of seauen to be without Mother and off-spring So sacred is the number of seauen as ancient Gentiles gaue place to the seauenth day for rest as also for perfecting the Creature And to this end the former Greeke Antient introduceth Homer Hesiod and Callimachus their Antient Poets Nor proceeded it but from a deepe conceit in Balaam the Easterne Gentile Prophet when as he builded seauen Altars and offered vp seauen Bullockes But passing by such notes let me come to the right sacred booke of God and there shall plainely appeare how renowned this Sabbaticall number is And this shal be briefly obserued in God his sanctifying the seauenth day the seauenth moneth the seauenth yeare and the seauen times seauenth yeare in the old testament then afterwards by renewing a memoriall of the number so oft in the new testament Sixe dayes hauing finished the naturall worke of Creation the Seauenth day God rested and sanctified it to diuine contemplation Gen. 2.2 Exod. 20.11 Which resting from bodily trauels for giuing full scope to the spirit for meditating in the mercies of God did fore shadow a world of businesses in the world till the Seede promised in Paradise should come in whom alone the Church was to haue her soules rest And this was it which was shadowed by al other Sabatical or rest daies as plainely affirmeth the Apostle thus Holy-dayes new moones Sabaoths were but a shadow of things to come but the body is in Christ. On which ground the new testaments Church hath abolished these Sabaoths weekely and festiuall lest otherwise shee should Iudaize as if Christ were not come in the flesh Obiection then in abolishing of the day we abolish the fourth commandement Answere no we reserue the morall duetie which is as the life and substance of that precept in so resting and meditating the next day after onely we put away the seauenth day which in regard of his number was a shadow Which next day after the eight after a sorte the Ancients still vnderstood by the eight day alotted to circumcision but in nature being the first day it was of Origen vnderstoode to be the day wherein Manna first came downe from heauen representing Messiah the true bread of life to the faithfull As the Sabaot day God rested from creating any new worke so Messiah on that day wholy did rest in the Sepulchre Hauing on the crosse when he cried It is finished put an end to the worke of redemption They that afterwardes haue inuented new workes for redemption they doe with Anah but find out the generation of Mules and with the cursed earth but bring forth thorns thistles degenerate vermine When he was come in whom the father did rest and the church was to rest the shadow was to giue place to the substance the typicall seauen to Messiah thereby typed and forefigured Lect. XIIII Sabbaoth of Moneths AS sixe dayes brought with them a sabbaticall seauenth day so the time of sixe moneths brought with it his Sabbaticall seauenth moneth The first was the Sabbaot of dayes this second as an Ancient well termeth it is Sabbathum Mensium the Sabbaot of Moneths Not so termed because the seauenth moneth was wholy but because a great parte of it was to be rested The first day of this seauenth moneth called Tisri was the feast of Trumpets The tenth day was the feast of Reconciliation The fifteenth day was the feast of Tabernacles and that continued seauen dayes after euery which day had his peculiar sacrifice The feast of Trumpets was a solemne memoriall of the benefites which they had receiued by the vse of that kinde of instrument By the trumpets of Rammes hornes a simple meane it pleased God to shutter downe Ierichoes walls Iosh. 6. By the two legall siluer trumpets the congregation was enformed of the times of assembly and departure secondly of warre thirdly of festiuall solemnities Numb 10.1 c. Wherein were represented these two spirituall things the Word of God preached and holy faithfull Prayer By that blessed word sounded as Isaiah was commanded in chap. 58.1 it pleasâ—th to shutter downe the walls of the false church to contrite the hard heart to ouer â—hrow the mightie imaginations of mankinde The sounding of an instrument was but a weake meanes for ruinating wal's chasing of the aduersarie but the arme of Iehouah did accompany such meanes so the preaching of Christ crucified and that by such meane instruments as the Apostles of it selfe was vnable to conquer one soule but it being the ordinance of God and so accompanied with the powerfull operation of his spirit it so hath cast downe the Oracle-walls of Idolatrie broken downe the high imaginations of flesh and blood expulsed the Romish familiar Hobgoblins dispelled the clowdes of golden legendarie lies By the sounding of this word we are also taught how to assemble and how to depart about our seuerall affâ—ires the word of God is to be our delight and counsailour Yea this same word is to be sounded ouer all our sacrifices and spirituall exultations as one sacred ordinance for hallowing all our worship The trumpets also did represent Prayer when it is saide that vppon their sound in warre-time they should thereby be remembred before their God And hereupon it is that we are enioyned to Call vpon him in time of trouble euen as Salomon in his dedication of the temple did interceede with the Lord for hearing Israel when they should stretch forth their voice vnto God in the time of their straits And so Hezekiah stretching the aduersaries letter before him Isa. 37. did lift vp his complaint to God whereupon Iehouahs Angel issued out and â—lue of his enemies an hundred foure score and fiue thousand The feast of reconciliation was an act of humbling the soule before God to whom they could not be reconciled without him that was preached in their sacrifice The feast of tabernacles or boothes put them in minde of their flitting estate while they were in the wildernesse and is to vs a representation of our mooueable state in this wildernesse of the world All these things accompany this sabbaticall moneth the first moneth according to Hebrues ciuill accompt but from the time of their comming from Aegypt it became their Seauenth For then the moneth Abib called also Nisan it was made the First Exod. 12.2 13.4 The Ciuil reckning thus 1 Tishri 2 Marchesuan 3 Cisleu 4 Tebet 5 Shebet 6 Adar 7 Abib 8 Ijar 9 Siuan 10 Tamuz 11 Ab 12 Aelúl The Ecclesiasticall thus 1 Abib 2 Ijar 3 Siuan 4 Tamuz 5 Ab 6 Aelúl 7 Tishri 8 Marches 9 Cisleu 10 Teb 11 Sheb 12 Adar The Ciuill First became thus the ecclesiasticall Seauenth for teaching vs that All is become anew to the faithfull who are to rest in him who was figured by the High-priest entring into the Temples Sanctum sanctorum this very seauenth moneth and in no other This seauenth day and seauenth moneth doe both leade vs to rest
