Object . But yet you will say , How was the Gospel hidden so long , when as the Prophets and holy Men of the Lord spoke of the Gospel ( all , or many parts thereof in the dayes of old ?

Answ. Although the Prophets and holy Men of the Lord spoke of the Gospel ( all , or many parts thereof ) in the dayes of old , yet notwithstanding , the Gospel was accounted as a Mystery , and as a thing hidden from former Ages and Generations , because they did either speak of it in Parables , and dark Speeches , and Allegories , or because they spoke of it under the Types and shadowes of other things : And under the Types and shadowes of other things doth our Prophet speak of the Gospel ( and the glorious things therein contained ) when he prophesieth of it ; For he prophesieth first of things to come in times nearer to his own times : And by these things doth he prophesie of the Gospel , and glorious things therein . And this , or from this ( as I conceive ) is that vail which , St. Paul saith , remaineth upon the minds of the Jewes untaken away , in the reading of the Old Testament , ● Cor , 3.14 . For if they understand the Literal and Historicall sense of the Scriptures , they look no farther : They will not look at those things which are figured by the History ; so that the Historicall sense is as a vail before their eyes , and hindereth them from beholding those glorious things which are covered with that vaile , and which lie wrapped up in the History as in a Type .

But that vaile is done away in Christ , ● Cor. 3. v. 14. So that he which believeth in Christ , and beholdeth the wonderfull dispensations of God , in the Gospel of his Sonne , with a faithfull eye , and then looketh upon the Law and the Prophets , shall see many glorious things of Christ and his Gospel , foretold and held out unto us in the Law and the Prophets , which before he could not see .

So then for the better understanding of this our Prophet ; take notice of these things .

First , That many places of the holy Writers of the Old Testament , and especially of the Prophets , carry with them a double sense ; One concerning terrene and corporall things , and things to come to passe before the dayes of the Messiah : Another concerning spirituall and heavenly things , and things which were not to come till the Mesiah's coming : The first sense I may call , the First , or Literall , or Historicall , or meaner Sense : The second sense I may call , the Second , or the Mysticall , or Sublime Sense .

Secondly , That the First , Literall , Historicall , or meaner Sense , is signified distinctly , plainly , and immediately , by the words of these holy Writers : But the Second , or Mysticall , or Sublime Sense is not signified distinctly , plainly , and immediately , by their words : But , as it were , onely in grosse and mediately , that is , onely by those things which are signified distinctly , plainly , and immediately by their words .

Thirdly , That notwithstanding that the Second , or Mystycall , or Sublime Sense is not signified distinctly , plainly , and immediately , by the words of these holy Writers , where the said two senses are to be found , but , as it were , onely in grosse and mediately , that is , by the things which are signified distinctly , plainly , and immediately by their words ; yet there be in many of the Histories ( as I may call them ) of these holy Writers , and in many of their Prophesies , sometimes one , sometimes more sentences , which signifie immediately by their words , not onely some passage or passages , which appertain to the First , Literall , Historicall , and meaner Sense : But also some passage or passages , which are appertaining to the Second , Mysticall , and Sublime Sense .

Fourthly , That though in many Histories of these holy Writers , and many of their Prophesies , there be sometimes one , sometimes more sentences , which signifie immediately by their words some passage , or passages , not onely which appertain to the First , Literall , Historicall , or meaner Sense ; But also some passage , or passages , which appertain to the Second , Mysticall , or Sublime Sense ; Yet the words are not alwayes to be taken after the same manner , but sometimes in a different manner , in one , from that in which they were used in the other sense .

Fifthly , Though in many Histories ( as I may call them ) of these holy Writers , and many Prophesies , there be sometimes one , sometimes mo●e sentences , which signifie immediately by their words , not onely some passage , or p●ssages which appertain to the First , Literall , Historicall , or Meaner Sense : But also some passage , or passages , which appertain to the Second , Mysticall , and Sublime Sense : Yet it is not necessary , neither is it alwayes so , ( yea , it is seldome so ) that every sentence of the whole History ( as I may call it ) and the whole Prophesie , doth signifie immediately by its words , those passages which appertain to that Second , Mysticall , and Sublime sense , ●s they doe those passages which appertain to the First , Literal , Historical , or Meaner Sense .

I shall illustrate and prove what I have said concerning these five Notes or Observations , before I proceed any further .

