athaliah, who had in or nigh the Temple, an house dedicated to Baal. Sometimes violenced and closed up, as by king Ahaz; who also caused a strange Altar to be placed there. Notwithstanding God had still a care of it, and raised up good Kings who repaired it, and restored his worship; such were king Jehoash, king Hezechiah, and king Josiah, kings of Judah:* 1.277 till in the end for the wickedness of Zedechiah, (and because the priests and people also committed idolatry and polluted it) Nebuchad∣nezzar king of the Caldees, being raised up by God as a scourge for their impieties, took away all the treasures and vessels there∣of, and burnt it with fire, after that it had stood by the space of four hundred and forty years,* 1.278 from the time that Solomon had founded it. And so the people being carried captive into Baby∣lon, they abode many dayes (threescore and ten years) without a King, and without a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim,* 1.279 as the Pro∣phet Hoseah prophesied.

But when the time determined upon them was ended, by the [ 73] permission of Cyrus king of Persia, they returned out of the land of their captivity, and came unto Jerusalem, where Joshuah or Je∣sus the son of Iozadak the high Priest, & Zerubbabel, or Zorobabel the son of Shealtiel, or Salathiel the Prince,* 1.280 first builded the Al∣tar whereon they offered Sacrifices; and two years after they began to build the Temple,* 1.281 in the second month of the second year current. But this great and good work was interrupted by

the Samaritans, and other idolatrous nations adjoyning, and by the commandment of Cambyses,* 1.282 first in the life of Cyrus his fa∣ther, and during the term of his whole life; afterwards by him∣self,* 1.283 when he obtained the kingdom (yet upon false and malici∣ous suggestions) till by the concession of Darius in the 2^d year of his raign (which was Darius the son of Histaspis king of Persia) the work went forward, and was finished on the third day of the moneth Adar (or February) in the sixth year of his raign, which was forty and six years, computed from the first year of the raign of Cyrus king of Persia (according to that which was said to Christ by the Jews in the Gospel by St. John) which they dedicated with great solemnity,* 1.284 * 1.285 and afterwards kept the pass∣over according to the Law. But that Temple is said to be much inferiour to Solomons Temple, and the Thalmudists do observe five things which that Temple wanted of the former; for first it had not the divine presence of God, which gave answers and Oracles by lively and audible voyce, from above the mercy-seat between the two Cherubims: in which manner God communed with Moses,* 1.286 and Moses directed his voyce thither, and did speak to God. 2^ly The spirit of prophesie, for from Malachi to St. John the Baptist,* 1.287 there arose no Prophet among them. 3^ly The holy fire, concerning which it was provided in the Law, that it should never go out.* 1.288 For this was hidden in a pit, to the end that it might not be surprized by the Babylonians, and was found con∣gealed to water. 4^ly The Urim and Thummim a mute Oracle; they say, it was certain precious stones in the pectorall of the high Priest, by the radiancy whereof God was pleased to signifie his approbation of that which they desired; which was, if they ap∣peared more radiant then at other times, that then he approved their requests. Lastly, the Ark with the propiciatory and Cheru∣bims,* 1.289 which together with the Tabernacle of David, were hidden by the prophet Ieremiah, but could never be found again.

[ 74] In that state was the Temple, till it was dispoyled by Antio∣chus, sirnamed Epiphanes, for he being brought to Jerusalem by a faction, (for he was sent for out of Egypt by the sons of Tobias, whom Onias the High Priest had by sedition cast out of the city) received it by surrender,* 1.290 and entred proudly into the Sanctuary, and robbed it of all the precious things thereof; closed it up vvith high vvalls and Tovvers, planted a Garrison therein, caused svvines flesh to be offered upon the Altar, upon vvhich he set up the abomination of desolation,* 1.291 by dedicating it (as Jose∣phus saith) to Jupiter Olympius. And having slain Onias the high Priest, he gave the Priest-hood to Alcimus, vvho vvas not of the pontificall blood. But tvvo years after, Judas sirnamed Machabe∣us, having received the City, cleansed and dedicated the Temple a nevv, vvhich the Gentiles had prophaned, taking avvay the

abomination, and reducing every thing to its former state, as is to be seen at large, 1 Mac. 4. In vvhich state it continued till king Herod most sumptuously repaired and enlarged it, to the admiration of all men, vvithin the space of one year and six months, Joseph. lib. 15. cap. 14. And so it stood in its glory to the passion of Christ;* 1.292 at what time the vaile of the Temple rent in twain, from the top to the bottom. Afterwards Caligula the Em∣perour affecting Deity, reduced the Synagogue of the Jews to his own worship, adorning them with his own statues, and the Temple it self which to that day had been kept inviolate, he dedicated to his own name. Whereby it appeared (saith mine Author) that the speech which the Jews unadvisedly had spoken before Pilate, when they said they would have no other king but Caesar, to have deservedly fallen upon their own heads. After this the Iews rebelling against Caesar their King, Titus Caesar in the raign of Vespasian took the City, and whether willingly or unwillingly, that is not here to be disputed, burnt the Temple, upon the same day that it had been burnt by the Babylonians be∣fore. And that which made the judgement the more remark∣able, was, that after the Souldiers had kindled the fire, no hu∣mane industry was able to extinguish it. Even so doth God by man bring things to pass, which no human power can prevent. But it was Adrian the Emperour who caused the abomination of desolation spoken of by Daniel the Prophet,* 1.293 to stand in the holy place. For he set up his own Statue, and an image of Iupiter in the place of the Temple, and when the Iewes rebelled, he subdued them, laid the City levell to the ground, burnt that which re∣mained of the Temple; and because he would utterly take away the Iewes Religion, he overwhelmed it with earth, and dedicated a Temple to Venus in place of it.

Like as the Temple had the same utensils which the Tabernacle [ 75] had; so had it also the same mysterie.* 1.294 Foras much as the Taber∣nacle was no other but a portable Temple, neither was the Temple any other thing but a fixed, and immoveable Tabernacle. Yet be∣cause the Temple did in many things excell the Tabernacle, therefore the mysterie must not go unobserved. The Temple did succeed the Tabernacle, which was to give them to understand, that the Evangelical Church, (figured by the Temple) should succeed the legall Tabernacle, or Iewish Synagogue. The Tabernacle was built by Moses, and was so made that it might be dis-joynt∣ed and taken down; but the Temple was built by Solomon, and was made to stand and remain: signifying that the Iewish Syna∣gogue, and legall worship given by Moses, should be dissolved, but the Christian Church, and Evangelicall worship, founded and built by Christ should stand, and remain unto the end of the world. The Tabernacle had no foundation, but the Temple was

surely founded upon a strong Rock, signifying the weakness of the legall, if compared with the Evangelicall worship founded upon Christ the Rock. The Temple was more great and glorious then the Tabernacle; and all the utensils that Solomon made, did excell those that Moses made for the use of the Tabernacle: teaching them to know that the Evangelicall Church should be more great, and that farre more glorious things should be spo∣ken of it in the time of the new Testament, then could be spoken of the Iewish Synagogue, or legall worship in the time of the old Testament. That it should be both of Iewes, and Gentiles. That it should be extended all the world over: that it should be adorned with gifts more rare and admirable, in the persons of the Apo∣stles, and Prophets, and Evangelists, and Teachers; that it should be enlightned with a more plentifull measure of Gods most holy, and most blessed spirit. That it should be directed by the Evangelicall word. That it should be confirmed by miracles greater, and more abundant. That it should have Sacraments more venerable; a worship more plain and easie; a more glorious, and victorious army of Martyrs, and Confessors. That Kings, and Princes, and Magistrates, and all worldly Rulers, should cast down their Crowns and Scepters, and all engines of honour and greatness, descend from their Thrones, do homage unto Christ, bend and bow their knees, at or in the blessed name of Jesus, weare the vene∣rable sign of his Cross in their foreheads, fight under his Banner, and account it their chiefest happiness to be Christs his ser∣vants.