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
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
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 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
spiritualem manducauerunt whosoeuer in Manna did vnderstand Christ euen they did eate the same spirituall meate which wee doe 2 Which Manna is made excelent respecting the Place from whence it came namely from Heauen And therefore in psal 78.24.25 it is called the wheate of heauen and Lecheâ— abbirim turned of the Septuaginta bread of Angels but according to the Originall Bread of the strong-ones And them I take to be no other then Aelóhim Father Sonne and Holy Ghost the very strength of Israel Thus the strong God from heauen shewd his might for feeding his people But here a contradiction may seme to arise seeing our Sauiour in Ioh. 6.32 faith that Moses gaue them not bread from heauen Which indeed is no contradiction seeing our Sauiour speaketh not Simply of Bread but of true-bread which also is of him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of life or of that life which is eternall That which Moses gaue was temporary bread bread of death seeing the eating thereof would not preserue from death but Christ who thereby was represented and to the true belieuer exhibited is the true and very bread whereon who so feedeth shall liue to God for euer The first was heauenly bread in respect of being rained from aboue but comming into ballance with Christs flesh it must giue place as earthly The shadow must stoope to the substance the sacramentall signe to the thing signified The Signe considered apart from the Thing it is earthly and corporeall but ioyntly considered with the thing of the sacrament as in psal 78.24.1 Cor. 10.3 it is heauenly and spiritually And such is the nature of euery exhibitiue sacrament Which Ambrose well obserued when he said non iste panis est qui vadit in corpus sed panis vitae aeternae qui animae nostrae substantiam fulcit it is not this bread speaking of the Eucharist which goes into the body but the bread of eternall life that vnderproppeth the substance of our Soule Nor lesse excellent is that of Barnard hìc pereat physicale nutrimentum Cibus iste non est ventris sed Mentis here let the naturall nourishment perish for this is not meat for the belly but for the mind As our Sauiour almost abolisheth the signe for establishing the Thing signified so haue many auntient Greeks and Latines almost in speach destroyed the Eucharists bread and wine for establishing the body and blood therby signified But as our Sauiour did that not simply but comparatiuely so the Auntients must be vnderstood charitably 3 For th' externall resemblance it was in quantity like to Coriander seede in colour white like to hory frost Coriander seed is of the Naturian helde to be semen firmum a firme and a fast seede The principall whereof he ascribes to Aegipt Israel being but lately come out of Aegipt they might in this resemblance to Coriander be led to the Seed of the woman which as by the stooping of the Godhead to earth was to be assumed in the earth A litle seede and as slenderly valued when he was in the earth but finally become so tall a tree as it ouer-peereth Nebuchadnetzars and all the trees of the field And by the Mannaes whitenesse they might be led to such a seede of the woman as should be sinlesse vnspotted exempted from humane generation Thus from the Signe they might passe to the diuine guift signified feeding by faith on the seede promised to Abraham a seede more pure and sweet then all the Mosaicall Manna 4 The time of gathering it was the whole week in the mornings the Saboth day only excepted The sixe days might as Auncients obserue well represent the worlds sixe ages wherein the Israel of God is to seeke vp Christ and the things of Christ. As for the day of Gods great Sabaoth and eternall rest it administreth nothing vnto these foolish virgins that then thinke to acquire oyle to obtaine Manna In that great Rest we are to liue by the Graces of Messiah here obtained The collection euery day teacheth euery day to seeke the thinges that are from aboue and the gathering of it in the mornings doth well enforme vs first to seeke the kingdome and his righteousnes not doubting but in so doing all other things shal be cast vpon vs after For the Day wherein Manna first rained it is most probable to be the first day of the weeke Why Because the Lord at first telleth them that sixe days they should gather it and the seuenth day rest secondly as they thus gathered the six days so some went out in the seauenth which was Sabaoth but found none The first day of the weeke it so raining downe Manna as Origen collected and others from him obserued what day was that but Lords day the day of our Lords resurrection that very day wherin not only natural but also â—hat supernaturall light burst out of darknes That day therfore let vs arise early go out of our houses to the publike assembly of God to seeke gather the bread of life In the Lords day one well writes the Lord continually showreth downe Manna from heauen Them that that day through lazines neglect to goe forth GOD iustly may faâ—ish and vnto them denie the bread of eternall life Our Sauior rising that day he preached therein 5. or 6. times The Apostles conuened duely together in that day establishing it to the churches The Churches haue in all ages vniformly maintaind it Go forth this day to seeke and gather true Manna and the whole weeke after shall be the rather blessed vnto thee But sleepe slug gut and gull at home this day and the whole weeke after is like to be accused vnto thee As thou loues God heare his word in the publike places there fill the Omer and returne home therewith for feeding thy family 5 The measure which euery one was to gather full is termed Gnomer or Omer in quantity the tenth part of an Epha An Epha containeth the quantitie of 432. Hens-egs the value of euery-ones gathering amounted so to a competent measure And yet so as he that gathered much had nothing ouer and he that gathered little had no lacke Exod. 16.17 When Manna representeth Christ then this Omer doth well represent the Belieuers Capacity whereby he is enabled to receiue the things of Christ. And thereto the Apostle may allude in Rom. 12.3 when hee admonisheth to vnderstand no further then God hath dealt to euery man the measure of faith To euery one God hath giuen a measure of faith as an Omer whereby hee is made capable of grace in that measure For the filling of which sanctified capacity euery belieuer must â—oorth with the assembly to gather heauens-food before the Sunne of persecution arise and cause it to melt from the face of the earth O how many mornings haue we slept away our thirst hauing gathered no knowledge of Christ by the which we may be relieued in the heate of