The first thing that I would have notice taken of was , that many places of these holy Writers of the Old Testament , and especially of the Prophets , carry with them a double sense ; One concerning terrene and corporall things , and things to come to passe before the dayes of the Messiah : Another concerning spirituall and heavenly things , and things which are not to come to passe before the Messiah's coming .

Such a double sense we read of in the Law ; For it is written in the Law , that Abraham had two Sonnes , the one by a Bond-maid , the other by a Free-woman : And he that was of the Bond-wonan was born after the flesh ; and he that was of the Free-woman was by promise : Here is one sence plain : Now besides this , there is in these words another sense ; For these two women signifie the two Covenants , &c. Gal. 4. vers. 22 , 23 , 24. So what is written Exod. 12. tells us of the killing of the Passeover , and all the Rites and Ceremonies thereto belonging : And that is one sense of the Chapter : But besides that , there is another sense therein contained ; for the Passeover signifieth Christ , and his killing Christ's suffering : 1 Cor. 5. v. 7. So Psalm 109. in one sense David complaineth of his enemies : In another sense he prophesieth how wickedly Christ should be dealt withall : Acts 1.20 . And here in this book our Prophet prophesieth of the wicked Iewes , that they should be so destroyed by the sword of their enemies , as that a very small Remnant of them should be left ; and that is one sense of the 7 , 8 , and 9. verses of the first Chapter , and yet in that very same place he prophesieth and foretells , that many should perish through unbelief , so that few onely should be saved . Rom. 9.29 . So Cap. 35. v. 3 , 4 , 5 , &c He prophesieth of the Lords coming to save the Iewes from the fury of the Assyrians : And yet he foretells in that very place of Christ's coming in the flesh , to save us from our sinnes , Mat. 11.5 .

The Second thing which I would have notice taken of is this ; That the First , Literall , Historicall , or Meaner sense ( where the two aforesaid senses are to be found ) in the holy Writs of the Old Testament , is signified distinctly , plainly , and immediately , by the words of these holy Writers : But the Second , Mysticall , and Sublime sense , is not signified distinctly , plainly , and immediately by their words , but as it were onely in grosse and mediately , that is , by those things which are signified distinctly , plainly , and immediately , by their words .

In the Law this is evident ; For the words thereof doe plainly , and distinctly , and immediately , set forth unto us the story of Sarah and Hagar , Gen. Cap. 16. and Cap. 21. But they doe not so set forth the matter of the two Covenants therein contained ; but they are signified not immediately by the words of that Story , but by the things signified by those words , to wit , by Sarah and Hagar , the former whereof signified the New , the latter the Old Covenant ; Gal. 4. v. 24. So in the matter of the Passeover , that which concerneth the Passeover is distinctly , plainly , and immediately set down by those words which we read , Exod. 12. But as for that which concerneth Christ in that Chapter , ( 1 Cor. 5.7 . ) that is not signified by the words thereof ; but by that which was immediately signified by those words , that is , by the Passeover it self .

For example sake , whereas it it said , Exod. 12.8 . That the flesh of the Passeover shall be roast with fire , and eaten with bitter hearbs ; How can these words immediately signifie any thing in or about Christ ? But though these words cannot immediately signifie any thing in or about Christ ; yet that may , which is immediately signified by those words ; for that the Passeover should be roasted with fire , and eaten with bitter hearbs , may signifie , the cruell and bitter death which Christ should suffer .

So in the Book of Joshua it is recorded word by word , how Joshua brought the People of Israel , which were redeemed out of Aegypt , into the Land of Canaan , and the same Story containes Jesus , his bringing the Church of the Redeemed into the heavenly Canaan , the Kingdome of God : But this is not signified word by word as the Acts of Ioshua are ; but this is signified by the Acts of Ioshua , which were signified word by word in that Book .