[ 76] And therefore it was not without mystery, that when Solo∣mon dedicated the Temple, he also the same day hallowed the midle Court, that was before the house of the Lord; and there he offered burnt-offerings, and meat-offerings, and the fat of the peace-offerings, (two and twenty thousand Oxen, and an hundred and twenty thousand sheep) because the brazen Altar that vvas before the Lord,* 1.295 vvas too little to receive the burnt-offerings, and meat-offerings, and the fat of the peace-offerings. The Holy Ghost thereby signifying the fulness of the Gentiles, to be brought unto the father by Christ his son, who should present their bodies a living sacrifice, holy, and acceptable unto God. For which cause when Christ suffered his passion and dyed, the vaile of the Temple rent in twain, from the top to the bottom, shewing un∣to all those that looked upon these things with spirituall eyes, [ 77] that then the midle wall of partition was by him broken down, that so the fulness of the Gentiles might come in,* 1.296 as St. Paul shew∣eth, Eph. 2.

Lastly, to the Evangelicall part of the Testament, belonged all those who by their place and office, were to administer in, or give their attendance upon holy things. These were first the

Priests who were of the sons of Aaron, whom God who is the God of order, distributed into two orders. The first was the Ponti∣ficall order; of which order there was alwaies one, and but one, who had it, (or ought to have had it) from Aaron by succes∣sion, and birth-right, if he were in capability of it: that is to say, if he had no blemish, if he were not blind, nor lame, nor had a flat nose, nor had any thing superfluous, nor were broken footed, or broken hand∣ed, or crook-backt, or a dwarfe, or had a blemish in his eye, or scurvie, or scabbed, or had his stones broken, &c. For every blemish made him uncapable of the pontificall function. Then again he must not uncover his head, nor rend his clothes, nor go into any dead body, nor defile himselfe for his father or for his mother, nor go out of the sanctu∣ary, nor prophane it; and might onely take a virgin to wife of his own people, and might not prophane his seed among his people; for these are the conditions required, Levit. cap. 21. His office was to order the lamps upon the pure candlestick before the Lord con∣tinually. To offer upon the Altar, to burn incense,* 1.297 to weare the Ephod. To make and set forth in order the shew-bread before the Lord every Sabbath. To go within the vaile, and to make the solemn attonement once a year, in such manner and form as is prescribed, Levit. cap. 16. Under these conditions Aaron first had it, then Eleazer his son, then Phinees the sonne of Eleazar, &c.

The Priests of the second order,* 1.298 were all the sons of Aaron [ 78] successively in their generations, who were capable of the Priest-hood, that is to say, if they had no blemish, nor were blinde or lame, &c. for the Law was, No man that hath a blemish of the seed of Aaron the Priest, shall come nigh to offer the offerings of the Lord made by fire; he hath a blemish, he shall not come nigh to offer the bread of his God. These were consecrated as the High Priests were, and with the same oyl, though not to the same measure, as hath been said before. They might not defile themselves for the dead; yet for their near kindred, their Mothers, their Fa∣thers, their Sons, their Daughters, their Brethren, and their Sisters which were Virgins, and had not been married, they might defile themselves by going in unto them when they were dead. They might uncover their head, but they might not make baldness upon it, by shaving the hair quite off, neither might they shave all the corners of their beards, nor make any cuttings in their flesh. It was not forbidden unto them to marry with widows, though they might not take to wife a Whore, a pro∣phane woman, or her that had been divorced:* 1.299 for these condi∣tions are required, Levit. 21. Their office was to conserve the oyl, to oversee all the sacred Vessels, to offer incense every day, to offer ordinary, and extraordinary sacrifices, to flay or take off the skin of the burnt-offerings. They were in order, degree, and

dignity, inferiour to the high priest, and therefore though they had vessels befitting their order and degree which the high priest also had in common together with them, as the feminalls or lin∣nen breeches, the strait linnen coat, the girdle of needle work, the cap or mitre of fine linnen, the linnen Ephod, as hath been said before: yet the peculiar robes and ornaments of the high priest, as the robe of the Ephod, the Ephod or superhumerall, the breast-plate of judgement, the Urim and Thummim, and the plate of gold upon the Mitre or Cap, it was not lawfull for them to weare.

[ 79] Aaron had four sons, Nadab and Abihu, Eleazar and Ithamar; and these four were first consecrated,* 1.300 being apparrelled with the sacerdotall garments. But Nadab and Abihu, did rashly presume to offer incense with common and ordinary fire, and not with that sacred fire which God commanded; therefore there went out fire from the Lord, and devoured them, and they dyed before the Lord;* 1.301 and left none to succeed them in the priesthood. Wherefore the priesthood was continued by Eleazar and Ithamar, and in their stock and progeny, unto the dayes of David. But David in his time, finding that there were sixteen families which descended from Eleazar, and eight from Ithamar, distributed them into four and twenty rancks or orders, according to the heads of the severall families by lot: that so they might orderly, and in their course (and not altogether) give attendance upon the Temple. And these were called the first, second, third, and fourth lots, &c. as is to be seen 1 Chron. cap. 24. This being done by David, Solomon having builded and consecrated the Temple, appointed according to the order of David his Father,* 1.302 the courses of the Priests to their service. The severall Orders served their several weekes, and then others succeeded in their places. For Zacharias the priest, the Father of S^t John the Baptist, executed the Priests office before God,* 1.303 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the order of his course, saith the Translation. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 courses, as Theo∣philact saith, and after him, Scuttetus and Beza, were Hebdomadae, weeks. It seemeth also, that when they were met together, they cast lots what every man should do, and what service he should perform; for it is said of the same Zacharias, that accord∣ing to the custom of the Priests office 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his lot was, (or he obtained by lot) to burn incense.* 1.304 And by this the Reader may take notice, who those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those high priests, or chief priests were,* 1.305 with whom Herod consulted; and who they were who so often in the new Testament have obtained to be styled high Priests, or chiefe Priests. There was but one high priest who was the high or chief Priest of all, as was Jehoiada the chief. But there were high priests or chief Priests,* 1.306 four and twenty in num∣ber, who were the highest or chiefest of the severall courses, orders or lots, the heads of the severall families. These upon

all occasions assisted the high priest, and were of his counsell, as is to be seen, Acts 4.6.* 1.307 And because they were the heads of the severall families of the priests, and the chiefest of the severall courses, orders, or lots, therefore called the high priests, or chiefe priests.

The Levites, under which name and notion I comprehend [ 80] the whole tribe of Levi,* 1.308 (the stock and progeny of Eleazer and Ithamar, from whom the high priest and all the priests of the second order did descend, only excepted) were by divine insti∣tution first set apart to the service of the Tabernacle. Their office was to take care of the Tabernacle, and of all the vessells thereof,* 1.309 and of all things that did belong to it, to bear it, and all the vessells of it, to minister unto it, and to encamp about it, and to minister to the priests. All which things they performed during the peregrina∣tion of the Tabernacle, and to the daies of David. But David re∣duced them into another forme; for the care of the Tabernacle being ceased, and the Temple to succeed,* 1.310 he appointed some of them to attend the temple, and to minister to the priests: these were twenty and foure thousand, divided into foure and twen∣ty orders, courses, or lots, according as their lot fell, who had also their chiefe Levites as the priests had, and did give their attendance in their turnes, and were called the Levites. Con∣cerning whose office and age, read 1 Chron. cap. 23. Giving also the Nethinims* 1.311 to minister unto them, and to do service for the levites, as the levites also ministred unto the priests. Which Nethinims were the stock and progeny of the Gibeonites, whom Ioshuah and the Princes spared, because of the oath which they had sworn; but yet condemned to perpetuall bondage,* 1.312 and to be hewers of wood, and drawers of water for the congregation, and for the house of God for ever. Solomon therefore according to the order of David, appointed the levites to their charges.

