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
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
upon the tip of the right eare of Aaron and upon the tip of the right eares of his sonnes and upon the thumbe of their right hand and upon the great toe of their right foot and sprinkle the blood c. This ceremony or service was literally and punctually fulfilled in the Consecration of our high Priest The high Priest of the Law was consecrated with forreigne blood with the blood of Rammes The high Priest of the New Testament was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his owne blood and in this blood not only his hands his feet or eares were sprinkled or annointed but his whole body was annointed or bathed For though he was alwaies internally sanctified and though this his internall sanctification was most absolute and perfect from the wombe yet would the Lord have him thus visibly and externally consecrated with his owne blood that we by the same blood might be sanctified and consecrated after a better manner then Aaron was by the blood of the Ramme of Consecration The morall implyed in sprinkling of Aaron's right eare the thumbe of his right hand and the great toe of his right foot is this Our eares which are the sense of discipline and the gate by which faith entreth into our hearts must be consecrated and hallowed by the blood of our high Priest that wee may know God's will our hands and feet likewise which are the instruments of service are hallowed and sanctified by his blood that we may walke in his wayes and doe his will Finally as both our bodyes and soules have beene redeemed by his blood so both must be consecrated in it and enabled by it unto his service 7 Another ceremony or service at Aaron's Consecration was the offering up of one loaf of bread one cake of oyled bread and one wafer wherewith Aaron's and his sonnes hands were first to be filled and afterwards to be burnt upon the Altar for a burnt offering for a sweet savour unto the Lord. Exod. 29. ver 23. 25. The mystery signified by this and the other bloody sacrifice may best be gathered from that which hath afore been said concerning the circumcision of Isaack and of Abraham's seed or concerning God's demanding Isaac for a burnt offering which was then observed out of Rupertus an ancient Writer God did demand at Abraham's hands that he might thereby tye himselfe to give his own sonne unto Abraham and his seed To which may now be added the testimony of S. Chrysostome in his comments upon our Saviours words to the Woman of Samarin Da mihi bibore give mee to drink The Fountaine of life sitting besides the Fountaine calls for drink not that he was desirous to take but rather to give drink Give me to drink saith he that I may make thee drink the water of immortality I thirst after the salvation of mens soules not that I might drink but that I may give them salvation to drink I imitate my Father who said to Abraham offer me up thy Sonne thy only Sonne Isaac whom thou lovest for a burnt offering this he said not as if he had desired to accept Abraham's sonne but that he determined to give his owne Sonne for the sinnes of the world as S. Iohn saith Chap. 3. ver 16. In like manner God required the flesh and blood of Bullocks and of Rammes with unleavened bread to be offered up in sacrifice unto him at the Consecration of Aaron not that he stood in need to eate the flesh of Bulls or bread of wheat or drink the blood of Rammes but that he then purposed to consecrate for us and to give unto us his only Sonne whose flesh is meat indeed whose blood is drink indeed whose body is the bread of life which commeth downe from heaven which who so eateth shall live for ever for he that truly eateth is consecrated by it to be a King and Priest for ever unto God the Father CHAP. 28. A briefe Recapitulation of what hath been said in this parallel between the Consecration of Aaron and the Consecration of the Sonne of God the conclusion of the whole Treatise concerning it TO recapitulate what hath been said before The beginning of the everlasting Priesthood according to the order of Melchisedch is the determining of the Aaronicall Priesthood unlesse we shall say as perhaps we ought that this Priesthood with the legall rites and sacrifices did expire with the last mortall breath of him who is now immortall 2 The everlasting sacrifice whereby he is consecrated an everlasting Priest was then accomplished and the cessation of the Aaronicall Priesthood proclaimed when hee said consummatum est and commended his spirit unto God Yet is it not probable that his Consecration or the Consecration of the everlasting Sanctuary were at the same instant accomplished His sacred soule perfumed with the fresh odour and fragrancy of his sweet smelling sacrifice annointed with his most precious blood into whatsoever other place it afterwards went instantly repaired into the Holiest of Holies into Paradise it selfe This is the accomplishment of our Attonement prefigured by the high Priest's entring into the holy place with blood and the period of all sacrifices for his owne or our Consecration 3 That the vale through which the high Priest after the order of Aaron did enter into the most holy place should rend asunder at the very instant wherein the soule and spirit of this our high Priest did passe through the vale of his flesh rent and torne into his coelestiall Sanctuary was a lively embleme to all observant spectators that hee was no intruder but called by God And reason they had to observe this signe or accident in that hee had promised to one of them that were crucified with him Hedie mecum erit in Paradiso 4 The publike solemnitie of Consecration hath ever been a speciall testimony or adjunct of lawfull calling and Christ's Consecration was more solemne and publique then Aaron's was Such it was as flesh and blood could not affect such as nothing but filiall obedience to his heavenly Father could have moved this our high Priest to admit because it was to be accomplished by a lingring and a bloody death Moses at the Consecration of Aaron is commanded to gather all the congregation together unto the doore of the tabernacle Levit. 8. Ad tria voluit Dominus populum congregart Primum ut pro eo sacerdos offerret eumque expearet Secundum ad instituendum sacerdotem ut sciret populus Aaron filios ejus praefici sibi in sacerdotes mediatores de caeterâ— commendavit se illi Tertione esset inter eos aliquis qui postea sacerdotium ambiret postquam omnes sciebant Aarâ—nem à Deo sacerdotem institutum Oleaster 5 For the like reasons God would have the Consecration of his Son accomplished at the Passeover that is as a Father speakes at the Metropolis of Iewish feasts the most solemne publique and universall meeâ—ing that any one People or Nation in
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
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