Three partes of Salomon his Song of Songs, expounded The first part printed before: but now re-printed and enlarged. The second and third partes neuer printed before. All which parts are here expounded and applied for the readers good. By Henoch Clapham. Bible. O.T. Song of Solomon. English. Clapham. 1603 Approx. 789 KB of XML-encoded text transcribed from 166 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A15991 STC 2772 ESTC S116334 99851551 99851551 16829 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15991) Transcribed from: (Early English Books Online ; image set 16829) Images scanned from microfilm: (Early English books, 1475-1640 ; 1682:09) Three partes of Salomon his Song of Songs, expounded The first part printed before: but now re-printed and enlarged. The second and third partes neuer printed before. All which parts are here expounded and applied for the readers good. By Henoch Clapham. Bible. O.T. Song of Solomon. English. Clapham. Clapham, Henoch. [16], 89, [8], 92-138, [11], 142-298, [2] p. By Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the signe of the Huntes-man, Printed at London : 1603. Parts 2 and 3 each have separate dated title page, pagination and register are continuous. T1 is cancel with duplicate setting; T1r begins with "is" and last line ends either "ther-" or "there". Original T1 begins: "maister". The first leaf is blank?. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Song of Solomon -- Commentaries -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2003-07 Emma (Leeson) Huber Sampled and proofread 2003-07 Emma (Leeson) Huber Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THREE PARTES of Salomon his Song of Songs , expounded . The first Part printed before : but now re-printed and enlarged . The SECOND and THIRD Partes Neuer printed before . All which Parts are here expounded and applied for the Readers good . By Henoch Clapham . Ephes. 5 32. This is a great Mysterie : I speake of Christ and his Church . Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the signe of the Huntes-man . 1603. To the Thrise-excellent , The High and Mightie Prince , IAMES : By the Grace of God , King of England , Scotland , Fraunce , and Ireland , Defender of the Fayth . &c. DRead Soueraigne , these my labours being in the Presse , beholde Fames Heraulde double trumpeted ( the first as Sables , the second as Argent ) doth in our Cities streetes sound out a twofold Accent . The blacke-one drew out Basse-larg notes , declaring the Sun-set of our late great Empresse ( whose Memoriall be blessed amongst Women . ) And this was right sad and dolefull . From the Siluerie-one , twirled Tones variable of much glee and solace . The first humbled my soule : the second lift it vp . Betweene them both , I was as deuided : weeping , and reioycing : reioycing , and weeping . Wherevpon I remembred , how men ( of my vocation specially ) are called to be Doues : whose note is glad-sadnes and sad-gladnes . Habel is vanished without seed . Seth is set in Habels roome : in whom we hope a direct continuance of Seed vn●ll Christes last Accesse ; euen as S. Luke manifesteth Adams seed vntill Christes first Aduent . The Lyon passant , so turned into the Lyon sedent : and sit he last for euer , a Defendour of the Gospell and an Extirper of Romanisme : countenauncing good , and correcting euill , according to the Hieroglyphike Scepter and Sword , the true Insignes of Iehouahs qualification . Henrie the eight ( like a sacramentall eight-day ) did cut off the fore-skin of our Corruption . Edward succeeding , reformed much . Then ( the fir●e Paren-thesis o● Mary past ouer ) our late Deborah Eli-shebet , added to the Father and Brothers blessing . It remayneth , that your Highnesse double our Happinesse , as the great GOD o● Heauen and Earth hath doubled your King-ship . To whom more is concredited , more is required of such by naturall Proportion . And herein your Royall care will tender : 1 That no one possesse a Pastorall-place , to whom Christ hath not first sayd , Ephphata . 2 That no Leuj may sit at any Receipt of Custome , reaping where he sowes not . 3 That Anah may find-out no Mules in our Episcopall fieldes . 4 That Dionysius Atheos may not pill any part of the Common-wealth : much lesse , powle the Church . 5 That Marchants may not buy and sell in the Temple : much lesse , set the Temple it selfe to ●ale . 6 That these may not be Censurers of Synne , that liue onely by Synne . 7 That none be set in Eminent-places , who are knowen to be Rhomishly addicted . 8 That Great-flyes may be helde in Nets , so well as the small-one● in Cobwebs . 9 That none may be a Mono-polist , which bringes not that gaine to the Monarch . 10 That Poore-men may haue their Causes tryed , without damnable Demurres . 11 That Roscius may not make a standing-occupation of Stage-mumpings and mowings . 12 Ac , vt quid lepidiùs dicam ; That the Feminine-gend●r may no longer ( against all Rule ) be in state more worthy then the Masculine● by carying all the Cases ( Singular , Duall & Plurall , Greeklike ) on her backe ; whilest the Masculine is contented with the Singular , Accusatiuo carens . Iisque constitutis , sufficit mihi quod haectenus vixi . Plura ( minimèque baec priuata ) non quaero : Dixi. And in this doing , your Highnesse shal be rewarded of the Highest . Petrus Nannius Alcmarianus thought he fitted the Time well , in dedicat●ng his Paraphrasis and Scholia on Salomons So●g , to Spaines Philip and our English Mary , vpon their time of Mariage . A better mariage now ; when in Englands vnion with Scotland , we may behold ( as it were ) a new Coniuction of the White and Red-roses , for making one Nose gay . This naturall vnion , doth strongly call for our Churches vnion mo●e with Christ : For , what by Atheisme and Romanisme , ouer-much spreading of late yeeres , out Iob was brought welny to the Ash-heape : his Maladies being man● , and the synewes-state dissolution , and distraction of members . Great Alexander vpon his Conquest , is sayd , to enioyne Iudahs Leuites to circumcise their Sonnes by the name of Alexander , as a memoriall of his H●gh●esse . Your Ma. will not ( neither shall it need ) that your Leuites be so enioyned . The Sonnes of our studies , we voluntarily deuoue to your Gr. protection : as who both can and will defende the trueth of sacred Learning . I pr●e ( Deoque volente ) sequemur . My Booke being in the Pres●e , before great Israels first-name was proclaymed Head of our Tribes , the seuerall pattes thereof had so their seuerall Dedications : All which Particulars , I now reduce to be Marshalled vnder your Highnes , as the Integrall . For where the King is Genus , the Subiectes be but Species . Vnto this attempt I haue been made the bolder , for that it pleased God in Anno D●i . 1595. to lende vnto m●e your Maiesties royall hand , for authorising certaine my poore Writings in Scotland to the Preste . From that time , much duetie : but hencefoorth , all duetie ( as of creature to creature ) is owing to your sacred Selfe ( and Seed ) as vnto GOD his Great and Gracious Liuetenant ouer vs. Whom God blesse for euer . Your Maiesties humble Subiect , ( a Preacher of the Lords word ) Henoch Clapham . To the Gratious and Reuerend Fathers and Brethren , Ministers of the Church of England , Henoch Clapham wisheth all sauing giftes of the Spirite . TRue it is ( Gra : and Reuerend ) I may say with Bar●●rd , Quod Animarum susceperim curam , quimeam non sufficerem custodire : I tooke vppon me the cure of Soules , before I was sufficient to watch ouer mine owne . And with Ambrose may further say , Factum est vt pri●● docere inciperem quam discere . It is come to passe , that I begunne to teach , before I had beene taught . For howsoeuer I had some generall knowlege of Diuinitie ( as sometimes Moses had of Canaan , from the top of Mount Nebo ; ) yet farre enough was I from that particular distinct knowledge , whereby I should haue seated my selfe and others ecclesiastically in our land of Rest. And whereas in my first view of Religion , much stirre arose about Ecclesiastike forme of ministerie and ministration : and the present established forme being of many ( otherwise zealous ) proclaimed by word and writing for Anti-christian , and seuerall partes thereof to be direct markes of the Beast , whereas indeede that Reuelation-beast hath rather his character , than Characters , marke than markes : I hereupon ( beleeuing such conclusions ) departed the land in the yeare of our Lord one thousand fiue hundred ninety three , as willing to put in practise that which others had taught mee . And so I wandred to and fro with Salomons bird remoued from her nest , till the yeare 1598. wherein it pleased God to let me see the falsehood of doctrine , which others had taught , and I ( in my sin ) had swallowed . Hereupon I returned from beyond sea , purposing ( by reason of my former ouersight ) to betake my selfe to some other so●t of study . But then receiuing from some of chiefe place some meanes of incoragement in my Ministeriall function . I since that , haue laboured as I might , and as my giftes could a●foo●de , in repairing the walles of Ierushalem , the praise of the whole earth . But , as neuer yet I could want a crosse , so ( not Angustines tria cappa cá●●sta , three wicked Kaes , but ) Pipurè tumens , some prowde swelling Pees , they haue labored to make mee , my Sermons , and writings , nothing amongst their fantasticke and bewitched disciples . For they haue iudged , that if I were held for somewhat , then their ouer-much sparsed copp●r would be called in , and their fancies made plaine vnto all men . Indeede , for a man to speake of experience , it woundeth right deep : but let the truth cut me , and cut them ; forwards it must , fantasticke Dagons must fall : and disciples must be brought from man to God , from I●hn Baptist to Iesus : for , Beholde , hee is the Lambe of God that takes away the sinnes of the world . Some part of my latter labours I heere present , the substance of certaine Sermons vpon Salomon his Song of Songs , preached in our honourable cittie of London . A Scripture extreamely flowted of Machles-villaines ( I might say , Machiuillaines ) blinde Heretiques and fleshly Humorists , that sauor not the things of God : and therefore the rather haue I handled it , and now offer to publish it : that so any one running by ( specially staying by , and surueying it ) he may ( as in great capitall Letters ) see , and reade the s●d wisdome of God. The very light that enters here through my little casemen●s , will put to chase the creking Bats , and staring Owles that abhorre day light : how much more should they be chased and crushed , if some of you ( to whom God hath concredited much varietie of learning ) shoulde open the eie-lids of this morning , set this Temples great doores patent , and fil euery chinke with Iehouahs glorie . Censura est magistra vitae & modestiae . Correction ( saith Pomponius ) is the Mistris of life and modesty ; and lacke of due censure , is cause of many an immodest life , of the life of Atheisme . Licinius is said to haue held learning the commonwealths rats-bane : and were not many amongst vs so minded , they would not labor the ouerthrowe of Vniuersities , the impouerishing of the Ministerie , for the lifting vp of Iacke Straw . It remaineth that all of vs do vse our strengths seuerally and ioyntly , for the vphold of good literature , literature the sinowes of our commonwealth , the lamp of our Church , the life of our soule . Salomon so iudged , when he begd Wisdom before Wealth , before long life , before power to auenge . From them I turne my quill , and vnto him let vs tune and turne our eares , who rauished in spirite , doth first entitle , aud then sing forth his Song of Songs . But to the learned I must first insert a Praeface . Valete . A Praeface for directing the simple Reader , touching this forme of Writing and Teaching . AS a number do please themselues with so little diuine knowledge as may be : so can they not but oftentimes maledict good things they vnderstand not , as hauing too necre affinitie with the Spirits which Saint Iude condemneth . It is sufficient ( say they ) that we know Christ Iesus , and him crucified : and that ( say they further ) we haue learned , seeing we vnderstand the Rudiments of Faith. I answer , there is no Booke in the whole Bible , that teacheth not Christ Iesus and him crucified . Nay more , there is no one Chapter or open head of Scripture but it setteth forth Christ , if not directly also his sufferings . The first and second of Genesis setteth out Christ , seeing hee was that Word whereby all was created : as also that Word which beareth vp al the creature . The 3. Chap. in his 15. vers . doth teach the stooping downe of that Word for assuming womans seede : and the Genealogy of Adam by Sheth doth teach that , till hee came that was promised . Else Mathew and Luke had drawen the Genealogie to no purpose . For the doctrine of Chrono-logie , it is no more but Speach-of-time , treating of this diuine businesse . And without Speach-of-generation and Speach-of-time , there can be no Story , no Bible . As for the Genealogies spoke against in 1. Tim. 1.4 . & 2.2.16.23 . & Tit. 3.9 . they be none of these which be diuine , for the holy-ghost must not be brought against himselfe : but ( as the Apostle there testifieth ) they be Prophane , foolish , and fabulous-ones : which without blasphemie cannot be affirmed of any Scripture : but well inough of diuerse Iewish Traditions , tending rather to the subuersion than edification of Belieuers . This doctrine of Christ and his Crosse w●s pressed , not only to the eare by voyce , but also to the eie by sensible signes . Before the Lawe giuen by Moses , they had oblations , and lastlie Circumcision and the Paschal Lamb : but vnder the Lawe , they had moe oblations with more frequencie . In all which they were to see Christ , and in many of them , his crucifixion and effusion of blood also . And who could with knowledge beholde the Priest-hood , and therein not see Christ ? Or who could contemplate the Tabernacle and Temple , and therein not first see Iesus in whome the Godhead should dwell essentially , and then in a secondarie sence , his mysticall members . In all these the Church was led to Christ , euen as we by baptisme and the Lords Supper . But bicause Christ could neuer haue beene crucified , but for sinne ( and therefore in himselfe and in his mem●●rs to suffer by the hands of sinners ) as indeede he did finally by the hands of Iewes and Romans , a Genealogie therefore of such sinners are set downe and a Chronologie vttering the times of Christ and his Crosse , whether before , in , or since his Incarnation : the finishment of all which , is vnsealed in the booke of Reuelation . The enemies to Christ and his Crosse , they are often-times branded out by names of wilde beastes , serpents , vncleane birds &c. that so in them may be expected but brutish affections and actions : as also termed thornes , brambles and what not vile ? The friends to Christ and his Crucifixion , are on th' other side represented by creatures also Vegetatiue and Sensitiue , but in respect of some commendable qualification : and in no Scripture so much , as in this Song of Songs . So that for vnderstanding some excellent things in this good people , we are appoynted first , to consider some other creatures , whereby ( as by steppes and staires ) wee may ascend to the di●ine qualifications of the Church . Said I , of the Church ? Yea of Christ himselfe also ; who heere ( as also oft in the New-Testament ) hath vouchsafed to be sacramentally set forth vnder names of inferiour creatures . This remembred , I further make answere to our Nouices , which delight themselues in I know not what measure of knowledge and supposed principles : First , whatsoeuer thinges are written afore-time , are written for our learning . Otherwise , to thinke , were to conceiue groslie of God , as hauing written somewhat that is vnnecessarie . Far from such a mind it seemeth these were not , that contented themselues with knowing . First , Repentance from dead workes . Secondly , Faith towardes God : Thirdly , Doctrine of Baptismes : Fourthly , Imposition of handes : Firstly , Resurrection from the dead : and Sixtly , Eternall iudgement : Notwithstanding all which , the Apostle calleth them forward towards perfection , as they would auoyde the vnpardonable sinne against the Holy-Ghost . For when people beginne to please themselues in a little Catechisme doctrine , they begin to enter into a defection and backe sliding from the little which they haue already receiued . Secondly , there is no peece of GOD his Booke , but it hath direct , Collaterall , or an Antitheticall relation to CHRIST , if not also to his sufferings : insomuch as all that is more largely and variably saide , it doeth finally returne to that one foundation , Iesus : whereon wee are euer to be building , vntill wee haue attained perfection and the fulnes of our age , that is laide vp in him . The Family-of-Loue doe ouerthrow all the Genealogie and Crono-logie of Scripture , by turning really all the History into an Allegorie : entertaining ( and good enough for that purpose ) the Apocripha-writings also . By the which I cannot easily be otherwise perswaded ; but as first : they shut vp God and Diuell , Christ and Antichrist , Heauen and Hell , Wildernesse and Canaan , good and badde Angel , within mans soule , as being all of them but Se●ses or Affections : and as secondly , they hold an outward vniformitie with all other religions whatsoeuer ( not to speake of their bawdy perfection in nakednesse ) so cannot I easilie be otherwise perswaded , but that they be indeed Atheists , or at the best , but Saduces . Their dotage is neuer countenanced in the truth of Scriptures Allegorie : Seeing this truth lieth in establishing the Historie , the Genealogie and Chronologie : but their fanatike forme of Allegorizing ouerturnes it . The first being practized of the Prophets and Apostles : but the latter onely pursued of Here●iques . Which latter forme , as Origen was sometimes attainted with it , so it hath not onely raised this Prouerbe of him ; Where euil , no man worse , but a●so , brought him to be next neighbour to an Atheist in his Vniuersall Saluation : and finally , to be held an Authour of that Heresie ( witnesse the Origenists ) as HN ( it may be it standeth for Haue-No-Religion ) is now the head of our Nicolaitans or Familists . As I would haue thee to auoid this Familists error on the left hand , in making Religion an Allegorie : so , to flie the errour on the right hand , whereby some would haue Religion without all Allegorie . It is of Christians generally granted ; that the Subiect of this Song is Loue : namely , that which is to be considered betweene Christ and his Church . Which , how can it be , but by vnderstanding Christ in Salomon : and the Church of the Gentiles in Pharaohs Daughter ? So that ●● here ( as the Apostle elsewhere ) must be glad to say , By which things an other thing is meant : or , as it is in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which things are to be allegorized . The Holy-Ghost could haue spoken alwayes properly and in a single-sence : but so the doctrine should haue beene beyond created-conceipt : or haue lesse showen the bountie and v●rietie of his wisedome . The more wise ( saith God ) the Preacher w●s , the more hee taught the people knowledge , and caused them to heare , a●d searched foorth , and prepared m●ny parables . And the more wise ( Gentle Reader ) thou c●●ets to bee , doe the more hunger after euery forme of diuine knowledge , embracing Moses and Christ , Historie and Mysterie , Shadow and Substance , Signe and Thing signified . To further thy knowledge in such differing kinde of doctrine ( and yet at vnitie in Christ ) I haue taken s●me paines , in discoursing vppon this Scripture , wherein ( as I take it ) the Holy Ghost hath called vs to see all the thinges of Christ and his Church , m●ch ●uidently ; but yet by allusion and in a mysterie . The Hebrew Rabbines do ordinarily apply the things h●ere spoken , to their Synagogue and People : Christians , ordinarily to their mysticall King and People . And indeede the second S●nce was sealed in the former , that so they without vs might not be perfect . For some fewe in the church of Rome that haue in the She-beloued , vnderstood onely the Virgin-Mary , they were too Dominike-like , and might , by such a rule ( almost ) as well haue made another Lady-Psalter . For knowing Christ , and the things of Christ , the Church , and the things of the Church , prepare thee to heare of sundry creatures vnder man , wherein the former diuine things are sealed : in one speach , two things being so vttered : as if in terrestrials , there were some notable image of celestials : the things that are here below & visible , being but as Letters or Characters , which being put-together will spell out matters superiour and inuisible . Being so prepared to conceiue , I doubt not thou wilt reade the sequence to thy soules comfort . If not so prepared , the spider can but turne honie-iuyce into poyson ; except God with a preuenting-grace do fore-stall thee . Farewell . London . At my house in Red-crosse-street . April . 1603. Who hath laboured for thy good . He : Cl. The Text. The Song of Songs which ( is ) Salomons . 1 LEt him kisse mee with the kisses of his mouth : for thy loues are good , better then wine . 2 For the sauour of thy good ointments , thy name is as an oyntment powred out : therefore the virgines loue thee . 3 Draw me , we will runne after thee : the King hath brought me into his chambers : wee will exult and be glad in thee : we will remember thy loues more then wine : Righteousnesses do loue thee . 4 I am blacke ( ô ye daughters of Ierushalem ) and to be desired as the tents of Kedar , as the curtaines of Salomon . 5 Doe not respect mee because I am blacke , for the Sunne hath lo●ked vpon me . The sonnes of my Mother haue fumed against me . They put me for a keeper of the vines . My vine which was to me , I haue not kept . 6 O thou whom my soule loueth , shew me where thou feedest , where thou causest to lie at noone : for why should I be as shee that couereth her selfe to the flockes of thy companions ? 7 Seeing thou knowest not ( ô thou fairest of weomen ) get thee forth in the steps of the Flockes , and feede thy Kids aboue the tents of the Shepheards . 8 My Pastorall loue , I haue compared thee to my horses in the Chariots of Pharaoh . 9 Thy cheekes are comely with rewes of stones , and thy necke with chaines . 10 We wil make for thee borders of gold with studs of siluer . 11 Whilst the King was at his repast , my Spikenard gaue the smell thereof . 12 My welbeloued is a bundle of Myrhe vnto me : he shall lie betweene my breasts . 13 My welbeloued is as a cluster of Copher in the vines of Engadi . 14 My loue , behold , thou art faire , behold , thou art faire , thine eyes ( are like ) the Doues . 15 My Beloued , behold thou art faire and pleasant : yea , our bed is Greene. 16 The beames of our houses be Cedars , our galleries of Fyrre . THE Song of Songs , which ( is ) Salomons . The Argument of this first Part. The Church very feruently suiteth after the presence of Messiah : specially for his appearance in our Nature . Whereto she receiueth a comfortable answere , bringing with it appearing-wise , the presence of Messiah . Which two so conucned , they fall into mutuall praises , finishing the same with mutuall applausion . Lect. I. THis Title standeth as a glorious Eulogie or Porch to the ensuing Scripture . And heerein obseruable first ( for methode sake ) the Holie-ghost his penne man of this Scripture , and that is Salomon : Secondly , the matter itselfe , and that is a Song . Touching Salomon , we are to vnderstand that hee was sonne of Dauid , King also of Israel : and both of them notable tipes or shadowers forth of our Lord and Sauior Christ Iesus . But this Tipeship stoode in this difference : Dauid a figure of Iesus , in respect of the continuall warie he had with the Churches aduersaries : Salomon a figure of Christ , in respect of his continuing plenty and peace in the midst of Israel his church : Dauid the Churches Captaine : Salomon the Churches amiable spouse and passionate Louer . Vnder Salomon in this scripture , we are to vnderstand him , who ( in Math. 12.42 . ) is wiser and greater then Salomon , euen Iesus himselfe : sometimes sued vnto Of his Church : somtimes suing To his Church , according as variable times bring with them va●iable accidents . And vnder Salomons spousesse and Loue , we are to consider the Church ( specially of the new Testament ( sometimes praying , sometimes straying , sometimes in a Loue-traunce , sometimes reuiued , and in this life ( by reason of sinne ) changing some part , and in some respect as the Moone . In One word , Two things are sealed , So that of this scripture the wise-spirited may say with the * Rabbine ( according to that in psal . 62.11 . ( God hath spoken once , and I haue heard it twise : which Cabalistically is , In one speach of God I obserue two things , as Letter and Spirit . When Salomon penned this sacred Writ , the time of too many hath bene said to bee , what time he tooke to himselfe Pharaohs daughter : and so haue concluded it to be a nuptiall song . But this iudgement is not onely opposite to this scripture , but also hath brought with it some other inconuenience : namely it hath caused sundrie impure Spirits to stumble , affirming it to be a vaine amorous ballad , penned at the pleasure of Salomons wantons : an assertion in the highest degree blasphemous . The Iew ( who best knewe the old Canon ) can say , that * It is abhominable to thinke that the Song of Songs should treat of venereall matters . But the Naturall man perceiueth not the things of the spirit of God , ( for they are foolishnesse vnto him ) neyther can he know them , because they are spiritually disce●ned . That it is against this scripture also , do consider that speach in Cha. 7 , 4 : [ Thy Nose is like to the Tower of Lebanon . ] Lebanon could not stand for a comparison , till that Tower of Lebanon was : and it was not built , till hee was aged , and his liues yeares well-nie spent . This appeareth thus : Salomon raigned but forty yeares . Towards the beginning of his raigne hee then matcheth with Pharaohs daughter : about his fourth yeere hee beginneth to build the Temple : and that continued seauen yeares . After that , his owne house continued building thirteene yeares : so are spent about foure and twentie yeares of his raigne : and after all this , the Tower of Lebanon was built . How long after ere he begunne it , appeereth not : nor yet how long that worke continued . But if it should bee begun presently after the other , it was a long piece of worke , if so the greatnesse and st●telinesse thereof be considered . And after this finishment of that also , must this holy Writ be penned , seeing in the former verse , he hath in his comparison introduced the Tower of Lebanon . That this glorious Lampe of Israel for a season was darkned by Idolatrie , his historie expresseth : yea his historie being shut vp with the mention of that euil * Romanistes conclude , that Salomon died vnrepentant , and so by consequent , an Abiect . But seeing other scripture will necessarily conuince that , they should rather think , that his history was shut vp obscurely , that so therein he might shadowe forth our Iesus , who in his death also was numbred amidst transgressors , making his graue so with the wicked . That he died not an abiect , these reasons euince . First , the consideration of his Tipeship : for seeing God selected him for the sole figure of Messiahs loue , spirituall peace , and plentie towardes his spousesse the Church : it shal be more then rash ignorance to conclude him an Abiect . Secondly , the promise which God makes to Dauid ( namely , that if his son Salomon should sinne , hee would chasten him with the rod of man , but not take his mercy from him as he did from Saul ) it concludeth repentance : seeing chastenings with mercy are ( Heb. 12. ) signes of children ( not bastards ) and the meanes to bring them to repentance . Thirdly , he was not a Prophet , sent in mercy to the church , but an holy Prophet and Scribe of the Holy-ghost . Saint Peter in his 2. Epistle 1. Chap. verse 20.21 . so speaketh of all these holy Teachers : First know this , that no Prophecie in the scripture is of any priuate motion : for the prophecie came not in old time by the will of man : but holy men of God ( a terme neuer giuen to the reprobate ) they spake as they were moued by the holy-ghost . Now Salomon being one of these Holy men of God , hee must needes depart hence in the state of grace . Fourtthly , the Holy ghost commending Rehoboam and his people for their first three yeeres gouernment , saying : Three yeres long they walked in the way of Dauid and Salomon , it plainely vrgeth that Salomon died in Gods fauour , or else he should neuer so haue bene coupled with Dauid his father . Yea , it also argueth that Salomons finall gouernment was in and for the Lord ( howsoeuer the Mount of Corruption not taken away ) seeing first Rehoboams gouernment is said to be like that way , wherein his father and grandfather had walked . Lastly , his owne three books euince his repentance : first the booke of Prouerbs specially the Preface lying in the first nine chapters : wherein he specially admonisheth his people to beware of the strange woman : vrging the sea of iniquity ( bodily and spirituall ) which accompanieth that euill , as speaking from experience . In which booke he laboreth therfore to settle his Puple ( of what degre or calling soeuer ) in the rudiments and grounds of religion . Secondly , his booke termed Preacher , wherein ( specially in Cha. 2. ) he preacheth worldly vanitie f●om selfe same experience , admonishing others to beware by his euill . In which booke he taketh his disciple ( as into an hie mountaine ) that so from thence looking downe-warde , hee may spie the flitting and vanishing estate of all things here vnder the Sunne . Thirdly , this most diuine Song penned ( as before is prooued ) in his olde age : vaine lustes then turned to contemplatiue loues passing betwene Messiah and his Church . ( As if heerein hee hadde lifted his Hearer higher then the Sunne , for speculating matters solely celestiall ) it further prooueth the veritie of his repentance . Left hee was for a season , left flesh should reioyce in Gods sight : but recouered againe by repentance through God his free mercy , wherof these three bookes are three infallible testimonies : euen as Peters three-fold confession , ( Lord , thou knowest that I loue thee : Lord , thou knowest that I loue thee : Lord , thou knowest all things , thou knowest that I loue thee . ) It gaue forth a plaine euidence to his fellowe Disciples , that hee had vnfainedly repented his threefold deniall . This briefely touching the Penman , Salomon . Touching the scripture it self , it is a Song . A Song hath diuers names according to the manner and matters diuersitie . If they containe matter of Gods praise , they are termed Hymnes : if it be soong by turnes of two Chorusses it is called Antiphona : the Italique Responsories being much of like forme . A Psalme containeth any sort of matter indifferently , and is thought of som to deriue that name from the instrument termed Psaltery , whereon they play with handes-motion : as also specially to containe morall doctrine . For the title Spirituall song , it is either the generall to all diuine songs ; or rather A Song of exultation and spirituall reioycing , specially respecting Hope of eternal blessednes . Touching this Song of Salomon , it containeth matter of diuine laud , for the which it may be called an Hymne : it containeth matter of Exultation in the hope of a better life , for the which it may be called a Spirituall Song : it containeth morall doctrine , & doctrine of all natures , for the which it may be hight a Psalme . As for the forme , we find sundry parties singing , and the one side answering to the other : for which it may be nominated an Antiphonie or Responsorie . And for these ( and like ) considerations , it is of the holy ghost called A Song ( or , the Song of Songs , as not onely the most excellent song , of all the 1005. which Salomon penned , and therefore for Churches vse only reserued , but also in respect of any other Song contained in diuine Canon : others tending to som one particular end , or few : but this enwrapping in it , doctrine of all sorts , and that in a most sweet and deepe kind of eloquence , respecting the matter : as also of elegancie , respecting the syllables , words and phrases . And I take , bicause that none should compare it only with his owne Songs , nor yet onely with the other Songs of the Scripture , the Holy-ghost hath lest the Hebrue phrase indefinited : for , as the word Which with vs is indifferent for gender and number , ( masculine or feminine , singular or plurall ) so is the Hebrue word Asher , which as also the Verbe is altogether vnderstood . And hereof it is that some reade , a Song of Songs , which [ is ] some , which [ are ] Salomons : but indeede for the former respects , it can neither be tied to is or are , was or were . Yet I take the present tense more proper then the preterim perfect , because wee say : This is Paules Epistle , this is Iohns Reuelation , these are Moses Bookes , &c. rather then , these were Moses bookes , this was Paules Epistle , &c. Thus we see Salomon the peaceable and exceeding rich King of Israel to be the Holy-ghosts Poet : and the thing that is penned , to be Poësie of passing diuine nature , both in respect of Maner and Matter , and therefore in an Hebraisme termed , A Song of Songs : that is , A most excellent Song . Now from the Title , I passe to the Song . Lect. II. Verse . 1. Let him kisse mee with the kisses of his mouth ; for thy loue is better than wine : or , * thy loues are good , better than Wine . IN this Verse the church expresseth her affection towards her beloued : first , by offering vp prayer : secondly , by setting forth the excellencie of her beloueds Loue ; which may serue for a reason of her prayer . Her prayer lying in the first clause , it containeth her seruent desire after Messiahs presence : wherin I obserue , first , the forme of her petition , secondly , the matter shee doeth petitionate . The forme is Imperatiue , or Optatiue . If Imperatiue , then she speaketh to some Riuals of her happinesse , commaunding them to let her beloued come vnto her : If Optatiue ( which I rather incline to ) then she offers vp properly Prayer : and this must bee , either to Messiah himselfe ( which I lesse conceiue ) or vnto his Father ( wherein I rather rest ) seeing the Father is said to send him foorth after the fulnesse of time , and he the Sonne meane time in the glorious bosome of the Father . And so her prayer [ Let him kisse mee ] it is as if she saide in moe words , O Father of heauen , vouchsafe to hasten the sending forth of Messiah , who * hast appointed him to be a light to the Gentiles , and a Glory to thy people Israel . The Father so prayed vnto of the church , it resteth to consider if this Church be only the faithfull of Ethnicks . So manie haue vnderstood it . That principally that people is intended here , it may appeare by her forme of preoccupating the exceptions which Ierusalems Daughters might make , in the fourth and fift verses next after : but seeing Abraham and many of Iaacobs Kings & Prophets , did long to see Messiahs daie of appearance in the fles● , hungring for that which they sawe a farre off : we so cannot exclude the faithfull of Zions Sinagogue , no , nor debarre any belieuer from the beginning of the world ; I so vnderstand the whole bodie of Belieuers from the first Adam , vnto Christ Iesus the second Adam : all sending vp their prayers ( as multitude of sweete odours ) vnto God the Father . The faithfull in holy Scripture doe pray for Christes comming , but in a twofold sense , respecting two sundry times . Before his Incarnation , they desire his appearance in our flesh , for killing sinne in our flesh , and so quickning it to vnfained sanctitie : after his appearance they doe with Iohn desire he may come quickly , namely in his glory , for the glorification of his Saints : and for this appeerance do the soules vnder the Altare thirst and hunger . But in this place , is specially and properly intended , the churches feruent desire for his appearance in the flesh : which vnion of his diuine nature , with our humane nature , I take to be signified ( at least , in part ) by the terme Kisse . And principally also , I here vnderstand ( as before ) the chosen of the Nations , desiring after vnion with him , as no doubt the Gentile Queene , Pharaohs daughter had no slender affection after communion with Salomon , the glorious tipe of our Messiah . A kisse vnfained ( such a Kisse as the Apostle calleth Holie , and wherewith the Saints did sometimes salute one another ) it is as a sacrament of Soules vnitie and onenesse , such as was in Ierushalems church , touching which it is affirmed , that al were of one accord in the Lord. But here the terme is in the second place plural ( Kisses ) as therby intimating ( besides other things ) an vnion of Messiah with her in soule and body , sense , affection , and all actiue powers , a full vnion of God and Man. This she desireth , and feruently desireth : and this in the appointed time he fully performeth . That which she then breathed after , we are possessed of : God prouiding a better thing for vs ( namely ) that they without vs should not be perfect . Touching the reason of her Petition , For thy loue is ( or , Loues are good ) and better than wine , it is as if she saide : O heauenly Father , I haue prayed that thou wouldst send thy Sonne to his poore Church , that he might vnite himselfe corporallie with her ( the Godhead inhabiting the Manhoode essentially ) Now after this my petition , vouchsafe I may debate the matter with my beloued . Then by an Apostrophe she turneth aside , and after such sort reasons with him : Sweete Messiah , Shiloh Zecharies Branch , and Iaa●obs Starre : I long after thy presence : yea , thou hast set my soule on fire after thee : for thy Loues are beauteous and farre more effectuall then wine . Beauties there are many , but all inferiour to thine . There is pleasure and strength in wine : but thy loue and pleasant amours doe more inflame and rauish the senses . O heauenly Father , if I be bold , thy Sonnes loue hath constrained me ; oh glorious Messiah , if I call for thee , thy Fathers promise in Paradice , it causeth mee : and the beginnings of Loue which by thy spirite thou hast giuen me feeling of , as wine in the first taste they comfort mee : as wine in the second place they delight mee : as wine in the third place they embolden mee : as wine in the last place they cause mee bee ready to fall in a Loue-trance . Oh therefore come speedily and embrace me , and by the spirit of thy mouth ouershadowe the Virgin , and make vs members of thy bodie , of thy flesh , and of thy bones . Besides other ordinary notes , I obserue hence , first howe Time in Paradise ( Gen. 3.15 . ) conceiued of the promised seed : that time grew ( as it were ) more big-bellied in the renuall of the promise to Abraham , Dauid and others : and that in the fulnesse of time , That blessed seed was to be brought foorth for the exceeding comfort of mankind . The faithfull conceiuing this doctrine , they are therefore here introduced , sighing after the performance of the promise . If they but tasting the promise , and seeing it but a farre off ( for the time of this Songs penning was about 900. years before Shiloh came ) how ardent and earnest shoulde our affections bee in the possession thereof ? The taste and possession of wines are of more value , than the bare sight and taste thereof : and such should our loue be in the reall enioying of Messiah . Examine therfore we ourselues , and looke into our soules , for if Christ Iesus liue in vs , we cannot but with feruencie embrace him and loue all the fruits of his spirit . Secondly , her manner of speach , [ Kisse me , &c. ] it implieth the meanes wherby the Virgin should conceiue , namely by the spirit of Christ ouershadowing her : that spirit being as Agent to her seede Patient . * Spirit and Breath is one and the same ( both in Hebrewe , Greeke , and Latine ) which is cause , that sometimes our men in the Prophets do turne it , by the spirit of his mouth , otherwhiles , by the breath of his mouth , &c. This Conception and Generation is so exempted from that ordinary encreasement of mankinde . And therefore , though Leui payed tithes in Abrahams loynes , to Melchizedek , and all wee haue sinned in the loynes of Adam : yet this second Adam can be said to do neither . Woman sinned first , but no speech of spirituall nakednesse , till Man also sinned : Then ( it is sayde ) their eyes were opened and they saw themselues naked : as if sinne were imperfect and vnable to bring forth death on the seed of their loynes , till Man ( in whome lay the Actiue power of generation ) he had sinned . Though blessed Mary sinned , and had sinne in her nature , yet it could act nothing to Conception . As all Naturians will graunt womans seede onely passiue , ( and for because not Actiue , some haue concluded women to be seedelesse ) so neyther is sinne any creature , or anie substance , but an action transgressing , causing God his curse vpon mankinde by mortalitie and corruption . And because the Virgins seede patient , was by the spirit of God quickened ( euen as the clayish nature of man viuified by the breathing of god ) hir betrothed Ioseph is taught by Gabriel , how that which was conceiued in her , it was of the holy spirit . This one doctrine so ouerturneth the doctrine and obiections of our ages Anabaptists . Who thinke of sinne as of a Substance : it being indeed an Accident , and seuered in Christs conception , by the Actiue power of the holy-ghost . Thirdly , by speech [ Kisses of his mouth ] is further ( although in a second sense ) intimated the operation of God his word and spirit for incorporating vs into Christ. By his word , the Worlde was created , and by the breath of his mouth the foundation thereof was laide . That naturall worlde was to leade vs to consider a spi●ituall world ( which Philosophers haue termed Micro-cosmos , a little world , namely man ) which second and new creature is begot by the immortal seede of God his word , the holy spirit quickn●ng that word in the wombe of their conscience : for by the ministry of his word & sacraments he kisseth his creature , breathing ( by that his ordinance ) his owne good spirit into them . And because no hereticall doctrine can do this , the Church ( in her prayer ) desireth the kisses of His mouth to whome shee prayeth . Nay , for her●ticall doctrine , it is so farre from effecting a new world in vs , as it is ( indeed ) the seede of the serpent , wherby he begets a damned body of infidels and false beleeuers to himselfe . For the reason of her prayer in this verse , wherby she wold insinuate her petition into the Lord his cares , as crauing nothing but Promise , and that whereof shee had a pleasant foretaste , to the kindling in her such praier : besides other things , I note these : First , that the sauing promises of God ( who in Christ are Yea and Amen ) they are with all holy boldnesse to hee called for . For as he is faithfull that hath promised , so he expects we pray for the speedy performance thereof : seeing the promises are the churches life and glory . Secondly , her speech [ Thy loues ] it argueth the loue of God in Christ to be infinite and of a growing nature Election before all time , begetteth an effectuall Vocation in time : that Vocation brings with it , in the one hand , assurance of Iustification , in the other hand , reall Sanctification . These beget other diuine Loues : causing in vs a fountaine springing vp vnto Eternall life . If the church in her pedagogie and non-age could haue such deepe feeling of diuine Loues , what should we feele , who are come to inherit that Canaan ? We should be able ( as the Apostle prayeth ) to comprehend with all Saintes , what is the breadth , and length , and depth , and height of the Fathers Loue in Christ Iesus . If Marchants finding a Commoditie sweete , they sue for more : let vs in the least sense of God his loue pray for more ; seeing this is a commoditie of eternall nature . Thirdly , the Church expressing her feeling of Christs loue , to be vnto her more excellent and efficatious then wine ( wine being that which delighteth the heart of man ) wee thereby are taught , that euery member of this mysticall body , doeth not onely liue to Christ , but also die to the world and the temporaries thereof . The loue of God in the vse of his word , which is one principall particular of his loue , it was vnto Dauid more sweete , then the hony and hony-combe : and of more acceptation then tho●sands of golde and of siluer . And the loue of God in Christ , it was of such value vnto the Apostle Paul , as ( in comparison thereof ) he counteth Tribe , Birth , and al temporarie and naturall things , but drosse and dung . Howe the Patriarchs , Prophets , Apostles , Martires , and Confessors haue deemed Christs loue , their continuall sufferings and patient vndergoings of the crosse for his sake , they plainely doe witnesse . Balaam , Iudas Iscariot , Demas , and many in this age ( sauouring earth , not spirit ) they are by this doctrine laide open for such as are not of the Church , howsoeuer within the church : for al these Moonish fleeting temporaries , the church treades vnder her feet ; the vnion , and sensible feeling of Christ his seuerall loues being vnto her , all in all . Lect. III. Verse 2. Because of the sauour of thy good ointments , thy name is an ointment powred out : therefore the virgines loue thee . Or , * vnto the sauour of &c. Or , at the sauour &c. AS in the last clause of the former verse , she gaue a reason of her petition , ( and that was drawne from the excellencie of his loue ) so here shee rendreth a reason of her so louing his Loue : namely , because shee found in him ( as a boxe of aromatique ointments ) all redolent sauours , and precious spirituall smells . Which precious odors were vnto her his Church , and vnto euery particular member thereof ▪ most sauorie and delightfull . In which comparison , shee seemeth , not onely to cast her eye vnto ordinary confections in the Apothecaries shop , but also ( and that more specially ) vnto the sacred Ointment and Perfume in Exod. 30.23 . &c. effected by Moses , directed by Iehouah for annointing and perfuming his Tabernacle and Priesthoode . The counterfait whereof none other ( vpon paine of death ) might make : nor ( vppon like penalty ) might any other person annoynt his flesh with this ointment , nor perfume himselfe with this composition : for the one and the other were set apart from common vse and so dedicate to a sacred ecclesiasticall purpose . All which , let vs draw into some particular information and profit . First , in that the Church seeketh out the most excellent ointment and perfume for declaration of Messiahs sweete name , it teacheth vs : that all excellent things in nature , they are but as tipes and shadowes of spirituall graces : not much vnlike to the Cabalists position , which concludeth all inferiour things to be but shapes of superiour things : and the patterne which Moses saw in the Mount , to be a certaine proportion in the heauens , whereunto the earthly tabernacle was resemblanced . And in very troth , all excellent things in nature they are but as steps , degrees , and greeces for vs to climbe vp by vnto heauenly respects . Secondly , her reference to the former ceremoniall oyntment wherewithall the Iewish sanctuary and priesthood were annointed , it leadeth vs to these considerations : First , that the new testaments Church ( figured by that tabernacle ) and the new testaments Priest ( euen Christ Iesus , figured by the former ) they are interessed with the inward spirituall ointment , which was shadowed forth by the former outward materiall Oyle . That the Church hath it , Saint Iohn recordeth it in his first Epist. 2. Chap. 20. & 27. verses . That Iesus Christ hath it , the spirit of Prophecie plainely foresaw , saying . The God thy God hath annointed thee with the gladsome Oile aboue thy fellowes , Psa. 45.8 . Aboue all his fellow members , because they receiue it by measure , but he beyond measure , Iohn 3.34 . he is the fountaine full of grace and truth : as for his members , th●y receiue of his fulnesse ▪ grace vpon grace , Iohn . 1.16 . The sacred oile was powred vpon Aaron our head , and from him the head , that soueraigne ointment commeth downe his mysticall bodie , euen to the hemme of his garment : the most inferiour member not exempted of reall sanctification . Besides , seeing the former sacred oile ( a figure of the spirit sanctifying ) it was onely with profite applied to the Priest and his Tabernacle : it putteth vs in minde , how Christ and his members only can haue this spirit , in the worke of sanctification . Nor can any haue receiued this reall sanctification in any true measure , but it is vnto them a reall pledge of eternall saluation : and a demonstration of their holy Election before all worlds , Ephes. 1.3 . &c. Furthermore , where it was death vnto him that should apply this oile of grace to Prophane persons , it teacheth vs that which our Sauiour teacheth , namely , That holy things are not to be giuen to Dogges , in paine of God his high displeasure : the sauing promises of the Gospel are not to be applied to the open vnpenitent . The ointment of sauing Grace offered in the Word and Sacraments , it appertaineth onely to such persons , as first haue become a spirituall house or Tabernacle to God : and secondly , as true Priests and Sacrificers , doe offer vp a reasonable oblation out of the Sanctum or Holy-place built in their conscience . For howsoeuer in Christ is the Sanctum-sanctorum Holy-of-holies , yet in euery of his members is a Sanctum or sanctified conscience . Lastly , whereas the like penaltie hanged ouer his head that should counterfet that precious oile , it putteth vs in minde , what fearefull iudgement hangeth ouer the heads of counterfet hypocrites and heretikes , who by painted doctrine and sheepish conuersation doe make outward shewes of the spirit , and holinesse , but in very deede are hollow hearted , and destitute of the power of true godlinesse . Thirdly , that shee termeth her Beloueds Name to be as * Oile powred out , she would allude to the full and perfect odor of such precious confections : who ( howsoeuer they be sauory in themselues , ) yet are not felt sauorie , vntill they be powred out , and as it were pownded : euen as Maries pound of Spikenard ointment is then saide to fill the house with the sauour , when as she had broken vp the boxe , and powred it out . And herein she would teach ; first , that the very name of her Beloued was preciously sweete , being powred out . Sweete in it selfe it must be from all eternitie : but then manifested sweete when it was vttered to mankinde . Adam lying plunged in diabolicall stench , how sweete vnto him was it to heare of the blessed Seeds of woman . Abram hauing beene-singed in * Vr ( that is , in the Fire ) of Chaldea ( horrible Idolatrers causing their children to passe through the fire ) sweete vnto him must the name be of Seede , wherein he and all nations should receiue a blessing . Swe●te was the name Shiloh in the mouth of Iaakob and in the nostrels of Iudah : and no lesse redolent , were these sauory names vnto Dauid , and all the ensuing Prophets and tipicall Kings , who longed aft●r the appeerance of him that was so to be a Seede and Shiloh . As for Isaiah , he sawe his name to be Immanuel , that is , God-with-vs , because God so should be one with vs , and wee so at vnion with God ; Godhead and Manhood , in him making vp one Person . Vnto Daniel , what name could be so sweete as Messiah , the terme which Gabriel gaue vnto him . In a word , the ve●ie sweete consideration of him did leade the holy Prophets to vse diuerse Names for expressing the infinite store of spirituall odours , couched vp in this , Beloued , the very fulnesse and treasurie of our heauenly Father . If we come to his Name Iesus ( Sauiour , because he saueth his people from their sinnes ) how delectable is that Name ? Besides these Names , he hath termes of King , Priest , Prophet : King for gouernment , Priest for sacrifice and intercession , Prophet for teaching and reuealing the Fathers secrets to his people : a Trinitie of names in an Vnitie of superexcelling sweetnesse . Lastly , in this one Mediator is a two-fold Nature , according whereto hee hath two other names , God and Man : but seeing vnto miserable mankinde it should be no great comfort , ( nay , rather a discomfort ) to heare of either of these names disioyned : our heauenly Father therefore hath conioyned them , and made them two , one : that is , hath giuen him vnto vs for God-Man , or Man-God : a Name beyond all ●easureable sweetenesse : for it propounds vnto vs an eternall vnion of God and Man. No maruell then though the Church hold her Beloueds name to be redolent : as also doe grieue to heare it taken in vaine and vnhallowed . Furthermo●e , if the Name of Christ be so sweete , how precious should the enioy of Christ and his spirit be vnto vs , seeing with him we enioy all other good things also ? Therefore the Virgines loue thee . ] Hauing laid downe the cause , she subioyneth the effect : the sweetenesse of M●ssiah caused in her Loue : euen as before , the Loue of Christ , it caused in her prayer . Thus one good gift begetteth an other : euen as one euill engendreth an other euill . Secondly , shee changing her speech from the Whole to the Parts ( instead of I , saying the Virgines ) she would first teach , that the whole , and euery member of Christ Iesus in his Church , it is endued with sense of his grac●s , as also with vnfained loue of his name : insomuch as they exult to heare the name Iesus . Secondly , she would informe vs , how euery true louer of Christ Iesus is a Virgine , according to that of the Apostle , 2. Corin. 11.2 : which may serue for a faithfull exposition of Reuel . 14.4 . As a sober virgine abstaineth from all things that might be offensiue to her beloued : so is it our duety ( neither if wee be of Christ can we be herein carelesse ) to eschew all such misdemenors as might bring agrieuance to the spirit of Iesus . Lect. IIII. Verse 3. Draw me ; wee will runne after thee : the King hath brought me into his chambers : we will exult and be glad in thee : we will remember thy Loues more then wine : * Righteousnesses do● loue thee . IN this verse considerable : first a Petition vnder Protestation : secondly , the Petitions effect . The petition vnder Protestation lieth in these words , Draw me ; we will runne after thee : the Petitions effect lieth in the residue of the verse . Draw me ; ( herein the Petition ) we will runne after thee : and therein the protestation . In moe words it may be vttered thus : Oh my beloued Messiah , I finde in my selfe all inabilitie to follow thee , therefore vouchsafe to draw me : but though the power of following thee , be lacking in me , and my seuerall members , I finde yet a ready will : a will which will runne after thee , if first tho● wilt draw me . In the Petition I obserue , first the Churches confession of her insufficiencie for following Christ : secondly , her desire vnfained to be made partaker of his sufficiencie . That the Church ( or body of faithfull ones ) is insufficient of themselues to follow Christ , it not onely appeareth by this her prayer , but also by other speeches in holy Writ touching the already faithfull . Without me ( saith our Sauiour to his Disciples ) ye can doe nothing : that is , no good thing . And for this cause is it , that blessed Saint Paul testifieth thus of his spirituall life : Thus I liue , not I any more , but Christ liueth in me : referring so all his spirituall motion in goodnesse , to Christ liuing in him by his spirit . If that hold in the vnregenerate , namely , that in him they liue , mooue , and are , according to the naturall life , motion , and being : it must also follow touching spirituall life , motion , and being , that it is fully of God : so that of our selues we are vtterly vnsufficient to follow our beloued Iesus . Which doctrine of our insufficiency may serue as a hammer for knocking downe the surging pride of Pelagius doctrine . The Church finding and feeling her owne insuffiencie , she therefore prayeth vnto her beloued , desiring him to draw her . Herein she teacheth vs ; first , not to rest contented with knowledge of our inabilitie , but in the next place , to seeke vnto Christ for supply of such defect . He that knowes himselfe to be sicke , seekes to the phisition : he that feeles famine , do●h labour to haue nature relieued . And hereupon it grewe , that diseased-ones in the Gospel did seeke for helpe of Messiah : & others that were hungry , did follow him for the loaues and fishes . All that but leading spirituall Impotents ( as by the hand ) for seeking releasement at the hands of Messiah . Wherein may be obserued , how the high way vnto God is spirituall misery and beggerie . If this be true in the regenerate , in whom there is some holy thing : how much more in the vnregenerate , who yet is voide of all true holinesse ? Secondly , from her forme of praier , [ Draw me , ] she would teach , that the faithful see themselues plunged in some sinne ( as in a pit ) out of which they cannot depart without Christ his Spirit draw them . Or to be in the case of the cripple , which howsoeuer he sate at the beautifull gate of the Temple ( Act. 3.2 . ) yet he cannot praise God leaping and walking , till the precious name of Iesus haue pulled him out of his lamenesse . Some lie plunged in vncleannes , some in idlenesse , some wallow in the dungeon of worldlines , some in other euils ; not onely possessed of euill , but also dispossessed of good . What kinde of Prayers are these like to make ? Verily , vncleane , idle , worldly , and euill Prayers . And the sacrifice of the wicked ( ●aith Salomon ) is abhomination to the Lord , how much more ( ●aith hee ) when hee brings it with a wicked minde . As for the faithfull themselues , their prayers are euer in this world lame and impotent , by reason of spirituall defects : insomuch as their prayers finished , they see they had need to pray for the forgiuenesse of their prayers defects : like vnto the poore man in the Gospel . ( Marke . 9.24 . ) who hauing said , I beleeue , doth with teares subioyne , Lord , help * that my vnbeliefe . Yet howsoeuer their praiers be lame , they be true ; as a l●me man , though imperfect , yet is a true man and therefore no cause of desperation . Nay , because they are true prayer , true sacrifice , therefore with all faithfull boldnesse they may offer them vp : for were it not there is imperfection at all times in our actions , there should not be occasion of alwayes praying , Forgiue vs our trespasses , &c. The trueth of holinesse is begunne in vs , but the perfection thereof is laid vp in Christ : and therefore still occasioned to desire the perpetuall presence of Christ , in whom our perfect happinesse abideth . These little beginnings in vs , must drawe vnto Christ : yea , we must feruently begge of him to Draw vs vnto him : because our happines lieth not so much in our apprehending , of him , as in his comprehending of vs. And if the Regenerate haue occasion to cry , Draw me : the vnregenerate haue ten thousand times more cause to cry & roare , Drag me , pull me , &c. for none ( as our Sauior testifieth in Iohn 6.44 . ) can come to Messiah , except the Father drawe him . So much of the Petition . The condition adioyned to the Petition is this , We will run after thee . Wherein we may obserue , first the Persons in the condition ; secondly , the thing it self . The persons are two , and lie in these two words , We and The. The thing it selfe is A willingnesse to runne . Touching the persons , the smiter of the couenant is the Church : the partie with whome the couenant is smit , is Christ : as if she should say : Oh sweete Messiah , vouchsafe to draw me neerer vnto thee by the draught of thy spirit , and I thy poore Church will follow thee . Yea , she● changeth the number ( though not the person ) saying , We will , insteede of , I will : teaching heereby , that the whole and euery particular member of the Church is to smite this couenant of obedience . A thing vsuall with Dauid , specially in the 119 Psal. insomuch as he cannot sometimes be contented with this simple protestation , I will : but he must adde an oath and sweare , ( verse . 106. ) the keeping of God his righteous iudgements . In this forme of speach she seemeth to allude vnto the legall forme of stipulation ( or couenant smiting ) where the chiefe of Tribes and ●amiles , did seale ( or subscribe ) vnto the couenant writing , not only for themselues and their Families , but also , for , and in , the behoofe of euery particular subiect ( Nehem. 9.38 . and 10.1 . ) the principall of Church and Common-wealth ( as is the laudable custome of our Parliament ) so standing for the whole . Which further teacheth , that in all actions of obedience , the heads of the people are to goe before , and inferiours are to follow . Nay , if the heads of the people leade as captaines , the feete are not like to stay behinde . When Hamor and Shechem his sonne were contented to bee circumcised , the cittizens subscribe , Gen. 34. When Ierushalem ( the mother Citie ) went out to Iohns baptisme , then all Iudea and the region round about Iorden did follow . And this is as God would haue it . But if Ieroboam apostate and runne into euill , the multitude of Israel is like to fall after , as the diuel would haue it . In the next place therefore , the Church teacheth , that all couenant ought be smit with Christ Iesus . The Church and Iesus are Relatiues : yea ( as it is saide of Hippocrates twins ) the one suffering , both suffers : the one reioycing , both reioyce . The Church and Christ are man and woman betrothed : and therefore whom will he eye but her : and whom can she followe , but him ? The Church and Christ are as King and Subiect . Vpon whome will the Kings heart be cast , but vpon his Subiect : and whom can the Subiect follow , but his liege Soueraigne ? These twoo are as sheph●ard and sheepe : and whome will the shepheard looke after , if not after his flocke ? and whose voice wil the sheep acknowledge but their Shepheards ? This couple is as Vine and Braunch : the first respects the second , the second the first . In a word , Christ and his Church are as Head , and Body : and for whom liues the Head , but for the Bodies good ? And to whom can or wil the Body liue , but to their own proper head ? This couenant is of heauen , & hath eternall life thereto entailed : al other couenants are of hel , & draw at their taile , condemnation and the second death . Touching the couenant it selfe , it is , a willing running . Wherein I now obserue , first , that the regenerate haue a wil to follow Christ : or , that their Wil is free to good : secondly , that the life of a Christian is a running race . That the will of the Regenerate is freed to good ( euen then , when the power to performe good is lacking ) the apostle ( speaking in the person of the regenerate , he testifieth thus : To will is present with me , but I finde not ( the meanes ) to perfect that good : that is , to worke good as I would . And presently after he addeth how this freedome commeth : for the law of the spirit of life in Christ Iesus hath freed me from the lawe of sinne and death : as if in moe words he had said thus : In former time I was wholy captiued by the law of the members , but now by a better lawe , e●●n by the law of that spirit which liueth in Christ ( yea , and now also in me being ingraffed into Christ ) I am freed from the tyranny , or raigning power of sinne and death . So that , as the regenerate and true faithf●ll ones are in their will and affections freed ( for to that end appeared Christ , namely to loose the works of the diuell , 1 Iohn . 3.8 . ) so this freedome from euill vnto good , it is onely in these that so haue receiued the spirite of Iesus . The Infidell , the vnregenerate haue Will , and that Will euer works Freely ; but as it can onely act euill ( for , whatsoeuer is not of faith , is sinne ) so it is not onely euill which it works freely , * The freedome therefore from sin and miserie , it is by grace : but the freedome that ariseth from necessiti● , ( that is , which it necessarily hath as it is will ) it is by Nature . For the better vnderstanding hereof do consider , that this motion of the minde ( Will , vnder which the Affections are contained ) it is diuersly considered according to diuerse times . The first time , is the state of mans Innocencie in paradise before his transgression : then Good and Bad was propounded to Mans will , and the Will stood inclinable to that which the Mind ( or Senses ) first assented vnto . ( For the Mind conceiueth and determineth of things , before the Will subscribe freely . ) And the Minde ( or Senses ) then were enabled to iudge and determine rightly . So that there was in Man , * Help vnto Good , not Infirmitie to Euill . In the second place , mankinde sinning freely , and vnconstrain●dly , first in neglecting their place and calling ; secondly , in opening eare freely vnto lewd counsell ; thirdly in eating of the forbidden fruite : hereby they captiued their Will vnto Euill ; euen as in the former place they suffered their Minde to be hood-winked of the Deuill . At this time , the Will hath Infirmitie vnto Euil , not grace vnto Good : being pressed and ouercome of euil . The third time is reparation of Wil ; and that is done by the free grace of God in Christ Iesus : for these must needes be free , that Christ makes free . But as the worke of regeneration ( howsoeuer true ) is euer in this life imperfect , so the wils freedome vnto Good , it is not in this estate perfect . Hereof insueth the battaile internall betweene the Flesh and Spirit , the regenerate and vnregenerate part . And heereof it is that Schoolemen well say , * It hath infirmitie to euill , but grace vnto good , insomuch as it can sinne because of the libertie and infirmitie it hath : and it cannot sinne vnto death , because of the libertie and helping grace it hath . The fourth and last time , it is the state of incorruption hereafter , wherein the former Infirmitie and weaknes is swallowed vp and consumed : and the former grace confirmed , made absolute and perfect . Then ( not before ) it cannot at all be ouercome , or pressed downe : and then it shal be so qualified , as it can no more sin . But though the will of the regenerate is set free vnto good , it must be conceiued that the regenerate cannot thenceforth of him self operate good . And that is the cause that the Church here hath desired Christ still to draw her , howsoeuer borne anew , and howsoeuer willing vnto Good : for in willing well , and doing Good , there is still some pull-backe , some rebellion , which causeth the Apostle to say , when I would do good , euill is present with mee , &c. Roma●es the seauenth chapter 21. verse &c. But in this state of will repaired by grace , we consider , first the same grace drawing , secondly our will following . Not following as a logge or stone doth him that drawes it , but as a childe hauing legges to mooue , doth mooue after the Nurse , holding and leading it by the hand , which yet without the Nurses helpe could mooue to no such purpose . And because of this Cooperation ( or * together working with God ) it hath in the Church anciently beene saide : No man vnwillingly doth good , although that he doth be good : because the spirite of feare profites not , where the spirit of loue is not : For when God willeth that we shall do good as good , he maketh our will willing so to doe good . So that he which made vs without vs , he now leades vs not in the way of saluation without vs. He vseth our senses : for iudging , and our affections for willing , and willing accordingly as his spirite instincteth . The heart is not now created anewe for the substance , but for the qualitie . Affections turned out of the way by the old Adam , are now set into the way by the second Adam : and so it is with the senses : not to the end they should act nothing , but that they may cooperate with their Leader and Instincter , the sauing Spirit . Not hereby meriting any thing of God ( for it is his grace and worke that they so worke ) but hereby declaring the truth of their dwelling in Christ , and Christ in them . By which declaration such a regenerate person , first gaineth therby an assurance of eternall life , and secondly doeth thereby occasionate others to glorifie the Father of Heauen for his free mercie . Lect. V. WE wil runne after thee . ] A christians life is termed here a running , and by Paul , a Race , 1. Cor. 9.2.4 . Who also exhorteth euery one so to run as they may obtaine : for so one may runne as they shall not obtaine . That we may effectually runne , the Author to the Hebrues ( Chap. 12.1 ) willeth vs , first to cast off the sinne that presseth downe and hangeth fa●t on : secondly ▪ to run a●med with patience . For , sinne is compared a burden for pressing downe , as also to som pitchie or flimie matter that cleaueth to the flesh , from all which spirituall lets wee are to abstaine , if wee meane to striue in this maisterie . Hee that runnes with sin raigning in his mortall members , he runnes on the loosing side . The sinne wee haue must be cast away : the sinne that offers it selfe by alluring pr●fits and pleasures after we are on running , that must be abstained from : els as good fit stil as rise and fall . Some neuer leaue off to be seruants , of whom it may be said as of the diuel , * he sinneth from the beginning ▪ Som begin to run ( as did Iscariot , Demas and others ) but the poets golden apples trundled in the way , they stoope to gather them , while others take away the crowne Reuel . 2.1.1 . Secondly , much patience is required , and why ? bicause howrs of tentation come vpon all the world to try them that dwel one the earth . Reuel . 3.10 . that is , many persecutio●s and afflictions . When painted alluring delights cannot drawe a soule out of the Christian race , then terrors and therats of earthly power labour to beate the soule backe . When Peter could not be pulled out of the way by worlds delights , hee was tripped by terrors , and feare of earthly power . But as the righteous man falleth seauen times a day , so he riseth againe by the staffe of repentance : where the hollow-harted , not onely fall , but fall backeward at last , and no more rise againe , rushing into euill as the bard horse into the battle . The phrase [ RVNNE ] it not only teacheth a Race , but also the Speedines we are to vse in this Race . S. Iames exhorteth vs●to be slowe to speake ( so were Pythagoras schollers for their first fiue yeeres , during which time they were enioyned silence ) as also to be slow to wrath , but yet to be swift to heare ; how much more need we learne to be swift in our obedience ? Our ordinary speech , Delay breeds danger , teacheth vs what inconuenience doth commonly fall in our ordinarie affaires , by foreslowing the time : greater losse in spirituall cases doth accompanie spirituall negligence . Satans industrious compassing the earth , it caused Iob to send spee dily for his Children , and with speed to sacrifice . Abraham made no lesse speede about sacrificing his Isaac . And the Prophet proclaimeth him accursed , that doth the worke of the Lord negligently . Euery minute of delay may breed a mountaine of danger : for by such negligence , first Sathan trumpeth moe impediments in our way : and secondly , we our selues thereby become more sleepie , infirme , & vnapt to run the way of Messiahs commandements . And hereupon it is , that not Seekers , but Striuers enter , and the Violent by force take his kingdome , Luk. 13.24 . Math. 11.12 Let vs therfore , not only vnto God pray Drawe me ; but let vs with all our minde and might adde , We will runne after thee . So much for the Petition and his Condition . Now foloweth the Petitions effect in the residue of the verse : & that is to be considered , first , in Messiahs Graunt in these words . That King hath brought me into his chambers : secondly in the churches protestation , We will reioyce &c. Touching Messiahs Graunt , first wee are to obserue the title is giuen to him : and that is King , enlarged by an Article of Demonstration , * That King : secondly the Thing it selfe graunted , and is an introduction into Messiahs neere-roomes , He hath brought mee , &c. Saying Hammèlec ( as Mathew in his 22. chapter and 7. verse . H● Basileus , That King. ) The Church so teacheth first , that he to whome she prayeth is of supreame place , ( Hee is a King ) and therefore the duetie of all to Feare before him : But secondly , that King , euen that particular one , who before by his spirites breathing had assured her of his loue , and therefore her feare not slauish . When this Messiah teacheth his Disciples to pray , Our Father which arte in heauen , &c. he teacheth the same thing . By the word Father , hee would haue them assured of his Fathers Loue : and by the word Heauen , hee would haue them take Knowledge of his Maiestie occasionating Feare . The Knowledge of his Feare , it is for leading vs from Presumption : the consideration of his Loue , it is for driuing away blacke Desperation : two extreame Rockes , betweene which the faithfull must sayle vprightly : neither enclyning towardes sinne presumptuous , by presuming of mercy sinning ( which indeed is the vinuersall sinne of our age ) nor yet bend the sailes towardes desperate infidelitie , bicause of sin already committed . The knowledge of his Loue must cause vs like and loue , only Holines and Righteousnesse , because that only entreth , and is glorified in heauen : the notice had of his Feare , it must force vs to the hatred of iniquity and impiety . As he is our Sauiour , so let vs loue : but as he is our King ▪ so let vs feare . Not feare as slaues who stand in no awe without respect of stripes ) but feare as children feare , to offend a louing father : and so * Blessednes to the man that feareth alway . Pro. 18.14 . Touching the thing granted ( namely , an introduction into Messiahs chambers ) I obserue , first the maner ( hee hath brought me ; ) secondly , the matter , into his chambers . The maner of this conduction is this : the louing Messiah , that speciall King , he conuayes her , he leads her , yea ( indeede ) hee sweetely draweth her . Comes in via pro vehiculo est , A companion in our voyage standeth vs instead of a chariot . But no fellow to Iesus , no companion to Messiah . Aske the two Emmauites whom Iesus accompanied , what they got thereby . Oh , they will tell thee ( and Saint Luke will ioyne with them , Chap. 24.25 . &c. ) that first hee will snub soules for ignorance and infedility touching holy scripture : secondly , that he is ready to expound Law and Prophets to such as he trauells with : thirdly , that he will , not onely auoide the dawbing vp of soules with vntempered morter , but also will apply the scriptures so faithfully vnto his willing hearers , as it shall cause their frozen affections to burne againe within them : fourthly , that he will , not leaue the willing soule till he haue opened the eyes , and enabled it to know Iesus from an ordinary passenger . And no maruell of these glorious effects , for he is the Sauior , that kingly conductor of the faithfull . What doth the Church here testifie of his Conduct ? He hath brought me into his chambers . Some not seeing how this preterit time can be apt , they turne it , when hee shall haue brought mee , &c. we will reioyce , &c. But as I see not that the word Hèbiáni is so to be translated , so that preterite time may two wayes be made apt . For if she should speake of the cause of her prayer , Draw me , it is as if she said , I cannot but pray for power to further obedience , because I am introduced into so Kinglike chambers : Or if ( as I rather take it ) she make it an effect of her prayer , it is aptly to be paraphrazed thus : I haue prayed to my Kingly Beloued , for further sence of his Loue , and further meanes of holy obedience , and loe what followeth : Hee hath brought mee into his chambers . At first I stood vpon the threshold of his house , and that was a * degree of happinesse highly extolled of Dauid , Psal. 84.10 . but since he hath ( as Mary speaketh , Luke , 1.52 . ) exalted me from low degree , for he hath brought me into his Inner roomes . This state of exaltation followeth my prayers , my feruent incessant prayers . And thus , let this degree of exaltation , be either a cause , or an effect of prayer , the ordinary translation is apt . But what are these Chambers ? Gregorius Magnus ( a most corrupt Pope of any before him , but better then any of them after him ) he asketh the Question ( as his vsuall forme of expounding mysteries is ) and answereth thus : By the Cellars of this spouse , who also is a King , what vnderstand we , sauing the hid things of holy-Writ which we are diligently to search after ? sauing the mysteries of holy contemplation ; with whose delights if we be refected , forthwith we become thorow well ? without doubt , whosoeuer is brought into these Cellers , he forthwith contemneth temporary things , for that he is enriched with things of eternall nature . Then the which , what can be better spoken ; first in respect of the things figured by chambers : secondly , in respect of the good effect these things bring forth in the parties so possessed . Touching the Chambers , Cellars or Inner-roomes , they import a sight and possession of Kingly blessings more then ordinary . Kings haue excellent things in the outward parts of their buildings , but the more excellent and soueraigne Monuments are laid vp in their treasuries and curiously couched in their chambers . The Church is the house of God , 1. Tim. 3.15.1 . Pet. 2.5.1 . Cor. 3.16 . and the Temple of the Holy-ghost . Many beauties are in the visible or outward partes of this house , but precious gemmes laid vp in the inuisible and internall roomes thereof . In this spirituall house ( as in the sides of the Tabernacles arke ) is the booke of God kept ( for which she is called the piller and ground of truth , 1. Tim. 3.16 . ) and in that Booke is Letter and Spirit ( the first killing , the second quickening , 2. Cor. 3.6 , 7 , 8. ) but all vayled to the vnbeleeuer and abhominable . In these scriptures ( as in waters issuing the Temple , Ezek. 47. ) there are diuerse depths and heights . In some places one may wade by the anckles , in some by the knees , in othersome the waters rise so high , as thorow them a man is not able to wade ; insomuch as Saint Paul setting foote into such mystery , he is forced to crie out , Oh the deepenesse of the riches , both of the wisedome and knowledge of God! how vnsearchable are his iudgements , and his wayes past finding out ! In such a chamber and height of mystery was the Apostle ( 2. Cor. 12.3 , 4. when hee heard secret things not to be spoken of man. ) In which rapt-state , the Church after in this Song acknowledgeth herselfe to be sometimes in . None truely heare or see these vnwadeable things sauing the Sonne , and to whom the Sonne reueales them . And nee●e vnto Christ they come ( euen as it were into his secret chambers ) to whom these mysteries are vttered . That the faithfull are not to sit downe vpon the enioy of meaner gifts , but thus pray and practise after the best ; they are not only taught of the worldlings , but also of the Apostle , 1. Cor. 12.31 . & chap. 14.1 . &c. Yea , all are by the Queene of Sheba stirred vp to spare , neither labor , nor charges ; for seeing and hearing the wisedome of Him that is greater then Salomon , 2. Chron. 