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-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
for speculating matters solely celestiall it further prooueth the veritie of his repentance Left hee was for a season left flesh should reioyce in Gods sight but recouered againe by repentance through God his free mercy wherof these three bookes are three infallible testimonies euen as Peters three-fold confession Lord thou knowest that I loue thee Lord thou knowest that I loue thee Lord thou knowest all things thou knowest that I loue thee It gaue forth a plaine euidence to his fellowe Disciples that hee had vnfainedly repented his threefold deniall This briefely touching the Penman Salomon Touching the scripture it self it is a Song A Song hath diuers names according to the manner and matters diuersitie If they containe matter of Gods praise they are termed Hymnes if it be soong by turnes of two Chorusses it is called Antiphona the Italique Responsories being much of like forme A Psalme containeth any sort of matter indifferently and is thought of som to deriue that name from the instrument termed Psaltery whereon they play with handes-motion as also specially to containe morall doctrine For the title Spirituall song it is either the generall to all diuine songs or rather A Song of exultation and spirituall reioycing specially respecting Hope of eternal blessednes Touching this Song of Salomon it containeth matter of diuine laud for the which it may be called an Hymne it containeth matter of Exultation in the hope of a better life for the which it may be called a Spirituall Song it containeth morall doctrine doctrine of all natures for the which it may be hight a Psalme As for the forme we find sundry parties singing and the one side answering to the other for which it may be nominated an Antiphonie or Responsorie And for these and like considerations it is of the holy ghost called A Song or the Song of Songs as not onely the most excellent song of all the 1005. which Salomon penned and therefore for Churches vse only reserued but also in respect of any other Song contained in diuine Canon others tending to som one particular end or few but this enwrapping in it doctrine of all sorts and that in a most sweet and deepe kind of eloquence respecting the matter as also of elegancie respecting the syllables words and phrases And I take bicause that none should compare it only with his owne Songs nor yet onely with the other Songs of the Scripture the Holy-ghost hath lest the Hebrue phrase indefinited for as the word Which with vs is indifferent for gender and number masculine or feminine singular or plurall so is the Hebrue word Asher which as also the Verbe is altogether vnderstood And hereof it is that some reade a Song of Songs which is some which are Salomons but indeede for the former respects it can neither be tied to is or are was or were Yet I take the present tense more proper then the preterim perfect because wee say This is Paules Epistle this is Iohns Reuelation these are Moses Bookes c. rather then these were Moses bookes this was Paules Epistle c. Thus we see Salomon the peaceable and exceeding rich King of Israel to be the Holy-ghosts Poet and the thing that is penned to be Poësie of passing diuine nature both in respect of Maner and Matter and therefore in an Hebraisme termed A Song of Songs that is A most excellent Song Now from the Title I passe to the Song Lect. II. Verse 1. Let him kisse mee with the kisses of his mouth for thy loue is better than wine or thy loues are good better than Wine IN this Verse the church expresseth her affection towards her beloued first by offering vp prayer secondly by setting forth the excellencie of her beloueds Loue which may serue for a reason of her prayer Her prayer lying in the first clause it containeth her seruent desire after Messiahs presence wherin I obserue first the forme of her petition secondly the matter shee doeth petitionate The forme is Imperatiue or Optatiue If Imperatiue then she speaketh to some Riuals of her happinesse commaunding them to let her beloued come vnto her If Optatiue which I rather incline to then she offers vp properly Prayer and this must bee either to Messiah himselfe which I lesse conceiue or vnto his Father wherein I rather rest seeing the Father is said to send him foorth after the fulnesse of time and he the Sonne meane time in the glorious bosome of the Father And so her prayer Let him kisse mee it is as if she saide in moe words O Father of heauen vouchsafe to hasten the sending forth of Messiah who * hast appointed him to be a light to the Gentiles and a Glory to thy people Israel The Father so prayed vnto of the church it resteth to consider if this Church be only the faithfull of Ethnicks So manie haue vnderstood it That principally that people is intended here it may appeare by her forme of preoccupating the exceptions which Ierusalems Daughters might make in the fourth and fift verses next after but seeing Abraham and many of Iaacobs Kings Prophets did long to see Messiahs daie of appearance in the fles◠hungring for that which they sawe a farre off we so cannot exclude the faithfull of Zions Sinagogue no nor debarre any belieuer from the beginning of the world I so vnderstand the whole bodie of Belieuers from the first Adam vnto Christ Iesus the second Adam all sending vp their prayers as multitude of sweete odours vnto God the Father The faithfull in holy Scripture doe pray for Christes comming but in a twofold sense respecting two sundry times Before his Incarnation they desire his appearance in our flesh for killing sinne in our flesh and so quickning it to vnfained sanctitie after his appearance they doe with Iohn desire he may come quickly namely in his glory for the glorification of his Saints and for this appeerance do the soules vnder the Altare thirst and hunger But in this place is specially and properly intended the churches feruent desire for his appearance in the flesh which vnion of his diuine nature with our humane nature I take to be signified at least in part by the terme Kisse And principally also I here vnderstand as before the chosen of the Nations desiring after vnion with him as no doubt the Gentile Queene Pharaohs daughter had no slender affection after communion with Salomon the glorious tipe of our Messiah A kisse vnfained such a Kisse as the Apostle calleth Holie and wherewith the Saints did sometimes salute one another it is as a sacrament of Soules vnitie and onenesse such as was in Ierushalems church touching which it is affirmed that al were of one accord in the Lord. But here the terme is in the second place plural Kisses as therby intimating besides other things an vnion of Messiah with her in soule and body sense affection and all actiue powers a full vnion of God and Man This
