THREE PARTS of Solomon his Song of Songs, expounded. The first Part printed before: but now reprinted and enlarged. The SECOND and THIRD Parts Never printed before. All which Parts are here expounded and applied for the Readers good. By Henoch Clapham. Ephes. 5 32. This is a great Mystery: I speak of Christ and his Church. Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the sign of the Huntsman. 1603. To the Thrise-excellent, The High and Mighty Prince, JAMES: By the Grace of God, King of England, Scotland, France, and Ireland, Defender of the Faith. etc. DRead Sovereign, these my labours being in the Press, behold Fame's Herald double trumpeted (the first as Sables, the second as Argent) doth in our City's streets sound out a twofold Accent. The blacke-one drew out Basse-larg notes, declaring the Sunset of our late great Empress (whose Memorial be blessed amongst Women.) And this was right sad and doleful. From the Siluerie-one, twirled Tones variable of much glee and solace. The first humbled my soul: the second lift it up. Between them both, I was as divided: weeping, and rejoicing: rejoicing, and weeping. Whereupon I remembered, how men (of my vocation specially) are called to be Doves: whose note is glad-sadnes and sad-gladnes. Habel is vanished without seed. Seth is set in Habels' room: in whom we hope a direct continuance of Seed vn●ll Christ's last Access; even as S. Luke manifesteth Adam's seed until Christ's first Advent. The Lion passant, so turned into the Lion sedent: and sit he last for ever, a defender of the Gospel and an Extirper of Romanisme: countenancing good, and correcting evil, according to the Hieroglyphike Sceptre and Sword, the true Insignes of jehovahs' qualification. Henry the eight (like a sacramental eight-day) did cut off the foreskin of our Corruption. Edward succeeding, reform much. Then (the fir●e Paren-thesis o● Mary passed over) our late Deborah Eli-shebet, added to the Father and Brother's blessing. It remaineth, that your highness double our Happiness, as the great GOD o● Heaven and Earth hath doubled your King-ship. To whom more is concredited, more is required of such by natural Proportion. And herein your Royal care will tender: 1 That no one possess a Pastorall-place, to whom Christ hath not first said, Ephphata. 2 That no Leuj may sit at any Receipt of Custom, reaping where he sows not. 3 That Anah may find-out no Mules in our Episcopal fields. 4 That Dionysius Atheos' may not pill any part of the Commonwealth: much less, poll the Church. 5 That Merchants may not buy and sell in the Temple: much less, set the Temple itself to ●ale. 6 That these may not be Censurers of Sin, that live only by Sin. 7 That none be set in Eminent-places, who are known to be Rhomishly addicted. 8 That Great-flyes may be held in Nets, so well as the small-one● in Cobwebs. 9 That none may be a Mono-polist, which brings not that gain to the Monarch. 10 That Poormen may have their Causes tried, without damnable Demurs. 11 That Roscius may not make a standing-occupation of Stage-mumping and mowings. 12 Ac, ut quid lepidiùs dicam; That the Feminine-gend●r may no longer (against all Rule) be in state more worthy than the Masculine● by carrying all the Cases (Singular, Dual & Plural, Greeklike) on her back; whilst the Masculine is contented with the Singular, Accusativo carens. jisque constitutis, sufficit mihi quod haectenus vixi. Plura (minimèque baec privata) non quaero: Dixi. And in this doing, your Highness shallbe rewarded of the Highest. Petrus Nannius Alcmarianus thought he fitted the Time well, in dedicating his Paraphrasis and Scholia on Salomon's So●g, to Spain's Philip and our English Mary, upon their time of Marriage. A better marriage now; when in England's union with Scotland, we may behold (as it were) a new conjunction of the White and Red-roses, for making one Nose gay. This natural union, doth strongly call for our Church's union mo●e with Christ: For, what by Atheism and Romanisme, overmuch spreading of late years, out job was brought wellnigh to the Ash-heape: his Maladies being man●, and the synewes-state dissolution, and distraction of members. Great Alexander upon his Conquest, is said, to enjoin judah's Levites to circumcise their Sons by the name of Alexander, as a memorial of his H●gh●esse. Your Ma. will not (neither shall it need) that your Levites be so enjoined. The Sons of our studies, we voluntarily devoue to your Gr. protection: as who both can and will defend the truth of sacred Learning. I pr●e (Deoque volente) sequemur. My Book being in the Pres●e, before great Israel's first-name was proclaimed Head of our Tribes, the several pats thereof had so their several Dedications: All which Particulars, I now reduce to be Marshaled under your Highness, as the integral. For where the King is Genus, the Subjects be but Species. Unto this attempt I have been made the bolder, for that it pleased God in Anno D●i. 1595. to lend unto m●e your majesties royal hand, for authorizing certain * Bible's Brief. Summon to Domes day. Sinners sleep & Resurrection. Tables of Household government. my poor Writings in Scotland to the Pressed. From that time, much duty: but henceforth, all duty (as of creature to creature) is owing to your sacred Self (and Seed) as unto GOD his Great and Gracious Lieutenant over us. Whom God bless for ever. Your majesties humble Subject, (a Preacher of the Lords word) Henoch Clapham. To the Gracious and Reverend Fathers and Brethren, Ministers of the Church of England, Henoch Clapham wisheth all saving gifts of the Spirit. TRue it is (Gra: and Reverend) I may say with Bar●●rd, Bern. serm. 30. in Cantic. Quod Animarum susceperim curam, quimeam non sufficerem custodire: I took upon me the cure of Souls, before I was sufficient to watch over mine own. And with Ambrose may further say, Ambr. office lib. 1. cap. 1 Factum est ut pri●● docere inciperem quam discere. It is come to pass, that I begun to teach, before I had been taught. For howsoever I had some general knowledge of Divinity (as sometimes Moses had of Canaan, from the top of Mount Nebo;) yet far enough was I from that particular distinct knowledge, whereby I should have seated myself and others ecclesiastically in our land of Rest. And whereas in my first view of Religion, much stir arose about ecclesiastic form of ministery and ministration: and the present established form being of many (otherwise zealous) proclaimed by word and writing for Anti-christian, and several parts thereof to be direct marks of the Beast, whereas indeed that Revelation-beast hath rather his character, than Characters, mark than marks: I hereupon (believing such conclusions) departed the land in the year of our Lord one thousand five hundred ninety three, as willing to put in practice that which others had taught me. And so I wandered to and fro with Salomon's bird removed from her nest, till the year 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 (by reason of my former oversight) to betake myself to some other so●t of study. By my Lord anderson's suit to his Grace of Canterbury. But then receiving from some of chief place some means of encouragement in my Ministerial function. I since that, have laboured as I might, and as my gifts could afford, in repairing the walls of jerushalem, the praise of the whole earth. But, as never yet I could want a cross, so (not Angustines' tria cappa cá●●sta, Aug. de grammatica libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. three wicked * Speaking of Kornelius S●lla Korne●ius Cinna, and Kornelius Lentulus. Kas, but) Pipurè tumens, some proud swelling Pees, they have laboured to make me, my Sermons, and writings, nothing amongst their fantastic and bewitched disciples. For they have judged, that if I were held for somewhat, than their overmuch sparsed copper would be called in, and their fancies made plain unto all men. Indeed, for a man to speak of experience, it woundeth right deep: but let the truth cut me, and cut them; forwards it must, fantastic Dagons must fall: and disciples must be brought from man to God, from I●hn Baptist to jesus: for, Behold, he is the Lamb of God that takes away the sins of the world. Some part of my latter labours I here present, the substance of certain Sermons upon Solomon his Song of Songs, preached in our honourable city of London. A Scripture extremely flouted of Machles-villaines (I might say, Machivillaines) blind Heretics and fleshly Humorists, that savour not the things of God: and therefore the rather have I handled it, and now offer to publish it: that so any one running by (specially staying by, and surveying it) he may (as in great capital Letters) see, and read the s●d wisdom of God. The very light that enters here through my little casements, will put to chase the creking Bats, and staring Owls that abhor day light: how much more should they be chased and crushed, if some of you (to whom God hath concredited much variety of learning) should open the eyelids of this morning, set this Temples great doors patent, and fill every chink with jehovahs' glory. Censura est magistra vitae & modestiae. Pomponius Laetus de legib. Correction (saith Pomponius) is the Mistress of life and modesty; and lack of due censure, is cause of many an immodest life, of the life of Atheism. Licinius is said to have held learning the commonwealths ratsbane: and were not many amongst us so minded, they would not labour the overthrow of Universities, the impoverishing of the ministery, for the lifting up of jack Straw. It remaineth that all of us do use our strengths severally and jointly, for the uphold of good literature, literature the sinews of our commonwealth, the lamp of our Church, the life of our soul. Solomon so judged, when he begged Wisdom before Wealth, before long life, before power to avenge. From them I turn my quill, and unto him let us tune and turn our ears, who ravished in spirit, doth first entitle, and then sing forth his Song of Songs. But to the learned I must first insert a preface. valet. A preface for directing the simple Reader, touching this form of Writing and Teaching. AS a number do please themselves with so little divine knowledge as may be: so can they not but oftentimes maledict good things they understand not, Jude 10. as having too necre affinity with the Spirits which Saint Jude condemneth. It is sufficient (say they) that we know Christ jesus, and him crucified: and that (say they further) we have learned, seeing we understand the Rudiments of Faith. I answer, there is no Book in the whole Bible, that teacheth not Christ jesus and him crucified. Nay more, there is no one Chapter or open head of Scripture but it setteth forth Christ, if not directly also his sufferings. The first and second of Genesis setteth out Christ, seeing he was that john 1.1 and hebr. 1.3 Word whereby all was created: as also that Word which beareth up all the creature. The 3. Chap. in his 15. vers. doth teach the stooping down of that Word for assuming woman's seed: and the Genealogy of Adam by Sheth doth teach that, till he came that was promised. Else Matthew and Luke had drawn the Genealogy to no purpose. For the doctrine of Chronology, it is no more but Speach-of-time, treating of this divine business. And without Speach-of-generation and Speach-of-time, there can be no Story, no Bible. As for the Genealogies spoke against in 1. Tim. 1.4. & 2.2.16.23. & Tit. 3.9. they be none of these which be divine, for the holy-ghost must not be brought against himself: but (as the Apostle there testifieth) they be Profane, Their Talmud l●ckes no such stuff. foolish, and fabulous-ones: which without blasphemy cannot be affirmed of any Scripture: but well enough of diverse jewish Traditions, tending rather to the subversion than edification of Believers. This doctrine of Christ and his Cross w●s pressed, not only to the ear by voice, but also to the eye by sensible signs. Before the Law given by Moses, they had oblations, and lastly Circumcision and the Paschal Lamb: but under the Law, they had more oblations with more frequency. In all which they were to see Christ, and in many of them, his crucifixion and effusion of blood also. And who could with knowledge behold the Priesthood, and therein not see Christ? Or who could contemplate the Tabernacle and Temple, and therein not first see jesus in whom the Godhead should dwell essentially, and then in a secondary sense, his mystical members. In all these the Church was led to Christ, even as we by baptism and the Lords Supper. But because Christ could never have been crucified, but for sin (and therefore in himself and in his mem●●rs to suffer by the hands of sinners) as indeed he did finally by the hands of jews and Romans, a Genealogy therefore of such sinners are set down and a Chronologie uttering the times of Christ and his Cross, whether before, in, or since his Incarnation: the finishment of all which, is unsealed in the book of Revelation. The enemies to Christ and his Cross, they are oftentimes branded out by names of wild beasts, serpents, unclean birds etc. that so in them may be expected but brutish affections and actions: as also