9.1 . Math. 12.42 . For if they were happy that stood before Salomon the shadow , ten thousand times more happy must they be that stand in the presence of Messiah the Substance . And if we desire to enter into this Rest , to stand in the chambers of this great King , let vs with Moses and Ioshuah loose and put off our shooes ( I meane carnall and beastly sense and affection thereby figured , Exod. 3.5 . Iosh. 5.15 . ) If with * Bathsheba ( the daughter of seauen ) wee will in the seauen ages of the Church haue assurance to sitte on our Salomons right hand , on the seate of his appointment ; then let vs spiritually trauaile of Him , and bring him forth absolute in all our workes . If with the Leuites we would lodge with Aaron our high-priest in the chambers of the Temple , then let vs mount by Ezekiels seauen and eight steps , singing our seauen and eight Psalmes of degrees , as stepping vp from Babylon for ascending to Ierushalem , the seate of the great King. In a world , let vs pray , draw vs , and draw vs from the Diuel , World , and Flesh after thee , that so wee may , togither with thee enter into the Bride-chamber , there to heare and see these things that naturall eare and eie can neither heare nor see . So much of the fruite ensuing her feruent prayer . Touching her protestation lying in these words : [ We will exult and be glad in thee : we wil remember thy Loues more then wine : Righteousnesses do loue thee : or * haue louéd thee ] It● containeth an enumeration of hir Faculties disposition towards her beloued . And this is done first , by setting downe particulars : then secondly , by putting downe the whole . The particulars are two , lying in the first two branches : the first expressing her Will or affections , We will reioyce and be glad in thee : the second marking out the sincerity of her Mind or Senses : one Sense , namely the Memorie , put for all , We will remember &c. The Whole where-vnder the partes are contained , it lieth in the last words Righteousnesses , that is ● whatsoeuer is right , or rectified in vs , it hath , and doth loue thee : for so thy Loue constraineth vs. For the better vnderstanding hereof , it is to be remembred , that the soule of Man is distinguished into three faculties , which for learning sake ( otherwise a simple essence or substance admits no parts ) may be termed 3. partes . The first is termed Minde , vnder which are contained all the interiour senses ; as Imagination , Memorie , &c. and this is seated properly in the bodies head . The second is termed Will , vnder the which is contained the affections single and mixt ; as Loue , Hatred , Zeale , &c. And this is seated properly in the hart . From both these proceed an actiue power , or working property ; which we terme mind & wils Agent , or Factor . The Church in this her protestation beginneth with the second Facultie ( namely Will ) when as she saith Wee will reioyce &c. euen as the holy-ghost in the Prophets ( as also the Apostle in bidding the Ephesians put on Righteousnes & true Holines ) do place the duties of the second Table , before them of the first . As it is an easier thing to find Religion , without fruits of righteousnes , faith without works : so is it an easier thing to find the mind illuminated , then the wil sanctified to Do according to the minds light . For this cause she begins with the wil , and signifies how her affections stand deuoted to her beloued , saying , Wee will exult and reioyce in thee : hereby teaching vs , first , to preferre sanctification before illumination ; because illumination may be without sanctification ( as in Balaam , Iudas Iscariot &c ) but Sanctification not without illumination : seing none are realy sanctified ( for we must distinguish betwixt holines real and that which is but by imputation ) but so soone at least their mindes are lightned with the Gospel of Christ Iesus ; secondly , we are hereby taught , to dedicate all our affections ( Loue , Hatred , Zeale , &c. ) vnto the glorie of our Beloued , euen vnto him that bringeth vs to his House-threshold , yea into his Cellers , Galleries and chambers of secret presence . And as other affections , so specially our mery and reioycing affections . This the Apostle remembreth saying , Reioice in the Lord alway , and againe I say , reioice , Philip 4.4 . And the Psalmist protests in this elegant phrase * All my springs are in thee : as if he should say , what speake I of singers and players of instruments ? in a word , all the affections that flow from me , manifested in pronunciation and action , they are all in thee , and for thee : Such were the affections of Dauid , causing him to spring before the Arke but comming home , and such were affections springing vpon the gospels comming home by the ministerie of our Elisha . But as it befell Israel after the continuance of Manna , so vs after the Gospe's coutinuaunce ; the multitude lothe , wish them in the Romish Aegypt by their flesh-pots againe : stinking onions and garlike relice better with them than milke and hony of Canaan . The trumperies of Iebusiticall and Secular poperie : the iugling tricks ( alias Aequiuocations ) of the two frogges Iannes and Iambres ( Secular-priest and Iesuite ) are vnto a number of base Atheists , of fa●re more excellent repute , then the naked sinceritie of the Gospel . Wel ; If we turne our reioycements from Messiah , his Euangell and sweete word will turne from vs. If wee will reioice and be glad in him , he will neuer loathe vs. But seeing our reioycement in euill encreaseth , and our exultation in the wayes of Messiah decreaseth , I know not what to expect , but that the Lord by some notable iudgement should declare to all nations , he loathes vs as much as euer he loued vs. Touching the next clause [ we wil remember thy Loues more than wine ] the faithfull of the Church declare therein , that as the affections , so the Senses are consecrated to Iesus , yea more consecrate to his loue , then vnto wine that delighter of Nature : as if shee should say , Looke how the Mind of a wordling is ready to remember wine ( or any delight of this body ) euen so , and much more then so will we remember thy loues . From whence we are taught , first , to dedicate all our senses . ( more specially the memorie ) for excogitating and recordating the Loue of Christ Iesus . His Loue , yea his Loues that is , his particular Loues , not committing any of them vnto Obliuion . As for example , we should remember that he hath , First , giuen vs Being of no being : Secondly , created vs reasonable creatures : Thirdly , giuen vs to be borne vnder the light of the Gospel : Fourthly , giuen vs many giftes of Nature 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 fl●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 ●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 Inhibition specially tendeth , as is apparant in Exod. 34.12 . &c. Deut. 7.1.2 . &c. Lastly , euen that which they think hindreth , that very same helpeth it to be a figure . For , had not Salomon gone beyond the partition wall ( euen vnto the Gentiles ) for his wife , it could not so aptly haue figured the Gentiles people , to whom Messiah was to ioyne himselfe , but not till first hee forsooke the Sinagogue of the Iewes . And thus they that are ouer-precise for admitting Allegories , shall sometimes cast out a censure vnworthy their places . In this hir confession [ I am blacke ] the Church of Gentiles laboureth to satisfie the Sinagogue of the Iewes , and that by an acknowledgem̄t of hir swart hue & complexion . Whence we may obserue , first , how readie the Iew is to except at imperfections in the Gentile ▪ yea sometimes to shut the doore of mercie vp against the Gentile , himselfe notwithstanding vnwilling to enter in . The crosse nature of which people , our Sauior detecteth in the Scribes and Pharises , Math. 23.13 . The same doth S. Paul in 1. Thess. 2.14.15.16 . And S. Luke registring the Apostles Acts , doth * diuerse times note it : yea , that the Lord had no small adoe to set Peter forwards for preaching to the Gentiles : and S. Peter not a little adoe to satisfie his people for that action . Act. 11.1 . vnto vers . 19. In a word , that people at this day stand hardly conceited towards vs : yea , ( as appeareth in their confession of faith ) they dayly curse vs : and as some of their words haue bin vttered heere in our Land of late , they iudge vs vtterly vnworthy of GOD his loue : making our spirituall blackenesse one maine reason , why they cannot be well perswaded of our faith . To spie and except at our imperfections , it is in them ( poore soules ) a thing ordinary and naturall . But in the second place what learne we ? Namely , with all readinesse and faithfulnesse to confesse our sinnes before them : yea , our great vnworthinesse of so worthy a Messiah , saying , indeede I am blacke : that is ( as the Apostle speaketh in Rom. 7.18 . ) I know that in me , namely , in my flesh dwelleth no good thing . And where no good thing dwelleth , there must needes dwell blackenesse , darkenesse , and horrour of nature . But alas , wee are so farre from giuing a reuerent accompt of our faith and standing vnto Ierusalems people , as rather we will curse them , and spit our gall vpon them , as vppon dogges . Indeede their pulling of Messiahs blood vpon their heads , it hath brought them into a fearefull estate : yet seeing their fall was our rising , their cutting off our ingraffing , wee should compassionate them . Nay , seeing * obstinacie is come vpon them , in part till the Gentiles number be fulfilled , and then all Israel shall be saued , ( because God his couenant is to take away their sinnes , and to regraffe them in his fauour ) we should pray for them , and euery way practise the remoouall of such offences , as wee know do hinder them from ioyning with vs. The Elder brother as yet standeth for the most part without , angry and grieued at the prodigall Gentile come within ( Luk. 15.28 . Iaphets people in Shems tent , Gen. 9.27 . ) But seeing the Father will come forth and entreate him to enter and be reconciled , what are we to stand on our start-vps , and not rather to humble our selues to our elder brother ( as Iaakob sometimes did to Esau ) that so happily we may become one sheepefold , and no longer to be deuided ? We can readily accuse others of blacknesse and spirituall deformities , saying : Thou art wicked , he is wicked , they are Antichristian , &c. But very fewe smite themselues on the thigh saving , O what haue I done ? Whereas euery true member of the Church must and will ( for glorifiing God and remoouall of offence ) particularly confesse , I am blacke , herein I am wicked : as Dauid said to Nathan , I haue sinned . And to be desired , &c. ] After the Confession she entreth into Confutation . The Synagogue would reason thus : What person soeuer is blacke , such a one is not of Salomon to be desired : but ( by thine owne confession ) thou art blacke , therefore not to be desired . The first propositions consequent shee denieth , saying . Notwithstanding my blackenesse , I am to be desired . And this desirable state of hers , she enlargeth by comparison , and drawne first from Kedars tents , secondly from Salomons curtaines : q. d. I am ( notwithstanding my blackenesse ) to be desired as Kedars tents . Yea ( which more is ) as Salomons curtaines : so farre am I ( because of blackenesse ) from being not to be desired . From whence we may obserue , first how Preiudice and Enuie hindreth Iudgement and true forme of Reasoning : for the Synagogue thinketh she reasons passing firmely , in saying , Thou art blacke , therefore not to be desired : whenas the Holy-ghost by the church of the Gentiles doth denie such consequence , affirming and concluding rather the contrary . Such preiudice and enuy caused the Donatists in Affrike to conclude all Churches ( sauing their owne ) to be false Churches , because of some generall euills . August . telleth them that it followeth not [ Because of many euills , therefore no true Church ] seeing Tares will be in the Lords Catholike wheate field , and chaffe in the Lords barne floore ▪ after it hath beene a while threshed . The Brownists ( about some 20. yeares since begun , and yet persist ) they furbish the Donatists canker-fret arguments : but indeede with some aduantage . For whereas Donatus granted other Churches once to haue beene true Churches , the Brownists affirme the English Church neuer to haue beene a true Church . As herein more vncharitable ( seeing themselues neuer receiued faith elsewhere ) so more subtile in their businesse , ( for the subtile beast of the field hath inspired them with more craft , wonne by more experience ) and this manifested by denying plantation of a true Church here . In more auncient historie , though they vse them and admit them in some other cases , yet not in this , and why ? Men are subiect to errour : and though a hundred ancient Writers doe testifie this , yet ( forsooth ) they know not , but they may lie . Where first it was no Church , Because it was blacke , now it is no Church , because it neuer was one . Thus Donatus one spirit hath taken to himselfe seauen stronger diuells . For neuer is an old heresie reassumed and renouated , but with aduantage of euill , that so it may not againe be easily dispossessed . Their frenzie I haue * else-where largely confuted . Onely , let this forme of the Synagogues blinde reason , teach vs to auoyde preiudice and enuious conceipt , left , in stead of reasoning For , wee reason Against the truth . Enuy is blinde , and frameth but blinde arguments : Whereas Charitie seeth reasons rightly , and giueth to euery soule the due . Secondly , we learne from the Church of Gentiles to be careful in distinguishing betweene good and euill , and to giue to either the due . For as we are not to call euill good , so neither to terme Good Euill , vnder paine of Gods curse , and as hee would not be held abhominable before the Lord : Isa. 5.20 . Prou. 17.15 . Yea , to hold fast ( with Iob ) our innocencie to the very death ( Iob 27.3 , 4 , 5 , 6. ) howsoeuer in some other things and respects , our owne mouth shall condemne vs , and our owne garments make vs filthy , Iob 9.20.30 , 31. For to make euill good , and good euill , it is the worke of the diuel , and the building of Babel , a Tower of confusion . Touching the comparison drawne from Kedars tents , and Salomons curtaines , it may well be conceiued that shee vnderstandeth both of them to be amiable and loue-some . For Salomons curtaines none doubts it , but else for Kedars tents diuerse take them to be a demonstration of her blackenesse , as the other of her comlinesse : and this is their reason : the Kedarites dwelt in tents and open fieldes , where all was exposed to the parching Sunne , therefore more like to set forth her blackenesse . True it is that they dwelt in tents pitched in the desart , * exposed to Sunne and all other weather . Yet take this withall , it was Arabiaes desart , and they were very rich and glorious . For this doe consider these places , Ezek. 27.21 . Ier. 49.28.29 . Isa. 21.13.16.17 . besides humane histories who largely treate of the excellent precious things of Arabia deserta : and of the plenty thereof , * Solinus Polyhistor feareth not to say [ Aliena non emunt , vendunt sua ] They buy not of others , but sell to others . All which weighed , I rather thinke , that besides blackenesse , matter of desire is also vnderstood : q.d. True , I am blacke as Kedars tents , yet is there in mee precious things , for the which I am to be desired ; euen as Kedars tents haue beene desired , not for their outward hue , but for the precious gemmes , gold , and pleasant odours that be couched in them . Arabia looked rudely , yet by searching it regularly , there was to be found precious stones , excellent odours , &c. Yea , in it was the * Phoenix ( If so God created such a creature , as is onely Male , or onely Female , or else an Hermaphrodite ) who because she is euer but One , might also well resemble , Messiahs Church , who after in this Song is saide to be Alone . Who may with the Phoenix be burned , when she hath finished her testimonie : but else out of her ashes ariseth a new seede ( like vnto Dauid and Christ at first , A Worme and no Man ) which holdeth out the former testimonie through the worlds-desart , worse then that of Arabia . But to passe by that , let vs here learne , not to iudge peremptorily vpon outward appearance . For if the Naturian could say truely , Wisedome oftentimes is couered with a base garment : wee may much more say by spirituall Canon , that as Christ in outward appeerance had neither forme nor beautie , Isa. 53.2 . and yet were couched in him all the treasures of wisedome and knowledge ( Coloss. 2.3 . ) euen so it befalleth his Church and members thereof , namely , to be oftentimes lacking in the externall appearance , * and yet otherwise all glorious within , for which our Salomon taketh pleasure in her , Psal. 45.11.13 . And indeede , this Kings daughter is rather glorious within then without , howsoeuer Papist and Brownist would haue vs to measure it rather by outward appearance : the first by player-like paintings : the second by supposed Saintings . Besides hir egreging the same by allusion to Salomons curtaines ( which in all probability must be passing worthy , answereable to the rest of his glory ) she teacheth , that the graces of Christ Iesus in his Church , they exceede all ordinary glory . Yea , that the gifts of Messiahs spirit , they are the Tabernacles curtaines , the deckings of the Church : the Couert ouer Salomon-Messiah , represented by the Douish wings couering Iesus at his baptisme , Luke 3.22 . Lastly , seeing neither the glory of Kedars tent , nor Salomons * Bed could be discerned otherwise then darkely , till the curtaines and vailes were remooued , it may put vs in minde of Messiah , and the excellent things of his spirit , which vnder sacramentall signes and shadowes lie couched darkely : yet neuerthelesse , by the eye of the soule ( a beleeuing minde ) are truely discerned . And from hence groweth this diuine axiome , The law a shadow , the Gospel an Image , the substance in heauen . For as Ambrose could well say , * The Emperour being absent , his Image hath authoritie , but being present , it hath none . Lect. VII . Verse 5. Respect me not because I am blacke for the Sunne hath looked vppon me . The Sonnes of my mother haue fumed against me . They put mee for a keeper of the Vines . My Vine which was to me , I haue not kept . THe Church of the Gentiles ( vnto the Synagogue of the Iewes ) doth herein offer vp first , a Petition : and then , secondly a reason of her Petition . The Petition is this , Regarde me not because I am blacke : q.d. Let not my blacke hew be so much in your eie , let not my swart colour be a cause why therfore yee should condemne me wholy , and conclude me vtterly vnfitte for Messiah . Where wee may obserue , not onely her aduersaries forme of Argumentation ( which was from a parte to the whole , from the Accident to the Subiect : and so reason our aduersaries : The Part is euill , therefore the Whole is euill : The Accident is discommendable , therefore also the Subiect ) but also we may note the Churches humility , euen in her innocencie . Shee knoweth her cause to be good , and her aduersaries to be bad ; yet she fretteth not , railes not : but in all holie meeknesse doth petitionate , and humblie intreate her aduerse Sister , to iudge rightly of hir Such humility was in Iob being falsly charged by his kinsfolkes : such humilitie was in Abraham towardes Lot , when Lot should rather haue supplicated to his vnckle , his Elder , the great father of the promise sealed vp to the Gentiles . As Loue wil couer a multitude of transgressious ( specialy in zealous Brethren ) so the Soule that is humbled in the owne eies , it will not stand vpon these tearmes , I am Elder , I am Better , I haue the better cause &c. ) but , for edification sake ( where hope of edification is not barred vp , it will cause a soule to vse soft words , to desire reconciliation . Yea , for maintaining and procuring peace , it will cause good Iaakob to present giftes , and sweetely to salute Esau. Follow Peace we ought ( not it to follow vs , ) and that with all men , specially with the houshold of Faith. Nor can this be followed , if wee follow not the meanes . Flie from meeke and soft termes , flie from intreaties , flie from humble gestures : and then Peace will flie , Vnity will not be : Anger will rise , Enuy will enter , Wrath and Fury will set all the house on fire . Thus wee see how Pride is enemy to Peace , but Humilitie an appeaser of Wrath , a quencher of Enuy , a mother to peace and sacred vnion . The reason of her Petition lieth in the other part of the Verse : and that is drawen from the cause of her Blackenesse . And that cause is two-folde : the first is externall , the second internall . The externall cause of her blackenesse , is first the Sunne : secondly , her mothers sonnes inforcing her to forraine workes . The internall cause is , her owne negligence , in not keeping her owne Vine . As before I vnderstoode literally Pharaohs daughter , so heere by the Sunne , I vnderstand the * hote Clime of Aegipt , where sh●e was borne and brought vp : q.d. True , I am blacke , and that not so much to be faulted , seeing it befalleth me naturally through the Sunnes hote piercing rayes in Aegipt . Further ( by the same proportion ) I vnderstand the Priests and Prophets of Aegipt vnder the terme , Mother-sonnes : q.d. Besides that , my natiue country is a scorching soile , I haue bin drawne many times abroade into the heate ( from one vineyard to an other , from one greene tree and groue to another , and this by the Prophets of mine owne natiue soile , by the Sacrificers of Osiris ( Mitzraims Bacchus ) whose spirituall menaces drew me to pilgrimage in the sultring seasons . This double consideration she propounds for mitigation of the Iewish censure . From whence we learne , first , that forraine and externall lettes and hindrances they excuse man to man many times à toto wholy : and they excuse vs before God , though somtimes not a àtoto wholie yet à tanto in part , the sinne being so much the lesse . Secondly , seeing cases heere are shadowes of spirituall cases wee are to obserue , first , that naturall light and heate ( represented by the Sunne ) in themselues the good creatures of God , they are by reason of the Soules disease , means of making vs more blacke . The heate of concupiscence spotteth our thoughts , words , and workes : and the light of our minde ( termed Conscience ) it bewraieth our blackenesse : the first acteth our blot , the second declareeth it : but the light of Ierusalem ( the pure law of God ) it more reveales it , for the testimony of God is greater then the witnesse of our heartes 1. Iohn . 3.20 . Secondly , these that are brethren ( borne and nourished in the same Church with vs ) they many times that should be leaders of the people , shall prooue such as cause people to go astray ( a generall complaint of the Prophets ) and I wish that our Churches stomake had not cause to abhorre many , for teaching people Machiauels pollicies and Romish traditions , rather then doctrine , which is according to godlinesse , and many times shall thrust poore soules out of liuing , out of calling , yea out of the Synagogues : and somtimes ( which is Romes Catholike practise ) out of their liues , thinking ( such shall be their blinde zeale , as our Sauiour ●aith ) that in so doing , they doe to God an acceptable seruice . And all this shall betide them , if their Hearers , Proselites , Disciples , will not keepe the vines of their Pastors lewd plantation , of the diuel & the false prophets deuising : whereas euery vine our heauenly father hath not planted , shal be pulld vp by the roots . Thirdly , that her pastoral brethren cracked in the nose against her ( for the word * Nicharû so signifieth ) it putteth vs in minde , not only of false teachers their impetuositie ( snuffing and cracking in the nose as Prouender-prickt Stallions ) but also how the elect of God are oftentimes not so ready to satisfie imperious bad commaunds , as be the reprobate . For as God hath chosen them before the worlds foundation vnto holinesse , so that seed of Election is not alwayes so on sleepe , but it somewhat feeleth , disliketh , and opposeth to actions of reprobation : insomuch as thereby their idolatrous Chemarims are forced ( such stirres in Romes Church do argue a remnant of holy seede ) to threaten ▪ thunder , curse with Bel , Booke , and Candlelight . The second part of her petitions reason , it is gathered from an internall cause of her blackenesse , and that is , her owne inherent negligence in looking to her owne vine , her owne particular calling and proper duty ; wherein wee see an opposition betweene that shee omitted and committed . She omitteth her owne taske , and vndergoeth an other : that is , leaueth good , and taketh euill . And this was the lot of I●phets people , to leaue their fathers house , as did the prodigall : and to consume their beautie and str●ngth in the house of a stranger : euen in the vineyards of Sodom and Gomorrha , Zeboim and Admah : sometimes haled therevnto by Sin and Sinners forcings and violent courses : sometimes voluntarily and freely without all remorse and feeling . Secondly , ( which was Barnards meditation ) we are many times ready to vndergo the keeping of other mens vines , when wee are vnfitted to watch ouer our owne : busied about great things , when we cannot discharge the lesse . * Ego loci huius occasione meipsum reprehender● soleo , quod animarum susceperim curam , qui meam non sufficerem custodire : by the occ●sion of this scripture ( saith Bernard I have vsually repr●hended my selfe , because I haue vndergon the charge of others , before I was ●nabled to ke●pe mine owne . An holy reprehension and that whereof we all ( more or lesse ) stand indicted in our conscience . If the Apostle could say ( in 1. Tim. 3.5 . ) If any cannot rule his owne house , how shall * hee vndergoe the cure of God his Church ? We may well say , If we be not faithful keepers of our owne soule , how shall we keepe others ? Oh Lord be mercifull vnto vs , and make vs more faithfull towardes our selues and others . Lect. VIII . Verse 6. O thou whom my Soule loueth shew me where thou feedest , where thou * causest to lie downe at No one . For why shoulde I bee * as she that couereth her selfe to the flocks of thy companions . THE Church of the Gentiles hauing finished hir by speach with the Iewish Sinagogue , she now returneth to her Beloued , and shutteth vp her former Supplication : First , by adding a new Petition ( Show me , &c. ) Secondly giuing a reason thereof thus : For why should I be &c. In the Petition , I obserue , First , the amiable forme she vseth : Secondly , the matter it selfe . The forme is this : O thou whome my Soule loueth : a forme passing amiable , amorous , piercing : for by it she expresseth the Character or print of her Soules affection towards Messiah . And hereby she teacheth , first howe God in Christ Iesus is beloued of the whole Church : namely , with the very Soule . Externall ceremonies are ( without this ) but a dead carcase , a stinking and abhominable sacrifice . This loue of the soule is the Generall of these particulars in Deut. 6.5 . Luke . 10 , 27. Soule being put for all the faculties and powers of nature . Secondly , euery member of this church is enabled of GOD in due time , particularly to say , Thou whom my soule loueth . As Thomas by way of application , My Lord and my God ( Iohn . 20.28 . ) and Dauid , Oh Lord my portion , Psal. 119.57 . For all knowledge ( without habilitie to apply Christ and his benefites to this poore soule , it is but Speculation , not Practise : a generall Surueyance , no particular Possession . The first in Deuils and Reprobate , but this peculiar to God his chosen . For the matter of this Petition , it is Refection or Comfort : & this laide downe in two braunches : first , in desiring , to knowe of Christ the place of his feeding : secondly , the place of lying downe in the daies heate , euen then when the Sun was come to the Meridional point . To desire Repast , and to desire Rest after repast , it is naturall ( irrationall creatures desire both these : for by the● 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 she●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 . ) hee plainely termeth these * Induments of sheepe , that is , all externall simplicitie , humilitie , sincere behauior : that ( were it not for particular fruite whereby they are distinguished from other beleeuers , namely , their false faith , false prophecie ) the Elect themselues should be seduced by them . And as they will maske in the skins which in right appertaine to Christs sheepe , so they will say they goe out from vs , onely because we are wolues , vncleane birds , &c. that is in truth , because their diuell hath silched away some of our garments while wee haue slept , and therewithall hath put his seruants induments vpon vs : that so wolues may seeme sheepe , and sheepe may seeme wolues . A fruite well beseeming Satan , who transformes himselfe into an Angell of light , 2. Cori. 11.14 . and a fruite well enough beseeming his Ministers and people , who must conforme themselues to him that was a murderer & lier from the beginning . What titles false-Christs and false-Prophets assume to themselues , it appeares in this , that they terme themselues , Christs companions . If they were his Companions indeede , she would not abhorre Communion with them : but hauing the name , and not the thing , ( painted Sepulchers , the inside corruption ) she therefore loathes them , and by an holy derision disgraceth them . Such a Companion is Mahomet , ( a terme stole from Daniel , who of Gabriel indeed was pronounced * Chamudoth the Concupiscences of God ) who makes himselfe a fellow with Iesus : yea , to whom Iesus shall send his people at last . Such a companion is the bodie of Apostatical Popes , who make themselues to be openers of heauen , shutters of hell , &c. ( the flat contrary is rather true ) and of this stampe be all Ministers , who terme themselues Apostles , Euangelistes , Prophets , Pastors , Doctors , Elders , Deacons : but being examined by the Angel of Ephesu● ( Reuel . 2.2 . ) they are found onely to haue the Name , not the Thing . As to haue a sheepish conuersation , it nothing helpeth a wolfe : so , to haue Christ his shepheards names , it nothing helpeth hypocriticall Ministers . Lastly , marke how all these paintings tend to the winning of Flocks , that is , of many Congregations : but in very troth , to make them onely Sinagogues of Sathan : hunting by Sea and Land to make Proselites , and loe , they make them twofold more the children of hell : Reuel . 2.9 . Math. 23.15 . Christs Church but a flocke : as for these they be many ( for it is a broade way that leades to destruction ) and their flocks are many : not so much as they be found all of one Religion , as for that they be diuided by the head , howsoeuer ioyned by the tailes , in carrying fire-brands for consuming the Lords wheate-field , like Samsons foxes . And hereupon it is , that one Faction is of Rome , another of Arrius , an other of Donatus , &c. all agreeing in one ( as the factious in Ierusalem did against Christ , and the seditious afterwards against Titus Vespatian ) but then diuided amongst themselues ( as the sundry Schismes amongst Brownists and Anabaptists , & betweene Romish schoole-men , not to speak of the late diuision betweene Seculars and Iebusites ) and that in some head-points ( at least , so imagined of their heades ) as therefore they will not ioyne one with another in any spirituall seruice : specially , not in the sacrament of holy communion . These euils considered , what maruell is it , that the faithful , not onely desire to attaine the presence of Christ and his flocke more and more ; but also conclude peremptorily ( by God his help ) not to turne aside to such deceiptfull companions ? Thus farre her Supplication . Now her Beloued returneth his answere . Lect. IX . Verse 7 * Seeing thou knowest not , O thou fairest of women , get thee forth in the steps of the Flocke , and feede thy Kids aboue the tents of the Shepheards . HEerein obserue Messiahs Assumption , [ Seeing thou knowest not , &c. ] then his Direction . [ Get thee forth , &c. ] The Assumption is a taking of the Church at her word . She before pleaded Ignorance , hee assumeth her Graunt : and therefore in the next place granteth her Petition . Hence I obserue , first , the Churches Ignorance in this life , although come ( as before ) into Messiahs chambers of presence . Which not onely is plaine from that practise of Mother Zion in Leuit. 4. Where Priest , Magistrate , People , The whole Congregation haue sacrifices peculiar , appointed for their Ignorances : but also from the Apostles expresse testimonie , saying , We but know in part , &c. Yea , if any were so wise as Agur , ( who for his prudencie had his sayings ioyned vnto Salomons prouerbs ) yet if he compare the knowledge that is in him , with that which ought to be in him , he may say to Ithiell and Vcall : * For I am brutish in comparison of a man , and there is not the vnderstanding of Adam in me : and I haue not learned wisedome , nor know the knowledge of holy things . Which base estimate Dauid had of himselfe , or else he would not in euery other verse of the 119. Psal. desired direction , begged knowledge and vnderstanding . Secondly , where with vs it is a prouerbe , Confesse and be hangd : we may learne how confession of our wants before God in humilitie , it is so farre from condemning vs , as in troth it is our beautification , and bringeth with it iustification . For marke Messiahs speach , O fairest of women ! The Synagogue said she was blacke , she confessed herselfe to be blacke and ignorant : and loe , vnto hir beloued she is most beauteous . How commeth this about ? By confession of wants , the old Adam was put off ; and by desire of graces supply , the new man is put on . The condemning and killing of the first , is the iustifying and quickning of the new . In ourselues wee * lie sprawling in our owne wombs-blood : but by God his grace we are washed : and by bracelets and beauty put vpon vs , we become the fairest amongst the Heathen . Thirdly , by making his Church a Woman amongst women , he would teach vs , that as Wife to her Husband , * euen such wee should be to Christ , who gaue himselfe for his Church , that he might sanctifie it , and cleanse it by the washing of water through the word : that he might make it vnto Himselfe a glorious Church , not hauing spot , or wrinckle , or any such thing : but that it should be holy and blamelesse . And to this purpose , see how the Church is in Reuel . 12. brought in as a woman , crowned with twelue starres , cloathed with the Sunne , standing on the Moone . The false Church is also compared to a woman in Reuel . 17. but an Harlot , drunken and beastly : and the seuerall parts thereof to Aholah and Aholibah in Ezek. 23. whose breasts are pressed , and the teats of whose virginitie are bruised . No maruell then , though he pronounce his Church , the fairest of women : nor maruell ( considering this fairenesse is from him ) that hee expects our holy loue and constant faithfulnesse towards him . Direction ] it is laid downe in two parts : first , in that he directeth his Elect of the Gentiles into the high way of the Saints : Secondly , appointeth this Gentile Church the place , where she was to feede her Kids . The way she is to walke in , it is the old tract , padded forth by his Flocke before her . The place she is directed to , for feeding her yong Goates , it is * Aboue , or Ouer-against the Shepheards tents . For the way she is to follow , it is the steps of the Flocke , or ( obseruing the Article ) of that Flocke . * Some reade , Flockes ( which sometimes my selfe did follow ) and indeede the word Tsón it lacketh the plurall number in forme of declension , though not in sense or signification : by reason whereof the number is taken for sense singularly , or plurally , euen as Interpreters vnderstand of the holy-ghosts meaning . But seeing the new Testaments Church is here directed to the way of the old Testaments Church , which Church , as One is opposed to the Many Churches of Heretiques and false Companions , I rather condiscend to the singular number : although ( but here not so necessarily ) the plurall Flockes it may also intend that one church , considered according to her sundry times , and variable outward estate : or ( which here I take not to be so proper ) if this direction should be giuen , not so much to the whole body of Gentiles , as to any one particular distressed soule , then the plurall number implieth sundry particular Churches , as of Rome , Corinth , Galatia , Ephesus , &c. whose vniforme steps are the way which here is propounded . And so the difference of Numbers may cause a Diuersitie , but not Contradictorie doctrine . The faithfull of the Gentiles entreated to knowe the place of Christs feeding , and couching of his flocke at mid-day , here she is told how she may come to that place : and that is , first , by Getting forth : secondly , by walking in the steps of his flocke . Getting forth , it implieth , either a Motion from one place to another : ( like as Israels going out of Aegipt into the Wildernesse : and out of that into Canaan ) or a Motion from one qualitie to another : as when one goeth out of Euill vnto Good ( so did the prodigall , leauing his by wayes , and betaking himselfe homeward : so did the Apostle , when he left his persecuting Christ , and fell to preach Christ ) or else it importeth a going from one good quality to another : not by leauing the first , but by addition thereto . And so Israel went from strength to strength , Psal. 48. and the first Romans from faith to faith , Rom. 1. The first Motion so is Locall ; the second qualificatine : and this latter , either by Desertion , or Addition . The first motion is naturall , the second is spirituall . Motion from place to place ( as the Iewes going out of Babilon with their faces towards Zion ) that was a figure : but for the Elect to go out of the confusion of Nature , into the orderly way of God his spirit leading vnto heauens rest , that was figured thereby . And for this cause Babylon , Aegypt , and Sodome are of Saint Iohn spiritually propounded in Reuela . 11.8 . and 18.2.4.21 . Which conuinceth our Factious of notable blindenesse , who more call people from Place then from Qualitie , from the figure , rather then that was figured . For if the Church be no more one sort of people ( as Israel in Egypt , the Iewes in Babylon ) but a catholike people consisting of all tongues , and stretched forth from sea to sea , how shal the Church goe out of Locall Babylon , seeing the * wheate-field is the whole earth or world : and the Tares of Babylon are sparsed ouer the whole field ? How can we make a Locall departure out of Babylon , except we go out of the world , that is , transgresse the limits of the earth ? Spirituall motion ( figured by the former ) wee can here in this world make , God his spirit assisting . And that is it which here the Church of the Gentiles is taught , when shee is bid to get her forth : and this also in both the spirituall senses : first for going out of her former euill vnto good ( that is , from her former confessed blacknes and ignorance , vnto puritie and sauing knowledge . ) Secondly , from the already confessed measure of grace , vnto a greater measure . The first is taught in such scripture Heb. 12.12.13 . Rom. 12.9 . The second in such , Iohn 1.16.1 . Thess. 3.10 . Ephes . 2.21 . And this conuinceth our age notably of euill , where we finde most of the better sort contented with the bare beginnings of Christ , with a slender portion of knowledge , and lesse holinesse : although it is an argument onely of a sound soule , euer to hunger and thirst after more righteousnesse , more holinesse , more knowledge , more faith , more obedience : darkely represented by going vp to the Temple , and by * Ezekiels seauen and eight steps , and the fifteene Psalmes of degrees : Act. 3.1 . Luke 17.10 . Ezek. 40.22.26.31.34.37 . Psal. 120. &c. Whereas a declining from good to euill , is tiped by Israels going downe into Aegypt : the Mans going downe from Ierushalem to Iericho , with such like . As for standing at one stay , there is no figure of that : because no soule can liue at one stay of good or euill : for hee that goeth not towards God , hee goeth towards the diuell . For such respect ( where the wicked oft are called the sonnes of Belial in the old Testament ) some take the word Belial ( in English wicked ) to be deriued of Beli ( in English Not ) and Iagnal ( in English He ascends ) because the seede of Satan Ascend not , but contrariwise , Descend , and goe downe from the liuing God ; as he that went downe from Ierushalem to Iericho . Lect. X. THe Good she is to goe into , is , the steps of the Flocke . The Flocke ( as before ) is the people and sheepe of his pasture , the antient Church , so tearmed in Psal. 95.7 . and 100.3 . So that the paths or steps of this flocke , they are nothing else but the waies of his faithfull people , the holy examples they left for direction to successors , * For we are his workemanship , saith the Apostle , created in Christ Iesus vnto good workes , which God hath ordained , that wee should walke in them . To which purpose hee saith to the Corinths , Be ye the followers of me , euen as I am of Christ : Giuing further to vnderstand , by the word he there vseth Mimetáj , that they were to shape and fashion themselues euery way to him , as he did to Christ : for the word Mimos signifieth such a person as can ●iuely expresse the Gesture and Action of an other . Whence we learne , that the holy words , and holy works they are left behinde ( as sheepe leaue their straight padde behinde ) first , for directing right steppes to our feete : secondly , for leauing to our successors , an example of good , as others haue to vs. It is a mightie Question at this day , To what Christian Church ● soule should adde it selfe ? To such as are agnominized Protestants , or to Romanists , or to Anabaptists , or to Arrians , or to Brownists , & c. ? Answere from this text is made , Get thee foorth into the steppes of the Flocke , into the way of the Faithfull gone before thee . But here the doubt is renewed , for which is that way , the narrow way that leadeth vnto true rest ? The Protestants say , Ours is the way : the Romanists say , theirs is the way , &c. Indeede our Sauiour foreseeing the straits of these last times , by reason of false prophets crying , Here is Christ , there is Christ , hee saith , that if it were possible , the very Elect should be seduced . What is then to be done ? The Synagogue of the Iewes by ministery of their Prophet Ieremie , aduiseth thus : So saith the Lord , stand in the wayes ( alluding to a Passenger , who hauing set forward his iourney , dooth come to sundry wayes : and not knowing which way to take , he standeth there doubting , considering , enquiring : and therefore followeth ) and aske for the old way ( which is the good way ) and walke therein , and ye shall finde rest for your soules . All Christians , by baptisme , haue sette on this way ( for Baptisme into the Name of the Father , and of the Sonne , and of the Holy-ghost , is the very first sacramentall marke of this Christian voyage ) but after a while , they meete with many wayes ( not out of the Catholike Church , for all baptized ones are in the externall face thereof : but ) within the limites of the Lords wheate-field : of all which wayes , onely one is the right way , the other seducing wayes , fitter for Tares , then Wheate , for sauage beasts of Idol - Ephesus , to sculke in with Demetrius , then for Peters Lambes to walke in . The case thus standing , what is to be done ? Shall wee with giddy heades rush of our owne head into any of these wayes ? There is away ( saith Salomon ) that seemeth right to a man , but the issues thereof are the wayes of death . Consideration , yea and Consultation is heerein highly needefull : For as the foolish will beleeue euery thing , so the prudent will consider his steppes . The Prophet telles vs , wee must enquire , not for the newest way ( as vaine folkes enquire for the newest cutte ) but for the Olde way . And of whome must wee enquire that ? Aske any heretique or schismatique , of the olde way , and each of them will say , their way is the olde way : of whome then must wee demaunde ? with whome then must wee consult ? First I will tell thee what Salomon did in a particular strait : Secondly , I will tell thee what we are to doe in this . Two * Sale-women came before Salomon with a liuing childe , the one saying , it was hers , the other saying no , it was hers . The Wise-man here vpon calleth for a sworde , commaundeth his seruants to diuide the liuing childe in twaine , and then to giue the one halfe to the one , and the other halfe to the other . The true Mother hearing this , crieth out , Oh my Lord , giue her the liuing child and slay him not : but the other said , Let it be neither mine nor thine , but diuide it . Then Salomon easily saw that the mercilesse woman was not the Mother , and therefore commaunded it to be giuen to the other . By this Childe , in mystery , may be intended the liuing babe Iesus , about which true and false Christians contend for ( Iesus came of * Rahab a Sale-woman in the worst sence , respecting the first state of her life , but holy and faithfull in her leauing Iericho and ioyning to Israel ) one Church crieth , O King diuide : an other crieth , rather take him whole , for this seamelesse coate is not to be schismed : whether of these Churches is like to be the true Rahab , the right mother ? euen she that sheweth mercy , she that had rather with Moses be blotted out of the life-booke , then to see the first fruites of Israel torne asunder . For though all errour be condemnable , yet the safest error is that of the right hand in the aboundance ( or ouer-aboundance ) of loue and mercy vnto all . Whereas these that instead of praying for their enemie , do blodily entreate them : insteap of ministring to their necessity , do bereaue them of necessaries : instead of preseruing life , do ( euen for difference about the babe ) curse with bell , booke and candlelight , hang , burne , barbarian-wise torment , they not onely declare themselues to be of a bad spirit , but also to draw Fathers in the same corporation ( though not of so vnmercifull conuersation ) to be the worse iudged of . But seeing such Dichotomizers , diuiders , renders , may also fall within the Church of Israel ( but one people ) and much more within the Catholike Church of the Gentiles , consisting of al sorts of people ; we therfore can not so easily nor safely iudge hereby of the church , as of bastardly members therein . In the next place let vs search out a more certaine rule to walke by . We are to enquire after this Olde way , but of whom ? Tertullian , Cyprian , Ambrose . Angustine Hierome , Barnard , & c.. Letvs consider that Tertullian now is a found Catholike , and by & by he preacheth against all second marriage , not to touch him with much Montanisme . Cyprian walketh by Catholike one-baptisme , by and by he falleth ( and a whole counsell of Bishops ) into Rebaptization , and ere long after this is reuoked of many . Ambrose sometimes knew no sacramentall washing , saue Baptisme , but afterwards he twits Rome for not washing of the feete , from Iohn 13. Augustine one while saith there is no third place after this life , anon he will not deny but there may be some purifying place . Hierom now writes like a Catholike , anone he falleth into the haeresie of Origen , touching the saluation of all , after some fulnes of torment . Barnard one while saith , there be but bare three places , Heauen , Earth , Hell : anone he fretteth vpon a place of this Song , at some which then denyed Purgatorie . In a word , the Romanists themselues , in a booke set forth by them ( termed Index expurgatorius ) and that by the decree of their Trident Counsell , haue so commuted , changed , blotted antiquities , ( writers Theologike , Lawyers , Phisitians , Philosophers , Mathematicians , Humanitians ) as all the world may see their inconstant direction . Concerning which , I will adde Franciscus Iunius his speech prefacing the same Index printed , Anno Domini . 1586. * They ball against vs , saying , attend to the wayes , see and demaunde which is the good way of the ancient wayes , and walke in that . They cry out , remoue not the bounds of your Elders ( Prou. 22.28 . ) for it is wickednesse , infidelitie , impietie . And ( loe ) themselues doe obstinately refuse to vndergo the Lawe which they constantly vrge on others . When it seemeth good to them , they adde , detract , change , surrogate wordes , members , sentences , pages : yea , they faine and refaine Fathers at their pleasure . Presently after which words , he further manifests himselfe to bee an eare and eye-witnesse of such their falsification at the presse . In somuch as we haue as great cause ( at least in any equal iudgement ) to prohibite their Romish Bookes to be read of any our Nouices ( Schollers or others ) yea , to forbidde our people the giuing much credit to the Ancient Fathers , as they be by them published : as their Pope Im-pius the fourth , in their long Trident-councell , to prohibite ( in his blinde * Alphabet ) a great number of bookes , whereof ( not a few of them ) were written by men in their Romish Sinagogue , though not fully of it . As for their Councells , howe haue they by themselues beene rescided , and Canons added , taken away , altered ? For their Popes voyce , reade their Platina and other their owne writers , and it shall appeare to be the voyce , somtimes of an heretike , many times of an Atheist , the Dragons mouth of blasphemie opened against the heauenly places and the Saints therein . To seeke for the olde way at the mouths of these who frame new deuises euery day , it should prooue but folly and frenzie . Some here will demaund , if so the old way be not to be found amongst the ancient fathers , Greeke and Latine ? I answere , yes : the old way ( at least for the substance thereof ) it is by GOD his watchfull prouidence preserued amongest them . For as we were to belieue that they were holy lampes in their age , so we are to belieue ( and these which are conuersant in their writings can proue ) that howsoeuer with themselues , somtimes one with another they dissented , yet in the Foundation and Substance of Religion , they consented . But seeing this substantiall truth ( as the lillie among the thornes ) it is not onely too vneasie of many Christians to bee selected , but is also knowne to be truth by some other example & patterne before them ; it remaineth wee examine which is the old and perfect way . In one word , it is the very Word of God contained in the Canonicall scriptures . A word and will so perfect , as Iohn sealeth it vp in Reuel . 22. with a curse to him that addeth to it , or taketh from it . Yea , it is so perfect a word , as Perfection was in it before Christes Incarnation : which causeth Peter to say We haue a most sure word of the Prophets , to the which ye doe well that ye take heed , as vnto a Light that shineth in a darke place , vntill the day dawne and arise in your hearts . Nor was it other scripture then the * Old Testament , which is commended to Tim●thie for able to make the man of God absolute and perfect vnto all good workes . Nay , which more is , it was so perfect in Salomons time , as nothing was to be put vnto it , Prou. 30.6 . But which dooth more magnifie the scriptures sufficiency , it was perfect in Moses his time : that is , the perfect rule of f●ith is contained in the fiue bookes of Moses , Deut. 12.32 . This word of God so perfect in Moses , perfect in Salomon , perfect in the Prophets : as I may say ▪ by way of resemblance , perfect in Father , perfect in Sonne , perfect in Holy-ghost : sacred Trinitie in Vnitie . It then will be demaunded , what vse is there so of the new testament ? I answere , vnspeakable much . As Salomon did comment on Moses , and the Prophets on both : so the newe Testament is a commentarie on all . Such paines the holy-ghost hath taken for causing the way of truth to be easie , as indeede it is easie Pro9 . 8.9 . to such as will vnderstand . That causeth Isaiah to send his people To the law and testimonie , Chap. 8.20 : and this caused Christ to send the people to the olde Testament , which saith , Search the scriptures , in Iohn 5.39 . and this for their further conuiction , for he knew that they had not the will to come vnto him . Some late Romanists vrge the word Indicatiuely thus : You doe search , &c. because they would debarre lay-people from reading the Scriptures : and for the Indicatiue sence they produce Cyrill . Against which one , I oppose Tertullian , Origen , Chrysostome , Augustine , &c. Rupertus , Aquinas , Gerson , Albertus Magnus , and who not ? Christ ( saith Chrysostome ) sent not the Iews backe to the simple and bare reading of the scriptures , but to the very diligent search thereof . He saide not , Reade the scriptures , but Search . He commaundeth to digge more deepely , that so we may finde the things which are hidde in profunditie . And for such profound search , it is that S. Luke so highly praiseth the Beraeans . To leaue Gods Rule , for Mans Rule , it is , to forsake triple perfection for more imperfection : and ( to vse Ieremies speech ) it is a forsaking of him that is the fountaine of liuing waters , for digging to mens selues , pits , broken pits that can hold no water , Chap. 2.13 . When * Augustine dealeth with the Donatists he saith ▪ Let vs not heare ; I say this , thou saist that , but let vs heare , haec dicit dominus , this saith the Lord. The Lordes bookes are certaine , to , the authoritie whereof we both consent . Ibi quaeramus ecclesiam , therein let vs seeke the Church , by them let vs examine our cause : I will not that the Church be shewen by humane documents , but by the diuine oracles . Herevpon it was , that Chrysostomes Riual considering the church , all in confusion from Mat. 24. he cryeth , These that be in Iudaea , Let them flie to the mountaines ; namely , such as are in Christianitie , Conferant se ad scripturas , let them betake themselues to the Scriptures . Because , from the time that Heresie inuadeth the churches , there can bee no probation of true Christianitie , nor ( for such as are willing to know the truth of faith ) can there be any other refuge , but the sacred scriptures . Before such time , by many meanes it might haue beene manifested , which was the Church of Christ , and which was Gentilisme : but now ( to such as are willing to know which is the true Church of Christ ) there is no way , but [ tantummodo per scripturas ] only by the Scriptures . Thus , together with the ancient Church of God I conclude from Scripture , that in the word of God is contained the Old way , wherein the faithfull are to walke . Of the Prophets and Apostles therefore we are to learne , with them to consult . But here the Romanists do obiect thus : the * Scriptures are a a waxen Nose , a shipmans Hose , which euerie heretike can turne to his purpose : the Scriptures therefore , how perfect soeuer to saluation , yet not sufficient for Instruction . I answere : first , let them graunt vs saluation , and let them take the destruction to themselues . Secondly , how it is possible they should be sufficient for saluation ▪ but not for instruction : seeing , howsoeuer instruction may be without saluation , yet saluation cannot be without instruction . Thirdly , if the word of the Creator be insufficient , what Diuell is that dare say the worde of any creature can bee sufficient ▪ Fourthly , no Heretike can turne the scripture to his heretical purpose . He may labour so to turne it , he may contend to make it a Pandor : but such it neuer can be : for ( as an Ancient well saieth ) it is not the Scripture , but their collection or sense of scripture that maketh the heresie . Fiftly , I answere : that though the Old way be manifest in the scriptures , yet onely seene of these that haue the eyes of the scriptures . Colours cease not to be colours , though the blinde cannot iudge of them . Men are Men , though the halfe blinde in the Gospel saw them a farre off to be but as trees . The insufficiencie is not in the word , but in our vnderstandings : and therefore stand need with the Emmauites in Luke . 24. to haue our vnderstandings and cies opened of Iesus . When we are come to the scriptures , wee are come to a sufficient rule , but then we must haue in vs the inward oyntment ( as Iohn termeth it , 1. Ep. 2.27 . ) that is , his Spirit , for leading vs into all truth , or else , in seeing , we perceiue not , and hearing , wee vnderstand not . To this purpose , excellent is that saying of Barnard : * With what spirit the scriptures were writ , they couet to be read , and with the same spirit to be vnderstood . For thou shalt neuer enter the sense of Paul , till ( by vse of good intention in reading of him , and by study of continuall meditation ) thou haue drunke in his spirit . Thou shalt neuer vnderstand Dauid , till by experience it selfe , thou haue put vpon thee the very affections of the Psalmes . Whereto I will adde that of Chrysostomes Riuall : * As all men see this corporall heauen , but yet beholde not God inhabiting therein : so , al men reade the scriptures diuine , but notwithstanding , all vnderstand not , that the God of truth is placed in the scriptures , but onely such a one as hath beene baptized to the receiuing of the holy-ghost . Nor doth this condemne , but commend the scriptures heauenlinesse , who will not be vnderstood , but of such as haue receiued the spirit that is of heauen , nor any vision had from thence , till the Lambe Christ Iesus haue vnsealed it , Reu. 5. for no other is worthy so much as to touch the letter , ceremony or outside . Naturall Wit will serue for naturall Writ : but the diuine writings of God will not stoope to the naturall spirit of Man. * The naturall man ( saith Paul ) perceiueth not the things of the spirit of God ( for they are foolishnesse vnto him : neither can he know them , because they are spiritually discerned ) but he that is spirituall , discerneth all things . Thus from scripture and ancient Churches consent , it plainely appeareth , that for seeing the Old way ( the Good-way , wherein the Patriarches , Prophets , Apostles haue walked ) it is absolutely necessarie , that euery soule doe vnto the scriptures bring the spirit of the scriptures : that is , for vnderstanding the word of God , they are to bring the holy spirit of God. For * wisdome will be iustified of her children . None of the wicked shall haue vnderstanding , but the wise shall vnderstand . Lect. XI . And feede thy Kids aboue the tents of the Shepheards . THe Direction so giuen vnto her , for the way she is to walke in , now followeth the Direction , shee hath for feeding of her yong-ones . The yong-ones are here termed Gedijoth of Gedj , vsually turned , a Kidde , or a yong Goat . Rabbj Dauid Kimchi saith ( as Pagnine noteth in the roote Gádáh ) that it signifieth also a Lambe . I take it to be indifferently any yong-one of the flockes , as Pullus in Latine is any yong one of Beasts or Birds . So I conceiue from the adiunct it hath in Genes . 28.20 . where it is Gedj * Hàgnizijm a Kid of the goates , that is , a yong one of the goates : the distinction so made by Gniz a Goate , left any should doubt what kinde of yong one it was . And this distinction is also well obserued of Ábben-ezra hereon . Euen as the Latines ioyne the word sheepe , or Goate , &c. with pullus , when they would haue vs to vnderstand the particular kinde they speake of . Now , in this place it must be considered what flocke he speaks of , and then it may be knowne whether Lambs or Kids be entended . The word flockes [ Gnèderéi ] in the sixt verse , it is a generall word . The word flocke [ Tsòn ] in this verse , it is also a generall word for Cattle : and so neither of them particulate any one kinde . Afterwards in this Song , the Church hath * once some assimilation with sheepe , but sundry times with goates . I see not so how to tie it in this place to the one rather then the other : but if it may , I would rather take the word Kidde . Yet seeing it seemeth indifferent , we will make vse of both . First , wee may hence obserue the Lord his tender care ouer yong-ones : who would , not onely haue the Parents to come , but also would haue the yoong tender sucklings to be brought vnto him . The Catabaptists herein are hard-hearted , debarring Infants a place in the Church , denying them the entring-sacrament of the Church , why ? because they are Kiddes , because they are vncleane till they be cleansed by actuall faith in the sight of the Church . True , if they be considered in themselues , they are yong Goates conceiued and borne in sinne ( and so were all the Male-children circumcised vnder the law ) but what then , therefore not to be baptized ? It followeth as well , therefore Abrahams Males not to be circumcised . Obiection , There was a commandement for that , so not for this . Answere , It being once commaunded that they should be sealed , that seale remaineth theirs , t●ll a commandement be giuen to the contrary . If once they had that mercy , then alwayes that mercie : except Christ came to lessen former mercy , which to affirme were blasphemie . Obiection , But Circumcision that seale is abolished . Answere , It is abolished for the outward signe ( the foreskinnes cutting ) but the matter of that sacrament ( Christs blood purging vs from sinne , mortifying the old man , liuing in the new man ) that is still abiding , hauing an easier signe ( namely Water ) adioyned thereto : euen as the Paschall supper hath the Lords supper come in his place : the signe changed , but the matter ( our foode and strength in Christ ) continued . We can shew that children are once receiued in , let them shewe when they can , that children were cast out . Obiection , Baptisme is the seale of that righteousnes that is by faith : therefore child●en vnpossessed of actuall faith , not to be baptized . Answere , So Circumcision ( Rom. 4.11 . ) was the seale of that righteousnesse which was by faith ; doth it also follow , Children therefore not to be circumcised ? Foolish spirits , Children had circumcision , not in respect of actuall faith in them , but in respect of actuall faith in the Church , of whom they were borne , or ( for some were strangers ) in respect they were vnder the Churches gouernement : as Abrahams males ( * freeborne and strangers in his house vnder him ) were circumcised : not by vertue of their actuall faith in the promise : but rather , for that they were counted branches of his tree : * for he belieued God and it was counted to him for Righteousnesse . Which equitie once established , it continueth much more vnder the Gospel . And to put it out of all doubt , our Sauiour in Marke 10.14 . affirmeth of Infants , that such were of the kingdome of God , and therefore an errour in his Disciples to keep them backe from the blessing which appertaineth to the seede of the Church , seeing all such to vs are borne within the Couenant of grace : for so the Lord said , I am thy God , and the God of thy seede . If ( as the Apostle speaketh in Rom. 11.16 . ) the first fruits be holy , so is the lumpe : if the roote be holy , so are the branches : that is , to vs holy in respect of the Couenant , as also in 1. Cor. 7.14 . Where the Childe of the Belieuer ( be Father or Mother the belieuer ) is termed Holy : not actually holy ( for Dauid was borne and conceiued in iniquitie . Psal. 51.5 . ) but by imputation i● respect of our birth vpon the Churches lappe : for as * whatsoeuer is dedicated to Idols , is vncleane : euen so , whatsoeuer is vnder the profession of God , is holy . And that grace this way hath rather abounded then diminished , marke that Females also are in this newe Church , so well as Males baptized . Before they were receiued in and by the Males ( seeing woman was builded out of man ) but now also in themselues . Which augmentation of grace I take here to be entended , seeing the word here is not Gedaym ( He-yong-ones ) but Gedijóth , She-yong-ones . Iaakob returning home , he takes all his Animals with him , yong and old : so Israel comming out of Aegypt , brings euery Hoofe away . The chosen of the Gentiles comming out of Labans Idolatrous house , and Pharaohs mansion of bondage , must leaue nothing in the house of the stranger . Old and yong , all must come . The old must bring the yong ( Kids by the first Adam , but Lambs by the second Adam : vncleane by nature , cleansed by grace , and to be held holy in respect of God his promise rather then for actuall holines in themselues ) these yong-ones , Isaiah foreseeth in his 49. Chapter , Verse 22. to be brought vnder the standart and colours of Iesus : the sonnes brought in the armes , and the daughters carried vppon the shoulders of their Elders : arguing not onely the tender loue of Messiah in calling them , but also the holy care and endeuour of parents in bringing them . Secondly , they are commaunded ( hauing so brought them ) to feede them . Hauing bodies and soules vnder their charge , they must feede both . To feede the body they oftentimes care , saying , otherwise they were worse then Infidels , & should deny the faith : but no care , or very small for the soule : as though in not feeding of this , they should not also be Infidels , and deniers of the faith . Yes , and I say more , as much as in them lieth , makers of Infidels , and murderers of the faith . Abraham beleeuing this , hee taught his family the feare of God. So did the Emperour Ioshua , so did Dauid , so did Captaine Cornelius . So did the faithfull Women , Queene Hester , Lois , Eunike , * Lady Electa . For if there be a conscience for feeding the earthly part of man ( his body ) with bodily foode , how much more a conscience for feeding of the Heauenly part of man ( his soule ) with celestiall foode ? If the Magistrate which made neither , will punish thy abuse of the body : how much more will the King of Kings which made both , plague thee for abuzing the body : but specially torment thee , for murdering of both . He that is not minded to teach a Child , must not presume to vse the place of a father . Hee that will not teach a seruant , must be maister and man himselfe , and not presume to sit in a Maisters chaire . Otherwise , it shall be iust with God to leaue their children , to leaue their Seruants to such notorious euils , as may be the vndoing and killing of parents and masters . For if thou haue no care to bring them vp for God , howe canst thou exspect that God shoulde bring them vp for thee ? Grieue God with them , and see if he will not grieue thee in them . * The fall of Hophni and Phineas , may in iust iudgement bee the breake-ne●ke of Eli. Thirdly , this feeding of the yong-ones , is enlarged from the place where they were to be fedde . The worde Gnàl signifying sometimes Against , sometimes Neere sometimes Oppositiuely , somtimes With , it causeth sundry here to vnderstand diuersly . I vnderstand it , as properly , and at first hand it ordinarily importeth , namely for Aboue . As if in plaine speach the Holy-Ghost had s●id , thou Church of Gentiles must pitch thy Tent Aboue the Tents of the Sinagogue : by my appearance grace hath abounded , and therefore greater things required at thy hands . Vppon this ground , our Sauiour , saith Iohn Baptist , was greater then anie Prophet before him : but then touching the state of such as should minister in the new Kingdome or Church , he saith , that the least of them is greater than Iohn , Matthew . 11.11 . The Sinagogue liued vnder shadows , Iohn saw the day breaking , and the Apostles with their successors haue seene the abolishing of these dark tipes , and the brightnesse of the day of grace . The Patriarchs and Prophets saw , but it was a farre off . Moses vaile now to vs is remoued , and we behold the glory of the Law present , and ( as it were ) face to face . In the rudiments of the sinagogue we are not to stick , but to ascend and clime higher towards perfection . As grace is enlarged , so obedience must be enlarged . Our Kids by nature , but Lambs by grace , they are to be fedde aboue , they are to be taught the mysterie of this Kingdome : A mysterie , kept secret from the worlds beginning , but now is opened and published among all Nations by the scriptures of the Prophets , at the commandement of the euerlasting God for the obedience of faith , Rom. 16.25.26 . Fourthly , by the phrase Tents , we are taught ( which Hezekiah had learned in Isa. 28.12 . ) that our life and continuance here , is but a Shepheards Tent : now pitched downe , by and by raised vp . Now spred forth abrode , anone rould vp in a bundle . Now faire and strong , soone after wether-beaten , rent , rotten , cast aside into a co●ner , Abrahams Tent on his backe taught him this . Israels Tents pitched and pulled vp in the Wildernesse for fortie yeares together , that also taught them that here was no continuing cittie . And all this also , for causing vs to die to these transit●ries : for vnder the Sunne nothing but vanity of vanities . Lect. XII . Verse . 8 * My Pastorall-loue , I haue compared thee to my horses in the Chariots of Pharaoh . 9 Thy Cheekes are comelie , with rewes of stones , and thy Necke with chaines . 10 Wee will make for thee , Borders of golde , with Studdes of siluer . CHrist measuring the Churches temptation , hee herein laboureth her comfort . The temptation hath beene two-fold : first , in that she was possessed with blackenesse : secondly , in that shee lacked his sauing presence . The first he cureth in the two first verses , which containe a narration of the beauteous good she was already possessed of : the second he cureth in the last verse , which vtters the good she shal afterwardes be possessed of . And all these excellent giftes and graces , present , and to come , they are laide downe by comparison with Charriot Horses , furnished with all complements beseeming King Salomon in the middest of his Royaltie . First , to the Epithete hee giueth the Church , then to the Comparison . The Epithete is , My Pastoral loue , or , Shepheardesse-companion . A sweete terme : not onely to make her his Loue , or Felow , but also his friendly Associate in friendly office , that is , in the function of spirituall feeding . He feedeth vs , wee feede each other . He is the Arch-Shepheard of our soules , we are Shepheards subordinate , tied to walke by his Table-rules , and written commandements : we are his friends , if we doe whatsoeuer he commands vs , Iohn . 15.14 . And his commaundement to the ministerie , in the person of S. Peter is , Feede my lambes , and twice , feede my sheepe , Iohn . 21.15.16.17 . And to the whole body he commaundeth the duty of edifying communication , Ephes. 4.29 . of ministring the holy gift one to another , as good disposers of the manifolde grace of God , exhort and watch one ouer an other continualy . So doing , we receiue the commendation not only of frends , but of felow-friends , in the pas●orall worke of saluation . Touching the Comparison , and first with that which doo●h touch her present estate : wherin she is compared to Chariot horses , in . 2. Kin. 2. Elisha seeing his Maister Elijah assumed and rapt in a whirle-winde of a fiery chariot , and fiery horses , he cryeth out , my father , my father , the Chariot of Israel , and the horsemen thereof : as if he shoulde say , In loosing of thee ( Oh fatherly Prophet ) we loose the Chariot and Horsemen of Israel , the verie strength of the battell . This terme , it seemeth , was in that age so commonly giuen to true Prophets , * as Ioash King of Israel affords it to Elisha on his death-bed . And Zechariah long after in a vision chap. 1.8.10 . seeth them to be Horsemen : euen as Iohn afterwards , in Reuelat. 6.2 . compared with Psal. 45.4.5 . doth see Messiah their Leader mounted vpon the word of truth : which Messiah hee afterwards in chap. 19.14 . doth see accompanied with all the warriors in heauen ( that is , the faithfull in the church ) and all mounted vpon horses . From which places we may perceiue the strength and speedinesse of Ministers , and their faithful Hearers . The true Ministers of God , they are the strength of the Church , as Elijah and Elisha the strength of Israel . As for the faithfull people , they are the strength of the worlde . Where Vision failes , the people doe perish : as when Moses was in the Mount , Israel fell to Idolatrie in the vallies . When the Church is remooued , the world is adiudged : euen as when the eight soules were closed in the darke , and Lot with his Three got forth of the Citty : the world was drowned , and Sodome burned . As the Prophets of God are the strength of the Church , so the Church it selfe is as Ailas shoulders , the very pillars of the world , The first must teach the Church to make much of her Teachers : the second must enforme Sodome to leaue grieuing of Lot : I mean , it must teach the world to make much of the Church . Otherwise , they shall at last learne , that the departure of Iaakob , is the losse of Labans thrift . Besides , the faithfull ( Preachers and Hearers ) must learne , that as they are called to be strong , yea pillars for strength ( the first Epistle of S. Paul to the Corinthians the sixteenth Chap. and thirteenth verse , Galat. the second Chapter and ninth verse , ) so to be speedie , ( 1. Cor. Chapter nine , verse foure and twentie ) for cursed ( saith Ieremy ) are they that doe the worke of the Lorde negligently . Secondly , marke the speach of our Salomon , My horses in the Chariots of Pharaoh : the Palfries His , the Chariot Pharaohs . What is this , but that the spirit of Strength and Speede it is Christs ; and the vntoward flesh ( which is to be drawne by the same druine Spirit ) it is of the world and the very Chariot of Satan . Soule and body ( as wheeles and axeltree ) do runne which way the diuel driueth : till the stronger man ( Iesus ) haue freed our Chariot-nature from that power of Hell ; and so with all doth ioyne himselfe by his owne spirit vnto our nature : that so ( with Ezekiels Chariot ) it may goe forth and returne as his diuine Spirite instincteth . Then Pharaohs Chariot ( Satans throne ) it goeth a new way , and serueth a new maister . As Simon the Pharise ( though cleansed ) is called Leper , because once a Leper : so our degenerate Nature ( because once the captiue of hellish Pharaoh , sl●uish Sin ) it may be termed Sinnes Coach. Yea , so much the rather , as here in the strongest draught of Christs spirit ( Sinne is still a troubler of our Israel , sin still pulleth backe and is pursuing vs , as Pharaoh with his Chariots pursued Israel ) for leading vs captiue backe againe to the ten times plagued Aegypt . But ten times happie wee , who euen here haue the holy spirit of strength and celeritie to draw vs towards Canaan the Land of Rest , Pharaoh and his horses shall drowne in the red sea , when the Piller and Cloude shall bring the Elect into the land of promise . The Churches strength and celeritie so laid downe , now followeth her beauty : first in respect of her cheekes : secondly , of her necke . The Cheekes are compared with his palfries reines , stretched down● the iawes , rainged with precious stones : her necke is assimilated to the collers ( or chaines ) of his steeds ( and such had Midians Cammels on their neckes , Iudg. 8.26 . ) Touching the first , if thereby were entended only hir cheekes , I would conclude , that chiefly thereby were meant her spirituall complexion amiable in the eyes of Messiah : but seeing the word Lèchájáik is properly Thy Iawes , I take it , hee rather intends the mouth bridled and kept backe from riotous speach . A lesson taught by Saint Iames in Ch. 1.19 . when he saith , Be slow to speake . And the person that can bridle his tongue , is by him in Ch. 3.2 . called Téleios anér a consummate or perfect man. A lesson learned of Dauid in Ps. 39.1 . when he writes : I haue said , I will keep my wayes from sinning in my tongue : I will keepe my mouth bridled , whiles the wicked is with me . And this was the lesson that * Pambo ( a simple vnlearned man ) desired to learne : and to that end meditated on this speach of Dauid whole nineteene yeares , as Socrates the Schooleman recordeth . Nor maruell at it : for if he that can bridle his speach be a Perfect man : and if the gift and grace of so guiding the Iawes , bee compared to rainges of precious stones , it must necessarily be an hard thing to obtaine : seeing excellent things are not easily attained . And this grace lacking , marke what the Apostle Iames saith : Toú tou mátaios hê thrêskeia , This Mans Religion ( or worship ) is in vaine . For the second part of her comlines , it is her necke chained . These Chaines I take to be only the sacred laws of God , legall and Euangelicall . It was but one Chaine to the furnishing of Israel , in Ezek. 16.11 : but here vnto the new testaments church it is chaines . The Sinagogues chaine is expressed by the word Rábid simply a Chaine or ornament : but this churches Chaine is expressed by the woorde Chárûs , which signifieth rather a Chaine of pearle or precious stone . Looke how one lincke is wreathed in another , so is one law clasped with the other : and as many pearles are drawen vpon one threed for making of one Chaine , so are many precious promises ( compared by our Sauiour to Pearle ) continued in one , by the draught of one and the same diuine spirit . All which , vnity of law and Gospel should teach vs to be at vnitie therewith , as also one with an other . At vnitie with the commaundements of God , we are taught in Deut. 6.6 . &c. where we are commaunded to haue them in our heart , to binde them for a signe on our hand , and as frontlets betweene our eies . Not to write them in a scrole , as Romanists do Iohns gospel , tying it about their necke for externall preseruations : and as the Pharises did the Decalogue betwixt their browes : and the Babylonians ( if not now , yet in * Rabanus time ) for externall signe of holinesse , but as the same learned father well expoundeth : precepta mea sint in manu tua , vt opere compleantur : sint ante oculostuos , vt die ac nocle mediteris in eis : Let my precepts be in thine hand , that is , be fulfilled in action : and bee placed before thine cies , that is , Day and night let them be thy meditation . Which lesson learned , what shall the holy Doctrines bee vnto vs ? Salomon thus answereth , They shal be a comely ornament on thine head , and as chaines for thy necke , prouerbs 1.9 . and we , in the vnitie we haue therewith , shall be assured of our vnitie with God , whose word it is . As also , being at one with another , as God is one with his word , and his word with it selfe ) we farther encrease that Onenesse with God and Christ , which Iesus prayeth so much for in 17. of Iohns Gospel . Which Vnity had and held , what maruell though we be beauteous in Messiahs eies , for his owne beautie is so vpon vs , Ezech. 16.14 . So much for her present happinesse , for strength and comelinesse . Her future happinesse consisteth in this , that golden borders studded ( or as some turne it , embrodered ) with siluer , they should be made for her . Where first obserue the Maker , secondly the Worke made . The Maker is laid downe in these words , We will make . What we ? Euen Father , Son , and Holyghost : that sacred Trinitie , who in the sixt day of Creation said ; Let vs make man in our Image . In personall respect , three , but for essence and substance , One , and therefore affording but one Image , not sundry Images Messiah thus introducing Father and Holighost togither with himselfe ; for making this new worke , he would the●by , no● onely intimate , that there is no worke of Grace that is not deriued from the whole Trinitie , termed throughout Genesis . 1. Chap. by the plurall word Aelohim : but also , he would hereby signifie the excellencie of the worke that was to be acted by such Actors . The worke is considered in two degrees : first , in borders of Gold : secondly in embroyderie of siluer . For the borders ( made excellent from their matter , Gold ) it implieth an addition and enlargement of Grace through the obseruance of his word : a word refined seauen times in the fire , and more to be desired then gold , yea then much fine golde , psal . 19.10 . For by this golden word the Laodiceans were to be made Rich : and by the repreaching of this word , the Apostle would adde vnto the Thessalonians faith , Reuelat. 3.18.1 . Thess. 3.10 . Nor maruell at such enlargement of one and the same diuine grace , more hammered by the same spirite : for Golde ( the shadow of such substantiall grace ) by the mallet will be woonderfully enlarged . Experience ( saieth One ) teacheth , that the third part of one graine will circumuest a threed of 134. feete long . A fit mettle for denoting the multiplication of grace , which in the faithfull is as a fountaine springing vp vnto eternall life . The second degree of this worke is , the studding or embrodering of the borders with siluer . It may be , that Salomon alludeth to that his prouerb : * A word spoken in his place , is like apples of golde , with pictures of siluer : and the rather if we respect the Greeke translation , which readeth : We will make likenesses ( or Images ) for thee , with prints of siluer . Once we are sure , that hereby is meant the garnishing and polishing of the former borders : for Messiah is not contented onely with this , that there be a golden ground-worke , but also will haue it embroydered , and so grow vp vnto perfection of knowledge , whereto the Apostle exhorteth the Hebrewes in chap. 6. ve . 1. who before had laide the foundation of Christianitie . And worthily is the foundation compared vnto golde , and the building there vpon , compared but to siluer : because we are to be saued by the foundation , not by that is edified thereon , 1. Cor. 3.10 . &c. The first is our Iustification , the second is but as fruits growing from thence , that is , actions of sanctification . Thus out of her naturall imperfection , God ( that called light out of darknesse ) doth worke vpon , and in , his church , perfection . Forget we therefore ( as did the Apostle ) the way we haue already runne , and presse we forward to the marke of perfection placed before vs. Her disease of blackenesse he thus hath cured , by putting his beautie vpon her . Her languishment in lacke of his presence , this he promiseth to cure , in after season . Thus he Praiseth , and thus he Promiseth , to what end ? Vt laudando , & promittendo virtus crescat . That by such praise and promise , vertue in her may be enlarged . Lect. XIII . Verse 11. Whiles the King was at his Repast , my Spikenard gaue the smell thereof . 12. My Welbeloued is as a bundle of Mirrhe vnto mee : hee shall lie betweene my breasts . 