â—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 â—pistle to the Ministers reade vnlearned p. 3. last line reade he was not onely â— Prophet p. 17. in the margine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 3. reâ—de threats pa. 24. line 25. reade Blessednesses pag. 35. line 10. blot oâ—t in pag. 42. l. 37. reade straiâ—d p. 63. line 29 30. in some bookes blot out where vision world line 33. reade arke p. 66. line 27. reade sâ—ndry Images pâ— â—8 in the marg reade Bimâ—sibbo p. 73. l. 9. reade plâ—a p. 76. li. 1. reade the word Monch l. 17. reade medicinâ— pa. 84. l. 7. reade it signifieth p. 113. for lines reade letters pa. 116. last line but one reade sickâ—nâ—s pa. 120. last line for coâ—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. reâ—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 pâ—g 208. l. 18. reade many halfe hundr pa. 215. l. 9. reade which is to the Hebr. 10.5 parapâ—rased thus pa. 252. l. 23. reade sâ—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 thâ—ist Other faults I desire the gentle Reader to correct as hee findeâ— them Bibles Briefe Sommon to Domes day Sinners sleepe ResurrectioÌ„ Tables of Houshold gouernment 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 Sâ—lla Korneâ—ius Cinna and Kornelius Lentulus Pomponius Laetus de legib Iude 10. Iohn 1.1 and hebr 1.3 Their Talmud lâ—ckes no such stuâ—fe Rom. 15.4 Hebr. 6.1 c. As their spirituall lanâ— of peace Enterlude of Mindes doe shew For this see somewhat in Lect. xv Vbi maâ—è neâ—o peius Gâ—lâ—t 4 24. Eccles 12.9 Hebr. 11 40. 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. â—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. * 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 * Lerâ—iach Aelôhim Aelohâ—ka Procul à phano * Shemen is indifferently Oyle or Oyntment * The heb Vr is in English Fire Dodâ—ica as before * Meishárim Iohn 15.5 Gal 2 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actcs 17.28 Prou. 21.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lâ—mb dist 25 lib. 2. Q. Libertas ergo à peccato â— miseria per gratiam est libertas vera à â—ecessitaâ—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. * Hammelec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ashrês Adam mâ—phachéd támidh Hebianj of Boâ— * It is in Hithpagnel Greg. in â—antic 1. Quid per huius sponsi qui Rex est cellariâ— intellegimus nisi sanct scriptur archana quae rimamur nisi sanctae contemplationis mysteriaiquorum delicijsâ—i refic mur m.x conualescimur In illa proculdubio quisque introducitur omnia temporalia mox conâ—emnit quia aeternis ditatur * Ahâ—bûkâ— * Omnes fontes mei in te Psal. 87.7 * Gen. 1â— 20 * Vâ—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 â—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. * So doâ—h Raâ— 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tarebits * Cegnótjah so expounded of Rab. Selom Iarchi * It is in the coniugation Hiphil which signifieth a double action * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chamudoth and Machomed of Chamad * Im doth so signifie when the matter requirâ—th it * Prou. 30.1 2 * Ezech. 16 6. c. * Eph. 5.25 c * Gnà l * The old Latine others but our Tremelius and the Romists Arrias Montanus do reade it singular * Antidoton prooueth that at large * Ephes. 2.10 â— Cor. 11.1 Ierem. 6.16 Prou. 14.12 Ibid. 15. 1 Kings 3. * The word Zóâ—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
it is naturall irrationall creatures desire both these for by theâ— 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 sheâ—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
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 Saâ—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 despâ—râ—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 blâ—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 freâ—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 â—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 siâ—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
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 remorâ—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 witnesâ—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 perfâ—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 fâ—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
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. Romaâ—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 faâ—t on secondly to run aâ—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 prâ—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 persecutioâ—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 vsâ—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
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 â—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 leaâ—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
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 plâ—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 Sauanarolâ— 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 woâ—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 teâ—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 Prochoruâ— 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 Ephesuâ— Sâ—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 Pagiâ— 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
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 euiâ—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 câ—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 â—epâ—enarium existimant esse sine matre sine prole They worthily therefore doe thinke the number
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 â—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 iâ— 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 Priâ—st after an other order euen
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 hâ—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 hâ—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 Gâ—èâ—èb implieth a mingling Of what of light and darkenâ—sse being deriued of Gnárab to betroth for that it is the betrothâ—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 iâ— 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