was to come Yet their bodies were to inherite their Father Adam's curse Dust thou art and unto dust thou shalt returne Subject they were to to corruption altogether incapable of incorruption or immortalitie untill their expected Messias became their first fruits for them Christ saith our Apostle 1. Cor. 15. 20. is risen from the dead and become the first fruits of them that sleepe for since by man came death by man came also the Resurrection of the dead So generally true is that of the Apostle that which sanctifieth and that which is sanctified are both of one that is both of one kind Heb. 2. And in this sense that saying of S. Ambrose which some in later ages have much quarrelled is most true When thou hadst overcome the sharpnesse of death thou didst open the Kingdome of heaven to all believers The body of no Saint was capable of entrance into the Kingdome of heaven before this time None could be consecrated unto this service before the Consecration of the high Priest himselfe which was not accomplished till he was begotten from the dead and made the first fruits of them that sleepe 5 Briefly to mould up the scattered or dispersed notions in this and some other former treatises how the fulnesse of all things which were fore-shadowed in the feast of the Passeover with its rites did as our Apostle saith dwel in Christ or how in all things he the preheminence First he is in the literall and most exquisite sense the Israel of God the Son of God which was to passe out of this world unto his Father Secondly hee was the true Paschall Lambe which was slaine for our deliverance from the destroyer and for our safety in this our passage from this world into a better Thirdly he is the reall Moses that must conduct us for he was conductor unto Moses Fourthly he is the first borne of every creature which by his sacrifice did sanctifie all the rest and make them acceptable unto God Fiftly he is the first-borne or first begotten from the dead the first fruits of them that sleepe that is he by whom such as sleepe in death and inhabite darknesse shall be made meete to be partakers of the inheritance of the Saints in light as well in their bodies as in their soules SECT 6. He Ascended into Heaven CHAP. 35. How the Ascension of the Son of God was presigured by the translation of Enoch and by the taking up of Elias And foretold by the Psalmist Psal 15. and Psal 24. THE Son of God in the day of his sufferings as he was man did ascend in soule into that Paradise into which the soules of Patriarchs of Prophets with the soules of holy and just men that dyed immediately after him or at the same time with him were admitted And on that day at least before the dawning of the next which was the Sabbath he consecrated the celestiall Sanctuary or Paradise with his owne blood But his Ascension into Paradise what part soever of Heaven that were on that day is not the Ascension mentioned in our Creed For when it is said HE ASCENDED into Heaven this must be understood of his Ascention thither in body which was forty dayes after his Resurrection from the dead And into Heaven or that part of Heaven mentioned in our Creede hee did not then ascend only as an high Priest but also as King of Heaven and earth The Day of his Ascension as was mentioned before was the day of his solemne enthronization 2 The manner of his Ascension is punctually related specially by the Evangelist S. Luke in the last Chapter of his Gospell and in the first of the sacred history of the Acts of the Apostles The speciall quaerees concerning his or other Evangelicall or Apostolicall avouchments of his Ascension are but two The first how that which they historically relate or avouch was fore-pictured The second how or by what Prophets fore-told in the sacred Writings of the Old Testament And these two quaeries must be discust not by dichotomy or by way of opposition but either severally or promiscuously as the Texts of the Old Testament shall minister occasion 3 The Ascension of this just and holy one of the great Prophet promised by Moses was first prefigured by the translation of Enoch which was long before the Law was given long before Moses was borne But of Enoch's translation litle can be said upon sure grounds or by just warrant of Scripture Only this we know from authentique testimonies that hee was an holy man and one that pleased God A man both in life and in his translation from this life unto a better who did truly fore-shadow him in whom alone God was and is and ever will be best pleased 4 The manner of Eliah's Ascension or rather of his being taken up from earth into heaven or to a farre better place then earth was more visible and more conspicuous and the time of his taking up more publiquely knowne then the time or manner of Enoch's translation was He was taken or caried up out of Elishah's sight who with many others did expect the time and day of his translation in a fiery Chariot a fit embleme of Eliah's propheticall spirit alwaies burning with zeale towards the service of God even to the destruction of the enemies of it or disturbers of the peace of Israel Our Saviour did rather ascend in a Cloud then was taken up by it albeit taken by it out of their sight which saw him ascend from earth to heaven The cloud it selfe in which he did ascend being an embleme of his sweet and milde spirit of those gracious lips which did alwaies distill words of mercy and love allaying the terrible heat and fervency of Eliah's and other Prophets spirits which had fore-told his first comming into and his going out of this world and his second comming to judge it 5 Two illustrious predictions of his Ascension we have Psal 15. Psal 24. but whether the one or both of these Psalmes which illustrate or confirme the truth of the Evangelicall story be meerly propheticall or typically propheticall or mixt id est thus literally verified in the Psalmists themselves or Pen-men of these hymnes and afterward mystically fulfilled in Christ is more then I dare peremptorily either affirme or deny Most probable it is that the Author of the 15 th Psal which doubtlesse was David himselfe did pen his owne part and exercise his hopes and interest in the future Ascension of his Son and Lord of which he had a present pledge or token by his late restitution into the tabernacle of the Lord from which he had sometimes been excluded not for any crime or demerite nor by any Ecclesiasticall censure of excommunication or suspension but by secular violence of hostile persecution During the time of his exile from the tabernacle hee or the sonnes of Chorah for him uttered those patheticall complaints How amiable are thy tabernacles thou Lord of hosts
the first day of that weeke wherein our Redemption was wrought our Saviour came in triumphant manner into Ierusalem not only to fulfill the prophecy of Zachary before expounded at large for that might have been fulfilled at any other time or day for its substance but to testifie withall that hee was the true paschall Lambe appointed pointed for the sacrifice of that great Feast that Lambe of God which â—ame too take away the sinnes of the world For upon that very day of the month Abib were it the tenth or ninth in which our Saviour came to Ierusalem saluted with ecchoing cries of Hosanna the Son of David was the legall paschall Lambe according to first institution of the Passeover brought out of the fields unto the place appointed for the publique assembly with greater pompe perhaps and solemnity prescribed by custome than was expressely required in the Law Vpon the fifth day day of this â—acred weeke being as I take it the fourteenth of the month Abib our Saviour being to be offered in sacrifice at the time wherein the paschall Lambe was eaten by seterall families did eate the Passeover with his Disciples and preoccupated the usuall day for eating the paschall Lambe upon necessity In the night following which was the evening of the sixth day hee was apprehended and arraigned in the morning of the same day condemned by the Iewes â— and upon their solicitation adjudged by Pilate to be crucified and executed by the Roman Souldiers In the sixth day or which is all one the sixth evening and morning of the first weeke of times succession God is said to have finished the workes of Creation by making the first man In the sixth day or in the sixth evening and morning of the weeke of our Saviour's Consecration Hee by whom the world was made did solemnely declare the worke of our Redemption to be accomplished in respect of any labour worke or paines to be further undertaken by him For so farie his solemne proclamation upon the Crosse extends consummatum est And so he went into his rest upon the same day about the same houre wherein God was said to rest from all his workes of Creation that is in the close of that day a litle before the evening of the seventh day or Sabbath CHAP. 41. A Parallel betweene the day wherein Adam is thought to have been cast out of Paradise with the day wherein our Saviour was Crucified And betweene the first day of the world's Creation and our Saviour's Resurrection THere is a a tradition or rather a received opinion avouched by many good Authors in their severall writings that Adam the first man should fall and forfeit his estate in Paradise upon the same day wherein he was created The opinion it selfe we cannot disprove nor justly suspect to be a meere conjecture because we know not what warrant the first or immediate Authors of this Doctrine had to commend it to posterity But their language I take it is much mistaken by some later school-men the first Authors meaning or expression of it must be limited or rather extended to the same sense or construction as hath been before observed in the like words of Daniel Chap. 7. That Belshazer was slaine in the same night wherein after his carousing in the boules of the Sanctuary the hand-writing was seen upon the wall or that other 2. of Kings that Senacherib's mighty army was discomfitted upon the night immediately following that day wherein he sent that blasphemous message unto Hezekiah or the day wherein Isaiah returned his message to the good King In both places the same night cannot be understood of the selfe same naturall day and night but of the same night or day after the revolution of one yeare or more In like manner the first man according to the tenor of the former received opinion did fall upon the same day wherein he was created yet not upon the same day numerically individually or identically taken but upon the same day after the revolution of a weeke at least or more that is upon the sixth day and thrust out of Paradise before the Sabbath ensuing for his stealth or presumptuous usurpation of the forbidden fruit Vpon the same day after revolution of many yeares the Son of God or second Adam now consecrated to be a quickning spirit did restore the sons of the first Adam to their inheritance which their Father had lost by giving a true naturall son of the first Adam a thiefe by practise liverie de sezin or actuall possession of the coelestiall Paradise The bequest or legacy was punctuall and solemne Amen dico tibi hodie mecum eris in Paradiso Verily I say unto thee this day shalt thou be with me in Paradise Vpon the sixth day of the first week or week of Creation or vicissitude of times Adam's body was taken out of the substance of the earth Vpon the same sixth day was the body of the second Adam the Son of God shut up into the bowels of the earth after he had commended his spirit into his Father's hands which had given it him That temporall curse denounced against the first Adam In the day wherein thou eatest thou shalt die the death was exactly now fulfilled in the second Adam For in the sixth day of the weeke of his Consecration he died the death of the Crosse and was delivered to the earth whence the first man was taken only he was not to be resolved to dust but rested there without corruption For as God had rested the Seventh day from his works of Creation though not of Preservation so the Son of God was to rest from all his labour or toile upon the seventh day of the week of his Consecration not only to blesse and sanctify that day and make it his own but withall to hallow the grave or the wombe of the earth whence all flesh was taken and by the course of nature must returne by his sweet rest and presence in it So saith S. Iohn I heard a voice from heaven saying Blessed are the dead which hereafter die in the Lord even so saith the spirit for they rest from their labours and their workes follow them Rev. 14 ver 13. Their sleepe or quiet rest in the grave thus hollowed by our Saviour's Death and rest in it becomes the evenings or vespers of their everlasting Sabbath 2 The night immediately following the legall Sabbath wherein our Saviour did rest from all his Labours was part of the first evening and morning or of the first naturall day of the weeke His Resurrection upon that day and at that time of the day and at that season implieth a two-fold mystery or the accomplishment of two remarkable divine Oracles First that of Gen. Chap. 1. ver 1. 2. In the beginning God created the heaven and the earth and the earth was without forme and void and darknesse was upon the deepe The darknesse made the evening and the separation of the light from
