mouth of Iaakob and in the nostrels of Iudah and no lesse redolent were these sauory names vnto Dauid and all the ensuing Prophets and tipicall Kings who longed aftâ—r the appeerance of him that was so to be a Seede and Shiloh As for Isaiah he sawe his name to be Immanuel that is God-with-vs because God so should be one with vs and wee so at vnion with God Godhead and Manhood in him making vp one Person Vnto Daniel what name could be so sweete as Messiah the terme which Gabriel gaue vnto him In a word the veâ—ie sweete consideration of him did leade the holy Prophets to vse diuerse Names for expressing the infinite store of spirituall odours couched vp in this Beloued the very fulnesse and treasurie of our heauenly Father If we come to his Name Iesus Sauiour because he saueth his people from their sinnes how delectable is that Name Besides these Names he hath termes of King Priest Prophet King for gouernment Priest for sacrifice and intercession Prophet for teaching and reuealing the Fathers secrets to his people a Trinitie of names in an Vnitie of superexcelling sweetnesse Lastly in this one Mediator is a two-fold Nature according whereto hee hath two other names God and Man but seeing vnto miserable mankinde it should be no great comfort nay rather a discomfort to heare of either of these names disioyned our heauenly Father therefore hath conioyned them and made them two one that is hath giuen him vnto vs for God-Man or Man-God a Name beyond all â—easureable sweetenesse for it propounds vnto vs an eternall vnion of God and Man No maruell then though the Church hold her Beloueds name to be redolent as also doe grieue to heare it taken in vaine and vnhallowed Furthermoâ—e if the Name of Christ be so sweete how precious should the enioy of Christ and his spirit be vnto vs seeing with him we enioy all other good things also Therefore the Virgines loue thee Hauing laid downe the cause she subioyneth the effect the sweetenesse of Mâ—ssiah caused in her Loue euen as before the Loue of Christ it caused in her prayer Thus one good gift begetteth an other euen as one euill engendreth an other euill Secondly shee changing her speech from the Whole to the Parts instead of I saying the Virgines she would first teach that the whole and euery member of Christ Iesus in his Church it is endued with sense of his gracâ—s as also with vnfained loue of his name insomuch as they exult to heare the name Iesus Secondly she would informe vs how euery true louer of Christ Iesus is a Virgine according to that of the Apostle 2. Corin. 11.2 which may serue for a faithfull exposition of Reuel 14.4 As a sober virgine abstaineth from all things that might be offensiue to her beloued so is it our duety neither if wee be of Christ can we be herein carelesse to eschew all such misdemenors as might bring agrieuance to the spirit of Iesus Lect. IIII. Verse 3. Draw me wee will runne after thee the King hath brought me into his chambers we will exult and be glad in thee we will remember thy Loues more then wine Righteousnesses doâ— loue thee IN this verse considerable first a Petition vnder Protestation secondly the Petitions effect The petition vnder Protestation lieth in these words Draw me we will runne after thee the Petitions effect lieth in the residue of the verse Draw me herein the Petition we will runne after thee and therein the protestation In moe words it may be vttered thus Oh my beloued Messiah I finde in my selfe all inabilitie to follow thee therefore vouchsafe to draw me but though the power of following thee be lacking in me and my seuerall members I finde yet a ready will a will which will runne after thee if first thoâ— wilt draw me In the Petition I obserue first the Churches confession of her insufficiencie for following Christ secondly her desire vnfained to be made partaker of his sufficiencie That the Church or body of faithfull ones is insufficient of themselues to follow Christ it not onely appeareth by this her prayer but also by other speeches in holy Writ touching the already faithfull Without me saith our Sauiour to his Disciples ye can doe nothing that is no good thing And for this cause is it that blessed Saint Paul testifieth thus of his spirituall life Thus I liue not I any more but Christ liueth in me referring so all his spirituall motion in goodnesse to Christ liuing in him by his spirit If that hold in the vnregenerate namely that in him they liue mooue and are according to the naturall life motion and being it must also follow touching spirituall life motion and being that it is fully of God so that of our selues we are vtterly vnsufficient to follow our beloued Iesus Which doctrine of our insufficiency may serue as a hammer for knocking downe the surging pride of Pelagius doctrine The Church finding and feeling her owne insuffiencie she therefore prayeth vnto her beloued desiring him to draw her Herein she teacheth vs first not to rest contented with knowledge of our inabilitie but in the next place to seeke vnto Christ for supply of such defect He that knowes himselfe to be sicke seekes to the phisition he that feeles famine doâ—h labour to haue nature relieued And hereupon it grewe that diseased-ones in the Gospel did seeke for helpe of Messiah others that were hungry did follow him for the loaues and fishes All that but leading spirituall Impotents as by the hand for seeking releasement at the hands of Messiah Wherein may be obserued how the high way vnto God is spirituall misery and beggerie If this be true in the regenerate in whom there is some holy thing how much more in the vnregenerate who yet is voide of all true holinesse Secondly from her forme of praier Draw me she would teach that the faithful see themselues plunged in some sinne as in a pit out of which they cannot depart without Christ his Spirit draw them Or to be in the case of the cripple which howsoeuer he sate at the beautifull gate of the Temple Act. 3.2 yet he cannot praise God leaping and walking till the precious name of Iesus haue pulled him out of his lamenesse Some lie plunged in vncleannes some in idlenesse some wallow in the dungeon of worldlines some in other euils not onely possessed of euill but also dispossessed of good What kinde of Prayers are these like to make Verily vncleane idle worldly and euill Prayers And the sacrifice of the wicked â—aith Salomon is abhomination to the Lord how much more â—aith hee when hee brings it with a wicked minde As for the faithfull themselues their prayers are euer in this world lame and impotent by reason of spirituall defects insomuch as their prayers finished they see they had need to pray for the forgiuenesse of their prayers defects like vnto the poore
Isaac Gen. 25.2 c. By whose oth taken by the Lord God of heauen the seruants hand meane time put vnder Abrahams thigh old Augustine well vnderstandeth Christ Iesus who was to come out of that thigh of Abraham But as no oth is to be taken in vaine so no oth is to be giuen or taken but when it may bring glorie to God aduantage to the Church As for oths taken for practise of euill like to thâ—t of the Iewes for killing Paul before they should eate it is euill to make them and double euill to keep them Non est repertum insiurandum vt sit vinculâ—m iniquitatis sed ad stabilienda iusta An oth is not found to be a bond of iniquitie but appointed for establishing good things as the Decretmaister well obserueth Who also there allegeth this from Isidore In mala causa rescinde fidem in turpivâ—to muta decretum quod incautè promisisti né feceris Breake thy promise in an euill matter change thy purpose in a dishonest vowe nor doe that which heedlesly thou hast promised For the thing adiured here to leaue the othes-witnesses to the last place it is this namely such a cariage of Ierushalems conuerts as whereby Messiah might not be cumbred nor molested for the time he shold lodge with hir Wherin she alludes to a royal Spousesse embraced of her more royall Loue. Who for his quiet and her owne ioy should charge the virgin-attendants to be quiet husht during the time of their wished rest Wherin I do obserue first Messiahs loue to his Church in vouchsafing to humble himselfe to her weaknes willing to rest with her amidst her infirmity This kind of Loue the apostle remembreth saying Christ would not please himself but for his Churches sake was contented that the rebukes of them that rebuked her should fall on himselfe If this his Loue which still liueth in the application of his ministry by whome he entreateth vs in all humility were well pondred of vs we would not onlie humble our selues to him but also make it an argument as the Apostle doth of bearing the infirmities of the weak not stil to please our selues not sâ—il seeking our owne but euery man anothers wealth as members sutable to such an head Secondly it teacheth how sweet the presence of Christ is vnto the soule ouer-caried with infirmities amazed at the sight and sense of diuine giuings Salomon saith that good newes from a farre contry are as coldwaters to a weary soule prou 25.25 To a soule distressed with sinne O how comfortable are the glad tidings of Iesus brought from heauen a right farre contry The faithfull meting with this Loue embraced with this spirit they count all earthlie delites but dung in comparison therof In this Loue they would liue and in this Loue they couet to die because so liuing and dying they liue and die Christs Thirdly we are taught to see that Christ be not disquieted whilst he seeke our quiet As the Apostle commandeth vs to auoid the grieuance of his holy spirit adding this reason because by it we are sealed vnto the day of redemption so we are of the other hand to please the spirit as we wold not turne away the seale of saluation Nor can this be but when we vse all the authoritie we haue to preuent and appease euils The Gentiles during the time of their superioritie are to binde the Iewes vnto Christian peace Princes must sweare their subjects Ministers by their sacramentall othe must binde their people Parents and Maisters must exercise their authoritie on their children and seruants As the sword is not borne of the Magistrate for nothing so neither the word nor rodde is commended to Ministers and Ciuill superiours for nothing If they may be vsed for procuring dutie vnto man how much more for causing obedience of soule and body to God Fourthly that the adiuration is limited to the Beloueds wil and good pleasure it not onely argueth that this is spoken by the church of Christ to whoâ—e wiâ—l the refeâ—res her will for Messiah referres not the doing oâ— not doing of diuine duâ—ies to his peoples will But also it inferreth a knowledge which the new Testaments church hath of Christs arising fâ—om the bed of the Geâ—tiles for conuersing againe with his ancient naturâ—ll Israel This caused Paul to write thus For I would not brethren that yee should be ignorant of this secret lest yee should bee arrogant in your selues that partly obstinacy is come to Israel vntill the fulnesse of the Gentiles come in As if he should say Hardnesse of heart shall raigne in the ancient Israel till the infinite multitude of the Gentiles be accomplished but their fulnesse once come then the ancient people shal be saued by vertue of faith in the same Deliuerer that came out of Zion This doctrine hath againe and againe beene taught in this song whether for further knowledge I referre thee Onely here ariseth this question Shall the generall calling of the Iewes be the falling of the Gentiles I answerâ— yea as the calling of the Gentiles was the fall of the Iewes For in that their generall calling shall not be till the fulnesse of Gentiles be come in what can be implied but that their fertilitie shal be our barrennes But as the Ethnicks vocation and graffing in was the casting away of the multitude of Isrâ—el not of euery particular member so their receiuing againe in aboundance shal be the riches of the Gentiles yea the very roote whereon the fewe of Gentiles shall growe Now we labour of many sores which then by their leaueâ— vnfolding shal be healed Reuel 22.2 New Ierushalem from heauen is builded amongst vs but her terrene perfection abideth thâ—ir generall addition that so they without vs and we without them may not be perfect That their calling is not farre off I meane the addition of their muâ—titude to the fewe of their brethren daily abroad receiuing the faith I verâ—ly beleeue Why because the Gentiles fulnes appeareth almost come in How appeareth that Euen as the neerenesse of the Iewes vniâ—ersâ—ll reiection appâ—ared That is by a generall neglect and contempt of religion and the daily broching of new fancies with all greedinesse receiued When the Iewes were generallie come to that hight then they fall and the Gentiles rise Nowe the Gentile church is generally come to the top of al iniquitie what then remaineth but to cutte them generallie off and to graffe in the naturalâ— Oliue into his owne stocke The parties adiuring and adiured and the thing it selfe wherto they are adiured thus remembred it now resteth we examine who be witnesses to this adiuration They be the Roes and Hindes of the fielde that is in mystery such excellent members and Ministers of Christ as for very good cause may be resemblanced to the Roe and Hinde not tied to any particular parke or congregation but liuing abroad in the worlds field that