termed thorns, brambles and what not vile? The friends to Christ and his Crucifixion, are on th' other side represented by creatures also Vegetative and Sensitive, but in respect of some commendable qualification: and in no Scripture so much, as in this Song of Songs. So that for understanding some excellent things in this good people, we are appointed first, to consider some other creatures, whereby (as by steps and stairs) we may ascend to the di●ine qualifications of the Church. Said I, of the Church? Yea of Christ himself also; who here (as also oft in the New-Testament) hath vouchsafed to be sacramentally set forth under names of inferior creatures. This remembered, I further make answer to our Novices, which delight themselves in I know not what measure of knowledge and supposed principles: Rom. 15.4 First, whatsoever things are written aforetime, are written for our learning. Otherwise, to think, were to conceive grossly of God, as having written somewhat that is unnecessary. Far from such a mind it seemeth these were not, that contented themselves with knowing. Hebr. 6.1. etc. First, Repentance from dead works. Secondly, Faith towards God: Thirdly, Doctrine of Baptisms: Fourthly, Imposition of hands: Firstly, Resurrection from the dead: and Sixtly, Eternal judgement: Notwithstanding all which, the Apostle calleth them forward towards perfection, as they would avoid the unpardonable sin against the holy-ghost. For when people begin to please themselves in a little Catechism doctrine, they begin to enter into a defection and back sliding from the little which they have already received. Secondly, there is no piece of GOD his Book, but it hath direct, Collateral, or an Antitheticall relation to CHRIST, if not also to his sufferings: insomuch as all that is more largely and variably said, it doth finally return to that one foundation, jesus: whereon we are ever to be building, until we have attained perfection and the fullness of our age, that is laid up in him. The Family-of-love do overthrow all the Genealogy and Crono-logie of Scripture, by turning really all the * As their spiritual lan● of peace & Interlude of Minds do show. History into an Allegory: entertaining (and good enough for that purpose) the Apocripha-writings also. By the which I cannot easily be otherwise persuaded; but as first: they shut up God and Devil, Christ and Antichrist, Heaven and Hell, Wilderness and Canaan, good and bad Angel, within man's soul, as being all of them but Se●ses or Affections: and as secondly, they hold an outward uniformity with all other religions whatsoever ( * For this, see somewhat in Lect. xv. not to speak of their bawdy perfection in nakedness) so cannot I easily be otherwise persuaded, but that they be indeed Atheists, or at the best, but Saduces. Their dotage is never countenanced in the truth of Scriptures Allegory: Seeing this truth lieth in establishing the History, the Genealogy and Chronologie: but their fanatike form of Allegorizing overturneth it. The first being practised of the Prophets and Apostles: but the latter only pursued of Heretics. Which latter form, as Origen was sometimes attainted with it, so it hath not only raised this Proverb of him; Vbi ma●è ne●o peius. Where evil, no man worse, but also, brought him to be next neighbour to an Atheist in his Universal Salvation: and finally, to be held an Author of that Heresy (witness the Origenists) as HN (it may be it standeth for Have-no-religion) is now the head of our Nicolaitans or Familists. As I would have thee to avoid this Familists error on the left hand, in making Religion an Allegory: so, to fly the error on the right hand, whereby some would have Religion without all Allegory. It is of Christians generally granted; that the Subject of this Song is Love: namely, that which is to be considered between Christ and his Church. Which, how can it be, but by understanding Christ in Solomon: and the Church of the Gentiles in Pharaohs Daughter? So that ●● here (as the Apostle G●l●t. 4 24. elsewhere) must be glad to say, By which things an other thing is meant: or, as it is in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which things are to be allegorized. The holy-ghost could have spoken always properly and in a single-sence: but so the doctrine should have been beyond created-conceipt: or have less shown the bounty and v●rietie of his wisdom. Eccles 12.9 The more wise (saith God) the Preacher w●s, the more he taught the people knowledge, and caused them to hear, a●d searched forth, and prepared m●ny parables. And the more wise (Gentle Reader) thou c●●ets to be, do the more hunger after every form of divine knowledge, embracing Moses and Christ, History and Mystery, Shadow and Substance, Sign and Thing signified. To further thy knowledge in such differing kind of doctrine (and yet at unity in Christ) I have taken s●me pains, in discoursing upon this Scripture, wherein (as I take it) the Holy Ghost hath called us to see all the things of Christ and his Church, m●ch evidently; but yet by allusion and in a mystery. The Hebrew Rabbins do ordinarily apply the things h●ere spoken, to their Synagogue and People: Christians, ordinarily to their mystical King and People. And indeed the second S●nce was sealed in the former, Hebr. 11 40. that so they without us might not be perfect. For some few in the church of Rome that have in the She-beloved, understood only the Virgin-Mary, they were too Dominike-like, and might, by such a rule (almost) as well have made another Lady-Psalter. For knowing Christ, and the things of Christ, the Church, and the things of the Church, prepare thee to hear of sundry creatures under man, wherein the former divine things are sealed: in one speech, two things being so uttered: as if in terrestrials, there were some notable image of celestials: the things that are here below & visible, being but as Letters or Characters, which being put-together will spell out matters superior and invisible. Being so prepared to conceive, I doubt not thou wilt read the sequence to thy soul's comfort. If not so prepared, the spider can but turn honie-ivyce into poison; except God with a preventing-grace do forestall thee. Farewell. London. At my house in Red-crosse-street. April. 1603. Who hath laboured for thy good. He: Cl. The Text. The Song of Songs which (is) Salomon's. 1 LEt him kiss me with the kisses of his mouth: for thy loves are good, better than wine. 2 For the savour of thy good ointments, thy name is as an ointment powered out: therefore the virgins love thee. 3 Draw me, we will run after thee: the King hath brought me into his chambers: we will exult and be glad in thee: we will remember thy loves more than wine: Righteousnesses do love thee. 4 I am black (o ye daughters of jerushalem) and to be desired as the tents of Kedar, as the curtains of Solomon. 5 Do not respect me because I am black, for the Sun hath lo●ked upon me. The sons of my Mother have fumed against me. They put me for a keeper of the vines. My vine which was to me, I have not kept. 6 O thou whom my soul loveth, show me where thou feedest, where thou causest to lie at noon: for why should I be as she that covereth herself to the flocks of thy companions? 7 Seeing thou knowest not (o thou fairest of women) get thee forth in the steps of the Flocks, and feed thy Kids above the tents of the Shepherds. 8 My Pastoral love, I have compared thee to my horses in the Chariots of Pharaoh. 9 Thy cheeks are comely with rues of stones, and thy neck with chains. 10 We will make for thee borders of gold with studs of silver. 11 Whilst the King was at his repast, my Spikenard gave the smell thereof. 12 My well-beloved is a bundle of Myrrh unto me: he shall lie between my breasts. 13 My well-beloved is as a cluster of Copher in the vines of Engadi. 14 My love, behold, thou art fair, behold, thou art fair, thine eyes (are like) the Doves. 15 My Beloved, behold thou art fair and pleasant: yea, our bed is Greene.. 16 The beams of our houses be Cedars, our galleries of fir. THE Song of Songs, which (is) Salomon's. The Argument of this first Part. The Church very fervently suiteth after the presence of Messiah: specially for his appearance in our Nature. Whereto she receiveth a comfortable answer, bringing with it appearing-wise, the presence of Messiah. Which two so conucned, they fall into mutual praises, finishing the same with mutual applausion. Lect. I. THis Title standeth as a glorious Eulogy or Porch to the ensuing Scripture. And herein observable first (for method sake) the holyghost his pen man of this Scripture, and that is Solomon: Secondly, the matter itself, and that is a Song. Touching Solomon, we are to understand that he was son of David, King also of Israel: and both of them notable types or shadowers forth of our Lord and Saviour Christ jesus. But this Tipeship stood in this difference: David a figure of jesus, in respect of the continual wary he had with the Church's adversaries: Solomon a figure of Christ, in respect of his continuing plenty and peace in the midst of Israel his church: David the Church's Captain: Solomon the Church's amiable spouse and passionate Lover. The argument of this Song. Under Solomon in this scripture, we are to understand him, who (in Math. 12.42.) is wiser and greater than Solomon, even jesus himself: sometimes sued unto Of his Church: sometimes suing To his Church, according as variable times bring with them va●iable accidents. And under Salomon's spousess and Love, we are to consider the Church (specially of the new Testament (sometimes praying, sometimes straying, sometimes in a Love-traunce, sometimes revived, and in this life (by reason of sin) changing some part, and in some respect as the Moon. In One word, Two things are sealed, So that of this scripture the wise-spirited may say with the * R. Sal. jarchi hereon. rabbin (according to that in psal. 62.11. (God hath spoken once, and I have heard it twice: which Cabalistically is, In one speech of God I observe two things, as Letter and Spirit. When Solomon penned this sacred Writ, the time of too many hath been said to be, what time he took to himself Pharaohs daughter: and so have concluded it to be a nuptial song. But this judgement is not only opposite to this scripture, but also hath brought with it some other inconvenience: namely it hath caused sundry impure Spirits to stumble, affirming it to be a vain amorous ballad, penned at the pleasure of Salomon's wantonness: an assertion in the highest degree blasphemous. The jew (who best knew the old Canon) can say, that * R. Abr. Abbenezra on this chapter. It is abominable to think that the Song of Songs should treat of venereal matters. But the Natural man perceiveth not the things of the spirit of God, (for they are foolishness unto him) neither can he know them, because they are spiritually discerned. That it is against this scripture also, do consider that speech in Cha. 7, 4: [Thy Nose is like to the Tower of Lebanon.] Lebanon could not stand for a comparison, The time when this Song was penned. till that Tower of Lebanon was: and it was not built, till he was aged, and his lives years wellnigh spent. This appeareth thus: Solomon reigned but forty years. Towards the beginning of his reign he then matcheth with Pharaohs daughter: about his fourth year he beginneth to build the Temple: and that continued seven years. After that, his own house continued building thirteen years: so are spent about four and twenty years of his reign: and after all this, the Tower of Lebanon was built. How long after ere he begun it, appeareth not: nor yet how long that work continued. But if it should be begun presently after the other, it was a long piece of work, if so the greatness and stateliness thereof be considered. And after this finishment of that also, must this holy Writ be penned, seeing in the former verse, he hath in his comparison introduced the Tower of Lebanon. That this glorious Lamp of Israel for a season was darkened by Idolatry, his history expresseth: yea his history being shut up with the mention of that evil * Bellarm. de verbo Dei lib. 1. cap. 5. Romanistes conclude, that Solomon died unrepentant, and so by consequent, an Abject. But seeing other scripture will necessarily convince that, they should rather think, that his history was shut up obscurely, that so therein he might shadow forth our jesus, who in his death also was numbered amidst transgressors, making his grave so with the wicked. That he died not an abject, these reason's evince. First, the consideration of his Tipeship: for seeing God selected him for the sole figure of Messiahs' love, spiritual peace, and plenty towards his spousess the Church: it shall be more than rash ignorance to conclude him an Abject. Secondly, 2. Sa. 7.14, 15. the promise which God makes to David (namely, that if his son Solomon should sin, he would chasten him with the rod of man, but not take his mercy from him as he did from Saul) it concludeth repentance: seeing chastenings with mercy are (Heb. 12.) signs of children (not bastards) and the means to bring them to repentance. Thirdly, he was not a Prophet, sent in mercy to the church, but an holy Prophet and Scribe of the Holy-ghost. Saint Peter in his 2. Epistle 1. Chap. verse 20.21. so speaketh of all these holy Teachers: First know this, that no Prophecy in the scripture is of any private motion: for the prophecy came not in old time by the will of man: but holy men of God (a term never given to the reprobate) they spoke as they were moved by the holy-ghost. Now Solomon being one of these Holy men of God, he must needs depart hence in the state of grace. 