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-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
THREE PARTES of Salomon his Song of Songs expounded The first Part printed before but now re-printed and enlarged The SECOND and THIRD Partes Neuer printed before All which Parts are here expounded and applied for the Readers good By Henoch Clapham Ephes. 5 32. This is a great Mysterie I speake of Christ and his Church Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the signe of the Huntes-man 1603. To the Thrise-excellent The High and Mightie Prince IAMES By the Grace of God King of England Scotland Fraunce and Ireland Defender of the Fayth c. DRead Soueraigne these my labours being in the Presse beholde Fames Heraulde double trumpeted the first as Sables the second as Argent doth in our Cities streetes sound out a twofold Accent The blacke-one drew out Basse-larg notes declaring the Sun-set of our late great Empresse whose Memoriall be blessed amongst Women And this was right sad and dolefull From the Siluerie-one twirled Tones variable of much glee and solace The first humbled my soule the second lift it vp Betweene them both I was as deuided weeping and reioycing reioycing and weeping Wherevpon I remembred how men of my vocation specially are called to be Doues whose note is glad-sadnes and sad-gladnes Habel is vanished without seed Seth is set in Habels roome in whom we hope a direct continuance of Seed vnâ—ll Christes last Accesse euen as S. Luke manifesteth Adams seed vntill Christes first Aduent The Lyon passant so turned into the Lyon sedent and sit he last for euer a Defendour of the Gospell and an Extirper of Romanisme countenauncing good and correcting euill according to the Hieroglyphike Scepter and Sword the true Insignes of Iehouahs qualification Henrie the eight like a sacramentall eight-day did cut off the fore-skin of our Corruption Edward succeeding reformed much Then the firâ—e Paren-thesis oâ— Mary past ouer our late Deborah Eli-shebet added to the Father and Brothers blessing It remayneth that your Highnesse double our Happinesse as the great GOD oâ— Heauen and Earth hath doubled your King-ship To whom more is concredited more is required of such by naturall Proportion And herein your Royall care will tender 1 That no one possesse a Pastorall-place to whom Christ hath not first sayd Ephphata 2 That no Leuj may sit at any Receipt of Custome reaping where he sowes not 3 That Anah may find-out no Mules in our Episcopall fieldes 4 That Dionysius Atheos may not pill any part of the Common-wealth much lesse powle the Church 5 That Marchants may not buy and sell in the Temple much lesse set the Temple it selfe to â—ale 6 That these may not be Censurers of Synne that liue onely by Synne 7 That none be set in Eminent-places who are knowen to be Rhomishly addicted 8 That Great-flyes may be helde in Nets so well as the small-oneâ— in Cobwebs 9 That none may be a Mono-polist which bringes not that gaine to the Monarch 10 That Poore-men may haue their Causes tryed without damnable Demurres 11 That Roscius may not make a standing-occupation of Stage-mumpings and mowings 12 Ac vt quid lepidiùs dicam That the Feminine-gendâ—r may no longer against all Rule be in state more worthy then the Masculineâ— by carying all the Cases Singular Duall Plurall Greeklike on her backe whilest the Masculine is contented with the Singular Accusatiuo carens Iisque constitutis sufficit mihi quod haectenus vixi Plura minimèque baec priuata non quaero Dixi. And in this doing your Highnesse shal be rewarded of the Highest Petrus Nannius Alcmarianus thought he fitted the Time well in dedicatâ—ng his Paraphrasis and Scholia on Salomons Soâ—g to Spaines Philip and our English Mary vpon their time of Mariage A better mariage now when in Englands vnion with Scotland we may behold as it were a new Coniuction of the White and Red-roses for making one Nose gay This naturall vnion doth strongly call for our Churches vnion moâ—e with Christ For what by Atheisme and Romanisme ouer-much spreading of late yeeres out Iob was brought welny to the Ash-heape his Maladies being manâ— and the synewes-state dissolution and distraction of members Great Alexander vpon his Conquest is sayd to enioyne Iudahs Leuites to circumcise their Sonnes by the name of Alexander as a memoriall of his Hâ—ghâ—esse Your Ma. will not neither shall it need that your Leuites be so enioyned The Sonnes of our studies we voluntarily deuoue to your Gr. protection as who both can and will defende the trueth of sacred Learning I prâ—e Deoque volente sequemur My Booke being in the Presâ—e before great Israels first-name was proclaymed Head of our Tribes the seuerall pattes thereof had so their seuerall Dedications All which Particulars I now reduce to be Marshalled vnder your Highnes as the Integrall For where the King is Genus the Subiectes be but Species Vnto this attempt I haue been made the bolder for that it pleased God in Anno Dâ—i 1595. to lende vnto mâ—e your Maiesties royall hand for authorising certaine my poore Writings in Scotland to the Preste From that time much duetie but hencefoorth all duetie as of creature to creature is owing to your sacred Selfe and Seed as vnto GOD his Great and Gracious Liuetenant ouer vs. Whom God blesse for euer Your Maiesties humble Subiect a Preacher of the Lords word Henoch Clapham To the Gratious and Reuerend Fathers and Brethren Ministers of the Church of England Henoch Clapham wisheth all sauing giftes of the Spirite TRue it is Gra and Reuerend I may say with Barâ—â—rd Quod Animarum susceperim curam quimeam non sufficerem custodire I tooke vppon me the cure of Soules before I was sufficient to watch ouer mine owne And with Ambrose may further say Factum est vt priâ—â— docere inciperem quam discere It is come to passe that I begunne to teach before I had beene taught For howsoeuer I had some generall knowlege of Diuinitie as sometimes Moses had of Canaan from the top of Mount Nebo yet farre enough was I from that particular distinct knowledge whereby I should haue seated my selfe and others ecclesiastically in our land of Rest. And whereas in my first view of Religion much stirre arose about Ecclesiastike forme of ministerie and ministration and the present established forme being of many otherwise zealous proclaimed by word and writing for Anti-christian and seuerall partes thereof to be direct markes of the Beast whereas indeede that Reuelation-beast hath rather his character than Characters marke than markes I hereupon beleeuing such conclusions departed the land in the yeare of our Lord one thousand fiue hundred ninety three as willing to put in practise that which others had taught mee And so I wandred to and fro with Salomons bird remoued from her nest till the yeare 1598. wherein it pleased God to let me see the falsehood of doctrine which others had taught and I in my sin had swallowed Hereupon I returned from beyond sea purposing
for more seeing this is a commoditie of eternall nature Thirdly the Church expressing her feeling of Christs loue to be vnto her more excellent and efficatious then wine wine being that which delighteth the heart of man wee thereby are taught that euery member of this mysticall body doeth not onely liue to Christ but also die to the world and the temporaries thereof The loue of God in the vse of his word which is one principall particular of his loue it was vnto Dauid more sweete then the hony and hony-combe and of more acceptation then thoâ—sands of golde and of siluer And the loue of God in Christ it was of such value vnto the Apostle Paul as in comparison thereof he counteth Tribe Birth and al temporarie and naturall things but drosse and dung Howe the Patriarchs Prophets Apostles Martires and Confessors haue deemed Christs loue their continuall sufferings and patient vndergoings of the crosse for his sake they plainely doe witnesse Balaam Iudas Iscariot Demas and many in this age sauouring earth not spirit they are by this doctrine laide open for such as are not of the Church howsoeuer within the church for al these Moonish fleeting temporaries the church treades vnder her feet the vnion and sensible feeling of Christ his seuerall loues being vnto her all in all Lect. III. Verse 2. Because of the sauour of thy good ointments thy name is an ointment powred out therefore the virgines loue thee Or vnto the sauour of c. Or at the sauour c. AS in the last clause of the former verse she gaue a reason of her petition and that was drawne from the excellencie of his loue so here shee rendreth a reason of her so louing his Loue namely because shee found in him as a boxe of aromatique ointments all redolent sauours and precious spirituall smells Which precious odors were vnto her his Church and vnto euery particular member thereof most sauorie and delightfull In which comparison shee seemeth not onely to cast her eye vnto ordinary confections in the Apothecaries shop but also and that more specially vnto the sacred Ointment and Perfume in Exod. 30.23 c. effected by Moses directed by Iehouah for annointing and perfuming his Tabernacle and Priesthoode The counterfait whereof none other vpon paine of death might make nor vppon like penalty might any other person annoynt his flesh with this ointment nor perfume himselfe with this composition for the one and the other were set apart from common vse and so dedicate to a sacred ecclesiasticall purpose All which let vs draw into some particular information and profit First in that the Church seeketh out the most excellent ointment and perfume for declaration of Messiahs sweete name it teacheth vs that all excellent things in nature they are but as tipes and shadowes of spirituall graces not much vnlike to the Cabalists position which concludeth all inferiour things to be but shapes of superiour things and the patterne which Moses saw in the Mount to be a certaine proportion in the heauens whereunto the earthly tabernacle was resemblanced And in very troth all excellent things in nature they are but as steps degrees and greeces for vs to climbe vp by vnto heauenly respects Secondly her reference to the former ceremoniall oyntment wherewithall the Iewish sanctuary and priesthood were annointed it leadeth vs to these considerations First that the new testaments Church figured by that tabernacle and the new testaments Priest euen Christ Iesus figured by the former they are interessed with the inward spirituall ointment which was shadowed forth by the former outward materiall Oyle That the Church hath it Saint Iohn recordeth it in his first Epist. 2. Chap. 20. 27. verses That Iesus Christ hath it the spirit of Prophecie plainely foresaw saying The God thy God hath annointed thee with the gladsome Oile aboue thy fellowes Psa. 45.8 Aboue all his fellow members because they receiue it by measure but he beyond measure Iohn 3.34 he is the fountaine full of grace and truth as for his members thâ—y receiue of his fulnesse grace vpon grace Iohn 1.16 The sacred oile was powred vpon Aaron our head and from him the head that soueraigne ointment commeth downe his mysticall bodie euen to the hemme of his garment the most inferiour member not exempted of reall sanctification Besides seeing the former sacred oile a figure of the spirit sanctifying it was onely with profite applied to the Priest and his Tabernacle it putteth vs in minde how Christ and his members only can haue this spirit in the worke of sanctification Nor can any haue receiued this reall sanctification in any true measure but it is vnto them a reall pledge of eternall saluation and a demonstration of their holy Election before all worlds Ephes. 1.3 c. Furthermore where it was death vnto him that should apply this oile of grace to Prophane persons it teacheth vs that which our Sauiour teacheth namely That holy things are not to be giuen to Dogges in paine of God his high displeasure the sauing promises of the Gospel are not to be applied to the open vnpenitent The ointment of sauing Grace offered in the Word and Sacraments it appertaineth onely to such persons as first haue become a spirituall house or Tabernacle to God and secondly as true Priests and Sacrificers doe offer vp a reasonable oblation out of the Sanctum or Holy-place built in their conscience For howsoeuer in Christ is the Sanctum-sanctorum Holy-of-holies yet in euery of his members is a Sanctum or sanctified conscience Lastly whereas the like penaltie hanged ouer his head that should counterfet that precious oile it putteth vs in minde what fearefull iudgement hangeth ouer the heads of counterfet hypocrites and heretikes who by painted doctrine and sheepish conuersation doe make outward shewes of the spirit and holinesse but in very deede are hollow hearted and destitute of the power of true godlinesse Thirdly that shee termeth her Beloueds Name to be as Oile powred out she would allude to the full and perfect odor of such precious confections who howsoeuer they be sauory in themselues yet are not felt sauorie vntill they be powred out and as it were pownded euen as Maries pound of Spikenard ointment is then saide to fill the house with the sauour when as she had broken vp the boxe and powred it out And herein she would teach first that the very name of her Beloued was preciously sweete being powred out Sweete in it selfe it must be from all eternitie but then manifested sweete when it was vttered to mankinde Adam lying plunged in diabolicall stench how sweete vnto him was it to heare of the blessed Seeds of woman Abram hauing beene-singed in Vr that is in the Fire of Chaldea horrible Idolatrers causing their children to passe through the fire sweete vnto him must the name be of Seede wherein he and all nations should receiue a blessing Sweâ—te was the name Shiloh in the
