in kind alwaies according to the qualitie or specificall nature of his worke or service but for quantity farre beyond all proportion of any gift or service which Abraham could present unto his God though it had beene the sacrifice of himselfe or of his sonne The first remarkable service which God exprest or required of Abraham was to forsake his kindred and his Fathers house Gen. 12. 1. And in lieu of that interest which Abraham renounced in these those being not the ten thousand part of the Country wherein he lived God gives him a just title or interest to the whole land of Canaan and promiseth to make a mighty Nation of his seede to erect more then one or two Kingdomes out of it And yet all this is but the pledge or earnest of a farre better patrimony prefigured by it and bequeathed with it as an inheritance conveyed by delivery of the terrar The spirituall blessing envailed under this great temporall blessing was that God would be a God unto Abraham and to his seede and that they should be unto him a people And to be God's peculiar people was so much greater then to be Lords and Kings over the whole earth as the temporall inheritance which God here promised Abraham that was the whole Kingdome of Canaan was greater then the private temporall patrimony which Abraham for God's service had left in Caldaea or Mesopotamia 4 The next service which God requires of Abraham and his seede that they might become more capable of his promise and that this promise might transire in pactum passe as wee say into a League or Covenant was that Abraham and his seed should circumcise the fore-skin of their flesh and by this ceremony or service they were consecrated to be God's people his peculiar people The reward which God astipulateth or promiseth to this service or ceremony by them performed was that hee would consecrate himselfe by the same ceremony of circumcision to be their God their gracious Protector and Redeemer But Abraham and his sonne Isaac being by this ceremony of Circumcision once consecrated to God's service they might not after they had once received this badge or cogniâ—ance withdraw themselves from any service unto which their Lord God should afterwards call them how harsh and unpleasant soever it might seeme to flesh and blood The next remarkable service whereunto God called Abraham was to offer up his only sonne Isaac whom he loved for a burnt offering And this service AbrahaÌ„ for his part is as willing to undertake to be an Actor in it Isaac as willing to undergoe or be a patient in it as they had been in the former service of Circumcision The reward which God appointed to this second service of Abraham and Isaac was the finall ratification of the former promise or Covenant by solemne oath By my selfe have I sworne that in thy seede shall all the Nations of the earth be blessed The contents of his oath is that God would make his only Sonne such a sacrifice as Abraham was willing to have made his only Sonne Isaac that in him and by him all the Nations of the earth that is all of every Nation that would so rely upon God's promises as Abraham and Isaac did should be made heires with them of the Kingdome which God had promised and that was the Kingdome of everlasting blisse But of this particular the Reader may see more in the eighth Book of these Comments 5 In this sacrifice of the Sonne of God and seede of Abraham the League first solemnized by Circumcision was for the externall rite or manner more exquisitely solemnized than any League ever had been The solemnitie of all other Leagues were eminently contained in it For besides the rites before mentioned in solemnizing Leagues concluded by sacrifice each party had a Priest or vates or else made choice of some indifferent Priest for both Each party likewise had their proper sacrifice or which would give better satisfaction to curiositie they had one common sacrifice in which both parties had equall interest as being provided at their joynt costs and charges or the one brought a Priest and the other a sacrifice Sometimes againe they had one common Temple either built of purpose at their joynt costs as some thinke Ianus Temple in Rome was built by Romulus and Titus Tatius for ratifying the peace betweene the Latines and the Sabines or else made choice of some Temple most indifferently seated for both to meete in All these circumstances were good emblemes of the wished-for peace good emblemes likewise of the equall conditions in such Leagues agreed upon and yet imperfect emblemes scarce good shadowes of the admirable manner how this League of peace betwixt God and man was concluded Wee cannot say that God had one Priest and man another but both had one Priest more indifferent then any two Nations ever could have though his Father had beene of the one Nation and his Mother of the other and himselfe born upon the Sea betwixt them or upon the bounds of their borders The Priest betweene God and man was but one and yet truly God and truly man so truly one that we cannot say the seed of Abraham or son of man did provide the sacrifice and the Sonne of God did offer it but which is more admirable and more indifferent the flesh of this sacrifice was humane or mans flesh as truly and properly as ours is and yet as truly and properly the flesh of God as ours is the flesh of man The blood of the sacrifice likewise was sanguis humanus mans blood as truly and properly as any blood in our veines is and yet as truly and properly the blood of God as our blood is the blood of man It was as hath beene heretofore observed humane blood or mans blood by nature that is of the same substance with our blood and yet the blood of God by personall Vnion or Property by a more peculiar title then the blood in our bodies can be said ours For the Godhead is more nearely united to the manhood of Christ then our soules are to our bodies And by this personall or bodily habitation of the Godhead in his bodie he who was our sacrifice and continues a Priest for confirming this League is also become the Temple His body is become that Tabernacle wherein God promised to meete the children of Israel And unto the glory of the Godhead which was before inaccessible but now dwelling in this Tabernacle wee have dayly accesse through the blood of Christ We may at all times in all places present him in this Tabernacle with the sacrifice of prayer of thankesgiving and of our selves and he from hence as our God and Father indues us with the Spirit of Christ whereby we are made his Sonnes For the blood of Christ as it is sanguis humanus humane blood of the same nature with ours doth symbolize with our nature and as it is the blood
