the middle ages But heere I will content my selfe with that ancient distinction because thereto I may adde their application of the 6. ages to the sixe dayes and the rather for brideling such as thinke such kinde of doctrine to be but of yesterday nothing at all white headed In the first age of the world say they man was made and was in Paradise tanquam lux shining as the Light In which age God diuided the Sonnes of God vnder the name of light from the Sonnes of men as from darkenesse itselfe and the euening of this day was the flood In the second age fell out as it were a firmament betweene water and water when as the Arke did swimme betweene the Raine and the Seas and the euening of this age was the confusion of tongs The third age fell out when God separated his people from the Gentiles by Abraham seuering them like as hee did the drie land from the inferiour waters And heerewith was brought forth the branch or budde of herbs and trees that is this age brought forth the Saints and the fruite of holy Scriptures The euening of this age was the sinne of wicked Saul setled in euiâ—l The fourth age begunne with Dauid whenas God established lights in the firmament of heauen that is the splendor of his Kingdome as the Sunnes excellencie the Synagogue and his Princes as Moone and Starres obaying therto The euening of this age consisted in the sinnes of the king whereby that people deserued to be carried captiue into Babilon In the fift age that is in the captiuitie of Babilon there appeare as it were animalia in aquis volatilia câ—li fishes in the waters and birds in the ayre because the Iewes then begun to liue amongst the Gentiles as in a Sea nor had they any stable or set place more than flickering birds The euening of this day was the multiplication of sinnes in the Iewish people who became so blinde as they could not know the Lord Iesus Now the sixt age begunne with the Aduent of our Lord Iesus Christ. For as in the sixt day the first man Adam was of the slime of the earth formed vnto the image of God so in the sixt age of the world the second Adam that is Christ in the flesh is borne of the Virgine Mary he in a liuing soule this in a quickening spirit And as in that day a liuing soule was made so in this age they desire eternall life And as in that sixt day the earth brought forth the kinds of creeping creatures and beasts so in this sixt age of the world the Church brought forth the Gentiles appetiting eternall life The which in sense was manifested to Peter in Act. 10. by a sheete of creatures And as in that day man and woman were created so in this age of the world Christ and his Church is manifested And as Man in that day was set ouer the Beastes creeping creatures and birds of the aire so Christ in this age was set ouer the Gentiles people and Nations that they might be gouerned of him who were as Beastes giuen to carnall concupiscence or as serpents obscured with earthly curiositie or as birds lift vp with pride And as in that day man and beasts with him are fedde with the herbe that seedeth and the wood that bringeth fruite and greene grasse so in this age the spirituall man which is the good minister of Iesus Christ hee with the people are fedde with the nourishment of the holy scriptures and with the diuine Law as with seeding herbs for conceiuing reason and speach fertily partly for the vtilitie of maners and conuersation beseeming mankind as resemblanced by trees bearing fruit partly for the vigor of faith hope and charitie vnto eternall life as it were with greene hearbs which wither not with any heat of tribulation c. And I could wish that the Lord might not finde vs as it were in the euening of this age The euening of this age is thus spoken of by our Lord Thinkest thou that when the Sonne of man shall come he shall finde faith on the earth After this euening shal be a morning namely when our Lord shall come in his glorie Then the Saints shall rest from all their works or businesses with Christ. As the workes of the sixe dayes were thus sealed vp with a seauenth dayes rest so the Ancients not to touch any moderne writers could apply all to the worlds sixe distinct ages finishing them with the glorious Sabaoth of Sabaoths the rest of rests And this was clearely insinuated by the Holy-ghost to the Hebrewes writ to this effect If Ioshuah had giuen Israel rest then would not Dauid after that day haue spoken of another Rest But Dauid hath spoken of another Rest Therefore there remaineth another rest to the people of God for he that is entred into His rest hath also ceased from his owne works as God did from his From which scripture as also from others of like validitie hath analogically beene well concluded how the sixe dayes did resemble typically the sixe ages of the world aswel as the seauenth day did represent eternitie hereafter wherein the sonnes and daughters of God should rest from all their labours no more troubled with worlds garboyles contrarie to the Chiliasts assertion who dreamed from a misvnderstanding of Reuel 20.7 c. that after the Saints had rested a thousand yeares Satan should anew assaile and trouble them And besides that the number of Sixe is made sacred sundry wayes in the old Testament we shall finde the new testaments Reuelation to make it a number of perfection to the Churches workes when as Reuel 10.7 the mightie Angel sweareth That in the dayes of the Seauenth Angel when he shall beginne to found the trumpet the mystery of God shall be finished as if he should say the sixe trumpets referred to the new testaments six ages shall found to the end of the Churches businesse for when the Seauenth beginneth to found euen then the mystery is at an end and finished But I will spare to speake more of this number here as also what I further thinke of the distinction of ages That which is spoken according to the Ancients their obseruance may serue to stop the mouths of such as crie for antiquity Which summarily I shut vp with that of Isidore Senarius namque qui partibus suis perfectus est perfectionem mundi quadam numeri sui significatione declarat Etymol l. 3. cap. 4. Lect. XIII Sabaoth of Dayes THe next chronologicall shadow shall be Seauen a number of Rest sanctified by God himselfe as was the number of Sixe The number Seauen in regard of his Rest is termed Sabbaticall and because in the great Sabaot of God they shal neither giue nor take in marriage Clemens Alexandrine saith Merito ergo numerum â—epâ—enarium existimant esse sine matre sine prole They worthily therefore doe thinke the number