Again, David appointed foure thousand of the tribe of Levi [ 81] to be Singers,* 1.313 distinguishing them by lots into foure and twenty orders, courses, or lots, according as their lot fell, and to give attendance in their severall courses.* 1.314 Their office was to praise the Lord with the instruments which David made for the service and praise of God, and to prophesy with harps, with psalteries, and with cymballs, and with lively and audible voice to praise and glorifie God, and to lift up their voice in their divine songs, saying, For he is good, for his mercy endureth for ever. They were arrayed in white linnen,* 1.315 but Solomon (as Josephus saith) made for them two hundred thousand robes of silk or bysse, whereby they were distingui∣shed from the priests who ware a linnen Ephod.* 1.316 He appointed likewise foure thousand of the tribe of Levi to be porters, distin∣guishing them by lot into foure and twenty orders, courses, or lots, and assigning unto them the gates by lot.* 1.317 Their office was

to watch,* 1.318 and to have the oversight of the gates of the temple, to take care of the chambers and treasures, to lodge round about it, and to open and shut the gates morning and evening, to have the charge of the ministring vessells, to bring them in and out by tale. Also to over∣see the vessells, and all the instruments of the Sanctuary, and the fine flower, the wine, and the oile, and the franckincense, and the spices. To stand at the gates,* 1.319 and to prohibit all that were unclean in any thing to enter in. To gather the mony which the people were to pay toward the reparation of the temple. To sweep the porches and the court, to carry out the dust and dirt, and to keep it sweet and clean every way.

[ 82] Lastly, he appointed of the tribe of Levi six thousand to be officers and judges.* 1.320 Who these officers and judges* 1.321 were, the Scripture makes no mention; yet forasmuch as the Greek inter∣preter renders the place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I conceive them to be such as were appointed to read the law, to expound the same, and to judge in controversies of religion,* 1.322 if any should arise. For there were three sorts of scribes, the first were the Kings secretaries. So Da∣vid had Seraiah for his scribe, and Hezekiah had Shebna for his scribe. And such a one is expresly called the kings scribe. The second sort of scribes were scriveners or publick notaries, who wrote instruments, and drew publick and private contracts; I should think those scribes to be such, of whom mention is made 1 Chron. 2.* 1.323 Such were the evidences subscribed and sea∣led with witnesses by Ieremiah. To whose dexterity and quick∣nesse in writing, David alludeth in the book of Psalmes, My tongue is the pen of a ready writer. The third sort of scribes were not scribae à scribendo, but scribae à scripturis sacris; they had not their name from writing, but from the holy scriptures which they read and expounded, and because it was their office 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dijudicate, and to distinguish, therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judges:* 1.324 Such a one was Ezra, a ready scribe in the law of Mo∣ses, He read the law standing in a pulpit of wood, gave the sense, and caused the people to understand the reading. Such were the scribes whom Herod consulted with, demanding where Christ should be born. They are called in the gospell lawyers, and doctors of law. Such a one was Gamaliel, at whose feet Saint Paul was brought up. These therefore had the care of religion, to examine do∣ctrines, and to know by what authority any one should take upon him to teach, And therefore Saint Luke telleth us, that when Christ taught the people in the temple, and preached the Gospell, they came upon him to examine him, and to demand his authority, saying,* 1.325 Tell us, by what authority dost thou these things, or who is he that gave thee this authority? which was, because he had no au∣thority from them. When Christ came, their doctrines and ex∣positions were very corrupt, and through their traditions, they had made the law of God of none effect. Yet he acknowledgeth

them to sit in Moses seat, (that they had a lawfull institution,* 1.326 and were bound in duty to read and to expound the law), And every Scribe (saith he) which is instructed unto the king∣dome of heaven, is like unto a man that is an housholder, which bring∣eth forth out of his treasure things new and old. Yet for their pride,* 1.327 hypocrisie, and because they seduced the people, he denoun∣ceth eight woes against them, as it is to be seen, Saint Mat. cap. 8.

But we will now come unto the mysteries* 1.328 to be understood. [ 83] The high priest in his person, and by his consecration, and in his place and office, and in all his robes and ornaments, and in eve∣ry office of his function, was a type of Christ. The conditions of his capability did most excellently set forth the fulnesse of Christ his perfections every way; for had there been any imper∣fections in him; he could not have redeemed mankind, made imperfect by reason of sin. That he might only take a virgin to wife of his own people, it did give them to understand, that Christ would be betrothed to his own Church (the Christian Church) as to a pure virgin. His offices, (namely, the offices of the high priest in the Temple) did mystically set forth the offices of, Christs priesthood in his Church, his sacrifice, intercession, expia∣tion, and doctrine, whereby the Church is enlightned, as the temple was by the lamps ordered by the high priest, and spiritu∣ally fed and nourished, as by that shew-bread, or bread of pro∣position, which is set forth to be received and believed all the world over.

The priests of the second order, as they were typicall persons and types of Christ upon some respects; even so upon other re∣spects [ 84] they did signifie, and figuratively set forth the Evangeli∣call priesthood; that although they have a true and a reall priest∣hood, convenient to the new testament, yet inferiour, and of a second order to the priesthood of Christ. That by their office and function they descend, and derive a spirituall and evangelicall pedigree from Christ, the first, and the great high priest. The conditions of their capability, (to wit, of the priests of the second order) did mystically shew what manner of men the evangelicall priests ought to be, that they must be without all blemish, not in respect of sin as Christ was, for that is impossible; but of scan∣dall, for that is requisite. Therefore some things were permit∣ted to the priests of the second order, which were absolutely for∣bidden to the high priest. The office of the priests of the second or∣der, to whom it was appointed, that they should conserve the oyle, oversee the vessells, offer incense and sacrifices, yet might they not go within the vail, nor make the expiation; did mean, that although the evangelicall priests should be ordained to preach the gospell, to offer up spirituall sacrifices, and to inter∣cede

for the people as priests or ministers; yet that it is Christ alone, who by his own blood should enter once into the holy place, having obtained eternall redemption for us. To his superiority therefore belonged all that which was meant, and intended by the peculiar robes and ornaments of the high priest; and to their ministrie, all that which was meant and intended by the other vestes. The feminalls or linnen breeches, and the strait linnen coat, that they must be expedite and diligent to do the duties of their calling; the girdle of needle work, that they must be bound about with verity and truth; the cap or mitre of fine linnen, that they must in all things save and preserve their head, which is Christ; and the linnen Ephod, that they must be of a pure and un∣spotted conversation. That whereas the priests of the second order were distinguished into their classes, and appointed to their offi∣ces by lot: it gave them to understand, that the priesthood of the new testament should be of divine providence, and allotted unto his Church by Christ.

