concluding so but seuen-seauens to Messiah the Prince and therefore the terme Messiah but to signifie some Iewish Gouernor annointed them it may be easily obserued in infinit number of places through the Bible yea sundry times before in this chapter that Athnach supplieth our Comma noted thus except in such places we should holde it an accent Musicall rather than Grammaticall For the next wordes It shal be builded c. I necessarily include them in a Parenthesis seeing they relate to Ierushalems building c Iâ—ccáréth of Carah so signifieth See a reason of this phrase before in Lection 18. note 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word And not to or for himselfe Pagn and Ar Mont. subscribe to that e The Romans vnder Titus 40. yeers after Christs ascention were so the scourge of God in destroying Ierushalem that murdring city f Hereby is signified an vncurable ouerthrow of that ceremoniall kingdome as once of the olde world with a deluge g God had determined that the Destruction should not be at once but as letting forth the waters of his wrath gushing at sundry times Thus vpon Messiahs death he remembers the punishment and then commeth to speake of Messiahs last seauen more particularly which also done he then the seauentie-seauens concluded returneth â—o the Punishment h Though the Iewes sacrificed after for forty yeeres yet the Ceremonial Sacrifices did now virtually cease seeing Messiah the substance of all thé â—hadowes the end of the Ceremoniall law had so offred vp himselfe a sacrifice once for All Heb. 7. â—7 Whereto I doubt not our Sauior had relation when on the crosse he cried out Tatelestas it is finished wher vpon the vaile of the Temple rent asunder preaching to them that theÌ„ was an end put to these matters i Or Army k It namely Desolation l That is vpon the Iewes cut-forth or alotted to destruction Thus from the first Returne vppon the word of Cyrus to Messiahs ceasâ—â—g oblation are 70. seauens of yeares For Ierushalems destruction it was 40. yeeres after neither did Gabriel count to that howsoeuer speake of it Christ told the Iews that within a generation Ierushalem should be laid waste but neither of the yeere nor day not houre he tells them Neither as he was son of man that is by his humane knowledge did he know it seeing the prophets nor Gabriel had from God spoken of that precise time And stil for probation of his doctrine he sent them to the Prophetâ— * Onuphr comment lib. 1. Fastorum * Plutarch in initio Numae Pampil * â—0 Reuelin de verbo mirif lib. 2. * Asher ráâ—eth-habaijth harishôn who had seen that very first house well therefore called Zekénim auncient or old-men * In the end wherof Daniel fasteth Daniel 10.1 * Clem. Alex. strom 1. * Dauid Chytr on Ioh. 2 * Beda confesseth that thus Quod autem se quitur ciuitatem sanctuarium dissipabit c. Non ad 70. hebdomadas pertinet lib. de natura rerum cap. 9. * Chatsi is one with the latin Dimidium * The Seculars Iesuites that still from beyond sea desire hither to come for hindering the Lords worke Some secular felows would seem to build with vs but Nehemiah may not suffer them Note If the Brownists vnderstoode this truth they would not sleep in schism * Beda in Ezra cap. 1. * Lemb lib. 4. dist 1. â— cited from August * Genes 2.9 * Tremel Ian. in annotat * So Lomb. in lib. 1. dist 17. F * Beda in Genes 2. * Acts 3.15 * Theodotion in Beda Raba * Gen. 4.3 c. * Iob 1.5 and 42.8 * Fenestella de sacerd Rom. cap. 11. * Clem. Alex. strom 5. * Porphyr lib. 2. c. 1. de sacrif * Hebr. 11.4 * Heb. 13.8 * Iamblicus de Mysterijs in cap. de virt sac Herodot in Enterpe He liued about Nehemiahs time as is guessed * Deut. 30.6 coloss 2.11 * And indeed it is but aspirationâ— nota a letter of spirite or breathing in heb gr and latine * Exod. 13.4 compared with the 12.2 * So Ar. Monâ— * Ioseph Scalig. de emend temp lib. 6. hauing his ground it seemeth from Iosepâ— de bello â—â—d lib. 6. * Beda on Exodus 12. Hebraei soli signo sanguinis tuti fuerunt non quiâ— cruor pecudis tantam inse vim gerebat vt hominibus salutâ— esset sed imago fuerat rerum futurarum Lâ—ict de vera sap lib. 4. cap. 2â— * Rabanus his consideration * Beda Raban * Rab. hereon * The sowre herbs Iosephus speaks of were qualified and in a second seruice * See Bezaeâ— large annotations on Mat. 26.20 Man hua in Exo. 16.15 * So Cyril on Ioh. 6. Plan tins Index Manest Quid hâ—â— * Aug. de poeâ—itent vtilitate Amb. de sacrif lib. 5. c. 5. Barn de coenâ— Dominiserm * Plin. l. 1. c. 11 * Lib. 20. c. 20. * Exod. 16.26 * Origen hom 7 on Exod. * Sebast. Muâ— in Matth. 