it is naturall irrationall creatures desire both these for by theâ— they labour the conseruation of Nature but to couet so to eate and so to rest after meate as the Church doth heere it is not naturall but spirituall not an act of Nature but of Grace from aboue not from the earth For the first she coueteth to know where Christ feedeth What where he feeds himselfe alone Nay where hee feedeth with his little flocke opposed to his companions flockes after yet she speaketh of him so singularly as if he were alone because HE and the sheepe of his Pasture are One to be distinguished not seuered For God and Man in Christ are vnited and made one and therefore euery member of this body desirous to feed with this Head where this carcase Christ-crucified is thither these Eagles resort Math. 24.28 Yea to the ende they may finde this foode for themselues and their yoong-ones they make their abode vpon the toppe of the Rocke though in the earth their cogitation is aboue and from high discerne and thence repaire for soules nuriture Iob. 39.30.31 c. Besides by introducing him as a shepheard and her selfe as a sheepe an allusion ancient and in scripture frequent psal 23.1 95 7. Ezek 34.31 c. she thereby would testifie not only her place of subiection but also her readines euen euery soules readines to aberre to wander out of the way without this great shepheards direction Moses was no sooner in the mount for a few daies resiant but Israel staied in the Wildernesse Christ was no sooner brought before the Rulers but Peter looseth him himselfe and had not the Lorde by his vnder-shepheard Nathan sought vppe Dauid Dauid had starued in the pit O Lord for thy Sons sake leaue not the sheepe of thy English pasture to their owne heartes for then we should wander and loose ourselues for euer But let thy sauing grace preuent vs in our euils and glorifie thy mercies vpon vs. For Rest after soules repast she vttereth that in the next branch coueting to know where he caused his flocke to couch in the heat of the day Teaching hereby first that after the soule hath beene well fedde specially in the blessed word and sacraments it coueteth a place of rest wherein it may ruminate and chaw the cud by spirituall meditation Such Animals as vnder the Lawe did chaw the Cudde and did part the hoose Leuiticus 11.3 c. they were counted cleane but if they only chawed the cudde not parting the hoofe or parting the hoofe chawed not the cudde these were accounted pollution and vnholy As for the sheâ—pe he lacked neither This was a resemblance of the Gentiles soule-pollution till Messiah tooke away the partition wall and cleansed them by the faith of the Gospel Act. 11.4 5 6 c. with 15.7 8 9. And such is the state of euery soule as first ruminates not on spirituall gifts or ruminating thereon doe not after that parte the foote that is put a difference betweene spirit and spirite doctrine and doctrine one action and another For not to part the things which God hath parted is but to mingle and confound Christ with Belial to ioyne yron and clay togither which can neuer bee made one and yet vaine-men how many now be there among vs that sweat and fret for concluding such mongrell religion bastardly deuotion As the Lords minister would be well accepted of GOD hee must take the precious from the vile Ierem. 5.19 and as euery soule would be taken for a sheepe of Christes Pasture he must try the Spirits and trying al things by the touchstone of iudgement diuine he must retaine that is good and flie that is euill 1. Iohn 4.1.1 Thess. 5.21 22. Such meditation such partition is in some measure in euery true Christian. By the first there is a partaking with the nature diuine by the second a declaration of diuine discretion and in both for the one can no more be without the other then faith without works there is pictured forth God sitting in that Conscience as a Pilote at the shippes helme steering all to the hauen of Heauen And that she couets this ruminating place in the time of daies heate it teacheth vs not only to expect affliction and persecution as an vnseparable companion with the Gospel 2. Tim. 3.12 Reue. 7.14 figured by the Sunnes heate in Math. 13.6 21. but also to deale with God before hand by prayer that wee may in such day of tentation in peace and patience possesse our soules howsoeuer the body be conuayed through fire to heauen as Elias by the burning Chariot Such rest of soule we must in the dayes of peace and plenty labour for pray for feruently and then no doubt our eyes shall see rest and our soules finde comfort vnder the shadow of the Highest But that she saith where thou causest to lie downe it putteth vs in minde of our Natures backewardnes for couching vnder Gods wing in the day of fiery trial Shadows of our owne seeme best and safest vnto vs as it was with Demas yea with Peter but such a shadow shelters onely the body not the soule and therefore Peter can in that finde no true rest out he must of that place and weepe bitterly for hauing not couched in the right