for those words Ps 9. 20. which the English renders Put them in fear O Lord Both Jerom Austin read Constitue Domine Legislatorem super eos that is saith he Set Antichrist over them for he will be c Hier. in Psal 9. Lator legis malae Doctrinae i. e. a setter up of false Doctrine by a Law SECT V. The signification of the Jewish Feast of Atonement and of the High Priests entring the Sanctum Sanctorum and of the Mercy-seat Sprinkling of Blood Scape-goate and Jewish Sacrifices why God disliked them The signification of the Altar Of the Jewish and Christian Liturgies THere is yet another passage in this History of Christ in Heaven to be examined and that is concerning the correspondency of Christs entring into Heaven with the Jewish High Priests entring and demeanour in the Sanctum Sanctorum that is the most Holy place of the Tabernacle or Temple This we are compelled unto because both the English and Latine Commenters on the Hebrews according to the Doctrine of the Socinians often tell us a Ionas Sâ—hlichtâ—ngius in Heb. 9. 2. Manifestum est Pontificis nostri oblationem Sacrificium non in cruce sed in Coelo peractum esse which our English Translating commenter thus renders It is manifest that the offering and Sacrifice of Christ was not made upon the Cross but was performed in Heaven By these words they would have us beleeve that because the Jewish High Priest carried and presented the blood of Beasts in the Sanctuary Therefore Christ must carry his own blood into Heaven and there continually offer and Sacrifice It seems they do not beleeve that the Passion and Death of Christ finished upon the Cross was a sacrifice sufficient to redeem them What the intent meaning and signification of the Jews High Priests so entring into the earthly Sanctuary was we shall better apprehend by a diligent consideration of the ceremonies performed by the said Priest in that great and solemn Festival of the Jews which is called The Feast of Atonement described Levit 16. and applied to Christ Heb. 9. 12. for in that Feast was the great mystery of mans Redemption described by a type figure shadow and Holy Scene as will appear anon which Feast was therefore called a Sabbath and rest Levit. 16. 31. vers 31. and was kept on the 10. day of the seventh month our September Levit. 23. 27. Philo and Josephus both Jews call this Feast only the Fast but the Scriptures and Christians have other names for it whereby the meaning thereof may be discovered It is called The Expiation The Reconciliation The Propitiation and The Atonement I. Expiation This word signifies purging purifying hallowing cleansing appeasing delivering from the guilt of sin and restoring him to a State of Piety who by transgression hath faln into a state of impiety This Festival was therefore called the Feast of Expiation because therein was Typically shewed the means whereby sinful man was to be restored to innocency and to be quitted and purged from the guilt of sin II. Reconciliation This Feast was so called because therein was figuratively shewed how sinful man is to be Reconciled to his offended God III. Propitiation it was so called because it typically shewed who it is by whose mediation and intercession the God-head is made propitious and favourable and by whom we are ingraciated with God or who is the Proportiation for our sins of whom we read 1 John 2. 2. IV. Atonement This is our English word by which that Feast is called which doth singularly express the intent and meaning thereof It signifies our uniting or re-uniting with God God and man are by sin set at odds and made two or at variance as Coelius a Cholerick Orator in Seneca said to another a Sen. de Ira. l. 3. c. 8. Dic aliquid contra ut Duo simus But this Type shews how the disagreeing parties may be agreed made one or set at one and reunited for this word Atonement signifies that which the Latine word Vnitas doth viz. the At onement or making one of those who before were differing and at odds In this great mysterious Festival many circumstances are very considerable for the businesse now in hand First The High Priest was to enter into the Levit. 16. most Holy place alone none with him Lev. 16. 17. This was to teach us that Christ alone is he that taketh away sins and worketh our expiation reconciliation and atonement or reunion with the offended God-head Secondly The High Priest went not into that Sanctuary until the Sacrifical beasts were killed one for the Atonement of the Priests and after the other for the Atonement of the people and their blood respectively taken vers 11. 15. So Christ did not actually expiate us but by his death and blood shedding his own blood Thirdly The High Priest presented two Goats before the Lord vers 7. One was killed the other was kept alive v. 7. 