15.14 And his commaundement to the ministerie in the person of S. Peter is Feede my lambes and twice feede my sheepe Iohn 21.15.16.17 And to the whole body he commaundeth the duty of edifying communication Ephes. 4.29 of ministring the holy gift one to another as good disposers of the manifolde grace of God exhort and watch one ouer an other continualy So doing we receiue the commendation not only of frends but of felow-friends in the pasâ—orall worke of saluation Touching the Comparison and first with that which dooâ—h touch her present estate wherin she is compared to Chariot horses in 2. Kin. 2. Elisha seeing his Maister Elijah assumed and rapt in a whirle-winde of a fiery chariot and fiery horses he cryeth out my father my father the Chariot of Israel and the horsemen thereof as if he shoulde say In loosing of thee Oh fatherly Prophet we loose the Chariot and Horsemen of Israel the verie strength of the battell This terme it seemeth was in that age so commonly giuen to true Prophets as Ioash King of Israel affords it to Elisha on his death-bed And Zechariah long after in a vision chap. 1.8.10 seeth them to be Horsemen euen as Iohn afterwards in Reuelat. 6.2 compared with Psal. 45.4.5 doth see Messiah their Leader mounted vpon the word of truth which Messiah hee afterwards in chap. 19.14 doth see accompanied with all the warriors in heauen that is the faithfull in the church and all mounted vpon horses From which places we may perceiue the strength and speedinesse of Ministers and their faithful Hearers The true Ministers of God they are the strength of the Church as Elijah and Elisha the strength of Israel As for the faithfull people they are the strength of the worlde Where Vision failes the people doe perish as when Moses was in the Mount Israel fell to Idolatrie in the vallies When the Church is remooued the world is adiudged euen as when the eight soules were closed in the darke and Lot with his Three got forth of the Citty the world was drowned and Sodome burned As the Prophets of God are the strength of the Church so the Church it selfe is as Ailas shoulders the very pillars of the world The first must teach the Church to make much of her Teachers the second must enforme Sodome to leaue grieuing of Lot I mean it must teach the world to make much of the Church Otherwise they shall at last learne that the departure of Iaakob is the losse of Labans thrift Besides the faithfull Preachers and Hearers must learne that as they are called to be strong yea pillars for strength the first Epistle of S. Paul to the Corinthians the sixteenth Chap. and thirteenth verse Galat. the second Chapter and ninth verse so to be speedie 1. Cor. Chapter nine verse foure and twentie for cursed saith Ieremy are they that doe the worke of the Lorde negligently Secondly marke the speach of our Salomon My horses in the Chariots of Pharaoh the Palfries His the Chariot Pharaohs What is this but that the spirit of Strength and Speede it is Christs and the vntoward flesh which is to be drawne by the same druine Spirit it is of the world and the very Chariot of Satan Soule and body as wheeles and axeltree do runne which way the diuel driueth till the stronger man Iesus haue freed our Chariot-nature from that power of Hell and so with all doth ioyne himselfe by his owne spirit vnto our nature that so with Ezekiels Chariot it may goe forth and returne as his diuine Spirite instincteth Then Pharaohs Chariot Satans throne it goeth a new way and serueth a new maister As Simon the Pharise though cleansed is called Leper because once a Leper so our degenerate Nature because once the captiue of hellish Pharaoh slâ—uish Sin it may be termed Sinnes Coach Yea so much the rather as here in the strongest draught of Christs spirit Sinne is still a troubler of our Israel sin still pulleth backe and is pursuing vs as Pharaoh with his Chariots pursued Israel for leading vs captiue backe againe to the ten times plagued Aegypt But ten times happie wee who euen here haue the holy spirit of strength and celeritie to draw vs towards Canaan the Land of Rest Pharaoh and his horses shall drowne in the red sea when the Piller and Cloude shall bring the Elect into the land of promise The Churches strength and celeritie so laid downe now followeth her beauty first in respect of her cheekes secondly of her necke The Cheekes are compared with his palfries reines stretched downâ— the iawes rainged with precious stones her necke is assimilated to the collers or chaines of his steeds and such had Midians Cammels on their neckes Iudg. 8.26 Touching the first if thereby were entended only hir cheekes I would conclude that chiefly thereby were meant her spirituall complexion amiable in the eyes of Messiah but seeing the word Lèchájáik is properly Thy Iawes I take it hee rather intends the mouth bridled and kept backe from riotous speach A lesson taught by Saint Iames in Ch. 1.19 when he saith Be slow to speake And the person that can bridle his tongue is by him in Ch. 3.2 called Téleios anér a consummate or perfect man A lesson learned of Dauid in Ps. 39.1 when he writes I haue said I will keep my wayes from sinning in my tongue I will keepe my mouth bridled whiles the wicked is with me And this was the lesson that Pambo a simple vnlearned man desired to learne and to that end meditated on this speach of Dauid whole nineteene yeares as Socrates the Schooleman recordeth Nor maruell at it for if he that can bridle his speach be a Perfect man and if the gift and grace of so guiding the Iawes bee compared to rainges of precious stones it must necessarily be an hard thing to obtaine seeing excellent things are not easily attained And this grace lacking marke what the Apostle Iames saith Toú tou mátaios hê thrêskeia This Mans Religion or worship is in vaine For the second part of her comlines it is her necke chained These Chaines I take to be only the sacred laws of God legall and Euangelicall It was but one Chaine to the furnishing of Israel in Ezek. 16.11 but here vnto the new testaments church it is chaines The Sinagogues chaine is expressed by the word Rábid simply a Chaine or ornament but this churches Chaine is expressed by the woorde Chárûs which signifieth rather a Chaine of pearle or precious stone Looke how one lincke is wreathed in another so is one law clasped with the other and as many pearles are drawen vpon one threed for making of one Chaine so are many precious promises compared by our Sauiour to Pearle continued in one by the draught of one and the same diuine spirit All which vnity of law and Gospel should teach vs to be at vnitie therewith as also one with an other At vnitie with the commaundements of
same place Whereto against the heart of Romanists I will adde that of Eckius Nor verely thinke I saith he that Christ speaketh here in Math. 7.25 of prophets telling future things by the holy spirit but rather that by Prophet he vnderstands an Expositour of holy scripture which whoso doe well vnfold they are termed good prophets but handling them badly and falsely are denominate Pseudo-prophets And that such expositours of scripture are termed Prophets it is sufficiently plâ—ine vnto vs from Paul who witnesseth that Christ gaue some to be Apostles some Prophets c. confirming the terme also from the 1. Cor. 14. Which well remembred how can they falt vs for terming Luther Tindall Husse Sauanarolâ— and all such the true Prophets of God sent of God not of their Church for calling forth people to the building vp of Ierushalems walls Whersom say of such that they were extraordinarie ministers I answer first there was nothing extraordinary in their ministrie seing it was expreslie to be proued by the written word Secondly it is no more to be held extraordinarie in the new church then it was in the old sinagogue In Mother Zion were vnlimited Ministers namely Prophets so to the new Testaments Prophets are giuing They had a standing minstry to their Temple and Tabernacle these were priests and Leuites so our churches of Christ their peculiar ministry of Presbyters Deacons The Presbyters and Deacons proceed in the worke established the Apostolicall Euangelicall Propheticall ministrie doth call people into order and recall the straiers vnto the first pattern And these new testaments Prophets for that semeth to me the aptest title they haue their calling as they of the old testament had Some stirrd vp immediatlie of God acknowleged to be such for their work sake some trained vp in the schools of Prophets and sent there-out by the voyce of the faithfull The first sent of God in times more desperate the other sent of the Church when her schooles of prophecie are rightly settled The more fully I haue spoken hereof because of fantastick spirits amongst vs who cannot abide to heare of anie ministrie but only of Parsons Vicars tied to their particular congregations or as they terme themselues Pastors and Doctors of particular Churches Would they but looke with a single eye into this point they should see that in the worst times it is liklyer to find that ministrie which for matter and maner do rather succeede the Apostles then occupie the place of Pastors that rather are appointed with Paul to haue the care of manie Churches then but one congregation laied vpon them This ministry so vnderstood let vs see how Apostles and their successors may be compared to Roes and Hinds of the field Lect VIII FIrst to the Roe It is a Beast right swifte coueting the height of mountaines and from the top thereof in time of Hunters strait pursuite will cast it self downe headlong in safetie by casting the bodie within the compasse of the hornes Hereto the Apostolicall ministrie may haue resemblance spiritually first for spirituall spedines through the fields of the catholike Church For in how few yeares after Christs ascention was the Gospel caried through the earth by the Head Apostles and their concomitants When Saint Paul writ his epistle to the Romans beholde their sound was gone through the earth and their words into the ends of the worlde They that were not tied to till one oxgang of land but to breake vp the whole earth before them it required speed Necessitie was laid vpon them and a woe vnto them in not doing the Lords woâ—ke spedily For their successors no such miraculous ministers how swiftlie haue they run through the Churches field Their speed from Church to Church from one land to another will teâ—tifie that No one of the Miraculous Apostles did runne through the whole earth for the ecclesiasticall writers declare in what contries each of them conuersed and the booke said to be written by Prochoruâ— the Deacon of Ierushalem saith they cast lots for seuerall portions but euery one in som parts more principally As for the Apostle Paul he was in his labours more aboundant then they all and for that cause Saint Luke hath speciallie drawne his jornall in the Acts. So it hath fared with such as haue succeeded in that worke Some haue labored more and some lesse Some haue cared for moe churches some for fewer No one with the Papall prelate tooke charge of all though with S. Paule he might care and thirst after the good of all Secondly this large ministerie hath with the Roe still affectioned the hiest places a propertie also giuen by Habakkuk to the Hinds when he saith The Lord will make my feet like the hindes and he will make me to walke vpon mine his places These hie places are not the earths-mountaines if we walke by a deeper mysterie but the heauens the hill of Gods holines