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
Chapter no literall circumstance or meaning doth lead or direct us this way but the contrary to wit to his generation or off-spring to such a generation but farre more ample as the Israeliteâ— were of Abraham for so it followeth in the Prophet Hee was out off from the land of the living for the transgression of my people was hee striken And hee made his grave with the wicked and with the rich in his death because he had done â—â—â—â—â—lence neither was any deceit in his mouth and ver 10. When thou shalt make his soule an offering for sinne he shall see his seed hee shall prolong his dayes and the pleasure of the Lord shall prosper in his hand He shall see of the travell of his soâ—le and be satisfied by his knowledge shall my righteous servant justifie many for he shall be are their iniquities v. 10. 11. They whose iniquities he did beare and whom hee justified are his seed or that Generation whereof the Prophet doth speake Vnto this purpose our Saviour himselfe doth speak Ioh. 12. ver 23. 24. When Andrew and Philip came unto him a litle before his Passion and told him certaine Greekes desired to see him he answered them saying The houre is come that the Sonne of man should be glorified Verily verily I say unto you except a corne of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit 12 In respect of this his Resurrection out of the grave he is called the first begotten from the dead for the Father of whom hee was begotten before all worlds from all eternities did now beget him as man unto glory and immortality According to his first birth as man by the blessed Virgin he was truly called the seed of Abraham the sonne of David According to the second birth or begetting him from the grave he is called the Father of the world to come and as man the Father of Abraham the Father of David yea and of Melchisedech himselfe who blessed Abraham For the life of glory and immortality doth descend to all that ever shall be partakers of it from the man Christ Iesus now possest of glory and immortality as truly and really as his mortality or life in the flesh did descend from Abraham from David or from his Mother the blessed Virgin 13 Isaac as all have knowne it was the true picture and shadow of our Saviour's death and deliverance from it The mighty increase likewise of Isaac and Iacob's seed was the embleme or pledge of our Saviour's seed or generation which cannot be numbred or declared 14 But the circumstances of our Saviour's selling of his betraying of his cruell persecutions by Priests and people the ungracious offspring of Israel or Iacob the whole legend of his humiliation unto death and exaltation after his Resurrection are more exactly fore-shadowed by the cruell persecutions of Ioseph procured by his brethren by his calamitie and advancement in Egyyt Their persecutions by the sonnes of Iacob doe in a manner parallel themselves Both of them were sold by a Iudas more for hope of gaine then desire of blood on their parts that sold them 15 The pit whereinto Ioseph's brethren cast him as also the pit or dungeon wherein hee lay in fetters after his comming into Egypt were true pictures of our Saviour's grave or of the pit whereinto his soule descended So was Ioseph's deliverance out of them a true shadow or resemblance of Christ's Resurrection Ioseph's high advancement by Pharaoh an exquisite Type or mappe of our Saviour's glorious Kingdome after his Resurrection or birth from the dead so Ioseph complains unto Pharaoh's butler Gen. 40. v. 15. I was stollen away out of the land of the Hebrewes and here also have I done nothing that they should put mee into the dungeon 16 The whole story of Ioseph's depression and advancement is set downe Psal 105. v. 17. 18. 19. 20. 21. 22. He sent a man before theÌ„ even Ioseph who was sold for a servant whose feet they hurt with fetters He was laid in iron until the time that his WORD came the WORD of the Lord tried him The King sent and loosed him even the Ruler of the people and let him goe free Hee made him Lord of his house and Ruler of all his substance To bind his Princes at his pleasure and teach his Senators wisedome 17 A more expresse draught or mappe as well of our Saviour's humiliation as of his exaltation is Gen. 39. ver 20. 21. and Gen. 41. ver 39. Instead of the prison or dungeon wherein Ioseph lay he is raised to the highest place in the Kingdome under Pharaoh Thou shalt be over my house saith Pharaoh to Ioseph and according to thy word shall all my people be ruled only in the throne will I be greater then thou See I have set thee over all the land of Egypt and without thee shall no man lift up his hand or foot in all the land of Egypt So was our Saviour after his Resurrection made chiefe Ruler over the house of God Every house is builded by some man But he that built all things is God And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be spoken after but Christ as a Sonne over his owne house whose house are wee The amplitude of Christ's Kingdome as man foreshadowed by Ioseph's advancement under Pharaoh over all the land of Egypt is described Psal 2. ver 10. specially Psal 8. ver 5. 6. Thou hast made him a litle while lower then the Angels and hast crowned him with glory and honour Thou mad'st him to have dominion over the workes of thy hands thou hast put all things under his feete Yet saith the Apostle 1. Cor. 15. 27. It is manifest that hee is excepted which put all things under him And when it is said that he sits at the right hand of God untill his enemies be made his footstoole it is included that hee at whose right hand hee sits is in throne or seate of dignity above him Againe Ioseph instead of the iron wherein he was bound hath the Kings ring put on his hand Instead of his ragged or squallid weeds hee is arayed in a vesture of fine linnen or silke Instead of his fetters and bonds hee hath a golden chaine put about his neck All these ornaments bestowed on Ioseph as the ancient and learned well observe were but resemblances of those glorious endowments wherewith our Saviour's Body or Humanitie hath since his Resurrection been invested 18 Ioseph was placed by Pharaoh in the second charriot and he made them cry before him Abrech that is as much as to say Lord or King to whom bowing of the knee was due All this and whatsoever more was done to Ioseph is but a model of that honour which as our Apostle tels us God hath commanded to be given to Christ Wherefore God hath highly exalted him and given