2. Chro. 11. ●17 Fourtthly, the Holy ghost commending Rehoboam and his people for their first three years government, saying: Three years long they walked in the way of David and Solomon, it plainly urgeth that Solomon died in God's favour, or else he should never so have been coupled with David his father. Yea, it also argueth that Salomon's final government was in and for the Lord (howsoever the Mount of Corruption not taken away) seeing first Rehoboams government is said to be like that way, wherein his father and grandfather had walked. Lastly, his own three books evince his repentance: first the book of Proverbs specially the Preface lying in the first nine chapters: wherein he specially admonisheth his people to beware of the strange woman: urging the sea of iniquity (bodily and spiritual) which accompanieth that evil, as speaking from experience. In which book he laboureth therefore to settle his Pupil (of what degree or calling soever) in the rudiments and grounds of religion. Secondly, his book termed Preacher, wherein (specially in Cha. 2.) he preacheth worldly vanity f●om self same experience, admonishing others to beware by his evil. In which book he taketh his disciple (as into an high mountain) that so from thence looking downward, he may spy the flitting and vanishing estate of all things here under the Sun. Thirdly, this most divine Song penned (as before is proved) in his old age: vain lusts then turned to contemplative loves passing between Messiah and his Church. (As if herein he had lifted his Hearer higher than the Sun, for speculating matters solely celestial) it further proveth the verity of his repentance. Left he was for a season, left flesh should rejoice in God's sight: but recovered again by repentance through God his free mercy, whereof these three books are three infallible testimonies: even as Peter's threefold confession, joh. 20 15. etc. (Lord, thou knowest that I love thee: Lord, thou knowest that I love thee: Lord, thou knowest all things, thou knowest that I love thee.) It gave forth a plain evidence to his fellow Disciples, that he had unfeignedly repent his threefold denial. This briefly touching the Penman, Solomon. Touching the scripture itself, it is a Song. A Song hath divers names according to the manner and matters diversity. If they contain matter of God's praise, they are termed Isidor. de eccles. lib. 1. ea. 6. & 7 Bruno in Eph. 5 Hymns: if it be song by turns of two Choruses it is called Antiphona: the Italique Responsories being much of like form. A Psalm containeth any sort of matter indifferently, and is thought of some to derive that name from the instrument termed Psaltery, whereon they play with handes-motion: as also specially to contain moral doctrine. For the title Ephes. 5.19. Spiritual song, it is either the general to all divine songs; or rather A Song of exultation and spiritual rejoicing, Tho. Aquin. on Ephes. 5. specially respecting Hope of eternal blessedness. Touching this Song of Solomon, it containeth matter of divine laud, for the which it may be called an Hymn: it containeth matter of Exultation in the hope of a better life, for the which it may be called a Spiritual Song: it containeth moral doctrine, & doctrine of all natures, for the which it may be height a Psalm. As for the form, we find sundry parties singing, and the one side answering to the other: for which it may be nominated an antiphony or responsory. And for these (and like) considerations, it is of the holy ghost called A Song (or, the Song of Songs, as not only the most excellent song, of all the 1005. which Solomon penned, and therefore for Churches use only reserved, but also in respect of any other Song contained in divine Canon: others tending to some one particular end, or few: but this enwrapping in it, doctrine of all sorts, and that in a most sweet and deep kind of eloquence, respecting the matter: as also of elegancy, respecting the syllables, words and phrases. And I take, because that none should compare it only with his own Songs, nor yet only with the other Songs of the Scripture, the Holy-ghost hath lest the Hebrew phrase indefinited: for, as the word Which with us is indifferent for gender and number, (masculine or feminine, singular or plural) so is the Hebrew word Asher, which as also the Verb is altogether understood. And hereof it is that some read, a Song of Songs, which [is] some, which [are] Salomon's: but indeed for the former respects, it can neither be tied to is or are, was or were. Yet I take the present tense more proper than the preterim perfect, because we say: This is Paul's Epistle, this is john's Revelation, these are Moses Books, etc. rather then, these were Moses books, this was Paul's Epistle, etc. Thus we see Solomon the peaceable and exceeding rich King of Israel to be the Holy-ghosts Poet: and the thing that is penned, to be Poesy of passing divine nature, both in respect of Manner and Matter, and therefore in an hebraism termed, A Song of Songs: that is, A most excellent Song. Now from the Title, I pass to the Song. Lect. II. Verse. 1. Let him kiss me with the kisses of his mouth; for thy love is better than wine: or, * So doth Tremelius turn it & the hebrew is, Cj tobim dodejca mijaijn. thy loves are good, better than Wine. IN this Verse the church expresseth her affection towards her beloved: first, by offering up prayer: secondly, by setting forth the excellency of her beloved's Love; which may serve for a reason of her prayer. Her prayer lying in the first clause, it containeth her servant desire after Messiahs' presence: wherein I observe, first, the form of her petition, secondly, the matter she doth petitionate. The form is Imperative, or Optative. If Imperative, than she speaketh to some Rivals of her happiness, commanding them to let her beloved come unto her: If Optative (which I rather incline to) than she offers up properly Prayer: and this must be, either to Messiah himself (which I less conceive) or unto his Father (wherein I rather rest) seeing the Father is said Galat. 4.4 to send him forth after the fullness of time, and he the Son mean time john 1.18 compared with cha. 17.5 in the glorious bosom of the Father. And so her prayer [Let him kiss me] it is as if she said in more words, O Father of heaven, vouchsafe to hasten the sending forth of Messiah, who * hast appointed him to be a light to the Gentiles, and a Glory to thy people Israel. The Father so prayed unto of the church, it resteth to consider if this Church be only the faithful of Ethnics. So many have understood it. That principally that people is intended here, it may appear by her form of preoccupating the exceptions which jerusalem's Daughters might make, in the fourth and fifth verses next after: but seeing Abraham and many of jaacobs' Kings & Prophets, did long to see Messiahs' day of appearance in the flesh, hungering for that which they saw a far off: we so cannot exclude the faithful of Zions' Synagogue, no, nor debar any believer from the beginning of the world; I so understand the whole body of Believers from the first Adam, unto Christ jesus the second Adam: all sending up their prayers (as multitude of sweet odours) unto God the Father. The faithful in holy Scripture do pray for Christ's coming, but in a twofold sense, respecting two sundry times. Before his Incarnation, they desire his appearance in our flesh, for kill sin in our flesh, and so quickening it to unfeigned sanctity: after his appearance they do with john desire he may come quickly, namely in his glory, for the glorification of his Saints: and for this appearance do the souls under the Altar thirst and hunger. But in this place, is specially and properly intended, the churches fervent desire for his appearance in the flesh: which union of his divine nature, with our human nature, I take to be signified (at least, in part) by the term Kiss. And principally also, I here understand (as before) the chosen of the Nations, desiring after union with him, as no doubt the Gentile Queen, Pharaohs daughter had no slender affection after communion with Solomon, the glorious type of our Messiah. A kiss unfeigned (such a Kiss as the Apostle calleth Holy, and wherewith the Saints did sometimes salute one another) it is as a sacrament of Souls unity and oneness, such as was in jerushalems' church, touching which it is affirmed, that all were of one accord in the Lord. But here the term is in the second place plural (Kisses) as thereby intimating (besides other things) an union of Messiah with her in soul and body, sense, affection, and all active powers, a full union of God and man.. This she desireth, and fervently desireth: and this in the appointed time he fully performeth. That which she then breathed after, Heb. 11.40. we are possessed of: God providing a better thing for us (namely) that they without us should not be perfect. Touching the reason of her Petition, For thy love is (or, Loves are good) and better than wine, it is as if she said: O heavenly Father, I have prayed that thou wouldst send thy Son to his poor Church, that he might unite himself corporally with her (the Godhead inhabiting the Manhood essentially) Now after this my petition, vouchsafe I may debate the matter with my beloved. Then by an Apostrophe she turneth aside, and after such sort reasons with him: Sweet Messiah, Shiloh Zecharies Branch, and Iaa●obs Star: I long after thy presence: yea, thou hast set my soul on fire after thee: for thy Loves are beauteous and far more effectual than wine. Beauty's there are many, but all inferior to thine. There is pleasure and strength in wine: but thy love and pleasant amours do more inflame and ravish the senses. O heavenly Father, if I be bold, thy sons love hath constrained me; oh glorious Messiah, if I call for thee, thy Father's promise in Paradise, it causeth me: and the beginnings of Love which by thy spirit thou hast given me feeling of, as wine in the first taste they comfort me: as wine in the second place they delight me: as wine in the third place they embolden me: as wine in the last place they cause me be ready to fall in a Love-trance. Oh therefore come speedily and embrace me, and by the spirit of thy mouth overshadow the Virgin, and make us members of thy body, of thy flesh, and of thy bones. Besides other ordinary notes, I observe hence, first how Time in Paradise (Gen. 3.15.) conceived of the promised seed: that time grew (as it were) more big-bellied in the renuall of the promise to Abraham, David and others: and that in the fullness of time, That blessed seed was to be brought forth for the exceeding comfort of mankind. The faithful conceiving this doctrine, they are therefore here introduced, sighing after the performance of the promise. If they but tasting the promise, and seeing it but a far off (for the time of this Songs penning was about 900. years before Shiloh came) how ardent and earnest should our affections be in the possession thereof? The taste and possession of wines are of more value, than the bare sight and taste thereof: and such should our love be in the real enjoying of Messiah. Examine therefore we ourselves, and look into our souls, for if Christ jesus live in us, we cannot but with fervency embrace him and love all the fruits of his spirit. Secondly, her manner of speech, [Kiss me, etc.] it implieth the means whereby the Virgin should conceive, namely by the spirit of Christ overshadowing her: that spirit being as Agent to her seed Patient. * Heb. rúach Gr. pneuma. Lat. Spiritus Spirit and Breath is one and the same (both in Hebrew, Greek, and Latin) which is cause, that sometimes our men in the Prophets do turn it, by the spirit of his mouth, otherwhiles, by the breath of his mouth, etc. This Conception and Generation is so exempted from that ordinary increasement of mankind. And therefore, though Levi paid tithes in Abraham's loins, to Melchizedek, and all we have sinned in the loins of Adam: yet this second Adam can be said to do neither. Woman sinned first, but no speech of spiritual nakedness, till Man also sinned: Then (it is said) their eyes were opened and they saw themselves naked: as if sin were imperfect and unable to bring forth death on the seed of their loins, till Man (in whom lay the Active power of generation) he had sinned. Though blessed Mary sinned, and had sin in her nature, yet it could act nothing to Conception. As all Naturians will grant woman's seed only passive, (and for because not Active, some have concluded women to be seedelesse) so neither is sin any creature, or any substance, but an action transgressing, causing God his curse upon mankind by mortality and corruption. And because the Virgin's seed patient, was by the spirit of God quickened (even as the clayish nature of man vivified by the breathing of god) her betrothed joseph is taught by Gabriel, how that Matth. 