â—hould be visited the wall of ceremonies pulled downe and the shadowes vanished But the two people once made One by the Gospel the Church so here may be introduced subscribing to Messiahs continuance in the high Heauens vntil the great Sabbaticall day begin to breake what time not only the Churches sacramental shadowes shall vanish but also the Night of sin the workes of darkenesse the shadow of death shall flie away and be no more seene As a Roe and Hynde he sometimes fed in the height of Iuda but now resteth in the height of Heauen solacing at the right hand of glorie There O thou whom my soule loueth be as a Roe or yong-Hart lately chased and bloodily entreated in our valley of death there rest and solace thy selfe maugre the Dragons gaping Antichrists warring the Atheists yealping against the Moone Thou didst promise being once lift vp to draw all thy members vnto thee O my soules Ioy thou was first lifted vp betweene earth and heauen for thy Churches redemption and now thou art exalted hier then the heauens for thy peoples glorification Draw vs O sweete Hynde of the Morning drawe vs after thee that howsoeuer the body conuerse here awhile below yet our soules conuersation may be aloft with thee So be it And so an end of the third Part. Faults to be corrected IN the last line of the â—pistle to the Ministers reade vnlearned p. 3. last line reade he was not onely â— Prophet p. 17. in the margine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 3. reâ—de threats pa. 24. line 25. reade Blessednesses pag. 35. line 10. blot oâ—t in pag. 42. l. 37. reade straiâ—d p. 63. line 29 30. in some bookes blot out where vision world line 33. reade arke p. 66. line 27. reade sâ—ndry Images pâ— â—8 in the marg reade Bimâ—sibbo p. 73. l. 9. reade plâ—a p. 76. li. 1. reade the word Monch l. 17. reade medicinâ— pa. 84. l. 7. reade it signifieth p. 113. for lines reade letters pa. 116. last line but one reade sickâ—nâ—s pa. 120. last line for coâ—mitted reade receiued pag. 127. l. 11. reade sunctions pa. 131. last line reade testament p. 132. l. 1. reade giuen p. 137. l. 26. reâ—de sufficiencie p. 156. l. 10. for lute reade but. pag. 173. lin 28. reade great and small pag. 203. l. 17. put out of pâ—g 208. l. 18. reade many halfe hundr pa. 215. l. 9. reade which is to the Hebr. 10.5 parapâ—rased thus pa. 252. l. 23. reade sâ—ut out pa. 257 l. 8. reade other than the Sonne l. 19. reade mediation pag. 283. l. 22. reade spirituall pag. 285. l. 30 reade thâ—ist Other faults I desire the gentle Reader to correct as hee findeâ— them Bibles Briefe Sommon to Domes day Sinners sleepe ResurrectioÌ„ Tables of Houshold gouernment Bern. serm 30. in Cantic Ambr. offic lib. 1. cap. 1 By my Lord Andersons suite to his Grace of Canterbury Aug. de grammatica libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking of Kornelius Sâ—lla Korneâ—ius Cinna and Kornelius Lentulus Pomponius Laetus de legib Iude 10. Iohn 1.1 and hebr 1.3 Their Talmud lâ—ckes no such stuâ—fe Rom. 15.4 Hebr. 6.1 c. As their spirituall lanâ— of peace Enterlude of Mindes doe shew For this see somewhat in Lect. xv Vbi maâ—è neâ—o peius Gâ—lâ—t 4 24. Eccles 12.9 Hebr. 11 40. The argument of this Song * R. Sal. Iarchi hereon * R. Abr. Abben-ezra on this chapter The time when this Song was penned * Bellarm. de verbo Dei lib. 1. cap. 5. 2. Sa. 7.14 15. 2. Chro. 11. â—17 Ioh. 20 15. c. Isidor de eccles lib. 1. ea 6. 7 Bruno in Eph. 5 Ephes. 5.19 Tho. Aquin. on Ephes. 5. * So doth Tremelius turne it the hebrew is Cj tobim dodejca mijaijn Galat. 4.4 Iohn 1.18 compared with cha 17.5 Heb. 11.40 * Heb. rúach Gr. pneuma Lat. Spiritus Matth. 1.20 Ephes. 3.14 15 16 17.18 Psal. 19.10 * Lerâ—iach Aelôhim Aelohâ—ka Procul à phano * Shemen is indifferently Oyle or Oyntment * The heb Vr is in English Fire Dodâ—ica as before * Meishárim Iohn 15.5 Gal 2 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actcs 17.28 Prou. 21.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lâ—mb dist 25 lib. 2. Q. Libertas ergo à peccato â— miseria per gratiam est libertas vera à â—ecessitaâ—e per naturam * Adiutorium in bonum non infirmitas in malum * Lomb. lib. 2. distinct 25. G. * Synergói 1. cor 3.9 Synergóuntes 2. cor 6.1 Prosper in sentent 172. Nemo inuitus bonum facit c. * Hammelec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ashrês Adam mâ—phachéd támidh Hebianj of Boâ— * It is in Hithpagnel Greg. in â—antic 1. Quid per huius sponsi qui Rex est cellariâ— intellegimus nisi sanct scriptur archana quae rimamur nisi sanctae contemplationis mysteriaiquorum delicijsâ—i refic mur m.x conualescimur In illa proculdubio quisque introducitur omnia temporalia mox conâ—emnit quia aeternis ditatur * Ahâ—bûkâ— * Omnes fontes mei in te Psal. 87.7 * Gen. 1â— 20 * Vâ—nauah * Reu. 11.8 14.8 * See this at large in part 3 Lect. 19. * Actes 13.45.50 and 14.2 and 17.5.13 c. * Ro. 11.25 26. * In my Antidoton and new Ierushalem * Abbenezra in his Dramatique expos * Sol. Polyh in cap. 46. * They write that this bird is euer but one and onlie resiant in Arabia And that in her fulnesse of yeeres she â—lickers in her drie neast against the sun and so is fired into ashes that out of these ashes ariseth a little worme which afterwards becommeth the Phoenix * Saepe est sub palliolo sordido sapientia * Whereof in cap. 3.7 * Ambros. on Coloss. 2. Imperatore absente Imago habet authoritatem absente autem Non. * So doâ—h Raâ— Selomeh and Abben-ezra but then apply it to their own churches estate spoken of in Ezech. 20.5 c. * Nicharû * Barn serm 30 in Cantic * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tarebits * Cegnótjah so expounded of Rab. Selom Iarchi * It is in the coniugation Hiphil which signifieth a double action * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chamudoth and Machomed of Chamad * Im doth so signifie when the matter requirâ—th it * Prou. 30.1 2 * Ezech. 16 6. c. * Eph. 5.25 c * Gnà l * The old Latine others but our Tremelius and the Romists Arrias Montanus do reade it singular * Antidoton prooueth that at large * Ephes. 2.10 â— Cor. 11.1 Ierem. 6.16 Prou. 14.12 Ibid. 15. 1 Kings 3. * The word Zóâ—óth signifieth women setting to sale But whether victualles or their bodies or both it is a question In Latine therefore it is well turned Meritoriae * Matth. 1.5 * Occlamant illi attendite ad vias videte interrogate c. * Called Index librorum prohibitorum cum regulis
in the Church of the Gentiles euen before she was This falleth out by reason of the certaine execution of his decree as also by reason things past and to come are all present vnto him and his Spirite And heereof it is that his spirit very ordinarily in the prophets doth speake offuture things as already existing Nor but for such cause coulde Messiah and his church be introduced mutually parling in Salomons time about a thousand yeeres before Messiahs substance put away the shadowes that so the partition wall broke downe he might espouse the Gentile Which by the way must teach vs to thinke of things to come Gods word hauing taught that such things shall come as if they were already acting nay as if they were already acted Hath God threatned to destroy the impenitent If Noah Iob Daniel yea if Moses and Samuel should rise vp in their behoose they could not turne away the iudgement Hath God promised mercie to the contrite saluation to the faithfull victorie to his Church It is as good as done hell gates cannot preuaile against it For the time of Messiâ—hs absence it lieth in these two points first it should be till the day breake secondly till the shadowes flee away For the day-breake it implieth to the Gentiles onely that time of Messiâ—hs incarnâ—tion whereby the Day-starre from an high did visite vs or as the Greeke readeth wherein the Rising or East from an high did visite vs. Which implieth not so much the Day-starre called Phósphér and Lucifer growne into euill report because of their application to Satan and Nebuchadnetsar as the Sunne it selfe arising in the East True it is that Messiahs starre appeared in the East but that was not an ordinary but extraordinary starre fore-prophecied of by Balaam Iaakobs starre whereby the Easterne Sophies had intelligence of Messiahs birth The last writing Prophet of Israels Church hee prophecying of this Day breake doeth say The Sunne of Righteousnesse shall arise c. This light came amongst his owne but they louing darkenesse more then light laboured by false accusations to darken this Sunne as sackecloth they therefore kill him But the firmaments Sunne pulled in his head as ashamed to shine when the Sonne of God might not shine Hereupon the day did plainely breake for the vaile of the Temple brake asunder and as at his birth hee was highly honoured of the Gentiles so here at his death Pilate a Gentile did honour him with a Kingly inscription against the heart of the Iewes The heathen Centurian and his comâ—any seeing the euents They feared greatly saying Surely this was the Sonne of God With his birth the day did breake with his death the Sunne rose higher but with the Temples ouerthrow by the army abhominable of Romans which was about fortie yeares after his death the Gentiles had the Sunne of righteousnesse further risen vpon their Hemisphere whereof more hereafter Christ being thus as Simeon Iustus termes him a light to Gentiles and a glorious light to Israel it teacheth vs all to shew forth the vertues of him that hath called vs out of darkenesse into his maruelous light 1. Pet. 2.9 Lect. XII MEssiahs absence is secondly laide downe in thâ—se words Tâ—ll the shadowes flâ—e away q.d. retire my Wel-beloued till the nights darkenesse be put to flight till the ecclesiasticall shadowes be chased away by the Sunnes bright rising As Christ was this Sun comming gloriously forth as a Bridegroome so the Law was but a shadow of good things to come the body whereof was Christ Heb. 10.1 Coloss. 