13. annâ—tat d. â—ere of I haue spoken more largely in my Antidoton Chrysos in hom Oportet haeres esse Aug. in Iohan. trvâ—t 45. * Mat 7.24 25 For this see New Ierush serm 2. at large * Barnard in serm 61. * Origen in Exod. * Cantic 4.15 * Tremell Fr. lun * Isa. 11.4 * Beda and Rabanus in their meditat * Iames 4.3 * Beda in Rom. 1. ex August * Actuarius de medic compos in cap. de Rabioso cane * Orig. in Exod 16. * Beda on Numb 21. * The letter Sâ—in hoâ—soeuer pronounced Beda on Numb 21. * Beda ex August in cap 19 Ioâ—an * Aug. de doct chri l. 3. c 9. * In epist. ad Ianuar. 10â— * Ambros. in Coloss. 2. Sixtuâ— 5. Clemen 8. Se bellum Papale * And yet in a figure those mountaines may be â—o termed The reason wherof see vpon cha 4.6 hereafter which verâ—e if it expound this then the mountains of Myth and Incense be these Diuiders
beyond some others fiftly called vs sanctified vs assured vs of a better state Not one particular loue but we should remember for whetting vp our loues againe towards him who first loued vs. As the recordating of oile wheate wine is not only solatious to the Merchant but also causeth him to labour thereafter so would the remembrance of God his seueral loues stirre vs vp with Dauid much more to delight Psal. 4.6 and to labour the more for possessing thereof as the worldling for the enioyment of gold and siluer Pro. 2.3.4.5 But alas wee receiue manie loues and forget them all from which ariseth our cold affection and vntoward deuotion Remember we therefore from whence we are falne and doe we our first workes before the golden candlesticke be taken away by captiuitie as sometimes was Iudah or at best be turned vpside downe and the light of God his worde out out Secondly we may see whence it springeth that peoples memories are so apt to euil but very slippery for retaining good namely because they doe not with the faithfull here dedicate them vnto good but rather vnto things euil euil simply or at best euil in some respect For as a mans hand is readiest in that worke it ordinarily exerciseth euen so is the memory fittest to receiue and recordate such stuffe as it hath beene enured with be it good or bad Wo therefore to such as make their memorie a table-booke of the diuels reckonings for he must pay such their wages wheras it was created for the finger of God to write in as sometimes he did in stony tables Now followeth the whole Righteousnesses do loue thee as if she should say whatsoeuer is righteous in my Minde righteous in my wil Yea whatsoeuer flâ—weth from both as an action of Righteousnesse all loueth thee and thou art beloued of all that Whence followeth first that there is no Righteous sense no righteous affection no righteous action but it is a louer of GOD and Gods friend For as Christ testifieth himselfe to be Trueth because man is enlightned with no truth that is not from Christ who lightens euery man that commeth into the world Iohn 1.9 so the Apostle S. Iohn is bold to say Euery spirit confessing that Iesus Christ is come in the Flesh is of God Now we know that reprobates yea that men really infested with the diuel they can in such fearefull estate say That Iesus Christ is come in the Flesh therefore the diuell or reprobate in such an estate is ouer-ruled and acted by the spirite of Christ Iesus the causer of such truth For if in God we liue mooue and haue our being Acts. 17.28 then no tongue for speaking nor hand for working doeth mooue but it moues in God and in mouing rightly it moueth in Gods mercy but moouing otherwise it mooueth in iudgement Boldely therefore may all faithfull-ones conclude that all Righteousnesse is of God and therefore all Right things must loue him Nay they cannot but loue him seeing they are al sparkles of that infinit light and effects of that most blessed Cause of Causes which is Himselfe Secondly it followeth that all Vnrighteousnesses euen euerie particular braunch thereof it is an Enemie