1.20 which was conceived in her, it was of the holy spirit. This one doctrine so overturneth the doctrine and objections of our ages Anabaptists. Who think of sin as of a Substance: it being indeed an Accident, and severed in Christ's conception, by the Active power of the holy-ghost. Thirdly, by speech [Kisses of his mouth] is further (although in a second sense) intimated the operation of God his word and spirit for incorporating us into Christ. By his word, the World was created, and by the breath of his mouth the foundation thereof was laid. That natural world was to lead us to consider a spiritual world (which Philosophers have termed Micro-cosmos, a little world, namely man) which second and new creature is begot by the immortal seed of God his word, the holy spirit quickening that word in the womb of their conscience: for by the ministry of his word & sacraments he kisseth his creature, breathing (by that his ordinance) his own good spirit into them. And because no heretical doctrine can do this, the Church (in her prayer) desireth the kisses of His mouth to whom she prayeth. Nay, for her●ticall doctrine, it is so far from effecting a new world in us, as it is (indeed) the seed of the serpent, whereby he begets a damned body of infidels and false believers to himself. For the reason of her prayer in this verse, whereby she would insinuate her petition into the Lord his cares, as craving nothing but Promise, and that whereof she had a pleasant foretaste, to the kindling in her such prayer: besides other things, I note these: First, that the saving promises of God (who in Christ are Yea and Amen) they are with all holy boldness to he called for. For as he is faithful that hath promised, so he expects we pray for the speedy performance thereof: seeing the promises are the church's life and glory. Secondly, her speech [Thy loves] it argueth the love of God in Christ to be infinite and of a growing nature Election before all time, begetteth an effectual Vocation in time: that Vocation brings with it, in the one hand, assurance of justification, in the other hand, real Sanctification. These beget other divine Loves: causing in us a fountain springing up unto Eternal life. If the church in her pedagogy and nonage could have such deep feeling of divine Loves, what should we feel, who are come to inherit that Canaan? Ephes. 3.14, 15 16, 17.18. We should be able (as the Apostle prayeth) to comprehend with all Saints, what is the breadth, and length, and depth, and height of the Father's Love in Christ jesus. If merchants finding a Commodity sweet, they sue for more: let us in the least sense of God his love pray for more; seeing this is a commodity of eternal nature. Thirdly, the Church expressing her feeling of Christ's love, to be unto her more excellent and efficacious than wine (wine being that which delighteth the heart of man) we thereby are taught, that every member of this mystical body, doth not only live to Christ, but also die to the world and the temporaries thereof. The love of God in the use of his word, which is one principal particular of his love, it was unto David more sweet, Psal. 19.10. than the honey and honeycomb: and of more acceptation than tho●sands of gold and of silver. And the love of God in Christ, it was of such value unto the Apostle Paul, as (in comparison thereof) he counteth Tribe, Birth, and all temporary and natural things, but dross and dung. How the Patriarches, Prophets, Apostles, Martyrs, and Confessors have deemed Christ's love, their continual sufferings and patient undergoing of the cross for his sake, they plainly do witness. Balaam, judas Iscariot, Demas, and many in this age (savouring earth, not spirit) they are by this doctrine laid open for such as are not of the Church, howsoever within the church: for all these Moonish fleeting temporaries, the church treads under her feet; the union, and sensible feeling of Christ his several loves being unto her, all in all. Lect. III. Verse 2. Because of the savour of thy good ointments, thy name is an ointment powered out: therefore the virgins love thee. Or, * Ler●iach unto the savour of etc. Or, at the savour etc. AS in the last clause of the former verse, she gave a reason of her petition, (and that was drawn from the excellency of his love) so here she rendereth a reason of her so loving his Love: namely, because she found in him (as a box of aromatic ointments) all redolent savours, and precious spiritual smells. Which precious odours were unto her his Church, and unto every particular member thereof▪ most savoury and delightful. In which comparison, she seemeth, not only to cast her eye unto ordinary confections in the Apothecary's shop, but also (and that more specially) unto the sacred Ointment and Perfume in Exod. 30.23. etc. effected by Moses, directed by jehovah for anointing and perfuming his Tabernacle and Priesthood. The counterfeit whereof none other (upon pain of death) might make: nor (upon like penalty) might any other person anoint his flesh with this ointment, nor perfume himself with this composition: for the one and the other were set apart from common use and so dedicated to a sacred ecclesiastical purpose. All which, let us draw into some particular information and profit. First, in that the Church seeketh out the most excellent ointment and perfume for declaration of Messiahs' sweet name, it teacheth us: that all excellent things in nature, they are but as types and shadows of spiritual graces: not much unlike to the Cabalists position, which concludeth all inferior things to be but shapes of superior things: and the pattern which Moses saw in the Mount, to be a certain proportion in the heavens, whereunto the earthly tabernacle was resemblanced. And in very troth, all excellent things in nature they are but as steps, degrees, and greeces for us to climb up by unto heavenly respects. Secondly, her reference to the former ceremonial ointment wherewithal the jewish sanctuary and priesthood were anointed, it leadeth us to these considerations: First, that the new testaments Church (figured by that tabernacle) and the new testaments Priest (even Christ jesus, figured by the former) they are interessed with the inward spiritual ointment, which was shadowed forth by the former outward material Oil. That the Church hath it, Saint john recordeth it in his first Epist. 2. Chap. 20. & 27. verses. That jesus Christ hath it, Aelôhim Aeloh●ka. the spirit of Prophecy plainly foresaw, saying. The God thy God hath anointed thee with the gladsome Oil above thy fellows, Psa. 45.8. Above all his fellow members, because they receive it by measure, but he beyond measure, john 3.34. he is the fountain full of grace and truth: as for his members, th●y receive of his fullness▪ grace upon grace, john. 1.16. The sacred oil was powered upon Aaron our head, and from him the head, that sovereign ointment cometh down his mystical body, even to the hem of his garment: the most inferior member not exempted of real sanctification. Besides, seeing the former sacred oil (a figure of the spirit sanctifying) it was only with profit applied to the Priest and his Tabernacle: it putteth us in mind, how Christ and his members only can have this spirit, in the work of sanctification. Nor can any have received this real sanctification in any true measure, but it is unto them a real pledge of eternal salvation: and a demonstration of their holy Election before all worlds, Ephes. 1.3. etc. Furthermore, where it was death unto him that should apply this oil of grace to Procul à phano Profane persons, it teacheth us that which our Saviour teacheth, namely, That holy things are not to be given to Dogs, in pain of God his high displeasure: the saving promises of the Gospel are not to be applied to the open unpenitent. The ointment of saving Grace offered in the Word and Sacraments, it appertaineth only to such persons, as first have become a spiritual house or Tabernacle to God: and secondly, as true Priests and Sacrificers, do offer up a reasonable oblation out of the Sanctum or Holy-place built in their conscience. For howsoever in Christ is the Sanctum-sanctorum Holy-of-holies, yet in every of his members is a Sanctum or sanctified conscience. Lastly, whereas the like penalty hanged over his head that should counterfeit that precious oil, it putteth us in mind, what fearful judgement hangeth over the heads of counterfeit hypocrites and heretics, who by painted doctrine and sheepish conversation do make outward shows of the spirit, and holiness, but in very deed are hollow hearted, and destitute of the power of true godliness. Thirdly, that she termeth her Beloved's Name to be as * Shemen is indifferently Oil or Ointment. Oil powered out, she would allude to the full and perfect odor of such precious confections: who (howsoever they be savoury in themselves,) yet are not felt savoury, until they be powered out, and as it were pownded: even as Mary's pound of Spikenard ointment is then said to fill the house with the savour, when as she had broken up the box, and powered it out. And herein she would teach; first, that the very name of her Beloved was preciously sweet, being powered out. Sweet in itself it must be from all eternity: but then manifested sweet when it was uttered to mankind. Adam lying plunged in diabolical stench, how sweet unto him was it to hear of the blessed Seeds of woman. Abram having beene-singed in * The heb. Vr, is in English, Fire. Vr (that is, in the Fire) of Chaldea (horrible Idolaters causing their children to pass through the fire) sweet unto him must the name be of Seed, wherein he and all nations should receive a blessing. Swerte was the name Shiloh in the mouth of jaakob and in the nostrils of judah: and no less redolent, were these savoury names unto David, and all the ensuing Prophets and tipical Kings, who longed aft●r the appearance of him that was so to be a Seed and Shiloh. As for Isaiah, he saw his name to be Immanuel, that is, God-with-us, because God so should be one with us, and we so at union with God; Godhead and Manhood, in him making up one Person. Unto Daniel, what name could be so sweet as Messiah, the term which Gabriel gave unto him. In a word, the ve●ie sweet consideration of him did lead the holy Prophets to use diverse Names for expressing the infinite store of spiritual odours, couched up in this, Beloved, the very fullness and treasury of our heavenly Father. If we come to his Name jesus (Saviour, because he saveth his people from their sins) how delectable is that Name? Besides these Names, he hath terms of King, Priest, Prophet: King for government, Priest for sacrifice and intercession, Prophet for teaching and revealing the Father's secrets to his people: a Trinity of names in an Unity of superexcelling sweetness. Lastly, in this one Mediator is a twofold Nature, according whereto he hath two other names, God and Man: but seeing unto miserable mankind it should be no great comfort, (nay, rather a discomfort) to hear of either of these names disjoined: our heavenly Father therefore hath conjoined them, and made them two, one: that is, hath given him unto us for God-Man, or Man-God: a Name beyond all ●easureable sweetness: for it propounds unto us an eternal union of God and man.. No marvel then though the Church hold her Beloved's name to be redolent: as also do grieve to hear it taken in vain and unhallowed. Furthermore, if the Name of Christ be so sweet, how precious should the enjoy of Christ and his spirit be unto us, seeing with him we enjoy all other good things also? Therefore the Virgins love thee.] Having laid down the cause, she subjoineth the effect: the sweetness of M●ssiah caused in her Love: even as before, the Love of Christ, it caused in her prayer. Thus one good gift begetteth an other: even as one evil engendereth an other evil. Secondly, she changing her speech from the Whole to the Parts (instead of I, saying the Virgins) she would first teach, that the whole, and every member of Christ jesus in his Church, it is endued with sense of his graces', as also with unfeigned love of his name: insomuch as they exult to hear the name jesus. Secondly, she would inform us, how every true lover of Christ jesus is a Virgin, according to that of the Apostle, 2. Corin. 11.2: which may serve for a faithful exposition of Revel. 