2.17 wherein the Apostle may well allude to the shadow accompanying a mans body which sometimes is before sometimes behinde as occasion is ministred by the Sunnes course euen as some shadowes went before Messiahs incarnation some againe followed behinde not vnlike to the two spies of Israel carrying betweene them the cluster of grapes for the Churches comfoâ—â— As the Apostle calleth all a shadow so Salomon here vseth the plurall shadowes because the whole body of tipes would be considered in the particular members For the better effecting whereof I will giue a taste thereof by diuiding all ecclesiasticall shadowes into these three classes or heads Chronologicall Personall Sacramentall By Chronologicall shadowes I vnderstand such as consist in Number By Personall shadowes I intend such as rest specially in some Persons By Sacramentall shadowes I conceiue onely such as consist specially in typicall elements for externall signes for which they haue of ancients beene termed principally Sacraments For Chronologicall shadowes they be I doubt not so many as there be numbers in the old testament the handling whereof would make a large booke yea many bookes But as I am vnable to wade deepe in any part of this argument so for the present I wil obserue some few times or numbers and these also of such nature as this ages sluggard who despiseth this wisedome may be least able to spuâ—ne at The first shadowing number shall be â—ixe which I terme the number of creation In sixe dayes God begunne and finished his workes of creation not because it was of absolute necessitie for God to vse such time but for our instruction for whome both times and creatures were formed One is no number but as the seede of number because all number ariseth from it And for that cause it may well be giuen to God who as he is in esâ—â—nce One so all number hath his being flowing from hâ—m and returning backe againe into him like the Hierogliphick serpent which turneth his taile round about into his mouth And that is cause why Christ God doth terme himself Alpha and Omega the first and last of the Greeke letters the beginning and endâ—ng Two is the first number three the second and this Three is not onely made glorious in the first three dayes worke with a glorious light before Sunne Moone and Starres were created but also is closely inferred in the third word of the Bible Where after Breshâ—th Bara in the beginning created there followeth Aeloâ—im God but informe plurall together with the third place secretly teaching a pluralitie of persons that is a sacred Trinitie in Vnitie In three dayes moe heauens and earth are with their whole host perfected and therefore the number 6. well tâ—rmed of Diuines The perfect number or number of perfection But what may 6. in the naturall creation figure or shadow forth Beda Rabanus and others shall in effect answere for me These sixe dayes do insinuate the sixe ages of the world wherein a mysticall worke shal be finished represented by the former naturall worke The first age is from Adam to Noe the second from Noah to Abraham the third from thence to Dauid the fourth from Dauid to the transmigration to Babel the fift from thence to Christ the sixt from Christ to the worlds ending Some others doe also diuide the world into sixe ages but with some difference from the former ancients in
and slue him Is the serpents head then broken is he falne as lightning and is the Dragon with his Angels cast out Yes the womans seede hath brused him Michael hath bâ—ought him downe and cast him forth what then ensueth This In his carcasse the Lords sacred bees do hiuâ— and so out of him comes hony the sweete fauour of God to saluation What is this carcasse It is that wherein Satans spirite sometimes liued but nowe is expâ—lsed and become the habitation of a better spirit Generallâ— it iâ— the Kingdome of the world out whereof he is cast that so the Lords Apostolicall ministâ—ie may in all places plant the word of heâ—uens kingdome howsoeuer in tract of time the carcasse hath corruptâ—d and the honie beene mingled More pâ—rticularly this carcasse is the nature of Iew and Gentâ—le naturally possesâ—â—d with an vnclean spirit till our Samson by the finger of his spiâ—it haueâ—enâ— our heaâ—â—s and cast forth that strong man Sinne. After which hiâ— mâ—nistâ—riall Bees directed by the spirite of heâ—uen doe conuay into vs the hony combs and sweet promises of life eternal so that thenceforth our words become sauorie to others and our workes no lesse delitious to the tasters This briefly of Samsons victâ—rizing the Lion The second practise of his Iudiciall captaineshippe is exercised vpon the vncircumcised Philistims notable oppressors of his Israel And therein I will note first his slaughtâ—r of a thousand with an Asses Iaw-bone secondly his carrying away of the City Azzahs gates and posts vppon his shoulders thâ—rdly his owne death with about some three thousand of his enemies by pulling Dagons house downe vpon their heads In the first may be repâ—esâ—nted Christ Iesus his conquest and thâ—t by a right simple instâ—ument if it be valued by the worlds iudgâ—ment For what is the word preached to the wise of the world Is it Foolishnesse And these from whose iawes it comes are they iudgâ—d otherwiâ—e then Asses and rid of the woâ—ld as Balaam rid his Asse But as the Asse reprooâ—ed him so by the foolishnesse of preaching 1. Cor. 1.21 it pleaseth him to saue his people and to ouerâ—hrow the vnbelieuer For the foolishnâ—sse of God is â—iâ—er then men and the weakenesse of God is stronger then men 1. Cor. 1.25 Not a thousand but many thousands fall before this iaw-bone for euery substance is more glorious then his shadow and yet out of this ministeriall Iaw-bone doe issue the waters of life which in the faithfull spring vp to eternall life Such golden treasure he hath laid vp in eâ—rthen vessels termed Gods fooles and asses that the excellencie of that power might be of God and not of vs 2. Cor. 4.7 In Samsons sleeping within the Citty Azzah or Gnazzátháh Iudg. 16. carrying away the gates and postes thereof vpon his rising from sleepe to the mountaines toppe that is before Hebron thereby the learned Collado did vnderstand our Iesus the Nazarite his passing through the midst of his aduersaries vnharmed what time in Luke 4. they had brought him to the toppe of a steepe mountainâ— from whence they had purposed to haue cast himselfe headlong But with ancient tradition I vnderstand it as much more proper of Messiahs sleeping in the graue vnder the dominion of death that strength of death well signified in Azzah what time the Iewish vncircumcised Watch Math. 27.65.66 and 28.4.11 did awaite the Sepulchre where Iesus for his vnwoorthie churches loue did sleepe But maugre the hearts of the watch our Samson did arise with the mysticall gates of Hell and death vpon his shoulders no maruell though hell-gates cannot preuaâ—le against his Church togither with the posts and spirituall sustentacles thereof Which when he had done he preacheâ— to his disciples in a mount that All power in heauen and in earth was giuen him from which Mount he ascâ—nded into the mount of heâ—uen leading captiuitie captiue hauing spoiled principalities and powers that so hâ— might giue giftes to his people In Samsons death I will note first his being capâ—iuâ—d secondly his being flowted lastly his pul-downe of Dagons house He was captiued of the Philistims what time his Sacramentall lockâ—s were first shorne away by Delilah What is Delilah It soundeth in English Pouertie and Weakenesse Who captiued our Messiah-Samson The spirituall vncircumcised of the people By what meanes came he to be captiued By the prâ—uation of his strength But which excelleth the shadow himselfe was willing to lâ—y downe his strength by the which before hee had forced them backward and cast them downe to the ground Ioh. 18.6 Such was his loue to his poore-weake Church a body of vanity and adulterie in her selfe as for her sake he willingly became captiue that she might be freed from vengeance For the Flouting of Samson it intimated the intollerable derision of Iewe and Gentile practised vpon our Arch-iudge what time they