[ 85] The Levites, the Nethinims, the Singers, and the Porters, did signifie the inferiour clergie of the new testament, and all others employed in the Church to glorifie God, to promote and set forth religion with decency and order. And whereas the officers and judges were of the tribe of Levi, it gave them to understand, that in the Church of Christ, the scriptures must be expounded, and questions and controversies of religion decided by those onely, who in respect of their office and function do properly per∣tain to the Leviticall tribe. By the distinct orders and offices of the high priest, the priests of the second order, the levites, the singers, the porters,, the officers and judges, was signified, that Christ in his Church would have distinct orders and officers, to attend seve∣rally upon their severall offices, and not to clash or interfere one with another, Let the layicks (or lay-officers) be subject to the Dea∣cons; the Deacons to the Priests; the Priests to the Bishop; the Bishop to Christ; as Christ himselfe is subject to the Father, saith Saint Ignatius, Epist. ad Smyrnens.

[ 86] There were yet others, who by their office and function did give their attendance upon holy things,* 1.329 and were organs or instruments, in, or by whom the word came; in whom God was, by his most holy and most blessed spirit, and did regulate their mouths and pens so, that look what they delivered to the Church either by preaching or by writing, it was none of their word, but the word of God in and by them delivered. For God spake unto the fathers of old time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.330 in or by the Prophets, as the Apostle saith. And these Prophets, whether they obtained to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prophets, from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to predict, because they did predict and fore∣tell things to come, especially concerning Christ and his king∣dome.

Or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to shew, because they did shew forth future events, but more especially, because they did shew Christ to come, and were themselves typicall persons of Christ. Or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they did interpret obscure oracles, and declare deep and profound mysteries, especially such as lay hidden in the sacrifices and ceremonies of the law: Certain it is, that they were more anciently by the Hebrewes called Seers, because they had their prophecies and predictions by divine visions and revelation from God, and because by them men did enquire of God.* 1.331 These Prophets therefore must be defined to be holy men, who being inspired by Gods most holy and most blessed Spirit, did see, and had divine visions and revelations from God, and did interpret obscure oracles, and declare great mysteries, and did prophesy and foretell things to come, specially concerning Christ and his kingdome, seeking only the glory of God, and the good of his Church.

Of these Prophets there was no continued succession, neither [ 87] did the son succeed the father in the office of a Prophet as the Priests did; yet we finde them almost from the beginning of the world. For although I shall make no doubt, but that Adam himselfe had the gift of prophecie, and was able to prophesy and predict things to come, (especially concerning that blessed seed, whom God had promised to break the serpents head); and that his sons also had the same gift.* 1.332 Yet Enoch the seventh from Adam is expresly noted a prophet, and that he did see, and did pro∣phesy and predict things to come concerning Christ, so far off as his second comming. Neither were these Prophets all of the Jewes, but there were prophets also of other nations, as Balaam, Job, and the Sibylls, whose fatidick verses are well known and remembered by the Fathers in their learned Writings. But our definition holdeth good, specially of those Prophets, in and by whom the word of God came unto his people the Jewes, and which were raised up among them, and of their own nation, although they were not all of them of the tribe of Levi. Of these, some were before the law, as Abraham, and Isaac, and Ja∣cob, and Joseph, whose prophecies are extant in the Scripture:* 1.333 and Abraham is affirmed to be a Prophet by God himselfe. Some of them were under the law, first and principally Moses, to whom God spake, not in visions and dreams, as to other pro∣phets; but mouth to mouth apparently, and not in dark spee∣ches, and to whom it was given to behold the similitude of the Lord. Then the seventy Elders,* 1.334 who had the same spirit of pro∣phecy put upon them (though not to the same measure) that Moses had. In the time of the Judges, there was Deborah a pro∣phetesse, the wife of Lapidoth, who judged Israel.* 1.335 And one more, of whom mention is made, Judg. 6. In the daies of Eli

the high priest, the word of the Lord was pretious; there was no open vision: and then the Lord spake unto Samuel, and appea∣red again in Shiloh, (where the Tabernacle and the Ark at that time were) and revealed himselfe unto him; And all Israel from Dan even to Beersheba knew,* 1.336 that Samuel was established to be a prophet of the Lord.

[ 88] But Samuel taught the art of prophesying by the appointment of God, for which cause many had recourse unto him, and by him were taught to prophesie;* 1.337 so that from that time forth, there were not only prophets in Israel, but houses and Seminaries of the Prophets, at Naioh, at Bethel, at Jericho; and so wonderfully were the sons of the prophets multiplyed, that their Seminaries or Colledges became in time too strait and little for them.* 1.338 A∣mong whom were most famous the Prophets, Gad, Nathan, A∣saph, Iduthum, Ahias, Samaias, Jad, Azarias, Hanani, Jehu, Jazi∣el, Eliezer, Zecharias, in the raign of Uzziah, whose prophesies and predictions were not written, and if written, not extant. But above all,* 1.339 the prophet Elijah, who continued the oyl from wa∣sting in the cruse, brought down fire three times from heaven, carried the rain in his tongue, raised the dead, and was carried up into heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a whirle-wind of fire, saith S Epiphanius. And Elisha upon whom rested a double portion of the spirit of Elijah, who raised two from the dead, one while he lived, and another by his dead bones, multiplyed the widows oyl, to fill up all the vessels to the brim, and brought horses and horsemen [and Chariots] of fire from heaven for the defence of Israel, saith Justine Martyr, or whosoever else is the Author of those questions and answers ad Orthodox. 85. Prophets whose writings are extant, and received in the Church as authenticall, are the Prophets, Isaiah, Jeremiah, Ezechiel, and Daniel, who are called the greater Prophets, because they wrote the greater volume. Also the Prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micha, Nahum, Habbakkuk, Zephaniah, Haggai, Zechariah, the son of Barachiah, and Malachi, who are called the lesser Pro∣phets, because they wrote the lesser books. All these testified of Christ, and preached the redemption of mankind by him, as the Apostle St. Peter sheweth in the Acts of the Apostles,* 1.340 cap. 3. Now Malachi was the last of all the Prophets, and by the spirit of pro∣phesie, he foretold the coming of St. John the Baptist, a messenger sent immediately before Christ to prepare his way, by his prea∣ching, and by his baptism, and to point him out saying, Behold the lambe of God, which taketh away the sin of the world. So that from Malachi to St John the Baptist,* 1.341 they had no Prophet. But St. John the Baptist was a Prophet,* 1.342 and more then a Prophet: he was a Pro∣phet, for the spirit and power of Elias was upon him. He was more then a Prophet, for he was an Apostle too, extraordinarly called, and sent forth by Christ to preach, and to baptize, to

prepare his way, and to point him out: He was of greater holi∣ness then any that were before him; for though the Prophet Jeremiah were sanctified in his mothers wombe,* 1.343 yet St. John the Baptist was filled with the Holy Ghost, even from his mothers wombe. He received greater grace then any that were before him: for the mysterie of the blessed Trinity was never so plainly revealed unto any as unto him, in that he baptized Christ, saw the Holy Ghost descend upon him in a bodily shape like a Dove, and heard the sweet voice of the Father from heaven saying,* 1.344 This is my beloved son, in whom I am well pleased.