13. Both the Goats represented Christ That which was killed at the Tabernacle signified that the benefit of Christs death was tendered and offered to the Israelites or people of the Tabernacle The other which was reserved alive and sent away into the wilderness signified that Christ with all his efficacies and benefits should by his Gospel be sent and tendered and presented to the Gentiles or Nations who in the Scriptures are often called the Wilderness and Solitary place or desert as Isa 35. 1. For in Christ all the Nations of the earth are to be blessed Gen. 18. 18. The gathering of the people expectatio gentium shall be unto him Gen. 49. 10. he was to be a light to lighten the Gentiles Luc. 2. 23. And Christ himself professed that he hath other Sheep which were not of this Jewish fold Joh. 19. 16. Some Expositers as Theodoret. and Both the Glosses with Lyranus have thought that this Hircus Apopompeus i. e. the Emissary or Scape-goat signified the God-head of Christ which could not dye But this exposition can not possibly agree with this type nor indeed with the Analogie of Faith because the sins of the people are said to be laid on this Scape-goat Levit 16. 21. Just as it is said of Christ The Lord hath laid on him the iniquity of us all Isa 53. 6. This is not true of the pure God-head of Christ upon which our sins could neither be laid or imputed nor could the pure God-head expiate or satisfie Divine Justice because it could not dye If the Son of God or the Word had for ever continued in his pure Divinity and had not been incarnate he could not have taken away the sins of the World For it was mans nature that was peccant therefore the Son of God took upon himself that nature to destroy sin in the flesh The work of Redemption was confined to the Seed of the Woman to the Son of Man and to the Lamb of God St. Peter teacheth us that Christ bare our sins
did not for this reason call him the Son of God And although the Scripture doth call him the finger of God because the Spirit doth shew the secret Counsels of God yet in all this Scripture the Spirit is never called the Son of God or said to be begotten And when the Macedonian Hereticks demanded an example or Instance of One begotten and another not begotten yet both to come from one Gregory Naz. answereth them c Naz. Orat. 37. that Eve and Seth were both of them from Adam Seth was begotten and Eve not begotten When an earthly King sends his Embassador to declare his will or desires to another State will any man say that the Embassador must for this cause be called the Kings Son No surely although he be Legatus a latere or Legatus natus as our Archbish of Cant. was once called and a veridicus and no Mendoza as one pleasantly described an Embassador Vin bonus peregre missus ad mentienduÌ„ pro Repub. yet no Son for this neither are the Apostles to be called sons for this although S. Paul saith They are Embassadors for Christ 2 Cor. 5. 20. There are other precences alleadged by the Commenter in this matter but they are frivolous and light and easily discernable by any intelligent Reader to be but vain and are not worth the while to examine This Doctrine of the Eternal Son of God and so of the Holy Trinity of Persons is of such necessity to be retained and beleeved that without it Christians cannot reasonably fancy to themselves any probable way of Salvation because as I have formerly shewed upon this Doctrine is grounded the everlasting Covenant of grace which is also called the Eternal Gospel by which only we can hope for and claim Salvation by and in Christ wherefore to me it seemeth a wonderful blindness of some in these Times by whom the blessed Trinity is not only unbelieved but withal so fouly blasphemed that it is both unfitting yea and dangerous to report their words and therefore in the same case S. Basil in his Book against the Heretick Eunomius wherein he was forced to declare his blasphemous Errors thus prayed d Baz Cont. Eunol ib. 2. Domine in his quae loquimur propitius nobis sis i. e. That God would be merciful to him for his only rehearsing Eunomius his blasphemies God is patient indeed in suffering such abuses both of his Truth and Person and doth therefore permit them because he can extract some good use from them upon this reason S. Paul tells us 1 Cor. 11. 19. There must be Heresies as if there were some need of them which surely is chiefly this That the rising of Heresies giveth occasion to the Church to set forth and explain the true and holy Doctrine more evidently then otherwise it would be But I proceed CHAP. 2. The difficulty of the Doctrine of the Trinity and other Christian Mysteries that it should not discourage us from bileeving nor provoke us to impatience The most learned Philosophers Jews and Christians professing their ignorances THe Ancient Hereticks rejected the Doctrine of the Trinity because they could not by reasoning comprehend it and many now a days neglect it because it is sublime and hard to be understood But this pretence will not serve their turn the difficulties should not hinder but rather quicken our indeavors to find out what we can nor should they impede our faith from beleeving that which we are sure the Scriptures propound to us although we understand it not S. Ambrose saith very truly a Ambr. de Offic. lib. 1. c. 1. Nemo est qui doceri non egeat dum vivit ie The most wise and learned men may still be learners whilst they live Neither doth God require our comprehension of all Christian Doctrine but our apprehension not our understanding but our beleeving it The Articles of faith are tendred to us under the word Credo i. e. to be beleeved though not understood Christ himself calls our Religion The Mysteries of the Kingdom of Heaven Mat. 13. 