had bound him and brought him to the publike place of execution At him as was sometimes fore-told of Dauid they shut vp their tongues nodded their heads flouted with Haile King with many other reproachfull subsannations and girdings All which actions were but as a play of the vncircumcised Philistims in the Temple of Dagon In the pul-downe of Dagons house doe remember that Samsons locks and strength being encreased vpon him hee laies his hands on two principall-pillers swaies downe the wholâ— house before him and so with his owne fall like a right captaine who for the generall good neglâ—cts his owne temporarie particular he ouerthrowes the people and Princes mounted in the Galleries and high-places Now to the mysticall application Our great deliuerer Messiah howsoeuer he laide his strength aside aforâ— in the sense of which weakenâ—sse he cryed out My God my God why hast thou forsaken me hee yet at last grew so strong on the crosse as in the stretching out of his hands hee cryed valorously out IT IS FINISHED that is the full redemption of Israel is now atchieued Principalities and Powers in the highest places are ouerthrowne on the crosse I triumph ouer them It is saide of Samson that The dead which he slew at his death were more than they which he had slaine in his life Iudges 17.30 And of Christs death it may be much more saide that it was farre more exitiall and mortall to infernall powers then was his life Which aduantage by his death because Peter not seeing contradicted he therefore is of Iesus termed Satan and bid come behinde him as sauouring earthly things rather than heauenly This briefly of Samson and a Greater than Samson Lect. XXVIII Iehoshua THe next personall shadowe shal be the last of the circumcised which I meane hereto obserue His name is Iehoshua by function he is the Hie-priest vnto Iudah after their returne from Babel and in the timâ— of their temples re-edification Hosh. 1.1.12.14 For his name Iehoshua more shortly Ioshua and in Greeke forme IESVS I haue noted the shadowing vse thereof before in
to diuine Writers let vs from scriptures of our God labour to finde out the beginning continuance and ending of Gabriels seauens of yeares The Angell commeth to Daniel for giuing him vnderstanding as of the Thing in particular so of the grosse time and his partes When the Angel came vnto him it is noted in Dan. 9.1 namely in the first yeare of that Darius the Mede which before diuided the Kingdome with Cyrus vppon the present surprizing of Babel Which also in 2. Chron. 36.22 and Ezra 1.1 is termed the first yeare of Cyrus From this time the computation was to haue his beginning Which may appeare first from Cyrus Edict then going out wherto the Lord long before had made him his annointed secondly from the other Darius in Ezra 6. who there groundeth his proclamation vpon the Memorandum of Cyrus his established-canon For as the Lawes of Medes and Persians were not to be altered Dan. 5.8 15. so this King fastens his commaundement vpon the decree of Cyrus And vnto this Word of Cyrus the Iewes did leane in their answer to the Aduersarie nor durst the Aduersarie but appeale thereto if so such a decree was extant Ezra 5.7 8 9 10 c. Thirdly it appeareth from the Angels mouth who saith that the 70 seauens were to begin with the Edicts out-gate for returning the people to build Which returne was then made in the first yeare of Cyrus and his Darius Fourthly if the words outgate must be that of the other Darius which in their computations must be some hundred or 64 or moe yeares after Cyrus then the age of diuerse of the Returned would arise to an incredible number For as there were diuerse beholders of the New-Temple who before had seene the first Temple Ezra 3.12 and that with such iudgement as they wept at the inferioritie of the second so giue them but 30. yeares at the time of their captiuitie then the seauentie of captiuitie then a hundred or sixtie foure after thâ—ir Returne and so they must be aged then two hundred yeeres or 164. yea and so much the more aged as the temples worke endured after that second authorized onset But that many cohabitants should then be so aged it is not easily credible It was a faire age to be 149. and within 49 years of the returne the work was to be finished as the Angell telleth in saying From the out-gate of the Word to cause a Returne and build Ierushalem shal be 7. seauens that is 49. Whereto it is like the Iewes cast their eye in Iohn 2.20 Where they say the Temple was 46. yeares a building not compting the first three yeares when â—he foundation had beene laide and staide Obiection So in Iohn 8.57 they say that Iesus was not yet fiftie yeare-old doth it follow therefore he was neere fiftie Answer I answer first they were more expert in such monuments as the Temple wherein they had a deepe superstition than in our Sauiours age which nothing they regarded Secondly they were to determine not what our Sauiour was but what hee was not namely that he was not so aged as Abraham And to this purpose they had spoken well inough if they had saide thou art not yet a 1000. yeares old where as Abraham died aboue 1770. yeares since Object Gabriel saith not alone that there should be seauen seauens to that building but also to the Annointed and your selues grant that Iesus the annointed then came not Answere I answer the words And to the Messiah or Annointed they are ioyned to the 62. seauens following secondly they that would by Messiah vnderstand the Iewish body of gouernement they neither can deny but that they had a Messiah shadowing Gouerner Zorobabel the Lords signet in their first returne With the Ancient Clemens whom infinite troopes haue followed I conclude this thus Quod in septem bebdomadib aedificatum sit Templum hoc clarum est It is as cleare as the Sunne that the Temple was aedified in the seauen seauens of yeares that is in the first 49. yeares following the Edict of Cyrus And so doth Dauid Chytreus conclude from Metasthenes the Persians accompt as of all most probable For the 62. seauens that is 434. yeares they stand as an intervallum of time betweene the materiall temple which was the shadow and that holy of Holies Christ Iesus the Temple shadowed who after to the Iewes thus saide Destroy this Temple pointing at himselfe and in three daies I will raise it vp againe For the last 7. of yeares therein our Sauiour was baptized publiquely preached and died And that his death put an end to this seauen and so to the 490. yeares I see no otherwise from the Angels speach For howsoeuer he speak of their Citties finall desolation by Vespasians army yet he brings it not within the compasse of the former Seauens but precisely placeth it after Messiahs death it being a iudgement vpon them and their Children for preferring the Murderer Barabas to the Lord of life Iesus And as hee precisely affirmes that Messiah in the halfe of that last Seauen shold cause sacrifice and oblation to cease and that was by this death he himselfe preaching that in his last speach it is finished so the Angel in his first speach saith that 70. seauens were cut out c. for consuming iniquity making reconciliation for bringing in eternall iustice for sealing vp vision and Prophet and for annointing the Holy of Holies The Epoche or period of all which most probably can be fastned to our Sauiours death euen that time of offring vp himselfe vpon the crosse the time of Euening sacrifice wherein Gabriel came first to Daniel for enforming him of these Seauens If any of these yeares should ouer-reach his death I would then thinke with diuerse ancient and moderne writers holy Christians that it should be three yeares and an halfe giuen vnto the Apostles for full conuincing the Iewes by the Gospel And hereto the Text seemeth to lend a looke when as the hebrew readeth Halfe the seauen shall cause oblation and sacrifice to â—ease Where the word chatsi signifying Halfe or Middle and it is generally held that our Sauiour preached halfe seauen yeares it hath caused some to thinke it to be the first halfe rather than the second But the former is to me most probable Notwithstanding if any in this or the former parts of number be otherwise minded I meane not thereabouts to be contentious Only herein let vs at least accord that the Angell hath spoken properly and plainely but our sinnes hinder vs from conceiuing many things rightly And this so briefely and plainely as I can in so intricate a question 1. Did Cyrus the annointed Shadow send forth that Edict or word whereby Ierushalem and the Temple were builded O but the annointed Substance Christ Iesus sent forth a Worde for building his Church and framing Temples to the Holy ghost things greater than that of Ierushalem and the Temple in