and our happines whereto Paul ascended in the vision of his soule and wherto Stephens hart eye was lift vp in the end of his Apologie because his Defence was in the heauens Not from the mountaines of flesh and blood but from the heauens commeth our helpe But in a more literall sense considering the persons we speak of these Mountaines are also the Cities and chief townes of countries as Ierushalem Samaria Antioch Corinth Ephesuâ— Sâ—yrna Rome c. Whether this kind of ministerie still ascended with the Gospell As Sathan stil commaunded the pages or contrie-hamlets by the Idolatry planted in the Citties as heads of the countrie so the Lord euer by this Prophetical ministrie hath first smit these heads of the Nations that the Cittie 's wonne they might commaund the inferiour places The country-hamlets were called Pagiâ— and very probable it is that the terme Pagan was deriued thence because of the heathenisme in them when the Gospel was begunne in the Citty And hereupon it is that the Apostles direct their Epistles not to the Saints or church of such pagies or villages but of such such citties as mountaines and heades to the country as the head of Aram was Damascus and Samaria the head of Ephraims people Isa. 7 8 9. Thirdly in straite pursuite these ministeriall Roes haue cast their bodies and soules for safegard betweene their Heades auntlers Who is their Head Christ who also is called the Horne of our saluation Into his handes as into diuine antlers the prophet Dauid commended his Spirit nor did the faithfull euer find safetie in the mountaines offlesh and blood And therefore cast themselues thence into the mercifull handes of Iesus who hath giuen charge to his Angelles to vpholde them in all their wayes lest they dash their soules foote against a stone When Israels spies were let downe by Rahab ouer Ierichoes walles and the Apostle escaping the Damascenes by being let downe at a windowe in a basket by the side of the wall Act. 9.24 What didde they
praises together with the scriptures read before meate psalmes and himnes in the time of meat before he goe to bedde as also pouring out prayers againe in the night season Neuer sung the Doue so sweete a song to her mate as the Church singeth to Messiah when her voyce at all times is so soundâ—ng Thy countenance or Aspect is comly Faith being as afore the cause of the churches countenance the countenance of the faithfull must needes be gloâ—ious for as the cause is such is the effect The wisedome of a man saith Salomon dooth make his face to shine and the strength of his face shall thereby be changed This is specially spoken of heauens-wisedome which causeth the soules face or countenance to shine causing a right strong heart to change the complexion from euil to good of deformed becomming comely Nor is this wisedome otherwise in mysterie to be vnderstoode then of the Sonne who is the wisedome of our heauenly father That Son of heauen causeth our face to shine and this onely as we become one with him by the apprehension of Faith Faith purifieth the heart causeth a change of the soule inuests vs with Messiahs righteousnesse as Iaakob was cloathed with his elder brothers garment One graine of faith remooueth mountaines of difficulties Faith apprehending Christ truly putteth away the olde corrupt man and putteth on a newe countenance euen the image of God which maketh the church to Christ right comely Christ exacted of Iairus Faith onely for curing his daughter and to him only that belieueth all things are possible Marke 9.23 Which true effectuall faith beeing in the Church only it causeth her alone to be described of Saint Iohn in forme of a Woman clothed with the Sunne all beauteous and comely Abben-ezra vnderstanding as other Iewes doe this of their olde Church comming out of Aegipt hee there inferreth that the Church then shewed her countenance to God when she belieued applying thereto that clause They belieued in the Lord. The Psalmist long after that Exode or outgate from Aegypt prophecieth of a departure forth of another Aegypt Ps. 68.31 comparing there in Vers. 13. the Church to a Doue that had lodged amongst pots or as the word Shephatheim may seeme rather to imply Killes or Furnaces and therewith blacked but then annects this promise yet shalt thou be as The wings of a Doue that is couered with siluer and whose feathers be yellow golde This comming forth of Aegypt was the Gentiles comming forth of horrible Idolatrie wherin all Nations had lodged and blacked themselues Who comming forth by obedience to Christs voyce called the obedience of Faith were therewithall not onely washed from deformitie but also couered with comelinesse compared to a Doues wings al siluerie and gâ—lded And that this is the proper point here intended by Salomon Idolatrers and Idolls lodged so in holes of Rocks in Isa. 1.20 21. as vnâ—ble to abide the glorious Law-giuer I would rather conclude if the church would think it to be more direct then the former For as the word Rocke is sometimes applied to Christ in whom the church liueth so it importeth sometimes the mansion of Idâ—latrers But let the Mansion of this Church-doue bee considered in Christ according to Election or in woods groues monkish cells secret holes in regard of her passed idolâ—trie beauteous and comely she is not made till she come forth and manifest her faith true working faith For faith is the girdle that tyeth her to Christ and all the glorious shine of Christ to her Is our voice sweete praise him is our aspect comely thanke him for as the Earth was vncomly till he said Let it budde forth and then it was presently couered with Bâ—auties carpet euen so it is the word of fâ—ith preached whereby our Owlish Idolatrous hoing was turned into a sweete Douish voyce and our Aegyptian-like blackenesse into a Douish comelinâ—sse Messiah praising this voyce for sweet and this countenance for comly for how should his gifts and graces in his owne members be otherwise it controlleth them who say in the faithfull and regenerate there is no good thing instead of saying In their flesh or vnregenerate part There is no good thing For where Isaiahs people cry out We haue all beene as an vncleâ—ne thing and all our righteousnesses haue beene as filâ—hy clâ—uts they speake first of the time past when they lay drowned in sinne secondly they censure onely the actions of their owne vnregeneâ—ate nature for somewhat in body and soule is euer heere vnrâ—generate they bring not the actions of the spirit in them vnder that iudgement not to vrge the Hebrew turned of some as a â—estmeâ—t of shreds for as the Holy ghost is such are his fruites Thirdly they censuâ—ing themselues not for vncleane but as vncleane it may import some respect had to the worke of God in them which otherwise was shadowed with the vncleane clouds of nature But much more Messiahs praise of his churches face and voyce may controll such aâ— vpon Faiths weakenesse shall conclude faith therefore filthy that because the graces of God in the regâ—nerate are weake therefore vncleane not onely a plaine error but also a blaspheming or euill speaking of the graces and heauenly effects of God his holy spirit Not to seuer the workes of the flesh and spirit that is of the regenerate and vnregenerate part it is to builde a Babel or Confusion contrary to the Apostles proceeding in Galat. 5.16 17 19 20 21 22 23. Where the Apostle maketh the fruâ—tes opposite each to other The vnregeneration of our nature soule and body for the body is acted by the soule it is vncleane and as a polluted Carrion but it can no more dâ—file the giftes and operations of the Holy-ghost in a new-man then a stinking carrion can defile the glorious rayes or beames of the Sun shining theron Dauid somtimes complained of GOD his absence not because he was indeed absent but because he felt him not present namely in mercie So the Elect regenerate sometimes cry out as all naught not because it is so indeede but because they for that present haue no feeling of the good worke of God in them As for spirituall by-standers they see God neere them and goodnesse then in them It followeth Lect. VIII 15 Take vs the Foxes the little foxes destroying the vines for our vines haue small grapes HErein the Church repeateth a speach of Messiah which concerneth his care ouer the faithful in their first manifestation of Christian obedience The parts are these two First a commaundement for apprehending the aduersarie Great and Final laid downe vnder the terme of Foxes Secondly a reason thereof And this drawne first from the nature of these foxe-like aduersaries in that they destroy vines then from the time of vines weakenesse when it is saide Our vines haue small grapes As by Foxes vnderstanding aduersaries so by vines vnderstanding the faithfull labouring to bring
the faithfull Israel of God truly interessed therein They may for a season be out of the possession thereof but in the meane time they haue a true Title therein euen in all the good creatures of God for whose vse indeede they were created as who being onely the persons that can to God his glory sanctifie them by the Word of God and Prayer Secondly though here in this present world they may be out of possession yet so verily as they be Meeke and Patient in time of such lacke they shall inherite the Earth as our Sauiour himselfe affirmeth in Math. 5.5 Where the word Clero-nomesousi import th a Distribution by Lot resemblanced by the seuerall lots in Canaan distributed to typicall Israel by the ministrie of Iehoshuah the figure of Iesus And hereof Saint Peter in his second Epistle the third chapter speaketh thus But we looke for New heauens and new earth according to his promise wherein dwelleth Righteousnes as if he had said though al be dissolued and by fire finally melted yet there is promised besides nâ—w heauens a new earth which wee with all the Righteous do looke for While the earth is filled with Iniquitie we may be out of possession but when the earth shal be resined and brought to his perfection then we euen the faithfull shall haue it onely in possession Nor maruaile that the Elect-ones expect this great Iubile for euery inferior creature in his kind doth groane after this day of Deliuerie as resting in hope then to be freed together with the Sonnes of God Rom. 8.18 c. This day of deliuerie this day of Redemption this time of Rest it is not there but there not now but then fully acquired Nam si altius repetaemus quae vera sint Sabbatha intra hunc mundum non est veri sabbathi obseruatio The third thing of the Iubile is this that euerie maner of Seruant was to be set at libertie For whereas the Voluntarie-seruant in Exod. 21. is saide from thenceforth to be a Seruant for euer Verse 6. it is to be restrained vnto the yeare of Iubile Leuit. 