place Vnwilling wee are to lie downe with Christ pray we therefore that he may cause vs to goe where hee woulde haue vs to goe that he may cause vs to lie downe where he himselfe lieth downe that as a shepheard he would direct vs with his eye make vs subiect to his voyce specially in the day of tentation to feede and comfort vs for I thinke a day of tentation is not farre off The Reason of this Petition followeth For why should I be as she that couertly turnes her selfe to the flocks of thy companions as if she should say There is no reason why Where shee might haue affirmed plainly that there was no cause why shee shoulde turne from her Beloued to other Riuals she rather chooseth to speake by Interrogation for the more patheticall expressement first of her Beloueds desert for he deserued all her loue secondly of her owne soules sinceritie towards him in that shee concludes it an vnreasonable thing to diuert from the Substance and Truth to shadowes and falshoode From whence we may further obserue first what the nature of a Schismaticall soule is secondly what larues and vniust titles all false Christs and pseudo-prophets doe assume to themselues for procuring them flocks For Schismatikes their nature it is this not to forsake Catholike vnitie without some pretext and colour as the Church speaketh here Couering themselues As they were before but hypocrites in the churches bosome so in their departure or as Iohn cals it going out they striue to hypocrise more that is to maske their faces to couer themselues with some such attire as they may not be deemed rending wolues but simple hearted sheepe Our Sauiour in Matth. 7.15
knowing it to be a tiâ—e fitter for him to fast then with the residue to feast and this was represented by the pollutions legall which made the body vncleane to the euening as also but done in part though in a greater part when the sinner is not onely put away from the sacrament of Communion but also from the prayer of Communion And this was represented vnder the Law when for certaine contagion they were expelled the hoste and were no more to conuerse with Israel till death except the Lord cleansed them And howsoeuer this excommunication be a putting forth from all communion yet it doth admit the partie some brotherly loue seeing in such estate hee is not to be counted as an enemy but admonished as a brother Though familiaritie be gaine said him yet not brotherly admonition seeing not the Spirit but the flesh was deliuered to Satan for beeing humbled and that for preseruation of the spirit in the Lords day of visitation for this power is not giuen vs for destruction but for edification Of this debarring from the Lords Table as also driuing forth and deliuerie to Satan Chrysostome is plâ—ntifull In one place how earnestly doeth he wish to know them of the assembly who the day before had bin absent from sermon and present ad iniquitatis spectacula at wicked playes To what end would he know Vt eos à sacris vestibulis arceam that I might saith he driue them forth of the Church non vt perpetuò foris maneant sed vt correcti denuò redeant not to the end they should stay without for euer but that after coâ—rection they might returne againe shewing afterwards how such dealing is oftentimes beseeming a father in his familie and a Pastor in his church In another place he exhorteth his fellow Presbyters to debarre all knowne vnworthy ones from the Lords Table and then turning as it were to one of them he thus cryeth out Quod siipsum pellere non audes mihi dicas non permittam ista fieri Animam prius tradam meam c. If thou darest not debarre the wicked tell mee for I will not suffer it I will rather lay downe my life and suffer my blood to be powred out then I wil agree to giue the Lords bodie to the vnworthie rather then I will graunt that most holy blood to any but the worthy And how zealous Ambrose was in this that his expelling of Theodosius his Emperour will stand euer for witnesse Ambrose seeing no apparance of schisme or churches harme like to ensue such expulsing a great signe that his ministerie was gracious withall he so putteth the King forth till he was willing to cleare his hands of blood by publike repentance Thinke not saith Nissenus that such segregation proceedeth of an Episcopall arrogancie Vetus est regula ecclesiae quae cepit à lege fuit confirmata in gratia This is an ancient Rule in the Church hauing his beginning from the Law and his confirmation in the Gospel The second kinde of cutting off is absolute as from all diuine communion so from humane familiaritie and all this for euer This excommunication is of the Apostle termed Maranatha 1. Cor. 16.22 of Mare Lord and Atha hee commeth for N. is interposed for sound sake because such a person is excommunicate to the death and left to the Lords coâ—ming who can and will take vengeaunce of them that Loue him not Such wicked-ones haue once knowen and loued Christ as Iesus their Sauiour but afterwards doe voluntarily fall away from that Loue as some Hebrews that turned backe to Indaisme and many now to meere Atheisme who doing it against the Sight and Sence they had are now held to be damned of their owne Conscience and to crucifie againe the Lord of life wherof more largely I haue written in a peculiar treatise and this kind of cutting off was represâ—nted vnder the Law by that Cherem or deuoting of things to destruction so termed in Ioshuah 7.1 and elsewhere Thus the Magistrate with his sword is to sease on the foxes the Minister also with the Word of God is to seaze on them If they cleaue like Burres to the vines we are to stay them from further euill as much as in vs is but not for dragging them away to pull the Vine downe the Church on our heads If we can loose the hold they haue we are hauing taken them