are to obserue the title is giuen to him and that is King enlarged by an Article of Demonstration That King secondly the Thing it selfe graunted and is an introduction into Messiahs neere-roomes He hath brought mee c. Saying Hammèlec as Mathew in his 22. chapter and 7. verse Hâ— Basileus That King The Church so teacheth first that he to whome she prayeth is of supreame place Hee is a King and therefore the duetie of all to Feare before him But secondly that King euen that particular one who before by his spirites breathing had assured her of his loue and therefore her feare not slauish When this Messiah teacheth his Disciples to pray Our Father which arte in heauen c. he teacheth the same thing By the word Father hee would haue them assured of his Fathers Loue and by the word Heauen hee would haue them take Knowledge of his Maiestie occasionating Feare The Knowledge of his Feare it is for leading vs from Presumption the consideration of his Loue it is for driuing away blacke Desperation two extreame Rockes betweene which the faithfull must sayle vprightly neither enclyning towardes sinne presumptuous by presuming of mercy sinning which indeed is the vinuersall sinne of our age nor yet bend the sailes towardes desperate infidelitie bicause of sin already committed The knowledge of his Loue must cause vs like and loue only Holines and Righteousnesse because that only entreth and is glorified in heauen the notice had of his Feare it must force vs to the hatred of iniquity and impiety As he is our Sauiour so let vs loue but as he is our King so let vs feare Not feare as slaues who stand in no awe without respect of stripes but feare as children feare to offend a louing father and so Blessednes to the man that feareth alway Pro. 18.14 Touching the thing granted namely an introduction into Messiahs chambers I obserue first the maner hee hath brought me secondly the matter into his chambers The maner of this conduction is this the louing Messiah that speciall King he conuayes her he leads her yea indeede hee sweetely draweth her Comes in via pro vehiculo est A companion in our voyage standeth vs instead of a chariot But no fellow to Iesus no companion to Messiah Aske the two Emmauites whom Iesus accompanied what they got thereby Oh they will tell thee and Saint Luke will ioyne with them Chap. 24.25 c. that first hee will snub soules for ignorance and infedility touching holy scripture secondly that he is ready to expound Law and Prophets to such as he trauells with thirdly that he will not onely auoide the dawbing vp of soules with vntempered morter but also will apply the scriptures so faithfully vnto his willing hearers as it shall cause their frozen affections to burne againe within them fourthly that he will not leaue the willing soule till he haue opened the eyes and enabled it to know Iesus from an ordinary passenger And no maruell of these glorious effects for he is the Sauior that kingly conductor of the faithfull What doth the Church here testifie of his Conduct He hath brought me into his chambers Some not seeing how this preterit time can be apt they turne it when hee shall haue brought mee c. we will reioyce c. But as I see not that the word Hèbiáni is so to be translated so that preterite time may two wayes be made apt For if she should speake of the cause of her prayer Draw me it is as if she said I cannot but pray for power to further obedience because I am introduced into so Kinglike chambers Or if as I rather take it she make it an effect of her prayer it is aptly to be paraphrazed thus I haue prayed to my Kingly Beloued for further sence of his Loue and further meanes of holy obedience and loe what followeth Hee hath brought mee into his chambers At first I stood vpon the threshold of his house and that was a degree of happinesse highly extolled of Dauid Psal. 84.10 but since he hath as Mary speaketh Luke 1.52 exalted me from low degree for he hath brought me into his Inner roomes This state of exaltation followeth my prayers my feruent incessant prayers And thus let this degree of exaltation be either a cause or an effect of prayer the ordinary translation is apt But what are these Chambers Gregorius Magnus a most corrupt Pope of any before him but better then any of them after him he asketh the Question as his vsuall forme of expounding mysteries is and answereth thus By the Cellars of this spouse who also is a King what vnderstand we sauing the hid things of holy-Writ which we are diligently to search after sauing the mysteries of holy contemplation with whose delights if we be refected forthwith we become thorow well without doubt whosoeuer is brought into these Cellers he forthwith contemneth temporary things for that he is enriched with things of eternall nature Then the which what can be better spoken first in respect of the things figured by chambers secondly in respect of the good effect these things bring forth in the parties so possessed Touching the Chambers Cellars or Inner-roomes they import a sight and possession of Kingly blessings more then ordinary Kings haue excellent things in the outward parts of their buildings but the more excellent and soueraigne Monuments are laid vp in their treasuries and curiously couched in their chambers The Church is the house of God 1. Tim. 3.15.1 Pet. 2.5.1 Cor. 3.16 and the Temple of the Holy-ghost Many beauties are in the visible or outward partes of this house but precious gemmes laid vp in the inuisible and internall roomes thereof In this spirituall house as in the sides of the Tabernacles arke is the booke of God kept for which she is called the piller and ground of truth 1. Tim. 3.16 and in that Booke is Letter and Spirit the first killing the second quickening 2. Cor. 3.6 7 8. but all vayled to the vnbeleeuer and abhominable In these scriptures as in waters issuing the Temple Ezek. 47. there are diuerse depths and heights In some places one may wade by the anckles in some by the knees in othersome the waters rise so high as thorow them a man is not able to wade insomuch as Saint Paul setting foote into such mystery he is forced to crie out Oh the deepenesse of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his wayes past finding out In such a chamber and height of mystery was the Apostle 2. Cor. 12.3 4. when hee heard secret things not to be spoken of man In which rapt-state the Church after in this Song acknowledgeth herselfe to be sometimes in None truely heare or see these vnwadeable things sauing the Sonne and to whom the Sonne reueales them And neeâ—e vnto Christ they come euen as it were into his secret chambers