25.40 for seruants of other nature were to be set free euery seauenth yeare And that the terme Legnólám is not to ouer reach the yeare of Iubile the Heebrewes Midrash on 1. Samuel 1.22 teacheth And that it signifieth not properly For euer but a Long time Rabbi Kimcht teacheth in his Radâ—cals alledging to that purpose Prou. 22.28 Where Gnólam cannot signifie for euer no more than a seruant could serue for euer seeing hee was not to liue for euer If we turne it and vnderstand it for euer in this or any other ceremoniall speach it must be Ratione figurati in respect of the thing figured thereby And indeede this mystically implied first a releasement of such as had beene seruâ—nts to sinne secondly a releasement at last from all slauerie as well of body as soule From sinne that was first sounded by the Trumpet of Messiah in his publike ministration of the word for which cause Isaiah introduceth him thus speaking The spirit of the Lord vpon me therefore Iehouah hath appointed me to preach the Goâ—pel to the Meeke He hath sent me to loose the bands of contrite in heart to preach libertie to the captiue and to the fettered the opening of the prison to preach the acceptable yeare of the Lord Isa 61.1.2 And most probable it seemeth vnto me that our Sauiour must fulfill the Iubile eyther in hir Birth which is termed The fulnesse of time Gal. 4.4 or in his Baptisme what time from heauen was preached that this was the Accepted-one who therewith entered into his publike ministerie or which is yet most probable in the yeare of his suffering then vpon the crosse he proclaming It is finished the Temples vaile then rending and therewith preaching an end of legall ceremonies the dead then arising and walking as hauing their bonds loosed and the dores of Sinnes prison set open The ecclesiasticall yeare so begunne for he died in Abib what a glorious yeare of spirituall libertie was that in the Ministrie of his Apostles But together with this proclamation came not the full libertie of the Saints That remaineth hereafter to be fulfilled in the next appearance of Iesus who then shall restore store all things There remaineth therefore a Rest to the people of God and he that enters into that Rest shall cease from his works as God did from his Let vs study therefore to enter into that Rest and in the meane time groning vnder the burden of sinne let vs with the Apostle Rom. 7.24 cry out Who shall set mee free from the body of this death Whereto let a good conscience reply I thanke God it wil be through Christ Iesus for when he againe appeares lift we vp our heads for that is the time of our Redemption Lect. XVI Against Romes Iubile CHrist hauing put an end vnto this Iudaicall Inbile how comes it about that Rome the last yeare kept a Iubile as also for some other times in the three hundred yeares next backeward It is because Rome by that as by other things must Iudaize and shew themselues Antichristian that is Opposite to Christ. They may aswell reuiue all the ceremoniall Law which were to reare vp againe the Partition wall of ceremonies and to preach actually that Christ is not come in the Flesh. For 1300. yeares or thereabouts the Church obserued no such inuention nay neuer dreamed of it But about that time Boniface or if you wil Male face the Eight he decreed there should be a Iubile solemnâ—zed euerie hundred yeare But Clemens the sixt as besides the Extrauagants appeareth in his Bull he from Moâ—es rule doth institute the 50. yeare For some wiser consideration Vrbanus the sixt brought it to 33. yeares Sâ—xtus the fourth to 25. and Iulius the second to euerie tenth yeare for all which consult with a right profitable writer of our owne Wherein first obserue the Spirit of giddâ—nesse wherewith these Apostaticall Popes were smitten euene of them changing his predecessors decree Secondly obserue that all of them agree in one for â—earing vp Iudaisme And which in the third place must not be forgotten all this Inuention was for setting asale their Buls of leaden pardons If the second Pope thoght an hundred yeares too long for catching of soules-money and so did draw it to the fifâ—eth yeare neuer blame him much lesse his successors to fewer yeare euen now to tenne Who would haue his Bul 's to lie longer on his hands Onely this I lastly obserue to be the mâ—ine difference betweene the Iewish and Romish Iubilees The Iewes therein did Giue these Receiue the Iewes forgaue freely but the Pope for Mony and for mony he will as the Spirit speaketh in Reuel 18. sell the very soules of men Nor would it here be forgotten how the great Romist Cusanus doth diuide the worlds whole time into Iubilees And not to meddle with
man in the Gospel Marke 9.24 who hauing said I beleeue doth with teares subioyne Lord help that my vnbeliefe Yet howsoeuer their praiers be lame they be true as a lâ—me man though imperfect yet is a true man and therefore no cause of desperation Nay because they are true prayer true sacrifice therefore with all faithfull boldnesse they may offer them vp for were it not there is imperfection at all times in our actions there should not be occasion of alwayes praying Forgiue vs our trespasses c. The trueth of holinesse is begunne in vs but the perfection thereof is laid vp in Christ and therefore still occasioned to desire the perpetuall presence of Christ in whom our perfect happinesse abideth These little beginnings in vs must drawe vnto Christ yea we must feruently begge of him to Draw vs vnto him because our happines lieth not so much in our apprehending of him as in his comprehending of vs. And if the Regenerate haue occasion to cry Draw me the vnregenerate haue ten thousand times more cause to cry roare Drag me pull me c. for none as our Sauior testifieth in Iohn 6.44 can come to Messiah except the Father drawe him So much of the Petition The condition adioyned to the Petition is this We will run after thee Wherein we may obserue first the Persons in the condition secondly the thing it self The persons are two and lie in these two words We and The. The thing it selfe is A willingnesse to runne Touching the persons the smiter of the couenant is the Church the partie with whome the couenant is smit is Christ as if she should say Oh sweete Messiah vouchsafe to draw me neerer vnto thee by the draught of thy spirit and I thy poore Church will follow thee Yea sheâ— changeth the number though not the person saying We will insteede of I will teaching heereby that the whole and euery particular member of the Church is to smite this couenant of obedience A thing vsuall with Dauid specially in the 119 Psal. insomuch as he cannot sometimes be contented with this simple protestation I will but he must adde an oath and sweare verse 106. the keeping of God his righteous iudgements In this forme of speach she seemeth to allude vnto the legall forme of stipulation or couenant smiting where the chiefe of Tribes and â—amiles did seale or subscribe vnto the couenant writing not only for themselues and their Families but also for and in the behoofe of euery particular subiect Nehem. 9.38 and 10.1 the principall of Church and Common-wealth as is the laudable custome of our Parliament so standing for the whole Which further teacheth that in all actions of obedience the heads of the people are to goe before and inferiours are to follow Nay if the heads of the people leade as captaines the feete are not like to stay behinde When Hamor and Shechem his sonne were contented to bee circumcised the cittizens subscribe Gen. 34. When Ierushalem the mother Citie went out to Iohns baptisme then all Iudea and the region round about Iorden did follow And this is as God would haue it But if Ieroboam apostate and runne into euill the multitude of Israel is like to fall after as the diuel would haue it In the next place therefore the Church teacheth that all couenant ought be smit with Christ Iesus The Church and Iesus are Relatiues yea as it is saide of Hippocrates twins the one suffering both suffers the one reioycing both reioyce The Church and Christ are man and woman betrothed and therefore whom will he eye but her and whom can she followe but him The Church and Christ are as King and Subiect Vpon whome will the Kings heart be cast but vpon his Subiect and whom can the Subiect follow but his liege Soueraigne These twoo are as shephâ—ard and sheepe and whome will the shepheard looke after if not after his flocke and whose voice wil the sheep acknowledge but their Shepheards This couple is as Vine and Braunch the first respects the second the second the first In a word Christ and his Church are as Head and Body and for whom liues the Head but for the Bodies good And to whom can or wil the Body liue but to their own proper head This couenant is of heauen hath eternall life thereto entailed al other couenants are of hel draw at their taile condemnation and the second death Touching the couenant it selfe it is a willing running Wherein I now obserue first that the regenerate haue a wil to follow Christ or that their Wil is free to good secondly that the life of a Christian is a running race That the will of the Regenerate is freed to good euen then when the power to performe good is lacking the apostle speaking in the person of the regenerate he testifieth thus To will is present with me but I finde not the meanes to perfect that good that is to worke good as I would And presently after he addeth how this freedome commeth for the law of the spirit of life in Christ Iesus hath freed me from the lawe of sinne and death as if in moe words he had said thus In former time I was wholy captiued by the law of the members but now by a better lawe eâ—â—n by the law of that spirit which liueth in Christ yea and now also in me being ingraffed into Christ I am freed from the tyranny or raigning power of sinne and death So that as the regenerate and true faithfâ—ll ones are in their will and affections freed for to that end appeared Christ namely to loose the works of the diuell 1 Iohn 3.8 so this freedome from euill vnto good it is onely in these that so haue receiued the spirite of Iesus The Infidell the vnregenerate haue Will and that Will euer works Freely but as it can onely act euill for whatsoeuer is not of faith is sinne so it is not onely euill which it works freely The freedome therefore from sin and miserie it is by grace but the freedome that ariseth from necessitiâ— that is which it necessarily hath as it is will it is by Nature For the better vnderstanding hereof do consider that this motion of the minde Will vnder which the Affections are contained it is diuersly considered according to diuerse times The first time is the state of mans Innocencie in paradise before his transgression then Good and Bad was propounded to Mans will and the Will stood inclinable to that which the Mind or Senses first assented vnto For the Mind conceiueth and determineth of things before the Will subscribe freely And the Minde or Senses then were enabled to iudge and determine rightly So that there was in Man Help vnto Good not Infirmitie to Euill In the second place mankinde sinning freely and vnconstrainâ—dly first in neglecting their place and calling secondly in opening eare freely vnto lewd counsell thirdly in eating of the forbidden fruite hereby they
it is naturall irrationall creatures desire both these for by theâ— they labour the conseruation of Nature but to couet so to eate and so to rest after meate as the Church doth heere it is not naturall but spirituall not an act of Nature but of Grace from aboue not from the earth For the first she coueteth to know where Christ feedeth What where he feeds himselfe alone Nay where hee feedeth with his little flocke opposed to his companions flockes after yet she speaketh of him so singularly as if he were alone because HE and the sheepe of his Pasture are One to be distinguished not seuered For God and Man in Christ are vnited and made one and therefore euery member of this body desirous to feed with this Head where this carcase Christ-crucified is thither these Eagles resort Math. 24.28 Yea to the ende they may finde this foode for themselues and their yoong-ones they make their abode vpon the toppe of the Rocke though in the earth their cogitation is aboue and from high discerne and thence repaire for soules nuriture Iob. 39.30.31 c. Besides by introducing him as a shepheard and her selfe as a sheepe an allusion ancient and in scripture frequent psal 23.1 95 7. Ezek 34.31 c. she thereby would testifie not only her place of subiection but also her readines euen euery soules readines to aberre to wander out of the way without this great shepheards direction Moses was no sooner in the mount for a few daies resiant but Israel staied in the Wildernesse Christ was no sooner brought before the Rulers but Peter looseth him himselfe and had not the Lorde by his vnder-shepheard Nathan sought vppe Dauid Dauid had starued in the pit O Lord for thy Sons sake leaue not the sheepe of thy English pasture to their owne heartes for then we should wander and loose ourselues for euer But let thy sauing grace preuent vs in our euils and glorifie thy mercies vpon vs. For Rest after soules repast she vttereth that in the next branch coueting to know where he caused his flocke to couch in the heat of the day Teaching hereby first that after the soule hath beene well fedde specially in the blessed word and sacraments it coueteth a place of rest wherein it may ruminate and chaw the cud by spirituall meditation Such Animals as vnder the Lawe did chaw the Cudde and did part the hoose Leuiticus 11.3 c. they were counted cleane but if they only chawed the cudde not parting the hoofe or parting the hoofe chawed not the cudde these were accounted pollution and vnholy As for the sheâ—pe he lacked neither This was a resemblance of the Gentiles soule-pollution till Messiah tooke away the partition wall and cleansed them by the faith of the Gospel Act. 11.4 5 6 c. with 15.7 8 9. And such is the state of euery soule as first ruminates not on spirituall gifts or ruminating thereon doe not after that parte the foote that is put a difference betweene spirit and spirite doctrine and doctrine one action and another For not to part the things which God hath parted is but to mingle and confound Christ with Belial to ioyne yron and clay togither which can neuer bee made one and yet vaine-men how many now be there among vs that sweat and fret for concluding such mongrell religion bastardly deuotion As the Lords minister would be well accepted of GOD hee must take the precious from the vile Ierem. 