things which are above where Christ sitteth on the right hand of God Set your affections on things above not on things on earth For yee are dead and your life is hid with Christ in God When Christ who is our life shall appeare then shall yee also appeare with him in glory Mortifie therefore your members which are upon the earth fornication uncleanenesse inordinate affection evill concupiscence and covetousnesse which is idolatry for which things sake the wrath of God cometh on the children of disobedience But if these workes of the flesh be mortified by the spirit the spirit of God having gotten possession of our hearts doth organize them and frame a true model of the heavenly Sanctuary within our breasts albeit we cannot expresse our affectionate conceits or experimentall representations unto others Christ is present with us or in us by this renovation of our mind or by imprinting these heavenly affections in our soules by following love gentlenesse meeknesse temperance patience c. Christ is really fashioned in us not by converting any substance into his substance or by reall converting his substance into ours but by conversion of our earthly affections into the similitude of his heavenly affections Our affections being thus converted Christ hath his Throne and Habitation in our hearts so answering to his heavenly Throne as the light of the sun gathered in some round body apt to reflect his beames or to be penetrated by them doth resemble the sun which really penetrates and enlightens them For effecting this reall conversion of our affections into the similitude of his affections no other presence of Christ is either necessary or expedient besides the presence of his spirit by which ten dayes after his Ascension he enabled his Disciples to conceive aright of these heavenly mysteries and to convert others unto the truth of his Gospel 4 That Christ's body should descend from heaven unto us or be bodily present by trasubstantiation or some other manner as some conceive we have no reason to hope nor warrant to believe to lift up our bodies unto heaven we have no possibility but to lift up our hearts and spirits unto our Lord now placed in his heavenly Throne we have have peremptory precepts many But how shall wee lift them up or what power have we to lift them up Not so much I confesse as we have to cast our selves downe before his Throne but casting our selves downe before him which we cannot performe without his preventing and assisting grace we have a sure promise that he will lift us up Wee are no where to my remembrance commanded to pray to God that he would cast us downe and yet bound to pray that he would give us grace to cast our selves downe As often then as wee meditate upon this Article of Christ's Ascension or sitting at the right hand of God let us beseech God and him that the Priests may truly exhort their charge his people to lift up their hearts and that the people may as truly answer we lift them up unto the Lord And that we may all joyntly sing that hymne in reverence and true devotion With Angels and Arch-Angels and with all the company of heaven we laud thy glorious name O Christ evermore praising thee and saying holy holy holy Lord God of hosts heaven and earth are full of the Majesty of thy Glory Glory be to thee O Lord most high AMEN CHAP. 40. How the time of our Saviour's Ascension into heaven upon the fortieth day after his Resurrection from the grave was prefigured by the signe of the Prophet Ionas with the exposition of that signe given by our Saviour Mat. 12. 39. 40. ONe thing more I should have said in the former treatise but now must commend it to the Reader 's observation And 't is this that many of those propheticall passages specially in the Psalmes of bringing great things to passe by the right hand of the Lord have been are and sahll be most punctually fulfill'd of and in the Son of God incarnate since he was placed at the right hand of God the Father That his placing there includes an extraordinary eminency of power more then hath been formerly manifested the Lutheran I am sure doth not and I hope others cannot deny Two speciall manifestations of the power of the right hand of God were exhibited not long after his Ascension The first spirituall as the descending of the holy Ghost from which time the holy Catholique Church bare date or began to be in esse The other was the destruction of Ierusalem and the dispersion of the rejected reliques of Abraham's seed throughout the Nations 2 The circumstance of the time wherein he ascended which is the only point left to be discust is plainely set downe by the Evangelist S. Luke Act. 13. The Queries upon it are two The first how it was prefigured The second what it did portend 3 For the resolution of both these Queries there can be no firmer ground then the explication of a sacred text uttered by our Saviour himselfe Math. 12. v. 38. 39. c. Then certaine of the Scribes and of the Pharisees answered saying Master wee would see a signe from thee But he answered and said to them an evill and adulterous generation seeketh after a signe and there shall no signe be given to it but the signe of the Prophet Ionas For as Ionas was three daies and three nights in the whales belly so shall the son of man be three daies and three nights in the heart of the earth 4 But yet for any helpe we have from most Interpreters the explication of this Text is in it selfe more difficult then most of the former alleaged for our Saviour's Resurrection and Ascension Who so will read as many ancient or moderne expositors as Maldonat had done will haply subscribe to his censure of such as he hath read So farre was any of them from cleering this passage that not one besides Hilarius did in his judgment touch the principall difficulty contained in it And he that shall read this learned Writer's Comments upon this place will perhaps not condemnemy opinion of him delivered in former meditations But my desire is rather to explicate his and other Interpreters meaning whom he dislikes then contradict them and to rectifie the parallels intended by them betweene Types or Figures of the Old Testament and their accomplishment in the New 5 The principall dissiculties in our Saviour's parallel are first what manner of signe it was which the adulterous generation sought for The second to what purpose he gave them such a signe as they did not seeke after Our Saviour before and his Disciples after this time had given the Iewes one and other many miraculous signes How then doth hee say that no signe shall be given them besides the signe of the Prophet Ionas Some are of opinion that these Scribes and Pharisees desired some such glorious signe from heaven as Elias and Samuell had shewed
his preaching or due entertainment of his Embassage And as Naaman the Syrian from the experiment of his strange recovery of his health brake forth into that acknowledgment Now I know there is no God in all the world except in Israel So these Ninivites did collect that he who had delivered Ionas from the danger whereinto hee had cast him was able to kill and to give life to whom he pleased And as they dread his anger for transgressions past so they conceive hope of mercy upon their true repentance and amendment But however it was not so strange that Ninivie upon Ionas summons should so quickly repent as wondrous that the Iewish Nations should not repent after this signe of the Prophet Ionas was so peremptorily and punctually given them by him that was farre greater then Ionas by a Prophet of their owne according to their apprehension in their calmer thoughts mighty in word and in deed The speciall points wherein the Ninivites condemne this present generation of Scribes and Pharisees are first their unpartiall diligence in examining the truth of the miracle wrought on Ionas Secondly their readinesse upon testification of it to believe God's Iudgments and his Mercies of which the one did impell or drive the other gently lead or draw them to repentance 2 But that which the Apostle saith of the Iews in general was remarkably true of this evill and adulterous generation in this particular They had most grieviously displeased God by putting his only Son to most cruell Death and after they had thus grieviously displeased God they became contrary to all men to the most grievous sinners of other nations in special to these Ninivites which must rise or stand up in Iudgment against them The Ninivites upon Ionas his preaching or embassage being ushered or countenanced by the fame of his miraculous deliverance repented in sackcloth and ashes To have repented in a more ample more deepe or better manner then the Ninivites did this present generation of the Iewes had motives many all in themselves or absolutely more forcible then these heathens had First to search more unpartially after the truth of that great miracle wrought by and upon our Saviour Christ being fore-shadowed by the deliveverance of the Prophet Ionas He who was much greater and had been in greater danger then Ionas was fore-told them almost in the beginning of his propheticall function when he said unto them desiring of him a signe why he did those things he gave them this signe Ioh. 2. 