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 bâ—ought him downe and cast him forth what then ensueth This In his carcasse the Lords sacred bees do hiuâ— 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 expâ—lsed and become the habitation of a better spirit Generallâ— it iâ— the Kingdome of the world out whereof he is cast that so the Lords Apostolicall ministâ—ie may in all places plant the word of heâ—uens kingdome howsoeuer in tract of time the carcasse hath corruptâ—d and the honie beene mingled More pâ—rticularly this carcasse is the nature of Iew and Gentâ—le naturally possesâ—â—d with an vnclean spirit till our Samson by the finger of his spiâ—it haueâ—enâ— our heaâ—â—s and cast forth that strong man Sinne. After which hiâ— mâ—nistâ—riall Bees directed by the spirite of heâ—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 victâ—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 slaughtâ—r of a thousand with an Asses Iaw-bone secondly his carrying away of the City Azzahs gates and posts vppon his shoulders thâ—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 repâ—esâ—nted Christ Iesus his conquest and thâ—t by a right simple instâ—ument if it be valued by the worlds iudgâ—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 iudgâ—d otherwiâ—e then Asses and rid of the woâ—ld as Balaam rid his Asse But as the Asse reprooâ—ed him so by the foolishnesse of preaching 1. Cor. 1.21 it pleaseth him to saue his people and to ouerâ—hrow the vnbelieuer For the foolishnâ—sse of God is â—iâ—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 eâ—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 mountainâ— 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 preuaâ—le against his Church togither with the posts and spirituall sustentacles thereof Which when he had done he preacheâ— to his disciples in a mount that All power in heauen and in earth was giuen him from which Mount he ascâ—nded into the mount of heâ—uen leading captiuitie captiue hauing spoiled principalities and powers that so hâ— might giue giftes to his people In Samsons death I will note first his being capâ—iuâ—d secondly his being flowted lastly his pul-downe of Dagons house He was captiued of the Philistims what time his Sacramentall lockâ—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 prâ—uation of his strength But which excelleth the shadow himselfe was willing to lâ—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 wholâ— house before him and so with his owne fall like a right captaine who for the generall good neglâ—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 aforâ— in the sense of which weakenâ—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 timâ— 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
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 vaâ—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 disceâ—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 stâ—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 fâ—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
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 â—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 vâ—ters two things first a Narration of Messiahs loue vnto her secondly a petition offered vp vnto her soules Phisition For the Narration it vttâ—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 bâ—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