this first Part. The Church very feruently suiteth after the presence of Messiah specially for his appearance in our Nature Whereto she receiueth a comfortable answere bringing with it appearing-wise the presence of Messiah Which two so conucned they fall into mutuall praises finishing the same with mutuall applausion Lect. I. THis Title standeth as a glorious Eulogie or Porch to the ensuing Scripture And heerein obseruable first for methode sake the Holie-ghost his penne man of this Scripture and that is Salomon Secondly the matter itselfe and that is a Song Touching Salomon we are to vnderstand that hee was sonne of Dauid King also of Israel and both of them notable tipes or shadowers forth of our Lord and Sauior Christ Iesus But this Tipeship stoode in this difference Dauid a figure of Iesus in respect of the continuall warie he had with the Churches aduersaries Salomon a figure of Christ in respect of his continuing plenty and peace in the midst of Israel his church Dauid the Churches Captaine Salomon the Churches amiable spouse and passionate Louer Vnder Salomon in this scripture we are to vnderstand him who in Math. 12.42 is wiser and greater then Salomon euen Iesus himselfe sometimes sued vnto Of his Church somtimes suing To his Church according as variable times bring with them vaâ—iable accidents And vnder Salomons spousesse and Loue we are to consider the Church specially of the new Testament sometimes praying sometimes straying sometimes in a Loue-traunce sometimes reuiued and in this life by reason of sinne changing some part and in some respect as the Moone In One word Two things are sealed So that of this scripture the wise-spirited may say with the Rabbine according to that in psal 62.11 God hath spoken once and I haue heard it twise which Cabalistically is In one speach of God I obserue two things as Letter and Spirit When Salomon penned this sacred Writ the time of too many hath bene said to bee what time he tooke to himselfe Pharaohs daughter and so haue concluded it to be a nuptiall song But this iudgement is not onely opposite to this scripture but also hath brought with it some other inconuenience namely it hath caused sundrie impure Spirits to stumble affirming it to be a vaine amorous ballad penned at the pleasure of Salomons wantons an assertion in the highest degree blasphemous The Iew who best knewe the old Canon can say that It is abhominable to thinke that the Song of Songs should treat of venereall matters But the Naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neyther can he know them because they are spiritually disceâ—ned That it is against this scripture also do consider that speach in Cha. 7 4 Thy Nose is like to the Tower of Lebanon Lebanon could not stand for a comparison till that Tower of Lebanon was and it was not built till hee was aged and his liues yeares well-nie spent This appeareth thus Salomon raigned but forty yeares Towards the beginning of his raigne hee then matcheth with Pharaohs daughter about his fourth yeere hee beginneth to build the Temple and that continued seauen yeares After that his owne house continued building thirteene yeares so are spent about foure and twentie yeares of his raigne and after all this the Tower of Lebanon was built How long after ere he begunne it appeereth not nor yet how long that worke continued But if it should bee begun presently after the other it was a long piece of worke if so the greatnesse and stâ—telinesse thereof be considered And after this finishment of that also must this holy Writ be penned seeing in the former verse he hath in his comparison introduced the Tower of Lebanon That this glorious Lampe of Israel for a season was darkned by Idolatrie his historie expresseth yea his historie being shut vp with the mention of that euil Romanistes conclude that Salomon died vnrepentant and so by consequent an Abiect But seeing other scripture will necessarily conuince that they should rather think that his history was shut vp obscurely that so therein he might shadowe forth our Iesus who in his death also was numbred amidst transgressors making his graue so with the wicked That he died not an abiect these reasons euince First the consideration of his Tipeship for seeing God selected him for the sole figure of Messiahs loue spirituall peace and plentie towardes his spousesse the Church it shal be more then rash ignorance to conclude him an Abiect Secondly the promise which God makes to Dauid namely that if his son Salomon should sinne hee would chasten him with the rod of man but not take his mercy from him as he did from Saul it concludeth repentance seeing chastenings with mercy are Heb. 12. signes of children not bastards and the meanes to bring them to repentance Thirdly he was not a Prophet sent in mercy to the church but an holy Prophet and Scribe of the Holy-ghost Saint Peter in his 2. Epistle 1. Chap. verse 20.21 so speaketh of all these holy Teachers First know this that no Prophecie in the scripture is of any priuate motion for the prophecie came not in old time by the will of man but holy men of God a terme neuer giuen to the reprobate they spake as they were moued by the holy-ghost Now Salomon being one of these Holy men of God hee must needes depart hence in the state of grace Fourtthly the Holy ghost commending Rehoboam and his people for their first three yeeres gouernment saying Three yeres long they walked in the way of Dauid and Salomon it plainely vrgeth that Salomon died in Gods fauour or else he should neuer so haue bene coupled with Dauid his father Yea it also argueth that Salomons finall gouernment was in and for the Lord howsoeuer the Mount of Corruption not taken away seeing first Rehoboams gouernment is said to be like that way wherein his father and grandfather had walked Lastly his owne three books euince his repentance first the booke of Prouerbs specially the Preface lying in the first nine chapters wherein he specially admonisheth his people to beware of the strange woman vrging the sea of iniquity bodily and spirituall which accompanieth that euill as speaking from experience In which booke he laboreth therfore to settle his Puple of what degre or calling soeuer in the rudiments and grounds of religion Secondly his booke termed Preacher wherein specially in Cha. 2. he preacheth worldly vanitie fâ—om selfe same experience admonishing others to beware by his euill In which booke he taketh his disciple as into an hie mountaine that so from thence looking downe-warde hee may spie the flitting and vanishing estate of all things here vnder the Sunne Thirdly this most diuine Song penned as before is prooued in his olde age vaine lustes then turned to contemplatiue loues passing betwene Messiah and his Church As if heerein hee hadde lifted his Hearer higher then the Sunne
whereof shee is the substance This secret complaint must so be our complaint this demaund our demaund and the answere heere framed to our Israel which was in bondage of sinne worse then that of Aegipt captiued of Satan worse than that of Pharaoh The Martire-soules vnder the Altare Reuel 6.9 10. are figuratiuely introduced crying How long Lord holy and true what maruell then if here the faithfull cry and enquire after deliuery out of Gentilisme Yea how well may the Gentiles seede enclosed in their Fathers the Prophets cry after a freedome from the lawe of Ceremonies from the rudiments of the world which the Apostle affirmeth to haue beene but as Schoolmaisters Tutors and Gouernors for driuing vs to Christ. Israel groaned after deliuerie and so receiued a comfortable answere The Gentile church longed after Messiah for we see how many of them hauing heard Paul once they beseech him to preach the same sermon to them the next Sabboath day Act. 13.42 and loe they are here comfortably answered By which also we may learne to beleeue the readinesse of God to be mercifull if so we call vnto him in time of affliction psal 50.15 Yet this must aye be remembred that God is neuer minded to re-answer anie petition or demaund with comfort but where the petition or demaund is framed first by his owne good spirit The infusion of which grace is termed well of Diuines the preuenting Grace And this spirituall grace made excellent by faith in the promised Deliuerer was first giuen to ancient Israel and afterwards to the elect of the Gentiles before petition or demand was acceptable The answer generally so considered Let vs come to the speach it selfe The speach vttered by Messiah is to be considered first in the amiable Epithets giuen by him to his church secondly in wordes of exhortation and both these in this verse For of the rest in his place The Epithets or titles are two My loue and My faire one The old Latine for no iust cause termed Ieroms except we should deeme him not onely passing ignorant in the holy tongue but also a wilfull additioner to the Text hâ—th here besides these two titles a third namely columbâ— mea my doue whereby may appeare as by passing manie moe places that the Latine Translator followed not the hebrue text A trick vsed by too many at this day who wil neyther proceed in teaching according to our English translation farre more perfect then eyther the supposed Greeke Septuaginta or supposed latine Ierome nor yet once let vs heare what the originall is Whereas the Hebrew