to God And no maruell because it is not of God but of the diuel Iohn 8.44.1 Iohn 3.8 who was a lier from the beginning and an opposer vnto Iustice. Whatsoeuer therefore is an error in sense an error in affection an errour in action it is of the diuel and an enemie to God The consideration whereof should mooue all first to nourish euery part of Iustice because it is our Kings friend but secondly to mortifie and kill euery particular vnrighteousnes because it is a Traitour to our King yea a snake in our bosome bred otherwise for our owne destruction calling for fire and brimstone as somtimes vpon the Pentapole-citties Sodome Gomorrha Zeboim Admah and Zoar bleating in the eares of our righteous Iudge as Sauls fatlings in the â—ares of Samuel calling for fire vpon the new world as of erst it cryed for waters to the drowning of the olde world Howsoeuer we cannot chuse but Iniquity will as an vnseperable accident in this life dwell in vs yet let vs labour that sinne Rom. 6.12 doe not raigne in vs yea let vs endeuour with all our soule with all our minde and with all our might that the spirite of righteousnesse may sit in the chaire of our conscience who quickely shall enable vs to treade Satan vnder Lect. VI. Verse 4. I am blacke and to be desired O daughters of Ierushalem as the Tents of Kedar as the curtaines of Salomon Verse 5. Do not respect me c. NOw we see an Apostrophe or auersion of speech from the beloued and an heedelesse care of preoccupating a notable obiection which the Daughters of Ierushalem might frame here thus how darest thou being but a blacke hued Virgine to suite and supplicate to such a beauteous sweete King as is Messiah c. Hereto she answereth first by Concession I am blacke secondly by Refutation but to bee desired c. For the better vnderstanding wherof it must be ay remembred that as vnder the person Salomon Christ is intended so vnder the person of Pharaohs daughter matched with Salomon is the Church of Gentiles figured And so the controuersie heere to be betweene the Sinagogue of the Iews and the faithful of the Gentiles alluding vnto that which the Inhabitants of Ierushalem might somtimes obiect against the Aegyptian Lady brought out of that hote Clime vnto Iudeah and Salomons court I am not ignorant that some otherwise worthy much reuerence haue herein contradicted the Ancients and peremptorily affirme that that marriage of Salomon with Pharaohs daughter it could not be a figure and why Because say they Salomon sinned in so marrying and to this end they alleadge Exod. 34.16 I answere first it followeth not that because it is euill therefore no figure Hagar and her Ismael were but an euill couple yet saint Paul maketh them a figure in their generation Galat. 4.22 c. Sodome Aegipt Babylon accursed places yet figures Obiect Euil things may be figure of euill things but not of good Answer Yes of good Hagar figured the old Testament and his workes and both good Galat. 4.24 Rom. 7.7.12 Cyrus was an vncircumcised Gouernour and yet Meshicho his euen Iebouahs annoynted and a figure of Messiah in conquering the aduersary and freeing his people Isa. 44.18 45.1 c. Secondly the Iewes were not forbidden simply all marriage with the Gentiles but to beware of al such marriage as might draw them to Idolatry Idolatrie preuented and this was done when any were contented to make themselues Israelites or Iewes Exod. 12.28 Deut. 21.12.13 Hester 8.17 And like enough that Pharaohs Daughter learned that lesson Psal. 45.10.11 then marriage might lawfully be attempted Thirdly they were forbid marriage with no other Gentiles so much as with these that Canaan euomited And vnto them the