it is naturall irrationall creatures desire both these for by theâ— they labour the conseruation of Nature but to couet so to eate and so to rest after meate as the Church doth heere it is not naturall but spirituall not an act of Nature but of Grace from aboue not from the earth For the first she coueteth to know where Christ feedeth What where he feeds himselfe alone Nay where hee feedeth with his little flocke opposed to his companions flockes after yet she speaketh of him so singularly as if he were alone because HE and the sheepe of his Pasture are One to be distinguished not seuered For God and Man in Christ are vnited and made one and therefore euery member of this body desirous to feed with this Head where this carcase Christ-crucified is thither these Eagles resort Math. 24.28 Yea to the ende they may finde this foode for themselues and their yoong-ones they make their abode vpon the toppe of the Rocke though in the earth their cogitation is aboue and from high discerne and thence repaire for soules nuriture Iob. 39.30.31 c. Besides by introducing him as a shepheard and her selfe as a sheepe an allusion ancient and in scripture frequent psal 23.1 95 7. Ezek 34.31 c. she thereby would testifie not only her place of subiection but also her readines euen euery soules readines to aberre to wander out of the way without this great shepheards direction Moses was no sooner in the mount for a few daies resiant but Israel staied in the Wildernesse Christ was no sooner brought before the Rulers but Peter looseth him himselfe and had not the Lorde by his vnder-shepheard Nathan sought vppe Dauid Dauid had starued in the pit O Lord for thy Sons sake leaue not the sheepe of thy English pasture to their owne heartes for then we should wander and loose ourselues for euer But let thy sauing grace preuent vs in our euils and glorifie thy mercies vpon vs. For Rest after soules repast she vttereth that in the next branch coueting to know where he caused his flocke to couch in the heat of the day Teaching hereby first that after the soule hath beene well fedde specially in the blessed word and sacraments it coueteth a place of rest wherein it may ruminate and chaw the cud by spirituall meditation Such Animals as vnder the Lawe did chaw the Cudde and did part the hoose Leuiticus 11.3 c. they were counted cleane but if they only chawed the cudde not parting the hoofe or parting the hoofe chawed not the cudde these were accounted pollution and vnholy As for the sheâ—pe he lacked neither This was a resemblance of the Gentiles soule-pollution till Messiah tooke away the partition wall and cleansed them by the faith of the Gospel Act. 11.4 5 6 c. with 15.7 8 9. And such is the state of euery soule as first ruminates not on spirituall gifts or ruminating thereon doe not after that parte the foote that is put a difference betweene spirit and spirite doctrine and doctrine one action and another For not to part the things which God hath parted is but to mingle and confound Christ with Belial to ioyne yron and clay togither which can neuer bee made one and yet vaine-men how many now be there among vs that sweat and fret for concluding such mongrell religion bastardly deuotion As the Lords minister would be well accepted of GOD hee must take the precious from the vile Ierem. 5.19 and as euery soule would be taken for a sheepe of Christes Pasture he must try the Spirits and trying al things by the touchstone of iudgement diuine he must retaine that is good and flie that is euill 1. Iohn 4.1.1 Thess. 5.21 22. Such meditation such partition is in some measure in euery true Christian. By the first there is a partaking with the nature diuine by the second a declaration of diuine discretion and in both for the one can no more be without the other then faith without works there is pictured forth God sitting in that Conscience as a Pilote at the shippes helme steering all to the hauen of Heauen And that she couets this ruminating place in the time of daies heate it teacheth vs not only to expect affliction and persecution as an vnseparable companion with the Gospel 2. Tim. 3.12 Reue. 7.14 figured by the Sunnes heate in Math. 13.6 21. but also to deale with God before hand by prayer that wee may in such day of tentation in peace and patience possesse our soules howsoeuer the body be conuayed through fire to heauen as Elias by the burning Chariot Such rest of soule we must in the dayes of peace and plenty labour for pray for feruently and then no doubt our eyes shall see rest and our soules finde comfort vnder the shadow of the Highest But that she saith where thou causest to lie downe it putteth vs in minde of our Natures backewardnes for couching vnder Gods wing in the day of fiery trial Shadows of our owne seeme best and safest vnto vs as it was with Demas yea with Peter but such a shadow shelters onely the body not the soule and therefore Peter can in that finde no true rest out he must of that place and weepe bitterly for hauing not couched in the right place Vnwilling wee are to lie downe with Christ pray we therefore that he may cause vs to goe where hee woulde haue vs to goe that he may cause vs to lie downe where he himselfe lieth downe that as a shepheard he would direct vs with his eye make vs subiect to his voyce specially in the day of tentation to feede and comfort vs for I thinke a day of tentation is not farre off The Reason of this Petition followeth For why should I be as she that couertly turnes her selfe to the flocks of thy companions as if she should say There is no reason why Where shee might haue affirmed plainly that there was no cause why shee shoulde turne from her Beloued to other Riuals she rather chooseth to speake by Interrogation for the more patheticall expressement first of her Beloueds desert for he deserued all her loue secondly of her owne soules sinceritie towards him in that shee concludes it an vnreasonable thing to diuert from the Substance and Truth to shadowes and falshoode From whence we may further obserue first what the nature of a Schismaticall soule is secondly what larues and vniust titles all false Christs and pseudo-prophets doe assume to themselues for procuring them flocks For Schismatikes their nature it is this not to forsake Catholike vnitie without some pretext and colour as the Church speaketh here Couering themselues As they were before but hypocrites in the churches bosome so in their departure or as Iohn cals it going out they striue to hypocrise more that is to maske their faces to couer themselues with some such attire as they may not be deemed rending wolues but simple hearted sheepe Our Sauiour in Matth. 7.15