Here the Reader may please to take notice, that God in time [ 89] past, was pleased to be consulted with,* 1.345 and to give answers to his people the Jewes in four divers manners. First by Oracle, for so long as the Tabernacle and the first Temple were standing, they came unto the Oracle, that is to say, to the Holy of Holies, where the Ark of the Covenant was, and the propitiatory or mercy seat thereupon, covered aloft with the wings of Cherubims, and al∣though they might not enter in, yet they stood before it without the vaile, and enquired, and God answered by voyce, for they heard the voyce of one speaking unto them, from off the mercy-seat that was upon the Ark of the testimony, from between the two Cherubims.* 1.346 But the second Temple had not the Ark and Oracle as the Talmudists do say, but only that stone and censer of which mention hath been made before; notwithstanding they talk of answers by Bath-kol, which was, that sometimes there came a small still voyce from heaven, such a voyce as St. John the Baptist did hear, after that Christ was baptized:* 1.347 such as the Disciples heard at the transfiguration of Christ. Which voyce came unto him (as the Apostle St. Peter saith) from the excellent glory.* 1.348 And which Bath-kol, or small still voyce the people once heard, but knew not what it was. 2^ly By his Prophets, before time in Israel,* 1.349 when a man went to enquire of God, thus he spake, Come, and let us go to the seer; for he that is now called a Prophet, was before time cal∣led a seer. Neither did they diffide the answers which the Pro∣phets of the Lord should give: For when king Ahab consulted with his false Prophets,* 1.350 about the expedition that he intended to make unto Ramoth Gilead, and was counselled by them, as from God, to undertake it; king Jehosaphat not satisfied with their an∣swer, required to know what God would have to be done, by the mouth of one of his own Prophets. Is there not here a Prophet of the Lord besides, that we might enquire of him? saith he.

But these Prophets ceased, after the return of the people [ 90] from Babylon, and were not under the second Temple, the Pro∣phet Malachi being the last, as was intimated before. 3^ly By the Priest, that is to say, by the high Priest, who when he asked counsell of God, had on his Ephod or superhumerall, and the Ra∣tionall

or breast-plate of judgement, wherein was the Urim and Thummim, a mute Oracle placed within the duplicate, over a∣gainst his heart, whereby when he enquired he understood the will of God. But how, that is not known, because it is not re∣vealed in the Scriptures what the Urim and Thummim were. But they say, that when God was propitious to the sacrifice, then that onyx stone which was upon the right shoulder of the Ephod, which before was dim, did shine with a wonderfull lustre, so that they who stood afar off might discerne it. And that the twelve stones in the Rationall, by their more then usuall radian∣cy, before the battle was joyned, were sure tokens of victory. Howsoever it were, sure it is, that God was consulted with, and did give answers by the priests; for it is said expresly, that Saul enquired of the Lord, and the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. And when the Amalekites had spoiled Zicklag,* 1.351 David said to Abiathar the priest, Abimelechs son, I pray thee bring me hither the Ephod, and Abiathar brought thi∣ther the Ephod to David.* 1.352 And David enquired of the Lord, saying, Shall I pursue after this troop, shall I overtake them? And he [Abi∣athar who had on the Ephod, and made enquiry for David] an∣swered him,* 1.353 Pursue, for thou shalt surely overtake them, and without fail recover all. But the second temple had not the Urim and Thum∣mim, as before is mentioned. And Josephus saith, that about two hundred years before he wrote his History, the Onyx stone of the Ephod, and the stones of the Rationall, left off their former di∣vinatory splendency, God being offended with his people for the transgression of his law, Antiqu. lib. 3. cap. 9. 4^ly God was en∣quired of, and did give his answers by visions, and by divine dreams, (visions are the representations of things, to the out∣ward senses of men being awake; and dreames are the represen∣tation of things by the phantasie, in sleep) and the interpreta∣tion of such dreams and visions was a peculiar gift of God.* 1.354 Such dreams had Abimelech, and Jacob, and Joseph, and Gideon; and such visions had Jacob, and Samuel, and Nathan, and the Pro∣phets. And this kind ceased not under the second temple, and is frequently found in the new testament; for Joseph in his dream was commanded to flee into Egypt with Christ, and with his blessed mother; and in his dream he was commanded to re∣turn again.* 1.355 The Apostles Saint Peter and Saint Paul had divine dreams and visions, and Saint John had his revelation by visions; and visions and dreams [divine visions and dreams] were pro∣mised to the new testament.* 1.356

[ 91] All the Prophets were typicall persons and types of Christ that great Prophet,* 1.357 of whom Moses prophesyed, saying what God had said unto him, I will raise them up a prophet from among their bre∣thren like unto thee, &c. Which prophecy is no lesse then three

times cited in the new testament.* 1.358 Their immediate mission from God did signifie Christ, to be sent from the bosome of the Father. The unction which they had with materiall oyle, did signifie Christ immaterially annointed by the Holy Ghost. That they brought the word of God unto the people; it did signifie, that the word himselfe should come, who should fully reveal unto men the Father and his will. That it was given unto them to work miracles, and to raise the dead; it did bid them expect that great Prophet, who by his own power should work all manner of miracles, and raise the dead, and raise himselfe from death to life again. There was nothing which the Prophets had, or did, but in a spirituall and evangelicall sense and meaning, it must relate to Christ. That David and Solomon were kings and pro∣phets of the tribe of Judah, it signified Christ the true king, of whose gift it is, that all the kings of the earth have their crownes and scepters, to be and descend according to his hu∣man nature of the kingly tribe.* 1.359 The fire which Elijah brought from heaven to consume the sacrifice, did represent the Holy Ghost, (oftentimes in the Scriptures compared to fire, and meant and understood by fire) to be sent from heaven by Christ, to help our infirmities, and to offer up our spirituall sacrifices, acceptable unto God through Jesus Christ.* 1.360 The fire which Elijah brought from heaven to consume the captains of the fifties; did set forth Christ comming to judgment, whose comming shall be with fire, to burn up the world of the ungodly. The ascention of Elijah into heaven in a whirle-winde, did prefigure the ascenti∣on of Christ into heaven. That a double portion of the spirit of Elijah rested on Elisha; it signified that double portion of his spirit which Christ would give to his Euangelicall ministers. That Elijah raised the Shunamites son by applying himselfe unto him, by putting his mouth unto his mouth, and his eyes upon his eyes, and his hands unto his hands, and by stretch∣ing himselfe upon him; it did premonstrate, that Christ by ap∣plying himselfe unto us in the human nature, would raise us up unto a new and spirituall life.

The multiplying of the widowes oile did foretell the powring [ 92] forth of his Spirit,* 1.361 and the multiplying of his graces in the new testament. The raising of the man that was dead by the touch of his dead bones;* 1.362 did prefigure a quickening vertue in the dead body of Christ, by the power of his Godhead, not only to raise him∣selfe from the dead again, but to raise all true believers, who are buried with him by baptisme, and touch him in his grave by faith unto newnesse of life.* 1.363 Those horses and chariots of fire which he shewed unto his servant, was the mystery of Christs divine pro∣tection of his Church for ever, to defend it against the gates of hell. That the Prophets were Seers,* 1.364 and that God did speak by

them, and that the people enquired of them: it did direct them unto Christ who is the true Seer, in whom are hidden all the treasures of wisdome and knowledge, stored up in him as in a treasure-house: he being the word it selfe, the coeternall, coessen∣tiall, and consubstantiall word; who spake unto the Partriarks, and inspired the Prophets with his most holy and most blessed Spirit. Thus there is a wonderfull profundity (as Saint Augu∣stine also saith) of the divine oracles of God; and to use the words of Justine Martyr, Unlesse that a man by the great grace of God, shall obtain to understand the sayings and deeds of the Prophets, it is to little purpose that he can repeat their words and works, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If he have not obtained [by unfolding the great mysteries contained in them] to ren∣der a sufficient reason of them. Dialog. cum Tryphon. Jud.