Iudea All the commaundements comming forth from Princes for furthering the Churches worke they must receiue their Authoriâ—â—e and haue their due reference to the word of our Cyrus the substantial Annointed For of his word much more than that of Medes and Persians it may be said It admitteth no alteration As Princes would not be thought to alter the word of our great Monarch let them bridle the enemies beyond the Riuer that so the foundation of Religion and Church long since laide and by Idolatrers staid it may goe forward be built vpon and rise vp towards perfection Yet when we haue done what we can the Temple will come short of the first the state of the Church in this age nothing comparable to that of the first age Cyrus the vncircumcised must giue place to Salomon the Circumcised and the one worke to the other euen as Salomon was of Christ Iesus a more perfect Shadowe and the first Temple more excellent than the second Though yong-heads will admire the latter while more Ancient spirited weepe at the remembrance of the former 2. Did Cyrus subdue Nations purchase their riches set Captiues at libertie O our great Monarch receiued of his father All authoritie in heauen and in earth for arming his spirituall captaines whereby their ministerie became so effectuall as hie and strong imaginations were brought downe the Nations were subdued to his word Kings of the Nations offer to him their hid treasure as sometimes the Easterne Sophies did to his owne person offer Gold Mirrhâ— and Frankensence For setting such at libertie as before were captiued of satan and chained vnder the power of darkenesse he therein hath beene no lesse glorious O it remaineth that as he hath set vs free so we doe no more entangle ourselues but that setting our faces towards Heauens Zion we labour to be as He-goates before the Flocke drawers of others by our holy example And this we see Quod Cyrus Rex Dominum Saluatorem Nomine designanit factis that King Cyrus both in his Name and Acts doth shadow forth our Lord and Sauiour So much shall suffice for a taste of Personall shadows Lect. XXX Tree of Life Shadowes Sacramentall HAuing thus giuen a taste of shadowes Arithmetical and Personal it now remaineth that I speake something of Sacramentall shadowes The word Sacrament is of right large vse in Ecclesiasticall writings Insomuch as whatsoeuer the Greekes call Mysterion a Mysterie the Latines often terme Sacramentum a Sacrament Which more particularly may appeare in the Olde Latine translation of the new Testament who in Ephes. 5.32 Reuel 17.1 turneth Mysterion by Sacramentum for that in such large sense euery Ecclesiastike secret is a sacrament But after-age hath called it to straiter sence defining that to be onely a sacrament which is Sacri rei signum a Signe of some holy thing Which externall signe is of God appointed for he alone can institute such a signe who can giue the grace thereby signified for assuring his church of some necessarie grace In a word Sacraments as some haue noted are of two sorts the first onely Representatiue the second also Exhibitiue Representatiue sacraments are such-signes as onely represent some grace and that is commonly some common grace And so the Raigne-bow was and is a signe of God his grace or fauor touching the no more destroying of the world by water Paradise and Canaan Representatours of Heauen Noahs Arke the Tabernacle and Temple shadowers of the church Exhibitiue Sacraments are such signes as not onely represent but also doe exhibite vnto the Belieuer the very grace signified and such be the signes of Bread and Wine in the Lords supper of water in Christian Baptisme Of which kinde of sacrament I meane here to insist giuing vnto you an assay thereof first from such sacramentall exhibitiue shadowes as went before the Lawe secondly vnder the Law Before the Law I will propound fiâ—st somewhat of Paradise in the state of Mans innocencie secondly some such shadow as fell out of Paradise in the time of mans nocencie In the Garden I note a certaine peculiar tree placed in the midst therof called The tree of life vnto which tree there is due allusion in Reuel 22.2 which was Simbolum Sacramentum vitae a pledge and Sacrament of life termed of Rabanus sacramentum visibile invisibilis sapientiae a visible sacrament of inuisible wisedome The tree termed The knowledge of good and euil excepted it was permitted Adam to eate of all the other trees therefore also to eat of this sacramentall shadowing tree And hereto it is the Holighost alludeth in Reuelation 2.7 when he saith To hâ—m that ouercommeth I will giue to eate of the tree of life which is in the midst of the Paradise of God Yet betweene the eating of this and the common trees there was great difference For on the common fruites he was to eate for bodies sustentation but on this peculiar tree for his soules