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A15991
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Three partes of Salomon his Song of Songs, expounded The first part printed before: but now re-printed and enlarged. The second and third partes neuer printed before. All which parts are here expounded and applied for the readers good. By Henoch Clapham.; Bible. O.T. Song of Solomon. English. Clapham.
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Clapham, Henoch.
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1603
(1603)
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STC 2772; ESTC S116334
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255,503
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332
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praises together with the scriptures read before meate psalmes and himnes in the time of meat before he goe to bedde as also pouring out prayers againe in the night season Neuer sung the Doue so sweete a song to her mate as the Church singeth to Messiah when her voyce at all times is so soundâ—ng Thy countenance or Aspect is comly Faith being as afore the cause of the churches countenance the countenance of the faithfull must needes be gloâ—ious for as the cause is such is the effect The wisedome of a man saith Salomon dooth make his face to shine and the strength of his face shall thereby be changed This is specially spoken of heauens-wisedome which causeth the soules face or countenance to shine causing a right strong heart to change the complexion from euil to good of deformed becomming comely Nor is this wisedome otherwise in mysterie to be vnderstoode then of the Sonne who is the wisedome of our heauenly father That Son of heauen causeth our face to shine and this onely as we become one with him by the apprehension of Faith Faith purifieth the heart causeth a change of the soule inuests vs with Messiahs righteousnesse as Iaakob was cloathed with his elder brothers garment One graine of faith remooueth mountaines of difficulties Faith apprehending Christ truly putteth away the olde corrupt man and putteth on a newe countenance euen the image of God which maketh the church to Christ right comely Christ exacted of Iairus Faith onely for curing his daughter and to him only that belieueth all things are possible Marke 9.23 Which true effectuall faith beeing in the Church only it causeth her alone to be described of Saint Iohn in forme of a Woman clothed with the Sunne all beauteous and comely Abben-ezra vnderstanding as other Iewes doe this of their olde Church comming out of Aegipt hee there inferreth that the Church then shewed her countenance to God when she belieued applying thereto that clause They belieued in the Lord. The Psalmist long after that Exode or outgate from Aegypt prophecieth of a departure forth of another Aegypt Ps. 68.31 comparing there in Vers. 13. the Church to a Doue that had lodged amongst pots or as the word Shephatheim may seeme rather to imply Killes or Furnaces and therewith blacked but then annects this promise yet shalt thou be as The wings of a Doue that is couered with siluer and whose feathers be yellow golde This comming forth of Aegypt was the Gentiles comming forth of horrible Idolatrie wherin all Nations had lodged and blacked themselues Who comming forth by obedience to Christs voyce called the obedience of Faith were therewithall not onely washed from deformitie but also couered with comelinesse compared to a Doues wings al siluerie and gâ—lded And that this is the proper point here intended by Salomon Idolatrers and Idolls lodged so in holes of Rocks in Isa. 1.20 21. as vnâ—ble to abide the glorious Law-giuer I would rather conclude if the church would think it to be more direct then the former For as the word Rocke is sometimes applied to Christ in whom the church liueth so it importeth sometimes the mansion of Idâ—latrers But let the Mansion of this Church-doue bee considered in Christ according to Election or in woods groues monkish cells secret holes in regard of her passed idolâ—trie beauteous and comely she is not made till she come forth and manifest her faith true working faith For faith is the girdle that tyeth her to Christ and all the glorious shine of Christ to her Is our voice sweete praise him is our aspect comely thanke him for as the Earth was vncomly till he said Let it budde forth and then it was presently couered with Bâ—auties carpet euen so it is the word of fâ—ith preached whereby our Owlish Idolatrous hoing was turned into a sweete Douish voyce and our Aegyptian-like blackenesse into a Douish comelinâ—sse Messiah praising this voyce for sweet and this countenance for comly for how should his gifts and graces in his owne members be otherwise it controlleth them who say in the faithfull and