14.4. As a sober virgin abstaineth from all things that might be offensive to her beloved: so is it our duty (neither if we be of Christ can we be herein careless) to eschew all such misdemeanours as might bring agrievance to the spirit of jesus. Lect. FOUR Verse 3. Draw me; we will run after thee: the King hath brought me into his chambers: we will exult and be glad in thee: we will remember Dod●ica, as before. thy Loves more than wine: * Meishárim. Righteousnesses do● love thee. IN this verse considerable: first a Petition under Protestation: secondly, the Petitions effect. The petition under Protestation lieth in these words, Draw me; we will run after thee: the Petitions effect lieth in the residue of the verse. Draw me; (herein the Petition) we will run after thee: and therein the protestation. In more words it may be uttered thus: Oh my beloved Messiah, I find in myself all inability to follow thee, therefore vouchsafe to draw me: but though the power of following thee, be lacking in me, and my several members, I find yet a ready will: a will which will run after thee, if first tho● will't draw me. In the Petition I observe, first the Church's confession of her insufficiency for following Christ: secondly, her desire unfeigned to be made partaker of his sufficiency. That the Church (or body of faithful ones) is insufficient of themselves to follow Christ, it not only appeareth by this her prayer, but also by other speeches in holy Writ touching the already faithful. john 15.5 Without me (saith our Saviour to his Disciples) ye can do nothing: that is, no good thing. And for this cause is it, that blessed Saint Paul testifieth thus of his spiritual life: Gal 2, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus I live, not I any more, but Christ liveth in me: referring so all his spiritual motion in goodness, to Christ living in him by his spirit. If that hold in the unregenerate, namely, that Actcs' 17.28 in him they live, move, and are, according to the natural life, motion, and being: it must also follow touching spiritual life, motion, and being, that it is fully of God: so that of ourselves we are utterly unsufficient to follow our beloved jesus. Which doctrine of our insufficiency may serve as a hammer for knocking down the surging pride of Pelagius doctrine. The Church finding and feeling her own insuffiencie, she therefore prayeth unto her beloved, desiring him to draw her. Herein she teacheth us; first, not to rest contented with knowledge of our inability, but in the next place, to seek unto Christ for supply of such defect. He that knows himself to be sick, seeks to the physician: he that feels famine, do●h labour to have nature relieved. And hereupon it grew, that diseased-ones in the Gospel did seek for help of Messiah: & others that were hungry, did follow him for the loaves and fishes. All that but leading spiritual Impotents (as by the hand) for seeking releasement at the hands of Messiah. Wherein may be observed, how the high way unto God is spiritual misery and beggary. If this be true in the regenerate, in whom there is some holy thing: how much more in the unregenerate, who yet is void of all true holiness? Secondly, from her form of prayer, [Draw me,] she would teach, that the faithful see themselves plunged in some sin (as in a pit) out of which they cannot depart without Christ his Spirit draw them. Or to be in the case of the cripple, which howsoever he sat at the beautiful gate of the Temple (Act. 3.2.) yet he cannot praise God leaping and walking, till the precious name of jesus have pulled him out of his lameness. Some lie plunged in uncleanness, some in idleness, some wallow in the dungeon of wordliness, some in other evils; not only possessed of evil, but also dispossessed of good. What kind of Prayers are these like to make? Verily, unclean, idle, worldly, and evil Prayers. And Prou. 21.27 the sacrifice of the wicked (●aith Solomon) is abomination to the Lord, how much more (●aith he) when he brings it with a wicked mind. As for the faithful themselves, their prayers are ever in this world lame and impotent, by reason of spiritual defects: insomuch as their prayers finished, they see they had need to pray for the forgiveness of their prayers defects: like unto the poor man in the Gospel. (Mark. 9.24.) who having said, I believe, doth with tears subioyne, Lord, help * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that my unbelief. Yet howsoever their prayers be lame, they be true; as a l●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 faithful boldness they may offer them up: for were it not there is imperfection at all times in our actions, there should not be occasion of always praying, Forgive us our trespasses, etc. The truth of holiness is begun in us, but the perfection thereof is laid up in Christ: and therefore still occasioned to desire the perpetual presence of Christ, in whom our perfect happiness abideth. These little beginnings in us, must draw unto Christ: yea, we must fervently beg of him to Draw us unto him: because our happiness lieth not so much in our apprehending, of him, as in his comprehending of us. And if the Regenerate have occasion to cry, Draw me: the unregenerate have ten thousand times more cause to cry & roar, Drag me, pull me, etc. for none (as our Saviour testifieth in john 6.44.) can come to Messiah, except the Father draw him. So much of the Petition. The condition adjoined to the Petition is this, We will run after thee. Wherein we may observe, first the Persons in the condition; secondly, the thing itself. The persons are two, and lie in these two words, We and The. The thing itself is A willingness to run. Touching the persons, the smiter of the covenant is the Church: the party with whom the covenant is smit, is Christ: as if she should say: Oh sweet Messiah, vouchsafe to draw me nearer unto thee by the draft of thy spirit, and I thy poor Church will follow thee. Yea, she● changeth the number (though not the person) saying, We will, instead of, I will: teaching hereby, that the whole and every particular member of the Church is to smite this covenant of obedience. A thing usual with David, specially in the 119 Psal. insomuch as he cannot sometimes be contented with this simple protestation, I will: but he must add an oath and swear, (verse. 106.) the keeping of God his righteous judgements. In this form of speech she seemeth to allude unto the legal form of stipulation (or covenant smiting) where the chief of Tribes and families, did seal (or subscribe) unto the covenant writing, not only for themselves and their Families, but also, for, and in, the behoof of every particular subject (Nehem. 9.38. and 10.1.) the principal of Church and Commonwealth (as is the laudable custom of our Parliament) so standing for the whole. Which further teacheth, that in all actions of obedience, the heads of the people are to go before, and inferiors are to follow. Nay, if the heads of the people lead as captains, the feet are not like to stay behind. When Hamor and Shechem his son were contented to be circumcised, the citizens subscribe, Gen. 34. When jerushalem (the mother City) went out to john's baptism, than all judea and the region round about Iorden did follow. And this is as God would have it. But if jeroboam apostate and run into evil, the multitude of Israel is like to fall after, as the devil would have it. In the next place therefore, the Church teacheth, that all covenant ought be smit with Christ jesus. The Church and jesus are Relatives: yea (as it is said of Hypocrates twins) the one suffering, both suffers: the one rejoicing, both rejoice. The Church and Christ are man and woman betrothed: and therefore whom will he eye but her: and whom can she follow, but him? The Church and Christ are as King and Subject. Upon whom will the King's heart be cast, but upon his Subject: and whom can the Subject follow, but his liege Sovereign? These two are as shepherd and sheep: and whom will the shepherd look after, if not after his flock? and whose voice will the sheep acknowledge but their Shepherds? This couple is as Vine and Branch: the first respects the second, the second the first. In a word, Christ and his Church are as Head, and Body: and for whom lives the Head, but for the Bodies good? And to whom can or will the Body live, but to their own proper head? This covenant is of heaven, & hath eternal life thereto entailed: all other covenants are of hell, & draw at their tail, condemnation and the second death. Touching the covenant itself, it is, a willing running. Wherein I now observe, first, that the regenerate have a will to follow Christ: or, that their Will 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 (even then, when the power to perform good is lacking) the apostle (speaking in the person of the regenerate, he testifieth thus: To will is present with me, but I find not (the means) Rom. 7.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to perfect that good: that is, to work good as I would. And presently after he addeth how this freedom cometh: for the law of the spirit of life in Christ jesus hath freed me from the law of sin and death: as if in more words he had said thus: In former time I was wholly captived by the law of the members, but now by a better law, e●●n by the law of that spirit which liveth in Christ (yea, and now also in me being engraffed into Christ) I am freed from the tyranny, or reigning power of sin and death. So that, as the regenerate and true faithf●ll ones are in their will and affections freed (for to that end appeared Christ, namely to lose the works of the devil, 1 john. 3.8.) so this freedom from evil unto good, it is only in these that so have received the spirit of jesus. The Infidel, the unregenerate have Will, and that Will ever works Freely; but as it can only act evil (for, whatsoever is not of faith, is sin) so it is not only evil which it works freely, * L●mb. dist. 25 lib. 2. Q. Libertas ergo à peccato & ● miseria per gratiam est: libertas vera à ●ecessita●e per naturam. The freedom therefore from sin and misery, it is by grace: but the freedom that ariseth from necessity, (that is, which it necessarily hath as it is will) it is by Nature. For the better understanding hereof do consider, that this motion of the mind (Will, under which the Affections are contained) it is diversly considered according to diverse times. The first time, is the state of man's innocency in paradise before his transgression: then Good and Bad was propounded to Man's will, and the Will stood inclinable to that which the Mind (or Senses) first assented unto. (For the Mind conceiveth and determineth of things, before the Will subscribe freely.) And the Mind (or Senses) then were enabled to judge and determine rightly. So that there was in Man, * Adiutorium in bonum, non infirmitas in malum. Help unto Good, not Infirmity to Evil. In the second place, mankind sinning freely, and unconstrainedly, first in neglecting their place and calling; secondly, in opening ear freely unto lewd counsel; thirdly in eating of the forbidden fruit: hereby they captived their Will unto Evil; even as in the former place they suffered their Mind to be hoodwinked of the Devil. At this time, the Will hath Infirmity unto Evil, not grace unto Good: being pressed and overcome of evil. The third time is reparation of Will; and that is done by the free grace of God in Christ jesus: for these must needs be free, that Christ makes free. But as the work of regeneration (howsoever true) is ever in this life imperfect, so the wills freedom unto Good, it is not in this estate perfect. Hereof ensueth the battle internal between the Flesh and Spirit, the regenerate and unregenerate part. And hereof it is that Schoolmen well say, * Lomb. lib. 2. distinct. 25. G. It hath infirmity to evil, but grace unto good, insomuch as it can sin because of the liberty and infirmity it hath: and it cannot sin unto death, because of the liberty and helping grace it hath. The fourth and last time, it is the state of incorruption hereafter, wherein the former Infirmity and weakness is swallowed up and consumed: and the former grace confirmed, made absolute and perfect. Then (not before) it cannot at all be overcome, or pressed down: and then it shallbe so qualified, as it can no more sin. But though the will of the regenerate is set free unto good, it must be conceived that the regenerate cannot thenceforth of himself operate good. And that is the cause that the Church here hath desired Christ still to draw her, howsoever borne anew, and howsoever willing unto Good: for in willing well, and doing Good, there is still some pull-backe, some rebellion, which causeth the Apostle to say, when I would do good, evil is present with me, etc. Roma●es the seventh chapter 21. verse etc. But in this state of will repaired by grace, we consider, first the same grace drawing, secondly our will following. Not following as a log or stone doth him that draws it, but as a child having legs to move, doth move after the Nurse, holding and leading it by the hand, which yet without the Nurses help could move to no such purpose. And because of this Cooperation (or * Synergói 1. cor. 3.9. Synergóuntes 2. cor. 6.1. Prosper. in sentent. 