to thrust them out of the vineyard that Satan who raigneth without hee may vexethem till by repentance they cease to be foxes as Nabuchad-nezzar comming to the acknowledging of the true God ceased to be a Beast Nimrod hunted and Esau hunted but the Holy-ghost hath marked both with a blacke cole as an hunting whereof they may be ashamed The Prophets hunted the Apostles hunted our ancient fathers hunted and all of them hunted the Church-foxe The same is our duetie and in dooing it it is our glorie The Magistrate and minister is now assembled in Royall honourable parliament the GOD of Heauen blesse them guide and assist them for strengthening our Vine and for hunting out all sorts of foxes the Churches and our Soueraignes aduersaries Amen Lect. X. 16 My Welbeloued is mine and I am his hee feedeth among the Lillies 17 Vntill the day breake and the shadowes flee away returnâ— c. THE Church hauing finished Messiahs speach first for calling her to obedience secondly for remoouing impediments shee now concludeth this diuine Act first with Praise secondly with Prayer The matter of Praise lyeth in this first verse Wherein is vttered the praise of Messiahs loue and feeding His loue is laid downe in the gift of himselfe to her wherby shee in the next place was made His. Hee being hers shee therewith became His. God so Loued the world that he hath giuen his onely begotten Sonne that whosoeuer belieueth in him should not perish but haue eternall life First the Father giues the Sonne and he is willing to be giuen for vs secondly the Father giueth vs faith as an hand to receiue his Sonne and with him eternall life So that the giuing of Christ to vs first doth constraine vs to giue our selues to him in the next place His loue causeth vs to loue We loue him because he loued vs first Yea saith our Sauiour Iohn 15.16 Ye haue not chosen me but I haue chosen you And so the Apostle noteth our comprehending of Christ to grow from our being comprehended of him Philip. 3.12 Whereby it commeth to passe that wee are not onely Members of his body of his flesh and of his bones Ephes. 5.30 but also as Saint Peter witnesseth 2. Ephes. 1.4 partakers of the diuine nature namely by qualification and vnitie with the essence it selfe God and man in Christ becomming one And thus whilst the Church praiseth Christ she preacheth her owne blessednesse giuen her by grace with Christ. After shee hath extolled his Loue shee praiseth his Feeding affirming that
Hebrue forme Iitscak in English Laughter And who is the Churches laughter The Psalmist saith that when Israel was freed from Babels capituity their mouths were filled with laughter As that deliuerance shadowed the faithfull their freedome from satan and sinnes captiuitie so their deliuerer is Christ whereof after and He is it onely that filleth our hearts with laughter For which the Apostle saith Reioyce in the Lord alway againe I say reioyce And indeede all laughter and ioy out of Christ is but a Diabolicall grinning Abraham hearing that hee should haue a sonne in his old age hee for ioy laughed and the world in his old age bringing forth Christ Iesus according to the ancient promise hath occasion much more of laughter and holy reioycing God giue vs hearts to reioyce in this Isaac For the thing Isaac was freely offred vp of Abraham and yet not He but the Ramme died The Ancients here haue obserued and applied much I onely here doe vrge these particulars Sicut Isaac ipse sibi ligna portauit ita Christus in humeris portauit lignum crucis as Isaac himselfe carried wood for himselfe so did Christ Iesus carry the wodden crosse Because with the wood that is the fruite of the tree we were wounded in Adam wee are againe by the mysterie of wood healed namely by Christ his death vpon the legall tree accursed For he became a curse for vs that we might become a blessing to his Father Furthermore when all came to all the onely begotten of Abraham died not but the Ramme entangled in the briers died So not the onely begotten of our heauenly father died in the nature whereby he was his onely begotten but in his sheepish nature by which he set free the sheepe of his pasture Died he not Significat domini diuinitatem dum non fuit occisus in that he was not slaine that representeth his diuine nature He so died for vs in his humanity as notwithstanding he remained immortall in his diuinitie The Godhead being impassible it was by the Scape-goate in Leuiticus 16. that went from the sight of men al-arets gezérah into the land of sequestration As for his Humane nature that was the Ramme entangled in the briers and thickets of our sinnes for if worldly cares be thornes Math. 13.22 then well may the sinnes of the world be the thickets that held Christ Iesus to death So I vnderstand it of sinnes rather then with some other of sinners And yet it is true that abhominable sinners compared to thornes 2. Sam. 23.6 they apprehended and bound him as a Malefactor Others vnderstand it of Christ crowned by the Iewes with thorne and so indeede he was crowned and abused But properly and next hand it was our sinnes put vpon him that captiued his humanity during the occultation of his diuinitie O cruell crowne of thorne deserving nothing at all to be worshipped but much more cruell sinners that bound him as a Malefactor and notorious pricking sinnes that plagued him to the death The snares of death tooke hold of him when our snare thereby was broken and wee as a Bird deliuered Well may the mountaine where he suffered be called Iehouah-ijreh The Lord will prouide for as it was promised to Abraham it hath beene performed to vs God hath prouided what a Sauiour for his people The Lord make vs thankefull That secondary sense whereby Isaac shadowed the Church I here omitte And this shall suffice for a â—aste of Personall shadowes before the Law Now I will as God shall enable beginne with such personall types as were vnder the times of the Lawe and hereof also but a taste of some fewe And this is it to be done first by producing some circumcised secondly some vncircumcised and yet both sortes figures of Messiah and glorious things accompanying him For circumcised vnder the Lawe I first will propound Aharôn the great sonne of Leui the high-priest first ordained to Israels tabernacle Lect. XXI Aharon IN Aharon I will not obserue whatsoeuer might be obserued for that were to exceede much the proportion I haue kept before in other shadowes but onely these particulars first his Name secondly his Office or function And in that function first his forme of Instalment secondly his garments thereto consecrated thirdly the official Action First to his Name Aharon is a Mountaine or as Ancients vsually expound it a mountaine of height or high mountaine And how well in this Name Messiah and his Kingdome is shadowed let vs consider specially in two scriptures The first shall be that in Isaiah 2.2 the second that in Dan. 2.44 45. Isaiah saith that in the latest of Dayes Beacharith haiamim The mountaine euen the house of the Lord should be prepared in the height of the mountaines and that it should Lift vp it selfe aboue the Hills and whereto all Nations should flowe c. that is In the latest or last of the worlds dayes that is in the worlds sixt age God will effect this glorious worke namely hee will Lift vp his Sonne and he shall draw all faithfull of the Gentiles so well as of Iewes vnto him A standart shall be lift vp and from farre they shall bring their sonnes and daughters to march vnder it to become subiects of this kingdome called typically sometimes The mountaine of his holinesse As for Daniel he telleth Nebuchadnetsar plainely how in the last times God would set vp a Kingdome which should neuer be destroyed yea such a Kingdome as should abolish humane vaine Regiments for making roome to it selfe because of a little stone cut from the mountaine it should grow to be a great mountaine filling the whole earth Which Stone is that Petra where of Petrus tooke name the corner stone and Rocke of our Saluation who howsoeuer small at first yet finally is growne as a mighty mountaine his Christian Kingdome filling the earth which is indeede the Reall mountaine of Gods Holinesse He the Stone and Head but his mysticall body and Church iâ— the Kingdome and large spread mountaine for such is the vnion of Christ and his members that what is first said of him is often againe in the second place applied vnto them specially in their ioynt-communion And thus in the name of Aharón is shadowed forth that Messiah in his mysticall body is as a Mountaine first so Eminency and height ouer all the earth He ouer the People his people ouer the earthly Abiects secondly for Vniuersalitie seeing in tract of due time his Church should no more be paled in Iudea but should flowe through the earth with such successe as it should neuer be destroyed The breadth the length and depth and height of our heauenly Father his loue in Christ it secretly is couched in this litle Name O thou great man of God Aharon For his Office it was Kehunnáh that of Priesthood incommended to Israel till Messiah came who was to be a Priâ—st after an other order euen
shadow exhibitiue shall be the Passeouer The Passeouer is a certaine sacred feast instituted to Israel of Iehouah what time they were presently to depart out of Aegipt that ancient house of Bondage For the better vnderstanding whereof I will first obserue the Name secondly the Thing it selfe The name in the Originall is Pesach from whence the New Testaments language hath Pascha and in our old language Pase it signifieth no other than a Trans-ition or Passing-ouer Which terme of Passeouer is giuen to this feast from the Angel his Passing-ouer the Houses of such as kept this feast when in other houses hee slew the first-borne of Man and Beast Exod. 12.12 For the Feast it selfe it offers to our considerations first the Time when Secondly the Meate what Thirdly the manner How it was then to be applied The time offers to vs first the Moneth secondly the Day thirdly the Houre The Moneth is termed Abib in English a stalke of corne with the eare so termed for that Israel in it was to offer the first fruites of corne to Iehouah Iosh. 5.11 Leuit. 23.14 and not onely because in that moneth the greene eares of corne appeared Which month is made excellent otherwise for where before they held onely a Ciuill accompt of the yeare beginning with Tishri answerable to the greater part of our September for the worlds creation they held to beginne with the Autumnes Equinoctiall seeing Adam had at first a ripe haruest this Abib was so the seauenth answering with the beginning of the Springs Equinoctiall entring in March But now by a new accompt called the Ecclesiastike reckoning the Ciuill seauenth is made the Churches first and Head-month Which in regard of the shadowing feast doth not onely leade vs to Christ as he is the head of the Church from whose raigne in their hearts the faithfull are to take their accompt but also to Christ rising fresh and greene in that moneth the first fruites of our bodies Resurrection rising vp to heauens glorie And that he was this corne remember his owne speach verily verily I say vnto you Except the wheate-corne fall into the ground and die it bideth alone But if it die it bringeth forth much fruite Iohn 12.24 When saint Peter therefore of a blind good meaning did labour to stay his Maister from so dying our Sauiour termes him Satan or Aduersarie To what To the much fruite which would arise by his dying And this the Spirite foretolde long before in Salomons psalme saying