11. and S. Paul The Mystery of godliness 1 Tim. 3. 16. The word Mystery signifieth a thing secret and hidden of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut and in another place he calls these Mysteries Riddles 1 Cor. 13. 12. here we see darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e in a Riddle The Prophet saith Verily thâ—u art a God that hidâ—st Isa 45. 15. Luc. 10. 21. thy self Christ said That the Father had hid those things from the wise which yet he revealed to Babes So Christ was figured by the Ark which stood in a secret place of the Temple and there was also a Veile before it to intimate that Christ was for a time shut up veiled and hidden and indeed Moses Veil signified the same thing as the Apostle saith of the careless Jews 2. Cor. 3. 15. But even unto this day when Moses is read the veile is upon their heart when it shall turn unto the Lord the Veil shall be taken away i. e. When by faith their heart shall embrace Christ this darkness shall be light For the submitting our carnal wisdom and reason to the word of God will bring a greater evidence to our souls then the profoundest disputes can do Upon these words My sheep hear my voyce S. Basil observeth Audiunt non disputant ie they make no disputes but accept it and the old reading of those words Isa 7. 9 as we finde generally in the Fathers was Nisi credideri is non intelligetis i. e. except ye beleeve ye shall not understand So S Peter puts believing before knowing Joh. 6. 69. We beleeve and are sure it is in the Original we beleeve and know for in these Mysteries faith must lead us to knowledge b Aug. in Joh. Tract 29. Noli intelligere ut credas sed crede ut intelligas i. e. say not I will not beleeve until I understand but first beleeve and then understanding will follow Christ saith If you beleeve not that I am he you shall dye in Joh. 8. 28. your sins blessed be God saith the Expositer that he did not say Except ye understand it Austin reporting the great faith of Christians in his time tells us that it was a common saying among them c Aug. de Tem. Serm. 189. Accepto baptismo dicere solemus fidelis factus sum credo quod nescio i. e. When we are baptized we use to say now I am one of the faithful for I beleeve that which I understand not When Abailardus would needs know the reason why the Son of God would redeem and save mankind by his own blood-shedding which he might have done by his word only S. Bernard returned this answer d Bern. Epist 190. Ipsum interroga mihi scire licet quod ita Cur ita non licet i. e. Ask Christ himself for though I know he did so yet why did he so I may not presume to
Humanity lately Printed 36. THe History of Life and Death or the prolongation of Life written by Francis Lord Verulam Viscount St. Alban in 12o. 37. The naturall and experimentall History of Winds written in Latine by Francis Lord Verulam Viscount St. Alban translated into English by an admirer of the learned Author 12o. 38. The life of the most learned Father Paul Authour of the History of the Councill of Trent translated out of Italian by a person of quality 8o. 39. Paradoxes Problems Characters c. by Dr. Donn Dean of St Paul's to which is added a booke of Epigrams written in Latin by the same Author translated by Iasper Main D. D. 12o. 40. Ignatius his conclave a Satyr written by Dr. Donne Deane of St. Paul's 12o. 41. A Discovery of subterraneall Treasure viz. of all manner of Mines and Minerals from the Gold to the Coale with plain directions and rules for the finding of them in all Kingdomes and Countries written by Gabriel Platt 4o. 42. Richardi Gardiner ex Aede Christi Oxon. specimen Oratorium 8o. 43. The Soveraignty of the British Seas written by that learned Knight Sir Iohn Burroughes Keeper of the Records in the Tower 12o. 44. Grammatica Burlesa or a new English Grammar made plaine and easie for Teacher and Schollar composed by Edward Burles Master of Arts. 45. Artificiall Arithmetick containing the Quintessence of the Golden Rule the true valuation of all Annuities also to find the distance at one station An Art never till now published usefull for Merchants Gunners Seamen and Surveyors by Robert Iager of Sandwich in Kent Gent. 46. Naturall and Divine Contemplations of the Passions and Faculties of the Soul of Man in three books written by Nicholas Moseley Esq 8o. Severall Sermons with other exeellent Tracts in Divinity written by some most eminent and learned Bishops and Orthodox Divines 47. A Manuall of private