5.19 and as euery soule would be taken for a sheepe of Christes Pasture he must try the Spirits and trying al things by the touchstone of iudgement diuine he must retaine that is good and flie that is euill 1. Iohn 4.1.1 Thess. 5.21 22. Such meditation such partition is in some measure in euery true Christian. By the first there is a partaking with the nature diuine by the second a declaration of diuine discretion and in both for the one can no more be without the other then faith without works there is pictured forth God sitting in that Conscience as a Pilote at the shippes helme steering all to the hauen of Heauen And that she couets this ruminating place in the time of daies heate it teacheth vs not only to expect affliction and persecution as an vnseparable companion with the Gospel 2. Tim. 3.12 Reue. 7.14 figured by the Sunnes heate in Math. 13.6 21. but also to deale with God before hand by prayer that wee may in such day of tentation in peace and patience possesse our soules howsoeuer the body be conuayed through fire to heauen as Elias by the burning Chariot Such rest of soule we must in the dayes of peace and plenty labour for pray for feruently and then no doubt our eyes shall see rest and our soules finde comfort vnder the shadow of the Highest But that she saith where thou causest to lie downe it putteth vs in minde of our Natures backewardnes for couching vnder Gods wing in the day of fiery trial Shadows of our owne seeme best and safest vnto vs as it was with Demas yea with Peter but such a shadow shelters onely the body not the soule and therefore Peter can in that finde no true rest out he must of that place and weepe bitterly for hauing not couched in the right place Vnwilling wee are to lie downe with Christ pray we therefore that he may cause vs to goe where hee woulde haue vs to goe that he may cause vs to lie downe where he himselfe lieth downe that as a shepheard he would direct vs with his eye make vs subiect to his voyce specially in the day of tentation to feede and comfort vs for I thinke a day of tentation is not farre off The Reason of this Petition followeth For why should I be as she that couertly turnes her selfe to the flocks of thy companions as if she should say There is no reason why Where shee might haue affirmed plainly that there was no cause why shee shoulde turne from her Beloued to other Riuals she rather chooseth to speake by Interrogation for the more patheticall expressement first of her Beloueds desert for he deserued all her loue secondly of her owne soules sinceritie towards him in that shee concludes it an vnreasonable thing to diuert from the Substance and Truth to shadowes and falshoode From whence we may further obserue first what the nature of a Schismaticall soule is secondly what larues and vniust titles all false Christs and pseudo-prophets doe assume to themselues for procuring them flocks For Schismatikes their nature it is this not to forsake Catholike vnitie without some pretext and colour as the Church speaketh here Couering themselues As they were before but hypocrites in the churches bosome so in their departure or as Iohn cals it going out they striue to hypocrise more that is to maske their faces to couer themselues with some such attire as they may not be deemed rending wolues but simple hearted sheepe Our Sauiour in Matth. 7.15
the season he coueted the temperate shade a meane betweene both most sutable to nature Orient of hew the church doth preach him in this Song when she saith He is white and ruddy the chiefest of ten thousand White and redde meeting in a rose and that in a principall maner it is a beauty of beauties and such is the beautie of Iesus No maruell then though the Psalmist thus say to him Thou art fairer than the children of Men. Here I might introduce the Physiognomie of Iesus according to ancient Record but that I leaue to the fift Chapter Meane time an Objection seemeth to arise from Isaiah who affirmeth of him that He hath neither forme nor beautie yea that when we should see him there should be no forme for which wee should desire him Hereto I answer the corporeall sight of Iesus it specially appertained to the Iews who indeed would take no knowledge of him notwithstanding Natures beautie because as an earthly King he came not to them with earthly pompe And the rather for that the Scribes and Pharises had taught them that not only Messiah would come none should know from whence but also should gather all the Iewes together and stablish amongest them an earthly Kingdome Such a painted forme he brought not with him Secondly such simple externall forme the place considered may well denote the state of his body on the Crosse which no doubt by reason of blowes thorne-prickings and spatterings vpon could appeare nothing at all beauteous Oh vile sinne of ours so to blemish the Roses white and redde But if the Person of Messiah be in it selfe considered it must needs be beauteous Why Because there was no sinne in him Sinne brought in death and death spreads through nature corruption corruption labours deformitie so that without sinne nature cannot admit deformitie And herevpon it was that his flesh in the graue did feele no corruption Nay where the Manhood was not onely free from sinne but also fully assumed and wedde vnto the Godhead there cannot be deemed onely want of deformitie but also a perfection of lineaments and beautie But for the beautie which he here propoundeth to his church it is not corporeall because Mary Magdalen must not cleaue to that but rather spirituall Like as when the Psalmist hauing saide Thou art fayrer than the children of Men doth adde as a reason Grace is powred in thy lippes giuing to vnderstand that the Grace of the lippes namely Wisedome which causeth a mans face to shine that was Messiahs beauty Steeuens face beheld of his foes they saw it as the face of an Angel how much more shined it after his golden Oration And if a little portion of diuine Wisedome cause a sinfull mans face to be beauteous howe much more must Messiahs lippes be ruddie and his face orient who is the Fathers Wisedome and the fountaine of graces That this sauing Rose is a cooler it appeareth by the shield of Faith wherewith his members being armed they quench the firy darts of Satan Eph. 6.16 For which respect also he prefaceth the gift of his spirit in Act. 2. by filling the churches house with an airy blast And for like cause diuerse times the operation of his Spirite is compared to Water and in the fourth Chapter hereafter vnto the cold Northerne winde But that herewithall he is redolent and comfortable to Man consider al the sauourie oblations morning and euenings incense offred vp vnder the Law All which as they represented prayers and almes of true Belieuers so euer in the first place they figured Christ the first fruites of our lump in and by whom all our things are made redolent It was not the sauour of Noahs Beastes and Birds Gen. 8.21 but the sauour of Messiahs sacrifice which caused the heauenly father to smel a sweet sauour of rest with the earth And comfort must this Odour bring to the soule far beyond that a Rose bringeth to the bodie For this but naturall the other spirituall this the shadow but the other the substance this an effect of the creature but th' other of the Creator This comfort caused Paul forget whether he had his vision in the bodie or not 2. Cor. 12.2 3. Yea the smell of this with the comfort annexed caused him for the winning thereof to count all other things losse and to iudge them for dung And strong was this sauor and no weaker the comfort in our Martyrs senses and affections when one thought no otherwise of the fire hee was lodged in then of a pleasant bedde of Roses When Polycarpus Bishop of Smyrna was burned instead of stench the Christians are reported to haue felt a fragrant sweete odour as of incense or some precious perfume Which myracle no doubt our Lord effected not somuch for signifying how sauourie the Saints their death be as to cause them consider the sweetnesse of Christ that liueth in his members the comfortable effect of this Rose when he is the Alpha and Omega the first and last of our Nose-gay Now to Sharôn It is as before a field of pasture for Buls and Oxen contiguate to Bashan Being a field for feeding of Cattell it must not onely be fertile but also admit shadowing plottes for the Beastes shelter in the dayes heate So that the Roses of Sharôn must â—ereby be flowers of a singular kinde But seeing vnreasonable Beastes didde graze there these Roses were subiect to all spoyle and lewd trampling vnder foote From the places fertility and shadow whereby the Rose was super-excellent we leaâ—ne the singular prerogatiue of Iesus borne of the Virgine Marie ouer-shadowed by the Holy-ghost made altogether sufficient for mankind From the danger ensuing this flower by reason of Sharôns beastes yea of Basans buls ps 22.12 we learne the perilous estate and manifold molestures accompanying our Iesus from the verie Wombe by reason of such vnreasonable beasts as Paul contended with at Ephesus that is vnreasonable men Iew Gentile who as Buls should encompasse him snuffing at his growth trampling his beauteous Nature vnder foote Who as Aesops morall-cocke valued one graine of barly before all precious stones in the world so these doe more highly estimate one chyue of grasse then all the fragrant Roses of Sharón Nay beastly minded people can no more brooke the orient complexion of Messiah in his sacred ordinances Worde and Sacraments then stomaked Buls can abide the colour of redde But let them frette and push their fill from Edom and Bozra with redde garments stayned with the blood of his aduersaries he shall come alone triumphing Nay where he said I will tread them in mine anger and trample them vnder foote in my wrath and their blood shal be sprinkled vpon my garments and I will staine all my rayment hee hath already done it by shedding his owne blood laying downe his owne life taking vp his life againe arising ascending and leading vp with him captiuitie captiue Let the Beastes of
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
Saint Luke 21.29.30 he maketh the burgening thereof as also of other trees 'to be a signe of Summers approaching And Pliny numbreth it amongst the trees that are of quicke nature so that the time of her yong figs appearance must in such hot countries argue the springs ripenesse readie to entertaine summer Touching other respects Isidore noteth that it bringeth forth fruite three or foure times a yeare and Pliny saith of the Aegyptian fig-tree which is like to be one with Palestinaes pomum fert noâ— ramis sed caudice ipso that is it brings foorth his fruite by the very stocke not by the branches Both which declare as also experience in our owne and colder countries that the first frutizing of the Fig-tree is before the Springs ending All which teacheth the Church to come forth of her dead estate to fruitefulnesse of Christian obedience For if the Fig-tree slacke not her duetie but laboureth quickely to bring foorth her fiâ—st fruite that so againe and againe she may be more fruitefull how much more should mankinde hasten the fruits of godlinesse for aduantaging the Lord with moe fruites To that end saith Zecharj we are deliuered namely to serue him in holinesse and righteousnesse all the dayes of our life Otherwise it will betide vs as the Fig-tree which mocked Christ with leaues when hee expected fruit namely to be cursed from euer bringing forth fruit The Naturians further note that the Fig-tree cut downe and cast into the water it presently sinketh And when it hath sometimes lodged in the mudde it afterwards ariseth and floateth aboue the waters contrary to the order of nature in trees who in their drinesse swimme but thoroughly humected and steeped doe forthwith sinke to the bottome This may well represent a double quaâ—ification in Messiahs people the regenerate The first qualification is this though they be cut downe with affliction corporeall or spirituall or both that they sinke againe for so these waters runnes ouer Dauids soule eftsoones yet they rise againe They may sometimes lodge vnder the mudde of earthly affects as Dauid Salomon Hezekiah and others haue but vp at last they arise by the spirit of repentance For a iust man saith Salomon falleth seauen times but riseth againe Yea our sauiour saith seauentie times seauen times but ariseth againe By desperation they may be kept vnder for a season but when they seeme swallowed vp of that muddie euill God giueth them the comfort of his spirit whereby they rise as