first in this assertion for thy voice is sweete Secondly in that conclusion and thy face is comely Now to the Exhortation and his parts My Dove In chap. 1.15 I haue obserued certaine properties of the Doue and hererafter shall haue occasion to adde some other things Heere onely I note Messiahs amiable conceipt of his Church who euen before she appeareth openly is no lesse his Loue then after For as the word Doue expresseth Loue so the word of application My argueth neere loue Which as it ministreth comfort to the Elect euen when their innocencie and simplicitie of spirit is hid in the Rockes cliffes from the eye of men so it further may cause vs to re-eccho Saith Christ to thy soule My loue let thy soule turne backe as by Eccho the same note My loue as Mary hauing hold of Christes feete cryed Rabboni my Lord and Thomas hauing grapled the woundes of Iesus did cry My Lord and my God For the place of this doues mansion here it is The holes of the Rocke c. Some take that here is intended the Churches station or biding plot in the day of persecution who then hideth hir selfe from the sword as a Doue hideth her selfe in the Rockes But that cannot be the proper doctrine here intended all the former ground of this Act remembred A certaine Rabbine vnderstands it of the straits before and behind whereinto the church is driuen hauing the enemie before and behinde the seas before Israel and Pharaohs chariots behinde like to the Doues estate who flying the cruell hawke doth put her body into some Rocks slifter not daring to looke out because of her aduersary without nor daring to creepe much inwards because of the serpent within who lieth hissing against her And this is a double persecution persecution without persecution within Into such straits the faithfull are often driuen and the Lord deliuereth them out of these tentations Othersome as Barnard doe vnderstand this Rocke mystically to imply Christ and the holes to signifie the wounds of Iesus That Christ is the Churches rocke of saluation the Psalmist many times expresseth and is of Saint Paul in 1. Cor. 10.4 plainely expounded But for the holes or caâ—ernes in the Rockes wherein the Elect doe lodge before the Gospels spring euen all the time of the Legall winter they by apt proportion doe rather insinuate the secret councels of God sealed vp in Christ touching the Gentiles eternall election and calling As the Gentiles after their calling are said to be in Christ 1. Cor. 3.1 Ephes. 1.1 and their life hid in Christ Coloss. 3.2 so their election in him according to that of the Apostle Hee namely the Father hath elected vs in him that is in Christ last before mentioned and this before the foundation of the world And saith the same Apostle to the Galatians chap. 3.23 Before faith came that is before the gospels spring We euen Iew and Gentile after a sort were kept vnder the Lawe and shut vp vnto the faith which should afterward be reuealed namely what time the gentiles secretly elected in Christ should publikely be called by the ministerie of Faith Thus the church elected in Christ had hir abode euen before hir caling in Christ yea within the secret stairs lodging pâ—aces of Christ. Euery elect soule there had her place like to a simple innocent Doue in the secret cabines of a Rocke What is the cause of finall glorification present Iustfication What the cause of iustification our effectuall calling What the cause of that calling Election termed also praedestination Whom God hath predestinate them also he called whom hee called them also he iustified and whom hee iustified them also he glorified And so Election is cause of our calling of our iustification glorification But what is the cause of such Election The Rhemists answere good workes Bellarmine maketh a flatte contrary answere lib. 2. cap. 10. de grat saying Electos esse Gratis ante omnem operum praeuisionem Men are elected Gratis that is freely before all foresight of workes Whether of these factions conclude rightly Let vs examine that The Rhemists will haue God to elect man in respect of good workes which hee foresees shall be in that man that is he elects before all time in respect of good workes which shal be in time An opinion voide of common sense that the effect of Election should be the cause of Election that the latter should be the cause of the former That Election is the cause of good workes the Apostle witnesseth saying He hath elected vs in him c. that we should be holy election so the cause of holynesse as the tree going before is cause of the good fruite which commeth after not contrariwise And for this cause the Apostle in Rom. 9.11 calleth it Election not by workes that is without respects of workes introducing to that purpose the electing of Iaakob before hee had done any good Bellarmine so hath the better in concluding that God electeth freely without respect of anie foreseene workes But wil we haue a direct answere from scripture touching the cause of Election The Apostle saith it is The good pleasure of his will who worketh all things after the councell of his owne will Ephe. 15.11 Who will haue mercy on whome he will shew mercy Rom. 9.15.18 So that there is the hiest cause of our election his owne will And therfore well said of Lombard Elegit â—os quos Voluit gratuita misericordia non quia sideles futuri erant sed vt fideles essent God elected those whome he would of his free mercie not because they were to become faithfull but to the end they might become faithfull Ait enim Apostolus misericordiam consecutus sum vt fidelis essem non ait quia fidelis eram for the Apostle saith I haue obtained mercy to the end I might be faithfull hee saieth not because I was faithfull Nor can the nature of God be knowen for onely Actiue and God in all things Agent but it straight teacheth vs to belieue that he dooth all things without all outward respect If any thing in the creature should simply moue or bend his Will then God should bee Passiue hee should suffer man to worke on him which were to make the Creator a Creature and the Creature therein greater than God But the curiositie of mans bottomelesse pitte will somtimes inquire the cause why God so will specially will reprobate Thereto I may thus answere with Austin If I could find out the cause of his will wouldst thou not then enquire for the cause of that cause And so when shoulde there be an end of enquiring But for staying of mans curiositie in such a profound mysterie I thus say with S. Paul in Rom. 9.20 Oh man who art thou which pleads against God Shall the Pot rise vp and demaund why the Potter so willeth Rather with the Apostle in another place conclude admiring O the deepenesse
mind it seemeth these were not that contented themselues with knowing First Repentance from dead workes Secondly Faith towardes God Thirdly Doctrine of Baptismes Fourthly Imposition of handes Firstly Resurrection from the dead and Sixtly Eternall iudgement Notwithstanding all which the Apostle calleth them forward towards perfection as they would auoyde the vnpardonable sinne against the Holy-Ghost For when people beginne to please themselues in a little Catechisme doctrine they begin to enter into a defection and backe sliding from the little which they haue already receiued Secondly there is no peece of GOD his Booke but it hath direct Collaterall or an Antitheticall relation to CHRIST if not also to his sufferings insomuch as all that is more largely and variably saide it doeth finally returne to that one foundation Iesus whereon wee are euer to be building vntill wee haue attained perfection and the fulnes of our age that is laide vp in him The Family-of-Loue doe ouerthrow all the Genealogie and Crono-logie of Scripture by turning really all the History into an Allegorie entertaining and good enough for that purpose the Apocripha-writings also By the which I cannot easily be otherwise perswaded but as first they shut vp God and Diuell Christ and Antichrist Heauen and Hell Wildernesse and Canaan good and badde Angel within mans soule as being all of them but Seâ—ses or Affections and as secondly they hold an outward vniformitie with all other religions whatsoeuer not to speake of their bawdy perfection in nakednesse so cannot I easilie be otherwise perswaded but that they be indeed Atheists or at the best but Saduces Their dotage is neuer countenanced in the truth of Scriptures Allegorie Seeing this truth lieth in establishing the Historie the Genealogie and Chronologie but their fanatike forme of Allegorizing ouerturnes it The first being practized of the Prophets and Apostles but the latter onely pursued of Hereâ—iques Which latter forme as Origen was sometimes attainted with it so it hath not onely raised this Prouerbe of him Where euil no man worse but aâ—so brought him to be next neighbour to an Atheist in his Vniuersall Saluation and finally to be held an Authour of that Heresie witnesse the Origenists as HN it may be it standeth for Haue-No-Religion is now the head of our Nicolaitans or Familists As I would haue thee to auoid this Familists error on the left hand in making Religion an Allegorie so to flie the errour on the right hand whereby some would haue Religion without all Allegorie It is of Christians generally granted that the Subiect of this Song is Loue namely that which is to be considered betweene Christ and his Church Which how can it be but by vnderstanding Christ in Salomon and the Church of the Gentiles in Pharaohs Daughter So that â—â— here as the Apostle elsewhere must be glad to say By which things an other thing is meant or as it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things are to be allegorized The Holy-Ghost could haue spoken alwayes properly and in a single-sence but so the doctrine should haue beene beyond created-conceipt or haue lesse showen the bountie and vâ—rietie of his wisedome The more wise saith God the Preacher wâ—s the more hee taught the people knowledge and caused them to heare aâ—d searched foorth and prepared mâ—ny parables And the more wise Gentle Reader thou câ—â—ets to bee doe the more hunger after euery forme of diuine knowledge embracing Moses and Christ Historie and Mysterie Shadow and Substance Signe and Thing signified To further thy knowledge in such differing kinde of doctrine and yet at vnitie in Christ I haue taken sâ—me paines in discoursing vppon this Scripture wherein as I take it the Holy Ghost hath called vs to see all the thinges of Christ and his Church mâ—ch â—uidently but yet by allusion and in a mysterie The Hebrew Rabbines do ordinarily apply the things hâ—ere spoken to their Synagogue and People Christians ordinarily to their mysticall King and People And indeede the second Sâ—nce was sealed in the former that so they without vs might not be perfect For some fewe in the church of Rome that haue in the She-beloued vnderstood onely the Virgin-Mary they were too Dominike-like and might by such a rule almost as well haue made another Lady-Psalter For knowing Christ and the things of Christ the Church and the things of the Church prepare thee to heare of sundry creatures vnder man wherein the former diuine things are sealed in one speach two things being so vttered as if in terrestrials there were some notable image of celestials the things that are here below visible being but as Letters or Characters which being put-together will spell out matters superiour and inuisible Being so prepared to conceiue I doubt not thou wilt reade the sequence to thy soules comfort If not so prepared the spider can but turne honie-iuyce into poyson except God with a preuenting-grace do fore-stall thee Farewell London At my house in Red-crosse-street April 1603. Who hath laboured for thy good He Cl. The Text. The Song of Songs which is Salomons 1 LEt him kisse mee with the kisses of his mouth for thy loues are good better then wine 2 For the sauour of thy good ointments thy name is as an oyntment powred out therefore the virgines loue thee 3 Draw me we will runne after thee the King hath brought me into his chambers wee will exult and be glad in thee we will remember thy loues more then wine Righteousnesses do loue thee 4 I am blacke ô ye daughters of Ierushalem and to be desired as the tents of Kedar as the curtaines of Salomon 5 Doe not respect mee because I am blacke for the Sunne hath loâ—ked vpon me The sonnes of my Mother haue fumed against me They put me for a keeper of the vines My vine which was to me I haue not kept 6 O thou whom my soule loueth shew me where thou feedest where thou causest to lie at noone for why should I be as shee that couereth her selfe to the flockes of thy companions 7 Seeing thou knowest not ô thou fairest of weomen get thee forth in the steps of the Flockes and feede thy Kids aboue the tents of the Shepheards 8 My Pastorall loue I haue compared thee to my horses in the Chariots of Pharaoh 9 Thy cheekes are comely with rewes of stones and thy necke with chaines 10 We wil make for thee borders of gold with studs of siluer 11 Whilst the King was at his repast my Spikenard gaue the smell thereof 12 My welbeloued is a bundle of Myrhe vnto me he shall lie betweene my breasts 13 My welbeloued is as a cluster of Copher in the vines of Engadi 14 My loue behold thou art faire behold thou art faire thine eyes are like the Doues 15 My Beloued behold thou art faire and pleasant yea our bed is Greene. 16 The beames of our houses be Cedars our galleries of Fyrre THE Song of Songs which is Salomons The Argument of