172. Nemo invitus bonum facit, etc. together working with God) it hath in the Church anciently been said: No man unwillingly doth good, although that he doth be good: because the spirit of fear profits not, where the spirit of love is not: For when God willeth that we shall do good as good, he maketh our will willing so to do good. So that he which made us without us, he now leads us not in the way of salvation without us. He useth our senses: for judging, and our affections for willing, and willing accordingly as his spirit instincteth. The heart is not now created anew for the substance, but for the quality. Affections turned out of the way by the old Adam, are now set into the way by the second Adam: and so it is with the senses: not to the end they should act nothing, but that they may cooperate with their Leader and Instincter, the saving Spirit. Not hereby meriting any thing of God (for it is his grace and work that they so work) but hereby declaring the truth of their dwelling in Christ, and Christ in them. By which declaration such a regenerate person, first gaineth thereby an assurance of eternal life, and secondly doth thereby occasionate others to glorify the Father of Heaven for his free mercy. Lect. V. WE will run after thee.] A christians life is termed here a running, and by Paul, a Race, 1. Cor. 9.2.4. Who also exhorteth every one so to run as they may obtain: for so one may run as they shall not obtain. That we may effectually run, the Author to the Hebrues (Chap. 12.1) willeth us, first to cast off the sin that presseth down and hangeth fa●t on: secondly▪ to run a●med with patience. For, sin is compared a burden for pressing down, as also to some pitchy or flimie matter that cleaveth to the flesh, from all which spiritual lets we are to abstain, if we mean to strive in this mastery. He that runs with sin reigning in his mortal members, he runs on the losing side. The sin we have must be cast away: the sin that offers itself by alluring profits and pleasures after we are on running, that must be abstained from: else as good fit still as rise and fall. Some never leave off to be servants, of whom it may be said as of the devil, * he sinneth from the beginning▪ Some begin to run (as did Iscariot, Demas and others) but the poets golden apples trundled in the way, they stoop to gather them, while others take away the crown Revel. 2.1.1. Secondly, much patience is required, and why? because hours of tentation come upon all the world to try them that dwell one the earth. Revel. 3.10. that is, many persecutions and afflictions. When painted alluring delights cannot draw a soul out of the Christian race, than terrors and therats of earthly power labour to beat the soul back. When Peter could not be pulled out of the way by world's delights, he was tripped by terrors, and fear of earthly power. But as the righteous man falleth seven times a day, so he riseth again by the staff of repentance: where the hollow-harted, not only fall, but fall backward at last, and no more rise again, rushing into evil as the bard horse into the battle. The phrase [RUN] it not only teacheth a Race, but also the speediness we are to use in this Race. S. james exhorteth vs●to be slow to speak (so were Pythagoras' scholars for their first five years, during which time they were enjoined silence) as also to be slow to wrath, but yet to be swift to hear; how much more need we learn to be swift in our obedience? Our ordinary speech, Delay breeds danger, teacheth us what inconvenience doth commonly fall in our ordinary affairs, by foreslowing the time: greater loss in spiritual cases doth accompany spiritual negligence. Satan's industrious compassing the earth, it caused job to send spee dily for his Children, and with speed to sacrifice. Abraham made no less speed about sacrificing his Isaac. And the Prophet proclaimeth him accursed, that doth the work of the Lord negligently. Every minute of delay may breed a mountain of danger: for by such negligence, first Satan trumpeth more impediments in our way: and secondly, we ourselves thereby become more sleepy, infirm, & unapt to run the way of Messiahs' commandments. And hereupon it is, that not Seekers, but Strivers enter, and the Violent by force take his kingdom, Luk. 13.24. Math. 11.12 Let us therefore, not only unto God pray Draw me; but let us with all our mind and might add, We will run after thee. So much for the Petition and his Condition. Now followeth the Petitions effect in the residue of the verse: & that is to be considered, first, in Messiahs Grant in these words. That King hath brought me into his chambers: secondly in the church's protestation, We will rejoice etc. Touching Messiahs Grant, first we are to observe the title is given to him: and that is King, enlarged by an Article of Demonstration, * Hammelec. That King: secondly the Thing itself granted, and is an introduction into Messiahs' neere-roomes, He hath brought me, etc. Saying Hammèlec (as Matthew in his 22. chapter and 7. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H● Basileus, That King.) The Church so teacheth first, that he to whom she prayeth is of supreme place, (He is a King) and therefore the duty of all to Fear before him: But secondly, that King, even that particular one, who before by his spirits breathing had assured her of his love, and therefore her fear not slavish. When this Messiah teacheth his Disciples to pray, Our Father which art in heaven, etc. he teacheth the same thing. By the word Father, he would have them assured of his Father's Love: and by the word Heaven, he would have them take Knowledge of his Majesty occasionating Fear. The Knowledge of his Fear, it is for leading us from Presumption: the consideration of his Love, it is for driving away black Desperation: two extreme Rocks, between which the faithful must sail uprightly: neither inclining towards sin presumptuous, by presuming of mercy sinning (which indeed is the vinuersall sin of our age) nor yet bend the sails towards desperate infidelity, because of sin already committed. The knowledge of his Love must cause us like and love, only Holiness and Righteousness, because that only entereth, and is glorified in heaven: the notice had of his Fear, it must force us to the hatred of iniquity and impiety. As he is our Saviour, so let us love: but as he is our King▪ so let us fear. Not fear as slaves who stand in no awe without respect of stripes) but fear as children fear, to offend a loving father: and so * Ashrês Adam m●phachéd támidh. Blessedness to the man that feareth alway. Pro. 18.14. Touching the thing granted (namely, an introduction into Messiahs' chambers) I observe, first the manner (he hath brought me;) secondly, the matter, into his chambers. The manner of this conduction is this: the loving Messiah, that special King, he conveys her, he leads her, yea (indeed) he sweetly draweth her. Comes in via pro vehiculo est, A companion in our voyage standeth us instead of a chariot. But no fellow to jesus, no companion to Messiah. Ask the two Emmavites whom jesus accompanied, what they got thereby. Oh, they will tell thee (and Saint Luke will join with them, Chap. 24.25. etc.) that first he will snub souls for ignorance and infedility touching holy scripture: secondly, that he is ready to expound Law and Prophets to such as he travels with: thirdly, that he will, not only avoid the daubing up of souls with untempered mortar, but also will apply the scriptures so faithfully unto his willing hearers, as it shall cause their frozen affections to burn again within them: fourthly, that he will, not leave the willing soul till he have opened the eyes, and enabled it to know jesus from an ordinary passenger. And no marvel of these glorious effects, for he is the Saviour, that kingly conductor of the faithful. What doth the Church here testify of his Conduct? Hebianj of Bo●. He hath brought me into his chambers. Some not seeing how this preterite time can be apt, they turn it, when he shall have brought me, etc. we will rejoice, etc. But as I see not that the word Hèbiáni is so to be translated, so that preterit time may two ways be made apt. For if she should speak of the cause of her prayer, Draw me, it is as if she said, I cannot but pray for power to further obedience, because I am introduced into so Kinglike chambers: Or if (as I rather take it) she make it an effect of her prayer, it is aptly to be paraphrazed thus: I have prayed to my Kingly Beloved, for further sense of his Love, and further means of holy obedience, and lo what followeth: He hath brought me into his chambers. At first I stood upon the threshold of his house, and that was a * It is in Hithpagnel. degree of happiness highly extolled of David, Psal. 84.10. but since he hath (as Mary speaketh, Luke, 1.52.) exalted me from low degree, for he hath brought me into his Inner rooms. This state of exaltation followeth my prayers, my fervent incessant prayers. And thus, let this degree of exaltation, be either a cause, or an effect of prayer, the ordinary translation is apt. But what are these Chambers? Greg. in ●antic. 1. Quid per huius sponsi (qui Rex est) cellari● intellegimus, nisi sanct. scripture. archana quae rimamur? nisi sanctae contemplationis mysteriaiquorum delicijs●i refic. mur, m.x convalescimur? Gregorius Magnus (a most corrupt Pope of any before him, but better than any of them after him) he asketh the Question (as his usual form of expounding mysteries is) and answereth thus: By the Cellars of this spouse, who also is a King, what understand we, saving the hid things of holy-Writ which we are diligently to search after? saving the mysteries of holy contemplation; with whose delights if we be refected, forthwith we become thorough well? without doubt, whosoever is brought into these Cellars, he forthwith contemneth temporary things, for that he is enriched with things of eternal nature. Then the which, what can be better spoken; first in respect of the things figured by chambers: In illa proculdubio quisque introducitur, omnia temporalia mox con●emnit, quia aeternis ditatur. secondly, in respect of the good effect these things bring forth in the parties so possessed. Touching the Chambers, Cellars or Inner-roomes, they import a sight and possession of Kingly blessings more than ordinary. King's have excellent things in the outward parts of their buildings, but the more excellent and sovereign Monuments are laid up in their treasuries and curiously couched in their chambers. The Church is the house of God, 1. Tim. 3.15.1. Pet. 2.5.1. Cor. 3.16. and the Temple of the Holy-ghost. Many beauties are in the visible or outward parts of this house, but precious gems laid up in the invisible and internal rooms thereof. In this spiritual house (as in the sides of the Tabernacles ark) is the book of God kept (for which she is called the pillar and ground of truth, 1. Tim. 3.16.) and in that Book is Letter and Spirit (the first killing, the second quickening, 2. Cor. 3.6, 7, 8.) but all veiled to the unbeliever and abominable. In these scriptures (as in waters issuing the Temple, Ezek. 47.) there are diverse depths and heights. In some places one may wade by the ankles, in some by the knees, in othersome the waters rise so high, as thorough them a man is not able to wade; insomuch as Saint Paul setting foot into such mystery, he is forced to cry out, Oh the deepness of the riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! In such a chamber and height of mystery was the Apostle (2. Cor. 12.3, 4. when he heard secret things not to be spoken of man.) In which rapt-state, the Church after in this Song acknowledgeth herself to be sometimes in. None truly hear or see these unwadeable things saving the Son, and to whom the Son reveals them. And nee●e unto Christ they come (even as it were into his secret chambers) to whom these mysteries are uttered. That the faithful are not to sit down upon the enjoy of meaner gifts, but thus pray and practise after the best; they are not only taught of the worldlings, but also of the Apostle, 1. Cor. 12.31. & chap. 14.1. etc. Yea, all are by the Queen of Sheba stirred up to spare, neither labour, nor charges; for seeing and hearing the wisdom of Him that is greater than Solomon, 2. Chron. 