Church or the ministers in it will suffer us to think this Melchisedech should be a Canaanite For although we ought perhaps to be as farre from denying as from affirming that God had many chosen vessels amongst the sonnes of Cham yet is it no way probable or to be affirmed that hee had any visible Church amongst them at that time whereof wee speake much lesse any such orthodoxall authentique high Priest as was ex officio to blesse him with whom the everlasting Covenant was to be established within whose family and posterity the true and visible Church was to be confined almost two thousand yeares after Nor doe we in saying thus tie the Almightie as some haply will accuse us to use no meanes but ordinary in bestowing his extraordinary blessings But this we say that where the manner of his calling is most extraordinary and miraculous it is his pleasure to use the ordinary meanes of lawfull ministers for the ratification or declaring of his calling at least for the admissiō of the parties called unto the emoluments or prerogatives of their calling Paul was plucked away from the Synagogue as a sappie branch from a dying tree by the immediate and strong hand of God but to be ingrafted or inoculated into the true Church which is the body of Christ by means ordinary and ministeriall by the hands of Ananias a civill and visible member of Christs mysticall body 4 In like manner we doe not deny that the manner of Gods calling Abraham out of Haran and the matter of the blessings then promised to him to have been both extraordinary in which blessing notwithstanding hee is to be installed by Melchisedech appointed as Gods Deputie or Vicegerent so the hebrew Cohen properly signifieth to ratifie or seale the former promises unto him The manner of the conveyance is formall and legall such as God ordinarily useth in like cases And by probable consequence this Melchisedech whosoever he were was a true principall member of the visible Church which at that time was no where on earth but in Sem his posteritie Of those Sonnes of Sem which are mentioned in Abraham's genealogy most were dead others for ought we read or by analogy can gather from what we have read no way so fitly qualified for this service as Sem himselfe who was then alive For Sem had beene solemnly blessed by his father And although hee be represented unto us in the fourth of Genesis under another name and shape then he receiv'd the blessing in yet the holy spirit seemes to point him speaking in his owne native language and solemnly bestowing that blessing upon Abraham his sonne which his father Noah had bestowed on him Blessed be the Lord God of Shem and let Canaan be his servant Gen. 4. The implication or importance is as if hee had said Shem shall have cause to blesse the Lord his God for making him Lord of Canaan This blessing or bequest wee know was to beare date aswell in Shem's posteritie as in himselfe but principally in his posteritie Now wee no where read of any conveyance or bequest of this blessing made by Shem unto his Successors besides that solemne blessing which Melchisedech whom for this reason we suppose to have been Shem bestowed on Abraham The tenor of his bequest or conveyance is more expresse Gen. 14. 19. Blessed be Abrahā of God most high possessor of Heaven and earth This propheticall benediction implyes that Abraham and his posterity should have cause to blesse the Lord their God for giving them possession of that earth or land which was the type or pledge of their heavenly inheritance and possessions This was the gaine of godlinesse that merces valde magna to have the promise of this life and of that which is to come And as the land of promise or Kingdome of Canaan once possessed was a true pledge or earnest of their title to the heavenly kingdome so Abraham at the very time when Melchisedech blessed him received the pledges of his posterities hopes unto that temporall kingdome 5 For albeit we utterly deny all sacrifice of bread and wine yet may wee not in opposition to the Papist affirme or maintaine that Melchisedech entertained Abraham and his followers only with a vulgar or common refection These elements of bread and wine being confidered with the solemnitie of the blessing have besides the literall sense a symbolicall or mysticall importance and are thus farre at least sacramentall that they served for earnests to secure Abraham that his posterity should quietly enjoy and eate the good things of that pleasant land wherein he was now a Sojourner Briefly Abraham in that sacred banquet which the King of Salem exhibited unto him did as we say take levery de seisin of the promised land as it is probable in that very place which God had destinated for the Metropolis of the kingdome or at least in that place where Iohn did baptize And albeit Melchisedech did no doubt derive the blessing bestowed on Shem or on himselfe by Noah in more expresse termes unto Abraham by inspiration extraordinary and divine yet Abraham at this time had afforded him a fit text or theame to make these extemporary expositions or declarations upon Of all that had proceeded out of the loines of Shem none as yet had ever given the like proofe of his likely hood to become Lord of Canaan as Abraham now had done whom God had enabled to right the King of Sodome and other Cananitish Kings not being able to right themselves against forreigne usurpers 6 For any man of ordinary understanding that had been an Actor in the late warre so happily managed by Abraham and a by-stander at Melchisedech's blessing of him to have conjectured to this purpose had been as easy and as warrantable as it was for the Israelites to divine that Moses should be their Deliverer by the manner of his killing the Aegyptian which had contended with an Israelite Now the holy Spirit seemes to taxe their dulnesse for not apprehending this mystery from the manner of Moses fact Thus we may derive Gods blessings upon mankind since the flood from Noah to Shem from Shem whom we take to be Melchisedech unto Abraham in whose seede all the Nations of the earth were to be blessed This argues Abraham's promised seede to be greater then Melchisedech for Abraham was blessed by Melchisedech not in Melchisedech's name but in the name of the most high God whose Priest hee was Howbeit this promised seed of Abraham was not greater then Melchisedech in externall beauty or prerogative royall till after his Resurrection or second birth During the time of his humiliation hee was rather destinated then consecrated to be the Author or fountaine of blessednesse unto us For as the Apostle argues Heb. 5. 8. Though hee were the Sonne yet learned he obedience by the things which he suffered And being consecrated to wit by his sufferings became the Author of eternall salvation unto all them