19. Destroy this Temple and in three daies I will raise it up But this was a kind of riddle unto them and so it was to his Disciples till after his Resurrection for he meant it of the Temple of his body But this riddle or aenigmaticall prediction he vouchsafed at this time to explicate or unfold not to the vulgar or common sort of people but unto the Scribes and Pharisees who were the most curious Criticks or Cavalists of the Law and Prophets and of the ceremonies Types or Shadowes contained in them provoking or inviting them withall by this preamble There shall no signe be given to it but the signe of the Prophet Ionas diligently to observe the parallel between the Type or shadow exhibited in the Prophet Ionas and the body or antype to be exactly accomplished in himselfe Some at least of the Scribes of the Pharisees and Elders saw him die or linguering in the paines of Death upon the Crosse All or most of them and of this adulterous generation had the manner of his Death both for circumstance and substance testified unto them by authenticall witnesses And to prevent all possible occasions of false rumors or impostures which might be procured or attempted by his followers they provided a band of Souldiers to watch or guard his corps in the Sepulchre during the time presixed by him for his Resurrection All this notwithstanding he who commanded the Whale to restore the Prophet Ionas whom she had swallowed up in the sea did now command the earth or hard rock wherein our Saviour's Sepulchre was made to yeeld up this her prisoner within three daies and three nights after his buriall within the time limited and prefigured by Ionas his imprisonment in the fishes belly and to yeeld him up not unto the earth or sea but unto heaven whence he descended The sea was his and he prepared the dry land both sea and land and all that are in them and upon them were absolutely and equally at his command and disposall and so was the heaven of heavens it selfe The earth now trembled at his rebuke and men of warre were affrighted at the sight or presence of his heavenly messengers If these Roman Souldiers or all their legions had offered the least resistance to his person or to his Resurrection these heavenly Souldiers would have fought for him and for his Kingdome which now began to be propagated through the world though it was told the Roman deputy it was not of this world 3 All the circumstances which besides these mentioned might be alleaged were they put together and pressed home might well occasion on halfe Christian or diligent Reader or unpartiall observer of times and circumstances rather to suspect the truth of the Evangelicall story then fully perswade him that it were possible either for the Iewes to attempt the subornation of the Roman souldiers to testifie so grosse an untruth as they did or for them to yeeld upon any termes to so foule a temptation But whether we resolve this spirit of contradiction in these Iewes unto their own unrelenting spleen and malice or unto divine infatuation or respectively unto both it would be a task more easy then safe to parallel their stupidity and subtle disposition with with the like or worse blindnesse in many which verily believe the truth of our Saviour's Resurrection with the circumstances and would be very ready to confirme their belife of it and most particular points of faith with their blood For the light and evidence of divine truth can hardly suffer a totall ecclipse in any man professing Christianity no not in men of spleen-bitten braines yet many fearful partiall ecclipses it suffers in these men in respect of the particulars at which their spleen doth rise or interpose its dismall shade whilst they are maintained or illustrated by others whose good parts they envy or whose persons they hate but of this argument much hath been spoken before in other meditations and more if God permit may be added in a treatise promised as the Reader may observe in the Preface prefixed to the first two Books of these Commentaries 4 But for the Iewes which upon the fight or uncontroulable fame of our Saviou's miracle had traduced him for a conjurer or sorcerer it was no new wonder in them either not themselves to believe or to perswade the Roman Souldiers being first halfe blinded with bribes to believe or suspect that his Disciples might use some meanes
the function and Priesthood of the most high God CHAP. 7. In what sense Melchisedech is said to be without Father Mother Heb. 7. 3. Whether he were a mortall man a◠Abraham was though more 〈…〉 where in the similitude betweene Melchisedech's Person and the Person of the Sonne of God doth specially consist THis later opinion is broched and 〈…〉 ptorily maintained by a late learned and smartly elegant writer who though hee he as I conceive as yet no Divine or Priest by profession yet hee takes upon him to censure the most Divines or Interpreters of sacred Writ whether ancient or moderne more sharply then I dare censure him From whom notwithstanding I dissent as freely and as I hope upon better grounds then he doth from them specially if the grounds of his exceptions against thē be not better then the grounds of the opinions which he takes upon him to refute The main ground of his exception against such Divines ancient or moderne as think that Melchisedech who blessed Abraham was either some petty King amongst the Cananites or other Inhabitants of the land promised to Abraham and actually possessed by his feede or Sem the Sonne of Noah is this no Inhabitant of Canaan not Sem himselfe the Sonne of Noah was without father or mother without genealogie without beginning or end of dayes These titles this good writer conceives are peculiar to the Sonne of God though more peculiar in the time of Abraham then at this day But was our high Priest or could he have been at that time the true Sonne of God and the God whose Sonne he was not as truly then his Father as now he is Againe if that Melchisedech who apreared to Abraham at least in the likenesse of man and in the realitie of an high Priest were no other person beside the Sonne of God it will concludently follow that the Sonne of God was then an high Priest after the order of Melchisedech or more then so that Melchisedech was the Sonne of God How then saith our Apostle that the Sonne of God was made an high Priest by the word of the oath which was since the Law and by vertue of this oath consecrated for evermore being as the Author of this opinion supposeth the Priest of the most high God long before the Law was given or if Melchisedech was then the true and only Son of God how is it said by our Apostle Ch. 7. v. 3. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made like unto the Son of God Was the Sonne of God made like unto himselfe by taking the likenesse of man upon him Or rather was the manhood or likenesse in which he appeared to Abraham made like unto the Sonne of God The former part or division of this dilemma is improbable The later altogether impossible For that man or that likenesse of man who blessed Abraham Gen. 14. had a beginning and an end of dayes unlesse the Author of this opinion will maintaine that the manhood or likenesse of man wherein the Sonne of God appeared to Abraham was coeternall to his person was begotten of God not made before all Worlds and to continue united to him world without end Both parts of this assertion respectively contradict two fundamentall Articles of our Creede The one that all things numerable whether visible or invisible were created of God by his Sonne they had no being from eternity The other that the Sonne of God was made man of a woman in time having no permanent body or likenesse of man when he was so conceived whence it is cleare that the Meichisedech who blessed Abraham was not the eternall Sonne of God nor made like unto him for his eternitie by the body of man which he assumed or appeared in 5 But it is not all one to refell other mens opinions or interpretations of Divine oracles and to maintaine our owne assertions or as the present occasion requireth to clear the forecited place Heb. 7. He to wit Melchisedech was made like unto the Sonne of God being without father without mother without genealogie without beginning or end of dayes For there is an opinion or presumed Doctrine which hath gotten so long possession of many publique Chaires as will hardly brooke any opposition either from the Pulpit or from private writers The opinion is that Melchisedech being without father without mother c. was herein like unto the Sonne of God or the Sonne of God like to him in that he hath no Father in earth nor a mother in heaven But be the Authors of this opinion how great soever their followers how many soever both most acute all the strength which the wit of one can adde unto the authoritie of the other is but as if they should joyne hands or forces to take fast hold on the sheath or scabbard having given the hilts of the sword of the spirit into the hands of the Iew who may at his pleasure turne the points of our own weapons upon us unlesse we learne to keepe them more warily and handle them more skilfully then these men have done For he that hath a Father in Heaven may truly and absolutely be said to have a Father For God is more truly our Father then those whom we call Fathers on earth Hence saith our Saviour Call no man father opon earth for there is but one your Father which in Heaven Math. 23. 9. Yet is this God more truly Christ's Father then he is ours Againe he that hath a true Mother on earth may truly and absolutely be said to have a Mother otherwise all of us should be mother lesse children from our birth For none of us had an heavenly Mother none of our Mothers were brought to bed in Heaven 6 It being then granted that our Saviour had a true Father in Heaven and a true Mother on earth he must needs in both respects be more unlike unto Melchisedech who as our Apostle faith was without father or mother then like unto him in that he had no Mother in Heaven no father on earth Whence if wee should maintaine this similitude intended by our Apostle to consist either in whole or part in Christ's being in this sort without father or mother the Iew might thus retort argumento ad homines efficaci That we Christians were a brood of monsters and not the naturall offspring of men and women because none of us have a man for his mother none of us a woman for his father Besides one of the two Propositions whereon they labour to build our faith by this crosse device is no sound pillar but a broken or crased prop. For if Christ be truly stiled the Sonne of Abraham the Sonne of David he had fathers on earth according to the flesh though not begotten by a carnall generation nor was he the Sonne of Mary by carnall conception yet truly her Sonne and shee truly his Mother and by consequence Abraham as truly his Father Againe to be without father without
