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 vâ—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 vâ—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 mortâ—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 greâ—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. â—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
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
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 couâ—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 earâ—h at noone-tide For Samsons Calling it is twofold first Ceremoniall and secondly Morall His Ceremoniall Calling is that whereby hee was immeâ—iately sepâ—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 wiâ—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 â—prig But passing by the Syriaks tsâ— it is sufficient that the originall Greeke in the New testament doth neuer write it otherwise then with z because the Greekes zâ—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 â—he knot is vnloosed Reade the 4. great prophets and the 12. lâ—sser prophets and thou neuer finds it once In a word the prophecie appeareth in Iudges 13.5 where it is said of Samâ—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 thâ—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
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 hâ—th here besides these two titles a third namely columbâ— 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 vâ—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 boâ—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 wholâ— 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 flâ—wers appeare in the earth the time of the singing of birdâ— is come and the voyce of the Turtle is heard in our Land Verse 13. The Figge-tree hath brought forth her yoong figs
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 vnâ—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 firâ—e Paren-thesis oâ— 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 oâ— 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 â—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-oneâ— 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-gendâ—r may no longer against all Rule be in state more worthy then the Masculineâ— 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 dedicatâ—ng his Paraphrasis and Scholia on Salomons Soâ—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 moâ—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 manâ— 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 Hâ—ghâ—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 prâ—e Deoque volente sequemur My Booke being in the Presâ—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 Dâ—i 1595. to lende vnto mâ—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 Barâ—â—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 priâ—â— 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
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
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 â—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 â— 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
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 sundâ—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 pariâ—ular churches being such no maruell though their praisâ— besâ—ng out vpon the Câ—â—ball The Gaieries aâ— the word borrowed from Running intendeth they were certaine walâ—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 sâ—ith Firre some otheâ—s Cypresse some other turne the hebrew word Bróthim whose singâ—lar for forme of character may bee Brút by the Latine word Bruta which was a tree as Plini recordeth like to a broade Câ—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 â—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 thâ—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 spâ—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 Bâ—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 Houâ—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
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 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
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
had no being by sundâ—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 â— 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 sheâ—p can onlie acknowledge Christs voyce rightly when they heare it so from the mouthes of Foxes Woolues Tygers what can wee expect bâ—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 foâ—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 mountainâ— 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 theâ—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 Nâ—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 ceremoniaâ—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
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
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-plâ—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 Templâ— 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 iâ—tius by the sweet odour of this flower but also in liliâ—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 â—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 commâ—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 Bèrà ch 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 donâ— 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 euâ—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 goâ—d If loue cannot preuaiâ—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 fruâ—â—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 Messiâ—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 Messiâ—hs incarnâ—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 comâ—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 thâ—se words Tâ—ll the shadowes flâ—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 comfoâ—â— 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 spuâ—ne at The first shadowing number shall be â—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 esâ—â—nce One so all number hath his being flowing from hâ—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 endâ—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 Breshâ—th Bara in the beginning created there followeth Aeloâ—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 tâ—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 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
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 nâ—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 Radâ—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 seruâ—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 Goâ—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 solemnâ—zed euerie hundred yeare But Clemens the sixt as besides the Extrauagants appeareth in his Bull he from Moâ—es rule doth institute the 50. yeare For some wiser consideration Vrbanus the sixt brought it to 33. yeares Sâ—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 giddâ—nesse wherewith these Apostaticall Popes were smitten euene of them changing his predecessors decree Secondly obserue that all of them agree in one for â—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 fifâ—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 mâ—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