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
captiued their Will vnto Euill euen as in the former place they suffered their Minde to be hood-winked of the Deuill At this time the Will hath Infirmitie vnto Euil not grace vnto Good being pressed and ouercome of euil The third time is reparation of Wil and that is done by the free grace of God in Christ Iesus for these must needes be free that Christ makes free But as the worke of regeneration howsoeuer true is euer in this life imperfect so the wils freedome vnto Good it is not in this estate perfect Hereof insueth the battaile internall betweene the Flesh and Spirit the regenerate and vnregenerate part And heereof it is that Schoolemen well say It hath infirmitie to euill but grace vnto good insomuch as it can sinne because of the libertie and infirmitie it hath and it cannot sinne vnto death because of the libertie and helping grace it hath The fourth and last time it is the state of incorruption hereafter wherein the former Infirmitie and weaknes is swallowed vp and consumed and the former grace confirmed made absolute and perfect Then not before it cannot at all be ouercome or pressed downe and then it shal be so qualified as it can no more sin But though the will of the regenerate is set free vnto good it must be conceiued that the regenerate cannot thenceforth of him self operate good And that is the cause that the Church here hath desired Christ still to draw her howsoeuer borne anew and howsoeuer willing vnto Good for in willing well and doing Good there is still some pull-backe some rebellion which causeth the Apostle to say when I would do good euill is present with mee c. Romaâ—es the seauenth chapter 21. verse c. But in this state of will repaired by grace we consider first the same grace drawing secondly our will following Not following as a logge or stone doth him that drawes it but as a childe hauing legges to mooue doth mooue after the Nurse holding and leading it by the hand which yet without the Nurses helpe could mooue to no such purpose And because of this Cooperation or together working with God it hath in the Church anciently beene saide No man vnwillingly doth good although that he doth be good because the spirite of feare profites not where the spirit of loue is not For when God willeth that we shall do good as good he maketh our will willing so to doe good So that he which made vs without vs he now leades vs not in the way of saluation without vs. He vseth our senses for iudging and our affections for willing and willing accordingly as his spirite instincteth The heart is not now created anewe for the substance but for the qualitie Affections turned out of the way by the old Adam are now set into the way by the second Adam and so it is with the senses not to the end they should act nothing but that they may cooperate with their Leader and Instincter the sauing Spirit Not hereby meriting any thing of God for it is his grace and worke that they so worke but hereby declaring the truth of their dwelling in Christ and Christ in them By which declaration such a regenerate person first gaineth therby an assurance of eternall life and secondly doeth thereby occasionate others to glorifie the Father of Heauen for his free mercie Lect. V. WE wil runne after thee A christians life is termed here a running and by Paul a Race 1. Cor. 9.2.4 Who also exhorteth euery one so to run as they may obtaine for so one may runne as they shall not obtaine That we may effectually runne the Author to the Hebrues Chap. 12.1 willeth vs first to cast off the sinne that presseth downe and hangeth faâ—t on secondly to run aâ—med with patience For sinne is compared a burden for pressing downe as also to som pitchie or flimie matter that cleaueth to the flesh from all which spirituall lets wee are to abstaine if wee meane to striue in this maisterie Hee that runnes with sin raigning in his mortall members he runnes on the loosing side The sinne wee haue must be cast away the sinne that offers it selfe by alluring prâ—fits and pleasures after we are on running that must be abstained from els as good fit stil as rise and fall Some neuer leaue off to be seruants of whom it may be said as of the diuel * he sinneth from the beginning Som begin to run as did Iscariot Demas and others but the poets golden apples trundled in the way they stoope to gather them while others take away the crowne Reuel 2.1.1 Secondly much patience is required and why bicause howrs of tentation come vpon all the world to try them that dwel one the earth Reuel 3.10 that is many persecutioâ—s and afflictions When painted alluring delights cannot drawe a soule out of the Christian race then terrors and therats of earthly power labour to beate the soule backe When Peter could not be pulled out of the way by worlds delights hee was tripped by terrors and feare of earthly power But as the righteous man falleth seauen times a day so he riseth againe by the staffe of repentance where the hollow-harted not onely fall but fall backeward at last and no more rise againe rushing into euill as the bard horse into the battle The phrase RVNNE it not only teacheth a Race but also the Speedines we are to vse in this Race S. Iames exhorteth vsâ—to be slowe to speake so were Pythagoras schollers for their first fiue yeeres during which time they were enioyned silence as also to be slow to wrath but yet to be swift to heare how much more need we learne to be swift in our obedience Our ordinary speech Delay breeds danger teacheth vs what inconuenience doth commonly fall in our ordinarie affaires by foreslowing the time greater losse in spirituall cases doth accompanie spirituall negligence Satans industrious compassing the earth it caused Iob to send spee dily for his Children and with speed to sacrifice Abraham made no lesse speede about sacrificing his Isaac And the Prophet proclaimeth him accursed that doth the worke of the Lord negligently Euery minute of delay may breed a mountaine of danger for by such negligence first Sathan trumpeth moe impediments in our way and secondly we our selues thereby become more sleepie infirme vnapt to run the way of Messiahs commandements And hereupon it is that not Seekers but Striuers enter and the Violent by force take his kingdome Luk. 13.24 Math. 11.12 Let vs therfore not only vnto God pray Drawe me but let vs with all our minde and might adde We will runne after thee So much for the Petition and his Condition Now foloweth the Petitions effect in the residue of the verse that is to be considered first in Messiahs Graunt in these words That King hath brought me into his chambers secondly in the churches protestation We will reioyce c. Touching Messiahs Graunt first wee
to whom these mysteries are vttered That the faithfull are not to sit downe vpon the enioy of meaner gifts but thus pray and practise after the best they are not only taught of the worldlings but also of the Apostle 1. Cor. 12.31 chap. 14.1 c. Yea all are by the Queene of Sheba stirred vp to spare neither labor nor charges for seeing and hearing the wisedome of Him that is greater then Salomon 2. Chron. 9.1 Math. 12.42 For if they were happy that stood before Salomon the shadow ten thousand times more happy must they be that stand in the presence of Messiah the Substance And if we desire to enter into this Rest to stand in the chambers of this great King let vs with Moses and Ioshuah loose and put off our shooes I meane carnall and beastly sense and affection thereby figured Exod. 3.5 Iosh. 5.15 If with * Bathsheba the daughter of seauen wee will in the seauen ages of the Church haue assurance to sitte on our Salomons right hand on the seate of his appointment then let vs spiritually trauaile of Him and bring him forth absolute in all our workes If with the Leuites we would lodge with Aaron our high-priest in the chambers of the Temple then let vs mount by Ezekiels seauen and eight steps singing our seauen and eight Psalmes of degrees as stepping vp from Babylon for ascending to Ierushalem the seate of the great King In a world let vs pray draw vs and draw vs from the Diuel World and Flesh after thee that so wee may togither with thee enter into the Bride-chamber there to heare and see these things that naturall eare and eie can neither heare nor see So much of the fruite ensuing her feruent prayer Touching her protestation lying in these words We will exult and be glad in thee we wil remember thy Loues more then wine Righteousnesses do loue thee or haue louéd thee Itâ— containeth an enumeration of hir Faculties disposition towards her beloued And this is done first by setting downe particulars then secondly by putting downe the whole The particulars are two lying in the first two branches the first expressing her Will or affections We will reioyce and be glad in thee the second marking out the sincerity of her Mind or Senses one Sense namely the Memorie put for all We will remember c. The Whole where-vnder the partes are contained it lieth in the last words Righteousnesses that is â— whatsoeuer is right or rectified in vs it hath and doth loue thee for so thy Loue constraineth vs. For the better vnderstanding hereof it is to be remembred that the soule of Man is distinguished into three faculties which for learning sake otherwise a simple essence or substance admits no parts may be termed 3. partes The first is termed Minde vnder which are contained all the interiour senses as Imagination Memorie c. and this is seated properly in the bodies head The second is termed Will vnder the which is contained the affections single and mixt as Loue Hatred Zeale c. And this is seated properly in the hart From both these proceed an actiue power or working property which we terme mind wils Agent or Factor The Church in this her protestation beginneth with the second Facultie namely Will when as she saith Wee will reioyce c. euen as the holy-ghost in the Prophets as also the Apostle in bidding the Ephesians put on Righteousnes true Holines do place the duties of the second Table before them of the first As it is an easier thing to find Religion without fruits of righteousnes faith without works so is it an easier thing to find the mind illuminated then the wil sanctified to Do according to the minds light For this cause she begins with the wil and signifies how her affections stand deuoted to her beloued saying Wee will exult and reioyce in thee hereby teaching vs first to preferre sanctification before illumination because illumination may be without sanctification as in Balaam Iudas Iscariot c but Sanctification not without illumination seing none are realy sanctified for we must distinguish betwixt holines real and that which is but by imputation but so soone at least their mindes are lightned with the Gospel of Christ Iesus secondly we are hereby taught to dedicate all our affections Loue Hatred Zeale c. vnto