text for the old Testament it is that whereto in causes of difficultie we should runne as is noted well euen by the Romanists themselues our vâ—iust aduersaries The first title my Loue it is Dodi whereof comes Dauid in english Beloued A terme giuen by the father from heauen to his Sonne here in the earth when he saide This is my Beloued figured by the ancient Beloued Dauid Here as elsewhere the word is giuen to his Church for Christ and the church be as two branches growing from one and the same Hebrewe Roote And therefore as before was noted in a like case doe mutually communicate their titles Hee as the cause Shee as the thing by him caused The second title is my fayre one A faire terme for the Greater to giue vnto the lesser for Christ to giue to his church Yea a signe of singular conceipt for Messiah so to denominate his Church before shee was risen before shee was come away to his sacred neere presence If Christ deeme so amiably of a soule lying in spirituall bondage only because of a little good affection how highly wil he iudge then of a soule when it hath attained to excellent action The Epithets remembred in the next place followeth his exhortation And that is laide downe in other two wordes Arise thou come away The bidding her Arise it plainely pointeth at the Gentiles estate who as the Priest Zecharj wel said did sit in darkenesse and in the shadow of death Who slep in the dust of the earth as Daniel saw and from that dust was bid to arise by Isaiah foreseeing the glory of the church of the Gentiles And that which was spoken of so long before by them is by Saint Paul argued from as from the lesse to the more when he saith to the Romans It is now time that we should arise from sleepe for now is our Saluation neerer than when we belieued q. d. in plainer speach thus We were boâ—nd to arise from sleepe in sinne when our Saluation was a farre off by reason of the Sauiours farre continuance from vs and yet thereto wee were called by Faith how much more now should we arise seeing wee enioy the thing we belieued Christ now being alreadie come whom once we onely belieued he would come And that which the wholâ— church is called vnto the Apostle calleth euerie particular soule to when he saith Stand vp from the dead and Christ shall giue thee light As our Predecessours so we doe naturally sitte in sinne And Christ still by his ministerie biddes vs arise lest wee be found to sit in the seate of the scornfull by mocks persecuting the spirit of Christ as Ismael by his flouts persecuted Isaac let vs sit no longer in sinne but arise that Christ may giue vs light After she ariseth he bids her come away She is not to arise and then to stand in the way of sinners but beeing arisen to come roundly away as it is saide of Mathew sitting at the receipt of custome that hearing Iesus to say Follow me did make no more adoe but Arose and followed him It is no sitting in an occupation no sitting in a trade no resting vpon life much lesse in filthie sinne when Christ bids come away Were wee as hie as Zacheus we must come downe and come downe speedily were we with Iames and Iohn mending our nets wee must leaue all and follow him Yea if we will not leaue riches preferrement and life it selfe when Christ calleth wee shall bee iudged but vnworthie of him Specially if we find as before that he thinkes most worthily of vs most vnworthie wee shall shewe our selues not onely beastly but stupide and sencelesse stones not to arise away when he louingly inuites vs. Lect. IIII. THE church hath desired him to draw neere and he hath done so it now resteth that shee drawe neere to him seeing he desireth so In meane time he vseth such arguments as may quicken her vp to such holy obedience For vnto her by her owne report and therefore vnable to pleade ignorance he thus saith Verse 11. For behold winter is past the raine is changed and gone away Verse 12. The flâ—wers appeare in the earth the time of the singing of birdâ— is come and the voyce of the Turtle is heard in our Land Verse 13. The Figge-tree hath brought forth her yoong figs
knowing it to be a tiâ—e fitter for him to fast then with the residue to feast and this was represented by the pollutions legall which made the body vncleane to the euening as also but done in part though in a greater part when the sinner is not onely put away from the sacrament of Communion but also from the prayer of Communion And this was represented vnder the Law when for certaine contagion they were expelled the hoste and were no more to conuerse with Israel till death except the Lord cleansed them And howsoeuer this excommunication be a putting forth from all communion yet it doth admit the partie some brotherly loue seeing in such estate hee is not to be counted as an enemy but admonished as a brother Though familiaritie be gaine said him yet not brotherly admonition seeing not the Spirit but the flesh was deliuered to Satan for beeing humbled and that for preseruation of the spirit in the Lords day of visitation for this power is not giuen vs for destruction but for edification Of this debarring from the Lords Table as also driuing forth and deliuerie to Satan Chrysostome is plâ—ntifull In one place how earnestly doeth he wish to know them of the assembly who the day before had bin absent from sermon and present ad iniquitatis spectacula at wicked playes To what end would he know Vt eos à sacris vestibulis arceam that I might saith he driue them forth of the Church non vt perpetuò foris maneant sed vt correcti denuò redeant not to the end they should stay without for euer but that after coâ—rection they might returne againe shewing afterwards how such dealing is oftentimes beseeming a father in his familie and a Pastor in his church In another place he exhorteth his fellow Presbyters to debarre all knowne vnworthy ones from the Lords Table and then turning as it were to one of them he thus cryeth out Quod siipsum pellere non audes mihi dicas non permittam ista fieri Animam prius tradam meam c. If thou darest not debarre the wicked tell mee for I will not suffer it I will rather lay downe my life and suffer my blood to be powred out then I wil agree to giue the Lords bodie to the vnworthie rather then I will graunt that most holy blood to any but the worthy And how zealous Ambrose was in this that his expelling of Theodosius his Emperour will stand euer for witnesse Ambrose seeing no apparance of schisme or churches harme like to ensue such expulsing a great signe that his ministerie was gracious withall he so putteth the King forth till he was willing to cleare his hands of blood by publike repentance Thinke not saith Nissenus that such segregation proceedeth of an Episcopall arrogancie Vetus est regula ecclesiae quae cepit à lege fuit confirmata in gratia This is an ancient Rule in the Church hauing his beginning from the Law and his confirmation in the Gospel The second kinde of cutting off is absolute as from all diuine communion so from humane familiaritie and all this for euer This excommunication is of the Apostle termed Maranatha 1. Cor. 16.22 of Mare Lord and Atha hee commeth for N. is interposed for sound sake because such a person is excommunicate to the death and left to the Lords coâ—ming who can and will take vengeaunce of them that Loue him not Such wicked-ones haue once knowen and loued Christ as Iesus their Sauiour but afterwards doe voluntarily fall away from that Loue as some Hebrews that turned backe to Indaisme and many now to meere Atheisme who doing it against the Sight and Sence they had are now held to be damned of their owne Conscience and to crucifie againe the Lord of life wherof more largely I haue written in a peculiar treatise and this kind of cutting off was represâ—nted vnder the Law by that Cherem or deuoting of things to destruction so termed in Ioshuah 7.1 and elsewhere Thus the Magistrate with his sword is to sease on the foxes the Minister also with the Word of God is to seaze on them If they cleaue like Burres to the vines we are to stay them from further euill as much as in vs is but not for dragging them away to pull the Vine downe the Church on our heads If we can loose the hold they haue we are hauing taken them to thrust them out of the vineyard that Satan who raigneth without hee may vexethem till by repentance they cease to be foxes as Nabuchad-nezzar comming to the acknowledging of the true God ceased to be a Beast Nimrod hunted and Esau hunted but the Holy-ghost hath marked both with a blacke cole as an hunting whereof they may be ashamed The Prophets hunted the Apostles hunted our ancient fathers hunted and all of them hunted the Church-foxe The same is our duetie and in dooing it it is our glorie The Magistrate and minister is now assembled in Royall honourable parliament the GOD of Heauen blesse them guide and assist them for strengthening our Vine and for hunting out all sorts of foxes the Churches and our Soueraignes aduersaries Amen Lect. X. 16 My Welbeloued is mine and I am his hee feedeth among the Lillies 17 Vntill the day breake and the shadowes flee away returnâ— c. THE Church hauing finished Messiahs speach first for calling her to obedience secondly for remoouing impediments shee now concludeth this diuine Act first with Praise secondly with Prayer The matter of Praise lyeth in this first verse Wherein is vttered the praise of Messiahs loue and feeding His loue is laid downe in the gift of himselfe to her wherby shee in the next place was made His. Hee being hers shee therewith became His. God so Loued the world that he hath giuen his onely begotten Sonne that whosoeuer belieueth in him should not perish but haue eternall life First the Father giues the Sonne and he is willing to be giuen for vs secondly the Father giueth vs faith as an hand to receiue his Sonne and with him eternall life So that the giuing of Christ to vs first doth constraine vs to giue our selues to him in the next place His loue causeth vs to loue We loue him because he loued vs first Yea saith our Sauiour Iohn 15.16 Ye haue not chosen me but I haue chosen you And so the Apostle noteth our comprehending of Christ to grow from our being comprehended of him Philip. 