9.1. Math. 12.42. For if they were happy that stood before Solomon the shadow, ten thousand times more happy must they be that stand in the presence of Messiah the Substance. And if we desire to enter into this Rest, to stand in the chambers of this great King, let us with Moses and joshuah lose and put off our shoes (I mean carnal and beastly sense and affection thereby figured, Exod. 3.5. josh. 5.15.) If with * Bathsheba (the daughter of seven) we will in the seven ages of the Church have assurance to sit on our Salomon's right hand, on the seat of his appointment; then let us spiritually travail of Him, and bring him forth absolute in all our works. If with the Levites we would lodge with Aaron our highpriest in the chambers of the Temple, then let us mount by Ezekiels seven and eight steps, singing our seven and eight Psalms of degrees, as stepping up from Babylon for ascending to jerushalem, the seat of the great King. In a world, let us pray, draw us, and draw us from the Devil, World, and Flesh after thee, that so we may, together with thee enter into the Bride-chamber, there to hear and see these things that natural ear and eye can neither hear nor see. So much of the fruit ensuing her fervent prayer. Touching her protestation lying in these words: [We will exult and be glad in thee: we will remember thy Loves more than wine: Righteousnesses do love thee: or * Ah●bûk●. have louéd thee] It● containeth an enumeration of her Faculties disposition towards her beloved. And this is done first, by setting down particulars: then secondly, by putting down the whole. The particulars are two, lying in the first two branches: the first expressing her Will or affections, We will rejoice and be glad in thee: the second marking out the sincerity of her Mind or Senses: one Sense, namely the Memory, put for all, We will remember etc. The Whole where-under the parts are contained, it lieth in the last words Righteousnesses, that is ● whatsoever is right, or rectified in us, it hath, and doth love thee: for so thy Love constraineth us. For the better understanding hereof, it is to be remembered, that the soul of Man is distinguished into three faculties, which for learning sake (otherwise a simple essence or substance admits no parts) may be termed 3. parts. The first is termed Mind, under which are contained all the interior senses; as Imagination, Memory, etc. and this is seated properly in the body's head. The second is termed Will, under the which is contained the affections single and mixed; as Love, Hatred, Zeal, etc. And this is seated properly in the heart. From both these proceed an active power, or working property; which we term mind & wills Agent, or Factor. The Church in this her protestation beginneth with the second Faculty (namely Will) when as she saith We will rejoice etc. even as the holy-ghost in the Prophets (as also the Apostle in bidding the Ephesians put on Righteousness & true Holiness) do place the duties of the second Table, before them of the first. As it is an easier thing to find Religion, without fruits of righteousness, faith without works: so is it an easier thing to find the mind illuminated, than the will sanctified to Do according to the minds light. For this cause she begins with the will, and signifies how her affections stand devoted to her beloved, saying, We will exult and rejoice in thee: hereby teaching us, first, to prefer sanctification before illumination; because illumination may be without sanctification (as in Balaam, judas Iscariot etc.) but Sanctification not without illumination: seeing none are really sanctified (for we must distinguish betwixt holiness real and that which is but by imputation) but so soon at least their minds are lightened with the Gospel of Christ jesus; secondly, we are hereby taught, to dedicate all our affections (Love, Hatred, Zeal, etc.) unto the glory of our Beloved, even unto him that bringeth us to his House-threshold, yea into his Cellars, Galleries and chambers of secret presence. And as other affections, so specially our merry and rejoicing affections. This the Apostle remembreth saying, Rejoice in the Lord alway, and again I say, rejoice, Philip 4.4. And the Psalmist protests in this elegant phrase * Omnes fontes mei in te. Psal. 87.7 All my springs are in thee: as if he should say, what speak I of singers and players of instruments? in a word, all the affections that flow from me, manifested in pronunciation and action, they are all in thee, and for thee: Such were the affections of David, causing him to spring before the Ark but coming home, and such were affections springing upon the gospels coming home by the ministery of our Elisha. But as it befell Israel after the continuance of Manna, so us after the Gospe's coutinuaunce; the multitude loath, wish them in the Romish Egypt by their flesh-pots again: stinking onions and garlic relish better with them than milk and honey of Canaan. The trumperies of jebusiticall and Secular popery: the juggling tricks (alias Equivocations) of the two frogs jannes' and jambres (Secular-priest and jesuit) are unto a number of base Atheists, of fa●re more excellent repute, than the naked sincerity of the Gospel. Well; If we turn our reioycements from Messiah, his evangel and sweet word will turn from us. If we will rejoice and be glad in him, he will never loath us. But seeing our rejoicement in evil increaseth, and our exultation in the ways of Messiah decreaseth, I know not what to expect, but that the Lord by some notable judgement should declare to all nations, he loathes us as much as ever he loved us. Touching the next clause [we will remember thy Loves more than wine] the faithful of the Church declare therein, that as the affections, so the Senses are consecrated to jesus, yea more consecrate to his love, then unto wine that delighter of Nature: as if she should say, Look how the Mind of a wordling is ready to remember wine (or any delight of this body) even so, and much more than so will we remember thy loves. From whence we are taught, first, to dedicate all our senses. (more specially the memory) for excogitating and recordating the Love of Christ jesus. His Love, yea his Loves that is, his particular Loves, not committing any of them unto Oblivion. As for example, we should remember that he hath, First, given us Being of no being: Secondly, created us reasonable creatures: Thirdly, given us to be borne under the light of the Gospel: Fourthly, given us many gifts of Nature beyond some others: fiftly, called us, sanctified us, assured us of a better state. Not one particular love but we should remember, for whetting up our loves again towards him, who first loved us. As the recordating of oil, wheat, wine, is not only solatious to the Merchant, but also causeth him to labour thereafter: so would the remembrance of God his several loves stir us up with David much more to delight. Psal. 4.6. and to labour the more for possessing thereof; as the worldling for the enjoyment of gold and silver, Pro. 2.3.4.5. But alas, we receive many loves, and forget them all: from which ariseth our cold affection and untoward devotion. Remember we therefore from whence we are fallen, and do we our first works, before the golden candlestick be taken away by captivity (as sometimes was judah) or at best be turned upside down, and the light of God his word out out. Secondly, we may see whence it springeth that people's memories are so apt to evil, but very slippery for retaining good: namely, because they do not with the faithful here dedicate them unto good, but rather unto things evil: evil simply, or at best, evil in some respect. For as a man's hand is readiest in that work it ordinarily exerciseth, even so is the memory fittest to receive and recordate such stuff as it hath been enured with, be it good or bad. woe therefore to such as make their memory a table-book of the devils reckonings (for he must pay such their wages) whereas it was created for the finger of God to write in, as sometimes he did in stony tables. Now followeth the whole [Righteousnesses do love thee] as if she should say, whatsoever is righteous in my Mind, righteous in my will: Yea whatsoever fl●weth from both as an action of Righteousness, all loveth thee, and thou art beloved of all that. Whence followeth first, that there is no Righteous sense, no righteous affection, no righteous action, but it is a lover of GOD, and God's friend. For as Christ testifieth himself to be Truth (because man is enlightened with no truth, that is not from Christ, who lightens every man that cometh into the world. john. 1.9.) so the Apostle S. john. is bold to say, Every spirit confessing that jesus Christ is come in the Flesh, is of God. Now we know that reprobates, yea, that men really infested with the devil, they can in such fearful estate say, That jesus Christ is come in the Flesh: therefore the devil, or reprobate, in such an estate, is overruled and acted by the spirit of Christ jesus, the causer of such truth. For if in God we live, move, and have our being, Acts. 17.28. then no tongue for speaking, nor hand for working doth move, but it moves in God: and in moving rightly, it moveth in God's mercy: but moving otherwise it moveth in judgement. Boldly therefore may all faithfull-ones conclude, that all Righteousness is of God, and therefore all Right things must love him. Nay, they cannot but love him, seeing they are all sparkles of that infinite light, and effects of that most blessed Cause of Causes, which is Himself. Secondly, it followeth, that all Vnrighteousnesses, even every particular branch thereof, it is an Enemy to God. And no marvel, because it is not of God, but of the devil, (john. 8.44.1. john. 3.8.) who was a liar from the beginning and an opposer unto justice. Whatsoever therefore is an error in sense, an error in affection, an error in action, it is of the devil, and an enemy to God. The consideration whereof should move all, first to nourish every part of justice, because it is our King's friend: but secondly, to mortify and kill every particular unrighteousness, because it is a Traitor to our King; yea a snake in our bosom, bred otherwise for our own destruction: calling for fire and brimstone, as sometimes upon the Pentapole-citties, * Gen. 1●. 20 Sodom, Gomorrha, Zeboim, Admah and Zoar: bleating in the ears of our righteous judge, as Saul's fatlings in the ●ares of Samuel: calling for fire upon the new world, as of erst it cried for waters to the drowning of the old world. Howsoever we cannot choose but Iniquity will, (as an unseparable accident in this life) dwell in us, yet let us labour, that sin (Rom. 6.12.) do not reign in us: yea, let us endeavour with all our soul, with all our mind, and with all our might, that the spirit of righteousness may sit in the chair of our conscience, who quickly shall enable us to tread Satan under. Lect. VI. Verse. 4. I (am) black * V●nauah. and to be desired, O daughters of jerushalem: as the Tents of Kedar, as the curtains of Solomon. Verse. 5. Do not respect me, etc. NOw we see an Apostrophe, or aversion of speech from the beloved: and an heedless care of preoccupating a notable objection which the Daughters of jerushalem might frame here, thus: how darest thou being but a black hued Virgin: to suit and supplicate to such a beauteous sweet King as is Messiah? etc. Hereto she answereth, first by Concession (I am black) secondly, by Refutation: but to be desired, etc. For the better understanding whereof, it must be ay remembered, that (as under the person Solomon, Christ is intended) so under the person of Pharaohs daughter matched with Solomon, is the Church of Gentiles figured. And so the controversy here to be between the Synagogue of the jews, and the faithful of the Gentiles: alluding unto that which the Inhabitants of jerushalem might sometimes object against the Egyptian Lady, brought out of that hot Clime unto judeah and Salomon's court. I am not ignorant that some (otherwise worthy much reverence) have herein contradicted the Ancients, and peremptorily affirm, that that marriage of Solomon with Pharaohs daughter, it could not be a figure; and why? Because (say they) Solomon sinned in so marrying, and to this end they allege Exod. 34.16. I answer; first, it followeth not, that because it is evil, therefore no figure. Hagar and her Ishmael were but an evil couple, yet saint Paul maketh them a figure in their generation, Galat. 4.22. etc. * Reu. 11.8. & 14.8. Sodom, Egypt, Babylon accursed places, yet figures. Object. Evil things may be figure of evil things, but not of good. Answer. Yes, of good. Hagar figured the old Testament and his works▪ and both good, Galat. 4.24. Rom. 7.7.12. * See this at large in part. 3 Lect. 19 Cyrus was an uncircumcised Governor, and yet Meshicho, his (even jebovahs') anointed, and a figure of Messiah in conquering the adversary, and freeing his people, Isa. 44.18. & 45.1. etc. Secondly, the jews were not forbidden simply all marriage with the Gentiles: but to beware of all such marriage as might draw them to Idolatry. Idolatry prevented (and this was done when any were contented to make themselves Israelites or jews, Exod. 12.28. Deut. 21.12.13. Hester. 8.17. And like enough that Pharaohs Daughter learned that lesson, Psal. 45.10.11.) then marriage might lawfully be attempted. Thirdly, they were forbid marriage with no other Gentiles so much, as with these that Canaan evomited. And unto them the Inhibition specially tendeth, as is apparent in Exod. 34.12. etc. Deut. 7.1.2. etc. Lastly, even that which they think hindereth, that very same helpeth it to be a figure. For, had not Solomon gone beyond the partition wall (even unto the Gentiles) for his wife, it could not so aptly have figured the Gentiles people, to whom Messiah was to join himself, but not till first he forsook the Synagogue of the jews. And thus they that are over-precise for admitting Allegories, shall sometimes cast out a censure unworthy their places. In this her confession [I am black] the Church of Gentiles laboureth to satisfy the Synagogue of the jews, and that by an acknowledgemnt of her swart hue & complexion. Whence we may observe, first, how ready the jew is to except at imperfections in the Gentile▪ yea sometimes to shut the door of mercy up against the Gentile, himself notwithstanding unwilling to enter in. The cross nature of which people, our Saviour detecteth in the Scribes and pharisees, Math. 23.13. The same doth S. Paul in 1. Thess. 