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
his calculation before Christ hee teacheth that the generall resurrection of all flesh shall fall in the 34. Iubile euen as Christ himselfe rose from the dead in his 34. yeare as if these yeares of Christs age were a mysticall shadow of so many Iubilees Now 34. Iubiles being so many hundreds they so do make 1700. yeares and these to be compted in the state of the new Testament This number but by another Methode is obserued and so vrged by a learned nobleman in Scotland That the Iubile shadowes forth that great day of rest a day like to the first Sabaoth which introduceth speach of Day but none of Night because Day and Rest were to be Iehouahs last act in creation that the Iubile I say figured forth that great day of our Redemption it is plaine and vngaine-sayable But what number of time shal finish al the worlds worke introduce that Iubile of soules I thinke that number concealed from vs euen as it is hid from the Angels yea from the Sonne of man in regard of his manhood Obiection Not the Day nor Houre but yet the yeare may Answ. If the Yeare then I would belieue also that the very Day if not also the Houre it might be knowen The Flood comming vpon the world in the 1656. which was the sixt yeare after 33. full Iubilees the Arke resting in the seauenth Noah was foretolde of the yeare yea of the very day Genesis 6.3 and 7.4 The Angel Gabriel telling Daniel of the 70. Sabaoths of yeers which should be cut out for declaring Messiah in our nature suffering for abolishing transgression he giues him therewith intelligence of the houre namely that he the Lambe of the world should be offered vp that houre wherein he came to Daniel namely at the time of Euening sacrifice which was the third houre after noone for from the time he preached that Gospel Daniel was to rectifie his accompt But because no more the Yeare then the Day and Houre can be knowne I take it the Holy Ghost also vseth the word Time when as in the person of the Apostles he saith of al the faithful their knowlege ye know not when the time is Marke 13.33 and therfore watch and pray continually Another thing might seeme more necessarie our knowledge namely When the Kingdome shal be restored to Israel Act. 1.6.7 and neyther that in respect of his precise time is fit for vs to know That the Kingdome of Christ shal be restored to the naturall Israel it is largely prooued by the Apostle in Rom. 11. but for the precise time of houre day or yeare it is not for vs Why Because the Father hath put it in his owne power Euen so our Sauiour touching the former saith Onely the Father knowes it Many haue bin bold to prescribe the yeare and some the day but still haue lied About some 540. yeares after Christ a rumor was spread abroad Quod MVNDVS esset cum prole periturus that the world with his issue was then to be destroyed And it came so to passe for a certaine captaine of Iustinians going into Italy for warring against the Gothes his name being Mundus in english WORLD he then with his children was slaine In such a second intent or secondary sense a man may haue guessed right but this not according to his Owne but the Diuels meaning Isidore hauing drawen out the worlds age first to Christ then from thence to his owne time he saith of the new testaments age as I do Residuum sextae Aetatis tempus soli Deo est cognitum the Remainder of the worldes sixt age is knowen to God Alone To the heauenly Father therfore leaue that and for vs let vs labor in watchfulnes fasting and prayer that so whensoeuer that day commeth we may lift vp our heads in the assurednes of our full Redemption Lect. XVII Personall Shadowes Adam Hauing thus giuen a taste of the sad wisdome of God couched in number by hauing somewhat suruaied the Numbers of Sixe Seauen and Eight I will now turne from figures of Number and time called Chronologicall or Arithmeticall tipes vnto such shadowes as concurre with Persons whome before I termed Personall shadowes And this God willing shal be done by examining some Persons before the lawe some vnder the lawe And of these before the lawe I will elect first two before the Flood Adam and Henoch secondly two after the flood Melchitsedech and Isaac For Adam the first man he is a shadowe of Christ called of the Apostle in 1. Cor. 15. the second Man or Adam But Adam being a man of such state as none of his sonnes after him for first he was excellently good secondly passing Euill thirdly good and euill it thereby commeth to passe that he is a shadowe dâ—uersly In regâ—rd of his first estate he figured Messiah à Simili in some sort of likelihood In his second estate hee shadowed forth Iesus ex obliquo ouer-thwartly In his last estate he was a type ex Renouato in respect of Renouation For the first behold the First man in his glorious Creation is made to the likenes of Aelohim God-triune secondly proclaimed Lord ouer the common creature thirdly giuing titles to Airie fowles and earthly Beasts fourthly the Woman built out of his side fiftly his Regall seate in Paradise In all these points the first Adam shadowed forth the second à Simili in some due congruitie First for the likenesse of God whereto hee was made it is no doubt according to the letter the character of Righteousnesse and truth of holinesse stamped in his reasonable soule Ephes. 4.23 24. Coloss. 3.3.10 but according to typicall mysterie This Image as one well writeth it is our Sauiour the first begotten of euery creature of whom it is written Heb. 1.3 that he is the splendor of light and the expresse figure or forme of his Fathers substance Well might hee shadow forth Messiah that Righteous and Holy-one when he himselfe was truely Righteous and Holy while he himselfe was more then a shadow euen after a sorte the liuely image of Aelohim O Adam thou then mightest but cast thy sight into thy selfe and there as in a glasse or pure fountaine thou might behold Heauens Trinitie in Vnitie as face to face the receptacle of Father Sonne and Holy-Ghost If thou hadst there abouts spent thy contemplation thou hadst beene changed into the same image from glory to glory by the spirit proceeding from Father and Sonne But contemplating the creature without for the Creator within thou lost Vnitie with Veritie and became One with Vanity After the which thou in this respect didst loose the shadow of so diuine a substance and therewith rather became a shadow of Satan in Apostacie darkenesse confusion of Spirit Secondly being proclaimed Lord ouer the Creatures he herein liuelily shadowed forth the Son of God who of the Father hath all things put in subiection vnto him Which consideration I take it