father when Melchisedech met him 3 About the manner how Levi was tithed in Abraham some Questions have been made by the Schoolmen or if haply made by others not so handsomely or happily resolved by them For they draw this point How Levi should be tithed in Abraham unto Physicall or Philosophicall disputes whereas our Apostle argues the case betweene the Priesthood of Aaron and of Melchisedech with such men as were too much addicted unto the Leviticall and Mosaicall law appealing not to the rules of that Law but to the rules of the Civill Morall Law or Law of Nations The extract of our Apostles meaning if I mistake not is this That if Levi Moses or Aaron had beene in full possession of their inheritance unto tithes from their Bretheren at that time when Melchisedech met Abraham Or if Melchisedech had lived in Canaan unto their dayes they ought to have done as their father Abraham did that is to have solemnely acknowledg'd this Melchisedeth to have beene their better by paying the tribute of tithes unto him Our Apostle takes it as unquestionable that Melchisedech was Abraham's better and being either better or a greater man then Abraham was then certainely a greater or better man then Moses or Aaron were then any Sonne of Abraham besides the promised Seed or Messias whom the Iewish Nation expected had beene And of this promised Seed alone Melchisedech for the greatnesse of his person was the only type 4 For albeit Abraham were a Prophet and did exercise the function of a Priest within his owne family or for some others upon speciall occasions albeit some of Abraham's seede were both Kings and Prophets others both Priests and Prophets yet none of them were both Kings and Priests none of them anointed to these two functions Melchisedech though perhaps never solemnely anointed to either function was the only man which was by divine providence or heavenly calling both a true King a Priest of the most high God By both these titles the tithes of all the spoils which Abraha had got by conquest were due nor are any other tithes prediall or personall due to any this day save only to the King or supreme Majestie or to Bishops and Priests within the regions wherein they accrue And for this reason as I coniecture the Danish Nation after they had embraced the Gospell and were become of a heathenish a Christian Commomweale or Kingdome did allot the tithes of their labors or increase of vegetables or profitable living creatures unto their King and to their Bishops excluding then the great Bishop of Rome For when he demanded his portion in them he was rejected by that sharpe and witty answer of Woldmarus Wee have our Kingdome from our subjects our life from our parents our religion from the Church of Rome which if your holinesse redemand we remit it by these presents Whether his meaning was that hee would abandon Christian Religion simply or the Religion of the then Romish Church only rather then forgoe his portion of rithes allotted to him as King I leave it with all Submission to the Searcher of all our hearts and Iudge of all our actions I have no warrant or just presumption out of any history to accuse this King either of Atheisme or irreligion 5 But Melchisedech was both King and Priest a more Soveraigne King then Woldmarus was and a greater high Priest then the Bishop of Rome or any other that have lived on earth besides the Son of God himselfe whose picture of shadoww he was That this Sonne of God or Seede of Abraham which hee assumed should be much greater then Melchisedech King of Salem is implyed in the manner of God's promised blessing unto Abraham being compared with the manner of Melchisedech's blessing Abraham For Abraham was blessed by Melchisedech not in Melchisedech's name but in the name of the most high God whose Priest hee was for he was blessed by him not in him whereas in Abraham's seede all the Nations of the earth Melchisedech as well as Abraham were to be blessed Howbeit this promised seede of Abraham was no greater then Melchisedech in externall beautie or prerogative royall till after his Resurrection or second birth During the time of his humiliation He was rather destinated then consecrated to be the Author or fountaine of blessednesse unto us For as the Apostle argues Heb. 5. 8. Though hee were the Sonne yet learned he obedience by the things which he suffered And being consecrated to wit by his sufferings became the Author of eternall salvation unto all that obey him And is called of God from the time of his Resurrection or exalation an high Priest after the order of Melchisedech For from this time and not before his royall Priesthood did commence So he saith to his Disciples immediately after his Resurrection All power is given to mee in heaven and earth power to blesse with the blessings of this life and of the life to come And being now after his Consecration to be enthroniz'd in his Kingdome royall Priesthood he lift up his hands and blessed his Disciples And it came to passe that as he blessed them be departed from them and was carried up into heaven Lu. 24. 50. 51. Yet being there in body he continues with his Church here on earth by continuatiō of his blessings unto the worlds end That this part of his Priestly functiō to wit his Authoritative or Authentique blessing doth follow his Resurrection our Apostle intimates Acts 3. 26. Yee are the children of the Prophets and of the Covenant which God hath made unto our father saying to Abraham Even in thy seede shall all the Nations of the earth be blessed First unto you hath God raised up his Sonne Iesus and him he hath sent to blesse you in turning every one of you from your iniquities And againe Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles Galat. 3. 14. So that the Iewes were the first but not the only parties interessed in the blesing wherewith God by Melchisedech blessed Abraham For in asmuch as that blessing was the same blessing though further spread and better branched wherewith God by Noah blessed Sem we Gentiles the Sonnes of Iapheth were heires of it in reversion For though Shem be the first Iaphet was in the scond place blessed with his Brother Shem. Gen. 9. 27. God perswade Iaphet that hee may dwell in the tents of Shem and let Canaan be his servant So that Melchisedech doth prefigure Christs Priesthood by his Authority to blesse in Gods name Blessing as it was applyed unto Melchisedech is but a shadow or surface only Abraham indeed was blessed by him but in the name of the most high God But blessing as appliable to Christ is a solid and hath its trinall dimension Wee are blessed for him we are blessed through him wee are blessed by him And which is the
especially if such leagues be made when the one hath the other at no advantage And these leagues were of two sorts either mutually defensive only or offensive aswell as defensive as the Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Latines more fully expresse the nature of them ut eosdem haberent hostes socios that hee which was a friend to one party should likewise be held a friend unto the other partie included in the league that hee that should declare himselfe an enemie to the one party should forthwith and for so doing be taken and reputed for an enemy unto the other party Besides this mutuall aid or assistance in times of warre one speciall end of leagues or association was that one Country might be relieved in their want or pleasured in their prosperity with those blessings wherewith others abounded This mutual intercours or exchange of commodities betweene Nation and Nation is alway cut off or much impaired in time of hostility or warre Neither party can with security enjoy the good things which their owne land affords much lesse can they with safety be partakers of those commodities wherewith God hath blessed their enemies And in case it so fell out that a people rich in money or merchandize but destitute of corne or wine or other such necessaries should fall at variance with those who were accustomed to supply their wants their estate in the middest of their wealth was but miserable and would enforce them to seek peace upon termes unequall So we read Acts 12. 20. When Herod was highly displeased with them of Tyre and Sidon a people for wealth inferior to none they came to him with one accord and having made Blastus the Kings Chamberlaine their friend they desired peace What reason had they to become suitors for peace with him against whom they had been able to have waged warre whom perhaps they were able to out-match with number of men and weight of money S. Luke gives the reason in the next verse Because their Country was nourished by Herod's Country 3 But infinitely more miserable then the forlorne estate of any one people can be in respect of the most potent and cruell Adversary was the estate of all mankind whilst heaven and earth were at enimity For albeit God in mercy suffered his Sunne to rise aswell upon the unjust sonnes of Adam as upon Adam in his integritie yet were all utterly deprived of all commerce with the Inhabitants of heaven All were excluded from the tree of life without whose fruit this bodily life which wee lead here on earth even whilst wee live in greatest pleasure or prosperitie is but as a short walke or progresse from the wombe unto the grave as it were from a prison to a place of torment or execution Reason wee had to desire peace of heaven and to become humble Supplicants for the League or Covenant whereof God here preventeth Abraham Reason wee had to have sought this league upon what termes or conditions soever In respect of the parties which enter this league or association it was a league of the former kind quod victores victis dabant God was our Lord by a higher title then the right of conquest we were worse then his meanest vassailes not his servants but his condemned Prisoners It was in his power to have cut us off from all possibility of any league or amitie save only with hell and death which we and our Fathers had chosen for our confederates And yet the conditions of this league wherewith God preventeth Abraham for he sought it at Abraham's hands when Abraham did not seeke it at his are conditions aequi faederis It is made upon as good termes or conditions as any league betweene free-states and Kingdomes independent was ever proffered or performed It is more then a league offensive and defensive More then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this league is but a ratification of that promise which God had made to Abraham Gen. 12. 2. 3. And I will make of thee a great Nation and I will blesse thee and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse him that curseth thee And in thee shall all the families of the earth be blessed And yet it is said Chap. 17. ver 19. that God would establish his league with Isaac but with Isaac only as in the type or as hee was the pledge only on Abraham's part For it is a thing not to be imagined that the Lord in giving sentence of blessing and cursing would tye himselfe unto such strict conformitie as this promise imports with the parties to be judged by him as that hee would blesse all whosoever blessed Abraham or that he would curse them that cursed Abraham or Isaac or their seed in their own persons or for their own actions How then doth God performe this promise unto Abraham Not in Abraham or Isaac's person but in another seede of Abraham of whom that is expressely avouched Chap. 22. 16. 17. 18. which in the 12. Chap. was implicitely or avouched of him as he was indefinitely comprehended in Abraham's seede or potentially contained in Abraham's person In thee saith God to Abraham Gen. 22. 18. shall all the families of the earth be blessed By my selfe have I sworne saith the same Lord God Chap. 22. 16. For because thou hast done this thing and hast not withheld thy Sonne thine only Sonne that in blessing I will blesse thee and in multiplying I will multiply thy Seede as the starres in heaven and as the sand which is upon the Sea shore c. Thy Seed shall possesse the gates of his enemies And in thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voice By Abraham's seede in this place hee meant not Isaac with whom this Covenant was established but another seede of Abraham and another sonne of promise in whom this Covenant was to be accomplished So our Apostle interprets this place Galat. 3. 16. Now to Abraham and his seede were the promises made He saith not and to his seedes as of many but as of one and to thy seede which is Christ that is as truly the Sonne of God as the seede of Abraham who is as truly and properly God as he is man This interpretation of our Apostle is grounded upon the matter or subject of the promise For it is impossible that all the families of the earth even Abraham himselfe and Melchisedech who blessed Abraham should be blessed either in Isaac or in Abraham's seede either indefinitely or universally taken or in any seede of Abraham who was not as truly God as man or who was not that most high God in whose name Melchisedech blessed Abraham In this seede and by this seede all the Nations are blessed that shall be blessed And whatsoever blessings any man or people receive from God in him as hee is the Sonne of God or for