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
full issue or product of all three dimensions we shall be everlastingly blessed in him For the first we may not so much as beg any blessing or good thing at God's hand but for his sake Hence it is that all our prayers are conceived in this forme either expressely or implicitely propter merita Iesu Christi Secondly of those blessings which it pleaseth God to grant for his sake wee may not entreat no not expect their conveyance should be made unto us by any other person or meanes then by him and the vertue of his sufferings And for this reason it is that we usually conclude our prayers Per Iesum Christum Dominum nostrum through Iesus Christ our Lord not propter Iesum Christum That is alway expressed or implyed in the body or beginning of the prayer It was the intention of the Ancients to instruct us by those two usuall clauses of our solemn prayers that whatsoever we aske for Christ's sake wee cannot otherwise obtaine then through him And though the Father be the first granter yet the Sonne immediately bestowes all blessings upon us as the places of Scripture late alleaged testify God's blessings descend to us only by him that they may draw us unto him in whom only we are blessed For that everlasting happinesse of the life to come formally consists in our union with him and cannot be manifested or imparted to us but by the participation of his blessed presence 6 Will yee have a more particular map in what manner the blessing of Abraham descends upon us by this our high Priest Then call to mind in what termes Melchisedech blessed Abraham They were these Blessed be Abraham of the most high God Possessor of heaven and earth Melchisedech if the same be Shem had by vertue of his Father Noah's blessings a manifest right unto the land of Canaan and had some part of it in possession and this right and title hee be queaths to Abraham The chiefe matter of his blessing is that Abrahams posteritie should be Kings and Priests in that land And albeit he were a Priest of the most high God yet his Kingdome was of this world and in this world though a type of the heavenly Kingdome But our Saviour's Kingdome was not of this world for since his Resurrection he hath taken possession of heaven as he is man but in the right and title of the eternall Sonne of God God the Father made all things by God the Sonne whom hee hath made Heire of all things as man which were made by him as God not as an heire in his nonage but as joynt Lord with his Father at whose right hand he is placed so that as man he hath more full and more immediate authoritie to dispose of heaven than Melchisedech had to dispose of Canaan for hee bestowed that upon Abraham by way of prayer as became a Priest of the most high God But this our high Priest who is also the most high God shall dispose of heaven to his servants by royall sentence and authoritie as King Then shall the King say unto them that sit on his right hand Venite benedicti patris mei possidete vobis paratum regnum à constitutione mundi Come ye blessed of my Father possesse yee the Kingdome prepared for you from the foundations of the world This is the accomplishment of that blessing which Melchisedech bestowed upon Abraham and the second part of his benediction must be the everlasting song of such as are blessed in Abraham's seed Blessed be the most high God who hath delivered our enemies into our hands who hath enabled us to overcome the world the Divell and the flesh And though Christ our high Priest were the Sonne of David and of Abraham as man according to the flesh yet as man hee is the first begotten from the dead and Father of the world to come Melchisedech himselfe in respect of the everlasting blessing is his Sonne and must have his portion in it at the last day For if all Nations if every one of any Nation that is truly blessed be blessed in Abraham's seed Melchisedech himselfe must be blessed in him not only by him And therefore hee is that most high God Possessor of heaven and earth in whose name Melchisedech blessed Abraham 7 But to return to our Apostles next passage He. 7. 11. c. If therefore perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should arise after the order of Melchisedech and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law The full discussion of this twelfth verse because it containes matter of Controversie amongst us Christians and betweene severall profest members of reformed Churches as whether Christ were a Law giver or wherein the Law which hee gave did differ from or excell the Law of Moses whether Leviticall or Morall must be referred to another Treatise The Law saith our Apostle made no thing perfect but the bringing in of a better hope did So our later English reads the Text yet proffers to us another reading in the margine which in mine opinion is more consonant to our Apostle's meaning to wit That the Law was an introduction of a better hope by which we draw neare to God And this drawing neare to God is that perfection which the Law could not effect But the principall point whereon our Apostle pitcheth forevincing the priesthood of Christ to be farre more excellent then the Leviticall Priesthood was was reserved to the last place and pathetically though briefly avouched v. 20. And in asmuch as not without an oath for those Priests to wit after the order of Aaron were made without an oath but this to wit Christ with an oath by him that said unto him The Lord sware and will not repent thou art a Priest for ever after the order of Melchisedech By so much was Iesus made the surety of a better Covenant And they truly were many Priests because they were not suffered to continue by reason of death But this man because hee continueth for ever hath an unchangeable Priesthood Wherefore hee is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them And againe v. 28. For the Law maketh men high Priests which have infirmities but the word of the oath which was since the Law maketh the Sonne who is consecrated for evermore These two last passages require a fuller discussion of a Point often touched upon in some printed Treatises and diverse Sermons A point much neglected by many good Divines and carped at by others through their ignorance in true antiquitie videlicet What the interposition of God's speciall oath doth import more then his largest promises without an oath SECT 3. Of the calling or destination of the Seede of Abraham and Sonne of