And as in the Law , so in this our Prophet have we frequent examples of this thing . For in that he prophesied , that a Remnant of the Iewes should be saved , and that they should not be quite cut off from being a Nation , neither when Rezin King of Syria , and Pekah King of Israel should oppresse them , and make a great havock of them , Cap. 1. v. 7 , 8 , 9. and Cap. 7. v. 1 , 2 , 3 , &c. Nor when Sennacherib should invade Iudah , and make a great destruction and desolation therein , Cap. 8. v. 7 , 8 , 9 , 10 , 11 , &c. and Cap. 9. v. 1 , 2 , 3 , &c. and Cap. 10. v. 21 , 22 , 23 , &c. He prophesied , that though many should perish eternally , yet a remnant should be eternally saved , according to the election of Grace by Christ Iesus , Rom. 9. v. 29. and 11.5 . But yet when he prophesied , that a remnant should be eternally saved , according to the election of Grace by Christ Iesus , he prophesied of that not in formall words immediately word by word ; but by those things which he prophesied of immediately word by word in formall words , that is , by the Temporall salvation of those , which should be saved from the sword , in the dayes of Rezin and Pekah first , and in the dayes of Sennacherib afterwards , which were they which remained in Hierusalem . So in that he prophesied of the happinesse and joy which should be upon the destruction of Sennacherib's Army , Cap. 25. v. 6 , 7 , 8. And the joy and glory which Sion and the Iewes should enjoy after their delivery out of the Babylonish Captivity , Cap. 60. throughout the whole Chapter . He prophesied o● he joy , and happinesse , and glory , which the Church of the Redeemed in Christ Jesus should enjoy , after that Christ had destroyed the works of the Devil , and triumphed over Principalities and Powers , and delivered his chosen Ones out of their hands , 1 Cor. 15. v. 55. Rev. 7. v. 17. and 21. v. 4. Rev. 21. v. 25. and 3. v. 9. Rev. 21. v 22. and 22. v. 5. Yet when he prophesied of the joy , and happinesse , and glory , which the Church of the Redeemed in Christ Jesus should enjoy , after the destruction of the workes of the Devill , &c. he prophesied not of them immediately by words , but mediately , that is , by the things signified by those words , that is , by that temporall joy , and temporall and carnall blessings , which the Jewes should enjoy , after the destruction of the Assyrians first , and the Babylonians afterwards , and their delivery out of the hands of those their Enemies .

The third thing that I desired should be taken notice of was , that notwithstanding that the Second , or Mysticall , or Sublime sense is not distinctly , plainly , and immediately signified , by the words of those holy Writers ; but as it were onely in grosse and mediately , that is , by those things which are signified distinctly , plainly , and immediately by their words ; yet there be in many Histories ( as I may call them ) and Prophesies , of those holy Writers , sometimes one , sometimes more sentences , which signifie immediately by their words , not onely some passage , or passages , which appertain to the First , Literall , Historicall , and Meaner sense : But also some passage , or passages , which appertain to the Second , Mysticall , and Sublime sense . We shall find examples of this in the Law ; for Exod. 12. v. 46. It is said of the Paschall Lamb , Neither shall yee break a bone thereof ; And this sentence is not onely understood of the Paschall Lamb , but it is also understood of Christ , who is figured by the Paschall Lamb ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 19. v. 36. So 2 Kings 7. v. 14. It is said by God of Solomon , I will be his Father , and he shall be my Sonne ; But this is not to be understood of Solomon onely , but of Christ also , of whom Solomon is there a Type , and that immediately too by the words , Hebrewes 1.5 . And as there , so in our Prophet , the words of the Prophet are so often directed , and ordered by the Holy Ghost , as that many sentences doe not onely signifie some passages concerning the Type , but also some passages concerning the Antitype too , and that by their words immediately : For what we read , Cap. 1. v. 9 , Except the Lord of Hostes had left us a very small remnant , we should have been left as Sodome , and we should have been like unto Gomorrah , is literally understood , of the mercy of God in reserving a few Jewes in the Land of Judah , from the destruction and desolation , which Rezin King of Syria , and Pekah King of Israel should make of the Jewes . And it is not onely understood immediately by the letter , of the mercy of God , in reserving a few Jewes in the Land of Judah , from the destruction and desolation which Rezin King of Syria , and Pekah King of Israel , should make of the Jewes : But also of the mercy of God , in saving a remnant , according to the election of grace , from everlasting destruction , by Christ Jesus , Rom. 9.29 . And what we read , Cap. 8.18 . I and the Children which the Lord hath given me , is understood of Isaiah and his children by him begotten , for Isaiah there speakes in his own person : But it is not onely understood of Isaiah , but also of Christ , of whom Isaiah was a Type , Heb. 2.13 . And those words which we read , Cap. 25.8 . He will swallow up death in victory ; And these , the Lord God will wipe away teares from all faces : Though they are understood of that joy which should be to the Iewes , and all the neighbouring people upon the slaughter of the Assyrians , which laid Iudah waste , and besiedged Hierusalem : Yet they are to be understood also , of that joy which the Redeemed of Christ should enjoy , when He had put their spirituall Enemies under his feet ; 1 Cor. 15. v. 55. Rev. 7. v. 17. and 21. v. 4. And what we read Cap. 53. v. 7. How beautifull are the feet of him that bringeth good tidings , that publisheth peace ; that bringeth good tidings of good , that publisheth salvation : Though it be understood , according to the letter , of those which brought good tidings of the delivery of the Iewes out of Babylon : Yet it is understood also ( and according to the letter too ) of the Preachers of the Gospel , Rom. 10. v. 15. I shall not need to bring any more examples of this ; for they which shall read this our Exposition , may have the opportunity to observe many Notes of this kind ( as of the others also which I have propounded . )