[ 93] Hitherto I have endeavoured in some part to unfold these deep and profound mysteries; To do it fully, and according to the latitude and extent of them, it would need a colledge of El∣ders, nay Moses himselfe, who had the patterne shewed unto him in the mount, (if yet either he or they had the interpreta∣tion of them revealed, to the perfection of all that which the holy Ghost intended.) Here is Jacob's ladder, it reacheth from earth to heaven, God standeth upon the top of it: by these rounds and spokes [the forementioned mysteries] God sent down his son to be known and believed in such a manner, as was most conve∣nient to the old testament: and by these rounds and spokes, they ascended unto God that stood at the top of the ladder; and had a saving knowledge of Christ, sufficient for them to salvation and everlasting life, till the whole earth should be filled with a more clear and perfect knowledge of the Lord, by his comming in the flesh. Divina eloquia tanto quis{que} altiùs intelligit, quanto altiùs in eis intendit, saith Saint Gregory. They therefore that are better studied in the Scriptures, will finde out farther mysteries. But if any one shall differ from me in judgment, I envy not unto him a greater soundnesse and perspicuity. In eo quippe numero sumus, ut non dedignemur etiam nobis dictum ab Apostolo accipere, Et si quid aliter sapitis, id quoque Deus vobis revelavit: forasmuch as we rank our selves in the number of those, who disdain not to take unto us that which was spoken by the Apostles, And if in any thing ye be otherwise minded, God also hath revealed that un∣to you; to apply the words of Saint Augustine to my selfe. Ad Vincent. Donatist. Epist. 48.

[ 94] Here then we will put an end to the first book of this our sa∣cred and mysterious History,* 1.365 having shewed how, and in what manner, that covenant which God made with Adam, and with all his posterity, during the first period of time, for the space of about three thousand and nine hundred, threescore and ten

years, was administred, (till the promised seed did come, the son of God, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons, Gal. 4.4, 5.) By covenanting grace. By conferring faith. By administring the covenant barely inform of a promise, from Adam to Abraham. By renewing the covenant with Abraham. By adding circumcision a seal of the covenant. By instituting the paschall lamb, another seal of the same covenant. By disposing it into the form of a Testament. By the legall, and by the evangelicall parts of it. Which evangelicall part of it was invested with the Tabernacle: The Ark: the golden Table: The golden Candlestick: The Altar of incense: The Sacred incense: The brazen Altar. The brazen Laver: The Leviticall priesthood: The garments of the high Priest: The consecration of the high Priest: The Leviticall offerings: The daies, and months, and times and years: The holy City: The holy Temple: The holy persons. All which things were typicall and mysterious, relating to Christ; to the new testament, confirmed by his blood; to the Evangelicall Church.

Notes

• * 1.1

  Man made in the Image of God.
• * 1.2

  Gen. 2.16.
• * 1.3

  The primor∣diall Law.
• * 1.4

  Adam's sin.
• * 1.5

  The propa∣gation of A∣dams sinne.
• * 1.6

  Gods Cove∣nant of grace.
• * 1.7

  Concerning Faith.
• * 1.8

  Isa. 1.26.
• * 1.9

  Faith to∣wards men.
• * 1.10

  Faith to∣wards God.
• * 1.11

  S. Mat. 13.20, 21. Heb. 6.4, 5, 6. Jac. 8.13. Act. 2.19. S. Mat. 17.20 1 Cor. 13.2. Tit. 1.1.
• * 1.12

  Gal. 3.11.
• * 1.13

  The efficient of justifying faith.
• * 1.14

  Phil. 1.29.
• * 1.15

  2 Cor. 4.6.
• * 1.16

  Rom. 1.16.
• * 1.17

  17.
• * 1.18

  The matter of Faith.
• * 1.19

  Luc. 24.25.
• * 1.20

  Heb. 10.22, 23.
• * 1.21

  The matter of faith in respect of the parts thereof.
• * 1.22

  Rom. 7.16.
• * 1.23

  S. Mat. 7.25.
• * 1.24

  Rom. 8.16.
• * 1.25

  The form of faith.
• * 1.26

  S. Joh. 3.16.
• * 1.27

  The finall cause of faith.
• * 1.28

  1 Pet. 1.9.
• * 1.29

  Observation.
• * 1.30

  Eph. 4.5.
• * 1.31

  S. Mat. 15.28
• * 1.32

  The Cove∣nant diversly administred.
• * 1.33

  Heb. 1.1.
• * 1.34

  Gen. 37.31.
• * 1.35

  The times d••∣stinguished into two Pe∣riod••.
• * 1.36

  Gal. 4.4.
• * 1.37

  Concerning the first Pe∣riod of time, how the Co∣venant was administred. Geneb. Chr. lib. 2. p. 447.
• * 1.38

  Gen. 3.15.
• * 1.39

  The faith of the ancient righteous Fathers.
• * 1.40

  Rev. 13.8.
• * 1.41

  The efficient cause.
• * 1.42

  The matter.
• * 1.43

  Heb. 11.4.
• * 1.44

  The forme.
• * 1.45

  The finall cause.
• * 1.46

  The Cove∣nant renewed with Abra∣ham, &c. Rom. 4.16 Gal. 3.9.
• * 1.47

  Gen. 17.11, 12, 13, 14,
• * 1.48

  Concerning Circumcision
• * 1.49

  Gen. 17.23. Exod. 4.25.
• * 1.50

  Josh. 5.3.
• * 1.51

  Gen. 17.12.
• * 1.52

  Exod. 4.25.
• * 1.53

  Josh. 5.2.
• * 1.54

  Exod. 4.26.
• * 1.55

  Gen. 34.25
• * 1.56

  The mystery of Circumci∣sion.
• * 1.57

  Eph. 2.13.
• * 1.58

  S. Joh. 3.7.
• * 1.59

  Gen. 22.18. Lact. Instit. lib. 4. cap. 17.
• * 1.60

  Rom. 2.28.
• * 1.61

  29.
• * 1.62

  Exod. 4.25.
• * 1.63

  Deut. 30.6.
• * 1.64

  Heb. 11.26.
• * 1.65

  The use of Circumcisi∣on.
• * 1.66

  Gen. 9.14.15.
• * 1.67

  Circumcisi∣on, signum confirmatio∣nis.
• * 1.68

  Gen. 17.5.
• * 1.69

  S. Luc. 1.63. S. Luc. 2.21.
• * 1.70

  Circumcision Signum ad∣monitionis. Jer. 4.4.
• * 1.71

  Rom. 4.11.
• * 1.72

  Circumcision Signum prae∣bitionis.
• * 1.73

  Phil. 3.2.
• * 1.74

  3. Circumcision Signum di∣stinctionis.
• * 1.75

  1 Sam. 17.36
• * 1.76

  Periods of times to be observed.
• * 1.77

  Luther com in Galat. cap. 2. v. 3.
• * 1.78

  Gal. 5.2.
• * 1.79

  Concerning the paschall Lambe. Gen. 15.13, 14.
• * 1.80

  The Time.
• * 1.81

  Carol. Sigon. de Rep. Heb. lib. 3. cap. 9.
• * 1.82

  The place.
• * 1.83

  Deut 16.6.
• * 1.84

  The Persons.
• * 1.85

  Exo. 12.49.
• * 1.86

  The Cere∣monies.
• * 1.87

  The Mean∣ing.
• * 1.88

  Exo. 12.26.
• * 1.89

  27.
• * 1.90

  The Myste∣rie.
• * 1.91

  1 Cor. 5.7.
• * 1.92

  S. Joh. 6.51.
• * 1.93

  S. Joh. 19.36.
• * 1.94

  The use.
• * 1.95

  The Cove∣nant disposed into the form of a testa∣ment. The legal part. Levit. 18.5. Gal. 3.19.
• * 1.96