his merits they shall receive them by him through him as he is the seed of Abraham and sonne of man And in this seede of Abraham this Covenant here established with Isaac shall be performed according to the strict proprietie or utmost improvement of the words or clause of the confederacie or league offensive and and defensive betweene God and Abraham Whosoever shall blesse this seede shall be blessed of God Whosoever shall curse this seede shall be accursed by God and not so only but whomesoever this seede shall blesse them likewise God the Father shall blesse Whomsoever this seed shall pronounce accursed they shall stand accursed without revocation or appeale by God the Father For God the Father hath tyed himselfe to conformity of sentence with this seede of Abraham Vnto whom this seede now made King and Priest and placed at the right hand of God shall award this sentence which he will award as Iudge to all that shall be placed on hisright hand Come yee blessessed of my Father inherite the Kingdome prepared for you from the Foundation of the World they shall be blessed by God the Father with everlasting and immortall blisse And unto whom he shall pronounce that other sentence Depart from me yee cursed into everlasting fire prepared for the Divell and his Angels they shall stand accursed likewise by God the Father by an irrevocable and everlasting curse CHAP. 17. The League betweene God and Abraham did eminently containe the most accurate solemnities that were used betwixt Prince and Prince or Nation and Nation AS this League here mentioned betwixt God and Abraham â—â—s for its conditions of the highest ranke of League ut eosdem haberent hostes socios So it was as solemnely concluded and subscribed unto by both parties as any League betwixt man and man was ever concluded and solemnized Albeit the manner of concluding or making Leagues of amity betwixt man and man or people and people was in ancient times specially amongst the Easterne Nations most formall and remarkablely solemne and the manner or solemnitie did vary or differ according to the variety of customes usuall amongst diverse Nations The Macedonians for confirmations of Leagues with others did divide a quantitie of bread betweene the parties consociating giving the one halfe to the one party and the other to the other So Xenophon describes the solemne league of amitie betweene Alexander the great and Cohortanus And though Xenophon expresseth it not it is very probable that they used such solemne imprecations as were usually made in other Leagues concluded with the like solemnitie or sacrifice And that was that so God would divide or smite him or them that should breake the League or violate the conditions agreed upon as they did divide the bread or smite the sacrifice by which the League was concluded Other Leagues of amitie or association as the same Xenophon tels us were concluded betweene party and party which had formerly beene at variance and hostility by mutuall delivery of the same weapons as of lances pikes or other offensive weapons now consecrated by this solemne delivery to be instruments or pledges of peace or not to be used save in their mutuall defence or in offence to them who should prove enemies to their mutuall peace But those Leagues were more solemne which were concluded with Blood either of the parties which entred League or with the blood of beasts sacrificed for making peace between men So Tacitus tels it was the custome amongst some Eastern Kings when they entred a League to clutch their hands and fingers and to tye their thumbs so hard until the blood did rise in the pulp or fleshypart and afterwards to let them both so much blood by a gentle touch that each party might suck others blood Id foedus arcanum habetur quasi mutuo cruore sacratum This kind of League saith Tacitus was accounted sacred as being confirmed by mutuall blood But how sacred or secret soever this League was for the word Arcanum importeth both it was pro illa vice for that turne both openly and shamefully violated by Radamistus Xenophon likewise describes another League betweene the Grecians and the people of Asia concluded by the blood of sacrifices which they mutually killed The Grecians dipped their swords and the Asiatickes their lances in the blood of the Sacrifices which were a bull a beare a wolfe and a ramme being first mingled together in a shield or target as if they had sought to have made peace betweene these offensive weapons of warre by making them pledge each other in a common cup. For so the most solemne manner of plighting faith betwixt some Nations was for the one to take up the same cup from the others hand and to pledge him in it or in case no cup or wine could be presently had they were to lick the dust of the earth at each others hands 2 The manner of solemnizing this present League betwixt God and Abraham at the first draught of it was much what the same with that which Tacitus reports of the Easterne Kings It was solemnized on Abraham's part by the effusion of his owne and his sonne Isaac's blood and so continued throughout the generations of their posteritie by cutting off the fore-skin of their flesh And inasmuch as Circumcision was the signe or solemne ceremony of this mutuall League betweene God and Abraham and Abraham's seede it is necessarily implyed by the tenour of the same mutuall Covenant that God should subscribe or seale the League after the same manner and receive the same signe of Circumcision in his flesh which Abraham and his seede hath done 3 This Covenant which was first entred by Circumcision was afterwards renewed on God's part as on Abraham's part by mutuall and solemne sacrifice The manner of God's treatie or processe with Abraham in this Covenant is worthy of serious observation And Abraham's demeanour in all this businesse is the most lively patterne and most exquisite rule for all our imitation who desire the assurance of faith or hope concerning our present or future estate in this gracious League or Covenant Though it be most true which hath been often intimated before that no man can deserve any thing at God's hand because no man can give him any thing which hee hath not received from him seeing no man can bestow upon God or convey unto him any title or right of propriety which he hath received from him which God had not before man received it from him or enjoyed it by him Yet if we be content sincerely to renounce our owne title or interest in the Creatures which wee have received from him or in our selves who are likewise his whose very being is the free gift of his goodnesse he still rewards us for every such service or act of our bounden duty with a larger measure of his bountie then any deservings of man from man can pretend unto And thus he rewarded Abraham alwaies