people to lift vp their hearts and then with Saint Stephen they shall see Christ not onely crucified but also on the right hand of his father glorified there making intercession for euerie of the faithful there being no other name vnto vs vnder heauen by the which wee are to be saued Thus the fierie and furnace-like afflâ—ctions of Iesus doe expell the fiery sting of the wicked this fire expelling the former And thus all Shadowes before the Law and vnder the Law do leade the Church to Christ Iesus crucified and now glorified Hee being the substance the shadow ceaseth The day-breake of the Gospell hath put an end to the Lawes night and darkenesse So much briefly of shadowes Arithmeticall Personall and Sacramentall Lect. XXXVII Vntill the day breake and the shadowes flie away Retire my welbeloued and be like a Roe or yoong Heart vppon the mountaines of Bether WEe haue before at large examined the sorts of shadowes types and figures which were to giue place and breake vp with the time of the Gospels bright appearance In the second place as at first I obserued it remaineth that something be said of the shadowes vnder the Gospel which are not to flie away vntill the second comming of Christ Iesus for so it may be that the Church here designeth not onely the First but also the Second comming of Messiah With which appearance the Sabbaticall morning shall beginne a day without darkenesse and euening as is his shadow Genes 2.23 for then we shal see Christ Iesus as he is and no longer be vnder shadowes 1. Iohn 3.2 The shadowes peculiar to the time of the Gospel for imposition of hands is in common to both Testaments they be two Baptisme and the Lords supper And vnto these two it was that Ancients had relation whenas they say aperâ—it latus vt illic quodammodo ostium vitae panderetur vnde Sacramenta Ecclesiae manaâ—erunt The side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments haue issued vnderstanding so by water Baptisme and by blood synecdochically the Lord his last supper Herevpon it was that Augustine balancing the old and new sacraments hee saith in one place that Christ hath giuen to vs Pauca pro multis a few for many and in another place hee saith that Christ hath ioyned his people together sacramentis numero paucissimis by sacraments fewest in number Now the fewest in number is Two for vnitaâ— non est numerus one is no number As for the Romanists numbring vp to the Gospel seauen Sacraments it is quite besides booke proceeding onely from supâ—rstition as was that in their elder brother Balaam calling for seauen Altares seauen Bullockâ— and seauen Rammes Numb 23.1 To discourse here of these two sacraments it is not my purpose fiâ—st for that such doctrine is often vppon occasion deliuered amongst vs secondly for thâ—t the doctrine of these two sacraments it hath often beene vrged before in our discourse of the old Testaments shadowes Mutantur signa Res autem signata manet the signes are changed but the thâ—ng signified remâ—ineth For vnto Baptisme thou maist referre all the shadow-washings with purifications and vnto the Lords supper thou maist referre all the mysticall eatings and drinkings in and without Paradise before and after the flood before the Law and vnder it And this is the new Testaments perfection and glory that in one speach twoo things are spoken that in twoo sacraments two hunâ—â—â—d are sealed vp to the faithfull Which two sacraments as they leade â—nto Christ so when Christ our life appâ—areth in glory these shâ—dowes must vanish also Apparâ—nâ—â— vâ—ritate figura cessâ—t sicâ—◠〈◊〉 abseâ—â—â— Impâ—râ—tore imâ—gâ—â—iuâ— habâ—t authoritatem prâ—sente â—on habet the truth it selfe appearing the figure ceaseth euen as an Emperours image hath authoritie in his â—bsence but being present no such matter Till that day therefore breake and these two shadowes also flie away let vs with all truth of faith and thankefulnesse set forth the precious passion and bloodshed of our Sauiour Christ Iesus Thus much touchâ—ng thâ— time of Messiahs decreed absence It remaineth in the second place that the maner of his absence be considered namely as a Roe or yong hart vpon the Mountaines of Bether And herein obseruable first the Creature whereto he is resembled namely a Roe or yong Hart secondly the place of his abode and that is the mountaines of Bether Of the Roe and Hinde I haue before spoken in verse 7. and 9. and that somewhat amply here therefore I passe by such particulars as toucheth that resemblance Touching the Mountaines of Bether something is to be spoken wherewith the whole is to be concluded Bether is here taken of some for the Proper name of a place so termed of othersome it is taken Appellatiuely and so is englished mountaines of diuision If the proper name of a place then it is not yet obsâ—rued what place that should be excepâ— that which in 2. Sam. 2.29 is tâ—rmed Bithron in the land of Gilead As for the old latine that readeth Bethel belikes Lamed wanted the head and so he tooke it for Resh followed of Pope Sixtus in his edition I set not onely all Hâ—brew coppies against that but also Pope Clement his edition If the Hebrâ—e word Bether be not a proper name but a Noune Common and so it is to be termed Mountaines of Diuision then it is a question what mountaines these be who according to the Letter are pointed at As I knowe no Writer that hath determined that so I can not gesse whâ—t mountaines except they should be either the Mountaines that enuironed Ierushalem or suppoâ—ted Zion which neither I see how litterally they may bâ— so termed or else the two Mountaines Gerizim and Gâ—ebal Deut. 11. â—0 27. c. Iosh. 8.33 where the twelue tribes were Diuided Simeon Leui Iudah Issacar Ioseph and Beniamin vttering the blessing from mount Gerizim and Reuben Gad Asher Zebulun Dan and Naphtali vttering the Legall curse from the other mountaine And betweeâ—e what could there greater Diuision be then betweene Blessing Cursing Let the Mountaines be what they shall be I doubt not but thereby we are mystically led first to the partition wall which diuided betweene Iew and Gentile vntill the comming of Christ who then of two were made one no people then standing of as accursed but all called into one Sheepe folde for communicating with the Gospel of blessing Secondly as we respect Christ now returned into the heauens the mountaines of Gods holinesse so it further in mysterie leadeth vs to these mountaines of notable diuision by which we yet are parted from the full fruition of Iesus So that the church of the Gentiles figuratiuely introduced before Christs incarnation doth but subscâ—ibe to Messiahs mysticall feeding in Israel to whom the Oracles were committed and they so lift vp aboue the Nations till the Day wherein the Gentiles
