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A04192 A treatise of the consecration of the Sonne of God to his everlasting priesthood And the accomplishment of it by his glorious resurrection and ascention. Being the ninth book of commentaries upon the Apostles Creed. Continued by Thomas Iackson Doctor in Divinity, chaplaine in ordinary to his Maiesty, and president of C.C.C. in Oxford.; Commentaries upon the Apostles Creed. Book 9 Jackson, Thomas, 1579-1640. 1638 (1638) STC 14317; ESTC S107491 209,547 394

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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
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 wi●e and cakes or other like junkets to poore women and children Assoone as David had made an end of burnt offerings and peace-offerings hee blessed the people in the name of the Lord of hosts and hee dea●t among all the people even among the whole multitude of Israel as well to the women as 〈…〉 to ever● one a cake of bread and a good piece of flesh and a flagon of wine so all the people departed every one to his house 2. Sam. 6. ver 28. 29. And this was the time when hee brought the A●ke of God in solemne procession 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 processiō attended with a ma●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