the glorie of our Beloued euen vnto him that bringeth vs to his House-threshold yea into his Cellers Galleries and chambers of secret presence And as other affections so specially our mery and reioycing affections This the Apostle remembreth saying Reioice in the Lord alway and againe I say reioice Philip 4.4 And the Psalmist protests in this elegant phrase All my springs are in thee as if he should say what speake I of singers and players of instruments in a word all the affections that flow from me manifested in pronunciation and action they are all in thee and for thee Such were the affections of Dauid causing him to spring before the Arke but comming home and such were affections springing vpon the gospels comming home by the ministerie of our Elisha But as it befell Israel after the continuance of Manna so vs after the Gospe's coutinuaunce the multitude lothe wish them in the Romish Aegypt by their flesh-pots againe stinking onions and garlike relice better with them than milke and hony of Canaan The trumperies of Iebusiticall and Secular poperie the iugling tricks alias Aequiuocations of the two frogges Iannes and Iambres Secular-priest and Iesuite are vnto a number of base Atheists of faâ—re more excellent repute then the naked sinceritie of the Gospel Wel If we turne our reioycements from Messiah his Euangell and sweete word will turne from vs. If wee will reioice and be glad in him he will neuer loathe vs. But seeing our reioycement in euill encreaseth and our exultation in the wayes of Messiah decreaseth I know not what to expect but that the Lord by some notable iudgement should declare to all nations he loathes vs as much as euer he loued vs. Touching the next clause we wil remember thy Loues more than wine the faithfull of the Church declare therein that as the affections so the Senses are consecrated to Iesus yea more consecrate to his loue then vnto wine that delighter of Nature as if shee should say Looke how the Mind of a wordling is ready to remember wine or any delight of this body euen so and much more then so will we remember thy loues From whence we are taught first to dedicate all our senses more specially the memorie for excogitating and recordating the Loue of Christ Iesus His Loue yea his Loues that is his particular Loues not committing any of them vnto Obliuion As for example we should remember that he hath First giuen vs Being of no being Secondly created vs reasonable creatures Thirdly giuen vs to be borne vnder the light of the Gospel Fourthly giuen vs many giftes of Nature
beyond some others fiftly called vs sanctified vs assured vs of a better state Not one particular loue but we should remember for whetting vp our loues againe towards him who first loued vs. As the recordating of oile wheate wine is not only solatious to the Merchant but also causeth him to labour thereafter so would the remembrance of God his seueral loues stirre vs vp with Dauid much more to delight Psal. 4.6 and to labour the more for possessing thereof as the worldling for the enioyment of gold and siluer Pro. 2.3.4.5 But alas wee receiue manie loues and forget them all from which ariseth our cold affection and vntoward deuotion Remember we therefore from whence we are falne and doe we our first workes before the golden candlesticke be taken away by captiuitie as sometimes was Iudah or at best be turned vpside downe and the light of God his worde out out Secondly we may see whence it springeth that peoples memories are so apt to euil but very slippery for retaining good namely because they doe not with the faithfull here dedicate them vnto good but rather vnto things euil euil simply or at best euil in some respect For as a mans hand is readiest in that worke it ordinarily exerciseth euen so is the memory fittest to receiue and recordate such stuffe as it hath beene enured with be it good or bad Wo therefore to such as make their memorie a table-booke of the diuels reckonings for he must pay such their wages wheras it was created for the finger of God to write in as sometimes he did in stony tables Now followeth the whole Righteousnesses do loue thee as if she should say whatsoeuer is righteous in my Minde righteous in my wil Yea whatsoeuer flâ—weth from both as an action of Righteousnesse all loueth thee and thou art beloued of all that Whence followeth first that there is no Righteous sense no righteous affection no righteous action but it is a louer of GOD and Gods friend For as Christ testifieth himselfe to be Trueth because man is enlightned with no truth that is not from Christ who lightens euery man that commeth into the world Iohn 1.9 so the Apostle S. Iohn is bold to say Euery spirit confessing that Iesus Christ is come in the Flesh is of God Now we know that reprobates yea that men really infested with the diuel they can in such fearefull estate say That Iesus Christ is come in the Flesh therefore the diuell or reprobate in such an estate is ouer-ruled and acted by the spirite of Christ Iesus the causer of such truth For if in God we liue mooue and haue our being Acts. 17.28 then no tongue for speaking nor hand for working doeth mooue but it moues in God and in mouing rightly it moueth in Gods mercy but moouing otherwise it mooueth in iudgement Boldely therefore may all faithfull-ones conclude that all Righteousnesse is of God and therefore all Right things must loue him Nay they cannot but loue him seeing they are al sparkles of that infinit light and effects of that most blessed Cause of Causes which is Himselfe Secondly it followeth that all Vnrighteousnesses euen euerie particular braunch thereof it is an Enemie to God And no maruell because it is not of God but of the diuel Iohn 8.44.1 Iohn 3.8 who was a lier from the beginning and an opposer vnto Iustice. Whatsoeuer therefore is an error in sense an error in affection an errour in action it is of the diuel and an enemie to God The consideration whereof should mooue all first to nourish euery part of Iustice because it is our Kings friend but secondly to mortifie and kill euery particular vnrighteousnes because it is a Traitour to our King yea a snake in our bosome bred otherwise for our owne destruction calling for fire and brimstone as somtimes vpon the Pentapole-citties Sodome Gomorrha Zeboim Admah and Zoar bleating in the eares of our righteous Iudge as Sauls fatlings in the â—ares of Samuel calling for fire vpon the new world as of erst it cryed for waters to the drowning of the olde world Howsoeuer we cannot chuse but Iniquity will as an vnseperable accident in this life dwell in vs yet let vs labour that sinne Rom. 6.12 doe not raigne in vs yea let vs endeuour with all our soule with all our minde and with all our might that the spirite of righteousnesse may sit in the chaire of our conscience who quickely shall enable vs to treade Satan vnder Lect. VI. Verse 4. I am blacke and to be desired O daughters of Ierushalem as the Tents of Kedar as the curtaines of Salomon Verse 5. Do not respect me c. NOw we see an Apostrophe or auersion of speech from the beloued and an heedelesse care of preoccupating a notable obiection which the Daughters of Ierushalem might frame here thus how darest thou being but a blacke hued Virgine to suite and supplicate to such a beauteous sweete King as is Messiah c. Hereto she answereth first by Concession I am blacke secondly by Refutation but to bee desired c. For the better vnderstanding wherof it must be ay remembred that as vnder the person Salomon Christ is intended so vnder the person of Pharaohs daughter matched with Salomon is the Church of Gentiles figured And so the controuersie heere to be betweene the Sinagogue of the Iews and the faithful of the Gentiles alluding vnto that which the Inhabitants of Ierushalem might somtimes obiect against the Aegyptian Lady brought out of that hote Clime vnto Iudeah and Salomons court I am not ignorant that some otherwise worthy much reuerence haue herein contradicted the Ancients and peremptorily affirme that that marriage of Salomon with Pharaohs daughter it could not be a figure and why Because say they Salomon sinned in so marrying and to this end they alleadge Exod. 34.16 I answere first it followeth not that because it is euill therefore no figure Hagar and her Ismael were but an euill couple yet saint Paul maketh them a figure in their generation Galat. 4.22 c. Sodome Aegipt Babylon accursed places yet figures Obiect Euil things may be figure of euill things but not of good Answer Yes of good Hagar figured the old Testament and his workes and both good Galat. 4.24 Rom. 7.7.12 Cyrus was an vncircumcised Gouernour and yet Meshicho his euen Iebouahs annoynted and a figure of Messiah in conquering the aduersary and freeing his people Isa. 44.18 45.1 c. Secondly the Iewes were not forbidden simply all marriage with the Gentiles but to beware of al such marriage as might draw them to Idolatry Idolatrie preuented and this was done when any were contented to make themselues Israelites or Iewes Exod. 12.28 Deut. 21.12.13 Hester 8.17 And like enough that Pharaohs Daughter learned that lesson Psal. 45.10.11 then marriage might lawfully be attempted Thirdly they were forbid marriage with no other Gentiles so much as with these that Canaan euomited And vnto them the
beheld of Paul in a rapt or spirituall traunce made him vnable thereof to speake any thing 2. Cor. 12.2 c. except with Peter vppon a little taste of his glorious Vnitie Math. 17.4 Luke 9.33 he should haue said he wist not what If wee consider this table heere in the Kingdome of grace and the circumstance of time doth properly teach that then it is that Chatholike Vnitie begunne here somewhat represented by our feasts of loue termed Agapai wherein the open wicked are of Saint Iude verse 12. compared to spots Which feasts of Loue the Corinths did keepe before the Lords supper but with horrible schisme contrary not onely to the end of that feast but also of the Lords supper ensuing for in that sacramentall supper the vnitie of Christ and his members is notably signified and sealed For as the circled vnitie beginnes and ends in Christ who is our Alpha and Omega first and last so besides he giueth vnto these faithfull ones himselfe for foode that so in a spirituall sorte He the King and they the people may become one as in a Naturall sorte the bread and wine becommeth one with our natures Vpon that ground Irenaeus thus writ The Eucharist consisteth on two things an earthly and an heauenly And so in truth doth euery exhibitiue sacrament because by that which is earthly we should ascend to the apprehension of that is heauenly The reprobate may eate the signe but not the thing signified For if hee could eate Christ his flesh signified by the bread then hee should liue for euer Iohn 6.50.51 Let old Barnard teach the Romanists he writes thus The thing of the Sacrament none partake but the worthy and fit As for the Sacrament without the thing of the Sacrament it is death whereas the thing of the Sacrament without the Sacrament that is Christ without the signes it is life eternall to the receiuer And no maruell for the Bread and Wine do but signifie vnion as for the Body and Blood they are our vnion and life signified and to the faithfull together with the Signes exhibited In this vnion the King sitteth with his people and the people with their King These that but stood in Salomons presence are of Shebahs Queene pronounced blessed howe much more happy they that stand yea that sit in the presence of this King yea which more is doe liue in him and by him feeding vppon him as Eagles tire on flesh and sucke vp the blood of the slaine Matth. chap. 24.38 Iob chap. 39 30. c. These that bring not true faith vnto this Table they swallow the Signes and Death withall as Iudas swallowed the Paschall soppe and the diuell withall and therfore if knowne of the Church they should be debarred of the Church specially if they may be debarred without pulling vp wheate without rending Churches communion Some here will obiect Christ knew Iudas to haue an euill hart yet he admitted him to this sacred communion I answere first admit he was admitted that yet is nothing to vs seeing he was secretly wicked that is a maskt hipocrite and vnseene of the church Seene he was of God but not of Man For Christ in respect of his manhoode no more knew that Iudas was to be the traitour then thereby he knew the latter day whether the terme latter day haue relation to the day of Ierushalems or the worlds downe-fall His manhood knew by Dauids Prophecie that one of his familiars should betray him but who