Fathers the diligent Reader may find in their Comments upon those places of Scriptures wherein God's oath is mentioned but especially in their Cōments upon the 110 Psalme from which place and the like not they only but our Apostle to my apprehension in the sixt and seventh Chapters to the Hebrewes tooke his directions The Lord saith David Psalme 110. v. 4. hath sworne and will not repent thou art a Priest for ever c. This in the language of Canaan and by consent of many fathers is as much as if hee had said The Lord will not repent or reverse his promise to mee and my seed because hee hath sworne that hee should be a Priest forever after the order of Melchisedech 4 That God doth repent him either of the evill which he denounceth or of the good which he promiseth is a phrase most usuall in Scripture the true and punctuall meaning of which phrase is that God did change or revoke either his sentences of calamity or of good which hee in both cases truly intended and irresistibly meant to put in execution And all this hee might doe and often did without any change or alteration in his will or intention but alwaies upon some change or alteration in the parties either truly interessed in his promises or lyable to his heavy judgments when the one party did change from good courses to evill hee was immutably free to reverse his promise as hee himselfe somewhere speaketh to breake his Covenant And when wicked men did turne from their wicked wayes he was as free and more willing to reverse sentences of woe not only threatned but decreed against them This freedome in God is perpetually presumed or taken as granted by his Prophets whensoever the promise decree or Covenant is not revealed unto them with the seale of an Oath But the sentence whether for good or evill being revealed under Oath was in their judgment fully declared to be irreversible For this reason the Prophet sometimes wished the speedy execution of plagues threatened by God unto their owne Nation or kindred as knowing it bootlesse either to intreat God's favour after his wrath against them was denounced by oath or to sollicite the fulfilling of his gracious promises towards their posteritie untill his wrathfull sentences confirmed by oath were put in execution In one and the same Chapter it is said oftner then once that God did repent him of making Saul King of Israel What is the reason Hee was made King without an oath yet with sincere promise of continuing the Kingdome to himselfe and to his seede with this condition in the Prophet's construction implyed though not expressed Si bene se gereret But when the Prophet Samuel denounceth the sentence of deposition upon him 1. Sam. 15. 29. The strength of Israel will not lie nor repent for hee is not a man that he should repent The meaning is that the strength of Israel will not revoke his sentence denounced by oath against Amaleck and his Associates and Saul by sparing Amaleck incidit in hanc sententiam doth fall under this sentence though not as principall yet as an accessory 5 A true parallel to the history concerning the anointing and deposition of Saul had beene exhibited before by the same Prophet in the election and deposition of Eli who was possessed of the Priesthood by legall title under divine promise to himselfe and to his house The promise we have 1. Sam. 2. 30. and the reversing of the promise or blessing promised in the same verse and verses following Wherefare the Lord God of Israel saith I said indeed that thy house and the house of thy Father should walke before me for ever but now the Lord saith be it farre from me For them that honour me I will honour and they that despise me shall be lightly esteemed Behold the daies come that I will cut off thine arme and the arme of thy Fathers house that there shall not be an old man in thy house c. This lamentable message was sent unto him by the Man of God mentioned v. the 27. The same sentence or curse upon him his house is afterwards denounced by Samuel under oath And the Lord said to Samuel behold I will doe a thing in Israel at which both the eares of every one that heare it shall tingle And in that day I will performe against Eli all things which I have spoken against his house when I begin I will also make and end For I have told him that I will judge his house for ever for the iniquity that hee knoweth because his sonnes made themselves vile and he restraied them not And therefore I have sworne unto the house of Elie that the iniquity of Elie's house shall not be purged with sacrifice nor offering for ever verses 13. 14. 15. c. Now when Samuel had imparted this fearefull sentence unto Eli being thereunto adjured he replied no more then this It is the Lord let him doe what seemeth him good v. 18. Had this message beene delivered by that man of God which brought the former not ratified by oath unto this good old man though an impotent Governour haply he would have sleighted it as 't is probable he did the former or have called the messenger's Commission in question But this later and more terrible doome being delivered to him by a child who for his maintenance and being did depend upon him as upon his foster-Father by a child so farre from secular cunning or sophismes of corrupt Priests or Levites that hee knew not the voice of the Lord from the voice of his Tutor untill he was instructed by him his Commission was to Eli more authentique and his message both for matter and tenour more free from all suspicion of imposture The ananswer of Eli is of the same alloy with Iob's reply unto the sad newes which his servants brought to him The Lord saith Iob hath given and the Lord hath taken away blessed be the name of the Lord Iob. 1. 21. Thus he spake after hee had seene himselfe and his familie utterly undone for worldly substance deprived of all earthly contentment Eli knew this sentence against him being denounced by oath as certaine and impossible to be reversed as if it had been already put in execution For this reason I take it the old man did thinke upon a more submissive answer unto Samuel then he had vouchsafed unto the Man of God who was sent unto him upon the same errand The humility and modesty of his answer perswades me that the fearefull sentence denounced against him did extend no further then to the irreversible deposition of him and his family from the legall or temporarie Priesthood unto the poore and meane estate wherein his posteritie after the disaster of his two sonnes were to live here on the earth Nor have I nor any man for ought I know any warrant from God's word to say and Christian charity forbids me to thinke or from this