13. My Welbeloued is as a cluster of * Cópher , in the vines of Gnengedj . IN the three verses last handled , Christ sette forth his Churches excellencie , in respect of time present and to come : In these three verses the church againe on the other hand setteth forth Christs excellencie , first in respect of time past , in the first verse : then in respect of time present , in the other two verses . His excellencie for time past , it propoundeth vnto vs Messiah feeding at table like a King , hauing the rowme perfumed with Spikenarde . Wherein obserue , first his Kingly feeding : secondly , the roomes aromatique sauour . His repast or feeding is not expressed in the text , but necessarily vnderstood : for word to word it is thus to be turned : * Whiles the King was in his circle , or , in his compasse : alluding to the Iewish forme of sitting at Table , which was round about . Now seeing this sitting round , it cannot entend the Kings sitting alone , but a session with others , it is to be gathered , * That as the glory of a King consisteth in the multi●xde of people , so this King-like Session is the rather , because of the faithfull , and many faithfull guests , that together with this King doe enuirone this Table . The King is Messiah , Christ I●sus , the head of the Church : they that associate him , are the faithfull gathered from East and West to sit down with Abraham : * the chamber wherin they be gathered , is the kingdome of heauen . The table they sit at , is to be considered according to the place . The kingdome of heauen is two-folde : the kingdome of Grace , and the kingdome of Glory . If this table be considered in the latter , then it denoteth onely that Catholike Vnitie and One-nesse in perfection , which our Messiah prayeth for in the 17. of Saints Iohns Gospel . Which thing beheld of Paul in a rapt or spirituall traunce , made him vnable thereof to speake any thing , 2. Cor. 12.2 . &c. except with Peter ( vppon a little taste of his glorious Vnitie , Math. 17.4 . Luke 9.33 . ) he should haue said he wist not what . If wee consider this table heere in the Kingdome of grace ( and the circumstance of time doth properly teach that ) then it is that Chatholike Vnitie begunne here : somewhat represented by our feasts of loue termed Agapai wherein the open wicked are of Saint Iude verse 12. compared to spots . Which feasts of Loue , the Corinths did keepe before the Lords supper , but with horrible schisme : contrary , not onely to the end of that feast , but also of the Lords supper ensuing : for in that sacramentall supper , the vnitie of Christ and his members is notably signified and sealed . For as the circled vnitie beginnes and ends in Christ , who is our Alpha and Omega , first and last : so besides , he giueth vnto these faithfull ones himselfe for foode : that so in a spirituall sorte He , the King , and they the people may become one , as in a Naturall sorte the bread and wine becommeth one with our natures . Vpon that ground Irenaeus thus writ : * The Eucharist consisteth on two things , an earthly , and an heauenly . And so in truth doth euery exhibitiue sacrament , because by that which is earthly we should ascend to the apprehension of that is heauenly . The reprobate may eate the signe , but not the thing signified . For if hee could eate Christ his flesh signified by the bread , then hee should liue for euer . Iohn 6.50.51 . Let old Barnard teach the Romanists : he writes thus : * The thing of the Sacrament , none partake , but the worthy and fit . As for the Sacrament without the thing of the Sacrament , it is death : whereas the thing of the Sacrament without the Sacrament ( that is , Christ without the signes ) it is life eternall to the receiuer . And no maruell , for the Bread and Wine do but signifie vnion : as for the Body and Blood , they are our vnion and life signified , and to the faithfull together with the Signes exhibited . In this vnion , the King sitteth with his people , and the people with their King. These that but stood in Salomons presence , are ( of Shebahs Queene ) pronounced blessed : howe much more happy they that stand , yea , that sit in the presence of this King : yea , which more is , doe liue in him , and by him , feeding vppon him , as Eagles tire on flesh , and sucke vp the blood of the slaine . Matth. chap. 24.38 . Iob chap. 39 , 30. &c. These that bring not true faith vnto this Table , they swallow the Signes and Death withall ( as Iudas swallowed the Paschall soppe , and the diuell withall ) and therfore , if knowne of the Church , they should be debarred of the Church ; specially if they may be debarred , without pulling vp wheate , without rending Churches communion . Some here will obiect , Christ knew Iudas to haue an euill hart , yet he admitted him to this sacred communion . I answere : first , admit he was admitted : that yet is nothing to vs , seeing he was secretly wicked , that is , a maskt hipocrite , and vnseene of the church . Seene he was of God , but not of Man. For Christ , in respect of his manhoode , no more knew that Iudas was to be the traitour , then thereby he knew the latter day , whether the terme latter day , haue relation to the day of Ierushalems or the worlds downe-fall . His manhood knew by Dauids Prophecie , that one of his familiars should betray him , but who was the person , he knew not , except by Communication of the other nature , his God-head . Whereas , not the things of the God-head , but the peculiars of the manhood , are for our imitation . Secondly , though from the first three Euangelists it hardly appeareth otherwise but that hee was present ( because of the Histories mixture , and mixture of Times ) yet from Saint Iohn in his 13. chap. and 30. verse , it is plaine hee was absent . For there it is said : Assoone then as he had receiued the soppe , he went immediatly out . Now the soppe was of the Passeouer , not of the Lords supper which was in the last place instituted . Going forth so with the soppe of the first , hee stayed not the celebration of the second . Nor is this my iudgement alone . Beza hereon writeth thus : * Hence their iudgement appeareth certaine , who thinke that Iudas was not present at the institution of the Lords supper . Nor is it a late iudgement , for Theophilus hath this : * Diuerse say , that Iudas was not partaker of the mysteries ▪ but that he went out vnto the mount of Oliues . Before him , Hilarius giueth in this testimony : It may be perceiued he ( so ) departed , by this : that he is sh●wne to be returned with the Company . And for stopping of the Romanists mouths , let them heare what Clemens saith , in the person of the Apostles : who ( as some of them say ) succeeded S. Peter in the Popedome : * When he ( that is , Iesus ) had deliuered vnto vs the Anti-tipicall mysteries of his precious body and blood ( wherein togither with vs , Iudas was not present , he went out into the Mount of Oliues . Into this circled-session the hypocrite ( without his wedding garment ) may come : but the Lord of the feast will finally finde him out . The Open-wiched tares ( Shimei , Ioab , Diotrephes ) may occupie a place amidst the wheate and children of the kingdome , the ministers of the kingdome not knowing how to pull vp these burry cliuing foes , but finally the Angel reapers shall collect them , binde them , and commit them to the fiery furnace . According to secret grace and Election , M●ssiah hath a holy communion here ( for he knoweth who are his , and they haue his spirit ) but so the visible and externall communion ▪ it is here imperfect ( scarse seauen without a Nicholas , twelue without a Iudas , a Congregation without a Diotrephes , Hil-altars in midst of the Temple ) but in the haruest , in the worlds end , a separation shall be made , and the externall communion be perfect . He that expecteth a full purgation of the visible-church in this world , he altogether erreth from scripture , as * elsewhere I haue largely inough prooued . But yet , no one in his place must be negligent to purge it of euil , so farre as their calling reacheth , when it may be done without harming the Lords wheat-field , that is , his Church . It followeth : My Spikenard gaue his smell : Christ hath his communion , and she hath her odour . Like vnto that in the gospel , where our Sauiour with others sit at supper , together in Bethania , what time as Mary ( Lazarus his sister ) did annoynt Iesus with Nard-pistike ( of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistis , Faith : for it was not onely a faithfull vnguent , vncorrupt oyntment , but also by Faith applied to Christes death ) whose sweet sauour filled there the house . Spike-nard ( or Nard of India ) a kind of sweete plant , whereof is prepared a most precious sweete oyle , hauing the nature of warming , piercing , digesting . The Herb it selfe is hot in the first degree , and dry in the second : whereby it falleth out that it is an excellent Comforting nature , and also repercussiue . Vnder this odoriferous Nard , I mystically vnderstand , first , the sacrifice of a faithfull penitent heart ( whose sighes and confessions , petitions and praises are as Noahs oblations in Gen 8.21 . called the odours of the Saints , Reue. 8.4 . ) and secondly , they be these sauourie almes which the faithfull minister to the Saints , termed by the Apostle an odour that smelleth sweete , a sacrifice acceptable and pleasant vnto God , Philip. 4.18 . The first of these doe specially respect God , the second our Neighbour . For as in Church-Communion ; God and Man are considered at one , and in Christ made one : so , no soule can manifest it selfe to be of this fellowship , that first , persumeth not Christs head : then secondly his members with this aromatike odour . Christes head is the Father , and his body is the church , 1. Cor. 11.2 . & . 12.27 . To the Father of heauen are all deuotions of the heart to be offered vpon the golden altar of Messiahs obedience : for onely this Angell of the East ( Reuel . 8.1 . &c. ) whose starre appeared in the East , hath a golden censor , for censing the prayers of the Saints . As for the oblations of the hand , ( the contribution of the faithfull ) they appertaine to the faithfull needy-ones . Do good we must vnto all , but specially to the houshold of faith , Galat. 6.10 . And this specialtie appeareth , when as the speciall almes ( termed the Collection for the saints , 1. Cor. 16.1 . and sundry times called a Grace in 2. Corinthi . 8. and 9. ) they be appropriated to the vse of the sanctified , of the Gracious . Not that we are to contribute onely to the visible Gratious ( for as God without respect to mans worke dooth good to the verie wicked : so , are we ) but specially we are to tender the gracious : as God by a Speciall grace hath regarded them beyond others . In both we are to be like vnto God : and both of them be vnto him , as the Morning and Euenings incense . Thus Christ as a King feasteth with his church and the church againe feasteth with him in sauourie words and workes , but made sauourie onely by his spirit . Iudas Iscariot will finde fault with the effusion of this oyle , not because he loueth the poore , but for that he hath the bagge , and studieth how to robbe the poore . Let not Mary cease to offer her Deuotions to God , and her Almes to Messiahs members : for howsoeuer Iudas thinke all , but oyle spilt vpon the ground , our Iesus will say , No , let her alone , against the day of burying she kept it . There be a number of Dogges now , that neither will themselves doe good to the poore , nor can bee contented that others do them Good. With Iudas they thinke all lost that is spent vpon Christ and his members ( and herevpon it is , that our Ages Atheists doe robbe the Church ) intending with Iscariot the paunching of themselues . Let them in time repent , and in time make restitution , lest God in his iustice do leaue them with theefe - Iudas to the halter : or at least , to haue their portion with Hypocrites and Foxes . The Brownist , which now teacheth them to robbe the Church , will then be farre enough from defending the play , or helping Sacri-legists out of Hels-mouth , that gapeth to receiue them , as they gape to swallowe vp the Churches inheritance . Let Iesus and his members feast together while they may : for after the feast there wil be a fast , a day of Crucifixion , a darke and gloomie day . While the Bridegroome is with vs , let vs publikely bestow our odours on God and Man : when the gospels sunne shall be eclipsed and Christ haue yeelded vp the ghost , then with the Centurion , let vs knocke our breast , moorne , and lament , for that darkenesse is ouer all our Earth . Lect. XIIII . HAuing thus praised her Loue for that was past , shee now commeth to that praise which toucheth the present time : whereas she first compareth him to a bundle of Myrrhe : secondly , of Copher . For Myrrhe it is an Indian tree , and in taste very bitter , and of the second degree hote and drie , and of preseruing nature : for which cause Nicodemus in Iohn 19.39 . doth mix Myrrhe with Aloes , for embalming the body of Iesus . That Christ is to the church , a nosegay of Myrrhe , what meaneth it , but that he doth by his Spirits heate , exiccate , or dry vppe the superfluitie of our degenerate nature , wherby body and soule is preserued to eternall life . For , as it is the office of Messiahs spirite , to kill , or mortifie sinne in vs , so likewise to viuifie and quicken vp in vs , the spirit of true life . The first is done by the bitternesse of the Law , the second is done by the redolent doctrine of Faith or Gospel . And as the church hath in the present , a sense thereof , so shee couenanteth for future time , that this Messiah shall ( as a bundle of Myrrhe ) be couched betweene her breasts ; and that , no doubt for these purposes : first , for manifesting how deare Christ crucified is vnto her , with all his bitter agonies : secondly , for keeping her rebellious sprowting lusts vnder all her life . That the bitter crosse of Christ is of great esteeme in the harts of the faithfull , consider not onely in this , that they desire with Paul , onely to know Christ , and him crucified , 1. Cor. 2.2 . but also are baptized into his death , and so with the Apostle doe die dayly , 1. Cor. 17.29 , 30. For such as walke on in wickednesse , l●bouring their owne particular , these are not common-weal●s-men , but common-illes-men : and as Paul termeth them , Enemies vnto the Crosse of Christ , Philip. 3.18 . so farre are they from exulting with the Apostles in bitter sufferings and sharpe temptations . This bundle is no Nosegay for their bosoms . That the church placeth it betweene her breasts , for the subduing of deceitfull lusts , which are euer ready to spring out of the heart , it also appeareth in this , that the faithfull m●ditating the death and agonies of Iesus , they thereby are drawne to remember their owne sinnes , which lashed him , goared him , killed him : the remembrance whereof wil easily proue a cooling carde for * Philautus , able to kill self-loue , and to cause a loathing of fleeting deceiuable pleasures . To which purpose our Lordes Supper ( setting forth his death till he come ) it is a soueraigne medicine . For as the meditation of the world causeth Demas to runne backe and embrace the world : euen so the meditation of Christ crucified , it causeth Mary Magdalen to leaue carnall couch , arise earely to repayre vnto his sepulchre . And vpon this ground was builded ( but through a blinde zeale ) the ancient Monasticke solitarie life , estranged from the communion of the church , fitter for a Timon of Athens , an hater of Mankinde , then for a common-wealths man , or one of christian fraternitie : seeing we are not called , to seeke only our selues , but the common vtilitie of his church in a mortified conuersation . * It was prettily , but vnfitly saide of Hierome to Vigilantius , Ego cùmfugero , non vinco in ●o quod fugio : sed fugio ne vincar : I , in flying the societie of mankinde , doe not ouercome , in that I flie : but therefore I flie , lest I shoulde bee ouercome . Vigilantius reprooued his Monasticke life , saying , it rather behooued such a Scholler to stand in the forefront of the battell , and to minister a good example to others by publike battell against sinne . Hierome answereth , that hee fledde lest he shoulde be ouercome . Herein the good man answereth Vigilantius with as good reason , as when he proueth to the same Vigilantius ( vnworthily of him called Dormitantius ) that the religious were to light Tapers at mid-day in their Deuotions , because the virgins in the fiue and twentieth chapter of Matth. had lampes : because in the twelfth chapter of Luke , the faithfull are exhorted to haue their loynes girded , and burning lights in their handes : and because it is said of Iohn Baptist in the fift chapter of the Gospel after Saint Iohn he was a burning Light , &c. The very rehearsall of which errour is vnto this lightsome age , a plaine proofe , Quod aliquando dormitat bonus Homerus , that a wise man sometimes is taken nodding . Our Romanists make Elias and Iohn Baptist founders of this Heremetical life : whereas Elias and Iohn Baptist were publique preachers to the death . Somtimes ( as our Sauiour also ) they gaue place to the furie of persecutors , not to the end to liue mued vp in a Cabin or Cloister ( for as Christ would not please himselfe , Rom. 1.5.3 . so the Apostle saith , Let no man seek his owne , but euery man anothers wealth . 1. Cor. 10.24 . ) but for a while they gaue place with the politike souldier , to the end they might with more strength returne for ouercomming of the aduersarie . And yet our Monastick persons are so far from being Moni , our solitary persons so far from being , Soli , Alone , as in troth they are not in the wildernes , but in the Citties : not liuing vpon Hippes , Hawes , Rootes , but feeding on Dainties : not lodging on the ground , but couched on soft beddes : not mortified to the world , but liuing to the pleasures thereof . So that in comparison of the ancient monks ( Paulus , Antonius , Macarius &c. ) these are but Lies without the Life , the very Name without the Thing . If Ierome himself were aliue and beheld our Romish monks , he would say ( as sometimes he writ to Heliodore ) * Interpretare v●cabulum Monachi , hoc est , nomen tuum . Quid facis in turba , qui solus es , &c. Looke to the interpretation of the Monch which is the name of your profession . And then , what dost thou in peoples companie , who professeth thy selfe alone , Yet , he would tell them , that their popular life is no more answerable to his Monastick rules giuen v●to the Monk Rusticus , then an Ape is like a man : who instead of reasonable speach can do nothing but mumpe and mow . We are all to smell vnto Christ crucified , & to mort●fie sin ; but not only in our selues , but also in others : not by liuing as an Owle in the desart , but by keeping the Churches societie , and frequentation of Sacraments : seeing Christ is specially present , where the faithful in his name be gathered togither . For the second part of Praise , touching her present sense of Christ , it is borowed from a kind of growth termed in the original , Copher : which some turne Campher , some Cyper . Campher smelled vnto , doth naturally keepe vnder or weaken carnall lust . If that should be here intended , how fitly is it then here planted amongst the vines of Engadidi ; that is , a mendecine for bridling lust , ouer-soone stirred vp by drinking the fruite of the vine . Woorthie the noting is that of a certaine Auntient * Vino efferuescente , luxuriant ac intumescunt vbera & pudenda , fornicationis imaginem iam praenunciantia : Wine once boyling in mankinde , the breasts and bashfull partes doe thereupon luxuriate and passe ordinarie limites , fore-shewing so the image of vnchastitie . Will we vse the delightfull meates and drinkes of nature , and not bee thereby prouoked to vnbridled lust , let vs then smell to Christ , as to Campher . Let vs have the eye of our soule fastned on his sufferings , and labour amidst our delights to sauour his bloody agonies : and Camphora to the body shal not haue so strong effect , as the meditation of Iesus to the soule . If Cyper be here entended ( Copher is plainely according to Greeke and Latine Dialect turned Cyper : the letter * vaf into ypsilon , and * ph into p vnaspirat ) we are to consider , first what it is : secondly , what thereby may be meant . Ciper is different from Cipres , as Cyprus from Cyporus : which too ignorantly of some haue bene taken for the same . Cyper of Cyprus , it saith * Nannius the Papist , is not mentioned of Dioscarides nor Pliny . But if he looke better into Dioscorides and Pliny ( Lib. 12. cap. 24. ) he shall , not onely finde in Dioscorides , that it is of a glewing nature : but also in Pliny ( that which he rehearseth out of Hermolaus Barbarus ) that Cyprus hath leaues like to the Oliue tree , but more gre●ne and fatty , with white seede sweete smelling . Though Egesippus say , that there is growing hereof about the fountaine which Helizeus cured in Ierichoes fieldes : and Hermolaus , in Ascalone of Iudea : yet Salomon propoundeth vnto vs such Cyprus as is growing in the vines of Engaddi . This place Engaddi , is a Citty in the coasts of Iudea ( Ios. 15.62 . ) where Dauid sometimes safeguarded himselfe from the furie of Saul : as in 1. Sa. ●4 . a place full of rocks and wilde goates adioyning to Mare mortuum the Dead sea . First , that this sauoury Cypres groweth in the wildernesse : secondly , in * Engaddi : thirdly , by the dead sea . That the sauoury things of Christes Kingdome are lodged rather in the Wildernesse then Citty , in the field rather than in the Towne : consider , not only Iohns being carryed foorth into the Wildernesse , when hee would vnderstand the mysteries of Antichrist , ( Reuel . 17. ) but also the sauing treasure to be found in the field , Matt. 13.44 . Not in glorious Ierushalem , but in Bethleem , the least of a thousand , Micah . 5.2 . Which teacheth vs , not to seek for the great things of heauen amongst the great things of the earth , for God hath chosen the foolish things of the world to confound the mightie : and vile things of the world , and things which are despised hath God chosen , and things which are not , to bring to nought things that are , 1. Cor. 1.27.17.28 . For Engaddi or Gnen-gedi , it is a compounded word : the first part whereof signifieth an Eie or Fountaine : the latter part of the word signifies a Kid , * or ( whereof Leahs adopted son Gad tooke his name ) it may be turned , A company . So that the whole worde may be Englished , The Eye of my Kid , or the Fountaine of my Kid : the eye of my company , or , fountaine of my company . Considering the rockes and wilde Goates in the bounds of Engedi , heere may bee an allusion to the yong goates , who from the Rockes , not onelie cast their Eye vpon the fountaines below which were their watring plots ( for the high minded must come downe , or they drinke the Fountaine which in the faithfull springeth vp into eternall life ) but also would from aboue cast an eie to vineyards belowe , wherein grew this Copher , as the tree of life amidst Paradise , which mystically is Iesus in the midst of his church . But as the owners of the vines would wall the Orchard from the Goates , not onely from the old , but also from the yong ) so that howsoeuer they see , and bleated after the pleasant plants , yet they could not come to spoile them : euen so the wicked of the world , they may see and crie after Iesus , as also hunger for the destruction of his people : but the owner of this church hath set such a hedge about Iob , as Satan cannot touch his soule : and he is ( as * Zechary saw ) a wall of fire about his church . In safetie such people must needes be , notwithstanding all the attempts of the wicked . Besides , whosoeuer enter into couenant with Christ ( the best floure of their garden ) they must know that the Eie of their company is vppon them : not onely the eye of the Cananite ( for Cananites will still be in Abrahams land : which must teach professors to walke the more warily ) but also the eye of their owne company ( that is of the faithfull ) it will be vpon them . Vnto which little ones , who so shall administer offence , they thereby shall heape vpon themselues a woe : and cause their holy angels that stand still in the presence of God , continually to list after , and speedily to execute the heauenly Fathers indignation vpon such Scandalizers . Who , otherwise letting their good workes shine out , they thereby shall reioyce the heartes of these little ones : and also occasion them , for such good workes , to glorifie the heauenly Father . That these vines and Cyper amidst them , were so neere bordering the * Dead sea , ( so called because nothing woulde liue in it ) it may represent vnto vs Baptisme , wherein wee professe a dying from sinne : euen as in the Red sea , Israel is said to be baptised to Christ. Which Baptisme should euer be in our eies , for causing vs to remember the couenaunt wee there smitte for mortifying the flesh and his deceiuable lusts . Which dead-sea ( called also * Lacus Asphalti ) may further preach to vs the neerenesse of GODS iudgement to the wicked , seeing it is so neere to the faithfull . For if iudgement ( saith Peter ) begin at vs , what shal be the end of them which obey not the Gospel of God ? Thus the Trumpet of Christ hath caused his church to Eccho backe praise . If first he praise vs , we then can praise him . For except he draw , we shall not follow : so that to him may fittely bee said , I prae , sequar ; Go thou , sweete Iesus , before , and we ( by thy grace ) shall follow . To the end therefore wee may euer bee able and ready to praise him according to his owne desert : let vs alway haue an eare to the praise which he giueth the church beyond her owne desert . It followeth : Lect. XV. Verse 14. My Loue , behold thou art faire , beholde thou art faire , thine eyes ( are like ) the Doues . 15 My Beloued , Behold thou art faire and pleasant : yea , our Bedde is greene . 16 The Beames of our houses be Cedars , our Galleries of Fyrre . CHrist and his church haue once mutually commended each other : now againe they doe that , yet more succinctly : adding withall , a conclusion of praise ioyntly . For the Commendations , Christ againe beginneth , then the Church followeth . His Eulogie is laid downe , first , in an assertion simple , but repeated ( Thou art faire , thou art faire ) prefaced first with his Loue-title ( My Loue ) then by this word of attention , Behold : secondly , it is laid downe in a comparison , where the churches eies are likened to Doues . First , to the preface My loue , Behold : the first word manifests his vndying sweete affection , by the which he is one and the same to his church for euer : the second argueth his care for her serious attention . The first teacheth vs neuer to doubt of his loue , whose gifts and calling are without repentance ( Rom 11.29 . ) for whom once he loues , he loues for euer . The second teacheth how dull we are at the best , for hearkning as we ought : and therefore alwayes neede , that ( with Timothie ) wee stirre vppe the gift of God that is in vs , 2. Tim. 16. where the word Anazôpureîn signifying to stirre vp fire , or to giue life to fire ( namely , by stirring vp ) doth put vs in minde of the spirituall ashes in our nature , which are readie to couer and choke the zeale of godlinesse in vs , without stirring and casting off deceiueable affection . For the proposition , Thou art faire , or good , or gratious : it teacheth what the church is in Gods sight : namely , most amiable vnto him , when first she hath passed all praise from her selfe vnto Christ , * who of God the father is made to her , wisedome , righteousnesse , and sanctification , and redemption . Wisedome for couering her ignorance ; Righteousnesse , for hiding her iniquitie ; Sanctification , for making her holy ; Redemption for her ful and absolute saluation . The doubling of the assertion , it declareth how the word of God is not Yea and Nay ( that is , an vnconstant word as prophane men would make it ) but yea , and in him Amen , vnto the glory of God through vs , 2. Cor. 1.18 , &c. And so the ancient Scriptures are termed of Saint Peter , a most sure propheticall word , to which we doe well to take heede , as vnto a light that shineth in a darke place . Touching the comparison betweene the Churches eyes and Doues , it offereth to our consideration , first , to enquire , what th●se eyes be ; secondly , wherein they be compared to Doues . Eyes of the faithfull , they be Corporeall , or Mentall , or Personall . Corporeall or bodily eyes be externall instruments seated in the head ( as the windowes of nature ) hauing liddes ( as Port-cluses ) for drawing vp , or letting downe , according as inward sense instincteth . The sense of vnbridled conceipt in Lot , it caused him , ( Gen. 13.10 . ) to draw his Port-cluse vppe , for better discerning what grounds might make for his most aduantage . The inward sense of holy conceipt or chaste thought in Iob ( cap. 30.1 . ) it caused him to let his eye-casements downe , lest hee should first see a maid ( as Dauid saw Bathsheba ) and so consequently , his thought should adulterate : for eyes vnbridled , are said of Peter ( in 2. Ep. 2.14 . ) to be eyes filled with adultery . The Family of Loue do take themselues to become vnto such perfection , as ( with the Hereticall Adamites ) they not onely can , but also must , in their Paradise-assemblie behold , not onely the face , but all the body bared : as their * H. N teacheth , not to touch the consequent . Iob , Dauid , Paul could neuer attaine here such perfection , which if they had , yet neuer would they haue turned such grace into wantonnesse , but haue fled ( as the Apostle teacheth in 1. Thess. 5. ) the very appearance or shew of euill , much more the euill it selfe . But these Atheists are perfecter and wiser then any Patriarch or Apostle . I doubt not but these fellowes are perfecter and wiser then Christ in our nature , who neither befo●e others , nor yet his disciples , did euer walke naked . But let these Mach-les-villaines goe : for though they seeme to be of an Allegoricall Religion ( for they destroy all diuine hystorie ) yet in their outward carriage to others , they will be of any religion . And so while they talke of bearing the crosse ▪ they will neuer suffer for any deuotion . For the crosse they talke of , it is onely allegoricall and inward : and that also they onely beare , till they be come to their Land of peace : that is , the perfect vnderstanding of their church . For Mentall eyes , they be the inward senses of nature ( as Imagination , Phantasie , Conceipt , &c. ) who haue chiefly their seate in the head ; commaunding the externall senses , as Kings commaund their subiects . All which senses are included in the word , Minde . Which minde , as it naturally mindeth damnable earthly things ( Phillip . 3.19 . ) so the Apostle enioyneth all the faithfull to be renewed in the spirit of their minde ( Ep●es . 4.23 . ) according to the creation that is in righteousnesse and truth of holinesse . For Personall eyes , they be such Persons , as who for their office sake are reputed eyes . And these be of two kindes : Ciuill and Ecclesiasticall . Ciuill are such as direct the common-wealth : Ecclesiasticall are such as direct the church : both of them called to be vnto their charges , the same that the eye is to the body , the minde vnto the soule . And that they be personally to be vnderstood here , I take it to be most proper ( as in 1. Cor. 12.12.17 . ) because here is an assimilation of ecclesiastike members with them of the Doue . But if the Light that is in the church and common-wealth be darkenes , how great is that darkenesse ? The Eye considered , it resteth we now examine what Doues be , to whome these ●ies be resembled . They be tame Birdes , well knowne amongest vs , and therefore neede no personall description . A Bird of right simple carriage , a feeder of the best graine , whose Song is mourning , very fertile , and ( as Ambrose reporteth ) vsed in Syria and Aegipt , for carying Letters betwixt partie and partie . For as the Birdes nature is ( be she neuer so farre from her natiue and naturall home ) to returne vnto her accustomed place : so when A.B. shall haue committed some of his doues to C.D. and C.D. haue committed some of his vnto A.B. whether of these soeuer shall tie his Letter vnder the Doues wing committed vnto him , and so set her free , she will flie homewardes with this Letter : where obserued of her first Maister , the Letter is taken and viewed . But sometimes it falleth out ( Spies suspecting such forme of intelligence ) they doe ayme at al Doues roming alone ( for otherwise they flie ordinarily togither ) and so such a poore Doue shotte thorow and slaine for Letters sake . These things considered , let vs come to applie them . The corporeall eye must labour to bee like the Doue for simplicitie and chastitie . Otherwise it is no Do●es eye , but a Buckegoates eye ; who is saide to bee termed of the Latines , Hircus , of the corners of the eye called Hirci , because his eyes looke thwarte ouer vnto carnalitie . Such a continent eye Dauid prayeth for , Psa. 119.37 . and such a stayed eye had Abram , who woulde not let his eye looke vp after externall things , but as the Lord should bid him lift vppe his eye , Genes . 13.14 . And so much the more must these eyes be watched ouer , by how much the more all sortes of vanitie enter oft in by them ( as thieues in at the windows ) for polluting the heart , and sacking the conscience . The Minde , which is the soules eye , it must labour to assimilate the doue in all simplicitie ( not simplicitie ignorant , but simplicitie subtile ) according to that in Mathew the tenth chapter , and sixteenth verse , Be wise as Serpents , but simple as Doues : and so much the rather must the minde be simple , innocent , chaste , because it sitteth at the Soules helme , stering all the outward senses , according as it selfe conceiteth . Let the eye of the body shutte vp it selfe within her casements ; yea , let the naturall eye be quite pulled out , and the minde will stil shewe it selfe to be as an vnruly King in his pallace : who ( it being vnregenerate and so his imaginations and thoughts only euill continually , Gen. 6.5 . ) wil set al the Family , al the affections in a flame of vnlawful desires . This eye therfore is then like the Doue , when so it is washed , purged , made chaste , and shall minde celestiall things : for where the treasure is , there will the hart be also . The personall eyes ( Magistrate and Minister ) they are appointed of God for meanes of good to both the former eies . The Magistrate his corporall sworde regardeth the bodies eye : The Minister his spirituall sword respecteth the spirituall eie . Moses and Aaron must herein ioyne together for causing continencie in the whole man. If the Magistrates sword cannot feare from outward act of vncleanenesse , then it must be drawne out , and cut adulterie from the Land. All vncleannesse is to be punished , but adulterie and the degrees of vncleanenesse beyond that , Moses condemneth to the death , Deut. 22.13 , &c. Leuit. 20. Lawes ceremoniall they were not , and therefore not abolished , but haue their equitie continuing for euer . As the Ministers prepare the Church , 2. Cor. 11.2 . for one husband , euen to present it as a pure Virgine vnto Christ : so , it is the Magistrates duety , to ioine his Sword with Gods word , for keeping the Church chaste in body and minde . Question . But what if the Lawe put not the adulterating party to death ( not to frame any question of other sortes of vncleanenesse ) shall it not be lawfull for the Innocent partie , to liue with the Nocent ? Answere . That it is lawfull ( prouided the offendor shew due penitence ) it hath beene the * Churche● iudgement in all ages . Some haue thought that Ierome and Chrysostome were other w●se minded , but Peter Martir in his common places the seauenth class . 2. sect . 41. doth answere , that they spake of an Adultresse , Quae poenitentiam non egerit , which had not satisfied by repentance : and indeede , for a man to ioyne with such a woman , it is ( as the Apostle affirmeth , 1. Cor. 6.16 . to make himselfe one body with an harlot . But if shee be washed by repentance ( as no doubt Michal was before Dauid would become one body with hir , who before was Concubine to Phalti , ) then holy men of God haue still concluded the lawfulnesse of retaining her .. An tu pollutam existimas ( saith August . ) quam Baptismus & poenitentia purgauit ? quam deus emendauit ? Ea tibi non debet vider● polluta Et si clauibus ecclesiae iam est reconciliata & admissa in regnum coelorum , quo iure tupotes à te repellere ? That is , dost thou esteeme her polluted , whom baptisme and repentance hath purged ? whom God hath amended ? She ought not of thee to be esteemed polluted . And if by the churches keyes she be now reconciled and admitted into the Kingdome of heauen , by what right canst thou turne her away from thee ? And to this end , the Church hath vsed such scriptures as doe exhort to tendernesse , to compassion , and readinesse of forgiuing one another : propounding also the Lords practise in Ier. 3.1 . where the Lord propoundeth the state of his people generally to be no better then hers , who hath played the harlot with many louers : and yet notwithstanding , hee offereth a renuall of his husbandlike loue , vpon their penitencie and returning And what better president can we haue of our loue and tendernes one towards another , then of God his loue and tende●nesse towards vs ? For Apolúô vsed in Math. 5.32 . & 19.8 . signifieth at least somuch as the simple Lúô in 1. Cor. 7.27 . which is to loose or vnbinde . So that it is to be turned properly thus : Who so vnlooseth his Wife , except &c : euen as in the other place , art thou loosed from a Wife ? The Latine word , Soluo ( not Dimitto ) doth expresse it aptly . That Apolú● doth signifie an absolute loosing or vntying of a thing , see further in Luke 2.29 . Nún apolúeis tòn doúlón , Now thou loosest thy seruant : namelie by death : and the vse of Luô in Math. 21.2 . Mark. 11.2.4 . Luke . 19.30 , 31 , 33 : where the Disciples loose the colt . As also in Iohn . 11.44 : where Lazarus is loosed : not to point to other places . ¶ Touching absolute Diuorce , it is not deemed here : expedient to discourse . ] For the Ministers of the Church , they may be assimilated to Doues , not onely for the simplicitie and continencie of naturall and spirituall eyes wherein they are called to goe betweene others : as also , because they should be freer from gall and fretting bitternesse , as Doues be rather then other birdes : but further , for that with the Syrian and Aegyptian doues , they bee called to hold out and carrie forth the letters of God , ( his written word , all being as the Epistles which Christ by S. Iohn did send to the churches of Asia-minor . ) betweene church and church , for premonishing dangers , for directing the Saintes in all businesses , during the conflict they haue here with the Deuil , the worlde , and Flesh. But as it befalleth the poore Doue in her flight , that sometimes for the letters sake is aymed at of the enemie , and somtimes shot thorow : euen so it bendeth these church-doues which Christ sends foorth with his word . Not only be they continually aymed at , but also by the dartes of wicked men smitte thorowe : not so much , because they hate the men , as their m●n●stration , the message of God committed vnto them . Bu● this must not be wondred at , seeing so they dealt with the Lord of life before vs. So much for the commendations giuen by Christ. Now foloweth the praise which the church returneth . Lect. XVI . My welbeloued , behold , thou art faire and pleasant . THE Church herein laboureth to expresse the conceit she hath of her Messiahs feature . And this she doth , first , by returning backe the word Iapheh faire , vnto him : as if shee should say , I am Iaphah , but that falleth out , because thou first art Iapheh , my fairenesse springs out of thee , who art indeed the fountaine of spirituall beautie . Thus Christ commendeth his grace in her , and she praiseth him for the cause of that grace . Such are the amiable speeches that intervene betwixt Christ and the faithful . But here the church stayeth not , for she addeth another Epithete of loue saying , Thou art Nagnim , turned of the Greekes * hôraios which implieth the very Spring or flowre of beauty , a terme farre beyond the former . Whereby appeareth , that there is in him a greater measure of beautie , then is powred vpon the church . And this falleth out , because he hath receued the spirit beyond measure , we in measure ; he is God infinite , we mankind finite . And all in Him must bee considered for surpassing beauteous : as a flowre in the spring , or budding , is of more repute , then in the full ripe-time . For in the first , is an expectation of beauties-growth : but in the second , of beauties consumption or Autumne . But because we should be so neerely couered with his beauteous shine as may be , his God-head hath assumed our Manhood , and to it he hath wedded himselfe for euer . Whether our vessell receiue more or lesse of his diuine beames , of his budding beautie , springing feature , * wee are Christs and Christ is Gods ; things present , and thinges to come they are all ours . God make vs thankfull . Eyther of them hauing praised each other in seuerall speeches , in the next place , they ioyne heart and hand , and with one voyce , ioyntly they thus shutte vp the first section of their diuine Song , singing : Yea , our Bedis greene : The beams of our houses be Cedars , our Galleries of Fyrre . GRegorius Magnus doth so distinguish the sentences , and , respecting the matter , I cannot disallowe it . This ioynt-speach containes a glorious report , first of the place of spiritual conception : secondly , of spirituall education . The place of conception lieth in these words , Our Bed is greene : wherin , by Bed ( the place of conception ) affirmed to be Greene is intended the churches fruitfulnes by conuersing with the spirit of Iesus , by whose ouer-shadowing a spirituall seed is begotten . Alluding herein to a greene florishing tree , which either hath fruit vpon it , or at least , ministreth hope of fruit in due season ; bicause such greenenesse is a testimony of a vegetati●e spirit or life within it . In the first Psalme , a blessed man is therfore compared to a tree whose lease is greene , and whose fruit appeareth in due season : but here the fruite is not so much the liuelines of faith for bringing forth good workes , as the fertilitie of children ( that is , of spirituall sons and daughters ) arising from the wombe of the Church : specially , of the Gentiles . The * Euangelicall prophet seeing this , it causeth him to crie out : The desolate hath moe children then the married wife : adding because of the multitude : Enlarge the place of thy tents , let them spread out the curtaines of thy habitations . And in * another place after he crieth by way of admiration , who hath heard such a thing ? who hath seene such things ? Shall the earth be brought forth in one day ? Or shall a nation be borne at once ? For so soone as Zion trauailed , shee brought forth her children : that is , the Sinagogue brought forth the Church . For this lumpe followeth the naturall birth of the first fruites Iesus vpon the blessed virgine , whereof the Prophet spoke in the next verse before , saying : Before shee trauailed , shee brought forth : and before her paine came , she was deliuered of a man childe . This spirituall encrease of faithfull , it is not in the virgin-church , without the holy-ghost ouershadow : and for that it is here said , not My Bed , but Our Bed : that is , the vnion of Christ and his Church is cause of such perpetuall greenenesse and f●uitefulnesse . Christ by his Spirit is Agent , the Church in her senses and affections is Patient : he soweth the * Seede of his word : she , as ground , receiueth the word into the middest of her heart . Thus betweene them both spirituall sonnes and daughters are begotten . Insteede of fathers , children be , whom Messiah maketh Princes through the earth , Psa. 45.16 . And this royall fertilitie both of them mutually ioyeth and singeth for ioy , teacheth vs to reioyce in the Churches enlargement ; as also to know , that God cannot be our Father , except ( as Cyprian speaketh ) the Church be our Mother . For the place of spirituall education , it is here plurall . [ Houses ] because the Catholike body is distinguished into sundry particular congregations or churches , in euery of which ( as in sund●y Nurceries ) the Tenderlings of Iesus are brought vppe and nurced . Which houses of God are set out by their Adiunct , Beames , and Galleries . Beames for the sustentation thereof , and these are such as feede vpon strong meate : being ( as it were Iames , Cephas , and Iohn ) pillers of the Church . And these Beames are set out by the matter they were of : they were Cedar . Cedar is a tree very common in mount Lebanon , like vnto Iuniper , or rather to * Cypres for leafe , but for tree , it is tall and strong , and the wood of permanent nature , not rotting , nor admitting any worme : and as a late writer affirmeth , [ * Viuentes res putrifacit & perdit , putridas autem restituit & consornat . ] Liuing things it putrifieth and killeth , but rotten things it restoreth and conserueth . All which properties doe rightly appertaine to strong Beleeuers , specially to the Ministers . They are placed ouer their brethren , and therefore in spirituall gifts they should be taller then the people by the shoulders , as one well alludeth to Saules tallnesse . They should not admitte of any worme ( worme of conscience ) for that was it that consumed Balaam , Iscariot , Demas : specially the worme Couetousnesse , whose nature is , to * bore thorow : but fast they must stand in the faith , and being strong , sustaine the infirmities of others . Yea , their ministerie is of nature to kill the quick , and to quicken the dead . That is , by the power of the law , to mortifie the prowd Pharise , who in his conceipt liueth , and is righteous : but with the doctrine of faith ( or Gospel ) to quicken the poore Publican that seeth and confesseth himselfe to be dead in sinnes and trespasses . The Beames of the pari●ular churches being such , no maruell though their prais● bes●ng out vpon the C●●ball . The Gaieries ( a● the word borrowed from * Running intendeth ) they were certaine wal●es builded on the toppe of houses : the railing in of whose sides ( lest any should fall downe ) was by the * lawe commaunded . Which Galleries are heere set downe with respect of the matter they were made of . Our translation s●ith , Firre : some othe●s , Cypresse : some other turne the hebrew word Bróthim ( whose sing●lar , for forme of character , may bee Brút ) by the Latine word Bruta : which was a tree ( as Plini ) recordeth * like to a broade C●pres tree , with whitish boughes , of excellent sweete sauour being kindled , of sauour most like vnto Cedar . From these likenesses ( it seems the diuersity of translation , hath growne . For Firre it is well knowne to vs for a tall straight tree , very airie , and fiery natured , and well sauouring . Let it be what it shall bee , that is here intended , it is specially to teach vs the excellencie of these Galleries , which mystically I vnderstand to be setled contemplations , whereto the faithfull , by steppes ascend ( as the Priests by Ezekiels Temple staires ) farre beyond themselues : as also did Paul when he was rapt vp into the third Heauen , there to heare * ●hings vn-vtterable . The meanes of ascending to these Galleries is to walk by the sight of euery visible creature . For throghout the Scriptures , the Holy-ghost taketh vs by the hand , leadeing vs by and through Visibles , that thereby we may ascend vnto things Inuisible . Yet so to mount beyond Nature wee cannot , but by the line of Gods open directions : for without the word we see the heauens and earth as Beasts see them , without al mounting vpward . But when we are come to the highest degree of our contemplation , that further we cannot * vnderstand with sobrietie , ( for God dealeth to euery man the measure of that faith : ) in that Galerie stay we , therein let our senses walke and rest , being bounded on the one hand , and on the other with the canonicall scriptures : lest otherwise we fall from an high : for such a fall must be fearefull . Yea , and as we are to take heede of such a suddaine slippe , so likewise are we to beware we doe not with Dauid cast our eye from heauen to the earth , lest there we spie carnal things vnworthy our sight : for such a sight , some , and some , pull , our minde downe , and teacheth it to minde earthly things . Another danger no lesse is to be auoyded , and that is , to beware we bring not women ( fleshly affections ) with vs , as did Absalom into his Gallerie : for if we doe , all Israel below , and God aboue , wil censure our going in , and our comming out , to be but carnall speculation . An Heathen could in this case say , * Stretch out thy selfe in magnitude boundlesse , rise from out of thy body , ouer-retch all time , become Eternitie , and so thou shalt come to know God. By the word of faith it is , that we must so ascend , on the same rest , and in the same walke , lifting our senses vp to Heauen , and the God of Abraham will let vs see the day which is farre off ; but see it we shal , and reioyce . Here let vs sleepe with Iaakob , and we shall haue a vision of Angels ascending and descending vppon the Sonne of man. Into this Mount let vs goe with Moses , and God will let vs see all Canaan before we come at it . Vp hither let vs ascend with Iesus , and we shal see him transfigured , his face as bright as the Sun. But when we haue seene such sights , let vs stay our speech , ( for Contemplation is rather Actio animi quam oris , an action of the Mind , then of the Mouth ) lest with Peter we wish our Tabernacle there , and thinke there is no other heauen . Yea , after any great measure of glory manifested vnto our contemplating souls , let vs feare a * splint in the flesh , some Satan ready to buffet vs , because of our ouer-much readinesse to reioyce aboue th●t wee should . For after S. Paul had beene in some such notable rapt of Mind , he found Satan breaking a pale ( or speares-splinture in his nature ) galling him much-more , then if a sp●ll of wood had bin in side or other member . Christ and his Church had before , their Chamber of mutuall delights , but here , they are come to the Battlements , to glorious contemplation . B●fore they were climing and praising each other : but here , they are come to the height of Grace , casting their eyes vp after the height of Glory . Amiddest which contemplation , they ioyntly sing out the praise of their Bed , the praise of their Hou●es : preaching to all , the fertilitie of their Bed , the complements of their Building . And there , with praise vnto God , for that I haue heard & seene in them , I leaue them in the first part of their Dilections , singing ( as it were ) with lowd tuned Cimballs . The end of the first part . THE SECOND PART of Salomon his Song of Songs , Expounded and Applied By Henoch Clapham Esaiah 5.1 . I will now sing to my Beloued , the Song of my Beloued touching his Vine-yard . Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the signe of the Huntes-man . 1603. Reuerendissimis , Magistro ac Socijs Immanuel . Colleg. in celeberrima Cantabrigiae Academia , Henoch Claphamus Salutem . DOctissimi Viri , nimis forsan audaculus , ista nobis qualiacunque offerre , videar . Mouet autem officium , quo Collegio nostro ( ego nam olim illius Arboris surculus , imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ac in-primis Tutori mihi charissimo , Doctori Guliel . Ionesio , lubens obstringor . Pro particulari , primam istius Operis , Ministri nostrae Ecclesiae , secundum autem & vos habitote partem . Non est quidem quod volo ( velle enim mihi largum , penè infinitum ) sed quod quidem possum . Hoc siteneatis , habeo quod opto : & vos mihi calcar reliqua percurrendi dabitis : Valete . Post-scriptum DIxi , Valete ? Hac Epistola finita , venit mihi in visum * Libellus famosus , per nostrae Academiae Typographum excusus : in quo , non solum publicè mentitur de Epistola quadam , quam nunquam scripsi , sed etiam ( vt omninò me ignorans ) de Vita & Professione mea in genere conquestus est , * grauiter . Qualis vita , iudicet Ecclesia . Professio autem nulla est mihi , nisi publica diuini Verbi praedicatio . Sed vt ne Calumniatori respondeam : Ecclesiastica hic authoritaes , illius Libellationem condemnauit , ac è libris legitimè rasit . Hoc & vos intelligatis , ac & vos de Albo scriptorum Perkinsicorum remoueatis , humiliter flagito . Et sic iterum valete . The Text. 1 I Am the Rose of Sharôn , the lilly of the vallyes . 2 As a Lilly amongst the thornes , so is my Loue amongst the Daughters . 3 As the apple-tree amongst the trees of the Forrest , so is my Welbeloued among the Sons of men . In his shadowe had I delight and sate downe , and his fruite was pleasant to my palate . 4 He brought me into the house of Wine ; and Loue was his banner ouer me . 5 Stay me with Fiagous , comfort me with Apples , for I am sicke of Loue. 6 His left hand is vnder mine head , and his right hand doth embrace me . 7 I adiure yee ( ô Daughters of Ierusalem ) amongest the Roes and Hindes of the Field , that yee stirre not vppe nor waken * my Beloued till HE please . THE Second Parte . The Argument of this second Part. Messiah prouoketh his Spousesse ( the Church ) to due thankefulnesse . And this she doth , by speaking glorious things of him : with due charge , that He of none be molested . Lect. I. Verse 1 I am the * Rose of the Field , the Lilly of the Vallies . Verse 2 As a Lilly amongst the Thornes , so is my Loue amongst the Daughters . IN the last Act of diuine dilections , we left Christ and his Church in the Galeries of Contemplation . In that part , the Church begunne the Song , and both Christ and she ioyntly conclude it . In this chapter are two parts : the first vttered in the first seauen verses : the other in the residue . This next part is begunne by Christ , but finished by his Church . In the two first verses , Messiahs speech lieth : who in the first verse singeth his owne state ; and in the second , the condition of the faithfull and his members . The speech of himselfe , is a declaration of his lotte in his first comming , namely , his humiliation in the flesh . And this is done by way of comparison : by setting forth his condition vnder the the Rose of a certaine peculiar Feild , which from the originall appeareth to be Sharôn : secondly , he doth assimilate himselfe to the precious Lilly of the vallyes . And both of these applied to his owne praise . To his owne praiset Yea. But how can one with praise , praise himselfe ? It is lawful for a man to commend his owne things , when the praise thereof is giuen to God : specially , being forced thereto by way of Iustification , through the calumniations of wicked people . And so the Apostle Paul commended his guiftes and worke ( the false Apostles labouring to disgrace the same ) when otherwise himselfe acknowledgeth it to be but the fashion of a foole . But for Messiah to praise himselfe , it is without question euer lawfull and good : first , for that he is God , and therefore cannot sinne : secondly , for that he is Man filled with the holy Ghost beyond all measure : and therefore his actions holy , and all of them infinitely praise-worthy . His commendations are conueied vnder naturall resemblance : and this first , to a certaine kind of * Rose , & as here it is turned , the Rose of the fielde . The Hebrewes expresse the worde Field by Shádeh ( as in Gen. 3.1 ) with his compound : as also in the word Bàrá ( as in Dan. 4.9 . ) an ordinary and vsuall proceeding in the scriptures . But here is the word Sharôn , which expresseth not any field , but one particular field so called . Of which field Sharôn wee reade in 1. Chron. ● . 16 . confining at least on Gods inheritance . The fertilitie of this field ( speciallie for grazing of cattle ) it may appeare in 1. Chron. 27.29 . Isa. 35.2 . And * B●n-Gorion repeating the bountie of the first great Herod , for augmenting the Iewish temple , doth remember withall , that to the works dedication , he sent for 300. yong Bullocks and too-too many sheep out of Sharôns fieldes . A fat fielde , and therefore employed in fatting of cattell . Vnto the Rose growing in this Pasture , our Sauiour compares himselfe . The terme of Rose , exal●s him : but the place of groth obscures him . First , to the Rose : secondly , to Sharôn . A Rose delighteth in shadowy places , orient of hew , colde of complexion , but passing redolent , and of comfortable condition . Such a flower is Iesus ; most delighted in temperate places , for hew , the chiefest of tenne thousand : a cooler to the conscience , but passing sauory and comfortable to the distressed Patient . That he delights in temperate places , no maruell : for as ouer-aboundance of heate scorcheth : so , too much cold sterueth the plant . That is , as aboundance of scorching persecution doeth burne the Churches Head : so , freezing affections doe nippe the life of his members . The bitter heat of his fathers hand forcing him to sweate clotted blood , it caused him to cry out , Let this cup passe away from me . The withdrawing of the Godhead , did so freeze and nippe the Manhood , as it caused him on the other side to cry , My God , my God , why hast thou forsaken me ? Heat burnt him , cold starued him : nor maruaile . For howsoeuer in himselfe hee was worthie of a temperate place in the earth , yet because of vs his members ( euen for our redemption ) he was to passe through hot fire and cold water : euen through the extreames of his fathers indignation . And as the Prophet foresawe it , so he did it . But otherwise ( seeing no affliction is pleasant for the season ) he coueted the temperate shade , a meane betweene both , most sutable to nature . Orient of hew , the church doth preach him in this Song , when she saith : * He is white and ruddy , the chiefest of ten thousand . White and redde meeting in a rose ( and that in a principall maner ) it is a beauty of beauties : and such is the beautie of Iesus . No maruell then though the Psalmist thus say to him , * Thou art fairer than the children of Men. Here I might introduce the Physiognomie of Iesus according to ancient Record , but that I leaue to the fift Chapter . Meane time , an Objection seemeth to arise from Isaiah , who affirmeth of him , that * He hath neither forme nor beautie : yea that when we should see him , there should be no forme for which wee should desire him . Hereto I answer : the corporeall sight of Iesus , it specially appertained to the Iews , who indeed would take no knowledge of him ( notwithstanding Natures beautie ) because as an earthly King he came not to them with earthly pompe . And the rather , for that the Scribes and Pharises had taught them , that not only Messiah would come , none should know from whence : but also , should gather all the Iewes together , and stablish amongest them an earthly Kingdome . Such a painted forme , he brought not with him . Secondly , such simple externall forme ( the place considered ) may well denote the state of his body on the Crosse , which ( no doubt ) by reason of blowes , thorne-prickings , and spatterings vpon , could appeare nothing at all beauteous . Oh vile sinne of ours , so to blemish the Roses white and redde ! But if the Person of Messiah be in it selfe considered , it must needs be beauteous . Why ? Because there was no sinne in him . Sinne brought in death : and death spreads through nature corruption : corruption labours deformitie : so that without sinne nature cannot admit deformitie . * And herevpon it was , that his flesh in the graue , did feele no corruption . Nay , where the Manhood was not onely free from sinne , but also fully assumed and wedde vnto the Godhead , there cannot be deemed onely want of deformitie , but also a perfection of lineaments and beautie . But for the beautie which he here propoundeth to his church , it is not corporeall ( because Mary Magdalen must not cleaue to that ) but rather spirituall . : Like as when the Psalmist hauing saide , Thou art fayrer than the children of Men , doth adde ( as a reason ) Grace is powred in thy lippes : giuing to vnderstand , that the Grace of the lippes ( namely Wisedome , * which causeth a mans face to shine ) that was Messiahs beauty . Steeuens face beheld of his foes , they saw it as the face of an Angel : how much more shined it after his golden Oration ? And if a little portion of diuine Wisedome cause a sinfull mans face to be beauteous , howe much more must Messiahs lippes be ruddie and his face orient , who is the Fathers Wisedome and the fountaine of graces ? That this sauing Rose is a cooler , it appeareth by the shield of Faith , wherewith his members being armed , they quench the firy darts of Satan , Eph. 6.16 . For which respect also , he prefaceth the gift of his spirit in Act. 2. by filling the churches house with an airy blast . And for like cause diuerse times the operation of his Spirite is compared to Water : and in the fourth Chapter hereafter , vnto the cold Northerne winde . But that herewithall he is redolent and comfortable to Man , consider al the sauourie oblations ( morning and euenings incense ) offred vp vnder the Law. All which , as they represented prayers and almes of true Belieuers , so euer in the first place they figured Christ , ( the first fruites of our lump ) in and by whom all our things are made redolent . It was not the sauour of Noahs Beastes and Birds ( Gen. 8.21 . ) but the sauour of Messiahs sacrifice , which caused the heauenly father to smel a sweet sauour of rest with the earth . And comfort must this Odour bring to the soule , far beyond that a Rose bringeth to the bodie . For this but naturall , the other spirituall : this the shadow , but the other the substance : this an effect of the creature , but th' other of the Creator . This comfort caused Paul forget whether he had his vision in the bodie or not , 2. Cor. 12.2 , 3. Yea , the smell of this , with the comfort annexed , caused him ( for the winning thereof ) to count all other things losse , and to iudge them for dung . And strong was this sauor , and no weaker the comfort in our Martyrs senses and affections , when one thought no otherwise of the fire hee was lodged in , then of a pleasant bedde of Roses . When Polycarpus ( Bishop of Smyrna ) was burned , instead of stench , the Christians are reported to haue felt a fragrant sweete odour , as of incense or some precious perfume . Which myracle ( no doubt ) our Lord effected , not somuch for signifying how sauourie the Saints their death be , as to cause them consider the sweetnesse of Christ that liueth in his members : the comfortable effect of this Rose , when he is the Alpha and Omega , the first and last of our Nose-gay . Now to Sharôn . It is ( as before ) a field of pasture for Buls and Oxen contiguate to Bashan . Being a field for feeding of Cattell , it must not onely be fertile , but also admit shadowing plottes for the Beastes shelter in the dayes heate . So that the Roses of Sharôn must ●ereby be flowers of a singular kinde . But seeing vnreasonable Beastes didde graze there ▪ these Roses were subiect to all spoyle and lewd trampling vnder foote . From the places fertility and shadow , whereby the Rose was super-excellent , we lea●ne , the singular prerogatiue of Iesus , ( borne of the Virgine Marie , ouer-shadowed by the Holy-ghost , ) made altogether sufficient for mankind . From the danger ensuing this flower by reason of Sharôns beastes ( yea of Basans buls , ps . 22.12 . ) we learne , the perilous estate and manifold molestures accompanying our Iesus from the verie Wombe , by reason of such vnreasonable beasts as Paul contended with at Ephesus : that is , vnreasonable men ( Iew & Gentile ) who as Buls should encompasse him , snuffing at his growth , trampling his beauteous Nature vnder foote . Who ( as Aesops morall-cocke valued one graine of barly before all precious stones in the world ▪ so these ) doe more highly estimate one chyue of grasse , then all the fragrant Roses of Sharón . Nay , beastly minded people can no more brooke the orient complexion of Messiah in his sacred ordinances ( Worde and Sacraments ) then stomaked Buls can abide the colour of redde . But let them frette and push their fill : from * Edom and Bozra , with redde garments stayned with the blood of his aduersaries , he shall come alone triumphing . Nay , where he said , I will tread them in mine anger , and trample them vnder foote in my wrath , and their blood shal be sprinkled vpon my garments , and I will staine all my rayment : hee hath already done it by shedding his owne blood , laying downe his owne life , taking vp his life againe , arising , ascending , and leading vp with him captiuitie captiue . * Let the Beastes of Sharôn push their hornes against heauen , ( as the redde Dragon their parent watched in his birth to deuoure him ) they can preuaile no more then Dogs that yelp against the Moone : for this white and ruddy Rose is taken vp vnto God his throne . Where he sittes at * right hand of Maiestie , till his father haue fought the second battel , causing the enimies to become a footstoole . So far the flower of Sharon , the Rose of the worlds-field . The Lilly is a flower of hot quality , of excellent cleere colour , ( whatsoeuer his colour be ) furnished with beauteous accomplements : namely , with the forme of a Bel , leaued with the number of sixe , furnished within with 7. graines and all within of the colour of golde , hanging downe the head the lower , by how much the stalke is higher : of sauour so sweetely strong as mans sences will easily be ouerturned with the strength thereof . This is the lilliy whereto our Sa●ior assimilates himselfe . That Messiah before , was compared with the cold qualitie , a reason was giuen thereof . Herewith the Lilly ( hot in operation ) but this in another respect . Cold he was , in respect of his quenching the fiery darts of Satan : hot he is , in respect of chearing vp appalled spirits that haue bin nipped with the cold frosts of desp●r●tion . And as for the first , hee was compared to water and the Northerne winde : so , for the second , hee is compared to fire and the Southerne winde . By the first estate hee humbles , by the second he lifts vp : the first effected by the law and his curse , the second brought to passe by the Gospel and his bl●ssing . For his royal accoutrements , they superexcel . Of the Lillies furniture it is saide ( Math. 6.28 , 29. ) that Salomon in all his glory was not araied like one of them . But touching Iesus his clothing , it surpasseth the Lilly. The coate of Iesus is saide to bee without seame : and the spirituall deckings of him are without all schismes : nothing of his spirit , that is not at vnitie in it selfe . Wherewith was his humanitie inuested ? himselfe shall answer : The spirit of the Lord is vpon mee , Isa 61.1 . If the spirit be his garment , then no creature , nor all creatures can compare with him in glory . No maruell then though himselfe say , Behold a greater than Salomon is here , Math. 12.42 . for he was the Lilly of the vallies , which farre surmounted Salomon . The Lillies bell-like forme , it may put vs in minde of Aarons bels depending his Ephods robe : which by their sound enformed the people of his going in & comming out of the Sanctum or Holy-place : signifying thereby the powerfull watch-word he would minister to all people , sounding forth his voyce in the audience of all : whereby notice might be taken of his sacrifice staine here , and presented in the holy heauens , or heauenly places . The Lilly is called of the Hebrues Soshan ( the flowre of sixe ) because of * his six leaues . God creating all in measure and Number , he by the number six would call vs to remember the ancient worke of creation dispatched in sixe dayes : as also in the creation of our new Heauens and new Earth together with Messiahs appearance : * that is , a new state ecclesiasticall and ciuill , for the new Testaments Church to walke in . For neither naturall nor spirituall Creation , but all is in him , for him and by him . Which further appeareth by Psa. 45. dedicated to him that excelleth on Soshannim . For the 7. graines growing therein , they leade vs to further consideration of Christ , who also is the Saboath of our soule . The seauenth day , the seauenth yeare , the 7. times seauenth yeare begetting the great Iubile , they al were shadowing rests of Messiahs rest , the Substance of the former . After hee established this rest by sacrificing himselfe once for all , hee distinguisheth his newe Churches state into seauen Sections of Seales , of Vialls , of Thunders , of Trumpets , teaching by Saint Iohn , that the Seauenth trumpets sound should finish the mysterie of God , Reu. 10.7 . The Lillies golden colour within , dooth intimate the golden graces wherewith his soule is filled . From which golden fountaine we drawe grace for grace , the glorious die of our conscience . The head dependant by how much the more the stalke is of height , it teacheth the humilitie of Iesus : who ( rather then Dauid ) might sing the 131. Psalme : Lord , mine heart is not hauty , neither are mine eyes loftie : For he thinking it no robberie to be equall with God his Father , did notwithstanding make himselfe of no reputation , humbling himselfe to the very death . Yea vppon the very crosse hee bowed downe the head , as if hee would kisse his Church on the earth , for drawing it after him into heauen . As for the transicke sauour of the Lillie , it well represents the ouerswaying rauishments of the soule by a full contemplation of celestiall glory . * Daniel fell downe at the sight of Gabriel , vnable to sustaine his sight , * but when the soule shall haue a full sauour of glory sealed vp in Messiah , hee shall become appalled , stand as speechles , and be ready to sink vnder through the strong verdure of such an object . Now for the Lillies growth-plot , the Vallies , it teacheth not orlie the glorious humble estate of Iesus , during his whole pilgrimage here , whereto the Gospel doth plentifully witnes ( wherof before ) but also it enformeth vs of the benefit of Humilitie . For as the vallies-lilly , is , first fre●r from harme by tempests , as also capable of more moisture then is the Lilly of the Mountaines : euen so our Sauiour Iesus by his humble and lowe carriage was freer from his fathers indignation ( yea , heereby didde vndermine the building of damned Principalities and powers ) as also by such estate became fully fitted to receiue all the sacred dewe of Heauen : for the proud and hautie shall be sent emptie away , but the humble and meeke shal be filled with euery good thing . As pride goeth before destruction , so Humilitie goeth before glory and true receipt of graces ? So much of Messiahs speach touching himself , hauing so compared himself to the Rose of Sharôn & the Lilly of the Vallies . In the Churches garden I haue gathered this Nosegay , and ( by the guift God hath giuen ) haue knitte it together : it remayneth that heereafter we ●auour it , and smell to it , for keeping vs from the worlds pestilence . Now to Messiahs speech of his church . Lect. II AS the Lilly amongst the Thornes , so my Loue amongst the Daughters . ] Two senses ( and both analogicall ) may herein be obserued . First , an assimilation of the churches state with Christs : secondly , a si●ile of hir state with som natural Lilly. The first may well follow the former proposition , where Messiah affirmed himselfe to be the Lilly , and may be resolued thus : Looke what my lot is in this wicked world , the same is my churches : but my lot is to be galled and pricked of the wicked world , therfore such is my churches portion . And in this sense , not the Church , but Christ himselfe is the Lilly also in this verse . That the Church is alotted to suffer persecution and hard entreatie of the wicked galling world , euen as her Lilly-like Sauiour did before her , it is euident in such places , Luke . 21.12 , 17. Iohn . 15.18 , 19. & 16 . 3● . at large depainted in the Apocalyps visions , and found of the churches part true by dayly experience . And this is it which causeth a Sympathie or f●llow-like feeling betwixt Christ the head , and his Church the members . Nor is there any reason that the greene branch should be beaten , and the dry spared : that the scholer should be aboue the Maister , and the saued better than the Sauiour . This doctrine may seeme here to be directly concluded : but because I remember no writers ( specially ancient ) thatso vnderstandeth of this place , I leaue it to the churches iudgement , & will come vnto the second sense . That this verse entendeth directly , a comparison between the church and such a Lilly as groweth amongst thorns ( not respecting Christ to be this Lilly ) it is an vsuall iudgement : but a dissent betweene Ancients and some our moderne writers , about the doctrine which may be properly intended . Ancients vnderstand hereby the churches affliction in this world , as the lot of * Bonj inter malos , accompanying the good inhabiting amongst the euill . Latter writers , some of them do too confidently conclude only an extol●ing of the Churches beautie ; as if the Lillie heere were only praysed for beautie , before the Thorne . To me it seemeth that both their doctrines flowe vnconstraynedly from hence , and therefore , not to be restrained to one of them alone . For the better declaration wherof , le● vs consider , first what and who is this Lilly : secondly , the Thorne : thirdly , the Loue : fourthly , the Daughters . What the Lilly is we haue before heard . Who this Lilly is , it necessarily may be concluded : if not Christ ( as before ) then his church . Nor is it vnvsuall in scripture for an attribute to be translated from Christ to his church , in Iohn . 1.7.8 . Christ is called the Light ; in Matth. 5.14 . the church her selfe is so called . Christ throughout the new Testament is proclaimed the Messiah in hebrew , the Christos in greeke , the Vncted in latine-english : and in the old Testament , Kings ouer the church haue the same title : as also the Iudges called Sauiours . But all this with a difference , they as shadowes , he as the substance : th●y as instruments vnder him for some temporarie good : he in himselfe the cause from & for all ●ternitie . So the n●me of God is giuen to some man : not for essence sake , as was Christ : but for office sake , as were the Iudges of Iudah . Thus the same names in common betweene God and man , Christ and his Church : but for a diuerse regarde and a secondarie consideration . So , in the former verse , Messiah is termed a Lillie : which for a new consideration may be here giuen to his Church : yea , for a like respect and like consideration , whether we respect sauour or beauty . But he then as of himselfe , she by communion with him and his spirit . What , and who this thorne is , is easily decided . The naturall thorne is no tender herbe or flowre , but a sturdie hard tree : not smoothe as the Lilly , but knobby and full of dangerous prickes . Who these mysticall thornes be , let Dauid in his last words ( and last words be most authenticke ) let him declare that : The wicked ( saith he ) be euery one thornes . Where the word Wicked is in the originall expressed by the word Belial , which well declareth the nature of the wicked , for that they be ( as Ierome expounds it ) Beli-gnôl without yoke , that is , such as will not come vnder the yoke of obedience : crying out ( as in the second Psalme ) let vs breake their bands and cast their coards from vs. Kimchi deriues it of Beli * and Gnalah [ not-ascending ] because their matters prospered not . But mee thinkes the latter might be applied to them for not-ascending to the templ● , not ascending to mount Zion , the Tabernacle of the saued . Such base earthly spirits , such beastly rude Libertines , they be these thornes : whose laughter and merriment is compared by Salomon to the crackling of thornes vnder a pot : saying a thousand times more then they will or can doe : and making a thousand times more shew of ioy , then there is cause why . A happinesse no sooner in then out : like the beast Ephemeron that dieth the day it is borne . The Loue here spoken of , it is the Church ( as euer before ) who loueth Christ , because he loued her first , 1. Ioh. 4.19 . whose loue is but patient in respect of his loue agent : for otherwise wee follow not , then as the first drawes vs. The loue of Christ , is as a Lilly among the Thornes . why ? The daughters amongst whom she conuerseth , they be but as thornes : false sisters , hard-hearted , knurry-conditioned , full of pricking and stinging words and works . These wicked-ones be compared in the feminine kind , because his Church is considered as a woman : notwithstanding it consisteth also of men . Now let vs consider this Lilly-like Church , continuing in this world amidst these thorny-daughters . First , as vaine Poets ( but to some reasonable purpose ) affirm that Venus neuer appeared so beauteous as when she sate by blacke Vulcanes side ; so , this Lilly the faithfull neuer shine more cleare , then when they be bes●tte with persecuting people , blacke conditioned mankind . Stephens face neuer shind so Angel-like in the church where all were vertuous , as it did before the councell , whereall ( to speake of ) were vitious , tyrannous . Light a candle at noone-day , and it shines little because of other light : but in the darkest place , that light is glorious . Some faithfull shine not so amongst other faithfull , as amongst faithlesse : but when a meane Belieuer is compared with a Barbarian , then we behold white and blacke , light and darkenesse . And this puts me in minde of * two men , strong Brownists while they continued in our Christian parts : but comparing people with people , their consciences accused them for charging our English Church to be no true Church . The one to the other shewed their minds change , praised God for that meane , & returned again to the vnity they before despised . No other arguments euer so preuailed , as the consideration of English faith and forraigne idolatrie . Beauteous is the whole visible Church in comparison of the thornie world : and surpassing beauteous be the wheat-children of this kingdome , in comparison of the visible tares , the troublers of Israel . As the Lilly is passing orient amidst thornes , and the Church glorious amidst the wicked Libertines : euen so a Lilly amongst thornes cannot escape all euil ; nor the Church amidst the wicked can be free from persecution . Dauid shal be afflicted in Israel , and Christ bored on the Crosse in Iudea . Enemies without , and false brethren within , they shall doe but their nature , that is , pricke , s●ing and nettle the faithfull . The Lilly giueth no cause of vexation to the thorne ( for it was a flowre of Gods making , before the other was borne ) but the thorne ( a creature that came but in by the curse ) it vexeth the Lillies soule . Well , for some good cause it is now necessary that offences be : but woe vnto them by whom the offences be . It were better for them that a mil-stone first had beene hanged about their neckes and they throwne into the s●● , rather then they should grow to offend these little ones . In the meane time , seeing it will be no better , let vs ( as Dauid speaketh ) be defensed with yron ( for hedging mittens ) and with the shaft of a speare , as with an hedging bill ( an heroicall and patient spirit ) and so we may touch them , till God burne them . So farre Messiahs speach , first touching himselfe , secondly his Church . Now to the Churches Speach . Lect. III. Verse 3 As the Apple-tree among the trees of the Forrest , so is my Welbeloued among the sonnes of men . In his shadow had I delight and sate downe : and his fruit was pleasant to my pallate . NOw beginneth the Church her speach in this second Act of our diuine Song . Much shee speaketh ere she ceaseth , whereof in his place . In this verse she setteth Christ out as an apple tree in the Forrest pleasantly shadowed and fruited : euen beyond all the trees of the Forrest . For the better vnderstanding whereof , I consider first , what the tree is which is here spoken of : secondly , the place it groweth in : thirdly , the person resembled by this tree : fourthly , the persons resembled to the place of this trees growth . Which comparison first laid open ▪ then in the second place I consider the comfortable adiuncts which the Church deriueth from this tree so planted in the Forrest . The tree so compared is Tappûach , expounded in Greeke by Meléa , in the Latine Malus . I doe not thinke of Malum Euill ( though euill came into the world by eating of Malum an apple ) but of Mal● ( quasimagis volo ) in English , I had leiuer , or , I more will or desire : bicause it is passing pleasing to nature , and of many fruites , nature more wills and desires it . For as the Latine tongue was , before Latines were acquainted with Adams maner of fall , so it ●ather seemeth to haue the terme Malum , for that it is a fruit which mankinde much desireth and delights in . Here by the way , it may be demanded ( nay some doe demand it ) how any one knowes that the fruit which Adam did eat , was an Apple , rather then a Peare , a Lymon , or a Pomegranate , a Figge , or such like : s●eing the scripture onely termes it by the generall terme , Fruite ? I answere : if any one , by the terme Apple , doe vnderstand onely that one fruit which our English language so calleth , he speaketh very vncertainely and not sufficiently probable : seeing there be some other fruites , farre more pleasing to the eye ( and Heuahs eye was notably delighted with the sight of that forbidden fruit . ) But the Ancients haue vsed the terme indifferently for any trees fruit that was pleasing to sight and taste , specially such fruites as bee of * round fashion , as Malum Hespericum an Orainge : Malum Punicum a Pomegranate : Malum limonium a Lymon , &c. And if the Hebrue word should happily be compounded of * Tau and Piach ( nor see I but it may ) then I would thinke that Adams forbid fruit-tree was this kinde of Apple-tree . Tau is a Signe , ●iach is Ashes : because the sight of the tree should put man in minde of becomming Ashes by eating of it . Nor lets it but Iesus may vndergoe the name of that particular apple tree , so well as he vndergoes the name of the Serpent . But of the serpent lift vp , not put downe : with sting , but he without sting . So he * may be termed the tree of knowing good and euill , as by his good hee hath cured our euill : knowing and feeling our euill vppon him , that so by his goodnesse he mightfully abolish euill . Though indeede first of all , he was rather figured by the tree of life , then growing in midst of the Garden . This of that apple tree , but as by the way : for the apple tree here mentioned , it appeareth by some after-circumstances , that it is a tree of spreading nature , bringing forth fruite , not onely pleasant in taste , but so strong vnto the sense of smelling , as thereby a quickning power is conuaid into a feeble weakened body . This of the tree . For the●place of this peculiar apple tree his growth , it is amongst the trees of the Forrest : amongst wilde trees , mossebegrowne trees , trees that bring not forth meate for men , but maste for hogges . For the person assimilated to the apple-tree , it is Christ Iesus , the Churches Beloued , from whom wee deriue life , health , and euery sauing grace of the spirit . The persons resembled by the Forrest-trees , they are here termed in the originall , Sonnes , not Sonnes of men . Yet the matter well heeded , that adiunct [ of men ] is well added in a distinct letter . Shee considers her Welbeloued Iesus here , not exalted , but humbled : not sitting in the heauens , but pitching his tabernacle amongst men . And therefore past all doubt , that here he i● not compared with the Angels ( to whom in this state hee was somewhat inferiour , Heb. 2.7 . ) but with the sonnes of men : euen as the Church before was conferred with the daughters of men . These things remembred , let vs see what is inferred . As an Apple-tree amidst the Forrest trees , so is Christ amidst the sonnes of men . Wherein like ? first , for being oppressed , though not suppressed : secondly , for being comfortable to the poore passenger . For the first : it was expressed in his comparison with the Rose of Sharon and the Lilly of the vallies . Thereto the Church subscribeth , plainely affirming , that it comes to passe by the sonnes of men . He came to his owne and his owne receiued him not . He was in the world , and the world knew him not . The light shone in darkenesse , but the darkenesse comprehended it not . Nay ( asmuch as in them was ) they laboured to quench the light . The trees of the Forrest ( Iothams bramble and all ) doe inuiron him . The canker-fret sonnes of Adam flocke about him . These that brought forth fruites beseeming hogges that wallow in their owne filth , they despise him for his good workes , and take vp stones to cast at him , Ioh. 5.59 . whose dayly fury was such , as it caused him at another time to crie out , Many good workes haue I shewed you from my Father , for which of these doe ye stone me ? Nor would they be quiet , till they had pulled this tree vnder foote : but it rose againe the third day , and so their second error ( in not yet belieuing , but slandering his resurrection ) it was worse then the former . The second thing is , the comfort which an apple-tree bringeth to a person voyaging through a groue : and which Christ Iesus administreth , vnto a wearied soule trauailing amidst these sory sonnes of Adam , the wicked world . And this comfort is laid downe in two particulars : first , in shadowing such a soule : secondly , in feeding it . A shadowe , is a kind of darknesse caused by some grose body detaining the Lights shine . Some expert Naturians haue borne the world in hand , that by certaine darke shaddowes collected in the ayre , ( resembling mens words and works ) Pithagoras ( yea Abbot Tritemius and Bartholomeus Glanduile ) could declare what was done a farre off , so the same word and deede were not aged aboue 24. houres . But if knowledge be held miraculous in the Prophet Eliseus bewraying the King of Aram his councell ( 2. King. 6.8 , &c. ) then cannot I but beleeue , there is no such naturall knowledge . That Frier Bartholmew teacheth , how by certaine artificiall glasses , there might be caused abroad very shapes of bodies , which simple beholders would imagine to be ghostes or spirits : I will easily beleeue the Frier in that , for it may be he had learned it of his Church-priests , who , by such deceiuable shewes made people beleeue , that mens soules walked : who well paied for their paines , could coniure these shadows at their pleasure . Let Edmonds the Iesuite with his Priests make that cleare : who haue caused people to belieue themselues to bee possessed with Diuels ; specially , after they had giuen them Potions and Brimstony fumigations , able to traunce an horse . Which Brimstony-Diuel they could dispossesse , by ceasing to possesse their bodies any longer with such Hors-drinkes and Helhsh smoakings . But let al such sorts of shadows ( very effects of Aegyptian darknes ) go by , and let vs come to the shadow of our Appletree : and what is that in mysterie ? The Psalmist thus answereth : He that dwelleth in the secret of the most high , shal abide in the shadow of the Almightie : which at large after is expounded by termes of protection , euen as an Henne vnder her wings protecteth her yong-ones . This comfortable shadow , this shield of protection in the times of Suns heate and Sins heat ( in the time of bodies persecution and soules persecution ) this shadow the faithfull desire , crying : Hide ●ee from the conspiracie of the wicked , and from the rage of the workers of iniquitie . Hither they flie , as doues vnto their culuer-house , as the Childe into Mothers lappe . To Idols , to the shadow of Iothams bramble , or any other creature they fly not , and why ? All power in heauen and in earth is giuen to Christ , and he will not giue his Glorie to another . Call vppon him in the day of affliction , and he will heare thee : come vnto him , and hee will ease thee . And because hee woulde haue thee finde him , euen when thou dost not seeke him , loe he cast himselfe into the forest , where the site most fitte for him , is paradise . Though he be remooued in his body , he is present in the spirite , * present in his word , present in his sacraments . Whole Christ though not the whole of Christ ) is euery where . Rudely though he be handled in his ordinance , yet present he is . If his word , if his disciple be hardly entreated , he counts himselfe persecuted : and when Satan woulde dart them through with fierie darts of sinne , he takes the shot into his owne wings , his protection as a shadow reviues and comforts them . There is no saluation ( saith Peter , Act. 4.12 ) in any other , for amongst men there is giuen none other name vnder heauen , whereby we must be saued . Hic ergo requiescamus & ruminemus , let vs therefore solely repose our comfort in his shadow for euer . The second comfort deriued from him to all that rest vnder him , it is his fruite : for thereof the Church thus speaketh : his fruite was pleasant to my palate . What fruites be these ? In one worde , his words and workes . For his words , Dauid thus pathetically cries out : How sweete are thy speeches to my palate , beyond hony vnto my mouth ! Let the Iews pursiuants deliuer their iudgement heerein : Neuer ( say they ) Did man speake after this maner . As for Simon Peter , he cryeth out , Thou hast the wordes of eternall life , to whom should we goe ? As if he should say , it is not for any man to seeke for words that bring eternall life , in any one but thee : therfore wee will not depart from thee , * for running after any other . This caused Gregorie to conclude well : Ipse est quippe lignum vitae , &c. For he is the tree of that life which he giueth to vs. If in other mens words we finde any refreshment , wee receiue it not as theirs , but as that which is Christs : because , whatsoeuer is in them besides God , without doubt we finde to be poyson for vs. Ouer against which words , the Ancient Annotatour puts in the Margine , Salutis verbum in solo Christo inuenitur , the word of saluation , is onely to be found in Christ. Then of the other side followeth , for a soule to build his faith on the meere word of man ( howsoeuer it carry with it a name of the Churches decree ) it is to build , not on the Rocke , but on a sandie foundation . For his works , what one action can be remembred that is not delectable ? His worke of incarnation , taking our nature vppon him : his worke of warfare in our nature , to the killing of sinne vpon the crosse , and his conquest of death by an happy resurrection : his glorious ascention in our nature , leading captiuitie captiue , and giuing spirituall gifts vnto men : his sitting at the right hand of maiestie in our nature , making continuall intercession for his people : and from thence sending foorth the Angels for ministring vnto the good of the heires of saluation . His affoording word and sacraments for our dayly instruction : his gift of naturall life , with all necessary temporaries accompanying his people . His protections in time of calamitie : his spirits delightfull presence amiddest persecution : his sweete care of vs in life and in death . No one particular action can be remembred , that is not pleasant and pleasure it selfe . Eate of these apples in Faith , digest them with Meditation , and thou findes in them another maner of delight , then carnall Israel did in Manna . That quickly did rot , this neuer felt corruption . Tagnamû vrèaû kj tóbh Iehóuah ▪ Taste ye , and see ye , how good the Lord is , psal . 