instruction Which caused an Ancient well say in eo erat sacramentum in caeteris lignis â—â—â—â—entum in the tree of life there was a sacrament but in the other trees nourishment And what was this internall sacrament or grace signified Rabanus shall answere Sanctus Sanctorum vâ—ique est Christus it is no other than Christ the Holy of Holies So Haymo on Apoc. 22. Lignum quippe vitae Christus est sapientia dei patris de qua Salomon in Pro. 3.18 dicit Lignum vitae est bis qui apprehenderint â—am qui tenuerit eam beatus He is the Churches life for without feeding on him by faith we with Adam fall vnder the power of Death He indeede is the tree of life planted by the riuers of waters which bringeth forth his fruite in due season whose leafe fadeth not and whatsoeuer hee dooth it shall prosper The best tree he is in the Churches Garden and in the midst of the Court of Conscience he is to be planted But if we flie him for tasting of Antichrists tree a tree of knowledge for good and euill the good of that religion being a cloke of the euill then we deserue to be driuen from the Lord of life euen as Adam was forced from the sacramentall shadow Was Adam then taught that life was the free guift of God How much more now hauing sinned is it the gift of God freely without all demerit Stood Adam then in neede of a sacrament for sustaining his faith How cursed are they then with the Suenkfeldians that pretend such a perfection in this life as needeth no preaching no sacrament When Adam had by reason of his sin cut himselfe voluntarily from the Lord of life was he therevpon driuen from the externall signe of life Yea for teaching the gouernors of the Church to seclude such from sacramentall signes as first haue openly and impenitently cast behind them the thing signified And thus in Paradise vnder shadowes the Gospel was
defect of drinke and Moses complaining thereof to God behold the Lord commaundeth Moses to take his rodde and therewith smite a certaine Rocke promising therewith the issue of waters for quenching Israels thirst Moses herevpon takâ—th his rodde doth chide the people smites the rock twise and waters issue out aboundantly Numb 20.10 11. But because Moses and Aaron belieued not rightly that promise God denieth to them the bringing of Israel into the land of promise Ibidem 12. That this Rocke-water signified yea to the belieuer exhibited Christ and the things of Christ is plaine in 1. Cor. 10.4 Where the Apostle teacheth that the fathers did all drinke the same spirituall drinke for they dranke of the spiritual Rocke that followed them and the Rocke was Christ. Was that Rocke the verie Christ No no more than the spirituall bread and wine in the Lords supper is the very Body and blood of Christ but so called because together with the signe the thing signified was exhibited Fide manente signa sunt mutata Ibi Petra Christus nobis Christus quod in Altari penitur The same faith saith Austin abideth still but the signes are changed There the Rocke was Christ but that which now is placed on the Altare or communion table namely the bread and wine euen that is Christ vnto vs. But for the clearer vnderstanding of this sacramentall shadow let vs consider more particularly 1. why Christ is termed Rocke 2. what is meant by the waters issuing thence 3. by the stroke wherevpon the waters issued 1. Christ is termed Rocke because as the Psalmist termes him he is the Rocke of our saluation that is euen He vpon whome if we build let the raine fall the floodes come the winds blow and beate vpon our house it yet falls not because it is founded vpon that Rocke Euen he is that Rocke vpon whom the Church the house of God is builded whereby it comes to passe that the infernall powers cannot preuaile against it Math. 16.18 Thus to the whole church he is the same that he is to Peter and euery particular Belieuer and to euerie particular member the same as to the whole Shaken they may be as was Peter but not finally remooued no more than was Peter Which caused an Antient well say The Rocke is in heauen in the same is stedfastnes and assurance And indeede where else can it be but in our Sauiour The world roareth the flesh oppresseth me the world followes and hangs vpon me And yet notwithstanding I fall not