was the person he knew not except by Communication of the other nature his God-head Whereas not the things of the God-head but the peculiars of the manhood are for our imitation Secondly though from the first three Euangelists it hardly appeareth otherwise but that hee was present because of the Histories mixture and mixture of Times yet from Saint Iohn in his 13. chap. and 30. verse it is plaine hee was absent For there it is said Assoone then as he had receiued the soppe he went immediatly out Now the soppe was of the Passeouer not of the Lords supper which was in the last place instituted Going forth so with the soppe of the first hee stayed not the celebration of the second Nor is this my iudgement alone Beza hereon writeth thus Hence their iudgement appeareth certaine who thinke that Iudas was not present at the institution of the Lords supper Nor is it a late iudgement for Theophilus hath this Diuerse say that Iudas was not partaker of the mysteries but that he went out vnto the mount of Oliues Before him Hilarius giueth in this testimony It may be perceiued he so departed by this that he is shâ—wne to be returned with the Company And for stopping of the Romanists mouths let them heare what Clemens saith in the person of the Apostles who as some of them say succeeded S. Peter in the Popedome When he that is Iesus had deliuered vnto vs the Anti-tipicall mysteries of his precious body and blood wherein togither with vs Iudas was not present he went out into the Mount of Oliues Into this circled-session the hypocrite without his wedding garment may come but the Lord of the feast will finally finde him out The Open-wiched tares Shimei Ioab Diotrephes may occupie a place amidst the wheate and children of the kingdome the ministers of the kingdome not knowing how to pull vp these burry cliuing foes but finally the Angel reapers shall collect them binde them and commit them to the fiery furnace According to secret grace and Election Mâ—ssiah hath a holy communion here for he knoweth who are his and they haue his spirit but so the visible and externall communion it is here imperfect scarse seauen without a Nicholas twelue without a Iudas a Congregation without a Diotrephes Hil-altars in midst of the Temple but in the haruest in the worlds end a separation shall be made and the externall communion be perfect He that expecteth a full purgation of the visible-church in this world he altogether erreth from scripture as elsewhere I haue largely inough prooued But yet no one in his place must be negligent to purge it of euil so farre as their calling reacheth when it may be done without harming the Lords wheat-field that is his Church It followeth My Spikenard gaue his smell Christ hath his communion and she hath her odour Like vnto that in the gospel where our Sauiour with others sit at supper together in Bethania what time as Mary Lazarus his sister did annoynt Iesus with Nard-pistike of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistis Faith for it was not onely a faithfull vnguent vncorrupt oyntment but also by Faith applied to Christes death whose sweet sauour filled there the house Spike-nard or Nard of India a kind of sweete plant whereof is prepared a most precious sweete oyle hauing the nature of warming piercing digesting The Herb it selfe is hot in the first degree and dry in the second whereby it falleth out that
it is an excellent Comforting nature and also repercussiue Vnder this odoriferous Nard I mystically vnderstand first the sacrifice of a faithfull penitent heart whose sighes and confessions petitions and praises are as Noahs oblations in Gen 8.21 called the odours of the Saints Reue. 8.4 and secondly they be these sauourie almes which the faithfull minister to the Saints termed by the Apostle an odour that smelleth sweete a sacrifice acceptable and pleasant vnto God Philip. 4.18 The first of these doe specially respect God the second our Neighbour For as in Church-Communion God and Man are considered at one and in Christ made one so no soule can manifest it selfe to be of this fellowship that first persumeth not Christs head then secondly his members with this aromatike odour Christes head is the Father and his body is the church 1. Cor. 11.2 12.27 To the Father of heauen are all deuotions of the heart to be offered vpon the golden altar of Messiahs obedience for onely this Angell of the East Reuel 8.1 c. whose starre appeared in the East hath a golden censor for censing the prayers of the Saints As for the oblations of the hand the contribution of the faithfull they appertaine to the faithfull needy-ones Do good we must vnto all but specially to the houshold of faith Galat. 6.10 And this specialtie appeareth when as the speciall almes termed the Collection for the saints 1. Cor. 16.1 and sundry times called a Grace in 2. Corinthi 8. and 9. they be appropriated to the vse of the sanctified of the Gracious Not that we are to contribute onely to the visible Gratious for as God without respect to mans worke dooth good to the verie wicked so are we but specially we are to tender the gracious as God by a Speciall grace hath regarded them beyond others In both we are to be like vnto God and both of them be vnto him as the Morning and Euenings incense Thus Christ as a King feasteth with his church and the church againe feasteth with him in sauourie words and workes but made sauourie onely by his spirit Iudas Iscariot will finde fault with the effusion of this oyle not because he loueth the poore but for that he hath the bagge and studieth how to robbe the poore Let not Mary cease to offer her Deuotions to God and her Almes to Messiahs members for howsoeuer Iudas thinke all but oyle spilt vpon the ground our Iesus will say No let her alone against the day of burying she kept it There be a number of Dogges now that neither will themselves doe good to the poore nor can bee contented that others do them Good With Iudas they thinke all lost that is spent vpon Christ and his members and herevpon it is that our Ages Atheists doe robbe the Church intending with Iscariot the paunching of themselues Let them in time repent and in time make restitution lest God in his iustice do leaue them with theefe Iudas to the halter or at least to haue their portion with Hypocrites and Foxes The Brownist which now teacheth them to robbe the Church will then be farre enough from defending the play or helping Sacri-legists out of Hels-mouth that gapeth to receiue them as they gape to swallowe vp the Churches inheritance Let Iesus and his members feast together while they may for after the feast there wil be a fast a day of Crucifixion a darke and gloomie day While the Bridegroome is with vs let vs publikely bestow our odours on God and Man when the gospels sunne shall be eclipsed and Christ haue yeelded vp the ghost then with the Centurion let vs knocke our breast moorne and lament for that darkenesse is ouer all our Earth Lect. XIIII HAuing thus praised her Loue for that was past shee now commeth to that praise which toucheth the present time whereas she first compareth him to a bundle of Myrrhe secondly of Copher For Myrrhe it is an Indian tree and in taste very bitter and of the second degree hote and drie and of preseruing nature for which cause Nicodemus in Iohn 19.39 doth mix Myrrhe with Aloes for embalming the body of Iesus That Christ is to the church a nosegay of Myrrhe what meaneth it but that he doth by his Spirits heate exiccate or dry vppe the superfluitie of our degenerate nature wherby body and soule is preserued to eternall life For as it is the office of Messiahs spirite to kill or mortifie sinne in vs so likewise to viuifie and quicken vp in vs the spirit of true life The first is done by the bitternesse of the Law the second is done by the redolent doctrine of Faith or Gospel And as the church hath in the present a sense thereof so shee couenanteth for future time that this Messiah shall as a bundle of Myrrhe be couched betweene her breasts and that no doubt for these purposes first for manifesting how deare Christ crucified is vnto her with all his bitter agonies secondly for keeping her rebellious sprowting lusts vnder all her life That the bitter crosse of Christ is of great esteeme in the harts of the faithfull consider not onely in this that they desire with Paul onely to know Christ and him crucified 1. Cor. 2.2 but also are baptized into his death and so with the Apostle doe die dayly 1. Cor. 17.29 30. For such as walke on in wickednesse lâ—bouring their owne particular these are not common-wealâ—s-men but common-illes-men and as Paul termeth them Enemies vnto the Crosse of Christ Philip. 3.18 so farre are they from exulting with the Apostles in bitter sufferings and sharpe temptations This bundle is no Nosegay for their bosoms That the church placeth it betweene her breasts for the subduing of deceitfull lusts which are euer ready to spring out of the heart it also appeareth in this that the faithfull mâ—ditating the death and agonies of Iesus they thereby are drawne to remember their owne sinnes which lashed him goared him killed him the remembrance whereof wil easily proue a cooling carde for Philautus able to kill self-self-loue and to cause a loathing of fleeting deceiuable pleasures To which purpose our Lordes Supper setting forth his death till he come it is a soueraigne medicine For as the meditation of the world causeth Demas to runne backe and embrace the world euen so the meditation of Christ crucified it causeth Mary Magdalen to leaue carnall couch arise earely to repayre vnto his sepulchre And vpon this ground was builded but through a blinde zeale the ancient Monasticke solitarie life estranged from the communion of the church fitter for a Timon of Athens an hater of Mankinde then for a common-wealths man or one of christian fraternitie seeing we are not called to seeke only our selues but the common vtilitie of his church in a mortified conuersation It was prettily but vnfitly saide of Hierome to Vigilantius Ego cùmfugero non vinco in â—o quod fugio sed fugio ne vincar I in flying the societie
the ayre resembling mens words and works Pithagoras yea Abbot Tritemius and Bartholomeus Glanduile could declare what was done a farre off so the same word and deede were not aged aboue 24. houres But if knowledge be held miraculous in the Prophet Eliseus bewraying the King of Aram his councell 2. King 6.8 c. then cannot I but beleeue there is no such naturall knowledge That Frier Bartholmew teacheth how by certaine artificiall glasses there might be caused abroad very shapes of bodies which simple beholders would imagine to be ghostes or spirits I will easily beleeue the Frier in that for it may be he had learned it of his Church-priests who by such deceiuable shewes made people beleeue that mens soules walked who well paied for their paines could coniure these shadows at their pleasure Let Edmonds the Iesuite with his Priests make that cleare who haue caused people to belieue themselues to bee possessed with Diuels specially after they had giuen them Potions and Brimstony fumigations able to traunce an horse Which Brimstony-Diuel they could dispossesse by ceasing to possesse their bodies any longer with such Hors-drinkes and Helhsh smoakings But let al such sorts of shadows very effects of Aegyptian darknes go by and let vs come to the shadow of our Appletree and what is that in mysterie The Psalmist thus answereth He that dwelleth in the secret of the most high shal abide in the shadow of the Almightie which at large after is expounded by termes of protection euen as an Henne vnder her wings protecteth her yong-ones This comfortable shadow this shield of protection in the times of Suns heate and Sins heat in the time of bodies persecution and soules persecution this shadow the faithfull desire crying Hide â—ee from the conspiracie of the wicked and from the rage of the workers of iniquitie Hither they flie as doues vnto their culuer-house as the Childe into Mothers lappe To Idols to the shadow of Iothams bramble or any other creature they fly not and why All power in heauen and in earth is giuen to Christ and he will not giue his Glorie to another Call vppon him in the day of affliction and he will heare thee come vnto him and hee will ease thee And because hee woulde haue thee finde him euen when thou dost not seeke him loe he cast himselfe into the forest where the site most fitte for him is paradise Though he be remooued in his body he is present in the spirite present in his word present in his sacraments Whole Christ though not the