  Rom. 3.20. Rom. 7.7.
• * 1.97

  Deut. 27.26.
• * 1.98

  Rom. 3.9.
• * 1.99

  Eph. 1.7
• * 1.100

  Heb. 10.1.
• * 1.101

  The Evan∣gelicall part.
• * 1.102

  Exod. 25.40. Act. 7.44. Heb. 8.5.
• * 1.103

  The mystery of the Taber∣nacle.
• * 1.104

  Heb. 9.8.
• * 1.105

  The Ark.
• * 1.106

  Num. 10.33. Josh. 3.6.
• * 1.107

  1 Sam. 4.4.
• * 1.108

  The golden table.
• * 1.109

  S. Mat. 16.18.
• * 1.110

  The golden Candlestick. S. Joh. 1 9. S. Joh. 8.12.
• * 1.111

  1 Pet. 1.16.
• * 1.112

  The Altar of incense.
• * 1.113

  The sacred incense.
• * 1.114

  Exod. 30.35
• * 1.115

  The Myste∣rie.
• * 1.116

  The brazen Altar.
• * 1.117

  S. Luk. 2.31.
• * 1.118

  Heb. 12 2.
• * 1.119

  The brazen Laver.
• * 1.120

  1 Pet. 2.5.
• * 1.121

  The History of the Taber∣nacle, and of the Arke.
• * 1.122

  Josh. 4.19.
• * 1.123

  Josh. 5.8.10.
• * 1.124

  Josh. 6.11.
• * 1.125

  Josh. 18.1.
• * 1.126

  Jud. 2.9.
• * 1.127

  Josh. 19.51.
• * 1.128

  Exod. 34.23 Jud. 18.31. 1 Sam. 1.9. 1 Sam. 3.2.
• * 1.129

  The Taber∣nacle, and Ark sepa∣rated.
• * 1.130

  1 Sam. 4.18.
• * 1.131

  1 Sam. 5.3, 4.
• * 1.132

  1 Sam. 5.6.
• * 1.133

  8.
• * 1.134

  10.
• * 1.135

  1 Sam. 7.1, 2.
• * 1.136

  v. 12.
• * 1.137

  1 Chr. 16.39 2 Chr. 1.3.
• * 1.138

  2 Sam. 6.7.
• * 1.139

  v. 11.
• * 1.140

  2 Chron. 1.3
• * 1.141

  1 King. 8.9.
• * 1.142

  1 Sam. 11.15
• * 1.143

  1 Sam. 21.6.
• * 1.144

  1 King. 8.4. 2 Chron. 5.5
• * 1.145

  2 Mac. 1.19. 2 Mac. 2.1.
• * 1.146

  2 Mac. 2.4,
• * 1.147

  5,
• * 1.148

  6,
• * 1.149

  7,
• * 1.150

  8.
• * 1.151

  2 Mac. 1.20,
• * 1.152

  21,
• * 1.153

  22.
• * 1.154

  31, 32.
• * 1.155

  The Leviti∣call priest∣hood.
• * 1.156

  The high priest his garments.
• * 1.157

  The feminals
• * 1.158

  The linnen coat.
• * 1.159

  The girdle.
• * 1.160

  The cap or mitre.
• * 1.161

  The linnen Ephod.
• * 1.162

  1 Sam. 2.18.
• * 1.163

  2 Sam. 5.14.
• * 1.164

  The robe of the Ephod.
• * 1.165

  The Ephod of the high priest.
• * 1.166

  The breast-plate of judgment.
• * 1.167

  The Urim & Thummim.
• * 1.168

  Exod. 28.30.
• * 1.169

  The plate of gold.
• * 1.170

  Exod. 28.2.
• * 1.171

  The Mysterie of the gar∣ments of the high Priest.
• * 1.172

  Consecration of the high Priest.
• * 1.173

  Psal. 133.2.
• * 1.174

  The Mystery
• * 1.175

  1 Kin. 17.10 Levit. 2.
• * 1.176

  Joh. 16.23
• * 1.177

  Luc. 10.34.
• * 1.178

  Luc. 4.18. Psal. 104.15.
• * 1.179

  Psal. 45.7.
• * 1.180

  2 Cor. 12.9. Ezec. 36.26.
• * 1.181

  Cant. 1.3.
• * 1.182

  Joh. 1.9.
• * 1.183

  Rev. 1.6.
• * 1.184

  The Leviti∣cal offerings.
• * 1.185

  The whole burnt offer∣ing.
• * 1.186

  The continu∣all burnt-offering.
• * 1.187

  The meat-offering.
• * 1.188

  The drink-offering.
• * 1.189

  The sin-of∣fering.
• * 1.190

  The peace of∣fering.
• * 1.191

  General Ob∣servations concerning the Levitical offerings.
• * 1.192

  The mystery.
• * 1.193

  S. Joh. 1.29.
• * 1.194

  Rev. 13.8.
• * 1.195

  S. Joh. 5.50, 51.
• * 1.196

  1 Joh. 2.••1.2.
• * 1.197

  Rom. 8.1.
• * 1.198

  Concerning those dayes, and months, and times, & years, which the Jews had.
• * 1.199