high as they were falne low And hereof I could giue particular instance not farre off without recording of ancient experience As for externall afflictions afflictions corporeall we see the faithfull that way oft cut downe sinking vnder as without life subscribing as did our worthy Archbishop Cranmer to muddie conclusions but such sleepe not long ere that they arise and burne the hand that so subscribed This sinking vnder for a time is the effect of old Adams lust but this mounting vp againe euen against all order of nature is the effect of grace euen of the seede of election hid in our nature This first qualification appeareth here in our first resurrection and blessed are they saith Iohn that haue part in this resurrection for on such the second death hâ—th no power The second qualifications or propertie is that which first is of God wrought in them namely Humilitie the high way to Glory No sooner is Iohn Baptists axe laid to the roote of their tree but they poore tender hearts doe sinke vnder in the sight of their sinne confessing themselues to be but slime of the earth But marke the issue the Angel of God toucheth Daniel and bids him arise Israel first smitten downe was after two dayes to reuiue and the third day to be raised vp He exalts them saieth Mary that be of low degree for before Exaltation goeth Humilitie â—uen as Pride goeth before destruction Against natures order quite that one should ascend by descending but sutable to Grace for euen Messiah that ascended did first descend into the lowest parts of the earth Let the vnregenerate be cut downe howsoeuer sinke vnder they willingly will not Swimme aloft they will so long as they can such is the sturdie pride of their hearts But in due time the waters of Gods indignation drench them thorow that downe they sinke as did Pharaoh like a stone into the bottome and there let them lie to Doomesday Condemne thy selfe and thou shal not be condemned sinke thy selfe and thou shalt not be drowned It is further affirmed of this tree namely that Scalpendo tantum ferreis vnguibus aliter non maturesâ—it it will not otherwise ripen then onely by first scratching it with yron hookes or rakes Which plainely pictureth our vntoward nature that otherwise will not become fruitefull in Christs orchard without he first do pierce and ripple the skinne of our soule with the doctrine of the lawe as also by sealing corrections vpon vs. Lastlie for this place it is not to be forgotten how Naturians affirme that the wildest Bull is tamed quickâ—y by being tied vnto the Fâ—g-tre like as by daily experience we finde that the Guinycok swelleth and becoms â—eirce by beholding ofred garments as also the Lion turning himselfe to flight if he be hunted with burning torches The Figtre denoting a true humbled Christian the Bull in this doth resemble the fuâ—ious vnregenerat And so it appeareth in Psa. 22.12 where Dauid in the person of Christ thus spaketh of his persecutors Many yong Bulls haue compassed me mightie Bulls of Basan haue closed me about Where the inferior persecutâ—rs are termed yong Buls the Superiors in their euill are resembled to mightie Bulls Al beasts and bruit beasts that set themselues against Christ and his members But will these wild Bulls be tamed by being vnited to the Fig-tree that is will their spirits be meekned by being bound vnto Christ and his members In the second psalme they are introduced crying thus Let vs breake their bands and cast their cords from vs. True not because they were already yoked bound but because they feared to be bound All amongst vs that be termed Christians haue seemed to be vnited with Christ and his members by the bands of word and sacraments but all such haue not indeed beene bound for had they bin indeed of vs they would not haue gone out from vs but as Saint Iohn saith would haue continued with vs. Antequam exierent ergo non ex nobis therefore saith Austin hereon they were not of vs no not before they went out from vs. If they once had come verilie vnder the spirituall bonds of Iesus had they bin as fierce as Saul they would haue becom as meek as Paul Then the wolfe shall dwell with the lamb the Leopard lye with the kid and the calfe and lion and fat beast together and a litle child shall leade them euen then shall the mightie be subdued to
to iudge of them throughout this song as of incense trees for sauour and as of beauteous flowers for fauour A soule seeing it selfe in it selfe hath cause to cry out of it selfe all vncleane all red as scarlet but if it haue the sight and sense of being in Christ it is to belieue that crimson sins are all washed so white as wooll and that by the blood of that Lambe their garments are made white And with boldnesse such a soule may presse into the diuine presence knowing that the giftes of his owne spirite cannot but to him be acceptable Nor is such perswasion and boldnes the worke of pride but the fruite of Faith euen of faith wherby we haue peace with God The place of Messiahs feeding is amongst these Lillies so that these lillies are properly the place of his food not as some haue taken it the food it selfe Rabbi Selomoh doth thus reade it who feeds his sheep amongst the lillies that is saith he in a fit quiet and beauteous Pasture-plâ—t not vnlike to that of Dauid in ps 23.2 True it is that Christ hath prepared a pleasant spirituall place for the sheepe of his pasture to graze in but here I take it she intends directly the refreshing place which Messiah had chosen to himselfe and that is her selfe chosen to be a Templâ— to the holy ghost an habitation to the mightie God of Iaakob comparing her selfe to a field of Lillies her seuerall sanctified members considered And hereunto Abben-ezra is drawne when not only he saith that the Lord is drawen suaui odore floris iâ—tius by the sweet odour of this flower but also in liliâ—s designantur iusti that by Lillies are vnderstood Righteous persons Our Sauiour by Saint Iohns Ministrie laboured to open the hearts of the Laodiceans Reuel 3.20 to what end That hee might enter and sup with them And is there all Nay that they likewise might suppe with him The same mutuall and ioynt pasturing may be here entended according to that which was in the 1. ch and 9. verse and blessed be they which be inuited to this supper Reuel 19.9 Messiah feedeth amongest these Lillies and the Lillies againe receaue nouriture from him and his spirit represented by the watrie bankes in psa 1.3 He liueth with vs not of vs but we liue both with him and of him Liue with him we doe because the members cannot be seuered from such â—n head Liue also of him we do because not only the earth is the Lords and the fullnesse therof and so all liue of him but also in respect of his body and blood called in the Gospell a slaine carcase whereon as eagles by faith we tire and foster And so the faithfull only feed of him For his feeding with vs it is plaine from the vnion he hath with vs both in body and soule And that is cause that in Matt. 25. he accompteth that which was giuen to his poore members to haue beene giuen vnto him Not because his owne particular body was in them for the heauens retaine that till he come to iudge both the quick and dead nor since his owne particular nature was glorified could it hunger or thirst after bodily refection but in respect of commâ—nion and fellowship with such spiritually through faith his spirit so chaining him and vs togither by the bonds of faith And in such respect he taketh hard fare also with them going downe with Iaakob into Aegipt with Ioseph into prison suffring with the Saints in Damascus Thus hee feedeth vs and with vs He feedeth vs as a father but feedeth with vs as a brother yea as an husband and amiable louer Now to her Prayer Lect. XI Vntill the day breake and Shadowes flee away Returne my Welbeloued and be like a Roe or young Hart vpon the Mountaines of Bether IN this prayer I obserue generally the Churches will conformed to Messiahs wil. That it was his wil to remoue from hir in some fort for a certaine season she had learned from his owne Canonicall word and for that cause she prayes him to retire for the word Sób here and Bèrà ch in ch 8.18 I take to be as synonimies or to haste away according to the fathers decree till the time of darkenesse were ouer-shot assimilating himselfe herein to the yoong Hart on the mountaines of Bether To lack his presence no doubt a corasiue vnto hir but hauing learned that God had so decreed shee desireth him to accomplish his will herein referring her will to his reuealed will A doctrine taught by Messiah when he taught his disciples to pray Thy will be donâ— practised by himselfe when he prayed to his father Not as I will but as thou wilt and a rule whereby euery one that hath a portion in Christ must be contented to walke As a childe ought to referre his will to the Father and a scholler to his Maister euâ—n so and much more then so ought wee to referre our will which is alwayes weake and oft bad vnto God his will which is strong to preuaile and is alwayes goâ—d If loue cannot preuaiâ—e with vs for subiecting our will to his will in all things Then let the feare of his power force it Follie it is to resist him that is stronger Hath he said it quoth Balaam and shall he not doe it And hath he spoken and shall he not accomplish it As if he should say all the world is not able to resist his will to fruâ—â—rate his word for if they wil not ioyn with it for partaking with his mercy they shall be subdued of it for partaking with his iustice As we would be knowne to be of God Christ Iesu let vs be euer found subiecters of our will to his will yea it is a badge of the Church here and therfore cannot in the faithfull be altogether wanting More particularlie here is to be obserued first the time of decreed absence and that is Till the day breake and shadowes flie away secondly The manner of his absence and that is Like a yong Roe on the mountaines of Bether The breaking of the day and departure of the shadowes for Night which is the earths shadow doth depart with the daies breaking it is vnderstoode of some to be the time of the Lawe preceeding Christs incarnation which lawe was nothing else but a shadow of good things to come some others vnderstand it to be the time of the church in this darke miserable worlde specially after Christs ascension Not to meddle with other vnapt collections I meane here if God permit to insist on both these times as both well suting to our former exposition But heere some will aske how can the church of the Gentiles will Messiah to retire vnto the time that Legall ceremonies vanish seeing the Gentiles were no people or church till that lawe was ended I answer God that calleth things that be not as if they were hee by Salomon bringeth
for a mysticall purpose But consider the things in Christ and we shall find all in him substantially without father so was Christ in respect of his Manhood without mother so was Christ in respect of his Godhead without kindred in respect of both Natures vnited in one person for as the Father and Holy Ghost were not Hominified so to the checking our Familists Mankinde is not Goddified Hauing neither beginning of his dayes nor end of his life in respect of his eternall Godhead he had no beginning and in respect of both natures effecting one person Mediator his life is without ending On the crosse he laide downe his bodies life for a season but tooke it vp againe by the Spirit of Sanctification so that howsoeuer hee may be said then regarding the Abstract to be Aliue and Dead yet respecting the Concrete for the Person was not dissolued he may be saide euen in the Graue to be liuing Thus the Creature shadowed the Creator and that which was saide of Melchi-tsedek Kataâ—ti respectiuely is verified in Christ haplôs simply properly fully For the name it is precisely opened vnto the Hebrues first when he is said to be Melchi-tsâ—dâ—k King of Righteousnes or Iustice secondly when it said he was Melchi-salem King of Peace His Righteousnes appeareth to be such as when Amraphel Arioch Kedor-laomer and Tidal the foure Kings did make warre with fiue Kings of the plaine about iustice and iniustice then was this Melchi-tsedek vnchalenged vncharged of wrong His Peace appeareth in that he had no warre with others nor others with him euen when all the Country round about him was togither by the eares And so for his time he might well be termed a King of righteousnes a King of peace But for the perfection of these attributes it could not be applied to Salems or Ieru-salems King seing only he could properly be termed king of Righteousnes and Peace that should be the Fountaine and Originall of righteousnes and Peace And that only can be found in Messiah for which he is termed of Isaiah cha 9.6 Sar-shalôm the Prince of peace and in chap. 53.11 to be that tsaddik Righteous one that shall iustifie Many For this Righteousnesse and Peace is not as a standing poole a qualitie in himselfe for himselfe but as a fountaine springing vp in all the faith-full for their peace and iustification And for this cause the Apostle termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our peace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Righteousnesse Ephes. 