whole of Christ is euery where Rudely though he be handled in his ordinance yet present he is If his word if his disciple be hardly entreated he counts himselfe persecuted and when Satan woulde dart them through with fierie darts of sinne he takes the shot into his owne wings his protection as a shadow reviues and comforts them There is no saluation saith Peter Act. 4.12 in any other for amongst men there is giuen none other name vnder heauen whereby we must be saued Hic ergo requiescamus ruminemus let vs therefore solely repose our comfort in his shadow for euer The second comfort deriued from him to all that rest vnder him it is his fruite for thereof the Church thus speaketh his fruite was pleasant to my palate What fruites be these In one worde his words and workes For his words Dauid thus pathetically cries out How sweete are thy speeches to my palate beyond hony vnto my mouth Let the Iews pursiuants deliuer their iudgement heerein Neuer say they Did man speake after this maner As for Simon Peter he cryeth out Thou hast the wordes of eternall life to whom should we goe As if he should say it is not for any man to seeke for words that bring eternall life in any one but thee therfore wee will not depart from thee for running after any other This caused Gregorie to conclude well Ipse est quippe lignum vitae c. For he is the tree of that life which he giueth to vs. If in other mens words we finde any refreshment wee receiue it not as theirs but as that which is Christs because whatsoeuer is in them besides God without doubt we finde to be poyson for vs. Ouer against which words the Ancient Annotatour puts in the Margine Salutis verbum in solo Christo inuenitur the word of saluation is onely to be found in Christ. Then of the other side followeth for a soule to build his faith on the meere word of man howsoeuer it carry with it a name of the Churches decree it is to build not on the Rocke but on a sandie foundation For his works what one action can be remembred that is not delectable His worke of incarnation taking our nature vppon him his worke of warfare in our nature to the killing of sinne vpon the crosse and his conquest of death by an happy resurrection his glorious ascention in our nature leading captiuitie captiue and giuing spirituall gifts vnto men his sitting at the right hand of maiestie in our nature making continuall intercession for his people and from thence sending foorth the Angels for ministring vnto the good of the heires of saluation His affoording word and sacraments for our dayly instruction his gift of naturall life with all necessary temporaries accompanying his people His protections in time of calamitie his spirits delightfull presence amiddest persecution his sweete care of vs in life and in death No one particular action can be remembred that is not pleasant and pleasure it selfe Eate of these apples in Faith digest them with Meditation and thou findes in them another maner of delight then carnall Israel did in Manna That quickly did rot this neuer felt corruption Tagnamû vrèaû kj tóbh Iehóuah Taste ye and see ye how good the Lord is psal 34.8 Euery action an apple of life and not a leafe of this tree but it serueth to heale the nations with Reuel 22.2 Lect. IIII. Verse 4. He brought me into the house of wine and Loue was his banner ouer me Verse 5. Stay me with Flagons and comfort me with apples for I am sicke of Loue. THE Church continueth her speach and in these two verses she vâ—ters two things first a Narration of Messiahs loue vnto her secondly a petition offered vp vnto her soules Phisition For the Narration it vttâ—reth Christes loue in two glorious fauours first in conuaying his spousesse into a banquetting house termed by reason of a speciall adiunct the house of wine secondly in spreading his banner ouer her termed from the effect Dilection or Loue. First of this narration then after to her Petition In the verse before she sate in Messiahs comfortable shadow and ate of his pleasant fruite Nowe the welbeloued bâ—ingeth her into his house of wine that there she might be further cheared and quickened vp vnto spirituall duties Wine as I obserued in the first chapter bringeth a delight
to God and man to God as it be commeth a Sacrament that is as it is taken spritually of the faithfull in the Lords supper or meere naturally as it is in common vsuages The shadow of Christ comming vppon her soule as the naturall shadow in the Gospel vpon the diseased it was vnto her a great comfort but vnder that shade to be fed with delectable fruite that caused a greater comfort but now to bee brought into her Salomons banquetting house standing in Baal-hamon as a Lord ouer the multitude this must bring a comfort farre more great to the faithfull Whence we may learne the nature of Messiahs loue namely that it is a continuall grower rising like Nylus and Iordans waters ouer their banks a well of water springing vp to eternall life Iohn 4.14 Hee that belieueth in me saith Iesus out of his belly shall flow riuers of water of life vnto his Israel it is appropriate that they go from strength to strength till they appeare in Zion Ps. 84.7 Contrarie to the nature of carnall Loue which euer decayeth and lessneth with the time euen as beautie health wealth strength abateth But as Christ loues vs not first by reason of any goodnesse in vs at first so his loue begun without any cause in vs doth still enlarge it selfe in and vpon vs. Why Because whom once he loues he cannot but loue for euer That crannell must grow to a tall tree that drop become an Ocean that spark be conuerted into such a flame as shall consume all as stuble before it Besides th' encreasement of his loue hee would by this banquetting house teach vs the varietie of his Loue. Loue may bee enlarged by enlarging one and the same guift but when this loue enlargeth it selfe by distribution of sundry comfortable guifts somuch the more it is louesome He brings not the faithful into his storehouse for adding only faith to faith but also to faith patience Iames 1.3 to patience Experience to experience Hope to hope Boldnesse Rom. 5.3 4 5. The fruits of that good spirit by whome he adopteth vs are not onely these abouesaide but also Loue Ioy Peace long-suffering Gentlenes Goodnes Meekenesse Temperancie Galat. 5.22 23. In a word Messiah communicateth of all his sweet fauors to his church by faith betrothed vnto him As the Churle in the Gospel woulde neuer crie Heart be at rest till all his barnes were filled so the faithfull in their holy couetings should much more neuer be at rest till their soules with diuine graces be filled But as this fulnesse is not till we haue attained our perfection in Christ which is after this life so these that hunger and thirst after righteous giuings they are in meane time blessed because they are of the growing hand in this life But what is this wine-house whereinto the Church of the Gentiles is brought The verie same house of spirituall eating drinkinge minstrelsie wherinto the Prodigall was brought and that is the aucient Mother Zion the church of Israel mother church to the Gentiles who somtimes fed hogs in the forest with the Prodigall But there in the solitarines of spirit lighting vnder the tree of life she entred into consideration of hir present state after fell vnto holy resolution and lastly came home to the lambs supper entertained of the heauenly Father in all melodious and comfortable manner Our elder brother the Iew stands without murmuring at our good lot our heauenly Father at last will entreat him so to enter as he shall enter into Christian vnity with vs and then all Israel shal be saued In meane time while he is without and we banqueting within let vs not forget him as the Butler forgot Ioseph but somtimes amidst our spirituall banquet in holy word and sacraments let vs remember to pray for them For as they the first are now becom the last so they the last shall once againe become the First The Lord hasten this vnitie for making our corporation the greater that so the Lords banqueting house may be filled She so introduced into her Beloueds house of spirituall delites hee secondlie displaieth his Banner of Loue ouer her The spreading of this Banner or the lifting vp of this standert is mentioned of Isaiah in chap. 49.22 where the end therof is noted to be for drawing the remnant of the Gentiles vnto her yong and olde people and princes to the same vnity of faith Which Banner hath allusion to the maner of Captaines who hauing conquered some city do vpon the walls thereof display their colours of conquest first for calling togither all friends to that standert together with a memoriall of their subjection secondly for terrifying all aduersaries by these colours Friends are to repaire vnto their colors by reason of their sacramentall othe for Stringi Sacramento to be bound by a sacrament is of the church borowed from that Sacred mind which soldiers declared to their captaine by oth and now is applied to that sacred signe whereby the faithfull doe tie them selues to their Captaine Christ. The Israelites did tie themselues to God by many sacred signes or sacraments but specially by Circumcision and the Paschall supper and in the roume of these two the Church of Gentiles binds her selfe to Christ by Baptisme and the Lordes supper By the first we vow to march vnder his banner and do fight against the Diuel the world and deceiptfull flesh by the second we sweare to solemnize his bodies breaking and blodsheding till his appearance in glorie The standart of his word he liftes vp amidst his people calling them by the display thereof to returne by repentance vnto their coulours if so they be out of the way If they be not out of the way yet to remember they stand fast as Moses charged Israel lest otherwise they be drawen out of the way Of ioyning to this divine corporation S. Luke speaketh thus And the Lord added to the Church from day to day such as should be saued Nor maruell for whersoever the body of Iesus is thither the eagles wil resort Thamar shakes off her incest Rahab her vncleannes Ruth her Idolatrie so haue their names entred into the Catalogue of the ancient Church Math. 1. The Eunuch of Aethiopia the Roman Centurion Publicans and sinners confesse their sinnes beleeue in Iesus are baptized and so march vnder the New Testaments colours In a word Saint Iohn seeth thousâ—ndes of Israel sealed to the Synagogue but of the Gentiles hee seeth an innumerable company of people of all tongues and kinreds standing before Messiahs throne obseruing this captaines pleasure The standart of his word displayed amongst these Cittizens it puts them still in minde of the homage due to their Lorde like as the Iewes by placing a flag with the Romanes armes vpon Ierusalems walls on their three seuerall great Feast-dayes did thereby declare themselues subiects to Romes Caesar. Besides the displaying of this banner is a terrour to all the aduersaries of