God's name for ever And what more could be said in the assertive sence of our high Priest Or what argument can there be drawne from sacred authority that the Priesthood of Aaron should not be that the Priesthood of the sonne of David should be everlasting and unchangeable The only sure ground of this inference is that mentioned by our Apostle because Aaron and his sonnes were made Priests were destinated and authorized to their function without an Oath whereas the sonne of David was destinated and assigned to his Priesthood after the order of Melchisedech by solemne Oath interposed by him that said Thou art a Priest for ever after the order of Melchisedech which words are three or foure times reiterated in this Chapter The contents or importances of the Oath are most divinely expressed by the Apostle from v. 23. to the end of the Chapter And they truly were many Priests because they were not suffered to continue by reason of death but this man or rather this Priest because he continueth for ever hath an unchangeable Priesthood wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them for such an high Priest became us who is holy harmlesse undefiled separate from sinnes and higher then the heavens who needeth not dayly as those high Priests to offer up sacrifice first for his owne sinnes and then for the peoples for this he did once when hee offered up himselfe For the Law maketh men high Priests which have infirmitie but the word of the Oath which was since the Law maketh the Sonne who is Consecrated for evermore Christ the sonne of David was a mortall man before hee was consecrated to be an immortall Priest for his very death was a part of his Consecration And after the accomplishment of his Consecration the Priesthood of Aaron became void as being never confirmed by Oath For all things not so confirmed are at the best but commensurable to time or succession and time it selfe shall be abolished by oath Rev. 10. 6. Iuravit per viventem tempus non fore amplius That opinion of some heathen Philosophers as of Hierocles concerning the endlesse succession of time or perpetuall continuance of all things according to the course of nature which now they hold is probable did take its originall from a mistake or misapplication of the tradition or prenotion concerning the stabilitie or everlasting condition of things confirmed by Oath He with some others apply this undoubted rule unto things temporall or to this present world which holds true only of the world to come SECT 4. By what Persons and in what manner the Consecration of Iesus Christ the Son of God to his Priesthood was prefigured CHAP. 21. That Iesus or Iehoshua the sonne of Nun Zerubbabel the sonne of Shealtiel and Iesus the sonne of Iehosadeck were speciall Types of Iesus Christ the Sonne of God respectively as he was to be made and now is both King and Prâ—est SOme good Historians have observed that many famous Kingdomes have been ruinated or extinguished under Princes of the same name with those that first did erect or advance them Darius the first King of that name in Persia made his Country famous and the Persians Lords of the best part of the inhabited world Another Darius makes Alexander famous by his mighty overthrow and raiseth up the Monarchy of Macedon by the fall of the Persian Augustus was the second great Caesar and the first perpetuall Roman Emperour and in Augustulus the very â—â—le of Emperour did die not so much as a shadow of the Roman Empire remained after him Constantine the great did first erect the Easterne Empire and founded the City of Constantinople the first of all Emperours that did publikely defend the Christian faith Another Constantine was the last Emperour of Constantinople leaving the Empire to the disposall of the Turke Baldwin Compeere of Godfrey of Bulloigne in the conquest of the Holy land and after his death created King of Ierusalem established this new King dome in peace which hee had wonne by warre Another of the same name and race leaves the Holy land it selfe for a prey unto the superstitious Mahumetan not repossest since his death by any Christian Prince 2 Nor doe humane stories only though many besides these alleadged might be produced afford us instances or observations in this ranke The visible Kingdome or Common-wealth of Israel taking Israel for the whole race of Iacob was first establish't and setled in peace by Hosea the son of Nun whom Moses upon fore-sight of this his good successe in planting the people of God in the land of their promised rest named Iehoshua that is to say a Savior In the dayes of Hosea the son of Elah did Israel as opposed unto the Kingdome of David that is tenne Tribes of twelve utterly cease to be a Nation Both King and people were led captives by Shalmanezar King of Assyria The Kingdome likewise or Common-wealth of Iudah did finally expire and determine under Iesus the sonne of David but altogether through this peoples fault hee never ceast to be a Saviour a greater Saviour of his people then Iesus the sonne of Nun had beene for hee was Salus ipsa Salvation it selfe But his people was become so wicked that salvation it selfe could not save them or preserve their common-wealth from ruine Howbeit to speake the truth this Iesus our Lord and Saviour did rather translate the Kindome of Iudah and David from earth to heaven then suffer it utterly to perish He still remaines a King and of his Kingdome there shall be no end though his Kingdome be not of this world nor over Israel or Iacob according to the flesh yet hee still ruleth in Iacob unto the ends of the world and so shall rule world without end This translation of the Kingdome of Iudah and David from earth to heaven or this new erection of this heavenly Kingdome by Iesus Christ our Savior was prefigured by onother Iesus as lively a Type or shadow of Christ as Iesus the sonne of Nun had been 3 For after Iudah through her riot and intemperancy had procured her bane as her sister Samaria had done and was carried for dead out of the dwellings wherein Iesus the sonne of Nun had first seated her the Lord in his all-foreseeing providence and in signe what was after to be accomplished and fulfilled concerning the Kingdome of David would have another Iesus the sonne of Iehosedeck to let Iudah after her recovery from captivity or civill death on her feet againe So it is specified 2. Esdras 3. Zach. 3. Haggai 2. that at this peoples returne from Babylon into their land Ieshua or Iesus the sonne of Iehosedeck was their high Priest and herein a Type of Christ as hee is our high Priest and Saviour Zerubbabel a Prince of the Tribe of Iudah and one of David's Line under whose conduct this people
naturally beare In the mountain the Lord or Iehovah will be seene And this Proverbe taken up upon these occasions in whether sence or construction you list to take it was more then a Proverbe a true mystery or mysticall prophecy exactly fulfilled in the crucifying of our Saviour The Lord in the Mount did see and was seene by his speciall providence when hee provided the Ramme for a sacrifice instead of Isaac The mountaine whereon Abraham purposed to have offered Isaac as he was commanded by God for a burnt offering was one of the mountaines in the land of Moriah and that as all interpreters agree was about the place wherein Ierusalem was afterwards built most are of opinion that it was that part of mount Sion wherein the Temple was afterwards built wherein the threshing-floore of Arauna stood which David consecrated for the Altar of God But whether it were this mountaine or mount Calvary I will not dispute Mount Calvary likewise was in the land of Moriah and in this mountaine Iehovah did see and was seene he did in this mountain provide himselfe of a Lambe for a burnt offering he himselfe became a Lambe or visible sacrifice for our sinnes by whose blood he himselfe and wee in him were consecrated Priests to God the Father The other circumstances whether concerning Isaac or the Lambe were visibly and remarkably accomplished in the sacrifice of the Sonne of God Isaac did beare wood for the sacrifice up into the mountaine where Abraham intended to sacrifice him The Sonne of God did bear the wood of the Crosse whereon he was sacrificed at least part of it up to mount Calvary The Ramme which God provided instead of Isaac was caught by the hornes in the thicket of brambles or thornes and the Lambe of God the Sonne of God marched to his Crosse with a Crowne of thornes and brambles upon his head as most of the Fathers and best moderne interpreters collect from the Evangelists story For where it is said that they tooke off the purple robe and other royall ensignes wherewith they had in mockery invested him it is not mentioned that they tooke off this Crown of thornes this was the thicket wherein the murtherers caught him For as yee know he was condemned upon pretence that he affected the Crowne of David and suffered himselfe to be entitled and saluted the King of the Iewes and in derision of this great mystery which they understood not they put a Crowne of thornes upon his head and crucify him in it 4 But whilst the Princes of the earth and the Rulers take counsell against him while the heathen-Souldiers and Iewish pepole doe rage and make a mock of him hec that sate in the heavens laught them to scorne what they did act in jest or scorne here on earth he turnes into earnest and ratifies by an everlasting decree in heaven They cloath the Sonne of God with a purple or royall robe and bowing their knees thus they salute him Haile King of the Iewes unwittingly fore-prophecying as Caiphas did as well by matter of fact as by word that God would now annoint the Sonne of David to be that King over Sion to whom all knees should bow of things in heaven of things on the earth of things under the earth They in despite and bitter scoffes wreath a Crown of thornes or brambles about his head and fastened it on with a reede or mock-scepter which they had put into his hand litle considering that hee which sate in the heavens did consecrate him here by this part of his afflictions to the wearing of that everlasting Crowne of glory which David Psal 132. had fore-told should flourish upon him whilst his enemies were cloathed with shame ver 18. And of this Crowne of Glory as well the royall Diadem or Crowne of David wherein his Successors were enthronized as the Crowne of holinesse wherein Aaron and his Successors the high Priests were consecrated were but the shadowes or models and so no question was the Crowne upon the Arke or Mercy-seat And it is a point which I will commend unto the serious reader's observation specially in the reading of the apocalyps or the Revelation that in all or most part of the visions made to S. Iohn the Disciple whom hee loved of Christ in his glory he still appeares and his appearance is still emblazoned by this Disciple in some one or other of the robes which Aaron used at his Consecration Sometimes he appeares with a garment downe to the foot and girt about the paps with a golden girdle Such were the robes and girdle of Aaron the high Priest and to shew that his Saints were consecrated likewise in his Consecration his Saints or Angels appeared thus cloathed unto Iohn Rev. 15. ver 5. 