1.14.1 Cor. 1.30 Because in no other person or thing the Churches peace and iustification is to be found not from an other then Iesus is Iustice is peace to be deriued So that Iustification by Christ only true peace of conscience in Christ only it is no new doctrine but preached long since in Melchi-tsedeks name not to mention the first preaching of it in Paradise Gen. 3.15 Further hereof in his office For his office it was double first in that he was a King secondly Preist For his Kingship it is made excellent from the place he was King of Shalem Shalem was afterwards called Iebus of the Iebusites inhabiting it and after that Ierushalem fiue miles as some take it from Hebroâ— where Abraham dwelt Shalem being Peace who should this city of peace be Not the wicked for to them saith my God there is no peace Isa. 57.35 then it must needs be the Godly who of Ezekiel 48.35 are termed Iehouah-shammah because the Lord dwelleth There represented by Ierushalems peace when Shelomoh or Salomon the Peaceable was King in it This peace is begunne here but perfected elsewhere and that only when we shall haue attained our perfection laid vp in Christ. Secondly he was Cohén a Priest enlarged by mentioning him to whom he was Priest or sacrificer namely Leél Gneleón To the most high God By which addition he is distinguished from all false Priests So that thus he was the onely open King for iustice and the Highest Sacrificer to the true God in that age If it be lawfull to diuine who of all men mentioned in the scripture then liuing this King and Priest may be me thinks he should not be any other than that Son of Noah not borne in nor much knowen to the new-world in whose tents God was to dwell till Iaphet in his Gentiles should be by the Gospel perswaded to returne and dwell therein But wherein doth he shew him a King and a Priest Hee shewes himselfe a King when as Hótsia lechem vajájin he caused to be brought forth bread and wine for refreshing Abraham and his people which very well of the Ancients was obserued to shadow forth that Soules refection which is offered to vs in the new Testament vnder sacramentall bread and wine In which respect Chrisos is bold to say protulit sacramenta he brought forth sacraments in Psal. 109. secundùm Lat. that is such sacramentall Signes as only in right appertaine to Abraham and the faithful who by faâ—â—h see and apprehend a mysterie vnder the letter Christ vnder the shadow eternall food vnder elements temporarie this offered and giuen as freely to all sucâ— are tyred with fighting against the Diuell World and Flesh as the former to Abrahams literall souldiers returning wearied from the battle Touching his Priesthood it is recorded of him Vajèbarcèhû he blessed him and the blessing was this Blessed be Abram to God most high the possessor of heauen and earth Melchi-tsedek pronounceth this blessing but Messiah could onely giue this blessing for He only had all power in heauen and earth giuen him for the good of his people Glorious was the blessing pronounced in Numb 6.24 c. by the chiefe legall Priests but the Exhibitor of these blessings was onely Christ Iesus figured by them and this Old Isaac could say to Eâ—au of Iaakob I haue blessed him and he shal be blessed but without all shadow it may be substantially pronounced of Iesus my people I haue blessed and maugre all the Gates of Hell they shal be blessed Further to speake of shadow in King and Priest I referre to some other persons vnder the Lawe Let this heere suffice for Melchi-tsedek Lect. XX. Isaac ISaac is the next I here obserue whom the Author to the Hebrues remembreth to be a Type when as he saith that Abraham receiued him fâ—om death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a parable that is in shadowing sort For the Apostle Paul he teacheth the Galatians that in Isaac another thing was meant The first pointeth at Christ who dying yet was not deadâ— the second in a secondary sense expoundeth Isaac to shadowe the church or faithfull who become that they are by God his promise not by nature How he representeth Christ might many waies be obserued onely I will obserue that part of his historie in Gen. 22. whereto the Authour to the Hebrewes relateth And heerein I will obserue first the Name secondly the Thing His name is Isaac in
blesseth but by his Sonne our Mysticall Aaron This dooth the Apostle remember when to the Ephesians chap. 1.3 hee thus prayeth Blessed be God euen the father of our Lord Iesus Christ which hath blessed vs with all spirituall Blessing in heauenly thingâ—s through Christ. And of him it can be onely essentially said that hee the Greater blesseth vs the Lesser Who as before he was shadowed in Isaac so he can only say Such I haue blessed and they shal be blessed Which action of blessing is in the Gospel very frequent whereas not onely he blesseth Ministers and people but also meate and drinke a more inferiour creature To him let minister and people repaire for a blessing Ministers for speaking effectually People for hearing effectually If he blesse their water is turned strait to wine but if he curse their thigh rottes and their figtree will neuer become fruitefull Let this here suffice for Aaron Lect. XXV Iosua THe next personall Shadow shal be that great successor of Moses the Leader and Planter of Israel in Canaan who primordially was termed Hoshea but secondarily IEHOSHVA Num. 13.9.17 The Rabbines doe prettily search out from whence this Iod commeth for so Hebrews do terme the letter I which here is preponed to Hoshea by which it commeth in hebrew forme to be Iehoshua Who therein obserue how it was that IOD which was taken from Abrahams wife when of Sarai she was called Sarah Genes 17.15 Which letter IOD of Greekes called Iota wandred as without a resting place till such time as it found a place in Hoshea Whereto that ancient prouerbe might wel allude in Math. 5.18 One Iote or one title shall not scape till all things be fulfilled If the Iewish Cabalists were not here blinde Sarah should not more easily leade them to Iosuah then the blessed Virgin might leade them to IESVS Nor were not a vaile ouer their eyes could thâ—y rest in this that Hoshea assumed Iod from Sarah but rather Cabalike-wise be led thereby to Iesus who assumed the Womans seede the seed of a Virgin that so what woman had lost it might be found in Iesus Did Moses the great Law-giuer afford that IOD to the Arch-duke of Israel But Iehouah greater than Moses he that gaue the law primordiaâ—ly to Moses euen he gaue a Iote of womans seed to our captaine Christ. Nor what the Father hath giuen him can any man or Diuell pull out of his hands This to the Cabalists But for our more particular information let vs consider this shadow first in his Name secondly in his Office The name Hoshea or Iehoshua or Iosua they are in hebrew forme the verie same that Iesus is in greeke forme Which causeth the Author to the Hebrewes chap. 4.8 writing in Greeke not to say If Ioshuah had giuen them rest c. but If Iesus had giuen them rest for euery of them are deriued of one and the same Roote Iáshâ— not sounding Gnaijn and in english is a Sauiour according to the interpretation of that verie Angâ—ll Gabriel in Math. 1.21 where the promised seede is termed Iesus why Because he shall saue his people from their sinnes euen as the Iudges after Ioshua were termed Sauiours for God stirred them vp temporarily to saue Israel from the yoke of the enemies So that Hoshea and Iesus haue one and the same name of Sauiour the first of them temporaâ—ly sauing Israel according to the proportion of a shadow the second sauing all his people eternally according to the proportion of a substance For his Office it hath generally beene noted in his Names signification which more particularly I will obserue first in his Conducting of Israel secondly in his Circumcising of Israel thirdly in his Dispossessing of Cananites and Possessing Israel of Canaan In conducting of Israel he shadowed our Sauiour Iesus who vnto Ioshua in chap. 5.14 doth terme himselfe Sar-tsebá-Iehouah The captaine of Iehouahs Armie that is the Leader of his people In which respect also euery Iudiciall and Regall Annointed-ones were figures And blessed are that people who haue Christ Iesus for their Iosua for their Gedeon for their Dauid for their Captaine All Baptized-ones do professe that By God his grace they will march vnder his Banner a red-crosse in the white-field of an vnspottâ—d Conscience fighting against the Diuell the World and Flesh. As they would not be arraigned of periurie yea of capitall hie treason in conspiring with the enemy let all such looke to that sacramentall oth and at least now at last become more faithfull Followers 2 Ioshua receiuing commandement of God to Circumcise Israel now the Second time chap 5.2 it will shadow forth that Circumcision which is made without hands Coloss 2.11 and the very same represâ—nted by Baptisme which is an inward circumcision made by the Spirit This the Apostle in Rom. 2.29 doth call Circumcision of the heart in the spirit because in such an heart was that mortification which was represented by the outward signe But for the first circumcision he saith it is in the letter that is onely according to outward obseruance and this he saith doth make a true Iewe that is a true Christian to God-ward As that second circumcision did well represent Regeneration so Ioshua herein did well râ—present our Iesus by whose spirit and word we are inwardly circumcised and Baptized for though Iohn powre on the water yet Christ must minister the Spirit It is Christ that hath giuen vs the second circumcision by Baptisme of New-birth it is he that hath purged our soules Nor without the second Circumcision is the shame of our mysticall Aegypt remooued 3 Ioshua Dispossessing Canaan of the vncircumcised he therein may well shadow forth Christ Iesus two wayes first in dispossessing the earth of the reprobate that so the meeke-ones may possesse it Math. 5.5.2 Pet. 3.13 For as it was created for the sonnes of God so onely they shall finally possesse it and haue a glorious vse of it Secondly it may well shadow also the dispossessing our bodiâ—y earthly Canaan of spirituall Cananites of vncircumcised sense and affection and this was Origens meditation when he thus writ Within vs are these Nations of vices For within vs are Cananites within vs are Perezites within vs are Iebusites Yea I say more that the seauen accursed Nations of Cananites Hittites Hiuites Perizzites Girgashites Amorites and Iebusites are naturally within vs who onely can bee cast forth by that stronger-man Iesus as sometimes the former nations were cast forth by Ioshua and as after that seauen diuells were cast out of Mary Magdalene by Christ Iesus But the dispossessing of euill is here but in part for still there is some Canaanite in our land and so we be taken vp for better vse but in part But when our Iesus shall come from Paran mysticall Habak 3.3 as Ioshua did from Paran literall Numb 13.1 he shall not onely beginne but also liue to perfect such purgation So much for Ioshua Lect. XXVI