3.12 Whereby it commeth to passe that wee are not onely Members of his body of his flesh and of his bones Ephes. 5.30 but also as Saint Peter witnesseth 2. Ephes. 1.4 partakers of the diuine nature namely by qualification and vnitie with the essence it selfe God and man in Christ becomming one And thus whilst the Church praiseth Christ she preacheth her owne blessednesse giuen her by grace with Christ. After shee hath extolled his Loue shee praiseth his Feeding affirming that
this begot Iered and he Henoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seauenth â—aith Saint Iude from Adam So that the doctrine of number before taught being herein remembred it maketh Henoch for his number a Sabbaticall person pointing forth Messiah the promised seede in whom Mankinde was solely to rest The former sixe Adam Sheth Enosh Kenan Mahalaleel Iered they were euery of them bright starres leading to Christ and for that cause couched of S. Luke in our Sauiours Genealogie but Henoch the seauenth was he that made vp the Pleiades seauen better starres then them in the firmament for these be not Palfiies in Charles wayne but in the ecclesiasticall chariot of heauens Salomon Secondly for Henochs name in English Taught or Dedicate it points forth Iesus Taught of God the father and Dedicated to his fathers will for his Churches redemption Saint Luke doth strictly note his enlargement in learning when hee saith And Iesus encreased in wisedome and stature not in respect of his Godhead but Manhood whereby hee was One with Henoch And that he was dedicate to his fathers worke the Psalmist witnesseth thus Mine eares thou hast boared for so CárÃtha of Cáráh signifieth which Paul to the Hebr. 10.5 paraphraseth thus A body thou hast ordained me whereby is signified our Sauiours voluntary seruice whereto he freely dedicated himselfe by allusion to the seruant in Exod. 21.6 who binding himselfe freely to his maister had for a sacramentall signe thereof his eare pierced And for dedicating himselfe vnto his seruice he was contented and did take vpon him the forme of a Seruant philipp 2.7 Thirdly The truth of which being so taught and dedicate appeareth both in Henoch the figure and Messiah figured Henoch by vocation was a Prophet as in Iude 14. so was Christ whereof more in some other personall shadow Henoch walked with God so did Iesus Henoch was taken away of God from the earth so was Iesus death being vnable to hold him vnder and his holy flesh vncapable of feeling corruption Henoch was no more seene nor shal the Humane nature of Christ be any more seene locally in the earth vntill he come to iudge the quicke and the dead for till the Restauration of all things the heauens saith Saint Peter must containe him Act. 3.21 Fourthly as the number of his generation so the Time of his life is mystical The years of Henochs life were 365. Which number à peritioribus Anatomicis of the most skilfull Anatomizers hath beene obserued in man for Sinewes and Ligatures And the Cabalists conclude that there be in Gods Law so many Negatiue commandements euen 365. All which as it lacks not his mysterie so for the present I obserue this that Henocâ—s number for Yeares and a yeares number for Dayes they be both one Henochs yeares 365. the yeares dayes according to the Sunnes course 365 pointing forth the glorious Sonne of God in whom all our dayes and yeares are sanctified The Prophet in Psalme 19. doth speake of the Naturall Sunne and his circuite according to the letter but according to mysterie the Sonne of God is he who as a strong Giant runneth his course the Alpha and Omega of his Churches dayes and yeares Thus Henochs beginning progression and â—nding did liuely shade forth Messiah in certaine particulars Nor haue writers let all this passe by in silence for thus they can speake Henoch ambulauâ—t cum domino idâ—m conuersatione ambulanit cum Domino id est in ascentione figuram Christâ—tenens Henoch in his ascension did carry a Figure of Christ Beda in Gen. 5. Another more largely writes thus â— Hic autem Henoch c. This Henoch the seauenth from Adam who pleased God and was translated he signifies the seauenth Rest wherto euery one is to be referred which in the siâ—tage of the worlde as in the sixt day is formed by Christes comming for the sixe agss of the world once runne and Iudgement done with the renuall of heauen and earth the Saints shal be translated into the life of perpetuall immortality And a late writer saith thus Signatur in ipso Christus c. In Henoch Christ is sealed or signified who did the will of his father afterwards ascended into heauen and afterwards appeared not in his Church seeing as it is saide in Reuel 12. The Sonne of the Woman was rapt vp into heauen From thence he is to come with his 144. thousands Therefore Henoch when it is said he walked with God dooth signe foorth Christ to haue preached the Gospel While it is saide hee was taken away of God it declareth Christ to haue ascended to the right hand of the Father When it followeth he appeared not it signifieth Christs Non-appearance in the church while the Pope domineeâ—d c. Thus they and right many more haue precisely obserued Henoch to be a figure type or shadow of Christ Iesus These two shall suffice for the time before the flood Lect. XIX Melchi-tsedek AFter the flood I will produce Melchi-tsedek and Isaac and first of the First Melchi-tsedek we we reade of in Gen. 14. where he is introduced vnawares meeting Abraham from the spoile causing bread and wine to be brought forth vnto him and his for his refection blessing Abraham and receiuing Tenths of him All which the Author to the Hebrewes remembreth in chap. 1.1 2 3 c. applying al to Christ as the only Hee which was figured by the former which is to be considered first in respect of his Generationâ— secondly of his Nameâ— and thirdly of his Office For his Generation he is saide to to be without Father without Mother without kindred hauing neither beginning of his dayes neither â—nd of life wherein he is likened to the Sonne of God Could these things agree properly to any Man No man so qâ—alified can be produced These things agree in proprietie only to the Sonne of God for the which it is said Hee was likened to him whereas otherwise it might haue beene saide He was one and the same with him and so no shadow of him And yet howsoeuer not in proprietie yet in a certaine true respect all the said particulars may be affirmed of him quia eius generatio subabscurior fuerit lâ—teris is non sit demandata because as an ancient Greeke vrgâ—th his generation is subobscured and not committed to sacred letters Wherewith take that of an ancient Latine Introducitur sicut Elias c. he is sodâ—inly introduced as is Elias For it is not at all to be belieued that Melchi-tsedek was without father or without Mother for Christ according to either nature had father and mother but it is so saide of him because he is so sodainly introduced in holy scripture Wherto accordeth that of the Sirian Interpretor Whose father nor mother is writ in the Genealogies but still of the Hebrewes affirmed to be Shem for sundry probable respects howsoeuer in the story he commeth in with a New name