the most exquisite literall sense referre to David's seede not by carnall generation but by promise or birth spirituall and yet truly verified of Salomon according to a lower degree of the literall sense who was David's seede by carnall generation The establishing of Salomon's Kingdom is here indefinitely expressed without any note of Vniversalitie in respect of time nor was his Line de facto perpetuated until the promised seed was spiritually conceived and made of our flesh and substance If Salomon's Line as is probable did determine in Ieconiah yet this no way excludes it from being part of the literall object verse 13. Hee shall build an house for my name and I will establish the throne of his Kingdome for ever that is so long as that materiall temple should stand which was untill the captivitie of Babylon The first words likewise of the 14 th v. I will be his father and he shall be my sonne were literally and in the historicall sence meant of Salomon albeit exactly fulfilled in David's seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mysticall sense that is Salomon as his Father David before him was instiled the Sonne of God or God's first borne amongst the Princes of the earth and so instiled not by Court-complement or in the adulatorie stile but by the Spirit of God Both their Royalties and prerogatives did beare the same proportion to all the praeeminencies of earthly Kings which lived before them or in their times especially for the perpetuity of the Kingdome which the portion of the first borne did beare by the Law of God or custome of Nations unto younger Brothers But the later part of the 14 th verse and the whole 15 th verse If hee commit iniquitie I will chasten him with the rod of men and with the stripes of the children of men are to be understood of Salomon and the heires of his body only they are not appliable to the Sonne of God made man or to the sonne of David made King and Priest either according to the literall or mysticall sence The 16 th verse referres to David and to Salomon and their sonnes in the literall but to Christ and his Kingdome only in the mysticall sence as to the true body and substance of which these two great Kings of Israel and Iudah and their Kingdomes were but as briefe Maps or Terrars The Kingdome of David's seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of Salomon his Successor in the Kingdomes of Israel and Iudah doe differ more in substance then the map of Germany doth from that sometimes goodly Country now wasted with warre and famine 3 But in all these passages before cited there is no intimation of God's Oath for the confirmation of his promise unto David and his Seedes but to his Seede Yet this assurance unto his SEEDE we have in the 132 Psalme which was composed by David himselfe toward the later end of his reigne or after he had brought the Arke of the Covenant unto Mount Sion the place dedicated by this pious King for its perpetuall residence It is a point to me very considerable that as God did not confirme his promise of blessing to Abraham by Oath untill Abraham had yeelded up by faith his only sonne Isaac so did he not give David assurance by Oath that the seede promised to Abraham should be his seede or that this his seede should be the high Priest of the heavenly Sanctuary until David had first bound himselfe by sacred Oath to prepare a place for the Arke of the Covenant an habitation for the Almighty God of Iacob Lord remember David and all his afflictions Psalme 132. v. 1 How he sware unto the Lord and vowed unto the mighty God of Iacob Surely I will not come into the Tabernacle of my house nor goe up into my bed I will not give sleepe unto mine eyes or slumber unto mine eye-lids untill I find out a place for the Lord an habitation for the mighty God of Iacob c. This great service thus consecrated and devoted by the royall Prophet the mighty Lord who will not suffer a cup of cold water given to a Prophet in the name of a Prophet to passe unrewarded doth abundantly recompence not in generall only or by equivalencie but as before he had done Abraham's and Isaac's obedience in kind Thus much is implied ver the 11. The Lord hath sworne in truth unto David hee will not turne from it c. As if he had said he will not reverse his promise nor suffer the blessing promised to faile because both were confirmed by Oath What was the Blessing promised and confirmed by oath Of the fruit of thy body or of thy belly as the originall hath it will I set upon thy throne The object of this Oath reacheth to none of David's seed save only to him who was the promised womans seed the fruit of the Virgins wombe yet were not David's sons or the rest of his seede excluded by oath from reigning in Iudah and Ierusalem untill time should be no more so it followeth ver the 12. If thy children will keepe my Covenant and my Testimony that I shall teach them their children also shall sit upon thy throne for ever But these wee must consider are words of Promise not of Oath and for this reason are exprest not in an absolute forme or tenour And so must other promises not confirmed by oath be interpreted although the condition be not alwaies expressed they alway imply more then a meere possibility a true title to the blessing promised though not a title undefeasable 4 But it is time to review the Paraphrase of the Psalmist Psalme 89. upon this last and other promises made respectively unto David himself to his seede or sonnes The originall occasion whether of that Psalmist's tentations to question the truth of God's promises to David or which I rather think of the general distrust in the discontented multitude of those times which he did rather seek to represent then approve was this Either they did not distinguish at all or else not so well as they should betweene the Articles unto which God did sweare and the Articles unto which he tied himselfe by promise only The later were alway conditionall or subject to a forfeiture or revocation upon the misdemeanour of the parties whose good it did concerne I have found David my servant with my holy oile have I anointed him with whom mine hand shall be established mine arme also shall strengthen him The enemy shall not exact upon him nor the sonne of wickednesse afflict him v. 20. 21. 22. c. All this no good Christian can doubt was literally and punctually meant of the sonne of Iesse As litle question there is of the 25. v. I will set his hand in the Sea and his right hand also in the Rivers This according to the literal meaning expresseth the extents or bounds of David's or Salomon's Kingdome here on earth For that extended from the Sidonian sea