34.8 . Euery action an apple of life ; and not a leafe of this tree , but it serueth to heale the nations with , Reuel . 22.2 . Lect. IIII. Verse . 4. He brought me into the * house of wine , and Loue was his banner ouer me . Verse . 5. Stay me with Flagons and comfort me with apples : for I am sicke of Loue. THE Church continueth her speach , and in these two verses she v●ters two things : first , a Narration of Messiahs loue vnto her : secondly , a petition offered vp vnto her soules Phisition . For the Narration , it vtt●reth Christes loue in two glorious fauours : first , in conuaying his spousesse into a banquetting house , termed ( by reason of a speciall adiunct ) the house of wine : secondly , in spreading his banner ouer her , termed from the effect , Dilection or Loue. First , of this narration , then after to her Petition . In the verse before , she sate in Messiahs comfortable shadow and ate of his pleasant fruite . Nowe the welbeloued b●ingeth her into his house of wine , that there she might be further cheared and quickened vp vnto spirituall duties . Wine ( as I obserued in the first chapter ) bringeth a delight to God and man : to God as it be commeth a Sacrament , that is , as it is taken spritually of the faithfull , in the Lords supper : or meere naturally , as it is in common vsuages . The shadow of Christ comming vppon her soule ( as the naturall shadow in the Gospel vpon the diseased ) it was vnto her a great comfort ; but vnder that shade to be fed with delectable fruite , that caused a greater comfort : but now to bee brought into her Salomons banquetting house ( standing in Baal-hamon , as a Lord ouer the multitude ) this must bring a comfort farre more great to the faithfull . Whence we may learne , the nature of Messiahs loue , namely , that it is a continuall grower , rising like Nylus and Iordans waters ouer their banks : a well of water springing vp to eternall life , Iohn 4.14 . Hee that belieueth in me ( saith Iesus ) out of his belly shall , flow riuers of water of life : & vnto his Israel it is appropriate , that they go from strength to strength till they appeare in Zion , Ps. 84.7 . Contrarie to the nature of carnall Loue , which euer decayeth and lessneth with the time , euen as beautie , health , wealth , strength abateth . But as Christ loues vs not first , by reason of any goodnesse in vs at first , so his loue begun without any cause in vs , doth still enlarge it selfe in and vpon vs. Why ? Because whom once he loues he cannot but loue for euer . That crannell must grow to a tall tree , that drop become an Ocean , that spark be conuerted into such a flame , as shall consume all as stuble before it . Besides th' encreasement of his loue , hee would by this banquetting house teach vs the varietie of his Loue. Loue may bee enlarged by enlarging one and the same guift : but when this loue enlargeth it selfe by distribution of sundry comfortable guifts , somuch the more it is louesome . He brings not the faithful into his storehouse for adding only faith to faith , but also to faith , patience , ( Iames 1.3 . ) to patience , Experience : to experience , Hope : to hope , Boldnesse : Rom. 5.3 , 4 , 5. The fruits of that good spirit by whome he adopteth vs , are not onely these abouesaide , but also , Loue , Ioy , Peace , long-suffering , Gentlenes , Goodnes , Meekenesse , Temperancie , Galat. 5.22 , 23. In a word , Messiah communicateth of all his sweet fauors to his church , by faith betrothed vnto him . As the Churle in the Gospel woulde neuer crie , Heart be at rest , till all his barnes were filled : so the faithfull , in their holy couetings should much more neuer be at rest , till their soules with diuine graces be filled . But as this fulnesse is not , till we haue attained our perfection in Christ , which is after this life : so these that hunger and thirst after righteous giuings , they are in meane time blessed , because they are of the growing hand in this life . But what is this wine-house whereinto the Church of the Gentiles is brought ? The verie same house of spirituall eating , drinkinge , minstrelsie , wherinto the Prodigall was brought : and that is , the aucient Mother Zion the church of Israel , mother church to the Gentiles , who somtimes fed hogs in the forest with the Prodigall . But there in the solitarines of spirit lighting vnder the tree of life , she entred into consideration of hir present state , after fell vnto holy resolution , and lastly came home to the lambs supper : entertained of the heauenly Father in all melodious and comfortable manner . Our elder brother the Iew stands without murmuring at our good lot : our heauenly Father at last will entreat him so to enter , as he shall enter into Christian vnity with vs : and then all Israel shal be saued . In meane time while he is without , and we banqueting within , let vs not forget him ( as the Butler forgot Ioseph ) but somtimes amidst our spirituall banquet ( in holy word and sacraments ) let vs remember to pray for them . For as they the first are now becom the last : so they the last shall once againe become the First . The Lord hasten this vnitie , for making our corporation the greater , that so the Lords banqueting house may be filled . She so introduced into her Beloueds house of spirituall delites : hee secondlie displaieth his Banner of Loue ouer her . The spreading of this Banner , or the lifting vp of this standert is mentioned of Isaiah in chap. 49.22 . where the end therof is noted to be , for drawing the remnant of the Gentiles vnto her yong and olde , people and princes to the same vnity of faith . Which Banner hath allusion to the maner of Captaines , who hauing conquered some city , do vpon the walls thereof display their colours of conquest : first for calling togither all friends to that standert , together with a memoriall of their subjection : secondly , for terrifying all aduersaries by these colours . Friends are to repaire vnto their colors , by reason of their sacramentall othe : for Stringi Sacramento , to be bound by a sacrament , is of the church borowed from that Sacred mind which soldiers declared to their captaine by oth ; and now is applied to that sacred signe whereby the faithfull doe tie them selues to their Captaine Christ. The Israelites did tie themselues to God by many sacred signes or sacraments : but specially , by Circumcision , and the Paschall supper : and in the roume of these two , the Church of Gentiles binds her selfe to Christ by Baptisme and the Lordes supper . By the first we vow to march vnder his banner , and do fight against the Diuel , the world and deceiptfull flesh : by the second we sweare to solemnize his bodies breaking and blodsheding till his appearance in glorie . The standart of his word he liftes vp amidst his people , calling them by the display thereof , to returne by repentance vnto their coulours , if so they be out of the way . If they be not out of the way , yet to remember they stand fast ( as Moses charged Israel ) lest otherwise they be drawen out of the way . Of ioyning to this divine corporation , S. Luke speaketh thus : And the Lord added to the Church from day to day , such as should be saued . Nor maruell , for whersoever the body , of Iesus is , thither the eagles wil resort . Thamar shakes off her incest , Rahab her vncleannes , Ruth her Idolatrie , & so haue their names entred into the Catalogue of the ancient Church , Math. 1. The Eunuch of Aethiopia , the Roman Centurion , Publicans and sinners confesse their sinnes , beleeue in Iesus , are baptized , and so march vnder the New Testaments colours . In a word , Saint Iohn seeth thous●ndes , of Israel sealed to the Synagogue : but of the Gentiles hee seeth an innumerable company of people , of all tongues and kinreds standing before Messiahs throne , obseruing this captaines pleasure . The standart of his word displayed amongst these Cittizens , it puts them still in minde of the homage due to their Lorde ; like as the Iewes by * placing a flag with the Romanes armes , vpon Ierusalems walls , on their three seuerall great Feast-dayes , did thereby declare themselues subiects to Romes Caesar. Besides , the displaying of this banner is a terrour to all the aduersaries of Christ and his Church . Hold forth the word of life , and Satan stampes , his Angelles frette , his marked souldiers bi●● the bridle . In it they behold Christ ascended , and Satan descended : the faithfull rising , and themselues falling . It was some glorie for the souldiers of Berke , to haue liberty to departe their town with Auntients displa●ed , with armor on their backes , with their bullets in their mouthes . But Michaels aduersaries were depriued of all glorie . For he entred into the house and bound Satan : he cast him and his Angells out of the Churches heauenly places : he ascends leading captiuitie captiue , and giues gifts vnto men : euen to all his faithfull followers . No ma●uell now ▪ though the behold of these victorious colours do smite a cold●feare into them , as Israels antients did appall the Kings of the Nations . Nor maruel though Spains Balak fret , though Romes B●laam be willing to curse : for if the colours of Christ ( his blood-shed ) be euer displaid for a sufficient ransome ; their Euphrates dries vp , their Pardons may goe packe , their purgatories fire is quenched , and all their trumperies ouer-turned . Secondly , whereas shee saieth that his banner ouer her , was Loue , it is for that in his word preached his seuerall loues are displayed : euen as in flags oft times are painted the Conquerou●s seuerall triumphs , or instruments of victorie . Daniel drawes in the Persians armes a Beare with three ribs in his mouth , because of his conquest in three coasts . Iudas Macabeus is said to haue in his standart these foure lines * M.C.B.I. representing foure Hebrue words , which are in English : O Iehouah , who is like to thee among the Gods ? Exod. 15.11 . signifying thereby , that none but Iehouah could deliuer in the day of battle . London hath in Armes a Dagger , for putting in minde that by the stab of a dagger , * a Maior of this cittie arrested the Traitour Iacke-Straw , wherewith that disordred troupe of his was dissolued . For Messiahs banner it is Loue , that is , in it ( namely his word ) is expressed , the signes of his Loue. For in his fl●g thou maist see a red-crosse in a white field : that is , the blood of Christ Iesus m●king the garments ( of our conscience ) white . There thou maist see a crowne of thorne piercing his head , for curing our senses : nailes boring his hands , for saluing our actions : his feete smit through , for sanctifying our affections : water and blood issuing out of his side , for washing vs wholy : his body full of lashings for our sinne : his face spit vpon , for making vs glorious . Loe his Loue , the ensigne of his loue displaid ouer vs for prouoking vs to praise , and faithfull obedience . So farre the Narration . Lect. V. THe Petition followeth in the next verse . A petition I call it , not because it containeth onely matter of request ( for Petitions to Princes seldome doe that ) but because her principall act in it is prayer : for otherwise , as the Lords praier is concluded with a reason of prayer to God ( For thine is the Kingdome , &c. ) so this verse containeth first matter of Request , then a Reason of that request . The matter supplicatorie is vttered in two branches ( first , in saying : Stay ye me with flagons : then in these words , Comfort me with * apples ) the Reason of herso earnest prayer is this : For I am sicke of Loue. The thing she requesteth is spirituall sustentation and strength , compared with Flagons of wine and the sauour of apples . How comfortable wine is to the heart , and the sauour of pleasant apples to the sense , such is the sense of Messiahs louesome graces to his Church . The false church hath her wine of fornication and apples of idle inuentions whereafter hir idolatrons soule lufteth . Vnto that idolatrous wine and windie puffing fruite , this of the faithfull is opposed , for as the other deriues their adulterate stuffe from Antichrists ministers ( termed spiritually , * Marchants : for selling of mens soules ) so the true Church hath her banquet from the ministers of Christ , who propine such spirituall graces , for the comfortable strengthening of her soule . To them she crieth Stay ye mee , comfort mee ( for shee speakes in the plurall number ) because the ministers of the church are called to be * pillers for supporting the weake . And with the Lords spirituall delicacies are they chiefly trusted , to the end they may be faithfull dispensators thereof . As the wise-hearted will call for comfort at no ministers hand that is not of Christ , and a Seruitour in this Banquet-house : so neither will desire any other word or sacrament , then her B●loued Messiah hath incommended vnto them . And these Ministers must also see that they deliuer no other thing to the people , as did that great Steward of Iesus , who thus to the Co. in th● saith : That which I haue received of the Lord , I also haue deliuered vnto you . No wine will truely comfort the heart , that is not of Iudahs elect vine : nor any fruit reuiue the fainting soule , that is not ( as before ) of this tree of life . But if my iudgement may of the learned be wel taken , I would with Arias Montanus turne the Hebrue according to the letter thus : Vnderprop me in the Flagons , comfort me in the apples that is , amidst the flagons , amidst the fruite : for the text hath not the particle [ eth ] with : but the letter Beth which fignifieth in , among , amidst , sooner then with . The sense so should be this : O my Welbeloued , Vouchsafe that thy ministers may cheare and strength me , who am readie to faint and sound amidst this diuine banquet ; my senses being ouer weake to sustaine the strong odour of thy graces . For as a weake person will be readie to sound in feeling the sauour of Muske and strong spicerie : euen so a Neophyt , or one of small experience in diuine contemplations , will be quickly cast into a muse and a maze , vnable to stand in their spirituall place , without the assistance of Christs ministers . But the sense I leaue to the Churches censure . The Reason of her petition is drawne from her present sickenesse , enlarged from the cause thereof , namely Loue. This sickenes growing from Loue , let vs consider first what Loue is . It is an Affection or Motion whereby the heart is instincted with desire of some good thing , after the fruition whereof it doth ( as it were ) lift vp it selfe and open the gates for receipt of that Good , which to the Sonle is first propounded . Of right loue I speake . As for false loue ( more rightly lust ) it is in like sort stirred , but by the consideration of a thing supposed good . The cause of so stirring the heart is some Obiect propounded to the Sense , and by the sense presented to the heart . The Obiect which here so smiteth sense and delighteth her heart , it is first the sight of his Loues , portraicted in his Banner : secondly , the feeling or tasting of his banquet , the varietie of his sweete graces . And because her soules eye ( the minde ) could no more sustaine the glittering shine of his loue , then Leahs naturall eie were enabled with stedfastnes to behold the Sunne-shine in his strength : as also for that the Churches heart was no more able to entertaine the fulnesse of his sweete Grace , th●n Iob could shut vp the sea with dores , or Agur close vp the windes in his fist : hereof it commeth , that shee soundeth , as surcharged with a burthen . Like the Queene of Sheba ( by the Aegyptian Cronicle term●d Makedah ) who comming to Salomons court , and there seeing and hearing excellent things farre beyond her expectation , she presently thereupon ( as the Hebrues reade it ) had no spirite more in her : that is , she became astonied , as one that had no life nor motion in her . Such forme of speach , may well allude to a strong amorous passion surprizing an honest virgine , vnawares meeting her loue , and enioying him in the fulnesse of ioy . I speake not of the Comedians Wanton , who crieth to others * conuay this woman away , for she sucketh out the very blood of me her miserable Louer : but of such an amourous loue-qualme , as it seemeth Mary was in , when shee claue fast to the feete of Iesus her best Beloued , vnawares and much so dainely met with . There is also a loue-sickenesse after the good thing lacking ( so Dauids soule longed and fainted after the Courts of the Lord : I would we could be sicke of th●t disease ) but I see not how that can wel be here concluded , seeing she was already in the court , yea in the house of wine , banqueting with her Beloued . Her trance here I take to grow ( as before ) from the fulnesse of diuine dilections presented vnto her , the greatnesse and infinitie whereof ouerwhelmeth her comprehension . A disease too farre from vs : who , heare we , and see we dayly , neuer so many loues of God accruing and growing vpon vs , do neuer stirre more then stockes . Why ? because ( as Isaiah well noteth ) our hearts are fatted : insomuch as in hearing , we vnderstand not , and in seeing , we perceiue not . Like to fishes for deafnesse , and to moles for blindenesse . Shebahs Queene could astonish at Salomons naturall wisedome , but let Christ Iesus ( a greater then Salomon ) speake to vs by his owne word , and our spirites moo●e not , stirre not : specially by way of holy admiration . Could our spirits be thus rapt , our soules thus rauished with the ●acred infinite loues of our Sauiour : O , how he would delight in vs , and ioy in our loue . Insteade of sickendsse growing from sacred loue , most of vs sooner a●e sicke of the splene , sicke of enuy , sicke for anger our lusts are crossed . This sickenesse is from hell , as the other from heauen . And therefore leauing that to the diuell , termed the Enuious man : I turne me to the faithful in their holy loue-sickenes : and now will hearken what ensueth her reasonable petition . Lect. VI. Verse 6 His left hand is vnder mine head , and his right hand doeth embrace me . 7 I adiure ye , &c. THis followeth her petition : first , a declaration of Messiahs loue towards her , in the time of her louetraunce : secondly , an Adiuration , or an Oth taken by the Church of Ierushalems daughters , for not disturbing her Beloued . For Messiahs loue , it appeareth in one general act of fauour , namely in his amorous embracement . That embracements argued loue , consider it not onely in the practise of all nations , but also in the solemne obseruance thereof in scripture . By such embracement , old Israel prefaced his blessing powred forth on Ephraim and Manasses , Gen. 48.10 . and by such embracement , the old father entertaines his repentant prodigall , in Luke 15.20 . Not to Ioabs embracing of Amasa with the one hand till he stab him with the other : nor to Iscariots embracing of Iesus , doth the holy ghost here allude , but to the sacred embracement that passeth betweene friend and friend : yea , betweene such a couple as ( by passing of troth ) haue made themselues one flesh : hauing that sympathie of affection as is said of Hippocrates his Twinnes , who both laught , or both wept , both liued , or both died . Yet no such embracement is vnto this any neerer , then the shadowe is to the substance . For as in heauen there shall be no marrying nor being married : so there all these corporeall embracements shall be remooued . The shadowe then ceaseth , because the substance is come . Which substance is , our full vnitie in body and soule , first with Christ , then secondly one with another , which spirituall embracement is here begun in the so●le , and represented by our amiable honest embracings : euen as the vnity of the reprobate is here begunne ( first with Satan , secondly with themselues ) whose blacke perfection is in their resurrection to be substantially reuealed . For this holy embracement , it is laid downe in twoo particulars : First , in his left hand , conuaide vnder her head : Secondly , in his right hand , amiably embracing her . Seeing these things are spiritu●ll , what may these hands and these their actions be ? For the resolution of this mysterie , it is vnapt to bring in the consideration of his left and right hand in Matth. 25 : seeing there the left hand is turned to the wicked ; but both hands here doe circle the godly . Both hands here considered with the church , we are to collect onely two such instruments , as whereby two notable actions are effected for benefiting the faithfull . For any thing I yet see otherwise , I can by these two hands most properly vnderstand , the two natures of Christ. Vnder his Left-hand , I conceiue his Manhood : by his Right hand I vnderstand his Godhead . The manhood of Christ , may well be signified by his left hand , for these two causes : first , as the left hand is lesse agile and lesse strong than the right , such was his manhoods heauinesse and weakenesse , in comparison of the godhead : for so our infirmities were vpon him , Isa. 53.5 . Secondly , as the left hand is patient and suffers , when the right hand in al businesse is agent and worketh : so the Manhood of Messiah was to suffer , whereas the Godhead was impassible , cold and did worke , but was not wrought vppon . For such an high Priest it beseemed vs to haue , as in our nature might feele our miserie , that so in our nature he might with more feeling offer vp his sacrifice . And this feeling is declared by putting his arme vnder the churches crazie head , bearing the burden of her infirmitie : yea , bearing the punishment on that his humane arme that was due for our sinnes . Iaakobs loue is registred to be very great , who vnder-propped or vnder-bare Rahel ( Gen. 48.7 . ) till she dyed * vpon him : and as we haue it well turned , died on his hand . But Messiahs loue was greater ; for he , to sustaine and procure life to his Church , hath put vnder his hand , laid downe his owne life . Thus euery way his humane weake nature went vnto the worst , til he had aduanced his Church to the best . His diuine Nature may well be likened to the right hand of a louer embracing his weake spowsesse : first , for cherishing the church so fainting : Secondly , for propulsing all aduersarie accidents . Both these graces Dauid praieth for in this one speach : Shew thy maruailous mercies , who art the Sauiour of them that trust in thee , from such as resist thy right hand , Ps. 17.7 . wherein hee prayeth , first , for staying him from falling ( spoken of before ) secondly , for guarding of him from the aduersaries resistance . At his right hand are pleasures eternall ( Ps. 16.11 . ) wherewith he cheareth the languishing soule : and with his right hand he bringeth mightie things to passe , for deliuerance and safetie of his beloued , Ps. 108.6.13 . When he looked about to see if any creature would helpe him in the work of our redemption , loe there was none : for onely this His owne arme sustained him : the arme of his manhood was made sufficient to vnderbeare the burden of our sinne and the punishment due therto , by this his right hand , his al-sufficient diuine nature . The Church thus resting betweene the armes of Iesus , it was gloriously figured out by the temples situation betweene the hills of Benjamin , Deuter. 33.12 . which temple is of Moses there called , The beloued of Iehouah ( because 〈◊〉 figured out this his Beloued ) and the Mountaines a●e there called Shoulders , as if Salomons spirite casting his eye thither , shoulde heere more plainely speake Hands : The one and the other speach implying Armes . And that place is called Ben-jamins , that is , The Sonne of the right hand , because he figured the Sonne of God , who sits at his fathers right hand , til his enemies be made his footstoole : there also making continuall intercession for his Beloued . Is this Temple of God ( his beloued Church ) so seated ? is she of this Benjamin ( the sonne of the right hand ) so embraced ? Then ●et all the world runne on wheeles , her ship is in harbour : her chickens vnder the wing , her soule in safetie . Whether shee liue or die , she liues and dies the Lords . Yea , in dying shee but sleepes ( as Steuen slept and Dauid with his fathers . ) Her flesh rests in hope , her spirit is in Messiahs hands , the Lord of the resurrection wil in the appointed day , awake her : who meane time r●steth in the bosome of Messiah . Hauing entred this Hold & taken sure Sanctuarie , let vs heare her adiuration . I haue sworne yee ( ô daughters of Ierushalem ) amongst the Roes and Hindes of the field , that ye stirre not vp nor waken my Beloued till he please . First to the version of the text , secondly , to the matter it vrgeth . The fi●st word signifieth more then simply to Charge , namely , to charge by an oth . * I turne it preter-perfectly , not onely because of his forme , but also for that the matter it selfe seems to exact it ; whereof after . I reade , amongst the Roes , rather than By the Roes : first , because the Letter Beth is here prefixed , which signifieth in or among more properlie , as was noted in the 5. verse : Secondly , because it were very harsh for the Church to sweare by Roes and Hindes . That afterward I read , * till He please , and so make the Church to speake it , rather then Christ , it is not because the Original decideth the point ( for there , as I may terme it , it is of a * doubtfull Gender ) but because the matter ( whereof after ) seemeth rather to require i● . Touching the matter , it is an Adjuration : wherein obseruable , first ▪ the Parties , secondly , the Thing . The Parties are three : first , the Church of G●n●iles giuing the othe ; secondly , the Iewish Conuerts vndergoing the Oath , termed heere Daughters of Ierushalem : thirdly , certaine excellent persons ( termed Roes and Hindes ) who are witnesses of the Oath and serious adiuration . The thing adiured is , an Vndisturbance of the Beloued during some certaine time of his embracement . The new Testaments church considered still as a Queene in the armes of celestiall Salomon , the few faithfull of the Iewes are considered as maides attending her person ( as in Ps. 45.14 , 15 ) vpon whom his Gentle Queene layeth this Iurament●ll charge or oath . For as the ancient Synagogue may once be said to haue sworn her Proselite● ( such of the Gentiles as were willing to make themselues Iewes , Ester . ● . 27 . Math. 23.15 . ) so , the Church of Ethnicks now hauing the prerogatiue , and by Messiah made first and principall , may by like rule , be said to binde the Iewish Proselites by oth vnto Christian allegiance . The ancient Synagogue is noted of * Rabbi-Mose to haue committed their Proselites by Baptisme , euen a● the Leuites e●tred the priest-hood with washing . What maruell then if the Gentile-Church admitte the Iew by Baptisme , as by a solemne oath , seeing such washing was by our Salomon instituted for a Sacrament , wherein by oath the parties baptized are deuoted to Christian allegeance ? By such solemne washing , the Baptized do passe their faith and troth to Christ , whose lieutenant the Church is : & in whose sole behoofe she administreth this sacramentall oth . For vnto her Husband and Lord she sweareth her Virgin-Proselites whosoeuer . And therefore in the Celebration saith not , Into my Name , but , Into the name of the Father and of the Sonne , and of the Holy-ghost ; I baptize thee . Which Baptisme into the Trinitie , is , for the Vnitie sake , said of Paul to be Baptisme into Iesus ( Rom. 6. ● . Gal. ● . 27 . ) for that the Father and Spirite is no way One vnto vs , but by the Mediator Messiah : who also ( for that he is the Churches Head ) hath freely communicated with her heerein , by teaching , that Conuerts are baptized into his Body , 1. Cor. 12.13 . that is , into the communion of that faith , whereby Hee the sauing Head , and she the saued body are happily vnited . While the Sinagogue stood , they swore vs : but since their fall , we impose the Sacramentall oth on them . We serued when they ruled , and now in the time of our ruledome , they serue . In which respect , we may take vp that of Salomon : I haue seene seruants on horses and Princes walking as Seruants on the ground , Eccles. 10.7 Are we mounted on horseback ? Well , through vnbelief they are b●oken off & we stand by Faith. Let vs not be high minded , but feare : for if God spared not the naturall branches , let vs feare lest he spare not vs. We are now vp , but we may come doune : nor are they so falne , but they may rise . Let vs therfore so raigne to day , as if we should serue to morrow . And let vs so compassionate them now , as we would haue them to commiserate vs then . As * Cyrus in the top of his glory compassionated Cresus in his bonds ( what time the captiue cryed out , O Solon , Solon , Solon : which Philosopher before had told him that no man could be termed happy before his death ) Cyrus well remembring that Cresus once was as himselfe , and himselfe might once come to a downfall with Cresus . Lect. VII . IN respect of the Oth imposed , we are taught , as not to sweare by anie creature ( for onlie the Creator can perfectly iudge ) so to impose an oth , when therby the church may be better assured of peace . If Dauid thought it a good meanes for tying his owne soule to the good-abearing ( Ps. 119.106 ) how much more are we by oth to bind others to Christian obedience , as Abraham swore his seruant for prouiding an Helper for Isaac , Gen. 25.2 &c. By whose oth ( taken by the Lord God of heauen , the seruants hand meane time put vnder Abrahams thigh ) old Augustine well vnderstandeth Christ Iesus , who was to come out of that thigh of Abraham . But as no oth is to be taken in vaine , so no oth is to be giuen or taken , but when it may bring glorie to God & aduantage to the Church . As for oths taken for practise of euill ( like to th●t of the Iewes for killing Paul before they should eate ) it is euill to make them , and double euill to keep them . * Non est repertum insiurandum vt sit vincul●m iniquitatis , sed ad stabilienda iusta , An oth is not found to be a bond of iniquitie , but appointed for establishing good things , as the Decretmaister well obserueth . Who also there allegeth this from Isidore : In mala causa rescinde fidem , in turpiv●to muta decretum , quod incautè promisisti né feceris . Breake thy promise in an euill matter , change thy purpose in a dishonest vowe : nor doe that which heedlesly thou hast promised . For the thing adiured here ( to leaue the othes-witnesses to the last place ) it is this : namely such a cariage of Ierushalems conuerts , as whereby Messiah might not be cumbred nor molested for the time he shold lodge with hir . Wherin she alludes to a royal Spousesse embraced of her more royall Loue. Who for his quiet and her owne ioy should charge the virgin-attendants to be quiet & husht , during the time of their wished rest . Wherin I do obserue , first Messiahs loue to his Church , in vouchsafing to humble himselfe to her weaknes , willing to rest with her amidst her infirmity . This kind of Loue the apostle remembreth saying Christ would not please himself , but for his Churches sake was contented that the rebukes of them that rebuked her , should fall on himselfe . If this his Loue ( which still liueth in the application of his ministry by whome he entreateth vs in all humility ) were well pondred of vs , we would not onlie humble our selues to him , but also make it an argument ( as the Apostle doth ) of bearing the infirmities of the weak , & not stil to please our selues , not s●il seeking our owne , but euery man anothers wealth , as members sutable to such an head . Secondly , it teacheth how sweet the presence of Christ is vnto the soule ouer-caried with infirmities , amazed at the sight and sense of diuine giuings . Salomon saith , that good newes from a farre contry , are as coldwaters to a weary soule , prou . 25.25 . To a soule distressed with sinne ; O how comfortable are the glad tidings of Iesus , brought from heauen , a right farre contry ! The faithfull meting with this Loue , embraced with this spirit , they count all earthlie delites but dung in comparison therof . In this Loue they would liue , and in this Loue they couet to die : because so liuing and dying , they liue and die Christs . Thirdly , we are taught to see that Christ be not disquieted , whilst he seeke our quiet . As the Apostle commandeth vs to auoid the grieuance of his holy spirit , adding this reason , because , by it we are sealed vnto the day of redemption : so , we are of the other hand to please the spirit , as we wold not turne away the seale of saluation . Nor , can this be , but when we vse all the authoritie we haue , to preuent and appease euils . The Gentiles during the time of their superioritie , are to binde the Iewes vnto Christian peace . Princes must sweare their subjects . Ministers by their sacramentall othe must binde their people . Parents and Maisters , must exercise their authoritie on their children and seruants . As the sword is not borne of the Magistrate for nothing , so neither the word nor rodde is commended to Ministers , and Ciuill superiours for nothing , If they may be vsed for procuring dutie vnto man , how much more for causing obedience of soule and body to God. Fourthly , that the adiuration is limited to the Beloueds wil and good pleasure , it not onely argueth that this is spoken by the church of Christ , to who●e wi●l the refe●res her will ( for Messiah referres not , the doing o● not doing of diuine du●ies to his peoples will ) But also it inferreth a knowledge which the new Testaments church hath of Christs arising f●om the bed of the Ge●tiles , for conuersing againe with his ancient natur●ll Israel . This caused Paul to write thus : For I would not brethren , that yee should be ignorant of this secret ( lest yee should bee arrogant in your selues ) that partly obstinacy is come to Israel , vntill the fulnesse of the Gentiles come in . As if he should say , Hardnesse of heart shall raigne in the ancient Israel , till the infinite multitude of the Gentiles be accomplished : but their fulnesse once come , then the ancient people shal be saued , by vertue of faith in the same Deliuerer that came out of Zion . This doctrine hath againe and againe beene taught in this song , whether for further knowledge , I referre thee . Onely here ariseth this question : Shall the generall calling of the Iewes , be the falling of the Gentiles ? I answer● , yea : as the calling of the Gentiles was the fall of the Iewes . For , in that their generall calling shall not be till the fulnesse of Gentiles be come in : what can be implied , but that their fertilitie shal be our barrennes ? But as the Ethnicks vocation and graffing in , was the casting away of the multitude of Isr●el , not of euery particular member : so their receiuing againe in aboundance , shal be the riches of the Gentiles : yea , the very roote whereon the fewe of Gentiles shall growe . Now we labour of many sores which then by their leaue● vnfolding shal be healed , Reuel . 22.2 . New Ierushalem from heauen is builded amongst vs , but her terrene perfection abideth th●ir generall addition : that so they without vs , and we without them may not be perfect . That their calling is not farre off ( I meane the addition of their mu●titude to the fewe of their brethren , daily abroad receiuing the faith ) I ver●ly beleeue . Why ? because the Gentiles fulnes appeareth almost come in . How appeareth that ? Euen as the neerenesse of the Iewes vni●ers●ll reiection app●ared . That is , by a generall neglect and contempt of religion , and the daily broching of new fancies , with all greedinesse receiued . When the Iewes were generallie come to that hight , then they fall and the Gentiles rise . Nowe the Gentile church is generally come to the top of al iniquitie : what then remaineth , but to cutte them generallie off , and to graffe in the natural● Oliue into his owne stocke ? The parties adiuring and adiured , and the thing it selfe wherto they are adiured thus remembred : it now resteth we examine who be witnesses to this adiuration . They be the Roes and Hindes of the fielde : that is in mystery , such excellent members and Ministers of Christ , as for very good cause may be resemblanced to the Roe and Hinde , not tied to any particular parke ( or congregation ) but liuing abroad in the worlds field : that is , in the Catholike Church , ( so compared in Matt. 13.38 . ) for that the Children of the newe Kingdome , are no more bounded vp in Canaan , but growing in all nations . And these kinde of Ministers haue commission to preach to these nations . Who ( in one word ) are the Apostles and all such as the Lord vseth in that glorious ministration . These are they , who stand witnesses of the sacred othes ( ecclesiasticall and ciuil ) which by the Gentiles haue bin administred vnto the Iewish nation attending amongst them ( whether baptized or vnbaptized ) and that for their peaceable demeanor towards Christ and his church , till it please him otherwise to awake for their general calling . But ere I come to compare them with the Roe and Hinde , let me dissolue one doubt . May any Ministers ( after the first Apostles , Euangelists and Prophets ) be saide to succeed them in that Ministery ? Many say no , but I say yea . For the approbation whereof , let vs first consider what their Ministerie was : secondly , whether in the iudgement of ancient and Moderne Writers ) any haue succeeded in that ministerie ? And the rather , because the blind Doctor of Brownisme , doth terme such Ministers , Iudes wandring starres , like as they in print haue affirmed Mr. H. I. to haue a Seared conscience : both which are termes only of finall reprobation . I wonder what reuelation they haue had of our reprobation finall . The ministerie of the Apostles Euangelists and Prophets were different , in respect of forme in outward calling ( for Apostles , had their calling immediatly from Christ. Euangelists immediately from the Apostles , to whom they were Deacons , in English Ministers : the Prophets ( or new Testaments interpreters ) they had their calling immediately from the Church of Christ , wherein they had receiued the faith . But in the substance of their ministerie they were one and the same . All of them were ordinarily employed in preaching Christ , & in gathering and planting the Churches . As for the working of myracles ( necessarie the first preaching of Christ ) they all were endued therewith , when so the spirit of Iesus deemed it necessarie . The guift of myracles was not alwayes in their power ( as the guift of preaching was ) but only vpon extraordinarie occasion accompanied their preaching . All these three ( Apostle , Euangelist , Prophet ) do differ in respect of some accident in their calling : but for their worke they wrought ( gathering vnto Christ ) they accord : all of them preaching and planting the faith they preached . Apostles principall , because their calling was immediately ( as Paul speaketh in Galat. 1.1 , 12. ) not of man , but of God. Euangelists in the ne●t place , because called immediately by the most excellent men of God , namely , the Apostles . Such were Luke , Marke , Timothie , Titus , &c. attending the Apostles , as largely appeareth in their Acts , and some of Pauls Epistles . Prophets were the most inferiour of the three , because their calling was immediately deriued from others of the churches , lesse excellent than the former . Of this number were diuers in the church of Antiochia in Act. 13. ● . Of which , sundry after were promooued to an higher degree : as Bar●abas and Saul seperated , by the spirit of Christ to the Apostleship ( vers . 2 , 3. ) And Iudas and Silas to attend the Apostles , Act. 15 . 27.3● . The Apostle Paul in ●●●es . 4. layeth downe the worke of Christes ministery to be this ● For the gathering together of the Saints , for the worke of the ministerie ( th●t is ) for the building vp of ●he body of Christ. The worke of the minist●●●e so standeth in these two things : first in Gathering the Church : secondly , in Building it so gathered . For these two purposes he hath giuen two sorts of Ministers : first Apostles , prophets and Euangelists : Secondly , Pastors and Doctors . The three first for gathering , the latter for building the Gathered . Which causeth Ma●ster Beza well to say , that * pastors and Doctors properly doe not build , but properly do proceed in a Church already builded : by building vnderstanding Planting or Est●blishing : and by proceeding he meaneth edifying or building forward the worke , whose ground worke is already laide . In planting or establishing the Church ( which Maister Beza termeth , Building , ) The Apostles were Maister-builders or planters , 1. Cor. 3.6.9 , 10. The Euangelists and Prophets helped as seruants . For Pastors and Doctors they had their calling to particular Churches already plant●d , wherto they were tied for building vppon the foundation there alreadie layde : which well may be termed a proceeding in the worke . The first three ufnctions might performe the duties of the latter , because they were greater : but the latter could not meddle with the work of the former three . For the lesser offices are contained in the greater ( as particulars in the vniuersall ) but not the Greater in the lesser , no more than a Generall in a speciall . And hereupon it is , that the Apostles ( the greatest function ) did euer in the first place execute all the inferiour duties , euen of collecting and distributing the almes , appertaining to the Deacon . Who when they had sufficiently enformed the ch●rches of all things , did ordaine vnto them * Presbyters and Deacons , for proceeding in the house of God already planted . This distinction of Gathering and Building ( or of Building and Proceeding in the worke-builded ) it well remembred , how easie then shall it be in the next place to finde foorth a ministerie which succeedeth the Apostles , Euangelists and Prophets ? A ministerie one with them , and not for seperable accidents ( which consisted in extraordinary reuelations and operations ) but for the Essence and Substance of their ministrie . What was the substance of their ministrie , but a Gathering of the elect by preaching of the scriptures , sealing them vp in the Sacraments ? which word and sacraments they incommended to the Churches in their peculiar standing-ministrie . The ministrie of Pastors and Doctors ( o● , of Priests and Deacons ) is the same for substance with that of Peter , Iames , Iohn , the Apostles : of Marke , Luke , Timothie , Euangelists : of Iudas and Silas the Prophets . Onely they differ in this , that the one sorte are tied to no one particular people , for that they are Gatherers : the other are tied to a particular worke already to their hand gathered . If we finde some ministry who besides the Gospel and Sacraments administration , shall with the Apostles be vntied to any one particular Church : yea , that besides are found Ga●herers of people out of Babels mixture into Ierushalems vnitie and order , shall wee not truely say , they succeed● the Apostles ? But first let vs see whether the scriptures teach , that such a ministrie should s●cceede the former : secondly whether experience prooue that such a ministrie hath succeeded . In the fourth of the Ephes. when in the eleuenth verse is repeated the ministers which Christ vseth ; and in the twelfth verse , the worke of gathering and building wherein they should be vsed : then in the thirte●ne verse is laide downe the time How long they shall be so vsed , in these words : T●ll wee all meete together in the vnitie of faith , &c. that is to say in plainer and fuller speach : That ministrie is to be vsed for gathering and building the Church , till all the elect of Iew and Gentile be come into one body : but that is not yet atchieued : as yet therefore that twofold ministrie is to be vsed : yea , not to cease , till adding to the Church cease : And that ( I hope ) will not be , till the whole world be summoned to iudgement by fire . Secondly , it may appeare in the commission giuen to the Apostles in Math. 28.19 , 20. Goe forth to all Nations , Preaching and Baptizing , and loe , I am with you vnto the end of the world . Word and sacraments is the substance of their commission , but they vntied to any one people . In thi● worke some must succeede , seeing hee promiseth his presence for euer . They were not to liue for euer : therefore some other to the worlds end must succeede in the word and sacraments , who also shall not be tied to any one particular people . Thirdly , the Apostle Paul chargeth Timothie ( the Euangelist ) to keepe the commandement without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ : but Timothie was not to liue so long : therefore the Apostle in the Euangelists person doth charge such as should succeede in that ministration . Fourthly , when our Sauiour telleth vs of false prophets that shall come like wolues in sheepes clothing ( that is , with a deuouring doctrine couered with Christian conuersation ) he doth not say , we shall know them by the name of Prophet ( for that should agree to ministers of his owne sending ) but by their fruite : that is , these that were true disciples of Christ should know them by the fruite of their lips , namely , by their ministrie scattering from Christ. Otherwise they should vsurpe , both the conuersation of Christs sheepe , and also the terme Prophet , which pertained to his owne ministrie . And in referring them onely to their ministeriall fruite , and not also to the Churches testimonie from whence they co●e , hee closely intimates , that some should be such true prophets sent forth by him ( bringing no testimoniall from men ) whom notwithstanding his disciples should acknowledge for their worke sake . And vnto workes of diuine redemption , Christ did send the Iewes for proofe of his being the Messiah : much more may a true Prophet be so acknowledged by his worke of Gathering to Christ. The scriptures so do plainely teach , that the ministerie of Apostles , Euangelists , and Prophets is a ministerie continued to the worlds end . The same that were the ancient for substance of ministration : the difference onely consisting in some forme of externall calling , or other extraordinary qualification . Which ( by the way ) doth conuince such of not●ble ignorance , as referre their principall triall of ministers to some outward forme of calling . Next to the Scriptures , let vs heare the voice of sundry Ministers of the Church , who had receiued of God to be faithfull . Ignatius ( most ancient ) teacheth the Magnesians , how the Pre●byters ( or Priests ) were Loco Senatus Apostolici in place of the Apostolicall Sena●e . And vnto the Trallians hee affirmeth the Church presbyters to be the Session and con-ioyned company of Apostles : euen as the chiefest Presbyter represented the person of Christ in their holy session . And * Cyprian succeeding in another age , doth teach the Deacons to be the more submisse vnto the Priests , why ? quoniam Apostolos , id est , Episcopos & Praepositos dominus elegit , &c. because the Lord Iesus himselfe did elect the Apostles , that is , the Episcops and Ouer-seers : Whereas the Deacons after Christs ascention were but chosen of the Apostles , for being ministers vnto them . And in this path haue successors still walked , affirming the keyes giuen to the Apostles , to be now in the hands of the Presbyters . All of them clayming authoritie for preaching the word and administring the sacraments , from the Apostles Mandate in Math. 28.19 . Now , if the Ministers alotted vnto their particular Church , do succeede the Apostles , because of their ministeriall word , one and the same with the Apstles , how much more are these like to the Apostles , who ( besides the matter of ministration , which is word and sacrament ) haue also a libertie to preach whersoeuer ? Such were * the 70. dispersed amongst the nations : and such were these of whome * Eusebius maketh mention , who ( saith he ) in Pantaenus time did trauell to and froe , for promouing and planting the caelestiall word with diuine zeale , after the manner of the Apostles : whome there he term●th , Euangeilists . But let vs heare some of our Moderne writers , and that of speciall good report in the Church : * Martin Bucer boldly affirmeth that we haue yet Apostles stirred vp , although not so sent , and qualified with like excellencie , as at first . And in such sence , William Tindall is called an Apostle of England : and Knox of Scotland . But of maister * Caluin all such are termed , sometimes Euangelists , sometimes Prophets : Why ? Because such succede the one so well as the other , in the same worke of gathering out of confusion into order . Peter Martyr speaking of such as God so hath stirred vp in this last age , he saith first , that * Ordination is not to be expected in such , seeing it is not to be had . And secondly , that A calling from God is not lacking to such a one , whenas he is bound by precept to doe that he doeth : that is , to preach the trueth of Christ according to that measure receiued . These ( saith Caluin ) that in this age haue held forth the Torch vnto vs , that thereby wee might from dayly errour returne into the way : that they haue beene holy Prophets of God , the excellent ( yea diuine ) manifestation of their ministerie vttered forth , that doth witnesse the same . To benefite the Church thus , they were neuer called of wolues who burned with madnesse after deuou●ing and destroying it . To heale therefore this incurable euill ( specially , when vsuall remedies failed ) it behooued them to be sent of God his hand , for bringing helpe : whom the world would willingly haue hindered . And this hee well noteth to haue been signified by the Prophets , which in the old testament are promised , to be r●ised vp for seeking vp the sheep , that were scattered in every mountaine . The Lord promiseth , not to stirre vp a Priest ( for that was not his office , being a minister standing to the temple ) but a Prophet : for his calling was to call Priest and people● to Order . And this selfe same doctrine did our Wicliffe teach aboue two hundred yeares since , as appeareth in his Articles discussed in the Councell of Constance . Nor see I what the Apostle meaneth in Ephes. 3.5 . ( where he saith ) The Gospel is in another sorte now reuealed to the Apostles and Prophets ; except by P●ophets he vnderstand that ministerie which ay succeed●th the Apostles . Whereas some take the prophets in Ephes. 4.11 . to be onely such as had the gift ofsp●ciall fore-telling things , they not onely haue the 1. Cor. 14. wholy against them , where the new testaments prophets are largely declared to be onely such as waited on expounding and applying the scriptures , but also these writers against them , Ambrose , Ierom , Brun● , Lombard , Aquinas , all on the same place . Whereto ( against the heart of Romanists , I will adde that of Eckius : * Nor verely thinke I ( saith he ) that Christ speaketh here in Math. 7.25 . of prophets telling future things by the holy spirit , but rather , that by Prophet he vnderstands an Expositour of holy scripture , which whoso doe well vnfold , they are termed good prophets : but handling them badly and falsely , are denominate Pseudo-prophets . And that such expositours of scripture are termed Prophets , it is sufficiently pl●ine vnto vs from Paul , who witnesseth that Christ gaue some to be Apostles , some Prophets , &c. confirming the terme also from the 1. Cor. 14. Which well remembred , how can they falt vs for terming Luther , Tindall , Husse , Sauanarol● , and all such the true Prophets of God : sent of God ( not of their Church ) for calling forth people to the building vp of Ierushalems walls ? Whersom say of such , that they were extraordinarie ministers , I answer : first , there was nothing extraordinary in their ministrie , seing it was expreslie to be proued by the written word , Secondly it is no more to be held extraordinarie in the new church , then it was in the old sinagogue . In Mother Zion were vnlimited Ministers ( namely Prophets ) so to the new Testaments Prophets are giuing . They had a standing minstry to their Temple and Tabernacle , these were priests and Leuites : so our churches of Christ their peculiar ministry of Presbyters & Deacons . The Presbyters and Deacons proceed in the worke established : the Apostolicall Euangelicall , Propheticall ministrie doth call people into order , and recall the straiers vnto the first pattern . And these new testaments Prophets ( for that semeth to me the aptest title ) they haue their calling , as they of the old testament had : Some stirrd vp immediatlie of God , & acknowleged to be such for their work sake ▪ some trained vp in the schools of Prophets and sent there-out by the voyce of the faithfull . The first sent of God , in times more desperate : the other sent of the Church , when her schooles of prophecie are rightly settled . The more fully I haue spoken hereof because of fantastick spirits amongst vs , who cannot abide to heare of anie ministrie , but only of Parsons & Vicars tied to their particular congregations : or ( as they terme themselues ) Pastors and Doctors of particular Churches . Would they but looke with a single eye into this point , they should see that in the worst times it is liklyer to find that ministrie , which for matter and maner do rather succeede the Apostles , then occupie the place of Pastors : that rather are appointed with Paul to haue the care of manie Churches , then but one congregation laied vpon them . This ministry so vnderstood , let vs see how Apostles , and their successors may be compared to Roes and Hinds of the field . Lect VIII . FIrst , to the Roe . It is a * Beast right swifte , coueting the height of mountaines , and from the top thereof ( in time of Hunters strait pursuite ) will cast it self downe headlong in safetie , by casting the bodie within the compasse of the hornes . Hereto the Apostolicall ministrie may haue resemblance spiritually : first for spirituall spedines through the fields of the catholike Church . For in how few yeares after Christs ascention was the Gospel caried through the earth by the Head Apostles and their concomitants . When Saint Paul writ his epistle to the Romans , beholde their sound was gone through the earth , and their words into the ends of the worlde . They that were not tied to till one oxgang of land , but to breake vp the whole earth before them , it required speed . Necessitie was laid vpon them , and a woe vnto them , in not doing the Lords wo●ke spedily . For their successors ( no such miraculous ministers ) how swiftlie haue they run through the Churches field ? Their speed from Church to Church , from one land to another will te●tifie that . No one of the Miraculous Apostles did runne through the whole earth , for the ecclesiasticall writers declare in what contries each of them conuersed ( and the booke said to be written by Prochoru● the Deacon of Ierushalem , saith they cast lots for seuerall portions ) but euery one in som parts more principally . As for the Apostle Paul , he was in his labours more aboundant then they all : and for that cause Saint Luke hath speciallie drawne his jornall in the Acts. So it hath fared with such , as haue succeeded in that worke . Some haue labored more , and some lesse . Some haue cared for moe churches , some for fewer . No one ( with the Papall prelate ) tooke charge of all , though with S. Paule , he might care and thirst after the good of all . Secondly , this large ministerie hath ( with the Roe ) still affectioned the hiest places : a propertie also giuen by Habakkuk to the Hinds when he saith , The Lord will make my feet like the hindes , and he will make me to walke vpon mine his places . These hie places are not the earths-mountaines ( if we walke by a deeper mysterie ) but the heauens ( the hill of Gods holines and our happines ) whereto Paul ascended in the vision of his soule , and wherto Stephens hart & eye was lift vp in the end of his Apologie , because his Defence was in the heauens . Not from the mountaines of flesh and blood , but from the heauens commeth our helpe . But in a more literall sense ( considering the persons we speak of ) these Mountaines are also the Cities and chief townes of countries ( as Ierushalem , Samaria , Antioch , Corinth , Ephesu● , S●yrna , Rome , &c. Whether this kind of ministerie still ascended with the Gospell . As Sathan stil commaunded the pages or contrie-hamlets , by the Idolatry planted in the Citties , as heads of the countrie : so the Lord euer by this Prophetical ministrie , hath first smit these heads of the Nations : that the Cittie 's wonne , they might commaund the inferiour places . The country-hamlets were called Pagi● and very probable it is , that the terme Pagan was deriued thence , because of the heathenisme in them , when the Gospel was begunne in the Citty . And hereupon it is , that the Apostles direct their Epistles , not to the Saints or church of such pagies or villages , but of such & such citties , as mountaines and heades to the country , as the head of Aram was Damascus , and Samaria the head of Ephraims people , Isa. 7 , 8 , 9. Thirdly , in straite pursuite , these ministeriall Roes , haue cast their bodies and soules for safegard betweene their Heades auntlers . Who is their Head ? Christ , who also is called the Horne of our saluation . Into his handes ( as into diuine antlers ) the prophet Dauid commended his Spirit : nor did the faithfull euer find safetie in the mountaines offlesh and blood . And therefore cast themselues thence into the mercifull handes of Iesus ▪ who hath giuen charge to his Angelles to vpholde them in all their wayes , lest they dash their soules foote against a stone . When Israels spies were let downe by Rahab ouer Ierichoes walles : and the Apostle escaping the Damascenes ( by being let downe at a windowe in a basket , by the side of the wall , Act. 9.24 . ) What didde they but commit themselues to the watchfull prouidence of God ? And therein they were as Roes , committing themselues to their auntlers helpe , from the height of the Citties . For their resemblance to Hindes , is not to bee maruailed at , since Messiah himselfe is likened thereto in ps . 22.1 . but with addition : for he is termed Aijèleth hashàcar the Hinde of the morning , who in that Psalme is extreamely hunted of the dogs of the Euening . But to the present purpose . In the Hinde ( which is the Heart ) I obserue , first her care for bringing forth her yoong in safetie , * who therefore auoydeth the tracts of wilde beastes , and bendeth her body neere to the high-way haunted by men . * Secondly , their naturall appetite in feeding sometimes of serpents , which causeth them much ( as Chrysostome noteth ) to appetite the waters . Thirdly , their prouident wit : who smit with an arrowe , will seeke out the Herbe Dictanie , and eating thereof , do shake out the arrow . Fourthly , I note the Charitie they haue amongst themselues : who being to swimme the waters for pasture , doe put the strongest before , vpon whose backe the second rests his head , the third vpon the second , the fourth on the third , &c. Lastly , I obserue their simplicitie ouer-reached by the hunters craftinesse : for while they attend vnto the noyse of musicke ( a thing which Isidore saith they much delight in ) * they are foyld and wounded by their close lurking enemy . Now remaineth the application of these particulars . First , their prouident carriage for safetie in the time of deliuerie , doth notably resemble the former ministers prouidence , for bringing forth their Christians , whereof they labour and trauell , as S. Paul did of his people . Our Sauiour commaundeth them to beware of men . But of what kinde of men ? Of such as hee termeth woolues , ( Nam homo homini Lupu● ) amongst whome hee sent them . To beget and bring forth yonglings to Christ , must be with regard of the paddes and tracts of vnreasonable persons , from whome the Apostle prayeth hee may be deliuered : And from whose deuouring Iawes , such yoong-ones must be guarded . A christian in the first birth , must be kept far from deuouring spirits . Spirituall parents must haue a care of that , ( otherwise the beastes prouidence will condemne them ) and Neophites or Christian Tenderlings must learne to cliue and walke close by the sides of their Spirituall Parents ; otherwise they shal be lesse naturall and more desperate tempters of God , then be the seelie Hind-calues . Secondly , their eating of Serpents and thirst after Waters ensuing , it layeth downe , not onely a corruption in the former holy men , but also common to all the faithfull . A corrupt appetite after that is serpentine and euill , the Apostle Paul con●esseth , saying : What I hate ▪ that do I. And how readie Peter and Barnabas were to swallow the serpent of dissimulation , the same Apostle testifieth in Galat. 2.13 . not to speake of Peters ouer-deepe swallowing of euill , when therefore of Iesus he was termed Satan . But O the goodnesse of God! as of Serpents flesh Triacle is made a preseruatiue against poyson : so the euill and seuerall sinnes of the faithfull are turned finally to their good . We knowe ( saith the Apostle ) that all things ( that is sinne and all ) they worke together for the best , vnto them that loue God , euen to them that are called of purpose . By how much the more , they haue swallowed the serpents poyson , by so much the more , they thirst after the waters of Gods grace , for quenching the fierie heat of sin in them . Yea , so much the more they cry out with Dauid , As the Hart braieth for the Riuers of water , so panteth my soule after thee ô GOD. The more the reprobate sinne , the more they may , ( for they deuoure sinne , as the fish swallowes water , ) but the Elect and Called of God , the more they haue sinned , the more they hate sinne , and pray fo● the abolishment of sinne . With the Apostle they cry out ( feeling sinn●s poyson ) ô wretched man that I am , who shall deliuer me ? Who afterwardes can answere themselues thus : I thanke GOD , through Iesus Christ my Lord I shal be deliuered . Euen he is the waters , wheron the thirsty soule drinketh and is filled . Thirdly , their prouident wit for finding out the Di●t●nie , by the eating whereof the arrowe is cast out , which otherwise wou●d canker and kill Nature , it argueth the wisedome giuen by God to his children ( specially to his ministery ) for expulsing the virulent darts of Satan , as also for propulsing and beating backe the cruell strokes of the wicked . For expulsing such Satanicall darts , they take to themselues the He●b Faith , able to quench the fi●rie da●ts of the wicked . This wisedome was in the Woman that long had laboured of a bloodie flix , to whom our Sauiour could say , Thy faith hath made thee whole . And this Faith was it , wherby the hearts of the Gentiles were purified ▪ and Faith is that , whereby all our spirituall maladies are healed . Yea , for not onely expulsing , but also propulsing al maner of euil ; what other floure was sauoured to of the Ancient faithfull ? The Author of the Epistle to the Hebrues manifests at large in his eleuenth Chapter , that by faith they wrought wonders , and brought mighty things to passe . By Faith the Apostolicall ministerie hath remooued mountaines , that is , impossibilities to nature . And what was it but Faith in Maister Tyndal that hindred the Diabolicall Iugler from acting his ●eats in the presence of Merch●nts ? God his Hindes and Harts haue by grace found forth such vertue in this Faith , as causeth them to preferre it before all other flowers of the field . * So much we can as we belieue : For to the Faithfull all things are possible . Fourthly , Charitie in the Hindes appeareth in their swimming , where the first sustaineth the second : the second vpholdes the third , &c. The First of the Hindes ( which sustaineth , and is not sustained of any creature : for his owne power sustaines him ) it is the Hinde of the Morning , Christ Iesus himselfe . Paul followes him and bids vs follow , as he is a follower of Christ , 1. Cor. 11.1 . Christ is the foundation : on him rest the Apostles , and wee rest on them , and weaker are to rest on vs : but no further nor longer , than we rest on them that shall rest on Christ. You are to rest on your Ministers , as they on the Apostles , and the Apostles on Christ. But because no soule is to rest it selfe simply on Man , therefore Marke , Barnabas , Peter , Thomas ; yea , Abraham , Isaac , Iaakob , Iudah , Moses , Aaron , Dauid , all are noted of the Holy-ghost of error . And because we must rest on them , but as they respect and relie on Christ , therefore He ( the Hinde of the Morning . psal . 22. in the title ) is preferred for all-sufficient . I am able , ( saith Paul ) to doe all things , through the helpe of Christ , which strengthneth me . As if he should say , through Christes strength I can doe all things , but without him , nothing . For by no other name , then by the name Iesus , are we ( saith Peter ) eyther healed or saued , Act. 4.9.10.12 . So we must thinke of his insufficiencie , and of our owne impotencie . And the succour we receiue from him , must teach vs to succour and sustaine one another . Which caused the Apostle to exhort thus : Beare yee one anothers burden and so fulfill the Law of Christ , Galat. 6.2 . Not looking euery man on his owne things , but euery man also on the things of other men . Which notably manifests the impietie of our age , where ordinarily people look that others should sustaine them , but they make no conscience of sustaining others . Instead of vpholding their weake brethren with the Hart and Hinde , they will labour rather to withdraw their shoulder in the time of surging affliction , that so their fellowe-members may sinke and be drowned amidst their temptation . Fiftly , Their simplicitie , in being ouer-reached by the huntsman , during the time they attend melodie , it putteth vs in minde of a double simplicitie in the Ministers and members of Christ Iesus , and that in a double sorte abused of the wicked . The first simplicitie is naturall , the second , spirituall . By the naturall simplicitie , they are carried many times to harken after the delights of this life . Euen then the wicked world is readiest to smite them through ; yea , Satan himselfe to snare them . For while the spirituall hinde listneth to the diuell , to the world and the fleshes Musicke , then Satan lets his arrowes flie , piercing Iudah , galling Dauid , snaring Salomon . By the spirituall simplicitie , they are carried to listen vnto heauens harmonie , to be lifted vp in the spirite aboue the flesh , and to mount into heauen by the wings of prayer . This melodie is not ( as the former ) from an euill , but from the good spirite of God. But at such time of spirituall delight , Satan is ready to pull the eye of Dauid downe vpon Bathsheba : no lesse prest to buffet Paul and to gall him in the flesh : Euen as the head Hinde Iesus was then most subtilly assaulted by the diuells armie , whenas in the Garden he was praying seriously , euen in the mount of Oliues contemplating diuinely . In some measure , all the members of Christ Iesus are adapted to the Roes and Hindes of the field : specially his ministers , but principally such of them as haue beene and are the Gathering ministerie : ministers appointed to trauase the Catholike field of Iesus . Which latter paineful mounting spirited ministerie , are the sacred witnesses of the diuine allegeance , whereto the proselites of the Iewes are sworne of the Christian Gentiles . Sworne they are , not to disturbe Messiah , no , not to stirre him vp till he please . While thus they be charged to looke to their allegeance , the Gentile Church is couched betweene his louing armes , and sweetely passeth her time in sacred contemplation . And with these their mutuall dilections , the second part is finished . The end of the second part . THE THIRD PART of Salomon his Song of Songs , Expounded and Applied By Henoch Clapham Esaiah 5.1 . I will now sing to my Beloued , the Song of my Beloued touching his Vine-yard . Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the signe of the Huntes-man . 1603. ¶ To the Right Honourable Edmund Lord Sheffeild , Knight of the Honourable order of the Garter , &c. I Doubt not ( Right Honourable ) but you well vnderstand the Romanists Equiuocations ( for so their false-packing is of some * Secular Priests termed in print ) not making conscience ( many schollers of them ) how deepely they lie , so it may bring present aduantage . Yea , an oth is nothing with such , hauing their Match-diuell euasions , as sometimes had their * Obseruant Frier Forest. Who comming to be burnt for teaching people in secret , how king Henry was not head of the Church in his dominions , and then put in minde how he had taken an oth to the contrary , he answered , that hee tooke the oth with his outward man , & that his inward-man neuer consented . These fellowes are like to one ( of whom Cicero writeth ) who hauing taken truce with his enemy for thirtie dayes , did in the night season inuade his enemies land , saying : that The truce was taken for dayes , not for nights . Hence it groweth , they will tell plaine people how Christ saide Masse , and so the Apostles after : as if that Masse ( indigestaque moles heape of riffe-raffe ) were not onely so ancient , but had also Christ for the Authour . But a Scholler can send them to their Infinite-booke containing eight and twenty huge Volumes , dedicated to their Pope Greg. the thirteene , comprising Tracts vtriusque juris , * gathered by Francis Zilettus , where their Record runnes thus : A Petro vltra , &c. Besides other Institutes , we haue from Peter a part of the ordained Masse . For after the consecration introduced of Christ , he vsed ( which our Priests now vse ) that prayer Pater noster . But Celestine gaue the Masses Introit . Gregor . found out the Kyrie eleyson . Thelophorus the Gloria in excelsis deo . The Collations were inuented by Gelasius the first : and the Epistle and Ghospel were added to the Masse by Ierome . The Alelujah was taken out of the Church of Ierushalem ; and the Creede from the Nicen councell . Pelagius found out the Commemoration of the dead : and Leo the third introduced Frankinsence . We haue the kissing of the Pax from Innocentius the first : but the singing of Agnus Dei was instituted by Sergius , &c. As thus they make their Masses beginning more Antient then it is by their owne Record : so , the same was ( as appeareth ) a long time raking into one . Not a few hundred yeares was that Beggers cloke patched togither . They will make a publike brag of their Papall succession , and yet know that it is vndefined who succeeded Peter . Some of them saying Linus , some Clemens , and some they know not what . Wherewith we can put them in minde , how a great sort of their Popes were * sonnes , begotten by Subdeacons , Deacons , Priests . Who by an ordinance of their Apostaticall Church must needes be Bastards : and so in their vnderstanding of Deu. 23.2 . they must haue beene vncapable of all Ecclesiasticall function , specially of Popeship . Though Parentall vices must not be imputed to Children ( for thereby they would euade , abusing Augustine therein ) yet Children in ciuill policie haue beene by lawe diuine and humane disinherited , and made vncapable of many externall priuiledges , by reason of Parents vices . And by this rule it is , that our late malcontented Seculars ( assuming Ro. Parsons the Iesuite to be a Bastard ) do vrge his incapabilitie of Church-function . If such ( in the censure of their owne lawes ) haue beene the Succeeders ( a Dozen whereof * Doctor Barnes from their owne writings hath produced ) how then , not to touch their many Papall * schismes , can they prooue their bragged succession ? Herewithall we may put them in minde of Pope Ioane ( who brought forth her Babie in the open-streete betweene Theatrum Colossae and S. Clements Church ) whereof arose their tenne Pees . Penes portam Petri & Pauli , peperit Papa , pater patriae , paruum puerum . Graced ( as Chronica compendiosa vttereth ) with a Diuells speach , crying out in a Consistorie : Papa pater patrum , Papissae pandito partum . For authoritie of which Historie we haue writers many , against whom they cannot ( without blushing ) except : as , Polycronicon , Caxton , Volateran , Nauclerus , Marianus Scotus , Martinus Polonus , Functius , Sabellicus , Sigibertus Gemblacens . Laonicus Chalcondila , Platina , Mare Historiarum , Chronica compendiosa , &c. This standing so : their Succession will prooue but doubtfull , schismaticall , whorish . This they know well inough , but with the simple they must equiuocate and iuggle for aduantage . They will tell the simple , how all translations of the Bible ( excepting their Latine-one ) are false and intollerable . Whereas , what knowledge soeuer they haue of ours , their schollers know , how our learned-men can produce many hundreds of grose errours , from their Dunsticall latine-one , * fasly termed Ieroms . To giue an vngainesayable touch : in Ezra . 9.8 . for paxillus , they reade paxillius . In Prou. 16.11 . they reade lapides seculi for sacculi , In Psal. 133.16 . they reade , viduam ejus benedicam for victum : and in Luke 15.8 . euertit domum she ouerthrew the house : for euerrit she swept the house : with many such Quid for Quos . If Bellarmine and such say , that this hath come to passe through drowsinesse or ignorance of their Monks , who first writte them ( nam Monacho , quis indoctior ? ) how comes it to passe , that they haue printed them estsoones without correction ? Is i● , because they would be constant , although ( God knowes ) in euill ? But not to speake of such Monkish errours : how haps there is such warre betweene two of their Popes ( Sixtus quintus and Clemens octauus ) * either of them hauing their Edition , with ( ● know not ) how many thousand variations : and whether of the Popes copies will they follow ? Arias Montanus in his preface to the Interlinear Bible , will tell them how the latine translation faede corrumpitur , is filthily corrupted . Hereupon it is ; that not onely the two Popes laboured to mende it , but also , that Pagnin leaueth the old latine for following the Hebrue and Greeke : as Arias after him , doth also thousand of times leaue him , for following the originall more nerely . And vnto the Originall , hee teacheth vs to runne in all difficultie : as was of yore the sacred aduise of Ierome and Augustine . In the meane time I dare say , that God his prouidence hath so ouerwatched this Bible ( held in his right hand , Reuelat. chapt . 5. ) as vnworthy he is of any Pastorall place , that from the corruptest translation is not able , to hold our Christian doctrine against all Romish Pagan-inuentions . With these Equiuocatours I sometimes in the succeeding Treatise ( so well as in the former ) doe conflict : maintaining the ancient doctrine of Faith against their Romish innouations . Against this ( I doubt not ) some of that Faction will kicke , in my natiue country : which somewhat more then a yeare since coulde like of a violent hand in secret , for bastonadoing the Authour . For a Religion it is , that cannot be defended so well with words as swords : nor so easly by open plaine dealing , as by secret treatcheries and publike Equiuocations . Which considerations had , I the rather haue ( in this particular Dedication ) fled to him that Can ; and for holy respect I feare not , Will , ●oth accept and patronize qualiacunque sunt these my poore labours . Wherewith I rest Your Honors wherein I may , Henoch Clapham The Text. 8 IT is the voyce of my Beloued . Behold he commeth leaping ouer the mountaines and skipping ouer the hills . My Welbeloued is like a Roe or yong Hynde . 