Christ and his Church Hold forth the word of life and Satan stampes his Angelles frette his marked souldiers biâ—â— the bridle In it they behold Christ ascended and Satan descended the faithfull rising and themselues falling It was some glorie for the souldiers of Berke to haue liberty to departe their town with Auntients displaâ—ed with armor on their backes with their bullets in their mouthes But Michaels aduersaries were depriued of all glorie For he entred into the house and bound Satan he cast him and his Angells out of the Churches heauenly places he ascends leading captiuitie captiue and giues gifts vnto men euen to all his faithfull followers No maâ—uell now though the behold of these victorious colours do smite a coldâ—feare into them as Israels antients did appall the Kings of the Nations Nor maruel though Spains Balak fret though Romes Bâ—laam be willing to curse for if the colours of Christ his blood-shed be euer displaid for a sufficient ransome their Euphrates dries vp their Pardons may goe packe their purgatories fire is quenched and all their trumperies ouer-turned Secondly whereas shee saieth that his banner ouer her was Loue it is for that in his word preached his seuerall loues are displayed euen as in flags oft times are painted the Conquerouâ—s seuerall triumphs or instruments of victorie Daniel drawes in the Persians armes a Beare with three ribs in his mouth because of his conquest in three coasts Iudas Macabeus is said to haue in his standart these foure lines M.C.B.I. representing foure Hebrue words which are in English O Iehouah who is like to thee among the Gods Exod. 15.11 signifying thereby that none but Iehouah could deliuer in the day of battle London hath in Armes a Dagger for putting in minde that by the stab of a dagger a Maior of this cittie arrested the Traitour Iacke-Straw wherewith that disordred troupe of his was dissolued For Messiahs banner it is Loue that is in it namely his word is expressed the signes of his Loue. For in his flâ—g thou maist see a red-crosse in a white field that is the blood of Christ Iesus mâ—king the garments of our conscience white There thou maist see a crowne of thorne piercing his head for curing our senses nailes boring his hands for saluing our actions his feete smit through for sanctifying our affections water and blood issuing out of his side for washing vs wholy his body full of lashings for our sinne his face spit vpon for making vs glorious Loe his Loue the ensigne of his loue displaid ouer vs for prouoking vs to praise and faithfull obedience So farre the Narration Lect. V. THe Petition followeth in the next verse A petition I call it not because it containeth onely matter of request for Petitions to Princes seldome doe that but because her principall act in it is prayer for otherwise as the Lords praier is concluded with a reason of prayer to God For thine is the Kingdome c. so this verse containeth first matter of Request then a Reason of that request The matter supplicatorie is vttered in two branches first in saying Stay ye me with flagons then in these words Comfort me with apples the Reason of herso earnest prayer is this For I am sicke of Loue. The thing she requesteth is spirituall sustentation and strength compared with Flagons of wine and the sauour of apples How comfortable wine is to the heart and the sauour of pleasant apples to the sense such is the sense of Messiahs louesome graces to his Church The false church hath her wine of fornication and apples of idle inuentions whereafter hir idolatrons soule lufteth Vnto that idolatrous wine and windie puffing fruite this of the faithfull is opposed for as the other deriues their adulterate stuffe from Antichrists ministers termed spiritually Marchants for selling of mens soules so the true Church hath her banquet from the ministers of Christ who propine such spirituall graces for the comfortable strengthening of her soule To them she crieth Stay ye mee comfort mee for shee speakes in the plurall number because the ministers of the church are called to be pillers for supporting the weake And with the Lords spirituall delicacies are they chiefly trusted to the end they may be faithfull dispensators thereof As the wise-hearted will call for comfort at no ministers hand that is not of Christ and a Seruitour in this Banquet-house so neither will desire any other word or sacrament then her Bâ—loued Messiah hath incommended vnto them And these Ministers must also see that they deliuer no other thing to the people as did that great Steward of Iesus who thus to the Co. in thâ— saith That which I haue received of the Lord I also haue deliuered vnto you No wine will truely comfort the heart that is not of Iudahs elect vine nor any fruit reuiue the fainting soule that is not as before of this tree of life But if my iudgement may of the learned be wel taken I would with Arias Montanus turne the Hebrue according to the letter thus Vnderprop me in the Flagons comfort me in the apples that is amidst the flagons amidst the fruite for the text hath not the particle eth with but the letter Beth which fignifieth in among amidst sooner then with The sense so should be this O my Welbeloued Vouchsafe that thy ministers may cheare and strength me who am readie to faint and sound amidst this diuine banquet my senses being ouer weake to sustaine the strong odour of thy graces For as a weake person will be readie to sound in feeling the sauour of Muske and strong spicerie euen so a Neophyt or one of small experience in diuine contemplations will be quickly cast into a muse and a maze vnable to stand in their spirituall place without the assistance of Christs ministers But the sense I leaue to the Churches censure The Reason of her petition is drawne from her present sickenesse enlarged from the cause thereof namely Loue. This sickenes growing from Loue let vs consider first what Loue is It is an Affection or Motion whereby the heart is instincted with desire of some good thing after the fruition whereof it doth as it were lift vp it selfe and open the gates for receipt of that Good which to the Sonle is first propounded Of right loue I speake As for false loue more rightly lust it is in like sort stirred but by the consideration of a thing supposed good The cause of so stirring the heart is some Obiect propounded to the Sense and by the sense presented to the heart The Obiect which here so smiteth sense and delighteth her heart it is first the sight of his Loues portraicted in his Banner secondly the feeling or tasting of his banquet the varietie of his sweete graces And because her soules eye the minde could no more sustaine the glittering shine of his loue then Leahs naturall eie were enabled with stedfastnes to behold the Sunne-shine
but commit themselues to the watchfull prouidence of God And therein they were as Roes committing themselues to their auntlers helpe from the height of the Citties For their resemblance to Hindes is not to bee maruailed at since Messiah himselfe is likened thereto in ps 22.1 but with addition for he is termed Aijèleth hashà car the Hinde of the morning who in that Psalme is extreamely hunted of the dogs of the Euening But to the present purpose In the Hinde which is the Heart I obserue first her care for bringing forth her yoong in safetie who therefore auoydeth the tracts of wilde beastes and bendeth her body neere to the high-way haunted by men Secondly their naturall appetite in feeding sometimes of serpents which causeth them much as Chrysostome noteth to appetite the waters Thirdly their prouident wit who smit with an arrowe will seeke out the Herbe Dictanie and eating thereof do shake out the arrow Fourthly I note the Charitie they haue amongst themselues who being to swimme the waters for pasture doe put the strongest before vpon whose backe the second rests his head the third vpon the second the fourth on the third c. Lastly I obserue their simplicitie ouer-reached by the hunters craftinesse for while they attend vnto the noyse of musicke a thing which Isidore saith they much delight in they are foyld and wounded by their close lurking enemy Now remaineth the application of these particulars First their prouident carriage for safetie in the time of deliuerie doth notably resemble the former ministers prouidence for bringing forth their Christians whereof they labour and trauell as S. Paul did of his people Our Sauiour commaundeth them to beware of men But of what kinde of men Of such as hee termeth woolues Nam homo homini Lupuâ— amongst whome hee sent them To beget and bring forth yonglings to Christ must be with regard of the paddes and tracts of vnreasonable persons from whome the Apostle prayeth hee may be deliuered And from whose deuouring Iawes such yoong-ones must be guarded A christian in the first birth must be kept far from deuouring spirits Spirituall parents must haue a care of that otherwise the beastes prouidence will condemne them and Neophites or Christian Tenderlings must learne to cliue and walke close by the sides of their Spirituall Parents otherwise they shal be lesse naturall and more desperate tempters of God then be the seelie Hind-calues Secondly their eating of Serpents and thirst after Waters ensuing it layeth downe not onely a corruption in the former holy men but also common to all the faithfull A corrupt appetite after that is serpentine and euill the Apostle Paul conâ—esseth saying What I hate that do I. And how readie Peter and Barnabas were to swallow the serpent of dissimulation the same Apostle testifieth in Galat. 2.13 not to speake of Peters ouer-deepe swallowing of euill when therefore of Iesus he was termed Satan But O the goodnesse of God! as of Serpents flesh Triacle is made a preseruatiue against poyson so the euill and seuerall sinnes of the faithfull are turned finally to their good We knowe saith the Apostle that all things that is sinne and all they worke together for the best vnto them that loue God euen to them that are called of purpose By how much the more they haue swallowed the serpents poyson by so much the more they thirst after the waters of Gods grace for quenching the fierie heat of sin in them Yea so much the more they cry out with Dauid As the Hart braieth for the Riuers of water so panteth my soule after thee ô GOD. The more the reprobate sinne the more they may for they deuoure sinne as the fish swallowes water but the Elect and Called of God the more they haue sinned the more they hate sinne and pray foâ— the abolishment of sinne With the Apostle they cry out feeling sinnâ—s poyson ô wretched man that I am who shall deliuer me Who afterwardes can answere themselues thus I thanke GOD through Iesus Christ my Lord I shal be deliuered Euen he is the waters wheron the thirsty soule drinketh and is filled Thirdly their prouident wit for finding out the Diâ—tâ—nie by the eating whereof the arrowe is cast out which otherwise wouâ—d canker and kill Nature it argueth the wisedome giuen by God to his children specially to his ministery for expulsing the virulent darts of Satan as also for propulsing and beating backe the cruell strokes of the wicked For expulsing such Satanicall darts they take to themselues the Heâ—b Faith able to quench the fiâ—rie daâ—ts of the wicked This wisedome was in the Woman that long had laboured of a bloodie flix to whom our Sauiour could say Thy faith hath made thee whole And this Faith was it wherby the hearts of the Gentiles were purified and Faith is that whereby all our spirituall maladies are healed Yea for not onely expulsing but also propulsing al maner of euil what other floure was sauoured to of the Ancient faithfull The Author of the Epistle to the Hebrues manifests at large in his eleuenth Chapter that by faith they wrought wonders and brought mighty things to passe By Faith the Apostolicall ministerie hath remooued mountaines that is impossibilities to nature And what was it but Faith in Maister Tyndal that hindred the Diabolicall Iugler from acting his â—eats in the presence of Merchâ—nts God his Hindes and Harts haue by grace found forth such vertue in this Faith as causeth them to preferre it before all other flowers of the field So much we can as we belieue For to the Faithfull all things are possible Fourthly Charitie in the Hindes appeareth in their swimming where the first sustaineth the second the second vpholdes the third c. The First of the Hindes which sustaineth and is not sustained of any creature for his owne power sustaines him it is the Hinde of the Morning Christ Iesus himselfe Paul followes him and bids vs follow as he is a follower of Christ 1. Cor. 11.1 Christ is the foundation on him rest the Apostles and wee rest on them and weaker are to rest on vs but no further nor longer than we rest on them that shall rest on Christ. You are to rest on your Ministers as they on the Apostles and the Apostles on Christ. But because no soule is to rest it selfe simply on Man therefore Marke Barnabas Peter Thomas yea Abraham Isaac Iaakob Iudah Moses Aaron Dauid all are noted of the Holy-ghost of error And because we must rest on them but as they respect and relie on Christ therefore He the Hinde of the Morning psal 22. in the title is preferred for all-sufficient I am able saith Paul to doe all things through the helpe of Christ which strengthneth me As if he should say through Christes strength I can doe all things but without him nothing For by no other name then by the name Iesus are we saith Peter