ceremonies and chang'd into the Lords day And the Lords day besides the representation of God's rest from his workes of creation upon the Seventh day containes a weekly commemoration of our Redemption from the bondage of finne and powers of darknesse represented by the thraldome of Israel in Egypt through the Resurrection of our Lord and Redeemer Againe no solemnity in all the sacred Calender of legall foasts was more peremptorily enjoyned or strictly observed then the feast of Expiation or Attonement yet was not this anniveriary feast so properly abolished as accomplished or advanced by that one everlasting attonement made once for all by the Sonne of God upon the Crosse For albeit that attonement in respect of the sacrifice or offring was but once made yet the vertue or efficacy of it is not circumscriptible by time nor interruptible by any moment or instant of time Though hee dyed but once to make satisfaction for us yet he liveth for ever to make intercession for us and is a perpetuall propitiation for the sinnes which we dayly and hourely commit and for his sake and through his propitiation all our sinnes who truly beleeve in him and supplicate unto him for his intercession shall be not in generall only but in particular freely pardoned Not doth the absolute everlasting perfection of this attonement any way prohibite us Christians to keepe a solemne commemoration of the day whereon it was made once for all But whether this commemoration were ordained or observed by the Apostles themselves or taken up by voluntary tacite consent of the Church after the Apostles had finished their pilgrimage here on earth I dare not take upon mee to determine But whether from this or that authority or example most Christians are ready to humble themselves on the Friday before Easter acknowledge it to be a good day because it is the Commemoration of our Saviour's Passion and attonement made by it And albeit this humiliation were much more ritually and severely observed by all of us then it is by some few we should not transgresse any Law of God nor swerve from the analogie of Christian faith but rather accomplish the true intent and purport of the Law given by Moses for the strict observation of the day of legall Attonement The humbling of our selves upon that day by fasting and Prayer is a like common and lawfull both to the Iew and Christian and the representation or Commemoration of Christ's bloody Death upon that day by Communication of his Body and Blood under the sacramentall signes and pledges is rather an accomplishment then an abolishment of the legall sacrifices or other ceremonies of the Priest's entring into the Sanctum Sanctorum upon the tenth day of the month Tisri A commemoration of which day the moderne Iewes to this day celebrate with foolish and phantasticke ceremonies as by tormenting of a cock especially a white one Yet these phantasticke practices serve as an imprese or embleme of that sacred truth which wee Christians beleeve and acknowledge as hath beene observed at large in the fift Book of Commentaries upon the Creed Chap. 4◠Parag. 2. 3. 4 May wee Christians then call the Friday be fore Easter our day of Attonement or the Dominicall next after it the great Sabbath For assoiling this or the like Querie about the use of words especially such as are legall I know no fitter distinction then that plaine maxime of the Schooles Omne maius continet in se suum minus non formaliter tamen sed eminenter Every greater containeth the lesse of the same kind not formally but by way of eminencie It were no branch of untruth to say that a quadrangle is two and that a five-angled figure is three triangles yet would it be a solecisme to say the one were three triangles and the other two triangles If wee should be directly demanded what manner of figure this or that were the only true and punctuall answer must be that the one is formally a quadrangle the other a quinqangle To deny any King of England for the time being to be Duke of Lancaster would be censured for more then an errour or Logicall untruth for since the annexion of that great Dukedome to the Crowne every King of England hath had as just and full a Title to it as to the Kingdome it selse or ancient Crown-lands And yet if a Lawyer or other skilfull in drawing legall instruments should in those very Charters or donations which the royall power grants not as King of England but as he is Duke of Lancaster enstile him only thus H. by the grace of God Duke of Lancaster c. doe give and grant to N. omitting his royall Titles it would be a dangerous solecisme in Law Now the legall titles or names of feasts or of the services are so contained in the Evangelicall services and solemnities as two triangles are in a quadrangle or as Duke of Lancaster is in the royall Title of King of England It is no sinne to say that the Friday before Easter is the day of our Attonement or that the first day of the weeke on which Christ rose from the dead is the Christian Sabbath but the more Evangelicall or royall Style is to nominate the one the Lords day rather then the Sabbath and the other rather Good-Friday or feria quinta in hebdomade sancta that is the fift day besides the precedent dominicall in the holy weeke then the day of our Attonement The like may be said of all other Christian festivals instituted as solemne commemorations in testimony of the accomplishment of the legall rites or services by the suffrings Resurrection and other glorious actions of our Lord and Saviour Iesus Christ To conclude this short digression with Erasmus his resolution of a question lesse needfull then the former yet agitated by some as it seemes in his dayes or before him Non hic agitab◠quaestionem An in Christum competat servi vocabulum qui favent ejus dignitati malunt filium dici quam servum quirespiciunt ejus humilitatem ad mortem usque obedientiam non horrent servi vocabulum Filii nomine magis gaudent sacrae literae ipse dominus patrem saepius appellat quam Dominum aut Deum suum tamen Paulus scribit illi susceptam formam servi hoc est hominis ut interpretantur quidam nec servi modo verùm etiam servi mali verberibus digni quemadmodum dictus est eidem venisse in similitudine carnis peccati Sed absit hac de re inter conservos contentio qui servum appellare gaudent imitentur illius obedientiam quibus magis arridet filii nomen imitentur illius charitatem qui utrolibet nomine agnoscunt Dominum Iesum utrumque pro viribus exprimant In rebus enim spiritualibus nihil vetat eundem nunc servum nunc filium appellari Erasmus in Psal 85. ver 2. 5 But seeing wee Christians affirme that our high Priest did