But it may be objected against these Observations , and asked here . If the Word of God carry a double sense with it ; and the sentences of the Scripture may have a double meaning ; are they not like the Oracles of the Devill , which carried a double sense , and had with them a double meaning ?

Answ. God forbid : For first , the Oracles of the Devill , though they had a double meaning , and carried a double sense with them , yet their double meaning , and double sense , was concerning one and the same thing : But the Word of God , where it hath a double meaning , or a double sense , relateth not to one and the same thing , but to severall things , whereof one is as the Type and Figure of the other .

Secondly , Though the Word of God doth carry a double sense with it in many places , yet is each part of the sense determined to its proper subject , and not left in suspense , and doubtfull ; But the double sense which the Oracles of the Devill had , were not determined to any one truth , but left in suspense , and doubtfull , that the Devill , upon the Event of the thing , of which he gave his Oracle , might apply it as he list , to save his credit with his followers .

Thirdly , The double sense of the Oracles , which the Devill gave , was contradictory the one part thereof to the other ; and could not ( both parts of it ) be possibly true in the event , because they implied a Contradiction : But though many parts of the Word of God , and many sentences thereof , doe carry with them a double sense , or double meaning , yet are both of the senses and meanings true ; there is no disagreeing between them , in that matter : Examples of the Word of God which carry a double sense with them , I have given divers a little before : Now take one instance of the Devils Oracles , and by that judge of the rest .

When Pyrrhus King of Epirus had a mind to goe to battle against the Romans , he was desirous to know what successe he was like to have before he went to battle ; and therefore asked counsell of Apollo , who gave him this answer ; Aio te Aeacide Romanos vincere posse ; which I render thus ; I say that Pyrrhus the Romans can overcome ; which answer hath a double sense , for the sense may be this , that Pyrrhus can overcome the Romanes , or this , that the Romanes can overcome Pyrrhus ; where you see first , that this double sense is concerning one and the same subject . Secondly , That the sense is not determined , but left in suspense , and doubtfull , for he doth not determine whither Pyrrhus can overcome the Romans , or the Romans Pyrrhus . And thirdly , One part of the sense is contradictory to the other , and therefore cannot both parts be true in the event ; For if it be true , that Pyrrhus can vanquish the Romans , then cannot it be true , that the Romans can vanquish Pyrrhus . And if it be true , that the Romans can vanquish Pyrrhus , it cannot be true , that Pyrrhus can vanquish the Romans .

The Fourth thing that I desired might be taken notice of was , That though in many Histories , and Prophesies , of these holy Writers , there be sometimes one , sometimes more sentences , which signifie immediately by their words , some passage , or passages , which appertain not onely to the First , Literall , Historicall , or Meaner ●ense ; But also some passage , or passages , which appertain to the Second , Mysticall , or Sublime Sense ; yet the words are not alwayes to be taken after the same manner , but sometimes in a different manner in one , from that in which they were taken in the other sense .