knowing it to be a tiâ—e fitter for him to fast then with the residue to feast and this was represented by the pollutions legall which made the body vncleane to the euening as also but done in part though in a greater part when the sinner is not onely put away from the sacrament of Communion but also from the prayer of Communion And this was represented vnder the Law when for certaine contagion they were expelled the hoste and were no more to conuerse with Israel till death except the Lord cleansed them And howsoeuer this excommunication be a putting forth from all communion yet it doth admit the partie some brotherly loue seeing in such estate hee is not to be counted as an enemy but admonished as a brother Though familiaritie be gaine said him yet not brotherly admonition seeing not the Spirit but the flesh was deliuered to Satan for beeing humbled and that for preseruation of the spirit in the Lords day of visitation for this power is not giuen vs for destruction but for edification Of this debarring from the Lords Table as also driuing forth and deliuerie to Satan Chrysostome is plâ—ntifull In one place how earnestly doeth he wish to know them of the assembly who the day before had bin absent from sermon and present ad iniquitatis spectacula at wicked playes To what end would he know Vt eos à sacris vestibulis arceam that I might saith he driue them forth of the Church non vt perpetuò foris maneant sed vt correcti denuò redeant not to the end they should stay without for euer but that after coâ—rection they might returne againe shewing afterwards how such dealing is oftentimes beseeming a father in his familie and a Pastor in his church In another place he exhorteth his fellow Presbyters to debarre all knowne vnworthy ones from the Lords Table and then turning as it were to one of them he thus cryeth out Quod siipsum pellere non audes mihi dicas non permittam ista fieri Animam prius tradam meam c. If thou darest not debarre the wicked tell mee for I will not suffer it I will rather lay downe my life and suffer my blood to be powred out then I wil agree to giue the Lords bodie to the vnworthie rather then I will graunt that most holy blood to any but the worthy And how zealous Ambrose was in this that his expelling of Theodosius his Emperour will stand euer for witnesse Ambrose seeing no apparance of schisme or churches harme like to ensue such expulsing a great signe that his ministerie was gracious withall he so putteth the King forth till he was willing to cleare his hands of blood by publike repentance Thinke not saith Nissenus that such segregation proceedeth of an Episcopall arrogancie Vetus est regula ecclesiae quae cepit à lege fuit confirmata in gratia This is an ancient Rule in the Church hauing his beginning from the Law and his confirmation in the Gospel The second kinde of cutting off is absolute as from all diuine communion so from humane familiaritie and all this for euer This excommunication is of the Apostle termed Maranatha 1. Cor. 16.22 of Mare Lord and Atha hee commeth for N. is interposed for sound sake because such a person is excommunicate to the death and left to the Lords coâ—ming who can and will take vengeaunce of them that Loue him not Such wicked-ones haue once knowen and loued Christ as Iesus their Sauiour but afterwards doe voluntarily fall away from that Loue as some Hebrews that turned backe to Indaisme and many now to meere Atheisme who doing it against the Sight and Sence they had are now held to be damned of their owne Conscience and to crucifie againe the Lord of life wherof more largely I haue written in a peculiar treatise and this kind of cutting off was represâ—nted vnder the Law by that Cherem or deuoting of things to destruction so termed in Ioshuah 7.1 and elsewhere Thus the Magistrate with his sword is to sease on the foxes the Minister also with the Word of God is to seaze on them If they cleaue like Burres to the vines we are to stay them from further euill as much as in vs is but not for dragging them away to pull the Vine downe the Church on our heads If we can loose the hold they haue we are hauing taken them to thrust them out of the vineyard that Satan who raigneth without hee may vexethem till by repentance they cease to be foxes as Nabuchad-nezzar comming to the acknowledging of the true God ceased to be a Beast Nimrod hunted and Esau hunted but the Holy-ghost hath marked both with a blacke cole as an hunting whereof they may be ashamed The Prophets hunted the Apostles hunted our ancient fathers hunted and all of them hunted the Church-foxe The same is our duetie and in dooing it it is our glorie The Magistrate and minister is now assembled in Royall honourable parliament the GOD of Heauen blesse them guide and assist them for strengthening our Vine and for hunting out all sorts of foxes the Churches and our Soueraignes aduersaries Amen Lect. X. 16 My Welbeloued is mine and I am his hee feedeth among the Lillies 17 Vntill the day breake and the shadowes flee away returnâ— c. THE Church hauing finished Messiahs speach first for calling her to obedience secondly for remoouing impediments shee now concludeth this diuine Act first with Praise secondly with Prayer The matter of Praise lyeth in this first verse Wherein is vttered the praise of Messiahs loue and feeding His loue is laid downe in the gift of himselfe to her wherby shee in the next place was made His. Hee being hers shee therewith became His. God so Loued the world that he hath giuen his onely begotten Sonne that whosoeuer belieueth in him should not perish but haue eternall life First the Father giues the Sonne and he is willing to be giuen for vs secondly the Father giueth vs faith as an hand to receiue his Sonne and with him eternall life So that the giuing of Christ to vs first doth constraine vs to giue our selues to him in the next place His loue causeth vs to loue We loue him because he loued vs first Yea saith our Sauiour Iohn 15.16 Ye haue not chosen me but I haue chosen you And so the Apostle noteth our comprehending of Christ to grow from our being comprehended of him Philip. 3.12 Whereby it commeth to passe that wee are not onely Members of his body of his flesh and of his bones Ephes. 5.30 but also as Saint Peter witnesseth 2. Ephes. 1.4 partakers of the diuine nature namely by qualification and vnitie with the essence it selfe God and man in Christ becomming one And thus whilst the Church praiseth Christ she preacheth her owne blessednesse giuen her by grace with Christ. After shee hath extolled his Loue shee praiseth his Feeding affirming that
purple and scarlet and fine twined linnen of broyderie vpon the twoo shoulders whereof were couched two Onix stones hauing sixe of Israels sonnes names grauen in the one and sixe in the other The Breast-plate of iudgement couched vpon the Ephod and very short it had the same stuffe as had the Ephod but coupled to with gold chaines fastned in gold rings In whose Square were couched twelue precious stones euery of these gemmes hauing engrauen one of the names of the Tribes of Israel But within this Breast-plate was put the Vrim and Thummim two things not expressed in scripture what they be nor can any Iew affirme indeed what they were Nay as onely they were of God giuen to Moses so to be inserted so is it not probable that euer any but Moses did see or know them And which is more after they were once lost and in Esraes time the Priest had them not Esr. 2.63 it neuer appeareth they were had againe The Angel bid Manoah not enquire after his name which was Secret and the scriptures concealing what Vrim and Thummim was I leaue it as a Secret The Plate for the Hie-priests miter was of pure gold tied to with a blew silke lace euen to the front of the Miter wherein according to art was grauen HOLINES TO IEHOVAH Thus was Aarons body adorned and so was his head decked all these tirings by reason of their mysterie precisely of the Lord called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigedé Kâ—dèsh Garments of holinesse Exod. 28.2.4 garments for his consecration and yet all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come namely in Christ Iesus the Hie-priest of our profession For the foure tyrings of Aaron which hee had in common with the minor-pâ—iesthood wee may behold in them the pure innocencie of Iesus more white than linnen more spiritually fine than Bâ—sse Which Righteousnesse of his imputed to his church is called Reuel 19.8 pure fine linnen and shining euen the Righteousnesse of the Saints If Salomon cast his eyes to this no maruell though he saide At all times let thy garments be white for no such occasion of triumph as to waâ—ke purely hauing the bright shining puritie of Iesus put vpon vs for that is to be cloathed with Christ as the Woman in Reuel 12. is cloathed with the Sunne More particularly the Broydered coate may represent that Iustice which he puts on as an habergeon The breeches well represent his Puritie couering the shame of our nature The Girdle of his â—oynes and reines is expounded of the Euangelicall Prophet to be Iustice and faithfulnesse The Miter cloased about below but open aboue point-wise to heauen-ward it wel might shadow that saluation which he brought from heauen for mankinde below We the Body that is saued he the Head that saueth vs. And hitherto the Apostle leadeth vs when hee wills vs to take to our selues the helmet of Saluation which is no other than our head Christ as Simeon well vrgeth when he saith Mine eyes haue seene my saluation The inferiour Priest did thus in his garments represent Christ with his graces whereby we stand and are saued But to take a little view of the other foure garnishings which were proper to the Hie-priest it shal be to survay a more plenarie shadow of all things The foure tyrings absolute to Aaron and the Greatâ—sacrificer in succession vnto him be these first the side Robe secondly the Ephod thirdly the Brestplate lastly the Golden plate For the Robe consider his heauen-blewe or hyacinth colour and what can one behold therein but glory or heauenly maiestie such as is represented to Iohn in Reuel 1.13 where our great Hie-priest standeth amidst the Churches clothed with Maiestie as with a state-garment As Iohn see him we should all see him in the spirit of our Minde namely to be clothed with Maiestie and renowne no more knowing Christ according to the flesh but according to his glorious immortalitie from the abolishment of corruption in all his mysticall members for to them it is finally appointed that dishonour corruption and immortalitie shal be put off that so they may be inuested with mortalitie vncorruption and glory For as we haue borne the image of the earthly Adam so shal we beare the image of the heauenly 1. Corinthians 15 49. In the Bels and Pomegranats circuiting the skirts of this garment much may thereof be spoken and all according to the analogie of faith Whereof now onely this In the golden bells making a golden sound as Aaron went in and out not onely is represented Prayer which powerfully was offered vp of Iesus but also and that more properly Sonitus verbi the sound of the word Messiah himselfe was the Word of the Father by which Word the worlds were made But the Bels here shadow not that vncreate word but that Creature-word which our great Messiah hath sounded in the eares of his people Which word should be deare vnto vs euen as the fringe of our garment placed about our seete for directing strâ—ight steps accordingly Yea it shadow-wise preacheth that we must sound well to others for their direction also in holy duety Specially the Ministers of God must vâ—ter this golden sound Iram bene inquit Beda contra se occultiiudicis exigit si sine praeaicationis sonitu incedâ—t hee pâ—ouoketh the anger of God against him who insisteth not in the sound of preaching Nor is it sâ—fficient to pray or preach except it may be vndeâ—stood of Gods people for if the trumpet giue an vncertaine sound who shall prepare himsâ—lâ—e vnto battelâ— except â—aith the Apostle ye vâ—ter words that haue signification how shall it be vnderstood what is spoken for yee shall speake in the ayre As Christ rung this bell before vs so wee are to ring it vnto others specially that peale whereby people may take knowledge of Messiah gone into the Holy of holies euen into the very heauens to appeare now in the sight of God for vs. For the Pomeâ—granets consider their composition they were made of blew silke and purple scarlet Not to meddle with Iâ—sephus no not with some christians their elementall conceits grounded here vpon colours it is certaine that by these pomegranats a most excellent fruite is shadowed forth good workes and by these dainty colours is intimatâ—d the Beautie and comelinâ—sse of good workes It is a frequent vse of scripture to compare Mankinde to a tree and his actions to tree-fruites and as such fruitâ—s are commaunded so aâ—e they of the Holy-ghost commended for beauteous Instance it but with one particular That loue which causeth brethren to dwell together in vnitie is it not commended for Tób and Nágnim comely and amiable pâ—al 133.1 Yea good workes are the beautie of mankind Which as they abounded in Messiah so neither can be lacking in his members Was it the Leuiticall posie A Bell and a Pomeâ—granat A Bel and a Pome-granat Let it also be