9 Behold he standeth behinde our wall , looking forth of the windowe : shewing himselfe through the grates . 10 My Beloued spake and said vnto me ; Arise my Loue , my Faire-one , and come away . 11 For behold winter is past , the raine is changed and gone away . 12 The flowers appeare in the earth : the time of the singing ( of birds ) is come , and the voyce of the Turtle is heard in our Land. 13 The Fig-tree hath brought forth her yong figs : and the vines with their small grapes haue cast a sauour . Arise my Loue , my Faire one , and come away . 14 My Doue , thou art in the holes of the Rocke , in the s●cret places of the staires : Shew me thy face : cause me to heare thy voyce : because thy voyce is sweete and thy face comely . 15 Take vs the Foxes , the little foxes , destroying the vines : for our vines haue small grapes . 16 My Welbeloued is mine , and I am his , hee feedeth among the Lillies . 17 Vntill the day breake , and the shadowes flee away , returne my Welbeloued , and be like a R●● or yong Hart vpon the mountaines of Bether . The third Part. The Argument of this third Part. The Church solaceth her soule in remembring the words , feature and presence of her beloued . Messiah : protesting withall , her dutifull allegiance : euen to the subscribing vnto his determined absence before incarnation , so well as to his continuance in the heauens now till the time all shadowes ( whether Naturall , Legall or Euangelicall ) be to be abolished , to the full restauration of all things . CHAP. 2. Lect. 1. Verse . 8. It is the voyce of my Beloued . Behold he commeth leaping ouer the mountaines , and skipping ouer the hills : My beloued is like a Roe or yong Hinde . THis verse , and the rest of this Chapter , beginneth and continueth a new Act of Messiahs loue to his Church ; specially , to this of the Gentiles . As Daniel and other of the Prophets haue sundry visions of one and the same thing , but the latter visions ordinarily the clearer : so in this song are sundry Acts expressing Christ and his churches mutuall Loues , but euerie latter Act ( compared with the precedent ) is a clearer of some former point , and a perfecter of the former . In this Act we haue the Church still speaking : eyther declaring her owne sense , or the actions of her Beloued . All tending to expresse their mutual affections one towards another , in respect of Christes comming in the flesh , and the new churches glory accompanying the same . In this verse is vttered the churches sense and feeling of Messiahs approaching in the flesh , laid downe first , from the knowledge she hath of his voice ; secondly of his pace . The voyce is made excellent by the subiect , when she saith , It is the voyce of my Beloued . The Pase is made excellent , first , from a word of attention , Behold : secondly , from the speedinesse thereof : once , by saying he commeth leaping ouer the mountaines and hills : afterwards , by comparing him for that , to the Roe or yong Hinde . The Church of the Gentiles ( figuratiuely considered as a seed , in the loynes of the ancient Patriarchs and Prophets ) doth listen after , and quickely in the spirit obserue Messiahs voyce . Because our God calleth things that are not , as if they were ; for that cause the new Church is introduced hearing and seeing , before she was . Like as Isaiah ( foreseeing the New Churches glorie ) doth cal vpon her to Reioyce : * saying , Reioyce thou barre● that bearest no children &c. which by the Apostle is plainely applied to the church of the Gentiles , which then had no being by sund●y hundreds of yeares . Which teacheth the stedfastnesse of Gods decree , the truth of his word , that future things are to him present : yea , that things to come , should be to the faithfull , as already acted . For the Churches acknowledging his voyce , it is that wherof our Sauiour speaketh in the tenth chapter of S. Iohn , My sheepe will heare my voyce : of whom before he hath saide , They knowe my voyce : How can the faithfull heare and acknowledge his voice , seeing he is in the Heauens , and we in the earth ? His voyce is now heard and acknowledged in his written word , specially expounded and applied by his ministers . For so long as his Canonicall bounds are kept it is not we , * but the Spirit of our Father which speaketh in vs. And for this cause our Sauiour doometh the acception and reiection of his ministers , to be the acception and reiection of himself & his father . Which as it teacheth , how these that be of God will heare his worde : so further , that his word is to bee acknowledged for the Voyce of the Churches Beloued . Nor will the faithfull withdraw their eare from hearing the lawe ( for such their prayers shal be abhominable ● Prou. 28.9 . ) nor yet hearing it , speake euill of it , as they would not be found blasphemers of the Holy-ghost . But as the faithfull ( Christs she●p ) can onlie acknowledge Christs voyce rightly when they heare it : so from the mouthes of Foxes , Woolues , Tygers , what can wee expect , b●t barkings and bawlings against the voyce of Iesus . Be not therefore quiet in thy minde , till thou finde and feele these twoo markes of Christ in thee : first , a readinesse to heare his sacred voyce : secondly , a willingnesse to acknowledge it for the voice of our Beloued . And because his voyce , therefore to bee accepted , sweetly embraced , and layed vp in our heart , as the Gemme and Iewell of our Beloued , sweetest Beloued , Christ Iesus . Besides the Churches knowledge of his voyce , shee knowes and discernes him by his pase . And because she would haue al her members to know the same with her , shee prefaceth her speach with this word of Attention , Behold , q. d. Behold how my Beloued comes running like an Hinde . First , herein I obserue , how carefull we should be , that others , together with vs , may heare and see Christ. When Isaiah fo●esawe him comming to assume flesh , he cryes out , Behold : and when the Angel Gabriel came to assure the Virgine hereof , he vseth the same word , Behold . The Angels would haue vs to behold , * the Prophets would haue vs to behold ; and what are we that we will not behold and contemplate Christs comming , and the manner of his comming ? That which here is to be beheld , is , first his pacing from mountain● to mountaine , from thence to the hills : secondly , the speedines of his pace , layd-forth vnder comparison . His pasing from mountaines downe to the hils , & thence vnto her in the lowest earth , I vnderstand to be his descending by degrees ▪ fro the heauens to th earth , * for the worke of incarnation . Oh , ( saith the Prophet ) that thou wouldst breake the heauens and come downe : and here the faithfull foresee in the Spirit , that the heauens gaue place , and the Sauiour approached by degrees : descending ( as Roes from the Rockes ) from higher to lower places . The Ancients see him comming ( yea , Abraham see his daie , though a farre off ) the end of the Sinagogue and the beginning of the New Testaments church see him come . Insomuch as Iohn Baptist put forth his finger , saying , Behold the Lambe , for the succeeding ages of this Church , they behold Messiah passed and ascended from whence hee first descended into the lowest parts of th earth , Ephes. 4.9 . From whence we are to behold him in the next place , descending to a newe purpose . Before hee came in humilitie , to be iudged , but nowe in glory , to iudge : before to suffer in his members , but now to be glorified in his members . He approached then by degrees , so now . And that of the faithfull was beheld with comfort , so should his second comming now . His manner of comming ▪ is for the swiftnesse compared to the Roe or Hinde running . * Asahel for lightnesse of foote , was compared to a wilde Roe . This Gnasáel ( or Prepared of God ) is Messiah , prepared a Sauiour in the sight of all people . The first ranne till he was pearced in the side , so did the second : The sight of the first slaine , it caused the people there to stand : and when should wee stoppe , but when we be come to our Asahel ? In his death let vs rest , the●e let vs ruminate . We runne well when we rest there . Woe vnto the merit-monger that ouer-runnes this crosse : that seekes rest beyond him : for by his blood-shedde are we only saued : there let vs rest , and pawse in his passion . Lect. II. Verse . 9. Behold he standeth behinde our wall , looking forth of the Windowes , shewing himselfe through the Grates . THE Church listning and looking after Messiahs approaching in the flesh , she ( in the former verse ) hath heard and seene him , but as a farre off . In this verse , she exulting-wise , seeth him right neere , and in the following verses introduceth him familiarly speaking vnto her . For the sight of him heere , she hath it but in part , and ( as it were ) but by halfes . She being within , doth see him but as without vnder her walls , looking in by the windowes and the N●tteworke thereof . * This neere sight , and yet imperfect sight , may be considered three wayes , in the impediments to sight : first in respect of the wall , secondly of the windowes , thirdly of the grates , all three betwixt her and him . The wal I vnderstand to be the ancient legall ceremonies , called of the Apostle a stoppe and the partition wall , Eph. 2.14 . For Christ and the New Testaments Church , were parted by that wall of sacrifices and other Leuiticall ceremonies , during the continuance of that ancient Priesthood . And in that Argument ( for satisfaction of the Iewes ) is the substance of the Epistle to the Hebrewes spent . What a stoppe and partition wall it was , the Proselites of the Gentiles added to the Iewes , but specially the Gentiles seede inclosed in Abrahams people , they sawe and felt it with sorrow . Ioy and comfort it was to see Christ standing behinde the wall of oblations , sprinklings of blood and washings : and yet a sorrow to see him so , as vnable to embrace him . A comfort to see the light of the world , behinde the sanctuaries lampes daily burning : but a sorrow to see him slaine , his blood powred out , and his flesh scorched with heauens-fire , in the Bullockes , Goates , Lambs , &c. slaine and burnt within and without the Sanctuarie of Israel . Oh that God would hasten the remoouall of Moses ceremonia●l vaile , from his Iewish people ! that so they might see to the end of all these things : namely that they were shadowes of good things to come , the substance and end wherof is Christ. The second impediment , be the windowes of this wall of ceremonies , which I vnderstand to be the golden leaues of the word vnfolding and clearing the ceremonies : to which windowes , the * prophet remembers ( Isa 60.8 . ) that the Lords doues do flie and flocke together . The wall was a stop , and these windowes are a stay : but much lesse impeding then the former . Yea , these windowes are made ( as the Temples windowes were ) for leting in light . That is , the sacred ministring knowledge of the ceremonies ( their vse and end ) to the Church : who through them ( by the light of the word ) doth contemplate and spiritually beholde Christ Iesus , as behinde them . What can a man behold through a wall , but by the windowes ? And what knowledge can be taken of Christ in sacrifice and sacrament , but by the vnfolding of scripture ? Shut vp the scriptures ( as the Romanists haue in a strange tongue ) and all ceremonies of the law and gospel , are but as a wall without windowes , an house without light , a body without eyes . And if the eie bee shut and darkened , how great is that darkenesse ? But let the scriptures be opened , and ceremonies are seene through , Christ is beholded , and Antichrist disclosed . The Grates and networke , seeme to resemble that partition which ( is recorded ) to haue beene betweene the Temples court ( where the people stood ) and the Sanctum or Holy-place , where the Priests were employed about the Altare . For , as the people were not to enter into the Sanctum , but to continue without in prayer : so the particular could not be more than grates or netteworke , seeing they were to heare Aarons Ephod-bells sounding as he went too and fro in the publike ministration : for whetting them vp more feruently to prayer and meditation of Christes incarnation and sufferings . First , the wall betweene the Church and her Beloued , secondly , the windowes , now lastly , the grates . The first kept them most asunder , the second lesser , the third least of all . What may these grates be , but particular notices and neere knowledges , particularly enlightning our Conscience . Windowes let in a general light , but grates a particular . Windowes light , flasheth ouer all superficiallie : but these grates admit in particular lights , flowing from one and the same Celestiall-sunne . This latter knowledge therefore is more , then that generall illumination administred before , as by the large opening of the scriptures leaues : namely , this is a particular application of Messiah , fauourable aspects , declared in the word , and sealed vp in the sacraments . This Messiah approched from the mountaines to the hills , from the hils to the Temples wall : thence to the windowes , lastly , to the vaile of net-worke : through which she might see her beloued ( euen the high-priest of al ) more clearly and pa●ticularlie , with a neerer application . In the time of the old world , hee was as vpon the mountaines ; in Abrahams time as vpon the hills : in Moses his time behinde the partition wall : in Daniles time as at the windowes : and in the new testaments age , as beholding him through the grates . Which the Apostle termeth but a knowing of Christ in part ; and the beholding of him in a mirrour , though with open face , 1. Cor. 13. & 2.3.18 . Nor is the cause of this our imperfect sight to be imputed to God , but to our apostaticall nature , couered with a vaile of peeuish ignorance and fleshly vnderstanding : to which infirmity of ours God hath applied himselfe in his shining . The brightnesse of his glorie no flesh here can behold , and liue : but when our Messiah shall againe appeare in the flesh We shall be like him ; for wee shall see him as he is , Nor could we see him as hee is , were it not that hee shall first make vs like himselfe . But after that Messiah hath thus satisfied her sight , let vs heare how he satisfieth her hearing . Lect. III. Verse 10. My Beloued spake and said vnto me , arise my Lou● , my Faire-one , and come away , &c. THe word Gnanah signifieth so to speake , as is by way of Answering . And therfore of Arias Montanus turned expressie [ Respondit ] My Beloued answered . * Rabbi Selomoh teacheth the same on this place : adding besides , that it signifieth a Conclamation with a cleare lifted vp voice . Here then we are to obserue , a beginning of Messiahs speach to his Church and continued to the end of the 15. verse , and all this recounted by the mouth of his Church Before shee heard his voice , but a farre off . She saw her Sauiour approaching swiftlie vnto her : And now being come so nere ( as through the grates he made himselfe knowne vnto her ) he answers her lowdly , he speakes vnto her comfortably . That she saieth , He answered : it not onely argueth Messiahs affabilitie and much readinesse to enforme the faithfull : but also , that there was some question , or demaund vsed before of the Church , whereto this ensuing answer is framed . In the Gospel sundrie times it is written , And Iesus answered and said : which some terme an Hebraisme , or a forme of speach vsed of Hebrues , euen then , when as no demaund went before . I respect not what is Hebrewes speach , but what is the speach of that Holy Canonicall Spirit which spake in the holy Prophets of the Hebrues ( for the holy men of God spake as they were moo●ed by the Holy-ghost ) and I am sure , * that the Spirit of GOD will not say , He answered his Church , but when the Church hath spoken somwhat first , wherto he after frames his answer . The Churches speach is Vocall or Mentall . Vocall speach is that , whereto the Bodies voyce is adopted : and such speach we finde not here ( nor in the Gospel , diuerse times ) whereto the answer may haue relation . Mentall speach is that , which is begotten in , and brought forth of the Minde . And so wee see , that our Sauiour in the gospel frameth an answer very oft to the thoughts of his hearers : and so he heard Moses cry , when Moses vttered neuer a word . Here therefore we must necessarily collect , that something was said in the Churches minde , whereto this answer is formed . By his answer , we may easily guesse at her demaund . The answer ( as afterwards appeareth ) tends to the drawing her forth of an vncomfortable , to a comfortable estate : as it were out of winter stormes into a pleasant spring : her demaund then by Analogie of Reason ) must be this : ô Messiah , how long will it be , ere I be deliuered out of this calamitie ? Whereto he answere●h in effect , Euen now the time is , therefore arise and come away . The Rabbines vnderstand this answer to be made of God to their Israel in Egipt , when they cried to the Lord for deliuerance out of that bondage . True it is that so they cried , and also by Moses receaued an answer for present deliuerie . But , howsoeuer . I approue Onkelos and euerie of them for their application of this song to their sinagogue ( it b●ing a figure of the new Church ) rather then Iohannes Halgrinus the Cardinall with some others , applying all to the virgin Mary ( for Genebrard himselfe affirmes this not to be * Germanus sensus the naturall sense of th● Song ) yet we must know that the Prophets still did specially aime at the New-church : their sinagogue but a shadow , whereof shee is the substance . This secret complaint must so be our complaint , this demaund our demaund , and the answere heere framed to our Israel which was in bondage of sinne , worse then that of Aegipt : captiued of Satan , worse than that of Pharaoh . The Martire-soules vnder the Altare ( Reuel . 6.9 , 10. ) are figuratiuely introduced , crying : How long Lord , holy and true : what maruell then , if here the faithfull cry , and enquire after deliuery out of Gentilisme ? Yea , how well may the Gentiles seede ( enclosed in their Fathers the Prophets ) cry after a freedome from the lawe of Ceremonies , * from the rudiments of the world , which the Apostle affirmeth to haue beene but as Schoolmaisters , Tutors , and Gouernors for driuing vs to Christ. Israel groaned after deliuerie , and so receiued a comfortable answere . The Gentile church longed after Messiah ( for we see how many of them hauing heard Paul once , they beseech him to preach the same sermon to them the next Sabboath day , Act. 13.42 . ) and loe , they are here comfortably answered . By which also we may learne to beleeue the readinesse of God to be mercifull , if so we call vnto him , in time of affliction , psal . 50.15 . Yet this must aye be remembred , that God is neuer minded to re-answer anie petition , or demaund with comfort , but where the petition or demaund is framed first by his owne good spirit . The infusion of which grace is termed well of Diuines , the preuenting Grace . And this spirituall grace ( made excellent by faith in the promised Deliuerer ) was first giuen to ancient Israel , and afterwards to the elect of the Gentiles , before petition , or demand was acceptable . The answer generally so considered , Let vs come to the speach it selfe . The speach vttered by Messiah , is to be considered : first , in the amiable Epithets giuen by him to his church : secondly in wordes of exhortation , and both these in this verse . For of the rest in his place . The Epithets or titles are two , My loue and My faire one . The old Latine ( for no iust cause termed Ieroms , except we should deeme him , not onely passing ignorant in the holy tongue , but also a wilfull additioner to the Text , ) h●th here ( besides these two titles ) a third : namely [ columb● mea ] my doue , whereby may appeare ( as by passing manie moe places ) that the Latine Translator followed not the hebrue text . A trick vsed by too many at this day , who wil neyther proceed in teaching according to our English translation ( farre more perfect , then eyther the supposed Greeke Septuaginta , or supposed latine Ierome ) nor yet once let vs heare what the originall is . Whereas the Hebrew text ( for the old Testament ) it is that whereto in causes of difficultie we should runne , as is noted well , * euen by the Romanists themselues , our v●iust aduersaries . The first title , my Loue , it is Dodi , whereof comes Dauid , in english , Beloued . A terme giuen by the father from heauen to his Sonne here in the earth , * when he saide , This is my Beloued , figured by the ancient Beloued , Dauid . Here ( as elsewhere ) the word is giuen to his Church : for Christ and the church be as two branches growing from one and the same Hebrewe * Roote . And therefore ( as before was noted in a like case ) doe mutually communicate their titles . Hee , as the cause : Shee , as the thing by him caused . The second title is , my fayre one . A faire terme for the Greater to giue vnto the lesser : for Christ to giue to his church . Yea , a signe of singular conceipt , for Messiah so to denominate his Church before shee was risen , before shee was come away to his sacred neere presence . If Christ deeme so amiably of a soule lying in spirituall bondage , only because of a little good affection : how highly wil he iudge then of a soule ▪ when it hath attained to excellent action ? The Epithets remembred , in the next place followeth his exhortation . And that is laide downe in other two wordes , Arise thou , come away . The bidding her Arise , it plainely pointeth at the Gentiles estate , who ( as the Priest Zecharj wel said ) did sit in darkenesse and in the shadow of death . Who slep in the dust of the earth , as Daniel saw : and from that dust was bid to arise by Isaiah , foreseeing the glory of the church of the Gentiles . And that which was spoken of so long before by them , is by Saint Paul argued from ( as from the lesse to the more ) when he saith to the Romans : It is now time that we should arise from sleepe : for now is our Saluation neerer than when we belieued . q. d. in plainer speach thus : We were bo●nd to arise from sleepe in sinne , when our Saluation was a farre off , by reason of the Sauiours farre continuance from vs : and yet thereto wee were called by Faith : how much more now should we arise , seeing wee enioy the thing we belieued , Christ now being alreadie come , whom once we onely belieued , he would come ? And that which the whol● church is called vnto , the * Apostle calleth euerie particular soule to , when he saith , Stand vp from the dead , and Christ shall giue thee light . As our Predecessours , so we doe naturally sitte in sinne : And Christ still by his ministerie biddes vs arise , lest wee be found to sit in the seate of the scornfull ( by mocks persecuting the spirit of Christ , as Ismael by his flouts persecuted Isaac ) let vs sit no longer in sinne , but arise , that Christ may giue vs light . After she ariseth , he bids her come away . She is not to arise , and then to stand in the way of sinners : but beeing arisen , to come roundly away : as it is saide of Mathew , sitting at the receipt of custome , that hearing Iesus to say , Follow me : did make no more adoe , * but Arose and followed him . It is no sitting in an occupation , no sitting in a trade , no resting vpon life , much lesse in filthie sinne , when Christ bids , come away . Were wee as hie as Zacheus , we must come downe , and come downe speedily : were we with Iames and Iohn mending our nets , wee must leaue all and follow him . Yea , if we will not leaue riches , preferrement and life it selfe when Christ calleth , wee shall bee iudged but vnworthie of him . Specially , if we find ( as before ) that he thinkes most worthily of vs most vnworthie , wee shall shewe our selues not onely beastly , but stupide and sencelesse stones , not to arise away , when he louingly inuites vs. Lect. IIII. THE church hath desired him to draw neere , and he hath done so ; it now resteth , that shee drawe neere to him , seeing he desireth so . In meane time , he vseth such arguments , as may quicken her vp to such holy obedience . For vnto her by her owne report ( and therefore vnable to pleade ignorance ) he thus saith . Verse . 11. For ( behold ) winter is past , the raine is changed and gone away . Verse . 12. The fl●wers appeare in the earth : the time of the singing ( of bird● ) is come , and the voyce of the Turtle is heard in our Land. Verse . 13. The Figge-tree hath brought forth her yoong figs and the vines with their small grapes haue cast a sauour . Arise my Loue , my fayre-one , and come away . Wherein we may obserue : first , a reason of his former exhortation : secondly , the former exhortation repeated . The reason is drawne , from the oportunitie and fitnesse of time for comming vnto him : first , because Winter was passed : secondly , because the Spring was come . Winter was passed , because his showres were gone . Spring time was come , because the earth afforded her pleasant fruites , and the birds ( specially the Turtle ) sent out their pleasing tunes . That the church of the Gentiles may with more boldnes step forth , Messiah tels her , that the stormie weather is ouer , the dashing wintry showres quite gone . * Quid per hyemem , nisi legis aust●ritas intelligenda est ? What is to be vnderstood by Winter , but the Lawes austeri●ie ? That question of the Ancient one may answere thus : yes , by Win●ers weather may be meant two other things , Persecution for Righteousnesse , and Bondage in sin . The soule that is persecuted and hardly entreated of the world , is glad with the doue , of an hole in the rocke , of some shelter from Sauls breathing threatnings and murther , more ter●ible then Winters face . Nor will such a soule willingly steppe abroad , till that winter be ouerpast . This we see , not onely in Dauid , Elijah and sundry of the faithfull in Heb. 11 : but also in our Sauiour Iesus his oft auoydance of such sharpe weather , till hee saw the last houre was come . For Bondage in sinne , it may well be compared to winter , for destroying the beauteous visibilitie and face of Christianitie , like as nipping winter deflowre●h the beauteous face of a garden and Orchard . The church * of Israel was so nipped and vnbeautified in Aegypt by Idolatrie , what time Moses came vnto them . And by his manquelling Idolatrie , the Church of the Gentiles captiued in Romes Aegypt , was ( till of late yeares ) almost dead , all ouer with Iob vlcerated , almost no face nor appearance of a Christian Vineyard . But ( thankes be to God ) both these Winters are in good measure passed , and the nipping showres gone ouer our heads : whether we regard that vniuersall persecution or this generall Idolatrie , wherewith our people sometimes were ouer-runne . But neither of these I take to bee the winter here entended . That the Law with his showring m●naces are this winter , I rather vnderstand : euen as by the subsequent Spring , I vnderstand to be mystically meant , the Gospel . What Winter is to the earth and the fruites of her wombe , euen that is the Law of Moses to earthly man , and the fruites of his Nature . Doeth winternippe the earths f●uites in the head , dooth it plucke his plumes , and doth it cause the sappe to recule backe to the root , and rests it there vnseene till the spring-time ? The Law of Moses dooth all this : for his stormie threats and cursing showres applied truly and powerfully to the conscience , it nippes my Gallant in the head , it cooles his courage , is pulleth his high lookes downe to the earth , seeing himselfe to be but a lumpe of earth . And thus the Law ( as a sharpe Tutor and ierting schoole-m●ister ) was appointed to whippe the Synagogue ( the Church in her infancie ) vnto Christ. And for this cause , Messiah calleth his Church heereforth , as out of an hole , where through feare shee had lurked . The Law was promulgate with ensignes of fe●re ( namely with burning fire , blackenesse , darkenesse , tempest : yea , so terrible was the sigh● , ●s Moses saide , I feare and quake , Heb. 12.18.21 . ) how much more must the breach thereof , cause the sinner to feare , for whome all the terrours of God are ordained ? This stormie Winter begunne with the Law in mount Sinaej ; but when the vocation of the Gentiles was to appeare with Messiahs comming , then the winter ceased , the showrs of iudgement ended : or rather , the showres were changed : from wintry showres to showres beseeming the spring . The Gentile Church before vnseene , was now to shew her selfe . She that before sate in darknesse , was now to be brought into his maruailous light . Had she heard no other agument for mouing her to arise and goe vnto Messiah , saue this ( namely , that the Winter was passed , the partition wall broken downe , the ceremoniall nipping impediments remooued ) it had noted a soueraigne loue in Iesus : but when he secondly addeth , that the spring was come ( recounting the springs particular beauties ) this argued a larger loue : But when she was to remember , that Messiahs comming was the abolishment of the first , and the stablishment of the second , how might the remembrance of that double loue rauish sense , and affection with loue ! But let vs consider the particulars , whereby this Spring is described . First , The flowers appeare in the Earth . By flowers ( who are appointed rather to sauour vnto , then to feed vpon ) are vnderstood the first fruites of the spirit , whereby the Elect giue a pleasant smell : and therein lieth sweetenesse of speach and words , going before workes , euen as flowers before fruites . For the which cause , as the Apostle exho●teth that * Our speach bee gracious alwayes for bringing edification to the hearers : to be exercised in diuine thankesgiuing answerable to that sacrifice of a sweete smelling sauour offered vp to God the father by Messiah our Beloued : so , the Prophet Zephaniah in ch . 3.9 . calleth it a pure language which the Lord would giue to his people in their conuersion . As wee are called to bring forth sauoury words before man ( for euil words corrupt good manners ) so , more specially before our God , in our priuate and publike spirituall seruice . Otherwise , the Rose , Lilly , and other flowers of the earth will condemne vs : who in their kinde smell sweet and are sauourie to God and man. Otherwise , the nosegay in our hands shall iustifie the Earth , when our vnsauourie stinking words and writings shall damne our nature . For by our words we shal be iustified , and by our words conde●n●d , saith the Rose of Sharon , our Beloued Lilly of the Vallies . The second part of this Spirituall Springs description , lieth in this : The time of singing ( by Birds ) is come . The clause ( by Birds ) is not in the originall , but necessarily vnderstood : seeing , not any singing , but such singing of birds ( as afterwards , namely of the Turtle ) is here vnderstood : that being one glorious effect accompanying the Spring . The old Latine turnes it Tempus putationis , the time of lopping or pruning the vines . The * word indeede sometimes so signifieth : but , as it signifieth also a singing , so here it can onely so be taken , not for a cutting . For helping the Latine translation , Genebrard saieth , Old vines are cutte in the Spring . But here we see the vines brought in with their fruite after , and therefore not to be considered in the lopping time : besides that , Genebrard obserued not sufficiently , that the Spring is here brought in with many fruites , for so forward was the earth in Palestina : insomuch as our March ( with them the first moneth ) * it affoorded eares of corne for oblation . Nay , Genebrard himselfe presently after obserueth , that the word signifieth also Cantillatio a singing : as also that the birds in the spring-tide do sing : adding , Hic autem garritus auium plurimum facit ad veris commendationem , this chirping of birds maketh much to the Springs commendation . And therein insisteth , as being hereto more proper , which also hath enforced their Arias Montanus to t●rne it with vs , Tempus ca●tus . Nor could Genebrard well auoide it , because besides the matter here vrging it , he see that Rabbj Selomoh ▪ Aben-ezra , and the Innominate Rabbin did particularly vrge it in this place . First , to Birds : secondly , to their cantillation . Birds in the scriptures are considered sometimes in the good sometimes in the euill part . In the euill part ( for herein I regard not so much the methode of naturall arte , as of grace often vsed in the bible ) birds are vsed : as in and about * Abrams sacrifice , where rauening birds would haue consumed his oblation : and in Mat. 13. where the birds of the aire steale away the seede of godlinesse . But sometimes , Birds are taken in the good part ; as through the body of the lawe , where * Doues and Sparrowes are an analogicall sacrifice to God : as also before that , in the flocking of fowles ●or such supplie of oblation , vnto Noahs Arke . The singing of Birds , it is according as the birds be considered , good or bad . For the singing o● such Birds , as Iohn mentioneth in Reuel . 18. they be a cage of vncleane and hatefull fowles , whose song is merely a black-santus , consisting of meere discords . A noise fitter for hell , then for heauen : as be all the iarring ordinances of Antichrist . For the singing here mentioned , it is introduced in the good part , and therefore intimates vnto vs , the song of Christs people , opposed to the former of Antichrist . Specially here be intended , the ministers of the ghospel , sounding out before the r●sidue , the praises of our God. And in this place m●st prope●ly be conceiued , the Apostolicall , Propheticall , and Euangelicall ministrie , which first sung to others the Psalmes of d●grees : whereby the lay-people hearing the same , might ●e drawne to consent vnto the diuine consent of such lowde noised cymbals . * Ezekiel s●ith that the people in his time , did heare the Pro●hets Lute , as songmen of pleasant voice : that is , did delight to heare , but not to doe . Here the Church is called to doe according to that they heare of these Apostolicall sweete singers of Israel : as before did , and hereafter againe will appeare . The Holy-ghost here alluding to the sweete accents of birds , would not onely haue vs to acknowledge the * praise of God in their mouths , according to their kinde : as also therewith closely to confesse the harmonie of God his graces , represented by the Temples tipicall melodie : but also ( and that more properly in this place ) to take knowledge of the ghospels sweete accents , soong by the gathering ministerie vnto the disord●red Gentiles ; namely , by Apostles , Euangelists and Prophets : as sometimes the Temples musicke and song was vttered by that trinitie in vnitie ( * Heman , Asaph , and Ethan ) on the lowde brazen Cymballs . When this kinde of ministerie begun to sing the praises of Messiah , then the Gentiles begunne to appeare a Church , then the time of her refection was present . Wherein further may be seene the great difference betweene the gift of the law , and the gift of the ghospel . The lawe giuen with terrible sound of thunder , the ghospel giuen in fo●me of ●ele●●able singing : the first dashing nature to the ground ; the second watring the secret seede of election , doth cause it to budde and ascend to heauen reioycing . Sing we therefore vnto the Lord a new Song , let his praise be in the congregation of Saints . Psal. 149.1 . The first song was an Elegie or sad dumpe : this second an Eulogie , an hymne , a psalme of gladnesse . If there be any Burden in this new song , Christ himselfe beares it . The notes of delight are put in our mouths : O , let vs pray for the wings of contemplation , whereby wee may ascend singing with the mounting Larkes of the Morning . In the third place is particularized the Bird of Birds in scripture , with the consideration of her song , in that it followeth : And the voice of the Turtle is heard in our Land. This bird is in the originall called T●r ( whereof the Latine by duplication hath Turtur : for the Hebrues Vau valu●th sometimes u sometimes o ) which T●r appellatiuely is Order , as if this Bird before other birds should be a bird of Order . This Bird is a kinde of Doue * addicted to the desart and solitary places , true to the Mate , whose song is mixed with a groaning sadnesse ; in the winter season couched in some trees hollow truncke , comming forth in the spring with his troubled cantillation . By this Bird here , some haue vnderstood the Church . In the 74. Psal. I grant it so to be taken in them words . Giue not the soule of thy Turtle doue vnto the Beast . But here that cannot be granted , seeing the Church is here stirred to arise by the voice of this Turtle : this voice being a motiue to the Churches obedience . What bird of Order must this be , that with his sad song doth order all the other birds ? It is no other but he that in * Leuit. 1. and 5. is appointed for burnt sacrifice : euen Messiah himselfe , who during the lawes winter was couched vnder shadowes and lay therein as dead : but togither with the Gentiles time of vocation did step forth , shewed himselfe in our nature , sung personally to the Iewes and first fruites of the Gentiles , but ministerially to their successors by Subs●itutes . Yet , whether in himselfe or others , all is the Turtles voice : a voice that may be discerned by his sad-gladnesse , or glad-sadnesse . As the law is sung for preparing the way vnto his ghospel , so , the ghospel is mixed with the law , letter with spirit and spirite with letter : reioycing , as he cast his eye to the glorious purchase of his Church , but sorrowing as hee saw the cuppe of his fathers wrath that must be drunke vp before that purchase . No Turtle doue more solitary spirited then he : who ( as doth the Turtle ) would somtimes take his meate amongst mankinde , but after that would withdraw to be alone in prayer , etiamsi , nunquam minus solus quàm cum solus . And for his chaste vnion with his spousesse the Church , no creature may with him be ballanced for that : because with her alone he liueth and dieth , ioyeth and mourneth , ●her state euer made his owne . O that we would on the other side make his case ours , be faithfull to him by life and death , as it beseemeth the body to be sutable to the Head ▪ The first halfe of Messiahs Spring hath benee considered in the purifying of his Churches voice ( first represented by flowres , secondly , by the singing of Birds ) now foloweth the consideration of workes , represented by tree-fruits ( first by them of the Figge-tree , secondly of the Vine-tree ) And these fruites make vp this springs perfection , and stand for a Preludium to the Summer season . Lect. V. FOr the Fig-tree , our Sauiour in Saint Luke 21.29.30 . he maketh the burgening thereof ( as also , of other trees ) 'to be a signe of Summers approaching . And * Pliny numbreth it amongst the trees that are of quicke nature : so that the time of her yong figs appearance , must ( in such hot countries ) argue the springs ripenesse , readie to entertaine summer . Touching other respects , Isidore noteth , that it bringeth forth fruite three or foure times a yeare : and Pliny saith of the Aegyptian fig-tree ( which is like to be one with Palestinaes ) * pomum fert no● ramis sed caudice ipso , that is , it brings foorth his fruite by the very stocke , not by the branches . Both which declare ( as also experience in our owne and colder countries ) that the first frutizing of the Fig-tree is , before the Springs ending . All which teacheth the Church to come forth of her dead estate , to fruitefulnesse of Christian obedience . For if the Fig-tree slacke not her duetie , but laboureth quickely to bring foorth her fi●st fruite , that so againe and againe she may be more fruitefull : how much more should mankinde hasten the fruits of godlinesse , for aduantaging the Lord with moe fruites . To that end ( saith Zecharj ) we are deliuered , namely , to serue him in holinesse and righteousnesse all the dayes of our life . Otherwise , it will betide vs as the Fig-tree which mocked Christ with leaues , when hee expected fruit , namely to be cursed from euer bringing forth fruit . The Naturians further note , * that the Fig-tree cut downe and cast into the water , it presently sinketh . And when it hath sometimes lodged in the mudde , it afterwards ariseth and floateth aboue the waters , contrary to the order of nature in trees , who in their drinesse swimme , but thoroughly humected and steeped , doe forthwith sinke to the bottome . This may well represent a double qua●ification in Messiahs people , the regenerate . The first qualification is this : though they be cut downe with affliction , corporeall , or spirituall , or both , that they sinke againe ( for so these waters runnes ouer Dauids soule eftsoones ) yet they rise againe . They may sometimes lodge vnder the mudde of earthly affects ( as Dauid , Salomon , Hezekiah , and others haue ) but vp at last they arise by the spirit of repentance . For a iust man ( saith Salomon ) falleth seauen times , but riseth againe . Yea , our sauiour saith seauentie times seauen times , but ariseth againe . By desperation they may be kept vnder for a season : but when they seeme swallowed vp of that muddie euill , God giueth them the comfort of his spirit whereby they rise as high , as they were falne low . And hereof I could giue particular instance not farre off , without recording of ancient experience . As for externall afflictions , afflictions corporeall , we see the faithfull that way oft cut downe , sinking vnder as without life , subscribing ( as did our worthy Archbishop Cranmer ) to muddie conclusions : but such . sleepe not long ere that they arise and burne the hand that so subscribed . This sinking vnder for a time , is the effect of old Adams lust : but this mounting vp againe ( euen against all order of nature ) is the effect of grace , euen of the seede of election hid in our nature . This first qualification appeareth here in our first resurrection : and blessed are they ( * saith Iohn ) that haue part in this resurrection , for on such the second death h●th no power . The second qualifications or propertie , is that , which first is of God wrought in them , namely Humilitie the high way to Glory . No sooner is Iohn Baptists axe laid to the roote of their tree , but they ( poore tender hearts ) doe sinke vnder in the sight of their sinne , confessing themselues to be but slime of the earth . But marke the issue : the Angel of God toucheth Daniel and bids him arise . Israel first smitten downe , * was after two dayes to reuiue , and the third day to be raised vp . He exalts them ( saieth Mary ) that be of low degree : for before Exaltation goeth Humilitie , ●uen as Pride goeth before destruction . Against natures order quite , that one should ascend by descending : but sutable to Grace ; for euen Messiah that ascended , did first descend into the lowest parts of the earth . Let the vnregenerate be cut downe howsoeuer : sinke vnder they willingly will not . Swimme aloft they will so long as they can : such is the sturdie pride of their hearts . But in due time the waters of Gods indignation drench them thorow , that * downe they sinke ( as did Pharaoh ) like a stone into the bottome : and there let them lie to Doomesday . Condemne thy selfe and thou shal not be condemned : sinke thy selfe and thou shalt not be drowned . It is further affirmed of this tree , namely , that * Scalpendo tantum ferreis vnguibus , aliter non matures●it , it will not otherwise ripen , then onely by first scratching it with yron hookes or rakes . Which plainely pictureth our vntoward nature that otherwise will not become fruitefull in Christs orchard , without he first do pierce and ripple the skinne of our soule with the doctrine of the lawe , as * also by sealing corrections vpon vs. Lastlie ( for this place ) it is not to be forgotten , how Naturians affirme , * that the wildest Bull is tamed quick●y by being tied vnto the F●g-tre : like as ( by daily experience we finde ) that the Guinycok swelleth and becoms ●eirce by beholding ofred garments : as also the Lion turning himselfe to flight , if he be hunted with burning torches . The Figtre denoting a true humbled Christian , the Bull in this doth resemble the fu●ious vnregenerat . And so it appeareth in Psa. 22.12 . where Dauid ( in the person of Christ ) thus spaketh of his persecutors : Many yong Bulls haue compassed me , mightie Bulls of Basan haue closed me about . Where the inferior persecut●rs are termed yong Buls : the Superiors in their euill are resembled to mightie Bulls . Al , beasts and bruit beasts , that set themselues against Christ and his members . But will these wild Bulls be tamed by being vnited to the Fig-tree : that is , will their spirits be meekned by being bound vnto Christ and his members . In the second psalme they are introduced , crying thus , Let vs breake their bands and cast their cords from vs. True : not because they were already yoked & bound , but because they feared to be bound . All amongst vs that be termed Christians , haue seemed to be vnited with Christ and his members , by the bands of word and sacraments : but all such haue not indeed beene bound , for had they bin indeed of vs they would not haue gone out from vs : but ( as Saint Iohn saith , * would haue continued with vs. Antequam exierent ergo , non ex nobis : therefore ( saith Austin hereon ) they were not of vs , no not before they went out from vs. If they once had come verilie vnder the spirituall bonds of Iesus ( had they bin as fierce as Saul ) they would haue becom as meek as Paul. Then the * wolfe shall dwell with the lamb , the Leopard lye with the kid , and the calfe , and lion , and fat beast together , and a litle child shall leade them : euen then shall the mightie be subdued to the weake , the cruel to the meeke , when verily and in truth , they shall be spiritually knit vnto Christ and his Church , as Ionathans heart was knit to Dauid the figure . Nay marke it , that Saul the King breathing nothing but bloodshed against Dauid , he no sooner comes neere & heareth Dauids voice , but loe , his furie staieth , he pronounceth Dauid to be more righteous then himself : and smitten with some remor●e , * he lift vp his voice and wept . If that mightie Bull was so againe and againe meekned , by but approching neere to that annointed Fig-tree : how gentle and right easie would hee haue become , if once his heart could but haue beene knit vnto Dauids ! But passing by them forraine Bulls , Beasts that be without vs , of whome wee can better beware : let me touch alitle a certaine vntamed Beast domestike , bredde and brought vppe together with vs , whome Ieremie termeth an * vntamed heifer , a fauage deuouring wolfe in our owne flesh . What is the sin in our nature ? nay , what is our nature it selfe in the state of vnregeneration , but a beastly nature , and sin * a Stranger , whom Salomon would not haue to medale with our ioy . If this Beast be not bound to the Homes of Christs altar he wil deuoure vs. Let thy brutish nature be bound to Christs Fig-tree , and the spirit of sinne will some and some die in it , and Nature it self wil be tamed & become subiect to the spirit of grace . Bind it to the prince-fig-tree Christ , first by the cord of his word , secondly by the bond of sacraments , thirdly by Continuall praier . And for making thy nature more capable of grace by the former meanes , do first * beate downe thy bodie with Saint Paul , and bring it into subiection by much fastings , watchings , hard lodgings : secondly frequent the companie of holy , sober , mortified persons , who can and do mourne for sin . For Salomon hauing found by lamentable experience , what bodily spirituall fornication he had bene drawne vnto by leud companie , he after that cries out , It is better to goe to the house of mourning then to goe to the house of feasting : because this is the end of all men ( namely to mourne & crie ) and the liuing shal lay it to his heart . With the holy , we shal learne holines : bind we therfore our beastly nature to his spiritual Fig-tree , and so a better fruit shall spring out of nature . This of the Fig-tree . It followeth , And the vines ( with their small grapes ) haue cast a sauour . Grapes of them selues casting no sauour , it must necessarily be vnderstoode of that time , wherein there be small Grapes peeping out , and the flowres falling off : which flowres giue true pleasant odour . The Vines and Oliues ( Plinie being witnes●e ) ( * concipiunt Vergiliarum exortu , do conceaue in the rising of the 7. Starres , which is about the mid-spring : and for putting forth their berries ( togither with the flowres fall ) the time ( as before ) was more hastie in Iudea , then in the Latines contrie . So that I take this berry-state of the vines to denote the spring-time , as before , though the perf●ction or finishment thereof . Seeing the vine is sundry times hereafter to be spoken of , * I will here obserue the fewer things thereof . First , the Prophet Ezekiel declareth , that the vine-tree is for , his wood , lesse regarded for building , then anie tree of the forest , insomuch as none wil make somuch as a pin therof for hanging anie vessell theron , but rather cast it into the fire and consume it . As the Lords prophet applied that to the Iewes , so may I to the Gentiles . What substantiall thing is there in our nature , for the which we shold be depended vpon ? Behold we are vanitie and lighter then vanitie it selfe . Cursed is he that makes flesh his arme to rest on : yea , that goes about to make one pinne of our naturall abillements , as an article of faith to leane vpon . Rather we and our pura naturalia deserue to be cast into Hell fire . Secondly , * the wild-vines by art ( as by timely tonsure and yearlie clippings ) are brought to such perfection , as Nulli est ligno aeternior natura , no wood is found of more durable nature . And this may wel resemble the happy immortalitie of our nature by diuine art , that is , by the operation of Messiahs spirit and his word , euen as by the ouer-shadowing of the Holy-Ghost . The Sonne of God was vnited to the first f●uites of our nature , which in the graue neuer felt corruption . An other thing for the present is this , that Vines , and their fruit come to nothing , except they be vnderpropped and lift from the earth . Such are the flowers of our sauourie wordes and the Grapes of our nourishing workes , without they be sustained with the spirituall fulcres of grace . Take away the vnderprops of preaching , sacraments administring , praier , almes , fasting &c and all our flowers fall , our fruits rot . We shall fall to the earth , mind earthly things , and the earth will marre all . In minding earthly matters , we shall be but ( as the Serpent ) creepers on our belly , lickers of the dust . But being continually vnderpropped with the ordinances of Christs vineyard , we shal ( by God his grace ) haue our conuersation in heauen , seeke the things that are aboue , howsoeuer the bodies root be in the earth . The spring thus described ( first , from gratious speach , figured by flowers and birds singing : secondly , from gratious workes of faith , signified by the fruits beginning in the fig-tree and vines ) now remaineth to speake of the exhortation subioyned . Arise my Loue , my faire one and come away . Whereof hauing spoken largely in the tenth verse aforegoing , this litle shall now be sufficient . First , by the iteration of this exhortatorie doctrine , the Holy-ghost would not onely intimate God his free fauour offered againe and againe to his people ; but also , the vntowardnesse of our hearts for yeelding obedience . Secondly , by the words Arise and come away , he inferreth , : first , an arising from euill wherein we lay captiued by sinne , through the curse of the Lawe , represented by winter : Secondly , a comming into the libertie of the Saintes , for seruing Christ in word and workes : represented by the ioyous Summer . It followeth . Lect. VI. Verse . 14. My Doue , thou art in the holes of the Rocke , in the secret of the staires shew me thy face , * cause me to heare thy voice , because thy voyce is sweete , and thy face comely . THe Church herein continueth her repeat of Messiahs speach : wherein I obserue , first , an exhortation , secondly , a reason thereof . The exhortation vttereth it selfe : first , in a description of the Church : secondly , in the thing exhorted . The description lieth , first , in a louing attribute giuen by Messiah to her : My doue . Secondly , in a manifestation of hir mansion place : first , in saying , Thou art in the holes of the Rocke : secondly , in adding , In the secret of the staires . The thing exhorted is the manifestation of her selfe : first , in saying , Shew me thy face : secondly , in subnecting , cause me to heare thy voice . The reason of this exhortation is drawne from her excellent qualification : first , in this assertion : for thy voice is sweete . Secondly , in that conclusion , and thy face is comely . Now , to the Exhortation and his parts . My Dove ] In chap. 1.15 . I haue obserued certaine properties of the Doue , and hererafter shall haue occasion to adde some other things . Heere onely I note Messiahs amiable conceipt of his Church : who ( euen before she appeareth openly ) is no lesse his Loue , then after . For , as the word Doue expresseth Loue ; so , the word of application My , argueth neere loue . Which , as it ministreth comfort to the Elect ( euen when their innocencie and simplicitie of spirit is hid in the Rockes cliffes , from the eye of men ) so it further may cause vs to re-eccho . Saith Christ to thy soule , My loue : let thy soule turne backe ( as by Eccho ) the same note , My loue : as Mary , hauing hold of Christes feete , cryed , Rabboni my Lord : and Thomas hauing grapled the woundes of Iesus ) did cry , My Lord and my God. For the place of this doues mansion here , it is The holes of the Rocke , &c. Some take , that here is intended the Churches station or biding plot in the day of persecution : who then hideth hir selfe from the sword , as a Doue hideth her selfe in the Rockes . But that cannot be the proper doctrine here intended , all the former ground of this Act remembred : * A certaine Rabbine vnderstands it of the straits before and behind whereinto the church is driuen , hauing the enemie before and behinde ( the seas before Israel and Pharaohs chariots behinde ) like to the Doues estate , who flying , the cruell hawke doth put her body into some Rocks slifter ; not daring to looke out , because of her aduersary without : nor daring to creepe much inwards , because of the serpent within , who lieth hissing against her . And this is a double persecution : persecution without , persecution within . Into such straits , the faithfull are often driuen : and the Lord deliuereth them out of these tentations . Othersome ( as Barnard ) doe vnderstand this Rocke , mystically to imply Christ , and the holes to signifie the wounds of Iesus . That Christ is the Churches rocke of saluation , the Psalmist many times expresseth : and is of Saint Paul ( in 1. Cor. 10.4 . ) plainely expounded . But for the holes or ca●ernes in the Rockes ( wherein the Elect doe lodge , before the Gospels spring ( euen all the time of the Legall winter ) they ( by apt proportion ) doe rather insinuate , the secret councels of God sealed vp in Christ , touching the Gentiles eternall election and calling . As the Gentiles after their calling are said to be in Christ ( 1. Cor. 3.1 Ephes. 1.1 . ) and their life hid in Christ ( Coloss. 3.2 . ) so , their election in him , according to that of the Apostle : Hee ( namely , the Father ) hath elected vs in him ( that is , in Christ last before mentioned ) and this before the foundation of the world . And ( saith the same Apostle to the Galatians , chap. 3.23 . ) Before faith came ( that is , before the gospels spring ) We ( euen Iew and Gentile after a sort ) were kept vnder the Lawe , and shut vp vnto the faith , which should afterward be reuealed : namely , what time the gentiles , secretly elected in Christ , should publikely be called by the ministerie of Faith. Thus the church elected in Christ , had hir abode ( euen before hir caling ) in Christ : yea , within the secret stairs & lodging p●aces of Christ. Euery elect soule , there had her place , like to a simple innocent Doue in the secret cabines of a Rocke . What is the cause of finall glorification ? present Iustfication . What , the cause of iustification ? our effectuall calling . What , the cause of that calling ? Election , termed also praedestination . * Whom God hath predestinate , them also he called ; whom hee called , them also he iustified : and whom hee iustified , them also he glorified . And so , Election is cause of our calling , of our iustification , glorification . But what is the cause of such Election ? The Rhemists answere , good workes . Bellarmine maketh a flatte contrary answere ( lib. 2. cap. 10. de grat . ) saying . Electos esse Gratis , ante omnem operum praeuisionem . Men are elected Gratis , ( that is freely ) before all foresight of workes . Whether of these factions conclude rightly ? Let vs examine that . The Rhemists will haue God to elect man in respect of good workes which hee foresees shall be in that man : that is , he elects before all time , in respect of good workes , which shal be in time . An opinion voide of common sense : that the effect of Election should be the cause of Election : that the latter should be the cause of the former . That Election is the cause of good workes , the Apostle witnesseth saying : He hath elected vs in him , &c. that we should be holy : election so the cause of holynesse ; as the tree going before , is cause of the good fruite which commeth after , not contrariwise . And for this cause the Apostle in Rom. 9.11 . calleth it Election , not by workes ( that is , without respects of workes ) introducing to that purpose the electing of Iaakob before hee had done any good . Bellarmine so hath the better , in concluding that God electeth freely without respect of anie foreseene workes . But , wil we haue a direct answere from scripture , touching the cause of Election ? The Apostle saith it is The good pleasure of his will , who worketh all things after the councell of his owne will , Ephe. 15.11 . Who will haue mercy on whome he will shew mercy , Rom. 9.15.18 . So that there is the hiest cause of our election , his owne will. And therfore well said of Lombard : Elegit ●os quos Voluit gratuita misericordia : non quia sideles futuri erant sed vt fideles essent , God elected those whome he would , of his free mercie : not because they were to become faithfull , but to the end they might become faithfull . Ait enim Apostolus , misericordiam consecutus sum vt fidelis essem , non ait , quia fidelis eram , for the Apostle saith , I haue obtained mercy , to the end I might be faithfull : hee saieth not , because I was faithfull . Nor can the nature of God be knowen for onely Actiue , and God in all things Agent , but it straight teacheth vs to belieue that he dooth all things without all outward respect . If any thing in the creature should simply moue or bend his Will , then God should bee Passiue , hee should suffer man to worke on him , which were to make the Creator a Creature : and the Creature therein greater than God. But the curiositie of mans bottomelesse pitte , will somtimes inquire the cause why God so will ( specially , will reprobate ? ) Thereto I may thus answere with Austin , If I could find out the cause of his will , wouldst thou not then enquire for the cause of that cause ? And so , when shoulde there be an end of enquiring ? But for staying of mans curiositie in such a profound mysterie , I thus say with S. Paul in Rom. 9.20 . Oh man who art thou which pleads against God ? Shall the Pot rise vp , and demaund why the Potter so willeth . Rather with the Apostle in another place , conclude admiring , O the deepenesse , his wayes are past finding out ! For if the Creature could swallow vp all the reason of the Creator , God should be finite , and God no God. The most learned reason , the most plaine and readie reason , the soberest reason of God his electing , reprobating or acting whatsoeuer , is this : God so willeth , or , it is , because God so wil. An answer soone learned and as readily made : and being put in practise , it shall stay much babling and vaine iangling that destroies but the hearers . As God did choose vs and freely seale vs vp in Christ ( the rock of our saluation ) before all time : so in time he calls vs and comfortably speaketh vnto vs. Not entitling vs according to that we are in ourselues , but as we are in him . In our selues a serpentine brood , but in him Doues : by litle climing towards our head , as doues by steps and staires do ascend the Rocke . Lect. VII . SHew me thy face ] Hauing awaked his Loue , he now exhorteth , to shewe her face vnto him : or ( more neere to the hebrue ) shew thy countenance vnto me . * Quid eniim per faciem , nisi fidem qua à deo cognoscimur , what can we vnderstand by the face , but faith , seeing by it wee are knowne of God ? Shew me thy Faith , saith GOD , shew mee thy faith by workes saith , man. God taketh knowledge of vs ( face to face ) when we apprehend Messiah by Faith. And for this cause Saint Paul teacheth iustification freely by faith , seeing by that we haue peace with God , Rom. 5.1 . Man taketh knowledge of vs by workes : and therefore Saint Iames ( who was but a man ) saith , Shew me thy faith by workes . The first we call internall , the second externall iustification : the first iustification with God , the second with man. If thou wouldst be iustified with man , first labour thy iustification with God. So did Zacheus , when he said , * Behold Lord : and so did Isaiah , when standing forth with his children he cried , Behold : and so did the poore man in the gospel , when he cried , Lord I beleeue . If thou canst shew thy countenance boldly to God , then neuer feare the face of man. And how can we shew our face to God ? by first being quickened in Christ , and at vnion with him by faith : for hee it is alone , in whome the Father is well pleased . Heare him , shew thy face to him , and he will comfortably shew vs the father ; for none comes to the father , but by him . And did we but know , the benefi●e ensuing our standing b●fore his face , he should not neede twise to say vnto vs , Sh●w me thy face . We cannot shew our face to him , but wee shall see the face of him . And that which is more : while we behold the Glory of Messiah with open face , wee are changed into the same Image , from glory to glory , as by the spirit of the Lord , 2. Cor. 3.18 . that is , whilst by the eye of faith we contemplate Messiah , we are turned ( not into Messiah , but ) into his glorious Image . And this conuersion , not by any naturall hand , but by the operation of the Lords spirit . But here this question may be propounded : Seeing the Elect are alwayes seene of Christ , how comes it that here he craues their sight ? I answer : He desires not her sight , in regard of Election , bxt of Iustification , which is alone by faith , as afore . For though Paul was elect before time , yet had he not faith but in time . And that time of his iustification by faith , did appeare together with the Ghospels spring-time . The Church of the Gentiles , had her election euer sealed vp in Christ : but shee had not euer faith in Christ. He therefore here desireth his loue to shew her countenance , which sometimes appeared not : that is , to shew the precious effect of faith , which alwayes was hers in posse , in regard of Gods d●cree : but not in Esse , in present habite or possession . Cause me to heare thy voyce . ] What voyce is this , which he so desireth to heare ? Is it the voyce of blasphemie , of taking God his name in vaine : the voyce of vncleanenesse , of haeresie , of cursing ? No ▪ Messiah delights not in that voyce . Wh●t then is it ? euen that voyce which is effected in her by his owne holy spirit . As the voyce of preaching his glorious workes , the voice of sing●ng Psalmes , hymnes , and spirituall songs . But speciallie the voyce of sad-glad prayer ; like to the ioyous sw●et mourning note of the Doue in the pres●nce of her mate . Sinne●addes ●addes this voyce , but Faith glads it . Sinn● drawes his notes downe , and sin is the burden of this Song : but f●ith in Christ , carries vp the notes aloft piercing the eare of the highest . With this Douelike voyce , Messiah is so affected , as he entreats his Church to cause him to heare her voyce : quasidicat . Though I should s●eme not to heare thee at the first or second ; or moe times : ye● cease not to pray : pray continually , and pray feruently , like to the poore widdow that stil importuned the Iudge : the more we pray , the more we may , and the more he would : like to a father , who seemeth not to heare his childe : because he would much heare the Child : seeming to eye another thing , when he will indeed not heare any other thing , nor eie any other thing with delectation . The reason of the one and the other followeth . For thy voyce is sweet and thy countenance comely . ] First , for the voyce : it must needes delight , because it is sweet , melodious , delightsome , and piercing . Nor maruell , seeing all such voyce is the effect of the Holy-ghost , the very spirit of Messiah , and there must needes be sweet and pleasant to Messiah . Would the Lord haue put Dauid so much to prayer , had not prayer beene sweet to the Lord ? Would the heauenly Father haue put his owne Sonne so much to prayer , had not his prayer beene as sweet odours continually ascending ? And would the Holy-ghost haue taught vs , Continually to pray , to watch in prayer , in all things to giue thanks , but he knew that the Father and Son did sweetly affect prayer ? And as the voice of prayer , so the voice of reading , singing and speaking as the words of God , they be all ( as before hath beene cleared ) sacrifices of sweet sauour vnto God. * Chrysostome hauing praised spirituall song , he addeth : This I speake , not to the end that you should onely praise spirituall Songs , but to the end you should teach your children and wiues to sing such songs , not only in knitting or doing of other worke , but specially at the table . And of the whole , Clemens Alexandrinus writes thus : Vniversa eius vita ( speaking de homine cognit . praedito ) est quidam celebris ac sanctus dies festus . Atque ei quidem sacrificia sunt ipsae prec●s & laudes , & quae ante cibum fiunt scripturarum lectiones : psalmi autem & hymni dum cibus sumitur : antequam eatur cubitum : quinetiam noctu rursus orationes . * A man indued with knowledge , his whole life is a certaine honourable and holy festiuall day . His sacrifices , are very prayers , and praises , together with the scriptures read before meate : psalmes and himnes in the time of meat , before he goe to bedde , as also , pouring out prayers againe in the night season . Neuer sung the Doue so sweete a song to her mate , as the Church singeth to Messiah , when her voyce at all times is so sound●ng . Thy countenance ( or , Aspect ) is comly . ] Faith ( being as afore ) the cause of the churches countenance , the countenance of the faithfull must needes be glo●ious : for as the cause is , such is the effect . * The wisedome of a man ( saith Salomon ) dooth make his face to shine , and the strength of his face shall ( thereby ) be changed . This is specially spoken of heauens-wisedome which causeth the soules face or countenance to shine : causing a right strong heart to change the complexion from euil to good ; of deformed becomming comely . Nor is this wisedome otherwise in mysterie to be vnderstoode , then of the Sonne , who is the wisedome of our heauenly father . That Son of heauen causeth our face to shine : and this onely , as we become one with him by the apprehension of Faith. Faith purifieth the heart , causeth a change of the soule , inuests vs with Messiahs righteousnesse , as Iaakob was cloathed with his elder brothers garment . One graine of faith remooueth mountaines of difficulties . Faith apprehending Christ truly , putteth away the olde corrupt man , and putteth on a newe countenance ( euen the image of God ) which maketh the church to Christ right comely . * Christ exacted of Iairus , Faith onely for curing his daughter : and to him only that belieueth , all things are possible , Marke , 9.23 . Which true effectuall faith beeing in the Church only , it causeth her alone to be described of Saint . Iohn in forme of a Woman clothed with the Sunne , all beauteous and comely . Abben-ezra vnderstanding ( as other Iewes doe ) this of their olde Church comming out of Aegipt , * hee there inferreth , that the Church then shewed her countenance to God , when she belieued , applying thereto that clause , They belieued in the Lord. The Psalmist long after that Exode or outgate from Aegypt , prophecieth of a departure forth of another Aegypt , ( Ps. 68.31 . ) comparing there ( in Vers. 13. ) the Church to a Doue that had lodged amongst pots , or as the word Shephatheim may seeme rather to imply , Killes or Furnaces ) and therewith blacked : but then annects this promise , yet shalt thou be as The wings of a Doue that is couered with siluer , and whose feathers be yellow golde . This comming forth of Aegypt , was the Gentiles comming forth of horrible Idolatrie , wherin all Nations had lodged and blacked themselues . Who comming forth by obedience to Christs voyce ( called the obedience of Faith ) were therewithall , not onely washed from deformitie , but also couered with comelinesse , compared to a Doues wings al siluerie and g●lded . And that this is the proper point here intended by Salomon , ( Idolatrers and Idolls lodged so in holes of Rocks in Isa. 1.20 , 21. as vn●ble to abide the glorious Law-giuer ) I would rather conclude , if the church would think it to be more direct then the former . For as the word Rocke is sometimes applied to Christ , in whom the church liueth , so it importeth sometimes the mansion of Id●latrers . But let the Mansion of this Church-doue bee considered in Christ according to Election : or in woods , groues , monkish cells , secret holes , in regard of her passed idol●trie : beauteous and comely she is not made till she come forth and manifest her faith , true working faith . For faith is the girdle that tyeth her to Christ , and all the glorious shine of Christ to her . Is our voice sweete , praise him : is our aspect comely , thanke him : for as the Earth was vncomly till he said * Let it budde forth , and then it was presently couered with B●auties carpet : euen so , it is the word of f●ith preached , whereby our Owlish Idolatrous hoing was turned into a sweete Douish voyce : and our Aegyptian-like blackenesse , into a Douish comelin●sse . Messiah praising this voyce for sweet , and this countenance for comly ( for how should his gifts and graces in his owne members , be otherwise ? ) it controlleth them who say , in the faithfull and regenerate there is no good thing : * instead of saying , In their flesh ( or vnregenerate part ) There is no good thing . For where Isaiahs people cry out , * We haue all beene as an vncle●ne thing , and all our righteousnesses ( haue beene ) as fil●hy cl●uts , they speake first of the time past when they lay drowned in sinne : secondly , they censure onely the actions of their owne vnregene●ate nature ( for somewhat in body and soule is euer heere vnr●generate they bring not the actions , of the spirit in them vnder that iudgement ( not to vrge the Hebrew , turned of some * as a ●estme●t of shreds ) for as the Holy ghost is , such are his fruites . Thirdly , they censu●ing themselues not for vncleane , but , as vncleane , it may import some respect had to the worke of God in them , which otherwise was shadowed with the vncleane clouds of nature . But much more Messiahs praise of his churches face and voyce , may controll such , a● vpon Faiths weakenesse , shall conclude faith therefore filthy : that because the graces of God in the reg●nerate are weake , therefore vncleane : not onely a plaine error , but also a blaspheming ( or euill speaking ) of the graces and heauenly effects of God his holy spirit . Not to seuer the workes of the flesh and spirit ( that is of the regenerate and vnregenerate part ) it is to builde a Babel or Confusion : * contrary to the Apostles proceeding in Galat. 5.16 , 17 , 19 , 20 , 21 , 22 , 23. Where the Apostle maketh the fru●tes opposite each to other . The vnregeneration of our nature ( soule and body : for the body is acted by the soule ) it is vncleane and as a polluted Carrion : but it can no more d●file the giftes and operations of the Holy-ghost in a new-man , then a stinking carrion can defile the glorious rayes or beames of the Sun shining theron . Dauid somtimes complained of GOD his absence ; not because he was indeed absent , but because he felt him not present , namely , in mercie : So the Elect regenerate sometimes cry out as all naught ; not because it is so indeede , but because they , for that present , haue no feeling of the good worke of God in them . As for spirituall by-standers , they see God neere them , and goodnesse then in them . It followeth . Lect. VIII . 15 Take vs the Foxes , the little foxes , destroying the vines : for our vines haue small grapes . HErein the Church repeateth a speach of Messiah , which concerneth his care ouer the faithful , in their first manifestation of Christian obedience . The parts are these two : First , a commaundement for apprehending the aduersarie , Great and Final : laid downe vnder the terme of Foxes . Secondly , a reason thereof . And this drawne , first , from the nature of these foxe-like aduersaries , in that they destroy vines : then from the time of vines weakenesse , when it is saide : Our vines haue small grapes . As by Foxes , vnderstanding aduersaries : so , by vines vnderstanding the faithfull , labouring to bring forth fruite vnto Iesus . By Foxes , Diuines haue a double sense . Either they take them for Sinnes or for Persons : seeing both of them bring detriment to the church . E●●ry sinne , may well be compared to a Foxe ( great sinnes to great foxes : small sinnes to small foxes ) whether we respect the subtiltie of sinne , or the harme and corruption accompanying sinne . And in such sense , all sinne ( great and small ) is here to be apprehended and staide as a capitall aduersarie to the Churches good . More commonly , ( and therein I am willing to insist ) by foxes , are vnderstood subtill destroying persons , laboring the ruine of the Church . And in such sense , our Sauiour himselfe calleth Herode * a Foxe : * and in such sense , Rabb● Shelomoh calleth the Aegyptians fox●s , for labouring to destroy their males in the birth . And Abben-ezra termeth the Israelites themselues these foxes , for destroying the Lords vine in the flower ( or first fruites ) by worshipping the calfe in the wildernesse . For the better vnderstanding whereof , let vs consider what bee the properties of the Foxe . First , in his running , he rolleth in , and out with turnings and windings : and therfore of the Latines is termed * Vulpes , quasi volupes . Which well resembleth the turnings and windings of the wicked ▪ Qui nunquam rectis itineribus , sed t●rtuosis an fractib . currant , who runne crookedly in all their wayes . Against whome Dauid thus prayeth , But these that turn aside by their crooked waies , them ( O Lord ) leade forth with the workers of iniquitie : so peace shal be on Israel : Psal. 125.5 . Such by-wayes Iscariot ranne , when he slunke aside to indent with the rulers for betraying of his Maister : and as foule an end did be●ide him . Achitophel was a subtill winding Foxe , but the snare caught him and hanged him for conspiring against his Maister . For all their crookings and turnings do but tend , to the seducing and harming of others . Secondly , the Foxe lacking meate , he faineth himselfe dead : and so the birds hasting downe ( as to his carcase ) * Volucres rapit & deuorat , he seizeth on the birds , and deuoures them . Such cloked ones , David speaketh of thus : Hee lyeth in waite in the villages , in the secret places doth he murder the innocent ; hee lieth in waite to spoile the poore : hee dooth spoile the poore when hee drawes them into his nette . Hee croucheth and boweth : therefore heapes of the poore doe fall by his might . Whose might is prefaced by wicked slight . Ioab so bowed till Amasa fell into his pawes : and Absalom so crooched , till aboundance of people fell into his snare . Wherewith let me put you in minde of * Henry Philips ( an english Fox ) who at Antwerp did first with al cunning , seeme dead to the world and Idolatrie in the eyes of our diuine Tyndall : but afterwards ( Maister Tindall hauing lent him 40. shillings , and carried him forth to dinner ) did betray the Holy-man into the hands of two Catchpoles , whom Philips had placed at the doore going out , for that deuouring purpose . Who ( finally for the faith sake ) being brought to the place of execution , was first at the stake strangled with an halter , and then consumed with fire . Hereto , let me adde another History ▪ * Iohn Diazius ( by birth a Spaniard , by doctrine a Sorbonist ) conuerted from his idolatrie , accompanying good men ( amongst whom Martine Bucer ) he finally was of Bucer sent * to Nurneburge to ouersee the printing of a booke there . A brother of his ( Alphonsus by name ) a Lawyer and iudge à latere to the Inquisition , hee comming to Nurnburge , did trauell with the saide Iohn for his reducement to Poperie . But not preuailing , Alphonsus himselfe at last ( O craftie foxe ) he feined himselfe to be conuerted from Poperie also . Who then laboured that Iohn would accompany him into Italy : but not preuailing , the Fox Alphonsus departeth , exhorting his brother to constancie . About three Dayes after , hee returneth againe with a bloody Butcher , hired of purpose , who ( whilst Iohn Diazius was reading a letter his brother gaue him ) did with an axe cleaue his head in peeces . The fact done , they fledde , and yet were apprehended : but by the Popes iustice were acquited . Yea , these lesser foxes ( I warrant you , ) they were ( of Reinard the great fox of Rome ) held little inferiour to Saintes . Our Sauiour bids vs beware of woolues clad in sheepe-skinnes : and we from experience may also cry one to another , Take heede both of great and small foxes , who vnder a Frierly ducking humilitie , doe subtilly catch hold and deuoure the Lords people . Some by crooching doe insnare the bodies life , some by counterfeite humilitie doe steale away the soules life . All of them subtile and destroyers of the church . Nay , by somuch the more their malice is to be bewared , as it is approoued to be as vehement as fire : they thinking ( which our Sauiour noteth ) that in so doing , they doe to God passing good seruice . A zealous ignorance , and yet right beastly foxes . What shal we then conclude of such , as in the boyling ma●ic● of their soules , could be content ( and sometimes do put in practise ) to take away the ●ues of these , who in their owne conscience , doe bring more vantage to Christes vineyard in one day , then themselues in 7 ▪ yeares , shall not these be much more held for foxes ! yea , for witting and wilfull murderers . But when such subtil Machiuils haue laid their snares for others , we see ( timely repentance not interueening ) that themselues are caught and strangled . The Thracian Foxe is noted in the frost time * aure ad glaciem apposita , conjectare crassi●udinem gelus , by laying the eare vnto the yce , to take knowledge of the frosts thicknes : who finding so the y●e strong inough , do run ouer for pasture . Such foxes there be of mankinde , who by the harkning of the eare and the application of senses , do see , if the plots and grounds whereon they meane to worke for profit be strong inough : which if they find then they run to and froe for aduantage . And to walke vpon sure grounds it is the whole scope of our meere Humanists ▪ Such a fox beyond the riuer was Sanballat , & such a fox was Tobiah the Amonite ; who mocking the Iewes worke , did say * That if a fox went vp , he should euen breake downe their stony wall : thinking the frost had made al their own p●ot-forme strong inough ( who in their letters to * Artashast pleaded the Kings tribute & honor ) but God sent a thawe that melted their yce , their ground work came to nothing . Though our politi●ians ordinarily do walke on such grounds : yet somtimes a sodaine thawe or storme quasheth that yce , so they fall in and be drownd . Take heed therfore how thou aduenture thy life by the i●dgemēt of thine eare ▪ by the application of thine natural senses . The eye somtimes iudgeth of mē , as of trees : the eare , of Hienaes noise , as of some Sheapheards voice : and yet plus valet ●culatus testis vnus quam auriti decem , one eye witnes , is better then tenne that report but by the eare . Our Sauior therfore is of I say set forth for a perfect Iudge thus : * he shall not Iudge after the sight of his eyes , neither reproue by the hearing of his eare : that is , he would not iudge by vncertaine coniectures , shadowes and glimpsies . These that in cases of vndoing a person , will be peremptory and resolute vpon vnsufficient triall ( for the lawe forbiddeth such indgement vpon one witnes , & the receipt of an accusation against an Elder , vnder two or three witnesses ) they therein shew themselues rather foxes , then imitators of Iesus . The foxes will not aduenture their owne life , but where they thinke all sure : but e●sily they will determine the spoile of others , vpon a glimpse of the first eare , without first lending the second eare to the Accused . The last thing I note more particularly , fitting the present text is this , Vulpes amare vineas , that Foxes loues grapes . Ironically we say of a man , the foxe loueth no grapes , when we meane , hee seemeth not to loue a thing which he cannot get : like to a subtile foxe which passeth by the grapes vntouching them , whom hee seeth to be vnderpropped beyond his reach : but yet by learing , one * may know he loues them . The vine ( as before and afterward oft ) doth mystically implie the Church : and here , the church of the Gentiles . The vine considered here in her first grape , doth intimate the spring of tender Christians , bringing forth their fi●st fruites , to the glory of God the planter . And these foxes doe so affect the Churches fruites , as it is meate and drinke to them , to chop them vp and deuour them . These foxes ( forsooth ) haue no purpose to teare the Lords vine , to deuoure the blossomes : but by their learing aside , wee knowe well their nature They cou●t the spoile of Zion , that so as * foxes they may runne vpon it : that there they foxes may haue holes , where the Sonne of man may not haue whereon to lodge his head . Of which two l●gged foxes , some be Ciuil , some Ecclesiasticall , some Mixt. A Ciuil fox was Herod , and all the Ciuil gouernors and people represented by that Satannicall dragon in Reuel . 