For I am founded vpon a sure Rocke 2. What is meant by the waters issuing thence Origen makes this answer Percussus enim Christus in crucem actus Noui testamenti fontes produxit Christ being smitten and hangd on the crosse out of him issued the fountaines of the New-Testament By which fountaines hee should meane nothing else but Mysteria the secrets of the Gospel as somewhat before hee had spoken Rabanus hereon hath Percussus enim Christus sitientibus lauacri gratiam donum spiritus sancti â—ffudit Christ being smitten he powred forth to the thirstie the grace of our washing and the gift of the Holy Ghost And true it is that what we draw from Christ it is to the world a Mysterie and so are all the things sealed vp in Christ Iesus reuealed onely to his members And as true it is that our new births washing and euerie gift of the spirit it floweth out of him as from the Head-fountaine As they be mysteries so our Sauiour thanketh the heauenly fâ—ther for hiding them from the world but reuealing them to his children And as they flowe from him not onely as a fountaine for washing away sinne and vncleanenesse Zechar. 13.1 but also to become in vs an eternall spring flowing vp vnto heauens Paradise so himselfe teacheth the woman of Samaria Iohn 4.14 that he was to giue these waters and soone after informeth his Disciples that none could drinke them but by Faith when as he thus saith He that beleeueth in me shall neuer thirst Iohn 6.35 Iesus Messiah is thus The fountaine of the gardens for watering the churches the well of liuing-waters springing vp in the true belieuer vnto Eternal life Open thy filthy heâ—rt and these waters will cleanse thee Set thy mouth of faith to his mysticall side and quench thy spirituall thirst yea cease not to draw vntill thou haue drunke vppe eternall life Be nâ—t drunke with wine wherein is excesse but â—e filleâ— with the spirite Ephes. 5 18. These waters haue to Gods praise â—loted â—long through the middâ—st of Englands Paradise God graunt thâ—t our sinnes become not as coardes for bringing in Romes Philistims for stopping and filâ—ing vp our wells with Grauell In Queene Maries daies they had dammed them vp but our Isaac digged them â—new and gaue to them ancient names Sweet heauenly father for thy Sonnes sake continue them still open euen to our posteritie for euer that so thy poore Israel may neuer haue occasion to murmure 3. The strokes which Moses gaue were two Therevpon he is of God charged with infidelitie which causeth diuines to conclude the signe thereof in his smiting Some haue taken it that hee ought onely haue spoken to the Rocke and therefore his smiting though it had beene but once to be a signe of diffidence as if God would not by the word alone haue fetched out waters But such comparing to this purpose Num. 20. and vers 8. with 11. should therewithall haue remembred Exod. 17.6 where it is plainâ—ly commaunded that hee shoulde also smite the Rocke Others more generally haue deemed thâ—t his diffidence was declared in his smiting the second time whereas the Lord onely bidde him speake and smite not smite twise And indeede this is somewhat though it may be not all For to what pâ—rpose would so wise a man smite the second time but because the waters issued not vpon the first stroke How fell it out then that waters came not vpon the first blow Because he distrusted the Lords word Yea Aaron that smit not is accused of diffidence also And indeed a right hard thing it was to belieue that a rocke should send forth aboundance of water Besides which circumstance obserue also the speach of Moses to the people Heare now ye Rebels shall we bring you water out of this Rocke He saith not that they would fetch water out but asks the question shal we as if they would saue their honestie though water came not out seâ—ing they made no promise of bringing it out The not issuing of waters vpon the first stroke it taught Moses and Aaron the fruite of diffidence in Gods promise but issuing forth vppon the second blowe it taught them that God is faithfull who hath promised though his children many times be faithlesse But what doth this rod and the stroke therewithall shadowe The rodde I know not what it may better resemble than Prayer the spirit of prayer