Pissath-bar c. An handfull of corne or a particle or moytie of corne shal be in the head of the Mountaines The fruite thereof ijrgnash shal burst out as that of Lebanon And they shall flourish from the Cittie as the hearb of the Earth psal 72.16 Plainely did the spirite so fore-tell what great abundance of faithfull people should arise from that one blessed graine of wheate sowne and dying The very word Bar not onely signifying Corne but also and that more vsually a Sonne Yea where Ben implieth an ordinary sonne Bar importeth a Sonne of excellencie and so it is giuen to the Sonne of God in Psal. 2.12 A graine of him namely his humane body it was sowne in the earth this month of Abib But the third day after it rose it needed not three months with shadowing corne and with it rose the bodies of many Matthew 27.52 53. shewing himselfe thereby the Lord of life and resurrection O let vs sanctifie the first fruites of our nature vnto him who in the first fruites of our nature hath dyed for our redemption risen for our Iustification and ascended for our Glory The month so considered the Day followes The Day is twofold first the tenth day wherein the Animall was prepared secondly the fourteenth day wherein it was slaughtered For the tenth day Rabanus well obserueth that Christ Iesus represented by the paschall Lambe he publiquely preached in Ierushalem so long before the feast day setting himselfe so apart to be crucified the fourteenth Nor is it vnlike that so many dayes before the Iudas Iscariot had concluded in his heart the betraying of Iesus Which length of time doeth make his sinne more egregious namely a considerate sinne in an hâ—rd heart not all that while relenting Some other scruples touching our Sauiours time of eating the passe-ouer and his crucifixion I here passe by For the Houre of this feast it was béin hâ—ágnarbaijm betweene the two euenings What time is that Interuallum oblationis occasus it is saith one that time which passeth betweene the euenings oblation and the Sunne sette But with Beza and our marginall translation I take it to be the Twy-light and the rather because Gâ—èâ—èb implieth a mingling Of what of light and darkenâ—sse being deriued of Gnárab to betroth for that it is the betrothâ—ng or coupling together of two dayes And in this feast it was the coupling together of the fourteene and fifteene day about the Sunnes setting which mixture of time wee terme Twilight and the Hebrewes gnarbaijm Thus the tenth day of the first moneth the Animall was deputed to death the fourteenth day iâ— died And like inough about the third houre of the after noone in the dayes twelue houres it being the ninth the Animall died the very time that Messiah yeelded vp the ghost And in the twilight after the Paschall feast begunne as a sanctification of light and darkenesse and of all times to the faithfull feeders of Iesus So much of the Feasters time not medling at all with the feast of vnleauened bread his time adioyned This Paschall feasts-meate was a yeareling of the sheepe or the Goates that is a lambe or kidde being a yeare old The perfection of age did argue the fulnesse of Christ Iesus who also is termed our Passouer and paschall Lambe 1. Cor. 5.7.1 Pet. 1.19 for the creature lambe or kidde in the one of them was represented Innocency in the other Nocency The Lambe an innocent thing not opening the mouth against the shearer the yoong goate a nocent harmefull creature The lust therefore compared to sheepe and placed on Christ the great-shepheard his right hand the wicked therefore compared to Goates and put apart on Christs left hand as is the Diuel and his Angels But how could Christ be represented in either For the Lambe none doubteth seeing that hee onely was without blemish and no guile was found in his mouth For being a yoong-goat it was for that he was not onely hostia pro peccato an oblation for sinne but also because he was of God made sinne for vs who otherwise knew no sinne that we might be made the righteousnes of God in him 2. Cor. 5.21 In taking a Lambe for the feast they were to see the innocency in Christ but in taking a yoong-goat they might see our nocency and damnable guilt vpon him This briefly of the meate Now to the maner How it was to be applied first before the eating secondly in the eating thirdly
spiritualem manducauerunt whosoeuer in Manna did vnderstand Christ euen they did eate the same spirituall meate which wee doe 2 Which Manna is made excelent respecting the Place from whence it came namely from Heauen And therefore in psal 78.24.25 it is called the wheate of heauen and Lecheâ— abbirim turned of the Septuaginta bread of Angels but according to the Originall Bread of the strong-ones And them I take to be no other then Aelóhim Father Sonne and Holy Ghost the very strength of Israel Thus the strong God from heauen shewd his might for feeding his people But here a contradiction may seme to arise seeing our Sauiour in Ioh. 6.32 faith that Moses gaue them not bread from heauen Which indeed is no contradiction seeing our Sauiour speaketh not Simply of Bread but of true-bread which also is of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of life or of that life which is eternall That which Moses gaue was temporary bread bread of death seeing the eating thereof would not preserue from death but Christ who thereby was represented and to the true belieuer exhibited is the true and very bread whereon who so feedeth shall liue to God for euer The first was heauenly bread in respect of being rained from aboue but comming into ballance with Christs flesh it must giue place as earthly The shadow must stoope to the substance the sacramentall signe to the thing signified The Signe considered apart from the Thing it is earthly and corporeall but ioyntly