â—hould be visited the wall of ceremonies pulled downe and the shadowes vanished But the two people once made One by the Gospel the Church so here may be introduced subscribing to Messiahs continuance in the high Heauens vntil the great Sabbaticall day begin to breake what time not only the Churches sacramental shadowes shall vanish but also the Night of sin the workes of darkenesse the shadow of death shall flie away and be no more seene As a Roe and Hynde he sometimes fed in the height of Iuda but now resteth in the height of Heauen solacing at the right hand of glorie There O thou whom my soule loueth be as a Roe or yong-Hart lately chased and bloodily entreated in our valley of death there rest and solace thy selfe maugre the Dragons gaping Antichrists warring the Atheists yealping against the Moone Thou didst promise being once lift vp to draw all thy members vnto thee O my soules Ioy thou was first lifted vp betweene earth and heauen for thy Churches redemption and now thou art exalted hier then the heauens for thy peoples glorification Draw vs O sweete Hynde of the Morning drawe vs after thee that howsoeuer the body conuerse here awhile below yet our soules conuersation may be aloft with thee So be it And so an end of the third Part. Faults to be corrected IN the last line of the â—pistle to the Ministers reade vnlearned p. 3. last line reade he was not onely â— Prophet p. 17. in the margine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 3. reâ—de threats pa. 24. line 25. reade Blessednesses pag. 35. line 10. blot oâ—t in pag. 42. l. 37. reade straiâ—d p. 63. line 29 30. in some bookes blot out where vision world line 33. reade arke p. 66. line 27. reade sâ—ndry Images pâ— â—8 in the marg reade Bimâ—sibbo p. 73. l. 9. reade plâ—a p. 76. li. 1. reade the word Monch l. 17. reade medicinâ— pa. 84. l. 7. reade it signifieth p. 113. for lines reade letters pa. 116. last line but one reade sickâ—nâ—s pa. 120. last line for coâ—mitted reade receiued pag. 127. l. 11. reade sunctions pa. 131. last line reade testament p. 132. l. 1. reade giuen p. 137. l. 26. reâ—de sufficiencie p. 156. l. 10. for lute reade but. pag. 173. lin 28. reade great and small pag. 203. l. 17. put out of pâ—g 208. l. 18. reade many halfe hundr pa. 215. l. 9. reade which is to the Hebr. 10.5 parapâ—rased thus pa. 252. l. 23. reade sâ—ut out pa. 257 l. 8. reade other than the Sonne l. 19. reade mediation pag. 283. l. 22. reade spirituall pag. 285. l. 30 reade thâ—ist Other faults I desire the gentle Reader to correct as hee findeâ— them Bibles Briefe Sommon to Domes day Sinners sleepe ResurrectioÌ„ Tables of Houshold gouernment Bern. serm 30. in Cantic Ambr. offic lib. 1. cap. 1 By my Lord Andersons suite to his Grace of Canterbury Aug. de grammatica libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking of Kornelius Sâ—lla Korneâ—ius Cinna and Kornelius Lentulus Pomponius Laetus de legib Iude 10. Iohn 1.1 and hebr 1.3 Their Talmud lâ—ckes no such stuâ—fe Rom. 15.4 Hebr. 6.1 c. As their spirituall lanâ— of peace Enterlude of Mindes doe shew For this see somewhat in Lect. xv Vbi maâ—è neâ—o peius Gâ—lâ—t 4 24. Eccles 12.9 Hebr. 11 40. The argument of this Song * R. Sal. Iarchi hereon * R. Abr. Abben-ezra on this chapter The time when this Song was penned * Bellarm. de verbo Dei lib. 1. cap. 5. 2. Sa. 7.14 15. 2. Chro. 11. â—17 Ioh. 20 15. c. Isidor de eccles lib. 1. ea 6. 7 Bruno in Eph. 5 Ephes. 5.19 Tho. Aquin. on Ephes. 5. * So doth Tremelius turne it the hebrew is Cj tobim dodejca mijaijn Galat. 4.4 Iohn 1.18 compared with cha 17.5 Heb. 11.40 * Heb. rúach Gr. pneuma Lat. Spiritus Matth. 1.20 Ephes. 3.14 15 16 17.18 Psal. 19.10 * Lerâ—iach Aelôhim Aelohâ—ka Procul à phano * Shemen is indifferently Oyle or Oyntment * The heb Vr is in English Fire Dodâ—ica as before * Meishárim Iohn 15.5 Gal 2 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actcs 17.28 Prou. 21.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lâ—mb dist 25 lib. 2. Q. Libertas ergo à peccato â— miseria per gratiam est libertas vera à â—ecessitaâ—e per naturam * Adiutorium in bonum non infirmitas in malum * Lomb. lib. 2. distinct 25. G. * Synergói 1. cor 3.9 Synergóuntes 2. cor 6.1 Prosper in sentent 172. Nemo inuitus bonum facit c. * Hammelec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ashrês Adam mâ—phachéd támidh Hebianj of Boâ— * It is in Hithpagnel Greg. in â—antic 1. Quid per huius sponsi qui Rex est cellariâ— intellegimus nisi sanct scriptur archana quae rimamur nisi sanctae contemplationis mysteriaiquorum delicijsâ—i refic mur m.x conualescimur In illa proculdubio quisque introducitur omnia temporalia mox conâ—emnit quia aeternis ditatur * Ahâ—bûkâ— * Omnes fontes mei in te Psal. 87.7 * Gen. 1â— 20 * Vâ—nauah * Reu. 11.8 14.8 * See this at large in part 3 Lect. 19. * Actes 13.45.50 and 14.2 and 17.5.13 c. * Ro. 11.25 26. * In my Antidoton and new Ierushalem * Abbenezra in his Dramatique expos * Sol. Polyh in cap. 46. * They write that this bird is euer but one and onlie resiant in Arabia And that in her fulnesse of yeeres she â—lickers in her drie neast against the sun and so is fired into ashes that out of these ashes ariseth a little worme which afterwards becommeth the Phoenix * Saepe est sub palliolo sordido sapientia * Whereof in cap. 3.7 * Ambros. on Coloss. 2. Imperatore absente Imago habet authoritatem absente autem Non. * So doâ—h Raâ— Selomeh and Abben-ezra but then apply it to their own churches estate spoken of in Ezech. 20.5 c. * Nicharû * Barn serm 30 in Cantic * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tarebits * Cegnótjah so expounded of Rab. Selom Iarchi * It is in the coniugation Hiphil which signifieth a double action * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chamudoth and Machomed of Chamad * Im doth so signifie when the matter requirâ—th it * Prou. 30.1 2 * Ezech. 16 6. c. * Eph. 5.25 c * Gnà l * The old Latine others but our Tremelius and the Romists Arrias Montanus do reade it singular * Antidoton prooueth that at large * Ephes. 2.10 â— Cor. 11.1 Ierem. 6.16 Prou. 14.12 Ibid. 15. 1 Kings 3. * The word Zóâ—óth signifieth women setting to sale But whether victualles or their bodies or both it is a question In Latine therefore it is well turned Meritoriae * Matth. 1.5 * Occlamant illi attendite ad vias videte interrogate c. * Called Index librorum prohibitorum cum regulis