12. who watched to crop vp the womans fruite at the first appearance . For the diuell did that by his mysticall body , died with red , as thirsting after blood . Ecclesiasticall foxes be such Church-men and lewde Prophets as * Balaam : who for pleasing a great man , did teach how Israel might sinne for prouoking their God to destroy them . And such were * Shemajah and Noaajah , who were contented to be hired of Tobiah and Sanballat , for fearing good Nehemiah from the worke of the Lord. And such were the Priests and Scribes of Iudeah , who laboured to choke the Gospel in the first seeding . The Mixt foxe , is such a one as is both Ciuil and Ecclesiasticall : and of this nature is euery apostaticall Pope , vsurping both swords : the temporall sword ouer all Princes , the spirituall sword ouer all Churches . In the Clementine Constitutions , hee is called Stupor Mundi , The Astonishment of the world : and indeede , he long time astonished the world and benummed their senses . Then after in the same place , hee turneth himselfe aside to the Pope and saith : Nec deus es , nec Homo , qu●si Neuter es inter vtrumque . Thou art neither God nor Man , ( what then ▪ a Beast : ) but a Neuter , Betweene both . Seeing themselues will haue him to be a Neuter , let it be . And seeing they themselues will haue him to be neither God nor Man , let him be a Beast , euen Reinard the great foxe , whose den and earth almost vndermined the whole earth . What a friend he is to the vines , let it be iudged by the carriage of his Cubs in all countries , studying and practising the ruine of Princes , the massacre of true belieuers , the ouerthrow of parents , friends and naturall country . No foxe so hungers after grapes , as they after firing the vines , and spilling the blood of our mysticall grape . The foxes so found out , it remaineth they be hunted . For this cause the Lord of the vineyard is of the Church thus introduced , crying : Take vs the foxes , the little foxes . Lect. IX . THe Mysticall foxes and their properties vnderstood as before , it now remaineth wee entreate of the Lords huntsmen , who here are charged to apprehend these foxes . The huntsmen are two : the Magistrate and Minister . The Magistrate is appointed to seize vpon the bodies of these craftie aduersaries : and to that end the sword is put into his hand . * Hee beareth not the sword for nought , for he is the Minister of God , to take vengeance on him that doth euill . Such an huntsman was Ioshuah , who chased the Cananite foxes , and slue them . Such an huntsman was Dauid in seizing on the flowting foxes inhabiting Iebus . Such an huntsman was Iosiah in pu●suing to death the foxe-like priests of Baalim : and such an huntsman was * Iebu in Israel , when ( hauing got the idolatrous foxes into their house of Baal ) he put them to the sword . And lest it should be thought , that such ciuil pursuite of the Churchesfoes , did appertaine only to that anci●nt Church of Israel : let vs remember , not onely that Saint Paul ( as before ) doth teach that the sword is still put into their hand for such purpose : but also , how our Sauiour with a ciuil whip did expell the Temples choppers and changers : giuing therein a taste of that ciuill authoritie which he naturally deriued from Dauid : And thereby teaching ciuill Magistrates , the true vse of the sword and lash incommended vnto them . That prophecie of Isaiah ( namely , that Kings should be nursing fathers , and Queenes should be nurces ) it cannot otherwise be verified to the newe testaments Church , then ( as is recorded ) first , by submitting themselues and all their glory to the church : secondly , by licking vp the dust from before the churches feete : that is , remoouing scandalous and offensiue things , which vnremooued , might hinder the Church : might danger the vines , and murder the Gospel in the birth-time . Are the Magistrates appointed to hunt the Foxes ? then are they not called to be Foxes , to be Romish Reinards , spoilers of our Church . O that we had not cause to complaine of some subtile companions amongst vs , that by crouching and creeping , too oft , do vsurpe the place of ciuill huntsmen , but ( in troth ) either subtile Atheists , making aduantage of all religions : or else Popish Sanballats , that bend all their wit , wealth and might , to the ruine of the Gospel , and introducing of Romish tyranny . Our Gratious Queene hath appointed them to assist her in keeping of Christs vine , but these subtile Iehues ( howsoeuer zealous for the Lord ▪ til they were established and fast seated in their roomes ) doe afterwards turne their zeale to the defence of Baal . Such foxe-friends wee not onely finde heere in our land , but we heare sometimes of such Captaine Foxes in Ireland , who being sent forth by our Soueraigne , to hunt the Fox , do betray her vineyard to the Fox . Yea , when her Maiestie hath appointed some to hunt the sea-foxe at sea : we heare sometimes how they vpholde the Foxe in his rauine : at least , they winke at the sea-foxe , while he teares our sheepe , fleeces them of their wooll , causeth the marchant sheepe to keepe at home in their fold , when for the good of our land , they should be pasturing abroade . Take vs these Foxes , saith God to our Queene . Alas , she knoweth not sometimes of these traiterous huntsmen : and sometimes when she knoweth them , she cannot apprehend them . For seldome time are such foxes destitute of a Fauourite in or about the Court. Well , walke on sweetest Elizabeth , in caring for this vineyards safetie ; and if men faile to take them , God himselfe will looke downe from heauen and take them in their owne snare . The Minister , that is , the Preacher of Gods word , he is called also to hunt the fox out of Christes vineyard . And if the cause be such as he cannot be driuen out , yet ( at least ) the Minister is to take him , to apprehend him , to endite him , and condemne him , if he cease not in time to be a Fox : an enemy to the vineyard . As the Mgaistrate is to draw forth the corporall sword , so the Minister is to pull out the spirituall sword . And this is done two ways : first , by the word including , secondly by the word expulsing . The word including , is such an application of the word , as it includeth the fox or subtile aduersarie within the outward league of the Church . Such an aduersarie is in Math. 13. compared to a tare in the midst of the wheat . Though a tare be visible , and the word of the Churches Ministers doth condemne it , yet that word of God in the Ministers mouth doth consider that subtile ●are within the Church , and in such respect not to be expulsed the Church . Nor is he not expulsed , in respect of himselfe , but in respect of the wheat , which otherwise were like to be torne vp with the Tare . And for this respect it was that Saint Iohn did take and condemne Diotrephes for a prowd vsurper , neither doing good , nor suffring others to doe good : but yet wold not command the Fox to be excluded the vineyard . And for this tarish respect ( a tare cannot be pulled vp but with the tearing vp of wheat wherewith it is closed ) * Saint Paul wisheth certaine cut of from the Galatians : whome otherwise he durst not commaund to be expelled the Church . And in such tarish respect ( for these foxes haue such hold of simple soules , as for these soules sake , they be permitted to stay within the Church ) it was that the * same Apostle condemned some in the Church of Corinth , for vncleannes , fornication and wantonnes already acted , whome ( notwithstanding ) he wold not command to be excommunicate * as Austen wel observeth . As Tares represent not all ill , but only such weeds as cannot be extirpate without wheats detriment : so , these tares ( that haue such cleauing and nere communion with the faithfull ) are commonly subtile Foxes , hauing such perilous hold of the vines , as drawen they cannot be therefrom , but with the vines destruction . Such clinging tares , fast cliuing foxes ( such as Ioab and Shimei were , whome Dauid for his time permitted , but not approued ) the Ministers are to take them , by their preaching to apprehend them ; but cannot adiudge them otherwise , then as tares in the wheat field , diseases in the body , which can more easily be discouered and condemned , then with the churches peace and good be seuered . And this was the practise of the Sinagogues Prophets , who continually cried out against the intestine aduersaries , by legall menaces hunting them as foxes : which aduersaries they cold not expulse the Church , by anie ordinance of Moses . The Magistrate could onely correct or take life away from the transgressors of the morall lawe ( for the Priests could only deale in the Tabernacles ceremonies ) and in the magistrates neglect of censuring the breach of the ten commaundements , the Prophets were to shoote out the Lawes dartes : as also , in case of abusing the Tabernacles ceremonies . The Magistrate ought to seaze on the Churches aduersaries by the sword , the ministers by the word . As the man and beast that touched the mount ( what time Iehouah did promulgate his law ) were to be smitten through with darts : so , these subtile vine-foes approaching the publike place of Gods presence , are to besmit thorough with the lawes mysticall-iaueling . And as the word including doth so take and sease vpon them in the publike diuiding of the word : so , the same word do●th take them in a grinne , and sna●le them in ordinary discourse . This appeareth againe and againe in the Ghospel , when our Sauiour answered the high priests and Scribes , after the Herodians , and lastly the Sadduces , by demanding them another question . These seuerall foxes framed Dilemmaes ( or two-forked arguments ) wherewithall to endanger Iesus . Hee ( teaching so his ministers , yea , all his members ) doth not answere directly , with either , yea or no ( for if he had so answered , he had falne into the one danger ) but thereupon he propounds another question , no lesse dangerous for them to answere . Which perceiued of the subtill foxes , they depart vnurging him to answere them : because they could not , without danger , make answer to him . If Christ could not vtterly auoide the temptings of such foxes , neither can we his members . Labour wee therefore to take them in a grinne : as the Apostle sometimes did take the Corinths with guile : and as God himselfe taketh the wise in their owne craftinesse . The word expulsing , it is that vse of Gods word , whereby such foxes are hunted foo●th and expelled the Church : like as the Incestuous was expelled of the Corinths , 1. Cor. 3. and 1. Cor. 2. as Hymen●us and Alexander ( 1. Tim. 1.20 . ) were expelled of Paul : and as Timothie is charged of the Apostle to bridle such cancred Teachers as Hymeneus and Philetus , 2. Tim. 2.16.17 . And this is done , by putting them forth of the Churches communion , lest otherwise they should leauen the whole fellowshippe , or canker-fret the faithfull . * Tunc antem hoc sine labe pacis & vnitatis , & sin● laesione frumentorum fieri potest , cum congregationis ecclesiae Multitudo ab eo crimine quod Anathematizatur , aliena est : And then this Expulsion may best be done without blot of peace and vnitie , as also without harming the wheate : whenas the whole multitude of the Church shall be free from ●ll partaking with the sinne that is to be anathematized . Yea ( as Austin in the same place ha●h ) when the crime shall be so cleare to all , and of all held execrable ; so that the sinner hath either no defenders at all : at least , no such proctors , as whereby a Schisme may fall out in the church , then let not the sword of discipline any longer sleepe in the scaberd . Then it is fit time , to cut such workers of iniquitie , from the cittie of our God : for no beast , that can be seuered with the Churches peace , ought longer to abide in the mountaine of God his holinesse . This cutting off is done partly or absolutely . It is done in part , when either the sinner is but debarred the Lords supper ( the Lords steward knowing it to be a ti●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 pl●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 co●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 co●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 repres●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 , return● &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 to be amongst the Lillies . In the second verse it appeared , that the Church ( and euery soule purified by faith ) is represented by the Lilly : euen by the fields Lilly , more gloriously cloathed in her inward man , then was King Salomon in all his externall royaltie . This is the flower of Paradise , the pleasant plant of Eden . This is it for whom Christ gaue himselfe , that he might sanctifie it and cleanse it : that he might make it vnto himselfe a glorious church , not hauing spot or wrinckle , or any such thing , but that it should be holy and blamelesse . The perfection of whose beautie , as it is referred to another life ; so , as verily as in this life , Christ is hers , and she Christs : so , verily is her beautie and holinesse here begunne : for the which shee is heere represented to the Milke-white Lilly , as Isid●re termeth it . As al Lillies beauteous , so the white most excellent : yea , as Plinie obserueth , ) most fertile : yea , that the droppings of the lilly , will cause and b●g●t moe lillies . As for the Church of the Gentiles , that she not only should be passing beauteous , but also very fertile , Isaiah is wonderfull plenteous . Before we consider his feeding , let vs first consider what is to be iudged of this church , and of euery her lilly-white members . Christ liueth in her , she liueth in him ; and the same mutuall inhabitation , is betweene Messiah and euerie of his members . Are all the actions of the Church cleane ? Or , are they all vncleane ? Or , are some of her actions cleane , othersome vncleane , or euery action mixt ? For the resolution hereof , let vs first r●member that double birth obserued of * Prosper : There is one Natiuitie of the earth , another of heauen : one of the flesh , another of the Spirit . The first of these births , S. Iohn affirms to be of the blood & wil of the flesh : but the other to be of the will of God , Iohn 1.13 . And this new or second birth is taught Nicodemus in Iohn 3. to be of the spirit : concluding there plainely , That which is borne of the flesh is flesh : but that which is borne of the spirit is spirit . This remembred , the question is easily answered : the actions deriued or flowing from the first birth , they be ( as the nature is ) vncleane and filthy . And this is it the Apostle Paul remembreth saying : * In me , ( that is in my flesh ) dwelleth no good thing . For the actions flowing or growing from the second birth , they be ( as the spirit is ) holy and cleane , nor can they be otherwise . For this Saint Iohn is thus peremptorie : * Whosoeuer is born● of God sinneth not , for his seed remaineth in him : neither can he sinne because he is borne of God. He excepteth not against sinne in the first part , but in the second , where the seed of God abideth , which is cause of the new-birth . Which consideration causeth Saint Paul againe to say , It is no more I that doe it , but the sinne that dwelleth in me . Paul is not contrarie to himselfe in saying , I sin not , and , In my flesh is no good thing . Saint Iohn is not at warre with himselfe , in saying , He is a lyer that saith he hath not sinne ; and againe , he that is borne of God , sinneth not . As both of them consider an old and a new Adam in the faithfull : so , they giue sinne to the first , and sanctitie to the second . And this is more apparant . when as the Apostle placeth two lawes in these two parts : calling the one * The Law in my members , and the other , The Lawe of my minde : as also considereth in one , and the same man Flesh and Spirit , ( Gal. 5.17 . ) affirming the one of them to be contrary to the other . Contrarietie doth not admit vnion , for what communion is betweene Christ and Belial , light and darkenesse ? None . Irrefragable therefore bideth this Position : * In Electis regeneratis duo sunt homines , Interior & exterior . I● cum peccant , secundum tantum hominem exteriorem : id est , ●a tantum parte qua non sunt regeniti , peccant . Secundum vero interiorem hominem , nolunt peccatum , detestantur peccatum , & condelectantur lege dei : quare non toto animo aut plena voluntate peccant . In the elect once Regenerate , there be two men , an inward and outward . When these sinne , it is according to the outward man : that is , in that parte wherein they be not regenerate . But according to the inward man , they nill sinne , detest sinne , and delight in the law of God : for which cause they sin not with the whole mind or full will. As it should be a notable errour to say , that the old man can bring foor●h an holy or cleane action : so , as maine an errour it shal be to hold , that The new man can send forth an vnholy and vncleane action . As the vnregenerate part , is a bitter fountaine , that can send forth no sweete water : so the regenerate part is as the Well of Dauid , that can onely send forth that is cleane and holy . As the cause is , such is the effect . As is the tree , such is the fruite . And as it shal be an intollerable errour to affirme of meere naturall giftes , that They be strong , therefore holy : so , ablasphemie ( though not The blasphemie ) against the spirit of grace , to affirme of his gifts in vs , ( as of Faith , Hope , Loue ) because they be weake , therefore vncleane . If these two births in vs could be mixed together ( as wine and water ) for making a third thing , wee then might conclude a mongrell action . But the old man dieth , the new liueth . The one of their Lawes is as contrarie to the other , as light and darkenesse : and they fight the one against the other . So farre be they from communion and their actions from being mixed . If the Prophet cry , * Woe to them that speake good of euill , and euill of Good , it standeth vs vpon to condemne the actions of our flesh , but to iustifie the fruites of God his spirit in the regenerate . As it is prowd prophanitie to giue holinesse to that dogge of our nature : so it is but counterfeite humil●tie , to charge the holy things of God with vncleanenesse . For gaining the name of Humble , must we spit vpon the actions and giftes of the Holighost ? God forbid . We may not do euill that good may come thereof . Besides must be obserued , that not onely the regenerate are thus cleane and holy in the part of their new birth : but also , that in their open state of grace , they are of vs to be termed Spirituall ( because the Spirit of God in them is principa●l ) and ( as in our Creed ) a Communion of Saints or holy-ones . As they are to receiue their denomination from the Spirit of GOD and his sanctitie , which in them is principall ( which is cause of that distinction in Augustine , Aliud est non peccare , aliu● non habere peccatum . Nam in quo peccatum non regnat , non peccat : It is one thing , not to sinne , another thing , not to haue sinne : For hee sinneth not in whom sinne raigneth not : so it pleaseth Messiah to iudge of them throughout this song , as of incense trees for sauour , and as of beauteous flowers for fauour . A soule seeing it selfe in it selfe , hath cause to cry out of it selfe ; all vncleane , * all red as scarlet : but if it haue the sight and sense of being in Christ , it is to belieue that crimson sins are all washed so white as wooll : and that by the blood of that Lambe , their garments are made white . And with boldnesse such a soule may presse into the diuine presence , knowing that the giftes of his owne spirite , cannot but to him be acceptable . Nor is such perswasion and boldnes , the worke of pride , but the fruite of Faith : euen of faith , * wherby we haue peace with God. The place of Messiahs feeding , is amongst these Lillies : so that these lillies are properly the place of his food & not ( as some haue taken it ) the food it selfe . Rabbi Selomoh doth thus reade it ; who feeds his sheep amongst the lillies , that is ( saith he ) in a fit , quiet and beauteous Pasture-pl●t : not vnlike to that of Dauid in ps . 23.2 . True it is , that Christ hath prepared a pleasant spirituall place for the sheepe of his pasture to graze in : but here ( I take it ) she intends directly the refreshing place , which Messiah had chosen to himselfe : and that is her selfe , chosen to be a Templ● to the holy ghost , an habitation to the mightie God of Iaakob : comparing her selfe to a field of Lillies , * her seuerall sanctified members considered . And hereunto Abben-ezra is drawne , when not only he saith , that the Lord is * drawen ( suaui odore floris i●tius ) by the sweet odour of this flower : but also * in lili●s designantur iusti , that by Lillies are vnderstood Righteous persons . Our Sauiour ( by Saint Iohns Ministrie ) laboured to open the hearts of the Laodiceans , Reuel . 3.20 : to what end ? That hee might enter and sup with them . And is there all ? Nay that they likewise might suppe with him . The same mutuall and ioynt pasturing may be here entended : according to that which was in the 1. ch . and 9. verse : and blessed be they which be inuited to this supper , Reuel . 19.9 . Messiah feedeth amongest these Lillies ; and the Lillies againe receaue nouriture from him and his spirit , represented by the watrie bankes in psa . 1.3 . He liueth with vs , not of vs : but we liue both with him and of him . Liue with him we doe , because the members cannot be seuered from such ●n head . Liue also of him we do , because , not only the earth is the Lords and the fullnesse therof ( and so all liue of him ) but also in respect of his body and blood ( called in the Gospell a slaine carcase ) whereon , as eagles , by faith we tire and foster . And so the faithfull only feed of him . For his feeding with vs , it is plaine from the vnion he hath with vs , both in body and soule . And that is cause that in Matt. 25. he accompteth that which was giuen to his poore members to haue beene giuen vnto him . Not because his owne particular body was in them ( for the heauens retaine that , till he come to iudge both the quick and dead ) nor since his owne particular nature was glorified , could it hunger or thirst after bodily refection : but in respect of comm●nion and fellowship with such , spiritually through faith : his spirit so chaining him and vs togither , by the bonds of faith . And in such respect , he taketh hard fare also with them ; going downe with Iaakob into Aegipt : with Ioseph into prison , suffring with the Saints in Damascus . Thus hee feedeth vs , and with vs : He feedeth vs as a father : but feedeth with vs as a brother : yea , as an husband and amiable louer . Now to her Prayer . Lect. XI . Vntill the day breake and Shadowes flee away : * Returne my Welbeloued and be like a Roe or young Hart , vpon the Mountaines of Bether . IN this prayer I obserue generally , the Churches will , conformed to Messiahs wil. That it was his wil to remoue from hir in some fort , for a certaine season , she had learned from his owne Canonicall word : and for that cause she prayes him to retire : ( for the word Sób here , and Bèràch in ch . 8.18 . I take to be as synonimies ) or to haste away , according to the fathers decree , till the time of darkenesse were ouer-shot : assimilating himselfe herein to the yoong Hart on the mountaines of Bether . To lack his presence , no doubt a corasiue vnto hir : but hauing learned that God had so decreed , shee desireth him to accomplish his will : herein referring her will to his reuealed will. A doctrine taught by Messiah , when he taught his disciples to pray , Thy will be don● , practised by himselfe when he prayed to his father , * Not as I will , but as thou wilt : and a rule whereby euery one that hath a portion in Christ , must be contented to walke . As a childe ought to referre his will to the Father ▪ and a scholler to his Maister , eu●n so ( and much more then so ) ought wee to referre our will ( which is alwayes weake , and oft bad ) vnto God his will , which is strong to preuaile , and is alwayes go●d . If loue cannot preuai●e with vs for subiecting our will to his will in all things : Then let the feare of his power force it . Follie it is to resist him that is stronger , * Hath he said it ( quoth Balaam ) and shall he not doe it ? And hath he spoken , and shall he not accomplish it ? As if he should say , all the world is not able to resist his will , to fru●●rate his word : for if they wil not ioyn with it , for partaking with his mercy , they shall be subdued of it , for partaking with his iustice . As we would be knowne to be of God & Christ Iesu , let vs be euer found subiecters of our will to his will : yea , it is a badge of the Church here , and therfore cannot in the faithfull be altogether wanting . More particularlie here is to be obserued , first , the time of decreed absence ( and that is , Till the day breake and shadowes flie away ) secondly , The manner of his absence : and that is , Like a yong Roe on the mountaines of Bether . The breaking of the day and departure of the shadowes ( for Night , * which is the earths shadow , doth depart with the daies breaking ) it is vnderstoode of some , to be the time of the Lawe preceeding Christs incarnation , which lawe was nothing else but a shadow of good things to come : some others vnderstand it to be the time of the church in this darke miserable worlde , specially after Christs ascension . Not to meddle with other vnapt collections , I meane here ( if God permit ) to insist on both these times , as both well suting to our former exposition . But heere some will aske , how can the church of the Gentiles will Messiah to retire , vnto the time that Legall ceremonies vanish ; seeing the Gentiles were no people or church till that lawe was ended ? I answer , God that calleth things that be not , as if they were ; hee ( by Salomon ) bringeth in the Church of the Gentiles , euen before she was . This falleth out by reason of the certaine execution of his decree ; as also by reason things past and to come , are all present vnto him and his Spirite . And heereof it is , that his spirit very ordinarily in the prophets , doth speake offuture things as already existing . Nor but for such cause , coulde Messiah and his church be introduced mutually parling in Salomons time , about a thousand yeeres before Messiahs substance put away the shadowes , that so the partition wall broke downe , he might espouse the Gentile . Which ( by the way ) must teach vs to thinke of things to come ( Gods word hauing taught , that such things shall come ) as if they were already acting ; nay , as if they were already acted . Hath God threatned to destroy the impenitent ? * If Noah , Iob , Daniel ; yea , if Moses and Samuel , should rise vp in their behoose , they could not turne away the iudgement . Hath God promised mercie to the contrite , saluation to the faithfull , victorie to his Church ? It is as good as done : hell gates cannot preuaile against it . For the time of Messi●hs absence , it lieth in these two points : first , it should be till the day breake : secondly , till the shadowes flee away . For the day-breake , it implieth to the Gentiles , onely that time of Messi●hs incarn●tion , whereby the * Day-starre from an high did visite vs : or as the Greeke readeth , wherein the Rising ( or , East ) from an high did visite vs. Which implieth not so much the Day-starre ( called Phósphér and Lucifer , growne into euill report , because of their application , to Satan and Nebuchadnetsar ) as the Sunne it selfe arising in the East . True it is , that Messiahs starre appeared in the East , but that was not an ordinary , but extraordinary starre , fore-prophecied of by Balaam * Iaakobs starre , whereby the Easterne Sophies had intelligence of Messiahs birth . The last writing Prophet of Israels Church , hee prophecying of this Day breake , doeth say : * The Sunne of Righteousnesse shall arise , &c. This light came amongst his owne , but they louing darkenesse more then light , laboured by false accusations to darken this Sunne as sackecloth : they therefore kill him . But the firmaments Sunne pulled in his head , as ashamed to shine , when the Sonne of God might not shine . Hereupon the day did plainely breake ( for the vaile of the Temple brake asunder ) and as at his birth hee was highly honoured of the Gentiles , so here at his death , Pilate ( a Gentile ) did honour him with a Kingly inscription , against the heart of the Iewes . The heathen Centurian and his com●any seeing the euents , * They feared greatly , saying , Surely this was the Sonne of God. With his birth the day did breake : with his death , the Sunne rose higher : but with the Temples ouerthrow by the army abhominable of Romans , ( which was about fortie yeares after his death ) the Gentiles had the Sunne of righteousnesse further risen vpon their Hemisphere ; whereof more hereafter . Christ being thus ( as Simeon Iustus termes him ) a light to Gentiles and a glorious light to Israel , it teacheth vs all to shew forth the vertues of him , that hath called vs out of darkenesse , into his maruelous light , 1. Pet. 2.9 . Lect. XII . MEssiahs absence is secondly laide downe in th●se words , T●ll the shadowes fl●e away : q.d. retire my Wel-beloued till the nights darkenesse be put to flight , till the ecclesiasticall shadowes be chased away by the Sunnes bright rising . As Christ was this Sun ( * comming gloriously forth as a Bridegroome ) so , the Law was but a shadow of good things to come , the body whereof was Christ , Heb. 10.1 . Coloss. 2.17 . wherein the Apostle may well allude to the shadow ( accompanying a mans body ) which sometimes is before , sometimes behinde , as occasion is ministred by the Sunnes course : euen as some shadowes went before Messiahs incarnation , some againe followed behinde : not vnlike to the * two spies of Israel , carrying betweene them the cluster of grapes , for the Churches comfo●● . As the Apostle calleth all a shadow , so Salomon here vseth the plurall , shadowes : because the whole body of tipes would be considered in the particular members . For the better effecting whereof , I will giue a taste thereof , by diuiding all ecclesiasticall shadowes into these three classes or heads : Chronologicall , Personall , Sacramentall . By Chronologicall shadowes , I vnderstand such as consist in Number . By Personall shadowes , I intend such as rest specially in some Persons . By Sacramentall shadowes , I conceiue onely such as consist specially in typicall elements for externall signes , for which they haue of ancients beene termed principally , Sacraments . For Chronologicall shadowes , they be ( I doubt not ) so many as there be numbers in the old testament : the handling whereof would make a large booke , yea many bookes . But as I am vnable to wade deepe in any part of this argument ; so , for the present I wil obserue some few times or numbers : and these also of such nature , as this ages sluggard ( who despiseth this wisedome ) may be least able to spu●ne at . The first shadowing number shall be ●ixe , which I terme the number of creation . In sixe dayes , God begunne and finished his workes of creation : not because it was of absolute necessitie for God to vse such time : but for our instruction , for whome both times and creatures were formed . * One is no number , but as the seede of number : because all number ariseth from it . And for that cause , it may well be giuen to God : who as he is in es●●nce One , so all number hath his being flowing from h●m , and returning backe againe into him , like the Hierogliphick serpent , which turneth his taile round about into his mouth . And that is cause why Christ God , doth terme himself Alpha and Omega , ( the first and last of the Greeke letters ) the beginning and end●ng . Two is the first number , three the second : and this Three is not onely made glorious in the first three dayes worke , with a glorious light before Sunne , Moone and Starres were created : but also is closely inferred in the third word of the Bible . Where after Bresh●th Bara ( in the beginning created ) there followeth Aelo●im God , but informe plurall : together with the third place ; secretly teaching a pluralitie of persons : that is , a sacred Trinitie in Vnitie . In three dayes moe , heauens and earth are ( with their whole host ) perfected : and therefore the number 6. well t●rmed of Diuines , The perfect number , or number of perfection . But what may 6. in the naturall creation , figure or shadow forth ? Beda , Rabanus and others shall in effect , answere for me . These sixe dayes do insinuate the sixe ages of the world , wherein a mysticall worke shal be finished , represented by the former naturall worke . The first age is from Adam to Noe : the second from Noah to Abraham : the third from thence to Dauid : the fourth from Dauid to the transmigration to Babel : the fift from thence to Christ : the sixt from Christ to the worlds ending . Some others doe also diuide the world into sixe ages , but with some difference from the former ancients , in 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 eui●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 c●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 ●ep●enarium existimant esse sine matre & sine prole . They worthily therefore doe thinke the number of seauen to be without Mother and off-spring . So sacred is the number of seauen , as ancient Gentiles gaue place to the seauenth day for rest , as also for perfecting the Creature . And to this end , the * former Greeke Antient introduceth Homer , Hesiod , and Callimachus their Antient Poets . Nor proceeded it but from a deepe conceit in Balaam ( the Easterne Gentile Prophet ) when as he builded seauen Altars , and offered vp seauen Bullockes . But passing by such notes , let me come to the right sacred booke of God , and there shall plainely appeare , how renowned this Sabbaticall number is . And this shal be briefly obserued , in God his sanctifying the seauenth day , the seauenth moneth , the seauenth yeare , and the seauen times seauenth yeare in the old testament : then afterwards , by renewing a memoriall of the number so oft in the new testament . Sixe dayes hauing finished the naturall worke of Creation , the Seauenth day God rested and sanctified it to diuine contemplation : Gen. 2.2 . Exod. 20.11 . Which resting from bodily trauels for giuing full scope to the spirit for meditating in the mercies of God , did fore shadow a world of businesses in the world , till the Seede ( promised in Paradise ) should come , in whom alone the Church was to haue her soules rest . And this was it which was shadowed , by al other Sabatical or rest daies ; as plainely affirmeth the Apostle thus : * Holy-dayes , new moones , Sabaoths , were but a shadow of things to come , but the body is in Christ. On which ground , the new testaments Church hath abolished these Sabaoths weekely and festiuall ; lest otherwise shee should Iudaize , as if Christ were not come in the flesh . Obiection : then in abolishing of the day , we abolish the fourth commandement . Answere : no : we reserue the morall duetie ( which is as the life and substance of that precept , in so resting and meditating the next day after ) onely we put away the seauenth day , which ( in regard of his number ) was a shadow . Which next day after ( the eight after a sorte ) the Ancients still vnderstood by the eight day alotted to circumcision : but in nature being the first day , it was of Origen vnderstoode to be the day wherein Manna first came downe from heauen : representing Messiah the true bread of life to the faithfull . As the Sabaot day , God rested from creating any new worke : so Messiah on that day wholy did rest in the Sepulchre : Hauing on the crosse ( when he cried , It is finished ) put an end to the worke of redemption . They that afterwardes haue inuented new workes for redemption , they doe with * Anah but find out the generation of Mules : and with the cursed earth , but bring forth thorns , thistles , & degenerate vermine . When he was come , in whom the father did rest , and the church was to rest ; the shadow was to giue place to the substance , the typicall seauen to Messiah thereby typed and forefigured . Lect. XIIII . Sabbaoth of Moneths . AS sixe dayes brought with them a sabbaticall seauenth day : so the time of sixe moneths brought with it , his Sabbaticall seauenth moneth . The first was the Sabbaot of dayes , this second ( as an * Ancient well termeth it ) is Sabbathum Mensium , the Sabbaot of Moneths . Not so termed because the seauenth moneth was wholy , but because a great parte of it was to be rested . * The first day of this seauenth moneth called Tisri , was the feast of Trumpets . The tenth day was the feast of Reconciliation . The fifteenth day was the feast of Tabernacles , and that continued seauen dayes after : euery which day had his peculiar sacrifice . The feast of Trumpets was a solemne memoriall of the benefites which they had receiued by the vse of that kinde of instrument . By the trumpets of Rammes hornes ( a simple meane ) it pleased God to shutter downe Ierichoes walls , Iosh. 6. By the two legall siluer trumpets , the congregation was enformed of the times of assembly and departure : secondly , of warre : thirdly , of festiuall solemnities , Numb . 10.1 . &c. Wherein were represented these two spirituall things : the Word of God preached , and holy faithfull Prayer . By that blessed word sounded ( as Isaiah was commanded in chap. 58.1 . ) it pleas●th to shutter downe the walls of the false church : to contrite the hard heart , to ouer ●hrow the mightie imaginations of mankinde . The sounding of an instrument , was but a weake meanes for ruinating wal's , chasing of the aduersarie : but the arme of Iehouah did accompany such meanes : so , the preaching of Christ crucified , and that by such meane instruments as the Apostles , of it selfe was vnable to conquer one soule : but it being the ordinance of God , and so accompanied with the powerfull operation of his spirit , it so hath cast downe the Oracle-walls of Idolatrie , broken downe the high imaginations of flesh and blood , expulsed the Romish familiar Hobgoblins , dispelled the clowdes of golden legendarie lies . By the sounding of this word we are also taught how to assemble , and how to depart about our seuerall aff●ires : the word of God is to be our delight and counsailour . Yea , this same word is to be sounded ouer all our sacrifices and spirituall exultations , as one sacred ordinance for hallowing all our worship . The trumpets also did represent Prayer , when it is saide , that vppon their sound in warre-time , they should thereby be remembred before their God. And hereupon it is , that we are enioyned to * Call vpon him in time of trouble : euen as Salomon ( in * his dedication of the temple ) did interceede with the Lord , for hearing Israel , when they should stretch forth their voice vnto God in the time of their straits . And so Hezekiah ( stretching the aduersaries letter before him , Isa. 37. ) did lift vp his complaint to God , whereupon Iehouahs Angel issued out , and ●lue of his enemies an hundred foure score and fiue thousand . The feast of reconciliation was an act of humbling the soule before God ; to whom they could not be reconciled without him that was preached in their sacrifice . The feast of tabernacles or boothes , put them in minde of their flitting estate , while they were in the wildernesse : and is to vs a representation of our mooueable state in this wildernesse of the world . All these things accompany this sabbaticall moneth ; the first moneth according to Hebrues ciuill accompt : but from the time of their comming from Aegypt , it became their Seauenth . For then the moneth Abib , called also Nisan , it was made the First , Exod. 12.2 . & 13.4 . The Ciuil reckning thus 1 Tishri , 2 Marchesuan , 3 Cisleu , 4 Tebet , 5 Shebet , 6 Adar , 7 Abib , 8 Ijar , 9 Siuan 10 Tamuz , 11 Ab , 12 Aelúl . The Ecclesiasticall thus . 1 Abib , 2 Ijar , 3 Siuan , 4 Tamuz , 5 Ab , 6 Aelúl , 7 Tishri , 8 Marches . 9 Cisleu , 10 Teb . 11 Sheb . 12 Adar . The Ciuill First became thus the ecclesiasticall Seauenth , for teaching vs , that All is become anew to the faithfull : who are to rest in him , who was figured by the High-priest entring into the Temples Sanctum sanctorum this very seauenth moneth , and in no other . This seauenth day and seauenth moneth , doe both leade vs to rest in Messiah , in whom we are to Rest , for the Father in him Alone resteth well pleased . Lect. XV. BVt besides Day and Moneth , we are to obserue the Yeare : which also brings with it , Rest and Sabbaot . And this was done euery * seauenth yeare , from the time of typicall Ioshua his partition of Canaan . Sixe yeares they were to sowe the land , the seauenth yeare they were to let it Rest ; and the owners , with the poore , were to content themselues and feede on the voluntary fruits of that Yeares-rest . Whereby all were taught , first , to rest in the promised Messiah , who is alone sufficient to our earthly natures , causing them to fructifie without our naturall tillage . Happy is the body and soule ( for that is our field and vineyard ) that communicates with these sabbaticall gifts , for their owne good and sustentation of others . Secondly , it teacheth all Adams sonnes to labour the worlds sixe ages , but with respect of that sabbaot in the wor●ds end , when so Christ Iesus shall be to them all in all , what time happinesse shall be ( rich and poore , Abraham and Lazarus ) to rest in Him for euer . The poore then shall not enuie the Rich , the rich then shall entertaine the poore into their bosomes , without grudge : for this is a Sabaoth of Rest in our God. Yea , before the worlds end , * Blessed are the Dead that die in the Lord , for they rest from their labours . Furthermore , this sabbaticall seauenth yeare did * forbid the Lender to aske the thing againe which he had lent : and yet not to lend vnto the poore brother by reason of this seauenth yeares rest , it was to haue a wicked thought and to sinne : but to lend and so to giue , it had the promise of blessing to accompany that lender , in what-so he should put his hand to . Besides , as this yeare , the Hebrue ( which for neede had sold himselfe to be a seruant ) hee was ( except himselfe willed the contrarie ) to be set free . As the Creditor might not debarre lending , because the Seauenth yeare was nigh ; so , neither for that cause ought hee ( through l●cke of full sixe yeeres seruice ) to stay the poore b●other : either from accepting him into seruice for such satisfaction , or ( the seauenth yeare being come ) to retaine him longer against his will. For the breach of this law , Ieremiah was sent to denounce against the Iewes , these three punishments , Sword , Pestilence , and Famine . All this plainely preached Mercie : that mercie which the rich do owe in conscience to the poore : and maisters to seruants : one Christian to another . The contrary God will be auenged of . And herewith ( to the comfort of faithfull seruants and poore-ones ) it doth typically preach , that in heauens Sabbaot they shall rest , maugre the hearts of worldlings : for howsoeuer they be mens seruants , yet they be * The Lords of free men . * In requie Nouitestamenti liberatus est . Hee is set at libertie in the Rest of the new testament : how much more in the accomplishment of that Sabbaots perfection ? But besides the Seauenth yeare Single , there was a seauenth yeare multiplied by seuen , which proclaimed the folowing yeare for a yeare of much libertie . Seauen times seauen yeares were compted : the last whereof is nine and fortie . Then in the seauenth Moneth the great Iubile yeare was founded , which was the fiftieth yeare : that is , the yeare after the seauenth : which in progression of number is Eight : but in renuall of number is the First . But that here is a renuall of the Sabbatical accompt , I cannot see , though one of Scotland ( otherwise worthy much reuerence ) doth teach : namely , * that the Iubile-yeare is the First of the next seauen . Which if , then this would follow : that that seauen should be but sixe , or two Rests should be held in one seauen : neither of which , I see any reason for . This Iubile-yeare ( being the 50. yeare , the next yeare after the last seauen ) it is so in progresse of accompt , an Eight yeare : and so withall doth secretly teach , that the Time and number of Eight is sacred . Further it may appeare from the time of Circumcision , which euer from the Birth-tide was to be the Eight day : which Auntients still didde make a Representator of Messiah his day of Resurrection , which fell the day after the Iewish Sabaot , or seauenth day . All which we shall finde to be sanctified in the name * ●ESVS , where Eight is renowned in Vnits or Ones : secondly in Tennes : thirdly in Hundreds . For in the name IESVS , thou hast the iust Nomber of 888. thus : I , 10. * E , 8. S , 200. O , 70. V , 400. S , 200. that is , IESOVS according to the Greeke writing in the new-Testament : as if hereby were openly proclaimed , that Iesus first is He , to whome the beast in Reuel . 13.18 . with his number of 666. is opposed , whereof that aduersary hath the Name of Anti-christ : th●t is , opposed to Christ. Secondly , that IESOVS is the end of Circumcision and lubile , all drawing to Him , as the Iubile or Iobél ( of lábal ) doth naturally signifie . Many take it to haue the Name of a Rams ho●e , affirming that this Iubile was proclamed with such horne-trumpets . But as such deriuation is further fetch● , so I see not how ( by the scripture ) it can be proued , that Rams hornes were then sounded . Nay it semeth more probable , that after Siluer trumpets were instituted togither with the lawe , that they only were in these solemnities vsed . Draw vnto Christ they did , in 18. Iubilees : the last of foure Sabbaoths or Seauens of Iubile , proclaming Christ crucified , by whome came euerlasting Redemption . But for the better obseruance hereof , let vs consider the Peculiars of this great Octonarie Rest. First , in this Great yeare they were not to sowe , no more then in the yeare next afore it , which was the last of the seauen Seauens : for the supply of which two Rests , the Lord promiseth to giue sufficient the Sixt yeare for three yeares , Leutt. 25.21 . which secretly may teach : once , that such as put their confidence solely in Christ , they shall finde God to be * El-shaddi All-sufficient vnto them : as also , that Christ is an end to the ceremoniall law figured by the Seauenth day : and the verie Soule of the new testament figured by the number of Eight , the verification of the former . Rest to the Synagogue , Rest to the Church , rest to the Body , rest to the soul●● who first was God , then secondly Man , for double Rest to the faithfull . Secondly , all the Israelites ) who before had sold any possession ) were as this yeare to returne vnto their possession . A re●son that the land was not to be cut off from any Tribe , was this : * The land ( ●aith Iehouah ) is Mine : and ye be but strangers and soiourners with me . For this cause it was his pleasure that his owne Interest should appeare , in hauing his people alwayes interessed therein : yea , and in the yeare of Iubile , to seaze on the very possession . And what doth this shadow forth vnto vs ? This , first , that * the Earth is the Lords , and all that therein is , and therefore all the faithfull Israel of God , truly interessed therein . They may for a season , be out of the possession thereof : but in the meane time they haue a true Title therein : euen in all the good creatures of God : for whose vse indeede , they were created : as who being onely the persons , that can ( to God his glory ) * sanctifie them by the Word of God and Prayer . Secondly , though here in this present world , they may be out of possession , yet ( so verily as they be Meeke and Patient in time of such lacke ) they shall inherite the Earth ; as our Sauiour himselfe affirmeth in Math. 5.5 . Where the word Clero-nomesousi import th a Distribution by Lot : resemblanced by the seuerall lots in Canaan , distributed to typicall Israel , by the ministrie of Iehoshuah the figure of Iesus . And hereof Saint Peter in his second Epistle , the third chapter , speaketh thus : But we looke for New heauens and new earth ( according to his promise ) wherein dwelleth Righteousnes : as if he had said : though al be dissolued , and by fire finally melted , yet there is promised ( besides n●w heauens ) a new earth , which wee , ( with all the Righteous ) do looke for . While the earth is filled with Iniquitie , we may be out of possession : but when the earth shal be resined and brought to his perfection , then we ( euen the faithfull ) shall haue it onely in possession . Nor maruaile that the Elect-ones expect this great Iubile ; for euery inferior creature in his kind , doth groane after this day of Deliuerie , as resting in hope then to be freed together with the Sonnes of God , Rom. 8.18 . &c. This day of deliuerie , this day of Redemption , this time of Rest , it is not there , but there , not now , but then fully acquired : * Nam si altius repetaemus quae vera sint Sabbatha , intra hunc mundum non est veri sabbathi obseruatio . The third thing of the Iubile is this , that euerie maner of Seruant was to be set at libertie , For whereas the Voluntarie-seruant in Exod. 21. is saide from thenceforth to be a Seruant for euer ( Verse . 6. ) it is to be restrained vnto the yeare of Iubile , Leuit. 25.40 . for seruants of other nature were to be set free euery seauenth yeare . And that the terme Legnólám is not to ouer reach the yeare of Iubile , the Heebrewes Midrash on 1. Samuel . 1.22 . teacheth . And that it signifieth not properly For euer , but a Long time , Rabbi Kimcht teacheth in his Rad●cals , alledging to that purpose , Prou. 22.28 . Where Gnólam cannot signifie for euer : no more than a seruant could serue for euer , seeing hee was not to liue for euer . If we turne it and vnderstand it for euer in this or any other ceremoniall speach , it must be * Ratione figurati , in respect of the thing figured thereby . And indeede , this mystically implied , first , a releasement of such as had beene seru●nts to sinne : secondly , a releasement at last from all slauerie , as well of body as soule . From sinne , that was first sounded by the Trumpet of Messiah in his publike ministration of the word : for which cause Isaiah introduceth him thus , speaking , The spirit of the Lord vpon me , therefore Iehouah hath appointed me to preach the Go●pel to the Meeke . He hath sent me to loose the bands of contrite in heart : to preach libertie to the captiue , and to the fettered , the opening of the prison ; to preach the acceptable yeare of the Lord , Isa , 61.1.2 . And most probable it seemeth vnto me , that our Sauiour must fulfill the Iubile , eyther in hir Birth ( which is termed The fulnesse of time , Gal. 4.4 . ) or in his Baptisme ( what time from heauen was preached , that this was the Accepted-one : who therewith entered into his publike ministerie ) or ( which is yet most probable ) in the yeare of his suffering : then vpon the crosse he proclaming , It is finished : the Temples vaile then rending , and therewith preaching an end of legall ceremonies : the dead then arising and walking as hauing their bonds loosed , and the dores of Sinnes prison set open . The ecclesiasticall yeare so begunne ( for he died in Abib ) what a glorious yeare of spirituall libertie was that in the Ministrie of his Apostles ? But together with this proclamation came not the full libertie of the Saints . That remaineth hereafter to be fulfilled in the next appearance of Iesus , who then shall restore store all things . * There remaineth therefore a Rest to the people of God : and he that enters into that Rest , shall cease from his works , as God did from his . Let vs study therefore to enter into that Rest : and in the meane time ( groning vnder the burden of sinne ) let vs ( with the Apostle , Rom. 7.24 . ) cry out , Who shall set mee free from the body of this death ? Whereto let a good conscience reply : I thanke God ( it wil be ) through Christ Iesus , for when he againe appeares , lift we vp our heads , for that is the time of our Redemption . Lect. XVI . Against Romes Iubile . CHrist hauing put an end vnto this Iudaicall Inbile , how comes it about , that Rome the last yeare kept a Iubile , as also for some other times in the three hundred yeares next backeward ? It is , because Rome by that ( as by other things ) must Iudaize and shew themselues Antichristian , that is Opposite to Christ. They may aswell reuiue all the ceremoniall Law , which were to reare vp againe the Partition wall of ceremonies , and to preach actually , that Christ is not come in the Flesh. For 1300. yeares ( or thereabouts ) the Church obserued no such inuention , nay neuer dreamed of it . But about that time , Boniface , ( or if you wil , Male face the Eight ) he decreed there should be a Iubile solemn●zed * euerie hundred yeare But Clemens the sixt ( as besides the Extrauagants , appeareth in his Bull , ) he from Mo●es rule doth institute the 50. yeare . For some wiser consideration , Vrbanus the sixt brought it to 33. yeares : S●xtus the fourth to 25. and Iulius the second to euerie tenth yeare : for all which consult with a right profitable * writer of our owne . Wherein first obserue the Spirit of gidd●nesse wherewith these Apostaticall Popes were smitten , euene of them changing his predecessors decree . Secondly , obserue that all of them agree in one for ●earing vp Iudaisme . And ( which in the third place must not be forgotten ) all this Inuention was for setting asale their Buls of leaden pardons . If the second Pope thoght an hundred yeares too long for catching of soules-money , and so did draw it to the fif●eth yeare , neuer blame him : much lesse his successors to fewer yeare , euen now to tenne . Who would haue his Bul 's to lie longer on his hands ? Onely this I lastly obserue to be the m●ine difference betweene the Iewish and Romish Iubilees . The Iewes therein did Giue , these Receiue : the Iewes forgaue freely , but the Pope for Mony : and for mony he will ( as the Spirit speaketh in Reuel . 18. ) sell the very soules of men . Nor would it here be forgotten , how the great Romist Cusanus doth diuide the worlds whole time into Iubilees . And ( not to meddle with his calculation before Christ ) hee teacheth that the generall resurrection of all flesh shall fall in the 34. Iubile , euen as Christ himselfe rose from the dead , in his 34. yeare : as if these yeares of Christs age , were a mysticall shadow of so many Iubilees . Now 34. Iubiles , being so many hundreds , they so do make 1700. yeares : and these to be compted in the state of the new Testament . This number ( but by another Methode ) is obserued , and so vrged by a learned nobleman in Scotland . That the Iubile shadowes forth that great day of rest ( a day like to the first Sabaoth , which introduceth speach of * Day but none of Night : because Day and Rest were to be Iehouahs last act in creation ) that the Iubile ( I say ) figured forth that great day of our Redemption , it is plaine and vngaine-sayable . But what number of time shal finish al the worlds worke , & introduce that Iubile of soules ? I thinke that number concealed from vs : euen as it is hid * from the Angels , yea from the Sonne of man , in regard of his manhood . Obiection . Not the Day nor Houre , but yet the yeare may . Answ. If the Yeare , then I would belieue also that the very Day ( if not also the Houre , ) it might be knowen . The Flood comming vpon the world in the 1656. ( which was the sixt yeare after 33. full Iubilees , the Arke resting in the seauenth ) Noah was foretolde of the yeare , yea of the very day , Genesis 6.3 . and 7.4 . The Angel Gabriel telling * Daniel of the 70. Sabaoths of yeers , which should be cut out , for declaring Messiah in our nature suffering for abolishing transgression , he giues him therewith intelligence of the houre : namely , that he , the Lambe of the world , should be offered vp that houre wherein he came to Daniel , namely at the time of Euening sacrifice , which was the third houre after noone : for from the time he preached that Gospel , Daniel was to rectifie his accompt . But because , no more the Yeare ( then the Day and Houre , ) can be knowne , I take it the Holy Ghost also vseth the word Time : when as ( in the person of the Apostles ) he saith of al the faithful their knowlege ; ye know not when the time is , Marke 13.33 . and therfore watch and pray continually . Another thing might seeme more necessarie our knowledge ( namely , When the Kingdome shal be restored to Israel , Act. 1.6.7 . ) and neyther that ( in respect of his precise time ) is fit for vs to know . That the Kingdome of Christ shal be restored to the naturall Israel , it is largely prooued by the Apostle in Rom. 11. but for the precise time , ( of houre , day , or yeare ) it is not for vs : Why ? Because the Father hath put it in his owne power . Euen so our Sauiour touching the former , saith , Onely the Father knowes it . Many haue bin bold to prescribe , the yeare , and some , the day , but still haue lied . About some 540. yeares after Christ , a rumor was spread abroad , * Quod MVNDVS esset cum prole periturus , that the world with his issue was then to be destroyed . And it came so to passe : for a certaine captaine of Iustinians , going into Italy for warring against the Gothes ( his name being Mundus , in english , WORLD , he then with his children was slaine . In such a second intent or secondary sense , a man may haue guessed right : but this , not according to his Owne , but the Diuels meaning . * Isidore hauing drawen out the worlds age , first to Christ , then from thence to his owne time , he saith of the new testaments age , as I do : * Residuum sextae Aetatis tempus , soli Deo est cognitum : the Remainder of the worldes sixt age , is knowen to God Alone . To the heauenly Father therfore leaue that : and for vs , let vs labor in watchfulnes , fasting and prayer : that so whensoeuer that day commeth , we may lift vp our heads in the assurednes of our full Redemption . Lect. XVII . Personall Shadowes . Adam Hauing thus giuen a taste of the sad wisdome of God couched in number ( by hauing somewhat suruaied the Numbers of Sixe , Seauen , and Eight ) I will now turne from figures of Number and time ( called Chronologicall or Arithmeticall tipes ) vnto such shadowes as concurre with Persons : whome before I termed , Personall shadowes . And ( this God willing ) shal be done , by examining some Persons before the lawe , some vnder the lawe . And of these before the lawe , I will elect , first two before the Flood , Adam and Henoch : secondly , two after the flood , Melchitsedech and Isaac . For Adam ) ( the first man ) he is a shadowe of Christ called of the * Apostle in 1. Cor. 15. the second Man or Adam . But Adam being a man of such state as none of his sonnes after him ( for first he was excellently good : secondly , passing Euill : thirdly , good and euill ) it thereby commeth to passe , that he is a shadowe d●uersly . In reg●rd of his first estate , he figured Messiah à Simili in some sort of likelihood . In his second estate , hee shadowed forth Iesus ex obliquo , ouer-thwartly . In his last estate he was a type ex Renouato , in respect of Renouation . For the first , behold the * First man in his glorious Creation , is made to the likenes of Aelohim God-triune : secondly , proclaimed Lord ouer the common creature : thirdly , giuing titles to Airie fowles and earthly Beasts : fourthly , the Woman built out of his side : fiftly , his Regall seate in Paradise . In all these points the first Adam shadowed forth the second à Simili , in some due congruitie . First , for the likenesse of God whereto hee was made , it is ( no doubt ) according to the letter , the character of Righteousnesse and truth of holinesse stamped in his reasonable soule , Ephes. 4.23 , 24. Coloss. 3.3.10 . but according to typicall mysterie , * This Image ( as one well writeth ) it is our Sauiour , the first begotten of euery creature , of whom it is written ( Heb. 1.3 . ) that he is the splendor of light , and the expresse figure ( or forme ) of his Fathers substance . Well might hee shadow forth Messiah that Righteous and Holy-one , when he himselfe was truely Righteous and Holy : while he himselfe was more then a shadow , euen ( after a sorte ) the liuely image of Aelohim . O Adam , thou then mightest but cast thy sight into thy selfe , and there ( as in a glasse or pure fountaine ) thou might behold Heauens Trinitie in Vnitie , as face to face : the receptacle of Father , Sonne , and Holy-Ghost . If thou hadst there abouts spent thy contemplation , thou hadst beene changed into the same image , from glory to glory , by the spirit proceeding from Father and Sonne . But contemplating the creature without , for the Creator within , thou lost Vnitie with Veritie , and became One with Vanity . After the which , thou in this respect , didst loose the shadow of so diuine a substance : and therewith rather became a shadow of Satan , in Apostacie , darkenesse , confusion of Spirit . Secondly , being proclaimed Lord ouer the Creatures , he herein liuelily shadowed forth the Son of God , who ( of the Father ) hath all things put in * subiection vnto him . Which consideration ( I take it ) enforceth the Author to the Hebrues , there to appli● the eight psalme to Christ-man , and in regard of the one Nature , Sonne of man. Not that the eight psalme is to be immediately vnderstood of Messiah ( for should he wonder at his Fathers goodnesse towards him , as there is in vers . 4 ? ) but applied to Iesus in a secondary sense , as almost be all the psalmes . Meere man in the first place , bearing a representation of the Sonne of God , becomming Sonne of Man in the second place , for the recouery of dominion lost by the first Man. For the furthering of which mysterie , I further conceiue the two termes in ps . 8.4 . by which Man is expressed : for this the Hebrue readeth : What is * Aenosh that thou remembers him ? and the sonne of ADAM that thou visitest him ? that is , what is Man ( filled with griefe for prophaning Gods name ) and the Red-earths sonne ( turning to earth from whence he came ) what is he , that now ( since his fall ) thou shouldest be mindefull ouer his Good ? As if he should further say , when he was * ISH man in his fiery-like excellencie , there might be some cause why thou shouldest let him exercise Dominion ouer the creature : but now being falne from thee , it is a wonder thou dost not alwayes afflict him , yea , presently say to his off-spring , Returne to earth , O ye sonnes of Adam . Thus Man , in his Innocencie , did stand a shadow of the Sonne of God , Heire of the world : but becomming a Lord of Mis-rule , he lost dominion ouer the creature : and therewith ceased the figure , till ( by faith ) he became one with Christ , to whom all power in heauen and earth is giuen for himselfe and his mysticall members . Thirdly , In giuing titles to birds and beasts , hee heerein shadowed ( not onely the Treasurie of wisedome and knowledge hid in the Arke of Christs breast , Coloss. 2.3 . but also ) the practise of Messiahs wisedome , in giuing fit attributes to all the birds and beasts subiected ( from sea to sea ) to his dominion . These birds of the aire ( representing such people as specially haue their conuersation in heauen ) and beasts of the field ( denoting such people , as specially sauour earthly things ) to the one kinde and to the other , Christ giueth names in his sacred word . The first sort he calleth Spirituall , or heauenly : the second Carnall or earthly . And as fowles of the heauen haue their difference and distinct names withall , so these spirituall-ones haue their discrepance , for which our Sauiour affoordeth seuerall titles , whether amongst such as gouerne , or are gouerned . The like is amongst the earthly , where some are Leopards , some Beares , some Dogs , and all Behemoth . But as Adams apt termes were changed , what time ( at Babel ) tongues were confounded : So Antichrist in his confusion of times and maners , hath giuen new Names to Christs creatures ( as Nebuchadnetsar gaue new names to * Daniel , Hananiah , Mishael , and Azariah ) to the end that Christs religion might die with their names . Yet all this keepes not the Elect from religious obedience , nor yet doth alter the propertie of the creature . Fourthly , as woman was built out of his side , * so herein hee resemblanced Christ , who hath made his Church Members of his body , of his flesh , and of his bones , Ephes. 5.30 . a right great Mystery , as the Apostle termes it . Quid est quod Adam dormiente Eua producitur : nisi quod moriente Christo ecclesia formatur ? What is meant by this , that Adam sleeping , Eue is produced , but that Christ dying , the Church is formed , Greg. in Ezek. hom . 6. post . C. Lastly , his Regall seate Paradise , might well shadowe forth Christs Regencie in his Church : for He it is , that only dresseth the vines , maintaines the plants and watereth the whole garden : for which respect he in the 4 chap. 15. verse is called the Fountaine of the Gardens : and of Isaiah in chap. 5 he is brought in singing a song to his beloued vineyarde , a song containing his Gardnerlike offices . Had but Adam duly considered his excellencie in shadowe , he would not so easily haue seuered from the substance . But turning his backe vpon the Lord of life he first lost the Image of Aelohim : secondly forfaited his Lordship ouer the creature : he thirdly made shippewracke of his variable wisedome for apt appellation : hee fourthly haled paine vppon mankinde for procreation and education : and fiftly , finally expulsed himselfe Paradise . So ceasing to shadowe the Sonne of God , ex congruo , in direct verity , in the next place hee must be considered a shadow , ex oblique , oppositiuely . That the first Adam shadowes foorth the second oppositiuely , it commeth to passe through Adams sinne ; sinne being of no other nature than contradictorie to God , to righteousnesse , to holinesse . This crosse-respect the Apostle remembreth in 1. Cori. 15. As in Adam all die , euen so by Christ shall all be made aliue . For howsoeuer ( * Adam primus & Adam secundus vunm erat carne ) The first and second Adam were both One in Flesh , yet ( non opere ) they were not One in worke and in deede . And this shadowe I terme with Zecharias , ( Luke 1.79 . ) The shadow of death : a shadowe , wherein mankinde sate till the second Adam ( the day-starre from an hie ) did visite vs. That he was a shadowe in the third place , namely in his state of renouation ( which consisteth in the renuall of Minde and will vnto the image of God , the worke Faith in the promised Seede ) it followeth à minori admaius , thus . If he shadowed Christ in the state of Naturall Holines ( for Holines at first was borne and bred with him ) then much more in his State of Super-naturall holines , where all was from Heauen anew deriued . In his first standing , he shadowed the Son of God , properly as God : but in this his state of Grace , he shadowed the Son of God also , as Man in our nature : for in him thus regenerate , God and man were vnited in One : and the Image before lost , is thus recouerd with aduantage . The Apostle therefore bidding the sonnes of Adam put on this Shadow , his Image : he bids them * Put on the New man , that is , put on Christ : as a shadowe , more then a shadowe , more then an image , in a manner A Substance . Whereto Origens epithets may well be giuen , viz. Inuisible , incorporall , Incorrupt and immortall . And thus did Adam shadowe forth Christ : first , ex Congruo : secondly , ex Oobliquo : thirdly , ex Rencnato . First , in his state of Creation ; secondly , Miscreation ; thirdly , Re-creation ; In the first , a shadow naturall : in the second , vnnaturall : in the third , supernaturall . Lect. XVIII . Henoch A Diuine shadow , being as a Dialls shadow , a Director to a substantiall knowledge ( the Diall shade to the Sunnes degree in the firmament : the diuine shade , to the Sonne of God his degrees in the Church ) let vs see wherein the Great man of God Henoch , doth shadow-like point vnto Christ. First , for his Generation , it is precisely noted of Gods spirit to be , * The Seauenth from Adam , which in Genesis 5. is thus : Adam begot Sheth : he begot Enosh : he begot Kenan : hee Mahalaleel : this begot Iered : and he Henoch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seauenth ( ●aith Saint Iude ) from Adam . So that the doctrine of number before taught , being herein remembred , it maketh Henoch ( for his number ) a Sabbaticall person , pointing forth Messiah the promised seede , in whom Mankinde was solely to rest . The former sixe ( Adam , Sheth , Enosh , Kenan , Mahalaleel , Iered ) they were euery of them bright starres leading to Christ , and for that cause couched ( of S. Luke ) in our Sauiours Genealogie , but Henoch ( the seauenth ) was he that made vp the Pleiades , seauen better starres , then them in the firmament : for these be not Palfiies in Charles wayne , but in the ecclesiasticall chariot of heauens Salomon . Secondly , for Henochs name ( in English Taught or Dedicate ) it points forth Iesus , Taught of God the father , and Dedicated to his fathers will for his Churches redemption . Saint Luke doth strictly note his enlargement in learning , when hee saith , * And Iesus encreased in wisedome and stature ; not in respect of his Godhead , but Manhood , whereby hee was One with Henoch . And that he was dedicate to his fathers worke the Psalmist witnesseth thus : * Mine eares thou hast boared ( for so Cárítha of Cáráh signifieth ) which Paul to the Hebr. 10.5 . paraphraseth thus , * A body thou hast ordained me : whereby is signified our Sauiours voluntary seruice , whereto he freely dedicated himselfe : by allusion to the seruant in Exod. 21.6 . who binding himselfe freely to his maister , had ( for a sacramentall signe thereof ) his eare pierced . And for dedicating himselfe vnto his seruice , he was contented , and did take vpon him the forme of a Seruant . philipp . 2.7 . Thirdly , The truth of which being so taught and dedicate , appeareth both in Henoch the figure , and Messiah figured . Henoch by vocation was a Prophet ( as in Iude 14. ) so was Christ : whereof more in some other personall shadow . Henoch walked with God , so did Iesus . Henoch was taken away of God from the earth : so was Iesus , death being vnable to hold him vnder , and his holy flesh vncapable of feeling corruption . Henoch was no more seene : nor shal the Humane nature of Christ be any more seene locally in the earth , vntill he come to iudge the quicke and the dead : for till the Restauration of all things , the heauens ( saith Saint Peter ) must containe him , Act. 3.21 . Fourthly , as the number of his generation , so the Time of his life is mystical . The years of Henochs life were 365. Which number ( * à peritioribus Anatomicis ) of the most skilfull Anatomizers hath beene obserued in man for Sinewes and Ligatures . And the Cabalists conclude , that there be in Gods Law , so many * Negatiue commandements , euen 365. All which , as it lacks not his mysterie , so for the present , I obserue this , that Henoc●s number for Yeares , and a yeares number for Dayes , they be both one : Henochs yeares 365. the yeares dayes ( according to the Sunnes course ) * 365 : pointing forth the glorious Sonne of God , in whom all our dayes and yeares are sanctified . The Prophet in Psalme 19. doth speake of the Naturall Sunne and his circuite according to the letter : but according to mysterie , the Sonne of God is he , who ( as a strong Giant ) runneth his course , the Alpha and Omega of his Churches dayes and yeares . Thus Henochs beginning , progression and ●nding , did liuely shade forth Messiah in certaine particulars . Nor haue writers let all this passe by in silence : for thus they can speake : Henoch ambulau●t cum domino , id●m conuersatione : ambulanit cum Domino , id est , in ascentione figuram Christ●tenens : Henoch in his ascension did carry a Figure of Christ , Beda in Gen. 5. Another more largely writes thus : ● * Hic autem Henoch &c. This Henoch ( the seauenth from Adam ) who pleased God , and was translated , he signifies the seauenth Rest , * wherto euery one is to be referred , which in the si●tage of the worlde ( as in the sixt day ) is formed by Christes comming : for the sixe agss of the world once runne , and Iudgement done with the renuall of heauen and earth , the Saints shal be translated into the life of perpetuall immortality . And a late writer saith thus : * Signatur in ipso Christus &c. In Henoch , Christ is sealed ( or signified ) who did the will of his father , afterwards ascended into heauen , and afterwards appeared not in his Church : seeing ( as it is saide in Reuel . 12. The Sonne of the Woman was rapt vp into heauen . From thence he is to come with his 144. thousands . Therefore Henoch ( when it is said , he walked with God ) dooth signe foorth Christ to haue preached the Gospel . While it is saide , hee was taken away of God , it declareth Christ to haue ascended to the right hand of the Father . When it followeth , he appeared not , it signifieth Christs Non-appearance in the church while the * Pope dominee●d &c. Thus they ( and right many more ) haue precisely obserued Henoch to be a figure , type or shadow of Christ Iesus . These two shall suffice for the time before the flood . Lect. XIX . Melchi-tsedek . AFter the flood , I will produce Melchi-tsedek and Isaac : and first , of the First . Melchi-tsedek we we reade of in Gen. 14. where he is introduced vnawares , meeting Abraham from the spoile , causing bread and wine to be brought forth vnto him and his for his refection , blessing Abraham and receiuing Tenths of him . All which , the Author to the Hebrewes remembreth in chap. 1.1 , 2 , 3 , &c. applying al to Christ , as the only Hee which was figured by the former : which is to be considered ; first , in respect of his Generation● ; secondly , of his Name● and thirdly , of his Office. For his Generation , he is saide to to be without Father , without Mother , without kindred , hauing neither beginning of his dayes , neither ●nd of life , wherein he is likened to the Sonne of God. Could these things agree properly to any Man ? No man so q●alified can be produced . These things agree in proprietie only to the Sonne of God : for the which it is said , Hee was likened to him : whereas otherwise it might haue beene saide , He was one and the same with him , and so no shadow of him . And yet ( howsoeuer not in proprietie . yet in a certaine true respect ) all the said particulars may be affirmed of him , * quia eius generatio subabscurior fuerit & l●teris is non sit demandata , because ( as an ancient Greeke vrg●th ) his generation is subobscured and not committed to sacred letters . Wherewith take that of an ancient Latine , * Introducitur sicut Elias &c. he is sod●inly introduced as is Elias . For it is not at all to be belieued that Melchi-tsedek was without father or without Mother ( for Christ according to either nature had father and mother ) but it is so saide of him , because he is so sodainly introduced in holy scripture . Wherto accordeth that of the Sirian Interpretor : Whose father nor mother is writ in the Genealogies : but still of the Hebrewes affirmed to be Shem , for sundry probable respects : howsoeuer in the story he commeth in with a New name , for a mysticall purpose . But consider the things in Christ , and we shall find all in him substantially : without father , so was Christ in respect of his Manhood : without mother , so was Christ in respect of his Godhead : without kindred , in respect of both Natures vnited in one person : for as the Father and Holy Ghost were not Hominified , so ( to the checking our Familists ) Mankinde is not Goddified . Hauing neither beginning of his dayes , nor end of his life , in respect of his eternall Godhead , he had no beginning : and in respect of both natures effecting one person Mediator , his life is without ending . On the crosse he laide downe his bodies life for a season , but tooke it vp againe by the Spirit of Sanctification : so that howsoeuer hee may be said then ( regarding the Abstract ) to be Aliue and Dead : yet respecting the Concrete ( for the Person was not dissolued ) he may be saide , euen in the Graue to be liuing . Thus the Creature shadowed the Creator : and that which was saide of Melchi-tsedek ( Kata●ti ) respectiuely , is verified in Christ ( haplôs ) simply , properly , fully . For the name , it is precisely opened vnto the * Hebrues : first , when he is said to be Melchi-ts●d●k King of Righteousnes or Iustice : secondly , when it said he was Melchi-salem , King of Peace . His Righteousnes appeareth to be such , as when * Amraphel , Arioch , Kedor-laomer and Tidal the foure Kings , did make warre with fiue Kings of the plaine , about iustice and iniustice : then was this Melchi-tsedek vnchalenged , vncharged of wrong . His Peace appeareth , in that he had no warre with others , nor others with him , euen when all the Country round about him was togither by the eares . And so for his time , he might well be termed a King of righteousnes , a King of peace . But for the perfection of these attributes , it could not be applied to * Salems ( or Ieru-salems ) King : seing , only he could properly be termed king of Righteousnes and Peace , that should be the Fountaine and Originall of righteousnes and Peace . And that only can be found in Messiah , for which he is termed of Isaiah cha . 9.6 . Sar-shalôm the Prince of peace : and in chap. 53.11 . to be that tsaddik Righteous one that shall iustifie Many . For this Righteousnesse and Peace is not as a standing poole , a qualitie in himselfe for himselfe : but as a fountaine springing vp in all the faith-full for their peace and iustification And for this cause , the Apostle termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our peace : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Righteousnesse , Ephes. 1.14.1 . Cor. 1.30 . Because in no other person or thing , the Churches peace and iustification is to be found : not from an other ( then Iesus ) is Iustice , is peace to be deriued . So that Iustification by Christ only , true peace of conscience in Christ only , it is no new doctrine , but preached long since in Melchi-tsedeks name : not to mention the first preaching of it in Paradise , Gen. 3.15 . Further hereof in his office . For his office , it was double : first , in that he was a King : secondly , Preist . For his Kingship , it is made excellent from the place : he was King of Shalem . Shalem was afterwards called Iebus of the Iebusites inhabiting it : and after that , Ierushalem : fiue miles ( as * some take it ) from Hebro● , where Abraham dwelt . Shalem being Peace , who should this city , of peace be ? Not the wicked : for to them ( saith my God ) there is no peace , Isa. 57.35 . then it must needs be the Godly , who of Ezekiel . ( 48.35 . ) are termed Iehouah-shammah , because the Lord dwelleth There : represented by Ierushalems peace , when Shelomoh ( or Salomon the Peaceable ) was King in it . This peace is begunne here , but perfected elsewhere , and that only when we shall haue attained our perfection laid vp in Christ. Secondly , he was Cohén , a Priest : enlarged by mentioning him to whom he was Priest or sacrificer : namely , Leél Gneleón , To the most high God. By which addition he is distinguished from all false Priests . So that thus he was the onely open King for iustice , and the Highest Sacrificer to the true God in that age . If it be lawfull to diuine , who ( of all men mentioned in the scripture , then liuing ) this King and Priest may be , me thinks he should not be any other than that Son of Noah ( not borne in , nor much knowen to the new-world ) in whose tents God was to dwell , till Iaphet ( in his Gentiles ) should be by the Gospel perswaded to returne and dwell therein . But wherein doth he shew him a King and a Priest ? Hee shewes himselfe a King , when as Hótsia lechem vajájin , he caused to be brought forth bread and wine for refreshing Abraham and his people : which very well of the * Ancients was obserued to shadow forth that Soules refection , which is offered to vs in the new Testament vnder sacramentall bread and wine . In which respect Chrisos . is bold to say , protulit sacramenta , he brought forth sacraments , in Psal. 109. secundùm Lat. that is such sacramentall Signes , as only in right appertaine to Abraham and the faithful , who by fa●●h see and apprehend a mysterie vnder the letter , Christ vnder the shadow , eternall food vnder elements temporarie : this offered and giuen as freely to all suc● , are tyred with fighting against the Diuell , World and Flesh : as the former to Abrahams literall souldiers , returning wearied from the battle . Touching his Priesthood , it is recorded of him , Vajèbarcèhû he blessed him : and the blessing was this : Blessed be Abram to God most high , the possessor of heauen and earth . Melchi-tsedek pronounceth this blessing , but Messiah could onely giue this blessing : for He only had all power in heauen and earth giuen him , for the good of his people . Glorious was the blessing pronounced ( in Numb . 