shadow exhibitiue shall be the Passeouer The Passeouer is a certaine sacred feast instituted to Israel of Iehouah what time they were presently to depart out of Aegipt that ancient house of Bondage For the better vnderstanding whereof I will first obserue the Name secondly the Thing it selfe The name in the Originall is Pesach from whence the New Testaments language hath Pascha and in our old language Pase it signifieth no other than a Trans-ition or Passing-ouer Which terme of Passeouer is giuen to this feast from the Angel his Passing-ouer the Houses of such as kept this feast when in other houses hee slew the first-borne of Man and Beast Exod. 12.12 For the Feast it selfe it offers to our considerations first the Time when Secondly the Meate what Thirdly the manner How it was then to be applied The time offers to vs first the Moneth secondly the Day thirdly the Houre The Moneth is termed Abib in English a stalke of corne with the eare so termed for that Israel in it was to offer the first fruites of corne to Iehouah Iosh. 5.11 Leuit. 23.14 and not onely because in that moneth the greene eares of corne appeared Which month is made excellent otherwise for where before they held onely a Ciuill accompt of the yeare beginning with Tishri answerable to the greater part of our September for the worlds creation they held to beginne with the Autumnes Equinoctiall seeing Adam had at first a ripe haruest this Abib was so the seauenth answering with the beginning of the Springs Equinoctiall entring in March But now by a new accompt called the Ecclesiastike reckoning the Ciuill seauenth is made the Churches first and Head-month Which in regard of the shadowing feast doth not onely leade vs to Christ as he is the head of the Church from whose raigne in their hearts the faithfull are to take their accompt but also to Christ rising fresh and greene in that moneth the first fruites of our bodies Resurrection rising vp to heauens glorie And that he was this corne remember his owne speach verily verily I say vnto you Except the wheate-corne fall into the ground and die it bideth alone But if it die it bringeth forth much fruite Iohn 12.24 When saint Peter therefore of a blind good meaning did labour to stay his Maister from so dying our Sauiour termes him Satan or Aduersarie To what To the much fruite which would arise by his dying And this the Spirite foretolde long before in Salomons psalme saying Pissath-bar c. An handfull of corne or a particle or moytie of corne shal be in the head of the Mountaines The fruite thereof ijrgnash shal burst out as that of Lebanon And they shall flourish from the Cittie as the hearb of the Earth psal 72.16 Plainely did the spirite so fore-tell what great abundance of faithfull people should arise from that one blessed graine of wheate sowne and dying The very word Bar not onely signifying Corne but also and that more vsually a Sonne Yea where Ben implieth an ordinary sonne Bar importeth a Sonne of excellencie and so it is giuen to the Sonne of God in Psal. 2.12 A graine of him namely his humane body it was sowne in the earth this month of Abib But the third day after it rose it needed not three months with shadowing corne and with it rose the bodies of many Matthew 27.52 53. shewing himselfe thereby the Lord of life and resurrection O let vs sanctifie the first fruites of our nature vnto him who in the first fruites of our nature hath dyed for our redemption risen for our Iustification and ascended for our Glory The month so considered the Day followes The Day is twofold first the tenth day wherein the Animall was prepared secondly the fourteenth day wherein it was slaughtered For the tenth day Rabanus well obserueth that Christ Iesus represented by the paschall Lambe he publiquely preached in Ierushalem so long before the feast day setting himselfe so apart to be crucified the fourteenth Nor is it vnlike that so many dayes before the Iudas Iscariot had concluded in his heart the betraying of Iesus Which length of time doeth make his sinne more egregious namely a considerate sinne in an hâ—rd heart not all that while relenting Some other scruples touching our Sauiours time of eating the passe-ouer and his crucifixion I here passe by For the Houre of this feast it was béin hâ—ágnarbaijm betweene the two euenings What time is that Interuallum oblationis occasus it is saith one that time which passeth betweene the euenings oblation and the Sunne sette But with Beza and our marginall translation I take it to be the Twy-light and the rather because Gâ—èâ—èb implieth a mingling Of what of light and darkenâ—sse being deriued of Gnárab to betroth for that it is the betrothâ—ng or coupling together of two dayes And in this feast it was the coupling together of the fourteene and fifteene day about the Sunnes setting which mixture of time wee terme Twilight and the Hebrewes gnarbaijm Thus the tenth day of the first moneth the Animall was deputed to death the fourteenth day iâ— died And like inough about the third houre of the after noone in the dayes twelue houres it being the ninth the Animall died the very time that Messiah yeelded vp the ghost And in the twilight after the Paschall feast begunne as a sanctification of light and darkenesse and of all times to the faithfull feeders of Iesus So much of the Feasters time not medling at all with the feast of vnleauened bread his time adioyned This Paschall feasts-meate was a yeareling of the sheepe or the Goates that is a lambe or kidde being a yeare old The perfection of age did argue the fulnesse of Christ Iesus who also is termed our Passouer and paschall Lambe 1. Cor. 5.7.1 Pet. 1.19 for the creature lambe or kidde in the one of them was represented Innocency in the other Nocency The Lambe an innocent thing not opening the mouth against the shearer the yoong goate a nocent harmefull creature The lust therefore compared to sheepe and placed on Christ the great-shepheard his right hand the wicked therefore compared to Goates and put apart on Christs left hand as is the Diuel and his Angels But how could Christ be represented in either For the Lambe none doubteth seeing that hee onely was without blemish and no guile was found in his mouth For being a yoong-goat it was for that he was not onely hostia pro peccato an oblation for sinne but also because he was of God made sinne for vs who otherwise knew no sinne that we might be made the righteousnes of God in him 2. Cor. 5.21 In taking a Lambe for the feast they were to see the innocency in Christ but in taking a yoong-goat they might see our nocency and damnable guilt vpon him This briefly of the meate Now to the maner How it was to be applied first before the eating secondly in the eating thirdly
spiritualem manducauerunt whosoeuer in Manna did vnderstand Christ euen they did eate the same spirituall meate which wee doe 2 Which Manna is made excelent respecting the Place from whence it came namely from Heauen And therefore in psal 78.24.25 it is called the wheate of heauen and Lecheâ— abbirim turned of the Septuaginta bread of Angels but according to the Originall Bread of the strong-ones And them I take to be no other then Aelóhim Father Sonne and Holy Ghost the very strength of Israel Thus the strong God from heauen shewd his might for feeding his people But here a contradiction may seme to arise seeing our Sauiour in Ioh. 6.32 faith that Moses gaue them not bread from heauen Which indeed is no contradiction seeing our Sauiour speaketh not Simply of Bread but of true-bread which also is of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of life or of that life which is eternall That which Moses gaue was temporary bread bread of death seeing the eating thereof would not preserue from death but Christ who thereby was represented and to the true belieuer exhibited is the true and very bread whereon who so feedeth shall liue to God for euer The first was heauenly bread in respect of being rained from aboue but comming into ballance with Christs flesh it must giue place as earthly The shadow must stoope to the substance the sacramentall signe to the thing signified The Signe considered apart from the Thing it is earthly and corporeall but ioyntly considered with the thing of the sacrament as in psal 78.24.1 Cor. 10.3 it is heauenly and spiritually And such is the nature of euery exhibitiue sacrament Which Ambrose well obserued when he said non iste panis est qui vadit in corpus sed panis vitae aeternae qui animae nostrae substantiam fulcit it is not this bread speaking of the Eucharist which goes into the body but the bread of eternall life that vnderproppeth the substance of our Soule Nor lesse excellent is that of Barnard hìc pereat physicale nutrimentum Cibus iste non est ventris sed Mentis here let the naturall nourishment perish for this is not meat for the belly but for the mind As our Sauiour almost abolisheth the signe for establishing the Thing signified so haue many auntient Greeks and Latines almost in speach destroyed the Eucharists bread and wine for establishing the body and blood therby signified But as our Sauiour did that not simply but comparatiuely so the Auntients must be vnderstood charitably 3 For th' externall resemblance it was in quantity like to Coriander seede in colour white like to hory frost Coriander seed is of the Naturian helde to be semen firmum a firme and a fast seede The principall whereof he ascribes to Aegipt Israel being but lately come out of Aegipt they might in this resemblance to Coriander be led to the Seed of the woman which as by the stooping of the Godhead to earth was to be assumed in the earth A litle seede and as slenderly valued when he was in the earth but finally become so tall a tree as it