6. And after that I looked and behold the Temple of the Tabernacle of the testimony in heaven was opened and the seven Angels came out of the Temple having the seven plagues cloathed in pure and white linnen and having their brests girded with golden girdleâ— Sometimes he appears with a Crown upon his head 5 His Pallace or Kingdome likewise his walke or verge is emblazoned or set forth by the materiall Temple the ministerie likewise of his glorified Saints and Angels But of this hereafter 6 Those temporary flashes of Royall salutations and greetings which the multitude tendred unto him when hee came into Ierusalem to be consecrated were ratified by an everlasting decree in heaven So 't is said Revel 7. 9. 10. And after this I beheld and loe a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the Throne and before the Lambe cloathed with white robes and palmes in their hands and cried with a loud voice saying Salvation unto our God which sitteh upon the throne and unto the Lambe This was the accomplishment of the multitude's crying Hosanna to the sonne of David with palme branches in their hands and those which thus cryed in heaven are they as the Angell instructs S. Iohn which came out of great tribulation and have washed their robes and made them white in the blood of the Lambe therefore are they before the throne of God and serve him day and night in his Temple and hee that sitteth on the throne shall dwell among them Revel 7. 14. 15. c. This washing of their garments in the blood of the Lambe was likewise prefigured in the Consecration of Aaron Exod. 29. 21. Thou shalt also take of the blood that is on the Altar and of the anointing oile and sprinkle it upon Aaron and upon his garments and upon his sonnes and upon the garments of his sonnes with him and hee shall be hallowed and his garments and his sonnes and his sonnes garments with him This blood wherewith their garments were sprinkled was the blood of the Ramme of the Consecration whose blood likewise Moses as it is in the 20 th verse was commanded to take and put it
them It was by so much the welcomer by how much the accomplishment of it was lesse thought on 7 But were these two great Apostles altogether without blame in that before this time they knew not the Scripture that Christ was to rise from the dead They might be more capable or worthy of blame then we to lay any blame upon them wherefore not to pronounce what I think of them much lesse to determine any thing concerning them I must make bold to be the Reader 's remembrancer of that which our Saviour himselfe immediately after his Resurrection said unto two of his Disciples which did doubt of the truth of it albeit they had heard it in a sort testified the story is Luk. 24. 22. 23. Gertaine women of our company say those two Disciples which went with our Saviour to Emmaus made us astonished which were early at the Sepulcher And when they found not his body they came saying that they had also seene a vision of Angels which said that he was alive And certaine of them which were with us went to the Sepulcher and found it even so as the women had said but him they saw not Then hee said unto them O fooles and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and to enter into his glory How farre S. Peter and S. Iohn were lyable to this censure of the supreame Iudge that I leave for him to determine S. Iohn from this time did expressely believe Christ's Resurrection So did not S. Peter till afterwards if we may believe the collections of cardinall Tollet upon this place 8 The point which from our Saviour's words unto these Discipels Luk. 24. and from our Evangelist's confession of himselfe in the 9. ver of the 20. Chap. I would commend unto the Reader 's consideration is this that our Saviour's Resurrection from the dead was fore-signified and might haue beene fore-knowne not from one or two places of Scripture only but from many from the current of that which Moses and the Prophets had written So it followes Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe And when S. Iohn saith that the Disciples as yet knew not the Scriptures this is more then if hee had said that they knew not the Scriptures that hee must rise againe from the dead The phrase imports as much as if the whole drift and scope of Scripture was to fore shadow setforth or exemplifie the power and vertue of Christ's Death and Resurrection from the Dead CHAP. 30. That the Death and Resurrection of the Sonne of God was aenigmatically fore-told in the first promise made to our Father Adam and our Mother Eve That his Resurrection was exquisitely prefigured by Isaac's escape from death and the Propagation of his Kingdome after his Resurrection by the strange increase or multiplication of Isaac's seede A parallel betwixt our Saviour and Ioseph in their affliction and exaltation THe truth of our Saviour's Resurrection is necessarily though but aenigmatically included in the first promise made to mankind Gen. 3. ver 15. And I will put enmity betweene thee and the woman and betweene her seede and thy seed it shall bruise thy head and thou shalt bruise his heel This sacred oracle as hath been to diverse purposes before observed includes a literall and an emblematicall ormysticall sense To the present purpose by the heele of this womans seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the ancients understand the Humanity of our Saviour and not amisse so it doe not point out the similitude too precisely The warrantable punctuall meaning of the place is thus As a bruise in the heele to an ordinary man is not deadly so neither was death it selfe unto our Saviour because he was God as well as man and by the vertue of his divine power could as easily recover life againe after he had been put to death as a strong body whose vitall or internall parts are whole and sound can recover health after some bruise in the heele or other infirmity in his outward or extream parts but so could not Saran recover the blow which our Saviour by his Sufferings gave him in the head hee hath been ever since diminuti capit is deprived of his wonted power and dispossessed of such as were before his captives So saith our Saviour Ioh. 12. ver 31. Now is the judgment of this world now shall the Prince of this world be cast out And I if I be lift up from the earth will draw all men unto me And his drawing of men unto him was a drawing of them out of Satan's bondage and dominion So that Lucifer as wee may hence gather had a two-fold fall The one from heaven or his sear of Angelicall glory when hee sought to be like God his Creator The other from his power or dominion over this inferior world or morrall men And this befell him by seeking to make the Sonne of God more miserable than other men by attempting to have him lifted up upon the Crosse as the brasen Serpent was in the wildernesse The same nailes that nailed our Saviour's feete to the Crosse did pierce the old Serpent's head In briefe Christ was to crush the old Serpent's head by conquering death and death could not be fully conquered but by dying So that when it offered it selfe unto our Saviour he was to meete with it and to fight with it not a farre off but hand to hand yea to close with it and to receive the utmost force and power of it in every part Not thus throughly to have tasted it had beene to eschew it or to have fled from it not to have conquered it But thus to abide the extremity of it to receive the full dint of all the blowes that death and hell or all the powers of darknesse could reach mortality and yet to put all off or rather to redouble their forces upon themselves was truly to subdue death and him that had the power of death This is our Apostle's inference Heb. 2. ver 14. For asmuch then as the children are partakers of flesh and blood He also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Divell 2 Our Saviour as some of the ancients have wittily said did as it were bait his divinity with his humanity that hee might catch Satan in his owne net or with his owne hook Satan being by nature an immortall spirit did take upon him the bodily shape of a Serpent to beguile the first woman and our Saviour being the eternall Spirit and Sonne of God did take our flesh that is the womans seed upō him thereby to deceive or intrappe the great Tempter For unlesse the Godhead had been invested with the weaknesse of mortall flesh the old Serpent would not have so desperately adventured his
thing The Kings of the earth stood up and the Rulers of the earth were gathered together against the Lord and against his Christ For of a truth against thy holy child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together for to doe whatsoever thy hand and thy counsell determined before to be done Acts. 4. from verse 23. to 28. This joyfull newes thus brought by Peter and Iohn did raise the spirits of the other Disciples if not to prophesy as David had done yet to make a more lively expression or interpretation of his prophecy then either he himselfe or any Prophet before our Saviour's Resurrection could have compos'd As indignation sometimes will hammer out verses or rimes from wits of duller metall so extraordinary exultation or uncouth matter of spirituall joy will bring forth sacred hymnes and poesies or interpretations of Scripture equivalent to the spirit of prophecy 11 I cannot dismisse this testimony without some short paraphrase upon it for setting the parallel betwixt the Type and the body according to the rules formerly delivered Why doe the heathen rage and the people imagine a vaine thing The Kings of the earth set themselves and the Rulers take counsell together against the Lord and against his anointed Psal 2. v. 12. All these are truly and literally meant of David's affaires for he had enemies both amongst the people of Israel and among neighbour nations of the heathen which did oppose the flourishing estate or growth of his Kingdome which they fear'd would bring their posterity unto subjection Hence they said let us breake their bonds asunder and cast their cords from us v. 3. The same words likewise aâ—e literally fulfill'd of the Sonne of God in a more exquisite sense For as the Disciples mentioned Act. 4. expresse the fulfilling of this prophecy both Herod and Pontius Pilat with other Gentiles and the people of Israel were gathered together against him Who was not only the anointed of the Lord as David was but the Christ or Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those words following likewise ver 4. Hee that sitteth in the heaven shall laugh the Lord shall have them in derision David had a peculiar interest for they literally referre to the defeates of malicious conspirators against David and his Kingdome and the good successe which notwithstanding those hee ascribes unto the good providence of his God v. 6. Yet have I set my King upon my holy hill of Sion Now there was no defeate either wrought or hoped for on David's part or on Salomon's his sonne which was not a true shadow and picture and no more then so of those strange defeates which HEE who then sate in the heavens and now sits there in our nature did bring upon all those which conspired against the anointed of the Lord the man or as the Disciples call him holy child Iesus Which description I take it referres unto him only whilst hee was in the forme of a servant By defacing this forme they made him Lord. For albeit the malicious and cruell plots of the high Priests to take away his life and fame were so subtlely contrived and so accurately executed as if they had continued the Aaronicall Priesthood and bloody sacrifices to no other end and purpose save only that they might become more cruell butchers or slaughter-men of the anointed of the Lord then their Predecessors had been of beasts