became indeed The Son of Man And thus the fall of Man brought with it the fall of Gods Son The Head is contented to stoope with his body Christ with his Church pawning himselfe for her payning himselfe for her becomming poore for making her rich giuing her libertie by his captiuitie procuring to her pleasure by his paine life by his death Nor did the Sacrifices only represent this but also exhibite and seale Christ with his benefits vnto the faithfull Communicant In which respect it is that the Author to the Hebrues saith that Habel by his Oblation obtained witnesse that he was iust that is imputed iust by Christ Iesus sealed to his conscience To whome as to all ancient Belieuers Christ was the Lamb slaine from the beginning of the world Iesus Christ yesterday and to day the same also for euer The Egiptian priest could say Deus vim â—fficacem imprimit Sacramentis God deeply printeth an effectuall operation in Sacraments speaking of their fantastick Sacrifices but the faithfull of God vnder and before the lawe might in deede and trueth say that a vitall power was conâ—aid vnto them by the Sacrifice no lesse then eternall life by Christ Iesus sealed vnto their Conscience by the stamp of his Spirit By which externall shadowe they were so taught and sealed till Messiahs day did breake and the Lawes shadowes fly away So much generally of Sacrifice Lect. XXXII Circumcision THe next Sacramentall exhibitiue shadow shal be Circumcision first incommended vnto Abraham in the seauenteenth of Genesis and continued in his seede till Christ putte that away for establishing Baptisme But baptisme by sufficient preaching being once established thencefoorth Christ Iesus should profite him nothing that would be circumcised Galat. 5.2 This Circumcision was nothing else but a solemne cutting away of that fore-skinne in a Manchild which appertaines to the generatiue part Which the Lord at the first institution thereof doth sometimes call his Couenant sometimes the Signe of his Couenant Why Because the thing signified was to the true Belieuer conuaâ—de with the signe euen as it is in all exhibitiue sacraments And that is it which causeth the Apostle in Rom. 4.11 to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seale of that Righteousnesse which is by-faith Which Sacrament was to Abrahams nâ—turall sâ—ed as Baptisme is vnto Christs spirituall seed an infallible signe of being receiued into the Couâ—nant of grace and holy Church of GOD. For by this signe the Hebrew Israel and Iew all Abrahams petigree were distinguished from all the world besides termed Gentiles The ancient prophane Herodot recordeth that the Colchians Aegyptians Aethiopians did circumcize themselues and of the Aegyptians he will forsooth that the Phaenicians and Syrians in Palestina these must be the Iewes they learned Circumcision Yet forsooth saith he â— cannot define whether the Egyptians learned it of the Aethiopians or they of the Egyptians Silly Greeke it is something he saith but farre from the truth He thought the Iewes had leaâ—ned it of the Aegyptians Why No doubt because hee had heard that sometimes their predecessours had beene in Aegipt Whereas it was instituted neere two hundred yeares before Iaakob went downe into that country And whereas he affirmeth so many of the Gentiles to circumcise it is nothing likely they euer hauing the Hebrewâ—s and their religion in horrible detestation Onely this may be some of Abrahams seede specially by Ismael borne of the Aegyptian Hagar might be sparsed in such places and there continuâ— this ceremony But for circumcision to be practised by naturall Egyptians it is against all probabilitie Philo Iudaeus therefore in his discourse of Circumcision making one argument of the vse thereof to the bodily cleanenesse specially in the priestes hee therewithall affirmeth of the Aegyptians that they for such purpose did 〈◊〉 their bodies For Circumcision we see how odious it was vnto the Gentiles in the time of Maccabees as diuerse Iewes for liues preseruation were glad to vncircumcize themselues by a painefull stretching and curious phisiking of the scarred skinâ—e It is sufficient that the ancient Greek hath recorded the Ceremonie though altogether ignorant to whom it appertained and to what end vsed But what is shadowed in Circumcision First If wee respect the paring away of the flesh it shadowes forth the expoliation and casting away of the olde-man with his inueterate lusts And this of the Holy Ghost is oft termed the circumcision of the * heart If we respect the shedding of blood accompanying that cutting it may wel represent the blood of Christ Iesus appointed to be poured out for our sinnes for the washing away of our lustsâ— for without blood no remission Heb. 9.22 And if with the representation we respect what therein to the faithfull is exhibited it is no other thing than Christ who of God the Father is made vnto vs Wisdome Righâ—eousnes Sanctification and Redemption 1. Cor. 1.30 Who by his spirite and word worketh in vs true mortification to sinne and true Viuification to Holinesse and trueth of Righteousnesse Nor lesse was taught to Abraham at the gift of Circumcision For being ben a Sonne of 99. yeares hee in his olde age is tauâ—ht to cut off the old man that so a Couenâ—nt may be sealed in his flesh The Couenâ—nt is exprâ—ssed when he saith I am God all sufficient walke before me and be thou vpright wherein the Lord not onely calleâ—h Abraham and his seede to vprightnesse of Obâ—dience towards him but also preacheth and promisâ—th to be God all-sufficient vnto him and his Nay lest he should thinke his obedience the Cause why God would be sufficient vnto him the Lord first pronounceth him El-shaddaj and then biddeth Abraham walke vprightly because his All-sufficiencie in the first place was cause of his integritie in the second place Which couenant standing of free-grace and promise it could not doe lesse than leade Abraham by the hand vnto the Seed of promise euen Christ Iesus by whom al the earth was to receiue a blessing Vnto the which blessed seede the Lord seemeth to will Abram and Sarai to Behold when as he turnes Abram into Abraham and Sarai into Sarah so adding to their names the hebrewe letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in english is Behold Whereto the Angel Gabriel might haue an eye when to the Virgine Mary hee cryed Behold Which letter of hebrewes termed Heâ— of vs H is to Cabalists their character of the holy ghost By which forme of learning if Abraham euer approoued such learning that faithfull couple were taught to giue the praise of all goodnesse to that Spirite of God by whom they were sealed vnto the day of redemption Thus the Church in her infancie was taught by letters In this state of the Gospel wee should be able to put these letters together for spelling a Word euen that Word which assumed Flesh for the circumcising and sauing of Mankind So much for circumcision Lect. XXXIII Passeouer THe fourth sacramentall
in respect of God called the rod of his mouth wherewithall Christ Iesus is pierced and cannot but open to the meaning of his owne Sprite euen as in the Gospel our Sauiour could not but awake and satisfie his disciples thirst when as they cryed Saue vs or we perish Moses representing the law doth leade the Israel of God to Christ for water of refreshment All sâ—biects to the Law must come to him and there with the spirit of prayer smite If our infidelitie cause that no refreshment come from his presence vpon the first call smite we must againe and the windes stormes and bâ—llowes of tentation shall giue place We oft aske and receiue not because we aske amisse namely to satisfie our owne lusts But asked wâ—e in faith without wauering we could not but receiue for in so knocking he himself hath promised to open But because wee beginne with Moses to halt in the beginning of prayer shall we not therefore persist and renew our petition God forbid for as an Ancient could well say melius est in via claudicare quam prater viam fortiter ambulare it is better to halt in the way than to walke vprightly out of the way so I conclude it farre better to persist in prayer with imperfection than desperately to leaue off prayer which is flat defection If Moses his weakenesse hindred that effect which should haue followed the first stroke a signe of a strong rising faith it was in Moses to repeate the stroke And thus this Rocke the waters rod and strokes do leade vs vnto Christ the things of Christ. So much for this shadow Lect. XXXVI Brazen Serpent THe last Sacramentall shadow which I obserue to be giuen vnto Israel for signe exhibiting Messiah to the true Beleuer it is that Brazen Serpâ—nt lift vp in the wildernes of Moses at the Lords commaundement for the sauing of Israel from thâ— stinging of Serpents Numb 21. Which Serpent so lift vp our Sauiour himselfe in Ioh. 3.14.15 12.32 doth expounde of himselfe For the better vnderstanding whereof let vs consider first Israels disease secondly the Curation of that disease Israels Disease was a mortall sting or poison smit into their bodies by fâ—ry Serpents stirred vp of God for punishing their murmuring against the Lorde This murmuring was their rebellious speach vttered against the Lords magistrate and Minister Moses and Aaron for that they lacked ordinary bread and were fed only with Manna Of which sacramentall bread they speake despitefully first when they say Our Souls lothes it secondly when they lightly terme it light bread Which dealing of theirs the Apostle calleth a tempting of Christ when by way of vse he saith to euery Christian Neither let vs tempt Christ as some of them also tempted him and werâ— destroyed of Serpentes Their Soules thus tempting Christ yea murmuring against Christ first in respect of their lewd language against the Personall figures of Christ Moses and Aaron secondly against the Sacramentall shadowe of Christ that is against Manna the Lord punisheth this disease of the Soule with that of the Body effected by the firy dartes of Serpents like as in 1. Cor. 11.30 he punished many Christians with bodily greiuances for abusing the Lords sacramentall supper All which teacheth vs as we would preserue the Body from temporall plagues and thâ— Soule from being stung with the fiery Serpents of hell to fly all murmuring against the good guifts of God be they Personall or Sacramentall It is said of the serpent termed Aspis that he giueth a wound to the body puncto acus simile not bigger then the pricke of a nedle But marke the effect A little blood therewith distiâ—leth and that right blacke A sodaine darknes ouer-spreadeth the eyes The whole body falles to labour thereon non sine quodam voluptatis sensu but not without a certaine tickling pleasure In a word the whole man is quickly ouerthrowne The Aspe and these fiery serpents is satan and the damned spirits who of God are stirred vp in iustice to punish our abuse of holy thinges The serpents sting is Sin 1. Cor. 15.56 and these sinnes are the fiery darts of the hellish wicked Ephese 6.56 The stroke of sin semeth so small as a pinnes point which causeth fooles to tush thereat as being a thing of nothing but heed it wel and thou shalt see blacke blood stand in it a signe of death the least sinne of his owne nature being mortall And watch the effects of this Sinne further and behold the eie of the soule darkneth more and more and when the eye is darkenesse howe great is that darkenesse The whole soule therewith falls of trauelling with sinne but with a certaine itching pleasure the fruit of which labour is a lâ—e in the right hand when so the soule awaketh This is the Aspe this is the fiery serpent that stingeth that old serpent and dragon that stung man and murthered mankinde from the beginning And this is his sting Sinne euen the peruersion of our nature that tickling foolerie wherewith we delight our selues to death and destruction This for the disease The Curation of Israels disease litterally was thus A brasen Serpent called also Sháraph and plurally Sheráphim Num. 21.9 compared with verse 6. from their fierie appearance such a serpent vpon Gods commandement was artificially made of pure sparkeling brasse and lift vp on some pole Whereto if the stung Israelite cast vp his eye loe hee was immediately cured Now vnto what mysterie did this lead Israel Namely to lift vp the eye of the soule vnto Iesus Christ who vppon the crosse was lifted vp for sauing the true belieuer This our Sauiour teacheth when he saith And as Moses lift vp the serpent in the wildernesse so must the Sonne of man be lift vp that whosoeuer beleeueth in HIM should not perish but haue eternall life Iohn 3.14 15. The lifting vp of the bodies eye vnto that led them to the lifting vp of their bodies eye a belieuing minde vnto this The falâ—ing of the body there led them to the soules saluation here Temporâ—ll life in the former did preach to them eternall life in the latter Thus that sinne which was committed by eating of the forbidd tree is here salued by the Lord of life hanged vpon the tâ—ee The Sâ—rpent with sting is here ouercome by a Serpent without sting O thâ—t in our Douish innocencie we could for auoyding â—uill be so wise as Serpents Hath Satan by the fiâ—ry darts of sin sâ—it vs Hold out the shield of faith Ephe. 6.16 and they are quenched For the faithfull are deliuâ—red from these empoysonments of sinne cùm Chrâ—â—tum in cruce eleuatum interioribus abtutibus semper aspiciunt whenas they shall continually with the inward sight behold Christ lifted vp on the crosse Et illi qui per fidem appropinquauerâ—nt saluifiunt for all such as approach to him by faith are saued Sursum corda here I may call