And this we may see illustrated and verified by divers examples : The sixty ninth Psalm was a Psalm which David made when he was in distresse , and therein he complaineth grievously of his Enemies , being no doubt in great streights and pressure at that time : Now as David was a Type of Christ , so doth this Psalm ( which sets forth the afflictions of David ) prophesie of the afflictions and miseries which Christ should suffer , while he was on the earth , by the Sonnes of Men : And as the whole Psalm in the first sence concerneth David ; so in the second and sublime sense it concerneth Christ , and some particular sentences are understood , acording to the words , as well of Christ as they are of David ; but of David in a Proverbiall and Figurative , of Christ in a proper kind of speech : For that sentence , In my thirst they gave me vinegar to drink , Vers . 21. Is spoken of David onely figuratively , and in the manner of a Proverb , and signifies , that when he had need of comfort they did , in stead of comforting him , adde sorrow to his grief : But it is spoken of Christ properly , and foretels , that his enemies should give him vinegar indeed to drink ; and it was fulfilled while he hung upon the Crosse , Iohn 19. vers. 28 , 29. So Psal. 19. v. 4. It is written ( according to our old Translation , and according to the Septuagint , and according to Saint Paul's reading , Rom. 10. v. 18. ) Their sound is gone out into all Lands , And their words into the ends of the world ; which are spoken in the First , or Literall , or Historicall , or Meaner sense of the Heavens , and that Metaphorically ; And the Heavens are said to sound out , and speak the praises of God all the world over , because they are seen to all the world , to be so excellently made , as that men may understand thereby the eternall power and God-head of him that made them . But as they are spoken in the First , or Literall , or Historicall , or Meaner sense , of the Heavens Metaphorically : So are they spoken of the Apostles , who preached the Gospel in all the world , in the Second , Mysticall , and Sublime sense , properly , Rom. 10. v. 18. And note here , that Saint Paul alledgeth these words of the Psalmist , in that place of the Romanes , not by Accommodation onely , that is , not because they are words fit for his purpose , without any relation to the intent of the Prophet David in that place ; but he alledgeth them , as words intended by the Prophet David ( as a man inspired by the Holy Ghost ) to signifie that , for which he there alledgeth them , as he that seriously considereth the Text , and Context , must needs confesse .

But if you ask me , how the Prophet David , though inspired by the Holy Ghost , can signifie , by those words in that place , the preaching of the Gospel by the Apostles throughout the world .

Take these my Notions ( such as they are ) in a place of much difficulty and controversie .

The work of Christ , in the whole redemption of Man , is as a new Creation ; and hath resemblance thereunto intended by the Holy Ghost : Hence we read , 1 Cor. 5. v. 1 7. If any man be in Christ he is a new Creature : Old things are passed away ; behold all things are become new . And Gal. 6. v. 15. In Christ Jesus neither Circumcision , nor Uncircumcision , availeth any thing , but a new Creature . The Psalmist therefore , while he speakes of the Heavens , which is the highest , and lightest , and chiefest part of the materiall world , and the glory which they bring to God their Maker , doth in a mysticall sense , foretell of the Apostles , and the glory which they shall bring to the Lord , who gave them to be Apostles , by their preaching . For in the new world which Christ framed , that is , in the Church of Christ , the Apostles are the highest and chiefest Creatures ( hence in the similitude of an house , they are likened to the foundations , which are the chiefest parts and most to be regarded in a building , Ephes. 2.20 . ) And they are the lightest also ; for our Saviour saith to them , Yee are the light of the world , Matth. 5. vers. 14.

But to return to that , from which we may seem to have digressed . That which our Prophet saith of himself in the first sense , Cap. 18. v. 12. I and the children , which thou hast given me ; is said also by Christ of himself in the Second , and Sublime sense , Heb. 2. v. 13. But it is spoken by Isaiah otherwise than it is by Christ ; for it is spoken by Isaiah properly , for he was the naturall father of these children which he speakes of : But Christ is called the Father of these Children , which he speakes of onely by a Metaphor . So in these wo●ds , Isaiah 25. v. 8. He will swallow up death in victory ; Death ( as the words are considered in the First , Literall , Historicall , and Meaner sense ) is to betaken Metonymically for Sorrow . Or if Death be taken for that which deprives a man of life ; the meaning of the words is this : That the Lord will destroy death that it shall kill no more . But as the words are taken in the Second , Mysticall , and Sublime sense ( as they are taken 1 Cor. 15. v. 55. Death is to be taken properly , for the deprivation of life : And the sense of the words is ; That the Lord will so destroy death , and triumph over it , as that he will restore those which are dead to life again . So Isaiah 35. v. 4. In the words which we read there , to wit , Then shall the lame leap as an Hart , and the tongue of the dumb shall sing ; The lame , and the dumb ( as the words are taken in the First , or Literall , or Historicall , and Meaner sense ) are taken Metaphorically , for those that are in such extremity of grief , as that they have no desire either to talke or to walk , but sit as dumb and lame men . But in the Second , Mysticall , and Sublime sense , they are taken properly , for him that is lame indeed ; And him that is dumb indeed , Matth. 11. vers. 5.