or reasonlesse sacrifices Yet not hee only but the heavenly powers Saints and Angels had mater enough of joy and gladnesse to contemplate how the heathens and this worse then heathenish seed of Abraham could doe nothing unto him save that which hee that sate in the heavens would have to be done albeit they did that only which Satan would have them to doe They had consecrated themselves wholly unto his service and yet he that sits in the heavens made both their master and them to be his instruments for accomplishing the Consecration of the Son of David to his everlasting Priesthood and Kingdome CHAP. 32. The concludency of S. Paul's second Argument Act. 13. drawne from the 55. of Isaiah THe second testimony avouched by S. Paul Act. 13. v. 34. borrowed from Isaiah 55. v. 3. is for ought I can observe meerly propheticall or a vision For however the Prophet might take his rise from former Oracles concerning David yet his prophecy according to the literall sense could not be meant of any person or party either in the Prophets owne time or in the intermediate space between his time and the exhibition of the seed promised to Abraham and to David in our flesh in whom alone specially from the houre of his Resurrection from the dead it was punctually verified and once for all fulfil'd that is as we say begun to beare date or be in essereali The whole Chapter containes as cleere a propheticall vision of the exercise of Christ's propheticall and sacerdotall function as any other passage of like quantity in all the writings now extant of this Evangelical Prophet The Readers whom the knowledge of this great mystery most neerly concernes may find more usefull observations in many learned Commentators upon that Chapter then I dare either take upon me to repeat or represent unto them having resolved to insist upon no more then are pertinent to the point now in hand nor to touch upon any save only in the passage to the third verse thus the Chapter begins Ho every one that thirsteth come yee to the waters and he that hath no money come yee buy and eate yea come buy wine and milk without money and without price Vnto this sacred Fountaine of truth our Saviour often directs his Auditor's testifying both by words and practices that all these promises or rather the blessings here promised were actually exhibited in Him as first those words of his in the Sermon upon the Mount Blessed are they which doe hunger and thirst after righteousnesse for they shall be filled v. 6. referre as punctually to this place as to Esay 65. v. 13. Therefore thus saith the Lord God behold my servants shall eate but yee shall be hungry Behold my servants shall drinke but yee shall be thirsty though punctually to that But as the Prophet in this place speakes they were satisfied without any cost or charges for he taught the people without fee or reward and declared himselfe to be not only the inexhaustible Well Fountaine but the bread and strength of spirituall life by his miraculous provision of bodily food for all such as did hunger and thirst after his heavenly Doctrine It followes in the second verse Wherefore doe yee spend money for that which is not bread And your labour for that which satisfieth not Hearken diligently unto me and eate yee that which is good and let your soule delight it selfe infatnesse Vpon these words our Saviour himselfe doth paraphrase Iohn the 6. verse 27. Labour not for
Creator both of sea and land The earth is the Lords and the fulnesse thereof the World and they that dwell therein for he hath founded it upon the seas that is in such a sense as wee say townes and cities are situated upon the rivers on whose bankes they stand and established it upon the flood ver 1. 2. Yet may we not deny that this Psalme may literally referre to the bringing in of the Arke into the hill of Sion and to the exhortation of the Psalmist to admit and entertaine it as the feat of the King of Glory God blessed for ever But this literall sense doth no way prejudice but rather strengthen the force of their argument who hence conclude the deity of the Son of God then admitted in triumph into the hill of Sion or the Tabernacle pitched in it according to his divine nature only this triumphant admission being a sure pledge or earnest of his future admission into his heavenly Sanctuary the place of his everlasting residency as Lord and Christ in our nature No man who acknowledgeth or rightly esteemeth the authority of the Psalmist unlesse abundance of wit hath besplitted his understanding can imagine that the King of Glory whom the Psalmist here mentioneth should be any other party or person besides the Son of God Christ Iesus whom the Iewes when he came to the materiall Temple or Tabernacle wherein his divine nature did in peculiar manner reside did not entertaine in such manner as David enjoyned their fore-Fathers to entertaine the Arke of his presence They would not acknowledge him to be their Messias because they knew him not nor the Scriptures which did foretell this his comming For as our Apostle with speciall reference to the words of this Psalmist teâ—s us had they knowne him to be that Lord of Glory unto whose honour David consecrated this hymne they would not have crucified him But by crucifying or rather by his humiliation of himselfe unto the death of the Crosse he was consecrated as man unto his everlasting Priesthood and made both Lord and King of Glory CHAP. 36. At what time and upon what occasions th 68 Psalme was composed What reference it hath in the generall unto our Saviour's Ascension ANother Psalme there is appointed by the wisedome of the ancient and continued by the discretion of the English Church even since the first reformation to be read or sung as a proper hymne to the festivall of our Saviour's Asoension A Psalme full of mysteries and divine raptures apt to enkindle our hearts with zeal and admiration could we find out or rightly seeke after either the historicall occasions which ministred the matter or ditty of this divine song or the severall parts of Scripture unto which most passages in it according to the literall or historicall sense doe respectively referre The occasion of composing the Psalme to wit 68. Some Iewish Rabbins conjecture to have been that glorious victory which Ezekiah or rather the Lord of hosts in Ezekiah's daies got over Senacherib and his mighty army But the most of the more judicious Christian Commentators with greater probability or discretion referre the occasion of composing this Psalme to that solemne translation of the Arke of God from Kyriath Iearim into Mount Sion at large described 2. Sam. 6. David gathered together all the chosen men of Israel thirty thousand And David arose and went with all the people that were with him from Baal of Iudah to bring up from thence the Arke of God whose name is called by the Lord of hosts that dwelleth betweene the Cherubbims or at which the name even the name of the Lord of hosts was called upon 2 This later opinion is in it selfe perswasible or rather deserves full credanee from the first words of the Psalme Let God arisâ— let his enemies be scattered let them also that hate him flee before him ver 1. These were verba solemnia the accustomed solemne forme of prayer used so often as the Arke of the Covenant which was to this people the most authentique pledge of God's peculiar presence and protection and for this reason called by his name did remove from one place to another during their pilgrimage in the wildernesse And they departed from the Mount of the Lord three daies journey And the Arke of the Covenant of the Lord went before them in the three daies journey to search out a resting place for them and the Cloud of the Lord was upon them by day when they went out of the Campe. And it came to passe when the Arke set forward that Moses said rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested hee said Returne O Lord unto the many thousands of Israel Numb 10. ver 33. 34. 35. 36. Moses prayed conceptis verbis that God would arise and take part with his people David out of the fresh experience of God's mighty protection over him his subjects and allies so long as they worshipped him in truth and syncerity in this symbole of his presence seemes to utter Moses song rather by way of congratulation for victories already gotten then by way of instant prayer for present assistance A great part of this most divine most sublime ditty is a recapitulation of the glorious victories which the God of Israel had purchased for his people and upon their deliverance out of Egypt and their other peculiar protections or succours which private men or women in their distresse had found when they were helplesse in the sight of men or oppressed by their neighbours Sing unto God sing praises to his name extoll him that rideth upon the heavens by his name Iah and reioyce before him A Father of the fatherlesse and a Iudge of the widowes is God in his holy Habitation God setteth the solitary in families he bringeth out those that are bound in chaines but the rebellious dwell in a dry land ver 4. 5. 6. The verses following referre to the publique deliverance out of Egypt and the majesticke apparitions about Mount Sinai O God when thou wentest forth before thy people when thou didst march through the wildernesse the earth shooke the heavens also dropped before the Lord even Sinai it selfe was moved at the presence of God the God of Israel c. 7. 8. Some good Interpreters here observe that the Arke itselfe is called Iehovah or the Lord God of Israel by the same forme of speech that the sacrament all pledges are called the one the Body the other the Blood of Christ 3 Now the sweet singer of Israel was confident that the God of their Fathers would be as gracious to himselfe to his people and their successors after he came to dwell in Mount Sinai as he had been to Moses and Ioshun in the wildernesse â—or unto Samuel while the Taber nacle was in Shiloh or elsewhere either in motion or pitched Hence sprung those encomiasticall expressions throughout the Psalme of the