ouer-peereth Nebuchadnetzars and all the trees of the field And by the Mannaes whitenesse they might be led to such a seede of the woman as should be sinlesse vnspotted exempted from humane generation Thus from the Signe they might passe to the diuine guift signified feeding by faith on the seede promised to Abraham a seede more pure and sweet then all the Mosaicall Manna 4 The time of gathering it was the whole week in the mornings the Saboth day only excepted The sixe days might as Auncients obserue well represent the worlds sixe ages wherein the Israel of God is to seeke vp Christ and the things of Christ. As for the day of Gods great Sabaoth and eternall rest it administreth nothing vnto these foolish virgins that then thinke to acquire oyle to obtaine Manna In that great Rest we are to liue by the Graces of Messiah here obtained The collection euery day teacheth euery day to seeke the thinges that are from aboue and the gathering of it in the mornings doth well enforme vs first to seeke the kingdome and his righteousnes not doubting but in so doing all other things shal be cast vpon vs after For the Day wherein Manna first rained it is most probable to be the first day of the weeke Why Because the Lord at first telleth them that sixe days they should gather it and the seuenth day rest secondly as they thus gathered the six days so some went out in the seauenth which was Sabaoth but found none The first day of the weeke it so raining downe Manna as Origen collected and others from him obserued what day was that but Lords day the day of our Lords resurrection that very day wherin not only natural but also â—hat supernaturall light burst out of darknes That day therfore let vs arise early go out of our houses to the publike assembly of God to seeke gather the bread of life In the Lords day one well writes the Lord continually showreth downe Manna from heauen Them that that day through lazines neglect to goe forth GOD iustly may faâ—ish and vnto them denie the bread of eternall life Our Sauior rising that day he preached therein 5. or 6. times The Apostles conuened duely together in that day establishing it to the churches The Churches haue in all ages vniformly maintaind it Go forth this day to seeke and gather true Manna and the whole weeke after shall be the rather blessed vnto thee But sleepe slug gut and gull at home this day and the whole weeke after is like to be accused vnto thee As thou loues God heare his word in the publike places there fill the Omer and returne home therewith for feeding thy family 5 The measure which euery one was to gather full is termed Gnomer or Omer in quantity the tenth part of an Epha An Epha containeth the quantitie of 432. Hens-egs the value of euery-ones gathering amounted so to a competent measure And yet so as he that gathered much had nothing ouer and he that gathered little had no lacke Exod. 16.17 When Manna representeth Christ then this Omer doth well represent the Belieuers Capacity whereby he is enabled to receiue the things of Christ. And thereto the Apostle may allude in Rom. 12.3 when hee admonisheth to vnderstand no further then God hath dealt to euery man the measure of faith To euery one God hath giuen a measure of faith as an Omer whereby hee is made capable of grace in that measure For the filling of which sanctified capacity euery belieuer must â—oorth with the assembly to gather heauens-food before the Sunne of persecution arise and cause it to melt from the face of the earth O how many mornings haue we slept away our thirst hauing gathered no knowledge of Christ by the which we may be relieued in the heate of
concluding so but seuen-seauens to Messiah the Prince and therefore the terme Messiah but to signifie some Iewish Gouernor annointed them it may be easily obserued in infinit number of places through the Bible yea sundry times before in this chapter that Athnach supplieth our Comma noted thus except in such places we should holde it an accent Musicall rather than Grammaticall For the next wordes It shal be builded c. I necessarily include them in a Parenthesis seeing they relate to Ierushalems building c Iâ—ccáréth of Carah so signifieth See a reason of this phrase before in Lection 18. note 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word And not to or for himselfe Pagn and Ar Mont. subscribe to that e The Romans vnder Titus 40. yeers after Christs ascention were so the scourge of God in destroying Ierushalem that murdring city f Hereby is signified an vncurable ouerthrow of that ceremoniall kingdome as once of the olde world with a deluge g God had determined that the Destruction should not be at once but as letting forth the waters of his wrath gushing at sundry times Thus vpon Messiahs death he remembers the punishment and then commeth to speake of Messiahs last seauen more particularly which also done he then the seauentie-seauens concluded returneth â—o the Punishment h Though the Iewes sacrificed after for forty yeeres yet the Ceremonial Sacrifices did now virtually cease seeing Messiah the substance of all thé â—hadowes the end of the Ceremoniall law had so offred vp himselfe a sacrifice once for All Heb. 7. â—7 Whereto I doubt not our Sauior had relation when on the crosse he cried out Tatelestas it is finished wher vpon the vaile of the Temple rent asunder preaching to them that theÌ„ was an end put to these matters i Or Army k It namely Desolation l That is vpon the Iewes cut-forth or alotted to destruction Thus from the first Returne vppon the word of Cyrus to Messiahs ceasâ—â—g oblation are 70. seauens of yeares For Ierushalems destruction it was 40. yeeres after neither did Gabriel count to that howsoeuer speake of it Christ told the Iews that within a generation Ierushalem should be laid waste but neither of the yeere nor day not houre he tells them Neither as he was son of man that is by his humane knowledge did he know it seeing the prophets nor Gabriel had from God spoken of that precise time And stil for probation of his doctrine he sent them to the Prophetâ— * Onuphr comment lib. 1. Fastorum * Plutarch in initio Numae Pampil * â—0 Reuelin de verbo mirif lib. 2. * Asher ráâ—eth-habaijth harishôn who had seen that very first house well therefore called Zekénim auncient or old-men * In the end wherof Daniel fasteth Daniel 10.1 * Clem. Alex. strom 1. * Dauid Chytr on Ioh. 2 * Beda confesseth that thus Quod autem se quitur ciuitatem sanctuarium dissipabit c. Non ad 70. hebdomadas pertinet lib. de natura rerum cap. 9. * Chatsi is one with the latin Dimidium * The Seculars Iesuites that still from beyond sea desire hither to come for hindering the Lords worke Some secular felows would seem to build with vs but Nehemiah may not suffer them Note If the Brownists vnderstoode this truth they would not sleep in schism * Beda in Ezra cap. 1. * Lemb lib. 4. dist 1. â— cited from August * Genes 2.9 * Tremel Ian. in annotat * So Lomb. in lib. 1. dist 17. F * Beda in Genes 2. * Acts 3.15 * Theodotion in Beda Raba * Gen. 4.3 c. * Iob 1.5 and 42.8 * Fenestella de sacerd Rom. cap. 11. * Clem. Alex. strom 5. * Porphyr lib. 2. c. 1. de sacrif * Hebr. 11.4 * Heb. 13.8 * Iamblicus de Mysterijs in cap. de virt sac Herodot in Enterpe He liued about Nehemiahs time as is guessed * Deut. 30.6 coloss 2.11 * And indeed it is but aspirationâ— nota a letter of spirite or breathing in heb gr and latine * Exod. 13.4 compared with the 12.2 * So Ar. Monâ— * Ioseph Scalig. de emend temp lib. 6. hauing his ground it seemeth from Iosepâ— de bello â—â—d lib. 6. * Beda on Exodus 12. Hebraei soli signo sanguinis tuti fuerunt non quiâ— cruor pecudis tantam inse vim gerebat vt hominibus salutâ— esset sed imago fuerat rerum futurarum Lâ—ict de vera sap lib. 4. cap. 2â— * Rabanus his consideration * Beda Raban * Rab. hereon * The sowre herbs Iosephus speaks of were qualified and in a second seruice * See Bezaeâ— large annotations on Mat. 26.20 Man hua in Exo. 16.15 * So Cyril on Ioh. 6. Plan tins Index Manest Quid hâ—â— * Aug. de poeâ—itent vtilitate Amb. de sacrif lib. 5. c. 5. Barn de coenâ— Dominiserm * Plin. l. 1. c. 11 * Lib. 20. c. 20. * Exod. 16.26 * Origen hom 7 on Exod. * Sebast. Muâ— in Matth. 13. annâ—tat d. â—ere of I haue spoken more largely in my Antidoton Chrysos in hom Oportet haeres esse Aug. in Iohan. trvâ—t 45. * Mat 7.24 25 For this see New Ierush serm 2. at large * Barnard in serm 61. * Origen in Exod. * Cantic 4.15 * Tremell Fr. lun * Isa. 11.4 * Beda and Rabanus in their meditat * Iames 4.3 * Beda in Rom. 1. ex August * Actuarius de medic compos in cap. de Rabioso cane * Orig. in Exod 16. * Beda on Numb 21. * The letter Sâ—in hoâ—soeuer pronounced Beda on Numb 21. * Beda ex August in cap 19 Ioâ—an * Aug. de doct chri l. 3. c 9. * In epist. ad Ianuar. 10â— * Ambros. in Coloss. 2. Sixtuâ— 5. Clemen 8. Se bellum Papale * And yet in a figure those mountaines may be â—o termed The reason wherof see vpon cha 4.6 hereafter which verâ—e if it expound this then the mountains of Myth and Incense be these Diuiders