considered with the thing of the sacrament as in psal 78.24.1 Cor. 10.3 it is heauenly and spiritually And such is the nature of euery exhibitiue sacrament Which Ambrose well obserued when he said non iste panis est qui vadit in corpus sed panis vitae aeternae qui animae nostrae substantiam fulcit it is not this bread speaking of the Eucharist which goes into the body but the bread of eternall life that vnderproppeth the substance of our Soule Nor lesse excellent is that of Barnard hìc pereat physicale nutrimentum Cibus iste non est ventris sed Mentis here let the naturall nourishment perish for this is not meat for the belly but for the mind As our Sauiour almost abolisheth the signe for establishing the Thing signified so haue many auntient Greeks and Latines almost in speach destroyed the Eucharists bread and wine for establishing the body and blood therby signified But as our Sauiour did that not simply but comparatiuely so the Auntients must be vnderstood charitably 3 For th' externall resemblance it was in quantity like to Coriander seede in colour white like to hory frost Coriander seed is of the Naturian helde to be semen firmum a firme and a fast seede The principall whereof he ascribes to Aegipt Israel being but lately come out of Aegipt they might in this resemblance to Coriander be led to the Seed of the woman which as by the stooping of the Godhead to earth was to be assumed in the earth A litle seede and as slenderly valued when he was in the earth but finally become so tall a tree as it ouer-peereth Nebuchadnetzars and all the trees of the field And by the Mannaes whitenesse they might be led to such a seede of the woman as should be sinlesse vnspotted exempted from humane generation Thus from the Signe they might passe to the diuine guift signified feeding by faith on the seede promised to Abraham a seede more pure and sweet then all the Mosaicall Manna 4 The time of gathering it was the whole week in the mornings the Saboth day only excepted The sixe days might as Auncients obserue well represent the worlds sixe ages wherein the Israel of God is to seeke vp Christ and the things of Christ. As for the day of Gods great Sabaoth and eternall rest it administreth nothing vnto these foolish virgins that then thinke to acquire oyle to obtaine Manna In that great Rest we are to liue by the Graces of Messiah here obtained The collection euery day teacheth euery day to seeke the thinges that are from aboue and the gathering of it in the mornings doth well enforme vs first to seeke the kingdome and his righteousnes not doubting but in so doing all other things shal be cast vpon vs after For the Day wherein Manna first rained it is most probable to be the first day of the weeke Why Because the Lord at first telleth them that sixe days they should gather it and the seuenth day rest secondly as they thus gathered the six days so some went out in the seauenth which was Sabaoth but found none The first day of the weeke it so raining downe Manna as Origen collected and others from him obserued what day was that but Lords day the day of our Lords resurrection that very day wherin not only natural but also â—hat supernaturall light burst out of darknes That day therfore let vs arise early go out of our houses to the publike assembly of God to seeke gather the bread of life In the Lords day one well writes the Lord continually showreth downe Manna from heauen Them that that day through lazines neglect to goe forth GOD iustly may faâ—ish and vnto them denie the bread of eternall life Our Sauior rising that day he preached therein 5. or 6. times The Apostles conuened duely together in that day establishing it to the churches The Churches haue in all ages vniformly maintaind it Go forth this day to seeke and gather true Manna and the whole weeke after shall be the rather blessed vnto thee But sleepe slug gut and gull at home this day and the whole weeke after is like to be accused vnto thee As thou loues God heare his word in the publike places there fill the Omer and returne home therewith for feeding thy family 5 The measure which euery one was to gather full is termed Gnomer or Omer in quantity the tenth part of an Epha An Epha containeth the quantitie of 432. Hens-egs the value of euery-ones gathering amounted so to a competent measure And yet so as he that gathered much had nothing ouer and he that gathered little had no lacke Exod. 16.17 When Manna representeth Christ then this Omer doth well represent the Belieuers Capacity whereby he is enabled to receiue the things of Christ. And thereto the Apostle may allude in Rom. 12.3 when hee admonisheth to vnderstand no further then God hath dealt to euery man the measure of faith To euery one God hath giuen a measure of faith as an Omer whereby hee is made capable of grace in that measure For the filling of which sanctified capacity euery belieuer must â—oorth with the assembly to gather heauens-food before the Sunne of persecution arise and cause it to melt from the face of the earth O how many mornings haue we slept away our thirst hauing gathered no knowledge of Christ by the which we may be relieued in the heate of