which the Seed of David the Son of God was to obtaine over the old Serpent and his seed over death it selfe and all the powers of darknesse The triumph of the one or other David I mean or Barach was but a picture or painted shadow of that triumphant conquest described by our Apostle Colass 2. And you being dead in your sinnes and the uncircumcision of your flesh 〈…〉 he 〈…〉 together with him having forgiven you all 〈…〉 blotting out the hand writing of ordinances that was against us and tooke it out of the way and having spoiled principalicies and powers he made a shew of them openly triumphing over them in it ver 13. 14. 15. 2. The harmony betweene the literall or historicall sense of David's words though we weigh them only according to Calvin's Comments upon them Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men and the mysticall interpretations of them given by S. Paul is as sweet as plaine such as need no descant besides the bare proposall of the Psalmist's Text and Apostle's interpretation of it or conlsiderations of the occasions which David had to speake as in the fore-cited place he doth David and Barach with other Conquerors when they led captivity captive gave gifts unto their friends gifts of diverse sorts to severall persons silver and gold of other guerdons to their well-deserving captaines or souldiers rayments of needle-worke unto women of better ranke wiâ—e and cakes or other like junkets to poore women and children Assoone as David had made an end of burnt offerings and peace-offerings hee blessed the people in the name of the Lord of hosts and hee deaâ—t among all the people even among the whole multitude of Israel as well to the women as 〈…〉 to everâ— one a cake of bread and a good piece of flesh and a flagon of wine so all the people departed every one to his house 2. Sam. 6. ver 28. 29. And this was the time when hee brought the Aâ—ke of God in solemne procession into the hill of Sion But unto every one of us saith the the Apostle in the fore cited place which containes the Evangelicall mystery parallel to this historicall relation is given grace according to the measure of the gift of Christ Wherefore he saith when be ascended up on high he led captivity captive and gave gifts unto men Now that he ascended what is it but that he descended first into the lower parts of the earth Hee that descended is the same also that ascended up farre above all heavens that he might fill all things And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the Body of Christ Till wee all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4. v. 7. 8. 9. 10. 11. 12. 13. 3 From this improvement of the Psalmist's literall sense and mysticall interpretation of his practice which no good Christian will deny to be authentique as being made by the Apostle the diligent Reader may easily find out the mysticall or propheticall sense of the verses following in the 68. Psal so farre as they concerne the Article of our Saviour's Ascension or the propagation of the Kingdome of God which followed upon it To take the cleareview of the mysticall sense of the verses mentioned the Reader with me must take his rise from the literall sense which is two-fold the one containing an historicall expression of what was to be acted for the present by David and his attendants when he brought the Arke into Mount Sion the other a relation or retro-aspect unto the solemnities used by Barach and his attendants in their triumph over Sisera So it followeth They have seene thy goings O God even the goings of my God my King in the Sanctuary These words are characters or notes of the solemne procession of the Arke for whilst the Arke or Sanctuary did goe or march unto Mount Sion the God and King of Israel did goe with it and in it and in this procession the singers went before the players on instruments followed after amongst them were the Damosels playing with Timbrels v. 25 The solemnity of singing in God's service was more compleat in David's time then it had been in the daies of Moses or of the Iudges yet songs and musick they had then in their solemn processions or gratulations and Damosels playing upon Timbrels as it is evident out of Exodus 15. Iudges 5. and other ancient sacred histories Though such processions at this day such is the alteration of times and seasons would be as unsightly to us moderne Christians whether Protestants or Papists as it would be to an English Protestant to see the consecrated hoast or Body of our Lord whilst caried about in solemn processioÌ„ attended with a maâ—risk-dance or other like gamboles But the burthen of the song used by David was that v. 26. Blesse ye God in the Congregation even the Lord from or ye that are of the fountaine of Israel For not Iudah only but the rest had their portion in the son of Iesse for there is litle Benjamin with their Ruler the Princes of Iudah and their councell the Princes of Zebulun and the Princes of Nepthali ver 27. These Tribes with their governors in all probability did give David best attendance in this great service done to the Arke or rather to the God of Israel that dwelt in it as some of them likewise had been principall assistants unto Barak highly commended for their service by Deborah Out of Ephraim was their a roote of them against Amaleck after thee Beniamin among thy people Iudg. 5. ver 14. After a sharpe taxe of some other Tribes for their great backwardnesse in the service of God she addes Zebulun and Nepthali were a people that ieoparded their lives unto the death in the high places of the field ver 18. In the first procession of the Arke Numb 10. All the Tribes with their Rulers did attend it so did they not Barak in the battel of the Lord against Iabin and Sisera The excellent services of these Tribes mentioned by David in this pocession with the Arke to Mount Sion did prognosticate or portend that when the true Arke was exhibited that is when the God of their Fathers should come and dwell and walke among them in the midst of them as Moses had promised his chiefe attendants should be these Tribes commended by Deborah and David Christ Iesus himselfe the God of Israel whom David and his Fathers worshipped was of the Tribe of Iudah Paul of the Tribe of Beniamin Peter and Andrew and most of the other Apostles or prime Disciples were of the Tribe of Zebulum and Nepthali and made more then Princes of their families his witnesses
and Embassadours not to the end of the earth but to the ends of the World 4 Some of the Ancients and among the rest S. Austin if my memory faile not thinke they have found out S. Paul charactered in the fore cited prophecy there was litle Beniamin their Ruler c. And assuredly 't was not a matter of meere chance or fancy that this great Apostle of the Gentiles should have his name changed from Saul unto Paul a name borrowed as some thinke from Sergius Paulus and Paulus in the Latine signifies a litle one And this was a name better be fitting this great Apostles disposition after his calling then the name of Saul which was the name of the first King of Israel and one of the greatest of his Tribe That Saul was litle in his owne eyes before hee was King but great after whereas this Apostle Paul was litle in his owne eyes but great in the eyes of the Lord after hee was made Ruler of the people but to wave this conjecture of the Ancients and not to dispute the reason why Beniamin should be called litle by David in that Catalogue wherein hee had the precedency in order of Iudah most other passages throughout this 68. Psal from the 19. ver are eminently propheticall Blessed be the Lord who dayly loadeth us with benefits even the God of our salvation Hee that is our God is the God of salvation and unto God the Lord belong the issues of death ver 19. 20. These are characters of God incarnate or made man or of the man Christ Iesus made salvation it selfe and of this Iesus raised from death for from this title the issues of death or deliverance from it belong to him as his peculiar More apparently are those passages ver 31. c. literally meant at least exactly fulfilled of Iesus Christ after his Resurrection and Ascension to his holy hill or heavenly Sanctuary Princes shall come out of Egypt Ethiopia shall soone stretch out her hands unto God Sing unto God O yee Kingdomes of the earth O sing praises unto the Lord. To him that rideth upon the heaven of heavens which were of old Loe he doth send out his voice and that a mighty voice Ascribe yee strength unto God his excellency is over Israel and his strength is in the Clouds O God thou art terrible out of thy places the God of Israel is he that giveth strength and power unto his people Bbessed be God ver 31. 32. c. 5 As for the prayer conceived first by Moses afterwards assumed by David after the removall of the Arke Let God arise let his enemies be scattered let them also that hate him flee before him and all those menaces of fearefull judgments upon God's enemies pronounced by David in this Psalme as appendices to it these were never so exactly fulfil'd either of the Cananites Moabites Philistims or other enemies of Israel whiles the materiall Arke did remove from place to place or setled in Ierusalem as they have been of the seed of Abraham and of Iacob since their God did arise from death in our nature which he consecrated to be the true and living Arke of God Nor can the truth of God's promises unto Abraham David or their seed no not according to the literall sense of the prophecies which concerne them be any way impeached by taking his punishing hand from their heads and laying it more heavily upon his sometimes-chosen people For seeing they became the sworne enemies of the God of their Fathers revealed in the Arke of his flesh the fore-mentioned prayer or imprecation of Moses and David was more literally and punctually directed against them then against Aâ—â—alek Moab Ammon c. For these whether we take them jointly or severally were no greater enemies of God then other heathen Nations were save only in this that they were greater enemies to his Chosen people the seed of Iacob by reason of their vicinity as bordering upon their costs which alwaies nurseth quarrels betweene Nations dis-united in soveraignty or forme of government whereas the Iewish seed of Abraham which had been sometimes God's Elect people without occasion given became the immediate enemies of their God and for his sake more bloody persecutors of the Gentiles yea of their owne brethren according to the flesh after they with the Gentiles had become his Chosen people Now Moses his prayer or David's imprecation did not aime at the persons of men of what Nation soever but at their malicious qualifications or enmities against God whether direct or indirect so that since the seed of Abraham became the enemies of God and his Christ they may be more truly said to have dashed against the Psalmists or Moses curse then it to have falled upon or overtaken them and yet for all this as wee learne from S. Paul Rom. 11. that other prayer of Moses when the Arke rested shall beare date againe shall be fulfilled for the good of these yet cast-awaies When the Ark rested Moses said returnè O God to the many thousands of Israel Numb 10. 36. This strange devolution of God's mercies and judgments from one people to another making the down-fall of one Nation to be the advancement of another to his free grace and mercy not the points of Election and reprobation as there hath been a mist cast upon them by unskilful Controversers whereas S. Paul had left them cleare enough was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose deeper consideration did extort that patheticall ejaculation from him O the depth of the riches both of the wisdome and knowledge of God how unsearehable are his Iudgments and his waies past finding out c. CHAP. 38. That the manner of our Saviours Ascension was more clearly fore seen by Daniel then by David and most exactly fore-shadowed by matters of fact in Mosaicall and other sacred histories A parallel betweene SaloÌ„mon's Consecration of the Temple and our Saviour's Consecration or sanctisying of himselfe and his heavenly Sanctuary WHether David did distinctly apprehend the manner of our Saviour's Ascension and propagation of his dominion over all things in heaven and earth both which he did fore-tell and fore-shadow by matter of fact and service done to the Arke or whether he did at all fore-guesse or suspect the turning of God's heavy hand upon his seed and Iacob's seed according to the flesh is a point not altogether out of question were it fit to be inquired into But as hath been observed heretofore our beliefe or right apprehension of the truth of divine mysteries doth not depend upon their knowledge or appehension which did fore-tell or relate their prefigurations but on the contrivance of divine â—inerting all-seeing providence by whose inspiration and secret instinct both the Prophets and Evangelists did both speake and write But be the former doubt concerning David's apprehension of these mysteries waved or determined as it may be this wee know and may resolve whatsoever in the former Psalme was fore-told or