Devotions Meditations for every day in the week by the right reverend Father in God Lancelot Andrews late Lord Bishop of Winchester in 24o. 48. A Manuall of Directions for the Sick with many sweet Meditations and Devotions by the right reverend Father in God Lancelot Andrews late Lord Bishop of Winchester in 24o. 49. Ten Sermons upon severall occasions preached at St. Pauls Crosse and elsewhere by the Right reverend Father in God Arthur Lake late Lord Bishop of Bath and Wells in 4o. 50. Six Sermons upon severall occasions preached at Court before the Kings Majesty and elsewhere by that late learned and reverend Divine Iohn Donne Dr. in Divinity and Dean of St. Pauls London in 4o. 51. Private Devotions in six Letanies with directions and Prayers for the dayes of the weeke and Sacrament for the houre of Death and the day of judgment and two daily prayers for the Morning and Evening written by Dr. Henry Valentine 24o. 52. A Key to the Key of Scripture or an exposition with notes upon the Epistle to the Romans the three first chapters by William Sclater Dr. in Divinity and Minister of the word of God at Piâ—mister in Somersetshire in 4o. 53. Sarah and Hagar or the sixteenth Chapter of Genesis opened in ninteen Sermons being the first legitimate Essay of the pious labours of that learned Orthodox and indefatigable Preacher of the Gospell Mr. Josias Shute B. D. and above 33 years Rector of St Mary Woolneth in Lombardstreet in Folio 54. Christ's Tears with his love affection towards Jerusalem delivered in sundry Sermons upon Luke 19. v. 41 42. by Richard Maden B. D. late of Magdalen Colledge in Oam in 4o. 55 Three Sermons viz. The benefit of contentation The Affinity of the faithfull and The lost sheep found by Mr. Henry Smith 4o. 56. Ten Sermons preached upon severall Sundayes and Saints dayes by Peter Hausted Mr. in Arts and Curat at Vppingham in Rutland in 4o. 57. Eighteen Sermons preached upon the Incarnation and Nativity of our blessed Lord and Saviour Jesus Christ wherein the greatest misteries of God-liness are unfolded to the capacity of the Weakest Christian by Iohn Dawson Oxon. in 4o. 58. The History of the Defenders of the Faith discoursing the state of Religion in England during the Reigns of King Henry 8. Edward 6. Queen Mary and Queen Elizabeth by C. L. in 4o. 59. Christian Divinity written by Edmund Reeve Batchelour in divinity in 4o. 60. The Communion-Book Catechism expounded by Edmund Reeve Batchelour in Divinity in 4o. 61. The true and absolute Bishop wherein is shewed how Christ is our onely shepheard and Bishop of our soules by Nicolas Darton Master in Arts in 4o. 62. A description of the New-born Christian or a lively pattern of the Saint militant child of God written by Nicholas Hunt Master in Arts in 4o. 63. Divine Meditations upon the 91. Psalm and on the History of Agag King of Amalek with an Essay of Friendship written by an honourable person 64. An Historicall Anatomy of Christian Melancholy by Edmund Gregory Oxon in 8o. 65. Lazarus his Rest a Sermon preached at the Funerall of that pious learned and Orthodox Divine Mr. Ephrim Vdall by Thomas Reeve B. D 66. The Survey of Man in a Sermon as it was delivered by Mr. John Bishop at his Fathers funerall 67. Enchiridion containing institutions Divine and Morall written by Francis Quarles 24o. Books in Divinity Lately Printed 68. THE Psalmes of David from the new Translation of the Bible turned into Meter to be sung after the old tunes used in the Churches by the Right Reverend Father in God Henry King Bishop of Chichester 12o. 69. Choice Musick for three voices and a thorough-Base composed by Mr. Henry and Mr. William Lawes brothers and servants to his late Majesty with divers Elegies set in Musick by severall friends upon the death of Mr. William Lawes 4o. 70. Letters between the Lord George Digby and Sir Kenelm Digby Knight concerning Religion 8o. 71. Essaies in Divinity by Dr. Donn D. of Saint Paul's before he entred into holy orders 12o. 72. Publike devotions or a Collection of Prayers used at sundry times by divers Reverend and godly Divines together with divine implorations and an introduction to prayer 24o. 73. The Sinners Tears in Meditations and Prayers by Thomas Fettiplace of Peterhouse Camb. 12o. 74. Quaestio Quodlibetica or a discourse whether it be lawfull to take use for mony by R. F. Knight 75. Sions Prospect in its first view presented in a summary of Divine Truths consenting with the faith professed by the Church of England confirmed from Scripture and reason composed by Mr. Robert Mossom Minister 4o. 76. Flores Solitudinis certaine rare and elegant pieces viz. Two excellent discourses 1 Of Temperance and Patience 2 Of life and death by I. E. Nierembergius The World contemned by Eucherius Bishop of Lions And the life of Paulinus Bishop of Nola collected in his sicknesse and retirement by Henry Vaughan 77. 14. Sermons on severall Texts of Scripture with a Catechism written by Willam Gay Rector of Buckland Choyce Poems with