regenerate there is no good thing instead of saying In their flesh or vnregenerate part There is no good thing For where Isaiahs people cry out We haue all beene as an vncleâ—ne thing and all our righteousnesses haue beene as filâ—hy clâ—uts they speake first of the time past when they lay drowned in sinne secondly they censure onely the actions of their owne vnregeneâ—ate nature for somewhat in body and soule is euer heere vnrâ—generate they bring not the actions of the spirit in them vnder that iudgement not to vrge the Hebrew turned of some as a â—estmeâ—t of shreds for as the Holy ghost is such are his fruites Thirdly they censuâ—ing themselues not for vncleane but as vncleane it may import some respect had to the worke of God in them which otherwise was shadowed with the vncleane clouds of nature But much more Messiahs praise of his churches face and voyce may controll such aâ— vpon Faiths weakenesse shall conclude faith therefore filthy that because the graces of God in the regâ—nerate are weake therefore vncleane not onely a plaine error but also a blaspheming or euill speaking of the graces and heauenly effects of God his holy spirit Not to seuer the workes of the flesh and spirit that is of the regenerate and vnregenerate part it is to builde a Babel or Confusion contrary to the Apostles proceeding in Galat. 5.16 17 19 20 21 22 23. Where the Apostle maketh the fruâ—tes opposite each to other The vnregeneration of our nature soule and body for the body is acted by the soule it is vncleane and as a polluted Carrion but it can no more dâ—file the giftes and operations of the Holy-ghost in a new-man then a stinking carrion can defile the glorious rayes or beames of the Sun shining theron Dauid somtimes complained of GOD his absence not because he was indeed absent but because he felt him not present namely in mercie So the Elect regenerate sometimes cry out as all naught not because it is so indeede but because they for that present haue no feeling of the good worke of God in them As for spirituall by-standers they see God neere them and goodnesse then in them It followeth Lect. VIII 15 Take vs the Foxes the little foxes destroying the vines for our vines haue small grapes HErein the Church repeateth a speach of Messiah which concerneth his care ouer the faithful in their first manifestation of Christian obedience The parts are these two First a commaundement for apprehending the aduersarie Great and Final laid downe vnder the terme of Foxes Secondly a reason thereof And this drawne first from the nature of these foxe-like aduersaries in that they destroy vines then from the time of vines weakenesse when it is saide Our vines haue small grapes As by Foxes vnderstanding aduersaries so by vines vnderstanding the faithfull labouring to bring
building the Church till all the elect of Iew and Gentile be come into one body but that is not yet atchieued as yet therefore that twofold ministrie is to be vsed yea not to cease till adding to the Church cease And that I hope will not be till the whole world be summoned to iudgement by fire Secondly it may appeare in the commission giuen to the Apostles in Math. 28.19 20. Goe forth to all Nations Preaching and Baptizing and loe I am with you vnto the end of the world Word and sacraments is the substance of their commission but they vntied to any one people In thiâ— worke some must succeede seeing hee promiseth his presence for euer They were not to liue for euer therefore some other to the worlds end must succeede in the word and sacraments who also shall not be tied to any one particular people Thirdly the Apostle Paul chargeth Timothie the Euangelist to keepe the commandement without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ but Timothie was not to liue so long therefore the Apostle in the Euangelists person doth charge such as should succeede in that ministration Fourthly when our Sauiour telleth vs of false prophets that shall come like wolues in sheepes clothing that is with a deuouring doctrine couered with Christian conuersation he doth not say we shall know them by the name of Prophet for that should agree to ministers of his owne sending but by their fruite that is these that were true disciples of Christ should know them by the fruite of their lips namely by their ministrie scattering from Christ. Otherwise they should vsurpe both the conuersation of Christs sheepe and also the terme Prophet which pertained to his owne ministrie And in referring them onely to their ministeriall fruite and not also to the Churches testimonie from whence they coâ—e hee closely intimates that some should be such true prophets sent forth by him bringing no testimoniall from men whom notwithstanding his disciples should acknowledge for their worke sake And vnto workes of diuine redemption Christ did send the Iewes for proofe of his being the Messiah much more may a true Prophet be so acknowledged by his worke of Gathering to Christ. The scriptures so do plainely teach that the ministerie of Apostles Euangelists and Prophets is a ministerie continued to the worlds end The same that were the ancient for substance of ministration the difference onely consisting in some forme of externall calling or other extraordinary qualification Which by the way doth conuince such of notâ—ble ignorance as referre their principall triall of ministers to some outward forme of calling Next to the Scriptures let vs heare the voice of sundry Ministers of the Church who had receiued of God to be faithfull Ignatius most ancient teacheth the Magnesians how the Preâ—byters or Priests were Loco Senatus Apostolici in place of the Apostolicall Senaâ—e And vnto the Trallians hee affirmeth the Church presbyters to be the Session and con-ioyned company of Apostles euen as the chiefest Presbyter represented the person of Christ in their holy session And Cyprian succeeding in another age doth teach the Deacons to be the more submisse vnto the Priests why quoniam Apostolos id est Episcopos Praepositos dominus elegit c. because the Lord Iesus himselfe did elect the Apostles that is the Episcops and Ouer-seers Whereas the Deacons after Christs ascention were but chosen of the Apostles for being ministers vnto them And in this path haue successors still walked affirming the keyes giuen to the Apostles to be now in the hands of the Presbyters All of them clayming authoritie for preaching the word and administring the sacraments from the Apostles Mandate in Math. 28.19 Now if the Ministers alotted vnto their particular Church do succeede the Apostles because of their ministeriall word one and the same with the Apstles how much more are these like to the Apostles who besides the matter of ministration which is word and sacrament haue also a libertie to preach whersoeuer Such were the 70. dispersed amongst the nations and such were these of whome Eusebius maketh mention who saith he in Pantaenus time did trauell to and froe for promouing and planting the caelestiall word with diuine zeale after the manner of the Apostles whome there he termâ—th Euangeilists But let vs heare some of our Moderne writers and that of speciall good report in the Church Martin Bucer boldly affirmeth that we haue yet Apostles stirred vp although not so sent and qualified with like excellencie as at first And in such sence William Tindall is called an Apostle of England and Knox of Scotland But of maister Caluin all such are termed sometimes Euangelists sometimes Prophets Why Because such succede the one so well as the other in the same worke of gathering out of confusion into order Peter Martyr speaking of such as God so hath stirred vp in this last age he saith first that Ordination is not to be expected in such seeing it is not to be had And secondly that A calling from God is not lacking to such a one whenas he is bound by precept to doe that he doeth that is to preach the trueth of Christ according to that measure receiued These saith Caluin that in this age haue held forth the Torch vnto vs that thereby wee might from dayly errour returne into the way that they haue beene holy Prophets of God the excellent yea diuine manifestation of their ministerie vttered forth that doth witnesse the same To benefite the Church thus they were neuer called of wolues who burned with madnesse after deuouâ—ing and destroying it To heale therefore this incurable euill specially when vsuall remedies failed it behooued them to be sent of God his hand for bringing helpe whom the world would willingly haue hindered And this hee well noteth to haue been signified by the Prophets which in the old testament are promised to be râ—ised vp for seeking vp the sheep that were scattered in every mountaine The Lord promiseth not to stirre vp a Priest for that was not his office being a minister standing to the temple but a Prophet for his calling was to call Priest and peopleâ— to Order And this selfe same doctrine did our Wicliffe teach aboue two hundred yeares since as appeareth in his Articles discussed in the Councell of Constance Nor see I what the Apostle meaneth in Ephes. 3.5 where he saith The Gospel is in another sorte now reuealed to the Apostles and Prophets except by Pâ—ophets he vnderstand that ministerie which ay succeedâ—th the Apostles Whereas some take the prophets in Ephes. 4.11 to be onely such as had the gift ofspâ—ciall fore-telling things they not onely haue the 1. Cor. 14. wholy against them where the new testaments prophets are largely declared to be onely such as waited on expounding and applying the scriptures but also these writers against them Ambrose Ierom Brunâ— Lombard Aquinas all on the