â—hould be visited the wall of ceremonies pulled downe and the shadowes vanished But the two people once made One by the Gospel the Church so here may be introduced subscribing to Messiahs continuance in the high Heauens vntil the great Sabbaticall day begin to breake what time not only the Churches sacramental shadowes shall vanish but also the Night of sin the workes of darkenesse the shadow of death shall flie away and be no more seene As a Roe and Hynde he sometimes fed in the height of Iuda but now resteth in the height of Heauen solacing at the right hand of glorie There O thou whom my soule loueth be as a Roe or yong-Hart lately chased and bloodily entreated in our valley of death there rest and solace thy selfe maugre the Dragons gaping Antichrists warring the Atheists yealping against the Moone Thou didst promise being once lift vp to draw all thy members vnto thee O my soules Ioy thou was first lifted vp betweene earth and heauen for thy Churches redemption and now thou art exalted hier then the heauens for thy peoples glorification Draw vs O sweete Hynde of the Morning drawe vs after thee that howsoeuer the body conuerse here awhile below yet our soules conuersation may be aloft with thee So be it And so an end of the third Part. Faults to be corrected IN the last line of the â—pistle to the Ministers reade vnlearned p. 3. last line reade he was not onely â— Prophet p. 17. in the margine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 3. reâ—de threats pa. 24. line 25. reade Blessednesses pag. 35. line 10. blot oâ—t in pag. 42. l. 37. reade straiâ—d p. 63. line 29 30. in some bookes blot out where vision world line 33. reade arke p. 66. line 27. reade sâ—ndry Images pâ— â—8 in the marg reade Bimâ—sibbo p. 73. l. 9. reade plâ—a p. 76. li. 1. reade the word Monch l. 17. reade medicinâ— pa. 84. l. 7. reade it signifieth p. 113. for lines reade letters pa. 116. last line but one reade sickâ—nâ—s pa. 120. last line for coâ—mitted reade receiued pag. 127. l. 11. reade sunctions pa. 131. last line reade testament p. 132. l. 1. reade giuen p. 137. l. 26. reâ—de sufficiencie p. 156. l. 10. for lute reade but. pag. 173. lin 28. reade great and small pag. 203. l. 17. put out of pâ—g 208. l. 18. reade many halfe hundr pa. 215. l. 9. reade which is to the Hebr. 10.5 parapâ—rased thus pa. 252. l. 23. reade sâ—ut out pa. 257 l. 8. reade other than the Sonne l. 19. reade mediation pag. 283. l. 22. reade spirituall pag. 285. l. 30 reade thâ—ist Other faults I desire the gentle Reader to correct as hee findeâ— them Bibles Briefe Sommon to Domes day Sinners sleepe ResurrectioÌ„ Tables of Houshold gouernment Bern. serm 30. in Cantic Ambr. offic lib. 1. cap. 1 By my Lord Andersons suite to his Grace of Canterbury Aug. de grammatica libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking of Kornelius Sâ—lla Korneâ—ius Cinna and Kornelius Lentulus Pomponius Laetus de legib Iude 10. Iohn 1.1 and hebr 1.3 Their Talmud lâ—ckes no such stuâ—fe Rom. 15.4 Hebr. 6.1 c. As their spirituall lanâ— of peace Enterlude of Mindes doe shew For this see somewhat in Lect. xv Vbi maâ—è neâ—o peius Gâ—lâ—t 4 24. Eccles 12.9 Hebr. 11 40. The argument of this Song * R. Sal. Iarchi hereon * R. Abr. Abben-ezra on this chapter The time when this Song was penned * Bellarm. de verbo Dei lib. 1. cap. 5. 2. Sa. 7.14 15. 2. Chro. 11. â—17 Ioh. 20 15. c. Isidor de eccles lib. 1. ea 6. 7 Bruno in Eph. 5 Ephes. 5.19 Tho. Aquin. on Ephes. 5. * So doth Tremelius turne it the hebrew is Cj tobim dodejca mijaijn Galat. 4.4 Iohn 1.18 compared with cha 17.5 Heb. 11.40 * Heb. rúach Gr. pneuma Lat. Spiritus Matth. 1.20 Ephes. 3.14 15 16 17.18 Psal. 19.10 * Lerâ—iach Aelôhim Aelohâ—ka Procul à phano * Shemen is indifferently Oyle or Oyntment * The heb Vr is in English Fire Dodâ—ica as before * Meishárim Iohn 15.5 Gal 2 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actcs 17.28 Prou. 21.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lâ—mb dist 25 lib. 2. Q. Libertas ergo à peccato â— miseria per gratiam est libertas vera à â—ecessitaâ—e per naturam * Adiutorium in bonum non infirmitas in malum * Lomb. lib. 2. distinct 25. G. * Synergói 1. cor 3.9 Synergóuntes 2. cor 6.1 Prosper in sentent 172. Nemo inuitus bonum facit c. * Hammelec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ashrês Adam mâ—phachéd támidh Hebianj of Boâ— * It is in Hithpagnel Greg. in â—antic 1. Quid per huius sponsi qui Rex est cellariâ— intellegimus nisi sanct scriptur archana quae rimamur nisi sanctae contemplationis mysteriaiquorum delicijsâ—i refic mur m.x conualescimur In illa proculdubio quisque introducitur omnia temporalia mox conâ—emnit quia aeternis ditatur * Ahâ—bûkâ— * Omnes fontes mei in te Psal. 87.7 * Gen. 1â— 20 * Vâ—nauah * Reu. 11.8 14.8 * See this at large in part 3 Lect. 19. * Actes 13.45.50 and 14.2 and 17.5.13 c. * Ro. 11.25 26. * In my Antidoton and new Ierushalem * Abbenezra in his Dramatique expos * Sol. Polyh in cap. 46. * They write that this bird is euer but one and onlie resiant in Arabia And that in her fulnesse of yeeres she â—lickers in her drie neast against the sun and so is fired into ashes that out of these ashes ariseth a little worme which afterwards becommeth the Phoenix * Saepe est sub palliolo sordido sapientia * Whereof in cap. 3.7 * Ambros. on Coloss. 2. Imperatore absente Imago habet authoritatem absente autem Non. * So doâ—h Raâ— Selomeh and Abben-ezra but then apply it to their own churches estate spoken of in Ezech. 20.5 c. * Nicharû * Barn serm 30 in Cantic * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tarebits * Cegnótjah so expounded of Rab. Selom Iarchi * It is in the coniugation Hiphil which signifieth a double action * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chamudoth and Machomed of Chamad * Im doth so signifie when the matter requirâ—th it * Prou. 30.1 2 * Ezech. 16 6. c. * Eph. 5.25 c * Gnà l * The old Latine others but our Tremelius and the Romists Arrias Montanus do reade it singular * Antidoton prooueth that at large * Ephes. 2.10 â— Cor. 11.1 Ierem. 6.16 Prou. 14.12 Ibid. 15. 1 Kings 3. * The word Zóâ—óth signifieth women setting to sale But whether victualles or their bodies or both it is a question In Latine therefore it is well turned Meritoriae * Matth. 1.5 * Occlamant illi attendite ad vias videte interrogate c. * Called Index librorum prohibitorum cum regulis