6.24 , &c. ) by the chiefe legall Priests , but the Exhibitor of these blessings was onely Christ Iesus , figured by them and this . Old Isaac could say to E●au of Iaakob : I haue blessed him , and he shal be blessed : but without all shadow it may be substantially pronounced of Iesus : my people I haue blessed , and ( maugre all the Gates of Hell ) they shal be blessed . Further to speake of shadow in King and Priest , I referre to some other persons vnder the Lawe . Let this heere suffice for Melchi-tsedek . Lect. XX. Isaac . ISaac is the next I here obserue : whom the Author to the Hebrues remembreth to be a Type , when as he saith that Abraham receiued him f●om death * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a parable , that is , in shadowing sort . For the Apostle Paul , he teacheth the * Galatians , that in Isaac another thing was meant . The first pointeth at Christ , who dying yet was not dead● the second ( in a secondary sense ) expoundeth Isaac to shadowe the church or faithfull , who become that they are , by God his promise , not by nature . How he representeth Christ , might many waies be obserued : onely I will obserue that part of his historie in Gen. 22. whereto the Authour to the Hebrewes relateth . And heerein I will obserue , first the Name : secondly , the Thing . His name is Isaac ( in 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 ●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 i● 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 Pri●st after an other order , euen of that in Melchi-tsedek : a Kingly priesthood . And so our Lord and great priest came not of Leuies tribe ( as did all the legall priesthood ) but of King●y Iudah , as is euident , hebr . 7.14 , 15. And as this legall priesthood was onely tied to Leuies type , during their ceremoniall seruice : so , not euery Leuite offred this sacrifice but such sufficient-ones onely , as were of Leuies sonne Kohath . As for the two yonger houses ( Gershom and Merari ) they were shut from the Altar , and employed in inferiour places and seruice● , Numb . 3. and 4. Wherein ( though darkely ) might be represented Christ the elder brother , in whom the sacrifice satisfactory rested : together with his two yonger brethren ( for we are all so called to be priests , Reuel 16. Pet. 2.9 . Rom. 22.1 . ) namely , Minister and Lay-man : who are employed in inferiour seruices , subordinate to Christ Iesus our hie-priest . Which priesthood of ours , consisting in offring vppe our selues a reasonable sacrifice , is as farre differing from that of Christs , as Gershoms and Meraris from that of Kohath . Gershom and Merari with Israel , were called * a Kingdome of Priests , as now all Christians are termed to the same God , Kings and Priests : but as he was To die the death , whatsoeuer hee was that touched the arke with Vzzah , though a Leuite , but not of Kohath and Aaron : so whatsoeuer he amongst Christians , that shall vsurpe vpon Christs sacrifice , or ( with Apostate Papisme ) encro●h on his office , they stand condemned of high treason , conspired against the Lord and his Annointed : for M●ssiah is the Sacrificer absolute , hauing trod the wine-presse alone . They and wee are but S●crificers Respectiue , so termed in respect of conforming our selues vnto him , who hath beene so sufficient for vs : as members not vn-naturall , must needes conforme themselues to their head . This generally of the Office shadowing and shadowed : now to the three particulars before specified : his Enstalment , his Garments , his Action . For his Enstalment , first , Moses ( bearing the person of God ) he causeth Aaron and his Sonnes ( for he was to haue them ioyned therein ) to come from amongst the people assembled : in whose presence he declareth Iehouahs wil touching Aaron and his sonnes for s●crifice-hood . Secondly , Moses w●sheth them with water . Thirdly , he putteth on them the prescribed ceremoniall garments . Fourthly , he filleth their hands with obl●tions frumentall and animall : shaking them before the Lord , and then offering them according to the ceremonie prescribed : putting of the blood on their right eare , on the thumbe of their right hand , and on the great toe of their right foote , annoynting them with the sacred oyle . Fiftly , they feasted at the Tabernacles dore with the consecrated bread and fl●sh . Sixtly , they were to watch seauen d●yes a●d seauen nights at the tabernacles dore : for that was the time of their consecration , as they would avoyde to haue sodaine death inflicted from heauen vpon them . All his installment ( according to ceremoniall appearance ) it was passing glorious : and notablie shadowed forth the super-excelling installment of Messiah to the worke of Redemption . Did not Aaron take this office vnto him , but was he caled of God thereto ? * So neither did Christ take this honour to be made the hie-priest , but he that said vnto him , Thou art my Son this day I begot thee , euen he gaue it him . And being consecrated , was made the Author of eternall saluation vnto all them that obay him : and is called of God an high priest after the order of Melchi-tsedek . Only , where the Leuiticall priesthood had Co assistants in that sac●ifice , Christ Iesus had no helpe : * for looking about ( as Isaiah●aith ●aith ) if there were any to helpe him , loe , there were none , and so his owne at me sustained him . Assistants he had in the Gospels publication ( namely , his Apostles , Euangelists and Prophets ) but in the worke of our absolute redemption , he had no fellow : which further was shadowed forth in the Hie-preist , who only might enter into the Sanctum sanctorum for making attonement . For Moses his washing them , that shadowed the immaculate and vnspotted estate of Iesus : For such an hie-priest it besemed vs to haue , as is holy , harmeles , vndefiled , seperate from sinners , hebr . 7.26 . The annoynting them with such sauoury oile , it shad●wed the Holy Spirit with his sauory operations , by vertue whereof , euery thing in him was to his fathers nos●thrills , redolent . The blood sprinkling & oblations burning , did fore-type , the sufferings of our hie-priest : for without his blood was no purgation . That feasting at the Tabernacles dore , it shadowed with what cheerfulnes our Messiah came to do his fathers wil. As for the seuen dayes and their nights they so continued , it well resembleth our Sauiors consecration for this busines , to the whole seuen ages of the world : for he is the Lamb slaine from the beginning of the world : Christ ' yesterday , to day & the same for euer . This instalment was preached in Paradise , belieued of Adam , shadowed in his Abels sacrifice , and so continued almost 4000 ▪ yeares , what time he appeared in our nature for effecting of that amongst men , which otherwise to his father was from the beginning in Act , seeing with God there is no time past , or to come : but all things present . This breifely of the installment into office . Lect. XXII . FOr the Garments of his office , they are numbred * Eight : first , A breast plate : secondly , An Ephod : thirdly , A Robe : fourthly , A broydered Coate : fiftly , A Miter : sixtly , A Girdle : seauenthly , A plate of pure Golde : and lastly , linnen Breeches . With these eight was Aaron clothed what time he was to exercise his Arch-function . Of the which , erant quatuor ( vt annota●it Beda ) & minoris ordinis sacerdo●ibus concessa ) foure of these eight were grant●d to Priestes of the lower order : namely , the breches , the broidered coate vnworthily turned a strait linnen , in the old latine ( as Arias and Pagnine haue obserued ) then the Girdle and Miter . And if the M●tter and forme of this sacred attire be considered , O howe truly Pontificall were they ! But thereof only a taste . * Their Coates , their mitred ornaments and breeches , were made of pure-fine linnen , termed Bisse . So were their girdles , but perfected vp also with blew silke , and purple , scarlet and needle-worke . But for the other garments , wherin the Minor-priests had no interest , there behold more . The Robe ( called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment to the foot : such a one as our Sauiour is repres●nted in Reuel . 1.13 . ) it was to be altogither of blew silke : and the hole for the head , of wouen worke : strong as the coller of an Habergeon . Vpon the skirts whereof were tached Golden-bells and Pomegranates . The number of whch Bels ( and the Pomegran●ts must be no l●sse ) are of * Clemens Alexandrine s●d to be 166 : but * Beda affirmes them to be but 72. from the testimonie of Iosephus the Priest in his Antiquities . For my part , I rest where the scripture resteth . It affirmeth nothing of the number : nor will I. The Ephod ( a shorter garment , drawne ouer the Robe ) it was made of Golde , and blew silke , and purple , and scarlet , and fine twined linnen of broyderie , vpon the twoo shoulders whereof were couched two Onix stones : hauing sixe of Israels sonnes names grauen in the one , and sixe in the other . The Breast-plate of iudgement ( couched vpon the Ephod , and very short ) it had the same stuffe as had the Ephod : but coupled to , with gold chaines fastned in gold rings . In whose Square were couched twelue precious stones : euery of these gemmes hauing engrauen one of the names of the Tribes of Israel . But within this Breast-plate was put the Vrim and Thummim : two things not expressed in scripture what they be : nor can any Iew affirme indeed , what they were . Nay , as onely they were of God giuen to Moses so to be inserted ; so is it not probable that euer any but Moses did see or know them . And which is more , after they were once lost , ( and in Esraes time the Priest had them not , Esr. 2.63 ) it neuer appeareth they were had againe . The Angel bid Manoah not enquire after his name which was Secret : and the scriptures concealing what Vrim and Thummim was , I leaue it as a Secret . The Plate for the Hie-priests miter , was of pure gold , tied to with a blew silke lace , euen to the front of the Miter : wherein according to art was grauen , HOLINES TO IEHOVAH . Thus was Aarons body adorned , and so was his head decked , & all these tirings ( by reason of their mysterie ) precisely of the Lord , called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigedé K●dèsh Garments of holinesse , Exod. 28.2.4 . garments for his consecration : and yet all but * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come : namely , in Christ Iesus the Hie-priest of our profession . For the foure tyrings of Aaron which hee had in common with the minor-p●iesthood , wee may behold in them , the pure innocencie of Iesus , more white than linnen , more spiritually fine than B●sse . Which Righteousnesse of his imputed to his church , is called ( Reuel . 19.8 . ) pure fine linnen and shining , euen the Righteousnesse of the Saints . If Salomon cast his eyes to this , no maruell though he saide , * At all times let thy garments be white , for no such occasion of triumph , as to wa●ke purely , hauing the bright shining puritie of Iesus put vpon vs ; for that is to be cloathed with Christ , as the Woman in Reuel . 12. is cloathed with the Sunne . More particularly , the Broydered coate may represent that * Iustice which he puts on as an habergeon . The breeches well represent his Puritie couering the shame of our nature . The Girdle of his ●oynes and reines , is expounded of the * Euangelicall Prophet , to be Iustice and faithfulnesse . The Miter cloased about below , but open aboue , point-wise to heauen-ward , it wel might shadow that saluation which he brought from heauen , for mankinde below . We , the Body that is saued , he , the Head that saueth vs. And hitherto the Apostle leadeth vs when hee wills vs to take to our selues * the helmet of Saluation , which is no other than our head Christ , as Simeon well vrgeth when he saith , Mine eyes haue seene my saluation . The inferiour Priest did thus in his garments represent Christ with his graces , whereby we stand and are saued . But to take a little view of the other foure garnishings which were proper to the Hie-priest , it shal be to survay a more plenarie shadow of all things . The foure tyrings absolute to Aaron and the Great●sacrificer in succession vnto him , be these , first , the side Robe , secondly , the Ephod , thirdly , the Brestplate , lastly , the Golden plate . For the Robe , consider his heauen-blewe or hyacinth colour , and what can one behold therein , but glory or heauenly maiestie ? such as is represented to Iohn in Reuel . 1.13 . where our great Hie-priest standeth amidst the Churches , clothed with Maiestie , as with a state-garment . As Iohn see him , we should all see him , in the spirit of our Minde : namely to be clothed with Maiestie and renowne ; no more knowing Christ according to the flesh , but according to his glorious immortalitie , from the abolishment of corruption in all his mysticall members : for to them it is finally appointed , that dishonour , corruption and immortalitie shal be put off , that so they may be inuested with mortalitie , vncorruption and glory . For , as we haue borne the image of the earthly Adam , so shal we beare the image of the heauenly , 1. Corinthians 15 , 49. * In the Bels and Pomegranats circuiting the skirts of this garment , much may thereof be spoken , and all according to the analogie of faith . Whereof now onely this : In the golden bells , making a golden sound as Aaron went in and out , not onely is represented Prayer which powerfully was offered vp of Iesus , but also ( and that more properly ) * Sonitus verbi , the sound of the word . Messiah himselfe was the Word of the Father : by which Word the worlds were made . But the Bels here shadow not that vncreate word , but that Creature-word which our great Messiah hath sounded in the eares of his people . Which word should be deare vnto vs , euen as the fringe of our garment : placed about our seete for directing str●ight steps accordingly . Yea , it shadow-wise preacheth , that we must sound well to others for their direction also in holy duety . Specially , the Ministers of God must v●ter this golden sound . Iram ( bene inquit Beda ) contra se occultiiudicis exigit , si sine praeaicationis sonitu inced●t : hee p●ouoketh the anger of God against him , who insisteth not in the sound of preaching . Nor is it s●fficient to pray or preach , except it may be vnde●stood of Gods people : for * if the trumpet giue an vncertaine sound , who shall prepare hims●l●e vnto battel● ? except ( ●aith the Apostle ) ye v●ter words that haue signification , how shall it be vnderstood what is spoken ? for yee shall speake in the ayre . As Christ rung this bell before vs , so wee are to ring it vnto others : specially that peale , whereby people may take knowledge of Messiah gone into the Holy of holies ( * euen into the very heauens ) to appeare now in the sight of God for vs. For the Pome●granets , consider their composition : they were made of blew silke and purple scarlet . Not to meddle with I●sephus , no , not with some christians their elementall conceits grounded here vpon colours : it is certaine , that by these pomegranats ( a most excellent fruite ) is shadowed forth good workes : and by these dainty colours is intimat●d the Beautie and comelin●sse of good workes . It is a frequent vse of scripture , to compare Mankinde to a tree , and his actions to tree-fruites : and as such fruit●s are commaunded , so a●e they of the Holy-ghost commended for beauteous . Instance it but with one particular . That loue which causeth brethren to dwell together in vnitie , is it not commended ( for Tób and Nágnim ) comely and amiable ? p●al . 133.1 . Yea , good workes are the beautie of mankind . Which , as they abounded in Messiah , so neither can be lacking in his members . Was it the Leuiticall posie , A Bell and a Pome●granat , A Bel and a Pome-granat ? Let it also be the Christians Embleme , A word and a worke , A word and a worke : or Faith and Frui●es , profession and practise : Say well and Doe well : what thy wordes sound , let thy workes expound . To make a noyse in wordes , but to abolish deedes , it is to weare a Bell without a pome-granat , a breach of the Law. Let the many graines cou●hed vnder one pill , put vs in minde of ( * multifaria virtutum operatio , vno Charitatis munimine ) of the manifold operation of vertues in one bond of Charitie . Such wordes ▪ such workes concurring , are as the fringe of a Christians garment : not onely profitable to the Wearers , but also to the Hearers . And this briefely of the Robe . Lect. XXIII . THE second differencing garment is the Aephod ( an indument vpon the other ) stately , for his colours and stuffe : for it was made of beaten-gold , blew-silke , and purple , and scarlet and fine twined linnen : and such were the shoulders edges . But on either shoulder should be a bosse of golde , and in the same couched one Onix-stone , wherein Israels names ( as before ) were grauen , that so Aaron might carry the remembrance of Israel on his shoulders before Iehouah . For the state-colours and stuffe , I will meddle no more now , than thus , they represent in Christ Iesus , nothing but that is excellent : for a practike-rule it is in Diuinitie , that heauenly things incomprehensible , be expressed by such earthly things as are excellent , and within our comprehension . Only somwhat touching the Onix-gems on the shoulders . The Onix in his colour , is * humani vnguis similitudine , like to the naile of a mans finger : that is , whitely-red or ruddi-white : the very colour of mankinds nature , first fetched from the earth : excellent in the first Adam , but perfectly excellent in the second Adam : who afterwards in this song ( cap. 5.10 . ) is saide to be white and ruddy , the cheifest of ten thousand . And therfore in this pure earthlike gemme may well be shadowed all mankind supported by Christ Iesus , for which the Apostle termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sauior of all men . * Atlas of Poets is said ( in respect of his great astrologicall skill ) to support the firmament on his shoulders ( prety and witty to their shadowing purpose ) but in typicall Aaron do here behold him that Sustaineth all things with his mighty word , Hebru . 1.3 . But marke his cariage , with his difference . He caries all things ( chiefly , all men ) but so , as principally he sustaineth the Israel of God. Which when the Apostle considereth , vnto this ( The sauiour of all men ) he addeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , specially of belieuers ( 1. Tim. 4.10 . ) euen as here in the shadowe , he vpholdeth all man-kinde , but specially Belieuers , the Israel of God , whose names are expresly engrauen on his shoulders ( as good as written in the palme of his hand ) by reason whereof , their mysticall walls are euen in his sight . Let heauens fall , let earth moue , yet God is good to Israell , euen to the pure in heart . Let the mother forget the childe , yet will hee neuer forget his people . To that end hath our Hie-priest vndertaken our flesh-like Onych nature , that he might saue all such as come vnto the Father by him . This briefly of the Aephod : now next to his Breastplate . After the differencing tires of Robe and Superhumerall , wee are to consider the Rationall or Breast-plate of Iudgement . For colour and stuffe , it was like the Superhumerall or Aephod ▪ but in length and bredth only of an hand : coopled at the corners with gold chaines , fastned to rings . Afterwards , there were platted vpon it 12. pretious stones ( euery stone hauing grauen in it one of Israels sonnes names ) but within was secretly couched , the Mysticall Vrim and Thummim . And ( according to former proportion ) hereof so briefly as I may . The colours and stuffe , do still shadow forth , that euery thing in Christ Iesus , is glorious and excellent . The Rationalls square forme , with his 12 ▪ precious gemmes and names engrauen , doth point vnto Reuel . 22.14.15 where the new Ierushalem is foure-square , and the foundation 12. pretious stones , wherein the names of the Apostles were written . * As Beda by the 2. shoulders could vnderstand the Church ; first of Iewes , secondly of Gentiles : so by Aarons Pectorall , we are well to vnderstand the antient church in Reuel . 7.4 . &c. pointing at Saint Iohns Pectorall , representing a large Church of the Gentiles . And therfore , where Aarons Breast-plate was but an hand-square : Saint Iohn seeth a new pectorall , thousands of cubits square . But as Christ is the Rocke whereon the whole Church of Iewes and Gentiles is builded : so all that is represented by Aharons Breast , whereon this Rationall ( or reasonable people ) is placed . Wherewith is to be obserued , how euery faithfull soule is , before God , as a Gemme of much price : though differing in colours ( for the same measure of glorification is not to all ) nor euery one of same operation ( for one and the same spirit ministreth diuersly ) yet , all vertuous , all gracious , all members of Iesus . For Vrim and Thummim we know as Nownes Common , but not as Names proper . Both of them are Nownes of the plurall number : the first signifying Flames or Lights : the other signifying Perfections or finishments . For some Greekes and some Latines they haue vsed other version , but I know not how to defend it . As they were in this Breast-plate , so were they names proper , but so we know them not . And this well shadowes out Messiah , * in whom are hid all the treasures of wisedome and knowledge : who is to his members the same that Vrim and Thummim was to the Gemmes , namely a reuealer of his fathers secret : for where these are gathered together in his name , there hee will ( by his spirit ) be amidst them , for leading them into all truth . And if it be lawfull for mee to guesse , how this Vrim and Thummim did manifest Iehouahs secret , I take it to be by illumining such a Gemme or Gemmes , ( whom the case concerned in regard of such a tribe , tribes , or familie ) with perfect letters or writing for that present : and so Vrim to haue his name in regard of that Light ; and Thummim to be so called , in Respect of his perfect or absolute declaration : finishing and putting an end to some scruple . But howsoeuer , two glorious hid creatures they were , whereby ( as by instruments ) it pleased God to reueale some secret , when Aharon consulted . And as the father reueales nothing but by his sonne ( * for he is that true light , which lightneth euery man that is borne into the world ) so is there no comming vnto the Father but by him . As for the Romanists , who affirme that [ * Romanus Pontifex iura omnia in scrinio pectoris sui clensetur habere , ] the Roman Hie-priest is to be thought to haue all lawes in the closet of his breast : they herein doe but labour to hoise vp a ●east into Christs place , who onely is the Wisedome of his father . For their Apostaticall Beast , he is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Out-law spoken of in 2. Thess. 2.8 . figured by Antiochus Epiphanes in Daniel 7.8.20 . &c. ●ermed * Rógni háae●l my vaine shepheard , a fugitiue from th● flocke : vpon whose right hand and eie the sword of Gods iudgement is . By reason whereof , neither can his hand hold the sheep-crooke , nor his eie discerne the true sheepefold . This briefely of the Pectorall . The fourth and last differencing tyre is a Plate , made of pure golde , put vppon a blew silke tape , wherewithall it was tied to the fore front of the Miter : in which was curiously engrauen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holines to Iehouah . And this was Aaron to beare on his head , for taking away such sins of the people as were mingled with the sacrifices ; that so God might be well pleased with sacrificer and sacrifice . All which shadoweth a necessitie of Messiah , ●uen in our best actions . First , Our Aaron and Aarons head is Christ Iesus ( Coloss. 1.18 . ) and * That Sauiour is the head of his church , who hath for signe of his regall empery [ Pileus capiti impositus ] that Bonet on his head . Secondly , for the s●cred Superscription , it plainely preacheth , that all Sanctitie is to be ascribed to the Lord. And that Isaiahs Seraphim ( in chap. 6. ) do testifie : when ( as out of fierie flames ) th●y cry , holy , holy , holy , Lord God of hostes . All holy art thou O sacred trinitie and vnitie ; and with thee dwells nothing but holinesse . Thi●dly , and whereas Aaron must by intercession remooue the Israelites staines in sacrifice , it teacheth : first , that in all our spirituall obl●tions ( prayers , pre●chings , almes &c. ) there be blots and imperfections . Not that such blots or staines be the works of ●aith , or effects of God his grace in vs , ( for that were to blaspheme God and his grace , whose ●ffects are all holy , as be their Cause ) but they be cankered blossomes of the vnregenerate part , who neuer can be but filthy like th' old Adam they flow from . In which respect , so long as the old Adam is our crooked neighbour ( which will be all our life-time here ) we all are euer to pray for the remission of our trespasses . Secondly , it teacheth vs to offer no word nor worke to God , but by his sonne our Mediatour and Hie-priest , Christ. And this is by vision signified to S. Iohn ( in Reuel . 8 ) where the prayers of the Saints are offered vp in the golden censor of the great Angell of Couenant , that is , Christ Iesus . And S. Peter ( in his 1. ep . 2. chap. ) expresseth it plainely , when hee termes the faithfull , an holy priesthood , for offering vp spirituall sacrifices acceptable to God by Christ ●esus : a doctrine right frequent in scripture . For this is the * Maleác habbèrith the Angel of that couenant ; who shall sit downe to try and fine the siluer : he shall euen fine the sonnes of Leui , and purifie them as gold and siluer , that they may bring to the Lord in Righteousn●sse . Thus Christ our Aaron , hath perfectly put vpon him all the Iudgement , iustice , truth and holinesse that was shadowed in Aaron , and euerie of Israels hie-priests . It remaineth , that we , by truth of faith , doe * put on the Lord Iesus Christ as a garment , for our able standing before God in his glorious day of iudgement . Lect. XXIIII . THE Instalments and Garments thus spoken of , it now resteth I say something of Arons Action , in respect of his sacrificehood : and yet thereof but a little . It consisteth , first , in Oblation : secondly , in Benediction or blessing . Oblation , is the offering vp of some ceremoniall creature vnto God , in the behoofe of the church . And this is to be considered ; first , in his offerings presented in the Holy-place or Sanctum : secondly in the things which he presented in the most holy or Sanctum Sanctorum . The thing● offred vp in the Sanctum ( for the Tabernacle was diuided into the Court Sanctum , and Sanctum-sanctorum ) * this Hie-priest had in common with the Minor priests , but the Hie-priest still superior in such oblations . And these kind of off●ings were Daily . But an other kind of oblation ( peculiar to the * hie-priest ) appertained to the sanctum-sanctorum or Most-holy : into the which none might enter but the Arch-sacrificer : and this only , once in the yeare ( namely , in the tenth day of their seauenth month ( Tishri ▪ answering to the most part of our September ) termed the feast of expiation , Leuit. 16. In his daily sacrifice , was shadowed forth that Lambe , which with God was slain frō the beginning of the world : euen Christ Iesus , shadowed in the sacrifices of Adam , Abel , Sheth , and so forward to the time of the lawe . And from that time shadowed ( as in other things , so ) specially in the Legall lambe offered euery morning and night : first in the Tabernacle , then afterwards in the Temple . So that it may well be said of him , that hee was killed all the day long ; yea , all the worlds yeares along . The Minor-priests ( that is the Heads of faithful families ) did ply the shadowing Altare with such types : but Christ ( our Aaron ) he was the Head-priest , and Gouernour of his holy Family : who ( being better then the figure ) did not offer for his owne sinnes ( in that he was sinlesse ) but for the sinnes of his people . And this in mysterie he did and doth euer : for which he is termed ( as afore ) a priest according to the Order of Mel●hi-tsedek , that is , an Eternall priest : more perfect than that of Aaron . But for offering vp himselfe Actually in that our Nature which Really is to satisfie for transgression , it was to fall out in the end of the world , ( hebrews 9.26 . ) that is , in the last Age or mysticall Day . Which oblation , as it was himselfe , so but One , and Once represented by that one day of Expiation , wherein the hie-priest was to enter the Most-holy . Then the which what can be saide more fully , for abolishment of Romish Reall flesh-sacrifice , which daily their blasphemous Priests , would be thought to offer vp , after that by muttering , charming , breathing they haue made to them the body of a false Christ , begotten of Bake●s bread . In the generation of which false Christ , the Bread is Patient in roome of the Virgin : and their vnholy breath is Agent , insteade of the Holy-Ghost ouer-shadowing . The very repetition of which Stage-play is a sufficient conf●tation : So much briefely of Aarons oblation . Aarons Benediction or Blessing , it is eyther that which hee powred out vpon inferiour officers : or else , vpon all the people . The inferiour officers were , first , Minorit-priests : secondly , Seruiceable Leuites : for every Priest vnder the Law was a Leuite , but not euery Leuite a priest . For these officers ecclesias●●ke , they were blessed of the Hie-priest in their * entrance into such function : together with other peculiar ceremonies . For blessing the people , that specially was done at the time of their publike worship ( as in Leuit. 9.22.23 . Numb . 6.22 . &c. ) the equitie of both lying in that Antient Canon : * Without all Contradiction , the Lesser is to be blessed of the Greater . By all which is liuely shadowed , that Christ our high-priest is onely hee , by whom Minister and people become blessed . The heauenly father blesseth , but by his Sonne our Mysticall Aaron . This dooth the Apostle remember , when to the Ephesians ( chap. 1.3 . ) hee thus prayeth : Blessed be God , euen the father of our Lord Iesus Christ , which hath blessed vs with all spirituall Blessing in heauenly thing●s , through Christ. And of him it can be onely essentially said , that hee , the Greater , blesseth vs the Lesser . Who ( as before he was shadowed in Isaac , so he ) can only say , Such I haue blessed , and they shal be blessed . Which action of blessing is in the Gospel very frequent : whereas , not onely he blesseth Ministers and people , but also meate and drinke , a more inferiour creature . To him let minister and people repaire for a blessing : Ministers for speaking effectually , People for hearing effectually . If he blesse , their water is turned strait to wine : but if he curse , their thigh rottes , and their figtree will neuer become fruitefull . Let this here suffice for Aaron . Lect. XXV . Iosua . THe next personall Shadow shal be that great successor of Moses , the Leader and Planter of Israel in Canaan : who primordially was termed Hoshea ; but secondarily IEHOSHVA , Num. 13.9.17 . The * Rabbines doe prettily search out from whence this Iod commeth ( for so Hebrews do terme the letter I , ) which here is preponed to Hoshea ; by which it commeth in hebrew forme , to be Iehoshua . Who therein obserue how it was that IOD , which was taken from Abrahams wife , when of Sarai she was called Sarah , Genes . 17.15 . Which letter IOD ( of Greekes called Iota ) wandred as without a resting place , till such time as it found a place in Hoshea . Whereto that ancient prouerbe might wel allude in Math. 5.18 . One Iote , or one title shall not scape , till all things be fulfilled . If the Iewish Cabalists were not here blinde , Sarah should not more easily leade them to Iosuah , then the blessed Virgin might leade them to IESVS . Nor ( were not a vaile ouer their eyes ) could th●y rest in this , that Hoshea assumed Iod from Sarah : but rather Cabalike-wise be led thereby to Iesus , who assumed the Womans seede , the seed of a Virgin : that so , what woman had lost , it might be found in Iesus . Did Moses the great Law-giuer , afford that IOD to the Arch-duke of Israel ? But Iehouah ( greater than Moses ) he that gaue the law primordia●ly to Moses , euen he gaue a Iote of womans seed to our captaine Christ. Nor what the Father hath giuen him , can any man or Diuell pull out of his hands . This to the Cabalists . But for our more particular information , let vs consider this shadow , first , in his Name : secondly , in his Office. The name Hoshea or Iehoshua or Iosua , they are in hebrew forme , the verie same that Iesus is in greeke forme . Which causeth the Author to the Hebrewes , chap. 4.8 . ( writing in Greeke ) not to say , If Ioshuah had giuen them rest , &c. but , If Iesus had giuen them rest : for euery of them are deriued of one and the same Roote ( Iásh● , not sounding Gnaijn ) and in english is a Sauiour , according to the interpretation of that verie Ang●ll Gabriel , in Math. 1.21 . where the promised seede is termed Iesus , why ? Because he shall saue his people from their sinnes : euen as the Iudges ( after Ioshua ) were termed Sauiours , for God stirred them vp temporarily to saue Israel from the yoke of the enemies . So that Hoshea and Iesus haue one and the same name of Sauiour : the first of them tempora●ly * sauing Israel , according to the proportion of a shadow : the second sauing all his people eternally , according to the proportion of a substance . For his Office , it hath generally beene noted in his Names signification , which more particularly I will obserue : first , in his Conducting of Israel : secondly , in his Circumcising of Israel : thirdly , in his Dispossessing of Cananites , and Possessing Israel of Canaan . In conducting of Israel , he shadowed our Sauiour Iesus , who vnto Ioshua ( in chap. 5.14 . ) doth terme himselfe Sar-tsebá-Iehouah , The captaine of Iehouahs Armie : that is , the Leader of his people . In which respect also euery Iudiciall and Regall Annointed-ones were figures . And blessed are that people , who haue Christ Iesus for their Iosua , for their Gedeon , for their Dauid , for their Captaine . All Baptized-ones do professe that ( By God his grace ) they will march vnder his Banner ( a red-crosse in the white-field of an vnspott●d Conscience ) fighting against the Diuell , the World , and Flesh. As they would not be arraigned of periurie , yea , of capitall hie treason in conspiring with the enemy , let all such looke to that sacramentall oth , and at least ( now at last ) become more faithfull Followers . 2 Ioshua receiuing commandement of God , to Circumcise Israel now the Second time ( chap 5.2 . ) it will shadow forth that Circumcision which is made without hands , Coloss 2.11 . ( and the very same repres●nted by Baptisme ) which is an inward circumcision made by the Spirit . This the Apostle ( in Rom. 2.29 . ) doth call , Circumcision of the heart in the spirit , because in such an heart was that mortification which was represented by the outward signe . But for the first circumcision , he saith it is in the letter , that is , onely according to outward obseruance : and this he saith , doth make a true Iewe , that is , a true Christian to God-ward . As that second circumcision did well represent Regeneration , so Ioshua herein did well r●present our Iesus , by whose spirit and word we are inwardly circumcised and Baptized : for though Iohn powre on the water , yet Christ must minister the Spirit . * It is Christ that hath giuen vs the second circumcision by Baptisme of New-birth ; it is he that hath purged our soules . Nor without the second Circumcision , is the shame of our mysticall Aegypt , remooued . 3 Ioshua Dispossessing Canaan of the vncircumcised , he therein may well shadow forth Christ Iesus two wayes : first , in dispossessing the earth of the reprobate , that so the meeke-ones may possesse it , Math. 5.5.2 . Pet. 3.13 . For as it was created for the sonnes of God , so onely they shall finally possesse it , and haue a glorious vse of it . Secondly , it may well shadow also , the dispossessing our bodi●y earthly Canaan of spirituall Cananites ( of vncircumcised sense and affection ) and this was * Origens meditation , when he thus writ : Within vs are these Nations of vices . For within vs are Cananites , within vs are Perezites , within vs are Iebusites . Yea , I say more , that the seauen accursed Nations ( of Cananites , Hittites , Hiuites , Perizzites , Girgashites , Amorites , and Iebusites ) are naturally within vs : who onely can bee cast forth by that stronger-man Iesus , as sometimes the former nations were cast forth by * Ioshua : and as ( after that ) seauen diuells were cast out of Mary Magdalene by Christ Iesus . But the dispossessing of euill is here but in part ( for still there is some Canaanite in our land ) and so we be taken vp for better vse but in part . But when our * Iesus shall come from Paran mysticall ( Habak . 3.3 . ) as Ioshua did from Paran literall ( Numb . 13.1 . ) he shall , not onely beginne , but also liue to perfect such purgation . So much for Ioshua . Lect. XXVI . Samson . THe next shadow I select from many , is Samson , or ( according to Hebrew forme ) Shimshôn . In whom wee will consider , first his names signification : secondly , his calling . His name ( being deriued of Shèmesh ) it is ( Sol-eius ) as much to say in English , as his-sunne . Amongst the Iudges stirred vp to saue Israel , Samson shined as a Sunne in that Churches firmament . All of them starres , but this Deliuerer a Sunne among the starres , casting his glorious lightsome beames through Canaan and Palestina . But if we make transition from this shadow to his substance , we shall finde Messiah to be that glorious bright Sunne wherewith the Church is environed in Reuel . 12.1 . &c. out of whose Goshen there is nothing but Aegyptian darkenesse . This ( in mystery ) is that Sunne in Psal. 19.6 . Who is like a Bridegroome comming forth of his nuptiall chamber ( for hee that hath the Bride , is the Bridegroome , Ioh. 3.29 . ) and he is that Gibbôt mightie strong-man that runneth his cou●se , and none can resist him . When the Iewes and Gentiles , by nailing him to the crosse , and sealing him in a tomb , did labour to stay his course , they yet preuailed not : for his sound went forth to the ends of the earth right quickely , Rom. 10.18 . Meane time , as they abused him on the crosse , the very firmamentall Sunne did preach to all the world , that the diuine Sonne of heauen was suffering an eclipse in his course . At the eclipsing of whose Glory , that sphericall Sunne did blush , did turne away his light , as abashed at mankinde , that shamed not to doe violence to the Authour of Nature , the beginner and finisher of our saluation . In comparison of this Sunne , Samson was but a starre : for from this Sunne , all Churches starres doe mutuate their glittering shine , doe deriue their Glory . Which Sunne , as it hath these fortie yeares together ( and vpward ) giuen a large shine in our land by the beames of his Gospel : so , God grant that our sinnes doe not cause this Sunne to set : that wee naile him not in his members on the crosse , lest spirituall darkenesse couer all our ear●h at noone-tide . For Samsons Calling , it is twofold : first , Ceremoniall : and secondly , Morall . His Ceremoniall Calling is that whereby hee was imme●iately sep●rate from the wombe , for which hee was called Nazarite . His Morall vocation is that whereby in ripe yeares he became a Martiall Iudge ouer Israel . For his Ceremoniall title , we wi●l first consider the Word , then secondly his Ceremonie . The worde Nazarite ( of Názar ) dooth signifie One seperated or exempted from common things , to the end a certaine vowe may be performed to the Lord , as in Numb . 6.2 . And indeede , our sacred vowes to God will not be performed , otherwise then with Henoch and the Nazarite wee seperate our selues from the common courses of Men , that so we may walke with God. And such perfect seperation was in Christ , for which he is so oft of the Holy Ghost termed Nazarite . I am not ignorant , that many ( from Math. 2.23 . ) doe affirme that Iesus is termed Nazarite , not in respect of the ceremoniall terme , but of the Citty Nazaret wherein hee sometimes dwelled . And their reason is two-fold : first , because Saint Mathew saith , that his dwelling in that Citty gaue cause , why he should be called Nazarite : secondly , because the Syriak text reades * Natsareth with tsadi , not Nazareth with zaijn . For the Syriaks forme of writing , it is not much materiall : seeing Translators vse much libertie in proper Names : as in the Gospel , one and the same word is written diuersly , as Gersene , Math. 8.28 . is Gaderene , Luke 8.26 . Mark 5.1 . so Simson in Hebrew ( if wee aspirate not Shin ) is Sampson in Greeke , and Samson in Latine . Which ouer much respect to the Syriake , hath not onely led many to thinke that our Sauiour had the name Nazarite onely from that Citty , but also , that the towne Nazareth had allusion to Isaiah 11.1 . where Christ being prophecied of , the Prophet saieth , And there shall come a rod forth of the stocke of Ishaj [ Venétser ] and a graffe out of his roote : or as some will , a goodly spring out of his rootes : though indeede I cannot see how Netser can signifie a spring , except by spring they meane a sprout , twigge , or ●prig . But passing by the Syriaks ts● it is sufficient that the originall Greeke in the New testament , doth neuer write it otherwise then with z , because the Greekes z●ia doeth naturally expresse the Hebrewes zaijn not tsadi . Nor would it be vnheeded , that the Holy Ghost still readeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Iesus the , or that Nazarite , rather than of Nazareth . Touching Saint Mathew , it is true , that the people tooke occasion of so terming him in regard of that Citie : but doth it therfore follow , that the Holy-Ghost made the same to be his Only reason ? When as Caiphas prophecied , that It was expedient one should die for the people , vnderstode he as the Spirit of prophecy vnderstood ? No such matter . The souldier percing our Sauiours side , he therein fulfilled a prophesie in Zech. 12.10 . and yet with no purpose to fulfil that prophesie . But in this point the scripture is right copious : nor vnto vs should it be strange , that Man oft fulfilleth the scripture vnknowing : and in aiming at one end , dooth accomplish that which the Holy-Ghost applieth to another . But to presse the point a litle furder . Saint Mathew saying , He went and dwelt in a Citty called Nazareth , that it might be fulfilled which was spoken according to the Prophets , that he should be called a Nazarite : in what Prophets is it so said ? Find that and ●he knot is vnloosed . Reade the 4. great prophets and the 12. l●sser prophets , and thou neuer finds it once . In a word the prophecie appeareth in Iudges 13.5 . where it is said of Sam●on the figure , * Nezir Aelohimijhièh hannagnar , and that boy shal be called a Nazarite . Which , howsoeuer found in this place alone , may be said to be according or by the prophets : first , for that this booke ( containing an historie of so many yeares ) must be pend by moe th●n any one Prophet : secondly , it may be so said , in respect of the Iewish diuision of the Bible , who part the old testament into * three bookes or seuerall volumes , thus : Genesis , Exodus , Leuit. Numb . Deut. do make one booke : Ioshua , * Iudges , Samuel , Kings , Isaiah , Ieremiah , Ezekiel , and the 12. small prophets , all they make the second booke : Iob , Psalmes , Prouerbs , Preacher , Canticles , Daniel , Chronicles , * Ezra and Hester make the third booke . The booke of Iudges so con-ioyned in the second Volume , may wel be numbred within the prophets : specially seeing historie includeth propheticall mysterie . And that S. Peter plainly intimates in Act. 3.24 . when he saith , All the Prophets from Samuel , and thenceforth as many as haue spoken , haue likewise foretold of these dayes . Some vnderstanding Ioseph to be Nazarite from Gen. 49.26 . ( where the worde Seperate is Nazir , remembred also of Moses in Deut. 33.16 . ) do therfore vnderstand the prophets Mathew speaks of , to be Iaakob , Moses , and the Penner of Samsons storie . Which indeed is something : but howsoeuer he was of men called Nazarite ( and that oft in scorne , as were his disciples afterwards , Act. 24.5 . ) yet so was he truly termed by the Spirit of prophecie , first in respect of the Nazaren-shadow : secondly in respect of his peculiar Nazarite , Samson He being vnto both of them , the Thing that was shadowed . Touching the Ceremonies appertaining to a Nazarite they consist in Abstinencee : and this , first in Samsons mother , secondly in himselfe . The abstinence of his mother doth consist in forbearance , first of strong drinks , inebriating potions : secondly , in avoiding the touch of such things as the lawe made vncleane : and both these she hath in common with the vowed Nazarite . Ouer and besides which , the voluntary Nazarite was to abstaine from shauing and cutting of his head for a season : a vowe which Saint Paul him selfe entred into . Before the Lawes buriall or ceremoniall obsequies were finished : but now no more then other Leuiticall rites , to be practised . 1 That abstinence from strong drinks ( together with their adiuncts ) did not only argue how sober the faithfull should be in their bodies , for offring themselues vp to god as a resonable sacrifice ( a thing which drunkards can no more doe then beasts ) but also by this externall sobrietie they were taught ( and wee no lesse to learne ) the inward sobrietie of the soule . Our Sauiour in Luke 21.34 . remembreth both these thus : Beware also of your selues , lest at any time your hearts be burdened with surfeiting and drunkennesse , and with the cares of this life : by drunkennesse and surfeting vnderstanding that which burdens Body : by cares of this life , vnderstanding such irregular affections which burden the soule and make it spiritually drunken : which Timothie ( the Lords warrior ) is not to cumber himselfe withall , and that as he would please his maister : Nor is surplussage of care and feeding onely forbidden to euery Christian Nazarite : but also ( in times of speciall duties ) all vse of such principall diet is to be omitted , and euery care to be cut off for pleasing our God Of the first , good Timothie made conscience , so farre , as the Apostle was glad to teach him , that seeing he was falne into notable weakenesse , he therefore ought not any longer to drinke , onely water , but now , for his stomacke sake , to drinke a little wine , 1. Tim. 5.23 . for no abstinence is commanded , to the destruction of the body , but onely , for natures humiliation . Many we haue that will pleade from this to Timothie , the libertie they haue to drinke strong things , but they forget to take paines with Timothie , till infirmitie of body require it . Barnard reprooueth many o● his time for their ouermuch curiositie in diet ( Qui in totus flunij● , Agris , hortis , cellarijsué reprerire vix possint quod commenderent : Who in all riuers , fields , orchards , cellars , can scarse finde that which they may diet on : abusing to that end , the former speach to Timothie . But what faith the good Father further ? Da mihi alterum Timotheum & ego cibo ●um sivis , etiam Aur● & poto balsam● . Giue to me such another as Timothie was , and if thou wilt , I will seede him with gold , and giue him bal●● for drinke . Which scripture , as they abuse for vpholding a gluttonous beast-like life : so for nourishing inordinate cares , they abuse another place to Timothie , where the Apostle ●aith thus : If any one * prouide not for his ( specially of his family ) he hath denied the faith , 1. Tim. 5.8 . but this helpes them nothing , seeing prouision may be without care of the heart , without disturbing the affections . In which respect , the Apostle vseth a word deriued of Nou● the Minde : as if the Head and Senses ( rather then heart and affections ) were employed in such christian prouidence or prouision . And because Christians ( specially , in speciall duties ) are not to trouble the heart with cares of this life , our Sauiour sendeth them to learne of Birds and Lillies ( in Math. 6. ) who walke on in their duties without all care and carking . These that thus carelesly abuse scripture for maintaining their drunken cares , wee may say of them , as Isaiah said of their predecessors , * They are drunken , but not with wine : they stagger , but not with strong drinke . And therefore in such spirituall drunkennesse , as vncapable of diuine instruction , as Nabal in his corporeal drunkennes , was vncapable of Abigails information . For crosse them in these cares , & ( it may be ) they wil die of the pet within 10 daies after , as did Nabal : who liue a contrary life to the Nazarite , to our Sauior Iesus , who not onely in speciall cases did practise extraordinary Fasts , but also in his whole life , did voluntarily tie himselfe to a meruailous abstinence . 2 That they were bound from touching of any such thing as the ceremoniall Law reputed vncleane , that did in mysterie prohibit the faithfull , of all communion hauing with Satan and his worke of death : who as he is an vncleane spirit , so euerie worke of his is vncleanenesse , and to be reprooued , Ephes. 5.11 . not to be coupled with , but come out from , 2. Cor 6.14 . &c. This touching of vncleanenesse is twofold : either our consent too euil in Action or in Affection : which very aptly of the Apostle is expressed by drawing in one yoake with wickednesse . Christ himselfe liued in a Church and Common wealth , where no vncleanenesse ecclesiasticall and ciuill was lacking What then ? Was Christ thereby made vncleane ? No : for neither did he Coact euill with them , not yet Affect the euill which was amongst them : but rather ( as edifying occasion was offered ) did publikely reproue them . And not to touch their impurities , neither in affection nor action , but rather to reprooue them , this is truely to come out from amongst them . Place maybe changed , and euil actions and affections yet continued : and euill and vncleane manners may be changed where yet the place is continued . In this abstinence from gilt of euill , all the Nazarites of God are to labour : but onely that Nazarite of Nazarites , Christ Iesus himselfe can stand forth and say , I have touched no vncleanenes . Onely heere is our comfort , that for clensing vs from such pollution , there remaineth a satisfactorie oblation , Numb . 6.9 . &c. And that is Christ Iesus , the Tu●tle and immaculate Lamb , by the sheding of whose blood onely we are cleansed . 3 The Nazarite was to abstaine from shauing and poling the Head. For the woman , it is her praise to haue long haire , because it is giuen her for a Couering : and it is a womans shame , to be s●orne or shauen : but Nature it selfe teacheth , that it is a shame to man , to haue long haire , 1. Cor. 11.6.14.15 . Howsoeuer then it was a Nazarites ceremoniall duty to haue long haire , yet therein is secretly preached , that there was a certaine shame in such side locks : euen as it is one marke of Nebuchadnetsars being a beast , to haue his haire growne long like to Eagles feathers . Vnto which sacred word of God , if our people gaue credite , then they would be so farre from taking their long Medusaes shagges for a glorie , as they would therein shame and know themselues worthy to be counted for that , amongst the number of beasts : To whom that ancient adage of ours is adopted , Bush-naturall , more haire than wit. If they would herein be Nazarites , then let them ( as before ) abstaine from wine , from all strong drinks , from other dainties , and from hauing communion with any vncleanenes . And yet if they were minded so to do , they should but Iudaize , and after a sort preach that Christ is not come in the flesh : seeing his so comming , is the abolishment of legall shadowes . Our Messiah fulfilled this abstinence from Glorie ( in the roome thereof clothing himselfe with shame ) not so much in wearing long haire ( for I know not whether the painter deale rightly therin ) as in bearing our beastly shamefull Sinnes vpon him , a● a burden . Which sinnes of ours grew and multiplied in length vppon him ( who is the Churches head ) and he vnder them mourned , till the time of his voluntarie vow was expired . And that vow was then fulfilled , when vpon the crosse he cryed , Tetelestai , It is finished . 4. Whereas not onelie Sam●on was tied to these legall obseruances , what time he should be borne : b●t also his Mother is of the Angel en●oyned such abstinence before & after conception : she herein might well resemble the blessed Virgine Marie , to whom the Angell Gabriel related the extraordinarie forme of Messiahs conception , by the Holy Ghost his ouershadowing . Which blessed Virgin ( no doubt ) vpon such intelligence would right willingly abstaine from wh●tsoeuer might vnb●seeme such a Glorious generation : as also endeuour aft●r euery obedience , by the which she might be the fitter Temple of the holy-ghost , the fitter Mansion for the mightie God of Iaakob . With the angell she conferred at Nazaret ( Luke , 1.26 . &c. ) and therewithall might secretly obserue , that the Holy thing which was to be borne of her , he should be some new Samson and extr●ordinarie Nazarite . Euen hee by whose abstinence Adams Gluttony was to be cured . Euen he , that should touch no vncleane thing for clensing his myst●call bodie : and yet should vndergoe our Sin and Shame for a season , that so at last he might shaue and sheare it quite off for our Redemption . So much , as Samson was a Nazarite . Lect. XXVII . TOuching his Morall or Iudiciall calling , I wil obserue , first , his Preparation thereto : secondly , his Practise . For the Preparation [ Rúach Iehóuah * Iepagn●móh [ * the Spirit of Iehouah by turnes acted him , or smit him : like as a Musitians fingers smit an instrument for effecting melodious harmony , which without such stroke , would sound nothing . Wherein is secretly intimated , that not Samson alone , but euerie man also , is as an instrument strong ( with the cords of ●e●●e and affection ) but giu●ng forth no true sound , otherwise then they be smit and instincted by the sauing Spirit of Iehouah . And for such respect it is , that the Apostle wille●h the Ephesians to make melodie to the Lord i● their hearts , chap. 5.19 . Could Samson not set vpon his Iudici●ll calling , ti●l this diuine Musicall Spir●t cam● vpon him and acted ? Nor did our Messiah-Samson attempt such publique calling for deliuering his Israel , till the same spirit came vpon hi● in the forme of a Doue : which spirit else was alw●yes with him , but quasi latenter as it were in a more hidde manner . Samson , till he was growen to mans s●●te , i● scarslie heard of : but then the Spirit coms vpon him and driues him forth to skirmish . So our great Nazarite conceales himselfe much till he was growen to be about 30. yeares ●ged : then he steps forth to Baptisme ( within the diuine tents of his father ) where the Holy Ghost commeth vpon him and acts him thence into the wildernes , wher he was to begin his skirmish . Thus fitted , he goes forward , and this for the preparation . His Practise I will consider , first , as he hath to doe with a Beast : secondy , with men mannered like beasts . The Beast is , * a yong cruel Lion , which comes roaring vpon Samson ; whome the Nazarite seizeth on , and teareth in fitters . By the carcasse of which Lion , Samson afterwards comming , behold Bees had couched hony therin , whereupon he framed that Riddle : Out of the Eater came meate , and out of the * sharpe came sweete . Samson hauing a calling to skirmish with vnreasonable men , the Lord dealeth with him ( as sometimes with Dauid ) he casts a Lion in his way , that so conquering that beast , he might with more strength of faith , lift vp his hand against the vncircumcised . And such rude copings as this , eue●y Nazarite of God meeteth with . But in ouercomming such temptations , l●t them not say that flesh and blood hath deliuered them , but that their conquest is by the Spirite of God , whose grace is sufficient for them . But for the further mysterie I will relate vnto you , first the application of a certaine Antient : secondly , what I conceaue ( with some other ) further . Augustine by this Lion , doth vnderstand such brutish Kings and princes , as at the Gospells first out-gate , did rore against our Samson ( Christ Iesus ) whome finally he did spiritually conquer and bring vnder . Who ( being once subdued to Iesus ) did afterwards ( as Isaiah foretolde ) become nource-fathers , and mother-fosterers , and feeders of the Lords people . And true it is , that the earths Gouernours were first such Lions , and secondly such profitable Bees , in feeding the faithfull with the hony-combes and sweete of their Kingdome . Nor neede it be a wonder , when as Saul ( a great Maister of Israel ) did at first , rage and roare against Iesus : who afterwarwards ( being knockt downe , and his heart contrited or rent ) did become of a Saul , a Paul : of a Persecutor , a Professor : of a Lion , a Lambe : of an eater , a feeder of many with that foode of the word , which Dauid affirmeth to be sweeter then the hony and the hony-combe , Psal. 19.10 . This age affordeth many such Sauls , but few Pauls : many Hornets , but few Bees : much gall and aloës , fewe hony-combs . Nay , which is more , the hony-combs , which others left to the Church , a number doe spoile the Church of them . Fight the Lords battailes they may that shall , but hony few of them shall catch , nor yet a poore hiue to put their he●ds in . But inough of that , lest the wasps sting me . In a neerer sence ( for the head is neerer then the members ) I doe with some * other vnderst●nd Satan by this Lion. As Saint Peter doth resemble the Di●el to a roaring Lion walking about , seeking who he may deuoure , ( 1. Pet. 5.8 . ) nor know I but the Apostle may allude to the fo●mer : ●o , it wel● fitteth the time of our Samsons outgate into the wildernesse . What time , not only he was acted of the holy spirit , but also did there meete with hells hungry Lion co●e for●h against him , roaring and bellowing his horrible t●ntations . But our Samson in the power of his owne word and spi●it did cope with that Lion , and ( as Dauid som●times did ) too●e hold of his beard and slue him . Is the serpents head then broken , is he falne as lightning , and is the Dragon with his Angels cast out ? Yes , the womans seede hath brused him , Michael hath b●ought him downe and cast him forth , what then ensueth ? This : In his carcasse the Lords sacred bees do hiu● , and so out of him comes hony , the sweete fauour of God to saluation . What is this carcasse ? It is that wherein Satans spirite sometimes liued , but nowe is exp●lsed , and become the habitation of a better spirit . Generall● , it i● the Kingdome of the world , out whereof he is cast , that so the Lords Apostolicall minist●ie , may in all places plant the word of he●uens kingdome : howsoeuer in tract of time the carcasse hath corrupt●d , and the honie beene mingled . More p●rticularly , this carcasse is the nature of Iew and Gent●le , naturally posses●●d with an vnclean spirit , till our Samson ( by the finger of his spi●it ) haue●en● our hea●●s and cast forth that strong man , Sinne. After which , hi● m●nist●riall Bees ) directed by the spirite of he●uen ) doe conuay into vs the hony combs and sweet promises of life eternal : so that thenceforth our words become sauorie to others , and our workes no lesse delitious to the tasters . This briefly of Samsons vict●rizing the Lion. The second practise of his Iudiciall captaineshippe is exercised vpon the vncircumcised Philistims , notable oppressors of his Israel . And therein I will note , first his slaught●r of a thousand with an Asses Iaw-bone : secondly , his carrying away of the City Azzahs gates and posts vppon his shoulders : th●rdly , his owne death , with about some three thousand of his enemies , by pulling Dagons house downe vpon their heads . In the first may be rep●es●nted , Christ Iesus his conquest , and th●t by a right simple inst●ument , if it be valued by the worlds iudg●ment . For what is the word preached to the wise of the world ? Is it * Foolishnesse ? And these from whose iawes it comes , are they iudg●d otherwi●e then Asses , and rid of the wo●ld , as Balaam rid his Asse ? But as the Asse reproo●ed him ; so , by the foolishnesse of preaching ( 1. Cor. 1.21 . ) it pleaseth him to saue his people , and to ouer●hrow the vnbelieuer . For the foolishn●sse of God is ●i●er then men , and the weakenesse of God is stronger then men , 1. Cor. 1.25 . Not a thousand , but many thousands fall before this iaw-bone ( for euery substance is more glorious then his shadow ) and yet out of this ministeriall Iaw-bone doe issue the waters of life , which in the faithfull , spring vp to eternall life . Such golden treasure he hath laid vp in e●rthen vessels ( termed Gods fooles and asses ) that the excellencie of that power , might be of God and not of vs , 2. Cor. 4.7 . In Samsons sleeping within the Citty Azzah ( or * Gnazzátháh , Iudg. 16. ) carrying away the gates and postes thereof ( vpon his rising from sleepe ) to the mountaines toppe that is before Hebron : thereby , the learned Collado , did vnderstand our Iesus the Nazarite , his passing through the midst of his aduersaries vnharmed , what time ( in Luke 4. ) they had brought him to the toppe of a steepe mountain● , from whence they had purposed to haue cast himselfe headlong . But with ancient * tradition I vnderstand it as much more proper , of Messiahs sleeping in the graue , vnder the dominion of death ( that strength of death well signified in Azzah ) what time the Iewish vncircumcised Watch ( Math. 27.65.66 . and 28.4.11 . ) did awaite the Sepulchre , where Iesus for his vnwoorthie churches loue did sleepe . But ( maugre the hearts of the watch ) our Samson did arise with the mysticall gates of Hell and death vpon his shoulders ( no maruell though hell-gates cannot preua●le against his Church ) togither with the posts and spirituall sustentacles thereof . Which when he had done , he preache● to his disciples in a mount , that All power in heauen and in earth was giuen him : from which Mount he asc●nded into the mount of he●uen , leading captiuitie captiue , hauing spoiled principalities and powers , that so h● might giue giftes to his people . In Samsons death , I will note , first , his being cap●iu●d : secondly , his being flowted : lastly , his pul-downe of Dagons house . He was captiued of the Philistims , what time his * Sacramentall lock●s were first shorne away by Delilah . What is Delilah ? It soundeth in English , Pouertie and Weakenesse . Who captiued our Messiah-Samson ? The spirituall vncircumcised of the people . By what meanes came he to be captiued ? By the pr●uation of his strength . But ( which excelleth the shadow ) himselfe was willing to l●y downe his strength ; by the which before hee had forced them backward , and cast them downe to the ground , Ioh. 18.6 . Such was his loue to his poore-weake Church ( a body of vanity and adulterie in her selfe ) as for her sake , he willingly became captiue , that she might be freed from vengeance . For the Flouting of Samson , it intimated the intollerable derision of Iewe and Gentile practised vpon our Arch-iudge , what time they had bound him and brought him to the publike place of execution . At him ( as was sometimes fore-told of Dauid ) they shut vp their tongues : nodded their heads , flouted with , Haile King , with many other reproachfull subsannations and girdings . All which actions were but as a play of the vncircumcised Philistims in the Temple of Dagon . In the pul-downe of Dagons house , doe remember , that Samsons locks and strength being encreased vpon him , hee laies his hands on two principall-pillers swaies downe the whol● house before him ; and so with his owne fall ( like a right captaine , who for the generall good , negl●cts his owne temporarie particular ) he ouerthrowes the people and Princes mounted in the Galleries and high-places . Now to the mysticall application . Our great deliuerer ( Messiah ) howsoeuer he laide his strength aside afor● , ( in the sense of which weaken●sse he cryed out , My God , my God , why hast thou forsaken me ? ) hee yet at last grew so strong on the crosse , as in the stretching out of his hands hee cryed valorously out , IT IS FINISHED , that is , the full redemption of Israel is now atchieued : Principalities and Powers in the highest places are ouerthrowne : on the crosse I triumph ouer them . It is saide of Samson , that The dead which he slew at his death were more , than they which he had slaine in his life . Iudges 17.30 . And of Christs death , it may be much more saide , that it was farre more exitiall and mortall to infernall powers , then was his life . Which aduantage by his death , because Peter not seeing , contradicted : he therefore is of Iesus termed Satan and bid come behinde him , as sauouring earthly things rather than heauenly . This briefly of Samson , and a Greater than Samson . Lect. XXVIII . Iehoshua . THe next personall shadowe shal be the last of the circumcised which I meane hereto obserue . His name is Iehoshua : by function he is the Hie-priest vnto Iudah after their returne from Babel , and in the tim● of their temples re-edification , Hosh. 1.1.12.14 . For his name Iehoshua ( more shortly , Ioshua , and in Greeke forme IESVS ) I haue noted the shadowing vse thereof before in Ioshua , the capt●ine of Israel . Onely here we f●rther may note , that Christ is a SAVIOVR not onely as he is a King and fights his churches battailes , but also as hee is our Hie-priest and offers vp himselfe a sacrifice . This Iehoshuah is in vision beheld of the Prophet * Zechariah , as standing before the Angel of the Lord , with Satan at his right hand to hinder him : presently wherevpon , his vncleane garments were stripped off , ●nd change of Garmen●s with their Diademe , put on . And of these things onely now . That Iehoshuah in all this is a shadow of our Iesus ( besides that the hi●-priest was so alwayes ) it may be obserued after in the 8 , 9 , and 10 , verses of Zecharies third Chapter : where the two titles Tsemach and Aeben that is , Branch and stone are applied to this P●iest : for his representing of Messiah the life of our tree , the corner-stone of our saluation . But to the particulars . 1. Iehoshuah standeth liph●ei before the countenances of Iehouahs Angell . The Angell of Iehouah ( that of ancient time led Iaakob , and spoke to the ●athers in the Wildernesse ) he is no other Sonne of God , before whose Faces ( that is , in the very fulnesse of whose face ) the priest stood in all his actions of oblation : but more fully in the face of this Angell of Couenant , what time he set his face on the Sacramentall Ark of Gods presence , whervpon were fixed the faced Cherubims . Our hie-priest Iesus ( in whom the Godhead dwelt somaticôs bodily ) hee euer in his function stood before the very face of his heauenly father , but more specially , when he set his face towards the Holy of Holies , the heauens , whither he was to enter for making continuall interc●ssion for his people . Thither he looked , and thither he directs his prayer of prayers , in Iohn . 17.1 . &c. Which , as it leadeth vs to him for Sole-meditation ; so to offer vp our prayers , almes and our selues , ( a liuing sacrifice ) as in the very presence of GOD , and that before the very face of our Iesus , the fathers Arch-angel . For as by no other name we are to be saued , so by no other Angell , can we haue accesse vnto the Father . 2. Marke , that Satan standeth at Ioshuahs right hand lesitnò to satanize him : that is , shewing his aduerse power for hindring such oblation and intercession . And who is that Minister , and what is that Christian , that hath not oft found Satan at their right hand ( in the midst of their right-handed blessed actions ) crossing , hindring , opposing ? But when our Iesus was to offer vp himselfe a pure vnspotted oblation , O how Satan in himselfe and his members , laboured to shake his right hand ; Nay , good Peter ( or euer he was aware ) was a Proctor for Satan , Math. 16.23 . He of his blind good meaning exhorting Christ to pitty himselfe , receiued this speech from our Lord , Come behinde mee Sathan : by the very phrase teaching him , that in his former suggestion , he had but plaide Satans part , and therefore his place was to stand behind , as the diuel did at Iehoshuahs elbow . 3. But Satan thus standeth not at the right hand of Iesus without a checke : for thus he speaketh , The Lord reprooue thee Satan : and that Lord which hath chosen Ierushalem , reprooue thee . For , is not this as a brand plucked out of the fire ? Wherein not only we may note a reprehension : but also , a reason thereof . The reprehension is made excellent , from the person which is to reprehend : and that is Iehouah that hath chosen Ierushalem for putting his name there : yea , Hee that hath taken Iehoshuah ( as a brand ) out of the flaming fire . That Iehouah ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Being of Beings is to reprooue him , it twiteth Satan with his sl●p from his first being , his backesliding from the place of his Creation : by the which , of an happy Being , he is become a satan , that is , an Aduersarie to euery blessed being . When satan contendeth with our Michael the great Angel of the Couenant , about the Body of Moses , our great captaine vsed the same speach , The Lord reprooue thee ( Iude 9. ) a twiting curb for satan . But here being an opposition , not to the body of Moses , but to the body of Iesus , ( for contending with the Mosaicall shadow , it was a contradicting of Iesus the substance ) he is not onely taken downe with the respect of his Creation , but also of his Churches Election , ( vnder the Choise of Ierushalem ) as also of Iesus his preseruation from out the fire of affliction , what time his fathers indignation flamed against him , for our sinnes sake vpon him . While he burned , the heauenly father seemed to haue forsaken him ( for so he cried , My God , my God , why hast thou forsaken me ? But hauing burned to the full-point of satisfaction , his father ( which was his owne arme , Isa. 63.5 . ) sustained him : vppon which deliuerance hee cried , It is finished . Lastly , we are to obserue Iehoshuahs garments : first , such as were put off : secondly , such as then were put vpon him . The garments where with he was first couered , but afterwards to be put off , are epitheted * tsoim filthy , as filthy as dung : which mystically is interpreted in the same place ▪ to be iniquitie : and indeede , there is no filthinesse to iniquitie . These filthy garments , these damnable iniquities , they are the sinnes of Christ his mysticall members , put vpon Iesus their Hie-priest . For the which sinnes as he was to satisfie : so , no satisfaction without suffering , without passing through the fierie furnace of Gods indignation ▪ Hercules his supposed venemous shirt neuer cleaued so close to his ribbes ( in the tearing away whereof , he is saide to rend withall the flesh ) as this filthy garment of ours , cling'd to his backe : set on fire by the iustice of Iehouah , to the scorching and tearing of soule and body . But satisfaction made , the vttermost farthing paide , off goe these garments : and change of garments are put on . Mortalitie is put off , immortality and glory is put on . Howsoeuer at first he was made lower than the Angels , yet thus at last he is crowned with Glory and renowne ; Hebr 2.7 . for which hee prayed in Iohn 17.1 . &c. For the change of Garments and Diademe here , they haue allusion to the clothings and Miter commaunded to Aaron and euery his successour , whereof before I haue largely spoken . And therfore in our Iehoshua , we see an end of Aarons ministerie : the shadow giuing place to the Substance . From Iesus his double clothing , I might passe to his mystical body the Church , who is commaunded to put off the old man , and to put on the new ( a doctrine auowed in Baptisme ) but now that shall not be necessarie . And so farre the Personall shadowes vnder the law circumcised . Lect. XXIX . Cyrus . VNder the time of the Lawe , but yet vncircumcised , I wil now onely note Cyrus , the great King of Persia : the subduer of Babel , the returner of Iewes to their Ierushalem , the furtherer of the Temples rebuilding , and therefore called , The vncted of Iehouah , 2. Chron. 36.22 , 23. Ezra . 1.1 , &c. Isaiah 44.28 . & 45.1 . &c. To the more methodicall vnderstanding whereof , I will note , first his Name : secondly his Country : thirdly , his Office : His name is Cyrus , which diuerse doe diuersly english , some cleauing to one language , some to an other . But to me it seemeth reasonable to cleaue to two languages : the Hebrew and Persian : for so in Isaiahs Hebrew , hee is of the Holy-Ghost termed ( an hundred yeares at least ) before he was borne : * and by that name of sheepheard in Persi● ( after his bi●th ) hee is said to be named . And so ( as I noted before in Samsons Nazarisme ) the holy-ghost the●eby intending one thing , but men meaning ano●her . In the Heb●ew I see nothing more probable then that is compounded of the letter Caph and the word Rosh , in English As-an head . And was not hee as an head to his people Israel , a ciuil Politicall head for the weale of Gods people ? An Head he is not term●d , it may befor that he was vncircumcised ( for Princes of the Circumcision are oft termed Heads of the People ) but As an head , because hee was of God mystic●lly annointed to the welfare of his people . The Persians calling him Cyrus , what should they ther● by signifie ? I rest in that which ancient Hisychius * concluded , namely , that in it they had respect to the Sunne , which in their language they call [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Cyro : as being a Sun ouer-shining all the shepherds chi●dren , with whome ( as humane antiquity recordeth ) he was trained vp . Vnto which his first shepheard like estate , I doubt not , the Spirit of prophecy alluded , when he faith , Cirus my shepherd , Isa. 44.28 . And this their King-Like shepheard , they might the rather call Suane , for that * they worshipped the Sunne : Whereto the spirit of pro●hecie may well allude when as by Isaiah cap. 44.5.6 . ) he saie●h , Though thou hast not knowne me , I haue girded thee : that they may know from the rising of the Sun to the fall , that there is none besides me : For the application of all this to Christ , there shall here need no discourse . For as in Samson wee learned that Christ Iesus is the Churches Sunne , imparting shine vnto all , so , in him and others hath beene obserued , that he is to his Church , not only As an head , but an head : yea , that supreame mysticall Head , to which all Politicall heads are subordinate . 2 Cyrus , by country , is a Persian . It was termed Persia of Paras , which signifieth , to part or diuide . And so Daniel expoundeth the verb peres in his chap. 5.28 : with due allusion to the King of Paras then encompassing the Cittie : who ( togither with his vnckle Darius ) did soone after parte and diuide the Kingdome of Babel : diuiding Gods people from the Gentiles , by pasporting the Iewes backe againe to their owne country . When Babel was first a building ( Genes . 11.1 . &c. ) the sacred Trinitie in vnity , said : come let vs go downe and there confound their tongue : which confusion did presently diuide and part the people . Nor till our Sunne-like Cyrus come downe with glory , will the present Babel of the world be ouerthrowne . Some thing was doone in his first comming ( whereof in the next place ) but an absolute parting of the wheate from tares : an absolute diuision of Heauens sheep from Hellish goats , of the circumcised from the vncircumcised , that awaiteth his comming as King , for the first was as a seruant shepheard : such as Cyrus his state at first was , but in the second place a Kingly Diuider . 3. For the calling whereto the Lord annoynted this Persian : Isaiah ( in the former places ) depaints it in many golden ph●ases : but in the first place , in a generall terme called of the Lord , My shepheard : and afterwards the Accomplisher of all my desire , which desire he accomplished : 1. in subduing Nations , wherby he became Monarch of the Easterne world , 2. in gaining the riches and treasures that before were couched in Darknes : 3. in deliuering Iudah out of captiuity : and 4. in putting downe a lawe for Ierushalem and the temple , saying to Ierushalem : * . Thou shalt be built : and to the Temple , Thy foundation shal be surely laide . That he so subdued nations , and therewith got their treasure , * humane writers witnesse that , and the sacred scriptures conceale it n●t . That he sent Gods people back againe , the blessed word neither conceales that : 2. Chron. 36.22.23 . Ezra 1.1 . &c. enriching them in their returne with some of his gained Hidden-treasure . But whether the Citty and Temples building is to be counted from this Cyrus , many doe make it a right great question . For the better conceipt whereof , it shall be necessary to lay downe the Angels speach in Dan. the ninth , from whence ariseth this question , and more then this . The Angel Gabriel ( he that afterwardes brought word to the Virgine Mary touching Messiahs conception ) his wordes to Daniel be these , Seauenty seauens * are cut out vpon thy people and vpon the citie of * thy holinesse , for consuming wicked●esse and to * seale sinnes , and to make reconciliation for iniquitie , and to bring Righteousnesse euerlasting , and to seale vision and Prophet , And to annoynt the Holy of Holies . These seauentie seauens ( being seauens of yeeres , according to that Propheticall proportion in Numb . 14.34 . and Ezech. 4.5.6 . ) they doe amount to 490. yeeres : and so of the Church it hath still beene numbred . Now for the partes of this grosse summe , this Angel Gabriel ( in English , Man-god : ) for bringing newes of Messiah , which should be Man-god ) he afterwards diuideth into parcells , with speciall charge , that it be heeded and learned , for thus hee proceedeth : And know thou , and vnderstand From the out-gate of the Word , To cause the a Returne , and to build Ierushalem , and vnto Messiah the PRINCE shal be seauen-seauens , b then Sixty-two-seauens it ( shal be builded againe streete and wall in the straitnesse of Times . ) And after these sixtie-two-seauens shall Messiah c be pierced through , d and not for himselfe . ( And the e People of a future Captaine shall destroy the Citie and Sanctuarie , and the end thereof shal be with an f inundation ; and to the end of the warre are g desolations cut out . ) And he shall strengthen a Couenant to Many in one-seauen . And in halfe of that seauen , he shal cause sacrifice and oblation to h cease . And vpon the i wing of Abbominations he shall make desolate , and that to the end : powring k it also vpon the l cut-forth destroyed . So farre Gabriels golden Oration , Now to the present purpose . Herein ( besides other things ) he hath taught Daniel , that from the Out-gate of th●t Word or Edict ( whereby the people were to returne from Babel to I●dea , for building Ierushalem , there should be seauentie - Seauens to that following time , wherein Messiah should come , for consuming sinne ( that is , sacrifice for sinne , besides the killing of sinne in our nature ) bringing in withall eternall righteousnes &c. Which glorious effects , seeing they accompany none but Iesus Messiah : of him Alone ( and of no other Annoynted one or moe ) can this be spoken . A golden prophecie for his matter ( the matter is no lesse then the Quintessence of the sauing Gospel ) and euery of these 490. yeares , are as so many golden linkes of Time : beginning with the Shadowe , and ending with the thing shadowed . Great pity but we should fasten them aright . For in them lieth open matter for stopping the Iewes mouth , for abolishing Mahomatisme , for conuincing of Papisme , for settling a true Christian ▪ Daniel ( in English , The Iudgement of God ) to him was this Oracle deliuered , for light and saluation to all such , as rest not in humane fancies , but ) in the Iudgement of God. But to the question . When and by whom this Word or Edict should goe out , it is of many called into question . The cause of which contr●rietie ariseth , first from certaine parts of Gabriels speech : secondly , from the prophane Greekes their Olympique computation . From Gabriels speach , some take the 490. yeares should finish with his assuming our nature ; in respect of which extraordinary conception , they thinke that phrase ( the shewing , or The annointing of the holy of Holies is vsed . Some thinke by that speach is entended his Baptisme : for that the Holy-Ghost then openly ouershadowed him . Others cast the period of these 490. yeares vpon Christs death , because of these words : After the threescore and two sannets , Messiah shall be pierced thorough . Others vnderstanding by Messiah or Annointed , not Iesus the Christ , but the Iewish annointed , shadowing Gouernours doe fasten the end of Gabriels seauens vpon Ierushalems destruction : first , because the Annointed Gouernement then ceased to be : secondly , for that Gabriel in the end of this Oration doeth speake of Ierushalems desolation , which fell forth about some fortie yeares after Christs ascention . Foure sundry opinions thus arise from three speeches of this sacred Prophecie . As for them that thinke , howe by a certaine number of yeares , an vncertaine is meant , they make the Angel to come about an idle message . He professeth ( verse 22. ) that he came to giue knowledge and vnderstanding to Daniel : but if by seauenty seauens he meant eightie seauens , or some other number , then the Angel taught him nothing : for Daniel knew before , that Messiah should come and finish our redemption . So certaine an vncertaintie is this , as it is vnworthy to be numbred with the worst of the former foure . For all the former hold the number of 490. yeares proper and certaine , onely they call into question : first when these yeares begunne ? secondly , when they finished ? And hereunto some of the former haue beene drawne from a certaine computation of the Greekes called Olympique , of the hill Olympus , where Gallants from all parts came and stroue for the victorious Garland . These Olympiq●e maisteries were ( as some haue taught ) euery fift yeare : but against them , * Onuphrius opposeth many others , that conclude them to haue beene held euery fourth yeare . * Such vncertaintie there is in this Gentilique computation . As the famous Plutarch could say of the Olympiades beginning , [ Tempora igitur diligentius exequi per difficile est : & ea maxime quae ex victoribus . Olympiae ducuntur : quoru● descriptionem aiunt serò Hippiam Eliensem aedidisse , nullo subnixum necessario ad fidem Argumento ] in effect , There is no trust to be giuen vnto Olympiad reckonings : so , I may say of their Endings , little assurance can be had , whether euery fourth yeare : or not also sometimes the fift yeare , as the Romans held their Lustrum : or not whether ( sometimes ) euery other yeare , seeing greedinesse of Gaming will not alwayes be held in like compasse . Now forsooth , some affirming that Cyrus victory fell in such an Olympiade , and our Sauiours birth , baptisme , Death ( in respect of Augustus and Tyberius Caesar vnder whome they f●ll ) to fall in such an Olympiade : betweene which Olympiades moe yeares arise then these 490. of Gabriel : they hereupon conclude , that the Angels seauens must begin later then Cyrus Edict . Some labor to proue that the Greeks accompt may be reconciled with our Sauiours baptisme , at least , with his death . Others migh●●ly resist that : who to make Daniels seauens finish Ierushalems last desolation by the vncircumcised Romanes , doe beginne the accompt from Darius Nothus ( said to be He in Ezra 6. ) what time a renuall of Cyrus his edict went forth . And this must be about some hundred yeares after Cyrus . Some other taking this Darius in Ezra for another then Nothus ( namely , for an Artaxerxes seuered , sirnamed Long-hand ) doe beginne the compt about some six and thirtie sooner : but for that , are forced to prosecute the after-time as they may . And no maruell , for if the Gentile-writers confound one Gouernor with and for another , no maruel though their yeares reckonings be as confused in this , as about Great Homers time of life , where some of them cannot come within two or three hundred yeare● one of another . As for the booke intituled A plaine and perfect Method , it herein doth answere the selfe . For speaking of these yeares in three places , each place ( as forgetting the other ) doth oppose to the other . And that which teacheth the Persians gouernment to haue beene but 130. yeares . doth hew off the other two legs : seeing these which follow the Greekes , doe a●gment the Persians gouernment an hundred yeares or thereabouts . For the difference is not about yeares in the following Gouernements , but onely in this . Such ill-happe haue men medling with Gabriels Oration , when as they flie the Scriptures simplicity , and betake themselues to corrupt historie . Another opinion ( lately come out of the North ) doth ioyne the beginning of Gabriels yeares ( without all question ) to the first yeare of Cyrus his Monarchie , wherein hee returned the Iewes : and the ending of Gabriels halfe seauen he fastneth vpon our Sauiours death . But marke with all , that as the Angell parted the seauenty seauens ( first into 7. seauens : secondly , into 62. seauens : thirdly , into one seauen ) so betweene the first number of seauen sennets and the second number of 62. hee interiects 63. yeares for making good the Computaion of prophane Chronicles . Which in very troth ( with that of putting downe of a certaine number for an vncertaine ) is to teach Daniel one thing when himselfe meanes another : and so to make Daniel nothing wiser than before : yea , which is more : it is the putting in of a leather , thong to Gabriels golden chaine : the sowing of Daniels ground with miscellaine : the yoking of an Oxe and Asse together . And all these inconueniences grow , from laboring that the Bible may conforme it selfe to Gentiles vncircumcized Chronicles : where religion teacheth vs to draw them to the Bible . And if they will not thereto be drawen , then to cashire them ( specially Graecians ) for falsifiers , deceiuers . For as the Apostle could say of the Cretians : They were alwayes liers : so more Generally we may with * Iamblicus and the Aegyptian priest in Platoes Timaeo , hold these generally for Children , lying and vnconstant . And how vnconstant they be , it wel enough appeareth in the great varietie of Computation , introduced by writers on this scripture . Seeing some of them still serue for confirming the absurdest iudgem●nt . But to passe from Fables to faith , from Prophane to diuine Writers , let vs from scriptures of our God labour to finde out the beginning , continuance and ending of Gabriels seauens of yeares . The Angell commeth to Daniel for giuing him vnderstanding , as of the Thing in particular : so of the grosse time and his partes . When the Angel came vnto him , it is noted in Dan. 9.1 . namely , in the first yeare of that Darius the Mede , which before diuided the Kingdome with Cyrus vppon the present surprizing of Babel . Which also in 2. Chron. 