  The new moones.
• * 1.200

  Gen. 1.5.
• * 1.201

  Observation.
• * 1.202

  Observation.
• * 1.203

  The sabbath of the se∣venth day.
• * 1.204

  Gen. 2.3. Exod. 35.3.
• * 1.205

  Josh. 6.
• * 1.206

  1 King 20.
• * 1.207

  S. Joh. 5.10.
• * 1.208

  The feast of Easter.
• * 1.209

  Exod. 12.15
• * 1.210

  The feast of Pentecost.
• * 1.211

  Levit. 23.10
• * 1.212

  The feast of Trumpets.
• * 1.213

  Psal. 81.3.
• * 1.214

  The day of Attonement.
• * 1.215

  Jer. 36.6.
• * 1.216

  Levit. 23, 29, 30.
• * 1.217

  The feast of Tabernacles.
• * 1.218

  The sabbath of the seventh year.
• * 1.219

  Exod. 23. Levit. 25. Deut. 15.
• * 1.220

  The Jubile of the fiftieth year.
• * 1.221

  The Myste∣rie.
• * 1.222

  S. Joh. 1.29
• * 1.223

  Heb. 13.8.
• * 1.224

  S. Joh. 8.12.
• * 1.225

  Jsai. 9.2. Luc. 2.29.30, 31, 32.
• * 1.226

  Isai. 58.13.
• * 1.227

  Heb. 4.10.11.
• * 1.228

  S. Joh. 6.54
• * 1.229

  1 Cor, 5.7.
• * 1.230

  Rom. 10.18
• * 1.231

  Rom. 3.25.
• * 1.232

  Heb. 6.20.
• * 1.233

  Heb. 7.26,
• * 1.234

  27.
• * 1.235

  Prov. 16.33.
• * 1.236

  Heb. 9.12.
• * 1.237

  Heb. 5.7.
• * 1.238

  Exod. 30.10.
• * 1.239

  2 Cor. 5.21. Gal. 3.13. Isa. 53.6.
• * 1.240

  Heb. 13.12.
• * 1.241

  Gal. 3.28.
• * 1.242

  Col. 3.11.
• * 1.243

  Mat. 4.5. Mat. 27.53. History of the holy city Hierusalem.
• * 1.244

  2 Sam. 5.6 7.
• * 1.245

  Gen. 22.
• * 1.246

  2 Sam. 24.
• * 1.247

  Josh. 18.28. Jud. 19.10.
• * 1.248

  Isa. 29.1, 17.
• * 1.249

  Isa. 21.1. Ezech. 23.4.
• * 1.250

  Ps, 122.5.
• * 1.251

  2 Sam. 8.11, 12. 1 King. 14.26.
• * 1.252

  2 King. 14.14. 2 King. 16.5. Isa. 7.1.
• * 1.253

  2 King. 19.34.
• * 1.254

  2 Chron. 36.4.
• * 1.255

  2 Chron. 36.18, 19, 20.
• * 1.256

  2 King. 25.7. 2 Chron. 36.13.
• * 1.257

  Jer. 19.6. Jer. 7.11.
• * 1.258

  S. Mat. 23, 35
• * 1.259

  Dan. 9.27.
• * 1.260

  S. Mat. 27.25
• * 1.261

  The mystery.
• * 1.262

  Gal. 4.26.
• * 1.263

  Heb. 7, 2.
• * 1.264

  1 Cor. 3.11. S. Mat. 16.18 Eph. 1.20.
• * 1.265

  Psal. 121.1.
• * 1.266

  S. Mat. 4.5. Psal. 76.2. Isa. 22.1. S. Mat. 5.35.
• * 1.267

  Isa. 49.16.
• * 1.268

  S. Mat. 16.18.
• * 1.269

  History of the Temple. Deut. 12.4, 5. & 13, 14. 1 King. 8.29. 2 Chron. 7.12.
• * 1.270

  2 Sam 7. 1. Chron. 17. & 22.
• * 1.271

  1 Chron. 22.14. 2 Chron. 3.1.
• * 1.272

  1 King. 8.63, 64. 2 Chron. 7.7.
• * 1.273

  2 Chro. 8.12, 13.
• * 1.274

  1 Kin. 12.
• * 1.275

  2 Kin. 17.6.
• * 1.276

  1 Kin. 14.26 2 Kin. 14.14 2 Kin. 11.18 2 Chr. 28.24 2 Kin. 16.15
• * 1.277

  2 Kin. 12. 2 Kin. 18. 2 Kin. 22.
• * 1.278

  2 Kin. 25. 2 Chro. 36.
• * 1.279

  Hos. 3.4.
• * 1.280

  Ezr. 3.2.
• * 1.281

  v. 8.
• * 1.282

  Ezr. 4.5.
• * 1.283

  Ezr. 4. 1 Esd. 2 Ezr. 5. Ezr. 6.15.
• * 1.284

  S. Joh. 2.20
• * 1.285

  Ezr. 6.20.
• * 1.286

  Num. 7.89
• * 1.287

  Levit. 6.13.
• * 1.288

  2 Mal. 1.20
• * 1.289

  2 Mal. 2, 4, 5, 6, 7, 8.
• * 1.290

  1 Mac. 1.21, 22
• * 1.291

  v. 54.
• * 1.292

  S. Mat. 27.51
• * 1.293

  Dan. 9.27.
• * 1.294

  The Myste∣rie.
• * 1.295

  1 Kin. 8.63.64. 2 Chro. 7.7.
• * 1.296

  Concerning those who are to admi∣nister in, or attend up••n holy things.
• * 1.297

  Levit. 24.4. 1 Sam. 2.28. Levit. 24.8. Levit. cap. 16
• * 1.298

  The priests of the second order. Levit. 21.21.
• * 1.299

  Num. 4.16. S. Luc. 1.9. Levit. 17.6. 2 Chron. 29.21, 22, 23, 24. & v. 34.
• * 1.300

  Priests first consecrated.
• * 1.301

  Levit. 10.1, 2 1 Chro. 24.2
• * 1.302

  2 Chr. 8.14.
• * 1.303

  S. Luc. 1.8.
• * 1.304

  v. 9.
• * 1.305

  S. Mat. 2.4.
• * 1.306

  2 Chr. 24.6.
• * 1.307

  Act. 4.6.
• * 1.308

  Concerning the Levites.
• * 1.309

  Num. 1.50. & cap. 3.6, 7, 8.9. 1 Chron. 23.28.
• * 1.310

  Levites pro∣perly or spe∣cially. Ezr. 8.16. 1 Chron. 23.27, 28, 29, 30, 31, 32.
• * 1.311

  The Nethi∣nims. Ezr. 8.20.
• * 1.312

  Josh. 9.21, 23, 27. 2 Chron. 8.14.
• * 1.313

  The Singers.
• * 1.314

  1 Chron. 23.5, 6. & cap. 25.1.
• * 1.315

  2 Chron. 5.13.
• * 1.316

  The Porters.
• * 1.317

  1 Chron. cap. 26.
• * 1.318

  1 Chron. 9.26, 27, 28, 29.
• * 1.319

  2 King. 22.4. Philo de prae∣miis sacerdo∣tum.
• * 1.320

  1 Chron. 23 4.
• * 1.321

  The officers and judges.
• * 1.322

  2 Sam. 8.17. 2 King. 18.18. 2 King. 12.10.
• * 1.323

  1 Chron. 2.55. Jer. 32.10. Psal. 45.1.
• * 1.324

  Ezr. 1.6. Nehem 8.4, 8. S. Mat. 2.4. S. Luc. 7.30. S. Luc. 11.46 Act. 5.34. Act. 22.3.
• * 1.325

  S. Luc. 20.2.
• * 1.326

  S. Mat. 23.2.
• * 1.327

  S. Mat. 13.53.
• * 1.328

  The mystery.
• * 1.329

  Concerning the Prophets.
• * 1.330

  Heb. 1.1.
• * 1.331

  1 Sam. 9.9. Definition of Prophets.
• * 1.332

  Jud. v. 14, 15.
• * 1.333

  Gen. 20.7.
• * 1.334

  Num. 12.7, 8.
• * 1.335

  Num. 11.25. Judg. 4.4. Judg. 6.8.
• * 1.336

  1 Sam. 3.20, 21.
• * 1.337

  1 Sam. 19.20. 2 King. 2.3, 5.
• * 1.338

  2 King. 6.1.
• * 1.339

  1 King 17.14. 1 King. 18.38. 2 King. 1.10.12 1 King. 17.1. 2 King. 2.11. 2 King. 4.34. 2 King. 13.21. 2 King. 6.17.
• * 1.340

  Act 3 18, 21, 22, 24. Mal. 3.1. S. Mar. 1.2. S. Joh. 1.29.
• * 1.341

  St. John the Baptist.
• * 1.342

  ••uc. 1.17.
• * 1.343

  Jer. 1.5. S. Luk. 1.15.
• * 1.344

  S. Mat. 3.17.
• * 1.345

  How God was consult∣ed with.
• * 1.346

  Exo. 25.22. Num. 7.89.
• * 1.347

  S. Mat. 3.17.
• * 1.348

  S. Mat. 17.5. 2 Pet. 1.17.
• * 1.349

  S. Joh. 12.28 29.
• * 1.350

  1 Sam. 9.9.
• * 1.351

  1 Sam. 28.6.
• * 1.352

  1 Sam. 30.7,
• * 1.353

  8.
• * 1.354

  Gen. 41.16.
• * 1.355

  S. Mat. 1.12.20.
• * 1.356

  Joel 2.28.
• * 1.357

  The mystery. Deut. 18.15.
• * 1.358

  S. Joh. 1.45. Act. 3.22. Act. 7.37.
• * 1.359

  1 King. 18.37.
• * 1.360

  2 King. 1.10, 12. 2 King. 2.11. 2 King 4.34.
• * 1.361

  2 King. 4 6.
• * 1.362

  2 King. 13.21.
• * 1.363

  2 King. 6.17
• * 1.364

  1 Sam. 9.9.
• * 1.365

  The Recapi∣tulation.