this begot Iered and he Henoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seauenth â—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 CárÃtha 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 Henocâ—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 â—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 ambulauâ—t cum domino idâ—m conuersatione ambulanit cum Domino id est in ascentione figuram Christâ—tenens Henoch in his ascension did carry a Figure of Christ Beda in Gen. 5. Another more largely writes thus â— 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 siâ—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 domineeâ—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 Generationâ— secondly of his Nameâ— 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 â—nd of life wherein he is likened to the Sonne of God Could these things agree properly to any Man No man so qâ—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 lâ—teris is non sit demandata because as an ancient Greeke vrgâ—th his generation is subobscured and not committed to sacred letters Wherewith take that of an ancient Latine Introducitur sicut Elias c. he is sodâ—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 Kataâ—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-tsâ—dâ—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 Hebroâ— 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 faâ—â—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 sucâ— 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 Eâ—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 fâ—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 deadâ— 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
the Christians Embleme A word and a worke A word and a worke or Faith and Fruiâ—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 couâ—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 â—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
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
Iudea All the commaundements comming forth from Princes for furthering the Churches worke they must receiue their Authoriâ—â—e and haue their due reference to the word of our Cyrus the substantial Annointed For of his word much more than that of Medes and Persians it may be said It admitteth no alteration As Princes would not be thought to alter the word of our great Monarch let them bridle the enemies beyond the Riuer that so the foundation of Religion and Church long since laide and by Idolatrers staid it may goe forward be built vpon and rise vp towards perfection Yet when we haue done what we can the Temple will come short of the first the state of the Church in this age nothing comparable to that of the first age Cyrus the vncircumcised must giue place to Salomon the Circumcised and the one worke to the other euen as Salomon was of Christ Iesus a more perfect Shadowe and the first Temple more excellent than the second Though yong-heads will admire the latter while more Ancient spirited weepe at the remembrance of the former 2. Did Cyrus subdue Nations purchase their riches set Captiues at libertie O our great Monarch receiued of his father All authoritie in heauen and in earth for arming his spirituall captaines whereby their ministerie became so effectuall as hie and strong imaginations were brought downe the Nations were subdued to his word Kings of the Nations offer to him their hid treasure as sometimes the Easterne Sophies did to his owne person offer Gold Mirrhâ— and Frankensence For setting such at libertie as before were captiued of satan and chained vnder the power of darkenesse he therein hath beene no lesse glorious O it remaineth that as he hath set vs free so we doe no more entangle ourselues but that setting our faces towards Heauens Zion we labour to be as He-goates before the Flocke drawers of others by our holy example And this we see Quod Cyrus Rex Dominum Saluatorem Nomine designanit factis that King Cyrus both in his Name and Acts doth shadow forth our Lord and Sauiour So much shall suffice for a taste of Personall shadows Lect. XXX Tree of Life Shadowes Sacramentall HAuing thus giuen a taste of shadowes Arithmetical and Personal it now remaineth that I speake something of Sacramentall shadowes The word Sacrament is of right large vse in Ecclesiasticall writings Insomuch as whatsoeuer the Greekes call Mysterion a Mysterie the Latines often terme Sacramentum a Sacrament Which more particularly may appeare in the Olde Latine translation of the new Testament who in Ephes. 5.32 Reuel 17.1 turneth Mysterion by Sacramentum for that in such large sense euery Ecclesiastike secret is a sacrament But after-age hath called it to straiter sence defining that to be onely a sacrament which is Sacri rei signum a Signe of some holy thing Which externall signe is of God appointed for he alone can institute such a signe who can giue the grace thereby signified for assuring his church of some necessarie grace In a word Sacraments as some haue noted are of two sorts the first onely Representatiue the second also Exhibitiue Representatiue sacraments are such-signes as onely represent some grace and that is commonly some common grace And so the Raigne-bow was and is a signe of God his grace or fauor touching the no more destroying of the world by water Paradise and Canaan Representatours of Heauen Noahs Arke the Tabernacle and Temple shadowers of the church Exhibitiue Sacraments are such signes as not onely represent but also doe exhibite vnto the Belieuer the very grace signified and such be the signes of Bread and Wine in the Lords supper of water in Christian Baptisme Of which kinde of sacrament I meane here to insist giuing vnto you an assay thereof first from such sacramentall exhibitiue shadowes as went before the Lawe secondly vnder the Law Before the Law I will propound fiâ—st somewhat of Paradise in the state of Mans innocencie secondly some such shadow as fell out of Paradise in the time of mans nocencie In the Garden I note a certaine peculiar tree placed in the midst therof called The tree of life vnto which tree there is due allusion in Reuel 22.2 which was Simbolum Sacramentum vitae a pledge and Sacrament of life termed of Rabanus sacramentum visibile invisibilis sapientiae a visible sacrament of inuisible wisedome The tree termed The knowledge of good and euil excepted it was permitted Adam to eate of all the other trees therefore also to eat of this sacramentall shadowing tree And hereto it is the Holighost alludeth in Reuelation 2.7 when he saith To hâ—m that ouercommeth I will giue to eate of the tree of life which is in the midst of the Paradise of God Yet betweene the eating of this and the common trees there was great difference For on the common fruites he was to eate for bodies sustentation but on this peculiar tree for his soules instruction Which caused an Ancient well say in eo erat sacramentum in caeteris lignis â—â—â—â—entum in the tree of life there was a sacrament but in the other trees nourishment And what was this internall sacrament or grace signified Rabanus shall answere Sanctus Sanctorum vâ—ique est Christus it is no other than Christ the Holy of Holies So Haymo on Apoc. 22. Lignum quippe vitae Christus est sapientia dei patris de qua Salomon in Pro. 3.18 dicit Lignum vitae est bis qui apprehenderint â—am qui tenuerit eam beatus He is the Churches life for without feeding on him by faith we with Adam fall vnder the power of Death He indeede is the tree of life planted by the riuers of waters which bringeth forth his fruite in due season whose leafe fadeth not and whatsoeuer hee dooth it shall prosper The best tree he is in the Churches Garden and in the midst of the Court of Conscience he is to be planted But if we flie him for tasting of Antichrists tree a tree of knowledge for good and euill the good of that religion being a cloke of the euill then we deserue to be driuen from the Lord of life euen as Adam was forced from the sacramentall shadow Was Adam then taught that life was the free guift of God How much more now hauing sinned is it the gift of God freely without all demerit Stood Adam then in neede of a sacrament for sustaining his faith How cursed are they then with the Suenkfeldians that pretend such a perfection in this life as needeth no preaching no sacrament When Adam had by reason of his sin cut himselfe voluntarily from the Lord of life was he therevpon driuen from the externall signe of life Yea for teaching the gouernors of the Church to seclude such from sacramentall signes as first haue openly and impenitently cast behind them the thing signified And thus in Paradise vnder shadowes the Gospel was
afflâ—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 Chryâ—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 alâ—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 gaâ—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 dâ—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 mâ—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