The Fifth and last thing that I desired to betaken notice of was this , That though in many Histories ●as I may call them ) and Prophesies , of those holy Writers , there be sometimes one , sometimes more sentences , which signifie immediately by their words , not onely some passage , or passages , which appertain to the First , Literall , Historicall , or Meaner Sense : But also some passage , or passages , which appertain to the Second , Mysticall , and Sublime Sense : Yet it is not necessary , neither is it alwayes so , ( yea , it is very seldome so ) that every sentence of the whole Prophesie , or History ( as I may call it ) doth signifie immediately by its words , those passage , or passages , which appertain to the Second , Mysticall , or Sublime sense , as they doe those passages which appertain to the First , or Historical , or Meaner Sense . Which some not observing , where they have assuredly found a sentence belonging to some passage of the Sublime sense ; thinking therefore , that the whole Context must necessarily thereunto appertain word by word , have attempted to construe the Context word by word accordingly ; and have rack'd the words , yet have they not made them speak good sense .

But that it is not necessary , nor is it alwayes true , that where one sentence is found , appertaining word by word to the Second , Mysticall , or Sublime sense ; the sentences adjoyning must therefore appertain to the same sense word by word ; is evident by these examples following , for Exod. 12. v. 46. Those words , Neither shall yee break a bone thereof , appertain in the Second , Mysticall , and Sublime sense , to our Saviour Christ , John 19. v. 36. But though that sentence appertaineth word by word to our Saviour Christ in the Second , Mysticall , and Sublime sense ; yet cannot the sentences preceding , or following , be construed of him word by word , as he which readeth them must needs confesse . So that sentence , 2 Sam. 7.14 . I will be his Father , and he shall be my Sonne , is spoke of our Saviour Christ , in the Second , Mysticall , and Sublime sense , Heb. 1. v. 5. Yet cannot the words following in that verse be understood of him , to wit , If he commit iniquity I will chasten him with the rod of men , and with the stripes of the children of men . So those words , Isaiah 1. v. 9. Except the Lord of Hosts had left unto us a very small remnant , we should have been as Sodome , and we should have been like unto Gomorrah , signifie in the and Second , Mysticall , and Sublime sense , that many should perish through unbelief , and that a Remnant onely should be saved , according to the election of Grace , Rom. 9. v. 29. But the preceding verses of the Context cannot be understood and construed word by word of the same subject .

Now by what hath been spoken , it is easie to conjecture , which of the two ( where there be these two senses ) is the Thorow-sense , that is , which of the two senses , the First , Literall , Historicall , or Meaner ; or the Second , Mysticall , and Sublime sense , is that , which is continued and carried word by word through an whole History or Prophesie : ( For I cannot perswade my self , that any holy Writer is herein defective , and that he should neither one way nor other goe through with his sense . )

Certainly it is the First , Literall , Historicall , or Meaner sense ; and for the carriage through of this ( as being that which must be first known , before we can rightly know the Second , Mysticall , or Sublime sense ) I have bent my poor labours in this work .

But ( you will say ) to take paines about the First , Literall , Historicall , or Meaner sense , is to favour Judaisme ; and to make the heart of the Jew ( which is obstinate enough ) yet more obstinate towards the Gospel and Christianity ; yea , it is to weaken the cause of the Christians .

I answer , That to take paines for the finding out of the Literall sense is no whit to favour Judaisme , but to seek out the Truth ; and if the seeking of the Truth , makes the Jew obstinate towards the Gospel , or towards Christianity , it doth it but occasionally , and the very best things may be an occasion of the worst of evils .

Where the Jew hath good reason to stand for a Literall sense , there to deny him a Literall sense , may prove a stumbling block in his way : But if we grant him his Literall sense , we take away the stumbling block ; yet we give him no advantage against the Mysticall , which I may call the Gospel or Christian-sense : For what if we grant him a Literall sense , can he therefore justly deny a Mysticall ? Doe not many places of the Law and the Prophets carry a double sense with them ? The Jew therefore cannot justly be hardened by this , neither can this weaken the cause of the Christian , yea , by this the cause of the Christian is rather strengthened against the Jew , and the Jew hath nothing justly to object against it .

But though I have taken paines about the First , Literally , Historicall , or Meaner sense ; I have not neglected the Second , Mysticall , or Sublime sense : But have , as neer as I could , cleared all the Texts of this our Prophet , which either our Saviour Christ , or his Apostles made use of , in that sense , in the New Testament .