36.22 . and Ezra 1.1 . is termed the first yeare of Cyrus . From this time the computation was to haue his beginning . Which may appeare , first from Cyrus Edict then going out , wherto the Lord long before had made him his annointed : secondly , from the other Darius in Ezra 6. who there groundeth his proclamation vpon the Memorandum of Cyrus his established-canon . For as the Lawes of Medes and Persians were not to be altered ( Dan. 5.8 , 15. ) so this King fastens his commaundement vpon the decree of Cyrus . And vnto this Word of Cyrus , the Iewes did leane in their answer to the Aduersarie : nor durst the Aduersarie but appeale thereto , if so , such a decree was extant , Ezra 5.7 , 8 , 9 , 10 , &c. Thirdly , it appeareth from the Angels mouth , who saith , that the 70 ▪ seauens were to begin with the Edicts out-gate for returning the people to build . Which returne was then made , in the first yeare of Cyrus and his Darius . Fourthly , if the words outgate must be that of the other Darius ( which in their computations must be some hundred or 64 ▪ or moe yeares after Cyrus ) then the age of diuerse of the Returned would arise to an incredible number . For as there were diuerse beholders of the New-Temple , * who before had seene the first Temple ( Ezra . 3.12 . ) and that with such iudgement , as they wept at the inferioritie of the second : so , giue them but 30. yeares at the time of their captiuitie : then the seauentie of captiuitie : then a hundred or sixtie foure after th●ir Returne : and so they must be aged then two hundred yeeres ▪ or 164. yea and so much the more aged as the temples worke endured , after that second authorized onset . But that many cohabitants should then be so aged , it is not easily credible . It was a faire age to be 149. and within 49 ▪ years of the returne , the work was to be finished , as the Angell telleth , in saying , From the out-gate of the Word , to cause a Returne and build Ierushalem , shal be 7. seauens : that is , 49. Whereto it is like the Iewes cast their eye in Iohn 2.20 . Where they say the Temple was 46. yeares a building , not compting the first * three yeares , when ●he foundation had beene laide and staide . Obiection . So in Iohn , 8.57 . they say that Iesus was not yet fiftie yeare-old , doth it follow therefore he was neere fiftie . Answer . I answer , first , they were more expert in such monuments as the Temple , ( wherein they had a deepe superstition ) than in our Sauiours age , which nothing they regarded . Secondly , they were to determine , not what our Sauiour was , but what hee was not : namely , that he was not so aged as Abraham . And to this purpose they had spoken well inough if they had saide , thou art not yet a 1000. yeares old : where as Abraham died aboue 1770. yeares since . Object . Gabriel saith not alone , that there should be seauen seauens to that building , but also to the Annointed : and your selues grant that Iesus the annointed then came not . Answere . I answer , the words [ And to the Messiah or Annointed ] they are ioyned to the 62. seauens following : secondly , they that would by Messiah vnderstand the Iewish body of gouernement , they neither can deny , but that they had a Messiah shadowing Gouerner ( Zorobabel the Lords signet ) in their first returne . With the Ancient * Clemens ( whom infinite troopes haue followed ) I conclude this , thus : Quod in septem bebdomadib . aedificatum sit Templum , hoc clarum est : It is as cleare as the Sunne , that the Temple was aedified in the seauen seauens of yeares : that is , in the first 49. yeares following the Edict of Cyrus . And so doth * Dauid Chytreus conclude from Metasthenes the Persians accompt , as of all most probable . For the 62. seauens ( that is , 434. yeares ) they stand as an intervallum of time , betweene the materiall temple , ( which was the shadow ) and that holy of Holies Christ Iesus , the Temple shadowed : who after to the Iewes thus saide : Destroy this Temple , ( pointing at himselfe ) and in three daies I will raise it vp againe . For the last 7. of yeares , therein our Sauiour was baptized , publiquely preached and died . And that his death put an end to this seauen ( and so to the 490. yeares . ) I see no otherwise from the Angels speach . For howsoeuer he speak of their Citties finall desolation by Vespasians army , yet * he brings it not within the compasse of the former Seauens : but precisely placeth it after Messiahs death : it being a iudgement vpon them and their Children , for preferring the Murderer Barabas , to the Lord of life Iesus . And as hee precisely affirmes , that Messiah in the halfe of that last Seauen shold cause sacrifice and oblation to cease ( and that was by this death , he himselfe preaching that in his last speach , it is finished ) so , the Angel in his first speach saith , that 70. seauens were cut out &c. for consuming iniquity , making reconciliation for bringing in eternall iustice , for sealing vp vision and Prophet and for annointing the Holy of Holies . The Epoche or period of all which , most probably can be fastned to our Sauiours death : euen that time of offring vp himselfe vpon the crosse , the time of Euening sacrifice , wherein Gabriel came first to Daniel for enforming him of these Seauens . If any of these yeares should ouer-reach his death , I would then thinke ( with diuerse ancient and moderne writers , holy Christians ) that it should be three yeares and an halfe , giuen vnto the Apostles for full conuincing the Iewes by the Gospel . And hereto the Text seemeth to lend a looke , when as the hebrew readeth : Halfe the seauen shall cause oblation and sacrifice to ●ease . Where the word * chatsi signifying Halfe or Middle ( and it is generally held that our Sauiour preached halfe seauen yeares ) it hath caused some to thinke it to be the first halfe , rather than the second . But the former is to me most probable . Notwithstanding , if any in this or the former parts of number , be otherwise minded , I meane not thereabouts to be contentious . Only , herein let vs at least accord , that the Angell hath spoken properly and plainely : but our sinnes hinder vs from conceiuing many things rightly . And this so briefely and plainely as I can , in so intricate a question . 1. Did Cyrus the annointed Shadow , send forth that Edict or word , whereby Ierushalem and the Temple were builded ? O , but the annointed Substance ( Christ Iesus ) sent forth a Worde for building his Church , and framing Temples to the Holy ghost : things greater than that of Ierushalem and the Temple in Iudea . All the commaundements comming forth from Princes for furthering the Churches worke , they must receiue their Authori●●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 , Mirrh● , 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 : fi●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 h●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 ●●●●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 v●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 ●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 preached , and holy discipline practised . This briefly of the tree of Life . Lect. XXXI . Sacrifice . THE next exhibitiue sacramentall shadowe shal be that of Sacrifice , instituted of God vnto man , in the time of his Nocencie . And this I will not prosecute in all his particulars ( for that were to swimme through an Ocean of ceremonies ) but somewhat Generally and Superficially : first , by speaking somewhat of the Persons imployed in sacrifice : secondly , of the sacrifice it selfe . The Persons personally employed in Sacrifice were Men. As the Apostle vnder the state of the Gospel , would not at any hand permit a Woman to execute the publike ministerial function ( 1. Cor. 14.34 , 35.1 . Tim. 2 , 12. ) because shee was not the first in Creation , though first in transgression : so from the beginning it was in the Church of God , no otherwise practised then by men : as for testifying their headship in that kinde : so , for the better shadowing forth Messiah , whome in that action they were represented . Now of men , some haue thought that two sorts were vnto this action before the law licenced : the First-borne and Prophets . So to conclude , they were led , not by any direct Canon of Gods word , but from such presidents as where they find the elder sacrificing with Kain and Noah : or ( notwithstanding their Iunior-ship ) are found sacrificing with Habel and Abraham . From which presidents ( if their reason be drawne into forme , they can no otherwise than thus syllogize : The Elder and Prophet did sacrifice : therefore onely they two might sacrifice . This word Only in the consequent ( more then in th' antecedent ) bewrayes a maime in the argument . If they frame their reson thus ( We finde onely them two sacrificing , therfore only they two might sacrifice ) that is so weake as this : We finde in the word onely , that fire came downe from heauen after the flood , for consuming wicked and the belieuers sacrifice : therefore onely after the flood fire came so downe . This reason may be true , yet not necessarily true , seeing fire might come downe before ( as * many haue thought , vpon Habels sacrifice , ) although not in scripture recorded : seeing the grant of this ( and so of the former ) is nothing ag●●nst any Canon of faith , giuen before the Lawe . Secondly , what warrant is there , that Habel was a Prophet , more than any other beleeuing I●nior ? If any say that Habel did not sacrifice but only by the hand of Adam , the same may as easily be affirmed of Kain the Elder , and yet neither of them prooued ; first , because the scripture saith not so : secondly , because no Canon forbade them : thirdly , because we neuer reade of Adams sacrificing , although ( no doubt ) hee sometimes did sacrifice : fourthly , the * text implyeth their immediate comming to Iehouah themselues with their sacrifice . All which maketh me to thinke , that before the law restrained it to Leuies tribe , it was lawfull for any faithfull Man to sacrifice . But seeing euery thing that is lawfull , is not presently therefore ●xpedient , nor alwayes doth edifie ( 1. Cor. 10.23 . ) it is likely ( for order sake ) that the chiefest of an assembly was chosen ( one or moe as circumstances vrged ) for offering vp the oblations , * as Iob sometimes for his Children and kinsfolkes . So honorable a thing it was to sacrifice , as the infidelious people did Apishly immitate that in all ages : yea , * pleraque , sacra à solis Regibus obiri consueta , the most of the sacrifices were of their Kings alone offred : as being an action beseeming the princes of the people . Whereto Clemens Alexandrine subscribeth , saying : * The Aegiptians did not commit their Mysteries to euery one amongst them &c. but to these only which were to come vnto the gouern●ment of their kingdome : and of the priests to such as were most approued for education , learning , lineage . Which obserued , it causeth me to thinke they erre , who in Gene. 47.22 ▪ do turne the word Cohànim princes , denying them to be Priests : not only against the ordinary vse of the word , but also against the hie honour which Egiptians euer gaue to their Priesthood . The same errour I take to be committed by them in Exod. 2.16 . for turning Cohen a prince , as if Iethro were not a Priest : whereas to be a Priest , it was nothing derogatorie to a prince , but rather an addition of diuine honour . Nor is it to be maruailed at , that Idolatrers of the hiest place should then be sacrificers , seeing the princes of the Faithfull were then employed in that : and the Idolatrous neuer came behinde the Faithfull , in giuing to their Priests hie honour and ho●orable endowments . Obiection : It is not like that Moses woulde match with an Idolatrous Priest. Answ. Why not so well as with an Idolatrous Prince ? But what need more then that in Exod. 18.12 . where t is plainely said : And Iethro ( Moses Father in law ) did take burnt-offrings and sacrifices to Aelohim : that is , he sacrificed to God. To say he offred by the hand of Aaron or Moses , it is not only besides scripture , but also somewhat harsh , he being an vncircumcised Midianite . That they feasted togither with him presently after the sacrifice , it is no more then Iaakob did with his Idolatrous kinred in Genes . 31.54 . a thing , not only lawfull , but expedient , the circumstances considered . Honorable was the Priesthood before the lawe , but made more diuine vnder the lawe : the former liberty to sacrifice being restrained to one particular family , namely , that of Aaron . But thereof sufficiently before in his Shadowe . So much for the Person . For the Sacrifice , let vs consider , first , the word : secondly , the Thing . The word Sacrifice is so much as a thing made sacred , or holy . In the Originall , it is termed Mincha , Gnoláh zebach , Karban . It is termed Mincha , because it was an oblation or gift : Gnolah because it ascended , namely in the flame of fire : Zebach of killing . And because these slain● creatures were laid on the altare , it therfore is termed Mizbèach . The sacrifice was termed Karban of drawing neere , namely , to God : and thereof it is that the word Korban rose in Marke 7.11 . The Sacrifice or sacred thing it selfe , it was Animate or In-animate . An animate or breathing Sacrifice was that of Habel , for he Himselfe offered a Lambe : * contrarie to blasphemous Porphiry , who saith : The first Sacrificers did not at first offer Beasts , but hearbs , &c. Whereas at first , there was little other vse of beasts than for Oblation . An inanimate or vnbreathing sacrifice was that of Kain , for he offered some shock of corne or some such like thing : and both these kinds of sacrifices were plenteous vnder the Law : the quick consuming whereof into ashes , was an euident signe of Gods acceptation , Psalm . 20.3 . And what by these sacrifices was shadowed ? The son of Man , euen as the tree of life did represent , The Son of God. These sacrifices ( and specially the Animate ) did represent that humane and earthly nature of ours , which the Son of God was in the fulnes of time to assume , for our redemption : in respect of which nature , the Prophets sawe him as the Son of Man , long before hee became indeed , The Son of Man. And thus the fall of Man brought with it , the fall of Gods Son. The Head is contented to stoope with his body , Christ with his Church : pawning himselfe for her , payning himselfe for her : becomming poore for making her rich , giuing her libertie by his captiuitie : procuring to her pleasure by his paine , life by his death . Nor did the Sacrifices only represent this , but also exhibite and seale Christ ( with his benefits ) vnto the faithfull Communicant . In which respect it is , that the Author to the Hebrues saith * that Habel by his Oblation obtained witnesse that he was iust : that is , imputed iust by Christ Iesus sealed to his conscience . To whome ( as to all ancient Belieuers ) Christ was the Lamb slaine from the beginning of the world : * Iesus Christ yesterday , and to day , the same also for euer . * The Egiptian priest could say ; Deus vim ●fficacem imprimit Sacramentis , God deeply printeth an effectuall operation in Sacraments , speaking of their fantastick Sacrifices ; but the faithfull of God vnder and before the lawe , might in deede and trueth say , that a vitall power was con●aid vnto them by the Sacrifice : no lesse then eternall life by Christ Iesus , sealed vnto their Conscience by the stamp of his Spirit . By which externall shadowe they were so taught and sealed , till Messiahs day did breake , and the Lawes shadowes fly away . So much generally of Sacrifice . Lect. XXXII . Circumcision . THe next Sacramentall exhibitiue shadow shal be Circumcision , first incommended vnto Abraham in the seauenteenth of Genesis , and continued in his seede , till Christ putte that away for establishing Baptisme . But baptisme by sufficient preaching being once established , thencefoorth Christ Iesus should profite him nothing that would be circumcised , Galat. 5.2 . This Circumcision was nothing else but a solemne cutting away of that fore-skinne in a Manchild , which appertaines to the generatiue part . Which the Lord ( at the first institution thereof ) doth sometimes call his Couenant , sometimes the Signe of his Couenant . Why ? Because the thing signified was to the true Belieuer , conua●de with the signe : euen as it is in all exhibitiue sacraments . And that is it which causeth the Apostle ( in Rom. 4.11 . ) to call it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a seale of that Righteousnesse which is by-faith . Which Sacrament was to Abrahams n●turall s●ed ( as Baptisme , is vnto Christs spirituall seed ) an infallible signe of being receiued into the Cou●nant of grace , and holy Church of GOD. For by this signe , the Hebrew Israel and Iew ( all Abrahams petigree ) were distinguished from all the world besides , termed Gentiles . The ancient prophane Herodot . recordeth that the Colchians , Aegyptians , Aethiopians did circumcize themselues ; and of the Aegyptians he will ( forsooth ) that the Phaenicians and Syrians in Palestina ( these must be the Iewes ) they learned Circumcision . Yet ( forsooth , saith he ) ● cannot define , whether the Egyptians learned it of the Aethiopians , or they of the Egyptians . * Silly Greeke , it is something he saith , but farre from the truth . He thought the Iewes had lea●ned it of the Aegyptians . Why ? No doubt , because hee had heard , that sometimes their predecessours had beene in Aegipt . Whereas it was instituted neere two hundred yeares , before Iaakob went downe into that country . And whereas he affirmeth so many of the Gentiles to circumcise , it is nothing likely , they euer hauing the Hebrew●s and their religion , in horrible detestation . Onely this may be : some of Abrahams seede ( specially by Ismael , borne of the Aegyptian Hagar ) might be sparsed in such places and there continu● this ceremony . But for circumcision to be practised by naturall Egyptians , it is against all probabilitie . Philo Iudaeus therefore in his discourse of Circumcision , making one argument of the vse thereof to the bodily cleanenesse , ( specially in the priestes ) hee therewithall affirmeth of the Aegyptians ▪ that they ▪ for such purpose , did 〈◊〉 their bodies . For Circumcision , we see how odious it was vnto the Gentiles in the time of Maccabees , as diuerse Iewes ( for liues preseruation ) were glad to vncircumcize themselues , by a painefull stretching and curious phisiking of the scarred skin●e . It is sufficient that the ancient Greek hath recorded the Ceremonie , though altogether ignorant to whom it appertained : and to what end , vsed . But what is shadowed in Circumcision ? First , If wee respect the paring away of the flesh , it shadowes forth the expoliation and casting away of the olde-man with his inueterate lusts . And this of the Holy Ghost is oft termed , the circumcision of the * heart . If we respect the shedding of blood accompanying that cutting , it may wel represent the blood of Christ Iesus appointed to be poured out for our sinnes , for the washing away of our lusts● for without blood no remission , Heb. 9.22 . And if with the representation we respect what therein to the faithfull is exhibited , it is no other thing than Christ , who of God the Father is made vnto vs , Wisdome , Righ●eousnes , Sanctification and Redemption , 1. Cor. 1.30 . Who by his spirite and word worketh in vs true mortification to sinne , and true Viuification to Holinesse and trueth of Righteousnesse . Nor lesse was taught to Abraham , at the gift of Circumcision . For being [ ben ] a Sonne of 99. yeares , hee in his olde age is tau●ht to cut off the old man , that so a Couen●nt may be sealed in his flesh . The Couen●nt is expr●ssed when he saith , I am God all sufficient , walke before me and be thou vpright : wherein the Lord not onely calle●h Abraham and his seede to vprightnesse of Ob●dience towards him , but also preacheth and promis●th to be God all-sufficient vnto him and his . Nay , lest he should thinke his obedience the Cause why God would be sufficient vnto him , the Lord first pronounceth him El-shaddaj ; and then biddeth Abraham walke vprightly : because his All-sufficiencie in the first place , was cause of his integritie in the second place . Which couenant standing of free-grace and promise , it could not doe lesse than leade Abraham by the hand vnto the Seed of promise ( euen Christ Iesus ) by whom al the earth was to receiue a blessing . Vnto the which blessed seede , the Lord seemeth to will Abram and Sarai to Behold : when as he turnes Abram into Abraham , and Sarai into Sarah : so , adding to their names the hebrewe letter [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which in english is , Behold . Whereto the Angel Gabriel might haue an eye , when to the Virgine Mary hee cryed , Behold . Which letter ( of hebrewes termed He● , of vs , H , ) is to Cabalists their character of the * holy ghost . By which forme of learning ( if Abraham euer approoued such learning ) that faithfull couple were taught , to giue the praise of all goodnesse to that Spirite of God , by whom they were sealed vnto the day of redemption . Thus the Church in her infancie was taught by letters . In this state of the Gospel wee should be able to put these letters together , for spelling a Word : euen that Word , which assumed Flesh for the circumcising and sauing of Mankind . So much for circumcision . Lect. XXXIII . Passeouer . THe fourth sacramentall 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 h●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 h●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 G●è●èb implieth a mingling . Of what ? of light and darken●sse : being deriued of Gnárab to betroth : for that it is the betroth●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 i● 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 , after the eating . Before the eating it was to be slaine . Which argued , that there was no redemption to the Israel of God , from captiuity of Hels Pharaoh , but by the death of Messiah . Secondly , the blood was to be dashed vpon the dores cheeke-posts , and aboue . Which well might import the dore of our soule , needefully to be sprinkled from an euill conscience : for keeping away the reuenging Angel. Nor can we be so sprinkled , but by the blood of Iesus , Hebr. 9.14 . & 10.22 . Thirdly , the flesh thereof was to be roasted with fire . Which well representeth the scortching ire of his fathers indignation burning against him : by the greatnesse whereof , hee was forced to sweat blood : yea , to cry out : My God , my God , why hast thou forsaken me ? 2 In the eating consider , first , the Parties : secondly , the Thing . The Persons were the same family , whereto they might ●oyne some other , in case themselues could not eate vp the Animall . In one sufficient family , might well be shadowed forth that one Catholike Church of God , ioyned vnto one Christ. And in * two families vnited , might well be tiped out the fewer of Iewes , and the moe of Gentiles called together , for making one body to Christ : that so , they without vs should not be made perfect , Hebr. 11.40 . For that they were to eate , it was not onely , a part , but the whole , with head feete , and purtenance . By Head and Feete , some * Antients do vnderstand the Diuinity and Humanitie of Christ , both which are spiritually swallowed of the true belieuer , whereas Heretikes oft are found to swallow but the one . As our Arrians , that for essence onely holds him Man : and the Anabaptists , that make him onely in substance God. But thereby may be further meant : that the higher things of Christ and the lowest things of Christ , with euery thing or circumstance appertaining to the Word made flesh , it should of euery christian Church be receiued by faith , and digested by practise . Which aptly reprooueth such , as affecting high-points , do reiect rudiments : or affect rudiments so , as they despise to be led on to perfection : or affecting higher and lower points , doe contemne circumstances . Whereas the least thing in Christ Iesus , is to a faithfull Israelite right sanable . 3 After they had eate , looke if any thing remained , it was to be consumed in fire . * What is this , except when there is something concerning the mysterie of Christs incarnation , which wee cannot vnderstand and penetrate , that then in all humilitie wee leaue it to the power of the Holy-Ghost . Touching the ceremonies , first , of standing : secondly , hauing a staff in the hand : thirdly , of eating it hastily : fourthly , * with bitter herbs , and fiftly , shodde , they seeme all of them to be appropriated only vnto their eating of the Passouer in Aegypt : and in the wildernesse at least , not agreeing to their time of Rest in Canaan . For as then ceremonies did tipe forth the readinesse and speede they were to make thence vpon the Lords Call ( it being a land , as the ceremonies also taught , of vn-rest and bitternesse ) so our Sauiour ( who came not to breake , but fulfill euery iot of the law , he ( with his disciples ) is found sitting and aside leaning in the passouer . And here I prosecute onely that which after the institution , remained the same to that Church after . Into which order of continuing-ceremonies , it is generally * thought of Hebrue Doctors , that the dashing of blood vpon the dores cheekes , and vpper-post , may be referred . This briefly of the Pass-ouer : in whose place wee haue our Lords Supper : the Signe changed , but the thing signified , still continued . Lect. XXXIIII . Manna . MAnna shall be the next Sacramentall exhibitiue shadow . Of which Manna thou hast the narration in Exod. 16.12 , 13 , 14 , &c. and briefly thus it is : Israel murmuring at their want of bread in the wildernesse , the Lord rained from heauen a bread , white , like to hoare-frost , but proportioned like Coreander seede . This breade they gathered ( for fortie yeares together , one iust moneth onely excepted , Exodus . 12. & 14.4 . Iosh. 5.11.12 . ) in the weeke sixe dayes : euery day an Omer ( or Gnomer ) full : but the sixt day , double measure , for seruing them also in the Sabbaot , wherein it rained not . Which bread , as they were to gather but for the day ( and thereof , he that had gathered more , had nothing ouer : and he which had gathered the lesse , had no lacke ) so , being reserued ( beyond the commandement ) vntill the next day ; loe , it was full of wormes and stinking . For the better vnderstanding and vse whereof : I will obserue first , the Name : secondly , the place from whence it came : thirdly , the externall resemblance : fourthly , the time of gathering it : fiftly , the measure thereof to the Gatherer : sixtly , God his iudgement vpon the abuse thereof . But hereof so , as the mysticall vse thereof may also therewith be vttered . 1 For the name of this bread , it is MAN , or Mannah : and the terme is giuen by Israel vnto it , what time they first see it . Touching the signification of the word Man , two sorts of people conclude diuersly . The one sort are such , as reade Israels speach [ Man hu● ] interrogatiuely , so : What is this ? The other sorte is such as reade the speach affirmatiuely , thus : It is Man : or , It is a gift . These that reade interrogatiuely , doe make the word MAN in proprietie to be a * Syriake word , in English valuing , What. And that course is followed of the old Latine translatour : who ( as appeareth in my old written-bible ) both putteth downe the text , and in the text also coucheth his owne significatiue opinion , thus [ Man hu ? quod siguificat , Quid est hoc ? ] Man hu ? which signifieth , What is this ? This his opinatiue signification , he might with more modestie haue put into the margine , and not therewithall to ad vnto the text . Pagni● turnes it , It is man. Arias Montanus crosse-wise turnes it , What 's this ? But what haue we to doe in Exodus with Syriake phrase ? Israel in Moses speaketh onely Hebers language : and therefore Man hu if read interrogatiuely , must be : Is it a gift ? if affirmatiuely , which reason rather euinceth , then thus : It is a gift . For Man ( of Man●h ) is in Hebrew a Portion or gift , and here it is such a portion to Israel , as they were to acknowledge it , the free gift of God. And what did this Mannah or gift leade them vnto ? To no other thing then Christ , who is giuen of God the Father vnto vs for feeding our soules in this worlds wildernesse ; while we are trauailing towards the true land of Rest , wherein shal nothing dwel but Righteousn●sse . In which respect , the Apostle ( in 1. Cor. 10.3 . ) doth call Manna spirituall meate , and our Sauiour himselfe in Ioh. 6 . 3● , 35. doth plainely expound himselfe to be that bread of life , which was shadowed by the perishing Manna . Wherein Cyrill well thus s●ith : Sensibile illud Manna , Intelligibi●e hoc figurabat : That sensible bread did figure forth this Intelligible bread . And Augustine hath this , [ * Quicunque in Manna Christum intellexerunt , eundem quem nos cibum 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 [ Leche● 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 ●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 fa●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 ●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 affl●ction ▪ God be mercifull vnto vs , in giuing vs grace to trudge abroade hereafter : redeeming that time we haue lost : For the dayes are euill . If we but take paines to fill our Omer , marke the mercy of God : we shall haue to sustaine vs , so well as they which haue gathered more . Like to that in the parable , where they that came last into the vineyard , doe ( so well as the first ) receiue the penny . As that peny intends not the measure of glory , but onely eternall life : so may this measure of Manna : seeing Christ is eternall life to the repentant , so well to the latter as former repentant . But as Christ will be thus one and the same to all : so onely to that all , which come out with their Omer , endeuouring to their power , to fill it : for in such a case , the will is accepted for the deede . And that may be a motiue , for rowsing the sluggard . 2. Manna in a secondary sense ( as the Apostle obserueth in 2. Cor. 8.14 , 15. ) doth represent that temporary substance , wherof God hath made his children stewards , for some equality in ministring that , as God administred the former : namely , that the aboundance of some , may supply the want of others , that so there may be equalitie . By which diuine rule the faithful walked in the first christian church at Ierushalem ; and that voluntarily . But afterwards , zeale abated , charitie grew cold , and the Apostle Paul was glad to lay a commandement on the Churches , for laying somewhat apart euery Lords day , for relieuing the Saints . But in after-age what saieth Chry●ostome ? euen that wee may say : I am enim friuola illa verba Meum & Tuum , quae tot bella mundo inuexerunt , ex sancta illa ecclesia erant exterminata , Inhabitabaturque non al●ter terra , quam ab Angelis caelum : At that time , them two idle words ( Mine and Thine ) were rooted out of that holy Church : which since haue haled so many warfares into the world . There the earth was no otherwise inhabited , then heauen of the Angels . But now I may adde the earth generally no otherwise inhabited , then Hell of diuels . Question , Should euery one then haue like measure ? Answere , The Holy Ghost vrgeth not that , but this , that the poore haue their lackes supplied of the Rich. The distinction of poore and rich the Holy Ghost takes not away : nay , he establisheth them , ( for God hath made them both , Prou. 22.2 . ) but he commandeth vs to tender their neede , as we would haue God to tender ours : that they may be comforted in their place , as God hath comforted vs in ours . But whereas in the sixt day they were to ga●her double , namely two Omers , that may not onely ( which Ancients haue obserued ) teach , that in the sixt age of the world ( namely , in this state of the Gospel ) a double grace is offered : but also , that in the last time of our life wee are to labour for the more grace , by how much the more , our weekes-age is welnie runne , and the great Sabaoth neere vs. So farre ought we to be from concluding , The older we are , the more idle we may be . 5. Touching the iudgement of God inflicted on the mis-application of Manna , it is this : if any Israelite should reserue thereof vntill the next day after gathering thereof , God smit that with stench and an horrible worme of corruption . The reason hereof groweth from hence , because God gaue for the day , sufficient for that day to the Gatherer . And therefore none could be reserued till the next day , but it must grow from one of these two euils : either from d●ffidence or distrust in Gods prouidence , as if God would not administer new Manna the next day : or else of sleepy slouthfulnesse to goe out the next day : for the nourishing of which idlenes , they should the former day so lay vp for the after day . Both which were notable euills , whether by Manna we vnderstand the things of Christ , or temporary substance heere vouchsafed . In Mannaes shadowing forth Christ , we are taught first , not to distrust the sufficiencie of Christ in any one day : secondly , for the things of this life not to be carefull for to morrow . That we are not to distrust christs sufficiencie for euery particular day , it is because , Iesus Christ yesterday , to day , the same is also for euer , Hebr. 13.8 . for neuer is his hand shortned , that it cannot saue , Isah. 59.1 . Did Christ feede thee yesterday and to day ? the same he will also doe to morrow . But as thou went out and laboured for his grace yesterday and to day : so thou m●st out and renue thy labour to morrow . Touching caring for to morrow , our Sauiour forbids that , when hee saith , Care not then for to morrow adding this reason : for the morrow shall care for it selfe ; the day hauing inough of his owne griefe , Math. 6.34 . Labour we are dayly for temporary things ( for it is the propertie of the Parables-foole , to say , heart be at rest , thou hast aboundance , thou neede labour no more : for a Christian is still to labour , if not for himselfe , yet for helping of others ) but labour we are without carking , caring , afflicting the soule . Wee neede not grieue for to morrow : for if we liue so long , we shall finde the time to bring with it , sorrow sufficient for it selfe . But if any will of diffidence in Gods prouidence , content themselues with these things diuine already acquired ( the Hebrewes sinne in ch . 6.1 , 2. and the sin of a number now , who content themselues with the beginnings of Christ , not drawing on to perfection ) it shall be iust with God to make them stinke in the nosethrills of the people : yea , to smite them with the worme of conscience , which may gnaw them in hell for euer , Isa. 66.24 . Marke 9.48 . Whether it proceede of diffidence in Gods after-prouision : or of idlenesse to striue after the renuall of Mercie : The like iudgement may in iustice be inflicted vpon distrust and negligence in acquiring ciuill temporaries : seeing to the vpright walker God hath promised all good things , Psal. 84.11 . but enioyning therewith , that they must labour as they meane to eate , Gen. 4.19.2 . Thess. 3.10 . But O cursed age ! how many now store vp in diffidence , till God smites them with Nabal , Ananias and Saphira : and how many with the foole in the Gospel ( hauing filled their barnes ) leaue off to labour , giue themselues to ease and gluttonie , till ease haue slaine them , and the Angels of Gods wrath do vnawares take away their soule ? Which if a wickedness : then how great a sinne is idlenesse in the poore ▪ In them it must be one of the seauen capitall sinnes with a witnes : seeing they haue nothing of their owne , wherewith to maintaine their ease and gluttonie . These often prooue gad ▪ bees , flying vpon Gaddes hill , till they come to hang on Tyburne or elsewhere , till they stinke , and the worme consume them . So much of Manna . Lect. XXXV . Rocke-water . The next exhibitiue sacramental shadow is the Rock-water spoken of in Exod. 17. the historie whereof , briefely is this : the Israelites murmuring in the 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 tak●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 ●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 f●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 he●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 n●t drunke with wine , wherein is excesse , but ●e fille● with the spirite , Ephes. 5 , 18. These waters haue ( to Gods praise ) ●loted ●long through the midd●st of Englands Paradise . God graunt th●t our sinnes become not as coardes for bringing in Romes Philistims for stopping and fil●ing vp our wells with Grauell . In Queene Maries daies they had dammed them vp : but our Isaac digged them ●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 plain●ly commaunded , that hee shoulde also smite the Rocke . Others more generally haue deemed , th●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 p●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 : se●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 , in respect of God , called the * rod of his mouth ) wherewithall Christ Iesus is pierced , and cannot but open to the meaning of his owne Sprite : euen as in the Gospel , our Sauiour could not but awake and satisfie his disciples thirst , when as they cryed , Saue vs , or we perish . Moses ( representing the law ) * doth leade the Israel of God to Christ for water of refreshment . All s●biects to the Law must come to him , and there , with the spirit of prayer , smite . If our infidelitie cause that no refreshment come from his presence vpon the first call , smite we must againe , and the windes , stormes , and b●llowes of tentation shall giue place . * We oft aske , and receiue not , because we aske amisse , namely , to satisfie our owne lusts . But asked w●e in faith without wauering , we could not but receiue : for in so knocking , he himself hath promised to open . But because wee beginne with Moses , to halt in the beginning of prayer , shall we not therefore persist and renew our petition ? God forbid : for as an * Ancient could well say , [ melius est in via claudicare , quam prater viam fortiter ambulare ] it is better to halt in the way , than to walke vprightly out of the way : so I conclude it , farre better to persist in prayer with imperfection , than desperately to leaue off prayer , which is flat defection . If Moses his weakenesse hindred that effect which should haue followed the first stroke : a signe of a strong rising faith it was in Moses , to repeate the stroke . And thus this Rocke , the waters ▪ rod , and strokes , do leade vs vnto Christ , & the things of Christ. So much for this shadow . Lect. XXXVI . Brazen Serpent . THe last Sacramentall shadow which I obserue to be giuen vnto Israel , for signe exhibiting Messiah to the true Beleuer ▪ it is that Brazen Serp●nt lift vp in the wildernes of Moses , at the Lords commaundement for the sauing of Israel from th● stinging of Serpents Numb . 21. Which Serpent so lift vp , our Sauiour himselfe ( in Ioh. 3.14.15 . & 12.32 . ) doth expounde of himselfe ▪ For the better vnderstanding whereof , let vs consider : first , Israels disease : secondly , the Curation of that disease . Israels Disease was a mortall sting or poison , smit into their bodies by f●ry Serpents , stirred vp of God for punishing their murmuring against the Lorde . This murmuring was their rebellious speach vttered against the Lords magistrate and Minister ( Moses and Aaron ) for that they lacked ordinary bread , and were fed only with Manna . Of which sacramentall bread they speake despitefully : first , when they say , Our Souls lothes it : secondly , when they lightly terme it , light bread . Which dealing of theirs , the Apostle calleth , a tempting of Christ : when by way of vse he saith to euery Christian : Neither let vs tempt Christ , as some of them also tempted him and wer● destroyed of Serpentes . Their Soules thus tempting Christ , yea , murmuring against Christ ( first , in respect of their lewd language against the Personall figures of Christ ( Moses and Aaron ) secondly , against the Sacramentall shadowe of Christ ( that is , against Manna ) the Lord punisheth this disease of the Soule with that of the Body , effected by the firy dartes of Serpents : like as in 1. Cor. 11.30 . he punished many Christians with bodily greiuances , for abusing the Lords sacramentall supper . All which teacheth vs ( as we would preserue the Body from temporall plagues : and th● Soule from being stung with the fiery Serpents of hell ) to fly all murmuring against the good guifts of God : be they Personall or Sacramentall . It is said of the serpent termed * Aspis , that he giueth a wound to the body [ puncto acus simile ] not bigger then the pricke of a nedle . But marke the effect . A little blood therewith disti●leth , and that right blacke . A sodaine darknes ouer-spreadeth the eyes . The whole body falles to labour thereon , [ non sine quodam voluptatis sensu ] but not without a certaine tickling pleasure . In a word , the whole man is quickly ouerthrowne . The Aspe and * these fiery serpents , is satan and the damned spirits , who of God are stirred vp in iustice to punish our abuse of holy thinges . The serpents sting is * Sin [ 1. Cor. 15.56 . ] and these sinnes , are the fiery darts of the hellish wicked , Ephese . 6.56 . The stroke of sin semeth so small as a pinnes point : which causeth fooles to tush thereat , as being a thing of nothing : but heed it wel , and thou shalt see blacke blood stand in it , a signe of death , the least sinne of his owne nature , being mortall . And watch the effects of this Sinne further : and behold , the eie of the soule darkneth more and more : and when the eye is darkenesse , howe great is that darkenesse ? The whole soule therewith falls of trauelling with sinne ( but with a certaine itching pleasure , ) the fruit of which labour is a l●e in the right hand , when so the soule awaketh . This is the Aspe , this is the fiery serpent that stingeth : that old serpent and dragon , that stung man and murthered mankinde from the beginning . And this is his sting , Sinne : euen the peruersion of our nature , that tickling foolerie wherewith we delight our selues to death and destruction . This for the disease . The Curation of Israels disease litterally was thus : A brasen Serpent ( called also * Sháraph and plurally Sheráphim , Num. 21.9 . compared with verse 6. from their fierie appearance ) such a serpent , vpon Gods commandement , was artificially made of pure sparkeling brasse , and lift vp on some pole . Whereto , if the stung Israelite cast vp his eye , loe , hee was immediately cured . Now vnto what mysterie did this lead Israel ? Namely to lift vp the eye of the soule vnto Iesus Christ , who vppon the crosse was lifted vp for sauing the true belieuer . This our Sauiour teacheth when he saith : And as Moses lift vp the serpent in the wildernesse , so must the Sonne of man be lift vp : that whosoeuer beleeueth in HIM , should not perish , but haue eternall life , Iohn . 3.14 , 15. The lifting vp of the bodies eye vnto that , led them to the lifting vp of their bodies eye ( a belieuing minde ) vnto this . The fal●ing of the body there , led them to the soules saluation here . Tempor●ll life in the former , did preach to them eternall life in the latter . Thus that sinne which was committed by eating of the forbidd tree , is here salued by the Lord of life hanged vpon the t●ee . The S●rpent with sting , is here ouercome by a Serpent without sting . O th●t in our Douish innocencie , we could for auoyding ●uill , be so wise as Serpents ! Hath Satan by the fi●ry darts of sin s●it vs ? Hold out the shield of faith , ( Ephe. 6.16 . ) and they are quenched . For the faithfull are deliu●red from these empoysonments of sinne [ cùm Chr●●tum in cruce eleuatum interioribus abtutibus semper aspiciunt , ] whenas they shall continually , with the inward sight , behold Christ lifted vp on the crosse : [ Et illi qui per fidem appropinquauer●nt , saluifiunt ] for all such as approach to him by faith , are saued . Sursum corda , here I may call people to lift vp their hearts , and then with Saint Stephen they shall see Christ ( not onely crucified , but also ) on the right hand of his father glorified : there making intercession for euerie of the faithful , there being no other name ( vnto vs ) vnder heauen by the which wee are to be saued . Thus the fierie and furnace-like affl●ctions of Iesus , doe expell the fiery sting of the wicked : this fire expelling the former . And thus all Shadowes before the Law and vnder the Law , do leade the Church to Christ Iesus crucified , and now glorified . Hee being the substance , the shadow ceaseth . The day-breake of the Gospell , hath put an end to the Lawes night and darkenesse . So much briefly of shadowes Arithmeticall , Personall and Sacramentall . Lect. XXXVII . Vntill the day breake , and the shadowes flie away , Retire my welbeloued and be like a Roe or yoong Heart vppon the mountaines of Bether . WEe haue before at large examined the sorts of shadowes , types and figures which were to giue place and breake vp , with the time of the Gospels bright appearance . In the second place ( as at first I obserued ) it remaineth , that something be said of the shadowes vnder the Gospel , which are not to flie away , vntill the second comming of Christ Iesus : for so it may be , that the Church here designeth , not onely the First , but also the Second comming of Messiah . With which appearance the Sabbaticall morning shall beginne ; a day without darkenesse and euening ( as is his shadow Genes . 2.23 . ) for then we shal see Christ Iesus as he is , and no longer be vnder shadowes , 1. Iohn 3.2 . The shadowes peculiar to the time of the Gospel , ( for imposition of hands is in common to both Testaments ) they be two : Baptisme and the Lords supper . And vnto these two it was that Ancients had relation , whenas they say [ * aper●it latus vt illic quodammodo ostium vitae panderetur , vnde Sacramenta Ecclesiae mana●erunt : ] The side of Christ was pierced , that so the doore of life there might be set open , from whence the Churches sacraments haue issued : vnderstanding so by water , Baptisme : and by blood ( synecdochically ) the Lord his last supper . Herevpon it was , that Augustine ( balancing the old and new sacraments ) hee saith in one place , that Christ hath giuen to vs [ * Pauca pro multis ] a few for many : and in another place , hee saith , that Christ hath ioyned his people together [ * sacramentis numero paucissimis ] by sacraments , fewest in number . Now , the fewest in number is Two : for [ vnita● non est numerus ] one is no number . As for the Romanists numbring vp to the Gospel , seauen Sacraments , it is quite besides booke , proceeding onely from sup●rstition , as was that in their elder brother Balaam , calling for seauen Altares , seauen Bullock● , and seauen Rammes , Numb . 23.1 . To discourse here of these two sacraments , it is not my purpose : fi●st , for that such doctrine is often vppon occasion deliuered amongst vs : secondly for th●t the doctrine of these two sacraments , it hath often beene vrged before in our discourse of the old Testaments shadowes . Mutantur signa , Res autem signata manet , the signes are changed , but the th●ng signified rem●ineth . For vnto Baptisme , thou maist referre all the shadow-washings with purifications : and vnto the Lords supper , thou maist referre all the mysticall eatings and drinkings , in and without Paradise : before and after the flood : before the Law and vnder it . And this is the new Testaments perfection and glory : that in one speach , twoo things are spoken : that in twoo sacraments , two hun●●●d are sealed vp to the faithfull . Which two sacraments , as they leade ●nto Christ , so when Christ our life app●areth in glory , these sh●dowes must vanish also . * Appar●n●● v●ritate figura cess●t : sic●● 〈◊〉 abse●●● Imp●r●tore , im●g●●iu● hab●t authoritatem , pr●sente ●on habet : the truth it selfe appearing , the figure ceaseth : euen as an Emperours image hath authoritie in his ●bsence , but being present no such matter . Till that day therefore breake , and these two shadowes also flie away , let vs with all truth of faith and thankefulnesse , set forth the precious passion and bloodshed of our Sauiour Christ Iesus . Thus much touch●ng th● time of Messiahs decreed absence . It remaineth in the second place , that the maner of his absence be considered : namely , as a Roe or yong hart vpon the Mountaines of Bether . And herein obseruable , first , the Creature whereto he is resembled , namely , a Roe or yong Hart : secondly , the place of his abode , and that is , the mountaines of Bether . Of the Roe and Hinde , I haue before spoken in verse 7. and 9. and that somewhat amply : here therefore I passe by such particulars as toucheth that resemblance . Touching the Mountaines of Bether , something is to be spoken , wherewith the whole is to be concluded . Bether is here taken of some for the Proper name of a place so termed : of othersome it is taken Appellatiuely , and so is englished , mountaines of diuision . If the proper name of a place , then it is not yet obs●rued , what place that should be ; excep● that which in 2. Sam. 2.29 . is t●rmed Bithron , in the land of Gilead . As for the old latine that readeth Bethel ( belikes Lamed wanted the head , and so he tooke it for Resh ) followed of Pope Sixtus in his edition , I set not onely all H●brew coppies against that , but also Pope Clement his edition . If the Hebr●e word Bether be not a proper name , but a Noune Common ( and so it is to be termed , Mountaines of Diuision ) then it is a question , what mountaines these be , who ( according to the Letter ) are pointed at . As I knowe no Writer that hath determined that , so I can not gesse wh●t mountaines , except they should be , either the Mountaines that enuironed Ierushalem , or suppo●ted Zion , which neither I see , how * litterally they may b● so termed : or else , the two Mountaines Gerizim and G●ebal ( Deut. 11. ●0 . & 27. &c. Iosh. 8.33 . ) where the twelue tribes were Diuided : Simeon , Leui , Iudah , Issacar , Ioseph and Beniamin , vttering the blessing from mount Gerizim : and Reuben , Gad , Asher , Zebulun , Dan and Naphtali , vttering the Legall curse from the other mountaine . And betwee●e what could there greater Diuision be , then betweene Blessing & Cursing ? Let the Mountaines be what they shall be , I doubt not but thereby we are mystically led : first , to the partition wall which diuided betweene Iew and Gentile , vntill the comming of Christ , who then of two were made one : no people then standing of as accursed , but all called into one Sheepe folde for communicating with the Gospel of blessing . Secondly ( as we respect Christ now returned into the heauens , the mountaines of Gods holinesse ) so , it further in mysterie leadeth vs to these mountaines of notable diuision , by which we yet are parted from the full fruition of Iesus . So that the church of the Gentiles figuratiuely introduced before Christs incarnation , doth but subsc●ibe to Messiahs mysticall feeding in Israel ( to whom the Oracles were committed , and they so lift vp aboue the Nations ) till the Day wherein the Gentiles ●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 ●pistle to the Ministers , reade vnlearned p. 3. last line reade he was not onely ● Prophet p. 17. in the margine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 23. l. 3. re●de threats . pa. 24. line 25. reade Blessednesses . pag. 35. line 10. blot o●t in . pag. 42. l. 37. reade strai●d . p. 63. line 29 , 30. in some bookes , blot out where vision world . line 33. reade arke . p. 66. line 27. reade s●ndry Images . p● . ●8 . in the marg . reade Bim●sibbo . p. 73. l. 9. reade pl●a p. 76. li. 1. reade the word Monch . l. 17. reade medicin● . pa. 84. l. 7. reade it signifieth . p. 113. for lines reade letters . pa. 116. last line but one , reade sick●n●s . pa. 120. last line , for co●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. re●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 . p●g 208. l. 18. reade many halfe hundr . pa. 215. l. 9. reade which is to the Hebr. 10.5 . parap●rased thus . pa. 252. l. 23. reade s●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 th●ist ▪ Other faults I desire the gentle Reader to correct as hee finde● them . Notes, typically marginal, from the original text Notes for div A15991-e100 Bibles Briefe . Sommon to Domes day . Sinners sleepe & Resurrectiō . Tables of Houshold gouernment . Notes for div A15991-e1170 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 S●lla Korne●ius Cinna , and Kornelius Lentulus . Pomponius Laetus de legib . Notes for div A15991-e1660 Iude 10. Iohn 1.1 and hebr . 1.3 Their Talmud l●ckes no such stu●fe . Rom. 15.4 Hebr. 6.1 . &c. As their spirituall lan● of peace & Enterlude of Mindes doe shew . For this , see somewhat in Lect. xv . Vbi ma●è ne●o peius . G●l●t . 4 24. Eccles 12.9 Hebr. 11 40. Notes for div A15991-e3100 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. ●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. Notes for div A15991-e4390 * 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 . Notes for div A15991-e5480 * Ler●iach Aelôhim Aeloh●ka . Procul à phano * Shemen is indifferently Oyle or Oyntment . * The heb . Vr , is in English , Fire . Notes for div A15991-e6220 Dod●ica , as before . * Meishárim . Iohn 15.5 Gal 2 , 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Actcs 17.28 Prou. 21.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * L●mb . dist . 25 lib. 2. Q. Libertas ergo à peccato & ● miseria per gratiam est : libertas vera à ●ecessita●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. Notes for div A15991-e7550 * Hammelec . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ashrês Adam m●phachéd támidh . Hebianj of Bo● . * It is in Hithpagnel . Greg. in ●antic . 1. Quid per huius sponsi ( qui Rex est ) cellari● intellegimus , nisi sanct . scriptur . archana quae rimamur ? nisi sanctae contemplationis mysteriaiquorum delicijs●i refic . mur , m.x conualescimur ? In illa proculdubio quisque introducitur , omnia temporalia mox con●emnit , quia aeternis ditatur . * Ah●bûk● . * Omnes fontes mei in te . Psal. 87.7 * Gen. 1● . 20 Notes for div A15991-e9670 * V●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 ●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. Notes for div A15991-e11300 * So do●h Ra● . 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 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15991-e11980 * Tarebits . * Cegnótjah , so expounded of Rab. Selom . Iarchi . * It is in the coniugation Hiphil , which signifieth , a double action * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Chamudoth and Machomed of Chamad . Notes for div A15991-e13080 * Im doth so signifie when the matter requir●th it . * Prou. 30.1 , 2 * Ezech. 16 , 6. &c. * Eph. 5.25 . &c * Gnàl . * The old Latine & others : but our Tremelius and the Romists Arrias Montanus , do reade it singular . * Antidoton prooueth that at large . Notes for div A15991-e14320 * Ephes. 2.10 . ● . Cor. 11.1 . Ierem. 6.16 Prou. 14.12 Ibid. 15. 1 Kings 3. * The word Zó●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 , &c. 2. Pet. 1.10 . * So vnderstoode of Th● . Aquinas . 2. Tim. 3.16 , 17. Tertull. aduers. haeret . de praescript . cap. 8. Origen . in lib. 7. ad Rom. Chrysost. hom . Aug. in Ioh. tract . 33. Gers. de laud● script . See the rest , and all on Io : 5. & 2. Tim. 1. * Aug. de vnitat . ecel . Non audiamus , haec dico , haec dicis , &c. In●ert . Author on Math. homil . 49. * Lindanus in Tilmanno de verbo Dei : error 5. * Barn. ad fratres de mont de vita solit . * Incert . author on Math. homil . 4. * 1. Cor. 2.14 * Math. 11.19 Dan. 12.10 . Notes for div A15991-e16180 * Of Gniz . * In chap. 6.5 . Abben-ezra vnderstands it of Yong-ones in the faith . * Gen. 17.13 23. * Iam. 2 23. * Ambr. on 3. Cor. 7.14 . * 2. Iohn 1. * 1. Sam● . 4 Notes for div A15991-e17260 * Ragnèjáthí of Rágnáh to feede , or to pastorize . 1. Pet. 4.10 , 11 He. 3.13 mat . 18.15 , 16 , 17. * 2. Kin. 13.14 . Ezech. 1. * Socrat. Scholastic . lib. 4. ca. 23. * Raban in Deut. l : 1. c. 12 Scrib . phys . lib. 2 * Prou. 25.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A15991-e18820 * R. Sal. larchi doth out of their Agada note that this tree bringeth forth fruit four or fiue times yeerely . * Bimesibbe , of Sáhah to circuite . * Prou. 14.18 . * Matth 8.11 . * Iren. lib. 4. cap. 34. * Barn. ad frat . de ●ont . * Beza in his large Annot. * Alleadged by Tho Aquin. in his Continuum . * Cle● . of institut . booke 5 chap. 6. * In my Antidoton . Iohn 12.2 . Notes for div A15991-e20290 * Philautus , in English , a louer of himself . * Ieron . aduers. Vigil . * Hieron . ad Heliod . de lau●● vit . solit . The old verse is Camphora per nares , &c. * Clem. Alex. in paedagog . l. 2. c. 2 * As Cores into Cyrus . * As Iapho into Ioppe . * Nannius in his Scholia hereon . * Quo nomine vrbs Sippori appellatur : Rabbinus innominatus . * Gen. 30.11 . * Zechar. 2.5 * In Latine , mare mortuum . * Solin . Polyh . in cap. 48. 1. Pet. 4 18. Notes for div A15991-e21980 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ana againe , záô to vivifie , and pur fire . * 1. Cor. 1 30 2. Pet. 1.19 . Isidori lib. etimol . 12. cap. 1. Hirci sunt oculorum anguli secundum Suetonium . * August . ad Pollent . lib. 2. Tindall on Matth. 6. Pet. Mart. in com . locis . Zanchius in operibus Dei. Szeged . in com . locis , &c. Notes for div A15991-e23550 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of hôra time , because the Spring is the time of times for manifesting flouresbeauty . * 1. Cori. 3.22 , 23. * Isa. 54.1 , 2. * Chap. 66.8 . * 1. Pet. 1.23 . Hebr. Batteinâ the houses of vs. * According to Isidore 17.7 . * Scribonius in phys . lib. 2. * 1. Tim. 6.10 . * R●●●it of Racha● to ●unne , ●s Pa●nin● notes from the vse in Thargum . * Deut 22.8 . * Plin. iu lib. 12 cap. 17. Petunt in Helimaeos arb●rem Brutam , Cupresso fuso similem , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2. Cor. 12.4 * Rom. 12.3 . * Mercurius Tresmagistus in Pimandri cap. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Cori. 12.7 . a splint or spell of wood . Notes for div A15991-e25010 * Dicitur An Aduertisement &c. & praefigitur libro titulato , A Trea●tise of Vocations . * Ferè dixeram Kn●uiter , ac fortasse restiùs . Notes for div A15991-e25110 * Ad verbum , my Loue till it please . Notes for div A15991-e25310 * Chabatseleth , it may happily be compounded of Chába● to loue : and Tsél a shadow : because the Rose loueth or lurketh in the shade . It loueth neither scorching heat , nor pining colde , but temperate places , such as shadowing plottes in Sharôns feeding-soile , prepared for cattle to chaw the cud in , when Sunnes heate was parching . * So Rab. Shelomol● and Aben-ezra reade it . So R.D. Kimch● in Rabb . innominat . * B●●-gorion in his b. of Herodians . * Chap. 5.10 * Psal. 45.2 * Isa. 53.2 . * Actes 2.31 * Eccles. 8.1 Euse● . hist. ● . 4. cap. 15. * Isa. 63.1 , 2 , 3 * Reuel . 12.3 , 5 * Psal. 110.1 Math. 3.11 Acts 2.3 Cant. 4. vl● . Exod 28.33 . &c. * Obserued of Aben-ezra in Shir hash . * This I haue laide downe in my booke of New Ierushalem . Col. 2.16 , 17 Philip. 2.6 . &c. * Aben-ezra obserues this strength . * Dan. 8 . 1● , 18. Notes for div A15991-e27060 * Tho. Aquin. in 1. Cor. 11. lect . 4. 2. Sam. 23.6 * Obserued of Peter Martyr 1. King. 21.10 . Eccles. 7.8 * Pet. Farland and Edward Graues . Gen. 3.18 2. Sam. 23.7 . Notes for div A15991-e27750 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Malus the tree malum the fruit : yet Greg. Mag. vseth malum in this text : except it were the printe●s f●ult : for m●lus is in the Expos●●●on . This is manifested by Isidore in etymol. l. 17. cap. 7. and in P●inies vse , much . * Bartholom . Angl. lib. 17. ex Isid. etymol. * Or for Tau , put Tôph a timpany , because it sounded ashes , as by preaching mās fall . * For there was no euill in the tree , s●eing each creature was good , ●s Be●a well noteth . Ioh. 1.5 , 10 , 11 Barth . de prop●rt . lib. 11. c. 6. Psal. 91.1 , & 36.7 . Ps● . 64.2 . * Totus Christus , non totum Christi est v●ique . Lomb. in li. 3. dist . 22. Psal. 119 103. Iohn ● . 46 Iohn 6.68 . * Greg. Mag. hereon . Notes for div A15991-e28980 * B●●th hajá●jn . Aug. in Psal. 8. hath domum vinj . For the other halfe of the verse , Tremel●●s , 〈◊〉 , and Arrias Monta●●s th●y thus turne it . The Greeke and olde Latine are so far wide heere , & too-too many places , as any Linguist may know the first not to be the true Septuaginta : and the second not to be Ierome . Except they shuld be more ignorant , or more conscienc●lesse than can be imagined . Iohn 7.38 . The Gentiles represented by the Prodigall , as the Iewes by the elder brother , Luke 15. Exod. 14.13 Act. 247. Luke 17.37 . * Ben-Gorion in his booke of the Iewes war●es . * Mj Cá●óká Belim 〈…〉 . verbatim who as-thou , Amongst-the gods , Iehouah . * Wil. Walworth Maior , 1381. Richard the second then King. Reuel . ● . 14 . Notes for div A15991-e29870 * Solin . Polyh . cap. 65. affirms that those that dwell by the Fountayne of Ganges neede no meate ; for they liue odore pomorum syluestrium , by the smel of forrest apples . * Reu. 18.3.14 Ibid. vers . 13. * Noted in the last verse of the former chapter . 1. Cor. 11.23 Genes . 49.11 Iob 38.8 Prou. 30.4 * Plautu●● : Mittite istanc foras , quae mihi misero amanti ebibit sanguinem . Psal. 84.2 . M●t. 13.28,39 Notes for div A15991-e30470 Matth. 22. ●0 Hebr. 4.15 . and 5.2 . * gnâla● Isa. 63.3 , 5 * So doth Ar. Mont. as also the Greeke Adiuraui , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * So reade Trem. & Fr. Iu. * As is Dilectio mea , which may implie Man or Woman . And the word Please hath relatiō to My loue ; if the Hebr. Ahaba● were not Dilectio , but Dilecta , then it had beene She expresly . But seeing the antecedent Loue is in vse common , so must the relatiue verbe Cháphéts be . * Mose Ben-Maim●n in Asure biah , perek thirteene ; of the Babylonian Talmud , noted of maister Broug●ton●● ●● Daniel . Ro. 11.20 , 21. * Herodot . in Clio. Notes for div A15991-e31760 Aug. de bono coniugalica . 19 * Aug. ad Seuer . M●leuit . Epis●●t in Decret . 22. qu. 4. cap. Inter caet . Rom. 15 3. Rom. 15.1.1 . cor . 10.24 . Ephes. 4.30 . Ro. 11.25 , 26. Ro. 11.1 . vnto verse 15. Ibid. verse 12 15 , 18. Witnesses of the adjuration ▪ Eph. 4.11 , 12. * Beza ser. 20 on Christs passion . * For this see my Antidotons Epistle . 1. Tim , 6.14 . Ignat. ad Mag. Ad Trall . * Cypr. l. 3. ep . 9 * Euagrius in his booke of 70. disciples . * Euseb eccl . hist. lib. 5. ca. 10 * M. Bucer in l. 2. cap. 7. de regno Christi . * From Ephes. 4. & in lib. de vera rat . refor . * Pet. Mart. com . plac . 1. class . 4. sect . 15 * Ecchius in his homily on the ninth Lords day after Pentecost . Notes for div A15991-e33860 * Isidorus in lib. 12. c. 1. etymol. Rom. 10 . 1● Habak . 3.19 . Psal. 121.2 . Luke 1.69 . psa . 132.7 . * Aristot. lib. 6. de animal . * Thenceforth in Isid. etymol. lib. 12.1 . * Aristot. ibi● . lib. 9. Rom. 7.15 . Rom. 8.28 . Psal. 42.1 . Rom. 7.24 , 25. Ephes. 6.16 . Luke 8.48 . Actes 15.9 . * Cyprian ad Quirin . li. 3. ca. 42. Tantum nos posse quantum credimus . Omnia p●ssibilia credenti . Isa. 63.5 . Philip. 4.13 . Philip. 2.4 . 2. Cor. 12.7 Notes for div A15991-e35290 * W. at . and his fellowes . * Hollinshed i● Henr. 8. ● . 30. * Tom. 1. lib. Aymari Riualli . fol. 45. * Distinct 65. capite Hosius . * In a Tract of Min. marriag . * Their Genebrard noteth in his chron . 23. schismes ( sundry holding many yeeres ) betweene the yeare 254 and 1439. * For this , see their Santis Pagnin in praefat . ad Clem. 7. & their Driedo l. 2. c. 1. de catalog scriptur . * Bellum papale per Th. Iames shewes this . Hieronym . ad Suniam : & habetur dist . 9. Aug. de doctr . Chr●st● , et ep . 19 Notes for div A15991-e36730 * Isa. 54 1. galat. 4.27 . * Mat. 10.20 . * Isa. 7.14 . * So vnderstoode of Gr●●gorius Magnus . * Gnasáél in 2. Sam. 2.18 . Notes for div A15991-e37270 * The Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the nets . * Is●iah ther● prophecieth the Gentiles flocking to Messiah . Luke 1.10 . Exo. 28.34 , 35 1. Iohn 3.4 . Notes for div A15991-e37660 * R. Selo●oh on Cantic . ● . * 2. Pet. 1.21 . * Genebr . on Cant. ch . 1. * Galat. 3. &c. * Arr. Mont. in his Epistles to the interlinear Bible . * Matth. 3. vlt. * So the Hebrues terme their primatiue wordes . Luke 1.79 Dan. 12.2 Isa. 52.1 , 2. Rom. 13.11 * Ephes. 5.14 * Matth. 9.9 . Notes for div A15991-e38790 * Gregor . Mag. in Cantic . * Eze. 20.6 . &c * Coloss. 4.6 . ephes . 4.29 . & 5.2 , 4. * Zámir , of which roote is Mizmór a psalme . * Ioshuah 5.11 compared with the feasts times in Leui. 23. and enioyned in chap. 2.14 . * Ge. 15.9 &c. math . 13.4.19 * Leuit. 12.6 and 14.4 . &c. * Ezech. 33.32 * Psal. 148.10 . * 1. Chr. 15.19 * Isidor . in e●ymol . lib. 12. c●p . 7. & Origen on Leu. cha . 2. * Leuit. 1.14 & 5.7 . B●da vnderstanding by the Turtle , christs Humanitie . Notes for div A15991-e40070 * Plin. lib. 17. cap. 13. Quaecito occidunt , velocia sunt , vt ficus , &c. * Idem li. 13. cap. 7. Luke 1.74 , 75. * Plin. lib. 13.7 & Isid. in etymol . lib. 17.7 * Revel . 20. ● * Hosea 6.2 * Exod. 15.5 . * Pli● . l. 13. c. 7 * Iob 33.16 . * Plin. Isidore , &c. * 1. Ioh. 2.19 * Isa. 11.67 . * Sam. 24 17. &c. and 27.21 * Ierem. 31 18 * Prou. 14.10 . * 2. Cor. 9.27 * Plin. lib. 16. cap. 25. * Ezech. 15.1 , 2 , &c. * Plin. li. 14. c. 1. giues reason thereof . Notes for div A15991-e41240 * In Hip hil a double actiue Ioh. 20.16.28 * R. Selomoh hereon . * Rom. 8.30 Rhem. on Heb. 5. sect . 9 Ephes. 1.4 . Lomb. lib. 1 , dist . 41. D. Aug. de lib. Arbie . lib. 3. c. 17 Si hanc inuenire potuero , nonne ●ausam etiam eius caus● quae inuenta fuerit , quasiturus es ? Et quis erit quaerendi modus ? Notes for div A15991-e42140 * Greg. in hunc locum . * Luke 19.8 . Isa. 8.18 . Marke 9.24 * Chrys. in ps . 41 Hae● dico , non vt tantum laudetis , sed vt & filios & vxores doceatis talia cantarecantica : non solum texendo , alióue opere faciendo , sed maxime in mensa . * Clem. Strom. lib. 7. * Eccles. 8.1 * Luke 8.50 . * Abben-ezra heereon in his allegoric . expos . * Genes . 1.11 * Rom. 7.18 * Isa. 64.6 . * Vkèbègè● guid●lim , vestimentum c●ntonum , A● . Mont. panniculus abiectissimus , Tre. Hereon Barn. in verb. Isa. ser. 5. I●stitia rect● f●rsitan , sed ●o● pura . * See more heereafter of this point , in verse 16. first L●ction theron . Notes for div A15991-e43220 * Luke 13.32 . * Rabbi Shelom . and Abben-ezra hereon . * Isidor . etymol. l. 12.1 . * Isidor . ibid. Psa. 10.8 , 9 , 10 * In vita Will. Tindali . * Sleid. lib. 17. * A ●itty vpon the riuer Dimow . * Plin. lib. 8. ca. 28 * Nehem 43. * Ezr. 4.12 . &c * Isa. 11.3 . * The Latines also call him Legulus , a Gatherer , namely of grapes . * Lamen . 5.18 * Reuel . 2.14 * Nehem. 6 ●0 . &c. Glossator in proem . ant● lib. 1. Notes for div A15991-e44480 * Rom. 13.4 * 2 Kings 10 Isai. 49 23. Reuel . 21 24 Iohn 3.9 , 10. * Galat. 5.12 . * 2. Cor. 1● . * Aug. contra Epist. Parmen . lib. 3. Exo. 19.12 , 13 Luke 20.2 . &c matth . 22.16 . 2 Cori. 12.16.1 . cor . 3.19 . * Aug. l. 3. cont . Parmenian . Quando ita cuiusque crimen notum est omnibus , & omnibus execrabile apparet : vt vel non tales habeat defensores , per quos possit schisma contingere , non dormiat seueritas disciplina . * 2. Thes. 3.15 1. cor . 5.4 , 5 * Chrys. hom . 3. de Dauid . & Saul . * Homil. 83. sup . Matth. * Theodoret. lib. 3. c. 17. & Sozomen . lib 7 cap. 24. * N●ssen●norat . de ●●s qui nolunt repr●hendi . * Called , The sinne against the holy-ghost Notes for div A15991-e45820 * Iohn 3.16 . * 1. Ioh. 4.19 Ephe. 5.25 . &c Plin. lib. 21.5 . V●a radice quinquagenos s●pe emitt●nte bulb●s . * Prosp. sen● : 330. Vna es● natiuitas de terra , alia de coelo : vna de carne , alia de spiritu , &c. * Rom. 7 . 1● . * 1. Iohn 3 ● * Rom. 7.23 . * Zanch. 11. Thesis ex . 14 * Isa. 5.20 . August . in Galat . 4. * Isa. 1.11 . * Rom. 5.1 . * R. S●lomoh hereon . * All●n-ezra in his dramaticall interpretation . * In his allegoric . expos . Notes for div A15991-e47060 * Heb. s●b . * Matth ▪ 26.39.42 . * Num. 23.19 . * Isidore etym. lib. 5. cap. 31 Vmbraterrae noctem fa●it . Obiection . Answere . * Iere. 15.1 ezek . 14 20 * Luke 1.78 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : oriens ex alto . * Num. 24.17 . * Malachi 4.2 Shemesh t●●dákáh . * Math. 27.54 . Notes for div A15991-e47750 * Psal. 19.5 . * Num. 13.24 . * Isid. ●●ymol . lib. 3. cap. 3. N●m vnum semen numeri esse , non ●●merum volunt . Genes . 1.1 . Beda and ●banus on Gen. 1. and 2. in distinguishing the ages , being one with Isidore . et●mol . l. 5. c. 39. * In Abraham begunne the distinction . * This specially in their comming out of Aegipt , and receipt of the Lawe . * Prayed for in Iudg. 5. vlt. * Synag . to Christ , as Moone to Sunne . * Princes starres , Dan. 8.10 . * People and Nations represented by waters , Reu. 17.15 . * Heere , and afterwardes , Ribanus interlaceth somwhat . Al before , he vseth Bedaes words , almost wholy . * Hebr. 4.8 , 9 , 10. Notes for div A15991-e48730 * Clem. Alex. in Strom. 6. * In Strom. l. 5. * Col. 2.16 , 17 * Genes . 36.24 Notes for div A15991-e48960 * Origen in numeros , whome Rabanus followeth . * Leuit. 23.23 &c. Num. 29 1. &c. * Psal. 50.15 . * 1. King. 8. Their Ciuill accompt begunne in our September , their Ecclesiasticall in our March. Notes for div A15991-e49910 * Exod. 23.10 . &c. Ieuit. 25.3 &c. deut . 15.1 . &c. * Reu. 14.13 * Deut. 15.1 &c. Iere. 34.8 . &c. * 1. Cor. 7.22 . * Beda on this place . Iubile rest . Le. 25.8 , 9 , &c * M. Rob. P. in propos . 2. The number of eight . * Beda on Luke 2. * Greeks Eta . * Genes . 17.1 . * Leuit. 25 23. * 1. Cor. 10.26 * 1. Tim. 4 4 , 5 * Orig. in Numer . de 2. festi●● . L●gn●lám , for euer . * Aquinas in Heb. 7. Lect. 3 * Hebr. 4 9● ▪ 10 11 Notes for div A15991-e51410 * Extract . comm . ii . 5. tit . 9. c. 1. * Doct. Will● ; in his Synops. Papism , the Addition . * Genes . 2.2 , 3 * Ma● . 13.32 , 33. * Dan. 9.21 , &c. * Leonard . Aretin . de Gothothorum bello , lib. 1. * Isid. lib. 5. ca. 39. etymol. * And Beda ( de rat . temp . c. 22. ) hath this : Reliquum sextae aetatis Deo soli patet . Notes for div A15991-e52420 * 1. Cor. 15.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Genes . 1. & 2 chap. * Origen . tropol . in Gen. * Ephes. 1. ●2 Heb. 2.5 , 6. &c * Of A●sh griefe . See my Bibliothec. 4. chap. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. omo . * Dan. 1.6.7 . * Genes . 2.23 . compared with Ephes. 5 30 , &c. * Leo inserm . 18. de pass . * Ephes. 4.24 galat. 3.27 . Notes for div A15991-e53620 * Iude 14. * Luke 2.52 . * Psa. 40.6 , 7 , 8 * Arr. Mont. and Pagnine turne it , sodisti * Archangeli apolog . pro Cabal . & conclus . pag. 387. * Paul. Rici●s de Mosaic . leg . mandatis telles which they be * Beda de nat . rer . cap. 35. & l. ● 1. de rat . temp . cap. 9. Isid. erymol . lib. 5.36 * Raban . in Genes . 5. * Ad quam req . * I●cobus Brocardus in Gen. 5 * Dominante Papa , Christum non apparuisse in ecclesias Notes for div A15991-e54700 * Theophilact . on Hebr. 7. * Haymo ibid. * Hebr. 7.2 . * Gen. 14 * See for Salem my Description of New Ierus●●lem * Chytraeus , alleadged by Master H. Br. * Looke in my Bibliothecaes 14. ch . Elucid . whereto may be added Bed a hereon : Isidore de eccl . Offic. l. 1 cap. 18. with Cyprian , Macarius , Ba●● , ●erome , Theoderet , Damas●ene , Gis●●bert , &c. Notes for div A15991-e56000 * Heb. 11.19 * Galat. 4●● * Of Tsacak to laugh . * Psal. 120.1 . * Clem. Alex. in padagog . l. 1. c. ● . * Philipp . 4.4 . * Beda in Gen. 22. * Isid●r de e●cl . offic●is , l. 1 c. 29 * The like hath Beda heereon . * Gregor . in 6. hom . in Ezec. * Rab. hereon . Notes for div A15991-e56700 * Of Har , or herer . * Dan. 2.34 ▪ 35 * Reade the 7 , 8 , 9 , and 10 chapt . to the hebrewes . * Exod. 19.6 Compare Exodus 28. and 29. vvith Leuit . 8. & 39.40 * Hebr. 5.4.5 , 5 , 9 , 10. * Isa. 63.5 . Notes for div A15991-e57650 * Beda de tabern . &c cap. 3 li. 3 for which see Exod. 28 4 &c. Isidore so vnderstands eight , in et●m . lib. 19. cap. 21 * Exod. 39 27 &c. comp●r●d with ch●p 28 * Clem. Alex. in Strom. 5 * Beda de Tabernaculo , &c. lib. 3. cap. 6. So R●ban●s in Exod. both of them following Isidore . * Hebr. 10.1 . * Eccles. 9 8. * Isa. 59.17 . * Isa. 11 5. * Ephes. 6.17 . compared with Isa. 59.17 . * Cabàlists in these 72. do vnderstand 72. tongues and nations arising vpon Bab●ls building . Archangell in Cabalist . do● . * Beda . d● tab . lib. 3. c. 6. * 1. Cor. 14 8 , 9 * Heb. 9.24 . * Bedaes meditation . Notes for div A15991-e59070 * Plin. l. 37. c. 6 * King of Mauritania . * De tabern . lib. 3. cap. 5. * Coloss. 2.3 . * Iohn 1. ● . * Decret . lib. Sext. cap. 1. * Zech. 11. vlt. * Clem. Alex. in strom . 5. * Mal. 3.1 , 2 , 3. * Rom. 13.14 Notes for div A15991-e60280 * Num. 18.1 , 2 and 28.1 , &c. * Hebr. 9 6.7 Leu. 16.2 . &c * Num 8.11 vsque ad sinem . * hebr . 7.7 . Notes for div A15991-e60890 * Talmud Hieros . in Cohem Gad●● : obserued of maister H. Br. in Dan. * Nom●n enim Iesu ( quod in lege praedicabitur ) erat adumbratio Domini : Clem. Alex. in paedag . lib. 1. cap. 7. * Orig. on Ios. 5. * Orig. on Iosh. Lect. 1. & in Tropolog . * Ioshu . 24.11 * Aug. cont . F●ust . lib. 16 remembreth this . Notes for div A15991-e62070 * Look● Tremelius thereon * Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ierom. in prologo Galeato . * Iudges and Ruth are with them but one Booke : Euseb. eccles . hist. li. 6. out of Orig. on psal . 1. * Ezra 1. and 2 being Nehem. Nazarenus à loco , Nazarenus à merito . ● . sanctus siue mundus : quia peccatum non fecit . Isidor . etym . lib. 7.2 . Compare Iudg. 13. with Num. 6. Barn. s●rm . 30. in Cantic . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Isaiah . 29. ● . Virumenim tonsum decet , muli●rem non d●cet , Isidor . etymol . l. 11. c. 1. Pluscri●is quam ingenij . Notes for div A15991-e63950 * So Arr. turneth it : and Pagnin in the toote págnam . * Iudg. 13.25 . * Iudg. 14 ▪ 5 , &c. * I so take it , because an opposition is entended . August . on psal . 70. Sic Nos non nobis , mellificamus Apes . * Ni●olaus Collado in l. de I●su Nazaraeo . * 1. Cor. 1.18 . * Of gnázaz to strengthen . * This tradition , the top-paintings of nardins church in North-holand wil vvitnes , not to alleadge other authoritie . * Collado doth wel terme his Nazarites haire . Sacramentum & obsignationem r●boris , pag. 52 Coloss. 2.15 Notes for div A15991-e65130 * Zechar. 3.1 , &c. * Of tsóa dung of jatsa to goe out : quia est exitus ventris . Notes for div A15991-e65940 * Iustin. hist. l. 1 * Io. Wolphius in Ezra cap 1. ●aith hereof : Omnium verisim●llium est . * Iustin. hist. li. 1. Nam & sol●m vnumdeum Per●ae es●e evedunt . Before which hee noteth that Cyrus was made King amongst the shepherds as they plaied * Their first Returne was not onely to build the temple , but also the cittie * Pl●n . 33. l. 3. cap. * Nechth●k so turned of Trem●l . Pagn . Ar. Mont. * Kads●●ca . * So Tremel . & Ar. Mont. &c. euen as it is turned afterwardes , to seale vision , &c. And it may be that ●t relateth to Daniels being sealed vp in the Denne : as afterwardes Messiah was sealed in the Tombe . a It must mean the first return , or else Daniel could not vnderstand Gabriel . b Vaf can signifie no lesse ; besides that , it coupleth two numbershere , respecting the two subiects , of these numbers , afore spoken of : namely The Returne & Messiah . Where One ( otherwise learned ) doth pawse at Seauen-seauens with this stop ( : ) commonly called Colon ( & this by reason of the Heb. accent there called Athnach , 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 I●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 ●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 ●hadowes , & the end of the Ceremoniall law , had so offred vp himselfe a sacrifice , once for All , Heb. 7. ●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 thē 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 ceas●●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 Prophet● * Onuphr . comment . lib. 1. Fastorum . * Plutarch . in initio Numae Pampil . * ●0 . Reuelin . de verbo mirif . lib. 2. * Asher rá●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. Notes for div A15991-e69510 * Lemb . lib. 4. dist . 1. ● . 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 . Notes for div A15991-e70070 * 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 . Notes for div A15991-e71080 Herodot . in Enterpe . He liued about Nehemiahs time , as is guessed . * Deut. 30.6 coloss . 2.11 . * And indeed it is but aspiration● nota , a letter of spirite or breathing in heb . gr . and latine . Notes for div A15991-e71720 * Exod. 13.4 compared with the 12.2 . * So Ar. Mon● . * Ioseph . Scalig. de emend . temp . lib. 6. hauing his ground it seemeth from Iosep● . de bello ●●d . lib. 6. * Beda on Exodus 12. Hebraei soli signo sanguinis tuti fuerunt : non qui● cruor pecudis tantam inse vim gerebat , vt hominibus salut● esset : sed imago fuerat rerum futurarum : L●ict : de vera sap . lib. 4. cap. 2● * Rabanus his consideration * Beda , Raban . * Rab. hereon . * The sowre herbs Iosephus speaks of were qualified , and in a second seruice . * See Bezae● large annotations on Mat. 26.20 . Notes for div A15991-e72780 Man hua in Exo. 16.15 . * So Cyril on Ioh. 6. & Plan tins Index . Manest . Quid h●● ? * Aug. de poe●itent . vtilitate Amb. de sacrif . lib. 5. c. 5. Barn. de coen● Dominiserm . * Plin. l. 1. c. 11 * Lib. 20. c. 20. * Exod. 16.26 * Origen . hom 7 on Exod. * Sebast. Mu● . in Matth. 13. ann●tat . d. ●ere of I haue spoken more largely in my Antidoton . Chrysos . in hom . Oportet haeres . esse . Notes for div A15991-e74110 Aug. in Iohan. trv●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 . Notes for div A15991-e74920 * Actuarius de medic . compos . in cap. de Rabioso cane . * Orig. in Exod . 16. * Beda on Numb . 21. * The letter S●in , ho●soeuer pronounced . Beda on Numb . 21. Notes for div A15991-e75460 * Beda ex August . in cap : 19 Io●an . * Aug. de doct . chri . l. 3. c 9. * In epist. ad Ianuar. 10● . * Ambros. in Coloss. 2. Sixtu● 5. Clemen . 8. Se bellum Papale . * And yet in a figure , those mountaines may be ●o termed . The reason wherof see vpon cha 4.6 . hereafter : which ver●e , if it expound this , then the mountains of Myth and Incense be these Diuiders .