2.14.15.16. And S. Luke registering the Apostles Acts, doth * Acts 13.45.50 and 14.2. and 17.5.13. etc. diverse times note it: yea, that the Lord had no small ado to set Peter forwards for preaching to the Gentiles: and S. Peter not a little ado to satisfy his people for that action. Act. 11.1. unto vers. 19 In a word, that people at this day stand hardly conceited towards us: yea, (as appeareth in their confession of faith) they daily curse us: and as some of their words have been uttered here in our Land of late, they judge us utterly unworthy of GOD his love: making our spiritual blackness one main reason, why they cannot be well persuaded of our faith. To spy and except at our imperfections, it is in them (poor souls) a thing ordinary and natural. But in the second place what learn we? Namely, with all readiness and faithfulness to confess our sins before them: yea, our great unworthiness of so worthy a Messiah, saying, indeed I am black: that is (as the Apostle speaketh in Rom. 7.18.) I know that in me, namely, in my flesh dwelleth no good thing. And where no good thing dwelleth, there must needs dwell blackness, darkness, and horror of nature. But alas, we are so far from giving a reverent account of our faith and standing unto jerusalem's people, as rather we will curse them, and spit our gall upon them, as upon dogs. Indeed their pulling of Messiahs' blood upon their heads, it hath brought them into a fearful estate: yet seeing their fall was our rising, their cutting off our engraffing, we should compassionate them. Nay, seeing * Ro. 11.25, 26. obstinacy is come upon them, in part till the Gentiles number be fulfilled, and then all Israel shall be saved, (because God his covenant is to take away their sins, and to regraffe them in his favour) we should pray for them, and every way practise the remoovall of such offences, as we know do hinder them from joining with us. The Elder brother as yet standeth for the most part without, angry and grieved at the prodigal Gentile come within (Luk. 15.28. japhets' people in Shems' tent, Gen. 9.27.) But seeing the Father will come forth and entreat him to enter and be reconciled, what are we to stand on our start-ups, and not rather to humble ourselves to our elder brother (as jaakob sometimes did to Esau) that so happily we may become one sheepfold, and no longer to be divided? We can readily accuse others of blackness and spiritual deformities, saying: Thou art wicked, he is wicked, they are Antichristian, etc. But very few smite themselves on the thigh saving, O what have I done? Whereas every true member of the Church must and will (for glorifying God and remoovall of offence) particularly confess, I am black, herein I am wicked: as David said to Nathan, I have sinned. And to be desired, etc.] After the Confession she entereth into Confutation. The Synagogue would reason thus: What person soever is black, such a one is not of Solomon to be desired: but (by thine own confession) thou art black, therefore not to be desired. The first propositions consequent she denieth, saying. Notwithstanding my blackness, I am to be desired. And this desirable state of hers, she enlargeth by comparison, and drawn first from Kedars tents, secondly from Salomon's curtains: q. d. I am (notwithstanding my blackness) to be desired as Kedars tents. Yea (which more is) as Salomon's curtains: so far am I (because of blackness) from being not to be desired. From whence we may observe, first how Prejudice and Envy hindereth judgement and true form of Reasoning: for the Synagogue thinketh she reasons passing firmly, in saying, Thou art black, therefore not to be desired: whenas the Holy-ghost by the church of the Gentiles doth deny such consequence, affirming and concluding rather the contrary. Such prejudice and envy caused the Donatists in Africa to conclude all Churches (saving their own) to be false Churches, because of some general evils. August. telleth them that it followeth not [Because of many evils, therefore no true Church] seeing tars will be in the Lords Catholic wheat field, and chaff in the Lord's barn floor▪ after it hath been a while threshed. The Brownists (about some 20. years since begun, and yet persist) they furbish the Donatists canker-fret arguments: but indeed with some advantage. For whereas Donatus granted other Churches once to have been true Churches, the Brownists affirm the English Church never to have been a true Church. As herein more uncharitable (seeing themselves never received faith elsewhere) so more subtle in their business, (for the subtle beast of the field hath inspired them with more craft, won by more experience) and this manifested by denying plantation of a true Church here. In more ancient history, though they use them and admit them in some other cases, yet not in this, and why? Men are subject to error: and though a hundred ancient Writers do testify this, yet (forsooth) they know not, but they may lie. Where first it was no Church, Because it was black, now it is no Church, because it never was one. Thus Donatus one spirit hath taken to himself seven stronger devils. For never is an old heresy reassumed and renovated, but with advantage of evil, that so it may not again be easily dispossessed. Their frenzy I have * In my Antidoton, and new jerushalem. elsewhere largely confuted. Only, let this form of the Synagogues blind reason, teach us to avoid prejudice and envious conceit, left, in stead of reasoning For, we reason Against the truth. Envy is blind, and frameth but blind arguments: Whereas Charity seeth reasons rightly, and giveth to every soul the due. Secondly, we learn from the Church of Gentiles to be careful in distinguishing between good and evil, and to give to either the due. For as we are not to call evil good, so neither to term Good Evil, under pain of God's curse, and as he would not be held abominable before the Lord: Isa. 5.20. Prou. 17.15. Yea, to hold fast (with job) our innocency to the very death (job 27.3, 4, 5, 6.) howsoever in some other things and respects, our own mouth shall condemn us, and our own garments make us filthy, job 9.20.30, 31. For to make evil good, and good evil, it is the work of the devil, and the building of Babel, a Tower of confusion. Touching the comparison drawn from Kedars tents, and Salomon's curtains, it may well be conceived that she understandeth both of them to be amiable and love-some. For Salomon's curtains none doubts it, but else for Kedars tents diverse take them to be a demonstration of her blackness, as the other of her comeliness: and this is their reason: the Kedarites dwelled in tents and open fields, where all was exposed to the parching Sun, therefore more like to set forth her blackness. True it is that they dwelled in tents pitched in the desert, * Abbenezra in his Dramatic expos. exposed to Sun and all other weather. Yet take this withal, it was Arabiaes' desert, and they were very rich and glorious. For this do consider these places, Ezek. 27.21. jer. 49.28.29. Isa. 21.13.16.17. beside human histories who largely treat of the excellent precious things of Arabia deserta: and of the plenty thereof, * Sol. Polyh. in cap. 46. Solinus Polyhistor feareth not to say [Aliena non emunt, vendunt sua] They buy not of others, but sell to others. All which weighed, I rather think, that besides blackness, matter of desire is also understood: q.d. True, I am black as Kedars tents, yet is there in me precious things, for the which I am to be desired; even as Kedars tents have been desired, not for their outward hue, but for the precious gems, gold, and pleasant odours that be couched in them. Arabia looked rudely, yet by searching it regularly, there was to be found precious stones, excellent odours, etc. Yea, in it was the * They write that this bird is ever but one, and only resiant in Arabia: And that in her fullness of years, she ●lickers in her dry nest against the sun, and so is fired into ashes: that out of these ashes ariseth a little worm, which afterwards becometh the Phoenix. Phoenix (If so God created such a creature, as is only Male, or only Female, or else an Hermaphrodite) who because she is ever but One, might also well resemble, Messiahs' Church, who after in this Song is said to be Alone. Who may with the Phoenix be burned, when she hath finished her testimony: but else out of her ashes ariseth a new seed (like unto David and Christ at first, A Worm and no Man) which holdeth out the former testimony through the worlds-desart, worse than that of Arabia. But to pass by that, let us here learn, not to judge peremptorily upon outward appearance. For if the Naturian could say truly, Wisdom oftentimes is covered with a base garment: we may much more say by spiritual Canon, that as Christ in outward appearance had neither form nor beauty, Isa. 53.2. and yet were couched in him all the treasures of wisdom and knowledge (Coloss. 2.3.) even so it befalleth his Church and members thereof, namely, to be oftentimes lacking in the external appearance, * Saepe est sub palliolo sordido sapientia. and yet otherwise all glorious within, for which our Solomon taketh pleasure in her, Psal. 45.11.13. And indeed, this King's daughter is rather glorious within then without, howsoever Papist and Brownist would have us to measure it rather by outward appearance: the first by player-like paintings: the second by supposed Saintings. Besides her egreging the same by allusion to Salomon's curtains (which in all probability must be passing worthy, answerable to the rest of his glory) she teacheth, that the graces of Christ jesus in his Church, they exceed all ordinary glory. Yea, that the gifts of Messiahs' spirit, they are the Tabernacles curtains, the deckings of the Church: the Covert over Salomon-Messiah, represented by the Dovish wings covering jesus at his baptism, Luke 3.22. Lastly, seeing neither the glory of Kedars' tent, nor Salomon's * Whereof in cap. 3.7. Bed could be discerned otherwise then darkly, till the curtains and veils were removed, it may put us in mind of Messiah, and the excellent things of his spirit, which under sacramental signs and shadows lie couched darkly: yet nevertheless, by the eye of the soul (a believing mind) are truly discerned. And from hence groweth this divine axiom, The law a shadow, the Gospel an Image, the substance in heaven. For as Ambrose could well say, * Ambros. on Coloss. 2. Imperatore absent, Imago habet authoritatem, absent autem Non. The Emperor being absent, his Image hath authority, but being present, it hath none. Lect. VII. Verse 5. Respect me not because I am black for the Sun hath looked upon me. The Sons of my mother have fumed against me. They put me for a keeper of the Vines. My Vine which was to me, I have not kept. THe Church of the Gentiles (unto the Synagogue of the jews) doth herein offer up first, a Petition: and then, secondly a reason of her Petition. The Petition is this, Regard me not because I am black: q.d. Let not my black hue be so much in your eye, let not my swart colour be a cause why therefore ye should condemn me wholly, and conclude me utterly unfit for Messiah. Where we may observe, not only her adversaries form of Argumentation (which was from a part to the whole, from the Accident to the Subject: and so reason our adversaries: The Part is evil, therefore the Whole is evil: The Accident is discommendable, therefore also the Subject) but also we may note the Church's humility, even in her innocency. She knoweth her cause to be good, and her adversaries to be bad; yet she fretteth not, rails not: but in all holy meekness doth petitionate, and humbly entreat her adverse Sister, to judge rightly of her Such humility was in job being falsely charged by his kinsfolks: such humility was in Abraham towards Lot, when Lot should rather have supplicated to his uncle, his Elder, the great father of the promise sealed up to the Gentiles. As Love will cover a multitude of transgressious (specially in zealous Brethren) so the Soul that is humbled in the own eyes, it will not stand upon these terms, I am Elder, I am Better, I have the better cause etc.) but, for edification sake (where hope of edification is not barred up, it will cause a soul to use soft words, to desire reconciliation. Yea, for maintaining and procuring peace, it will cause good jaakob to present gifts, and sweetly to salute Esau. Follow Peace we ought (not it to follow us,) and that with all men, specially with the household of Faith. Nor can this be followed, if we follow not the means. Fly from meek and soft terms, fly from entreaties, fly from humble gestures: and then Peace will fly, Unity will not be: Anger will rise, Envy will enter, Wrath and Fury will set all the house on fire. Thus we see how Pride is enemy to Peace, but Humility an appeaser of Wrath, a quencher of Envy, a mother to peace and sacred union. The reason of her Petition lieth in the other part of the Verse: and that is drawn from the cause of her Blackness. And that cause is twofold: the first is external, the second internal. The external cause of her blackness, is first the Sun: secondly, her mother's sons enforcing her to foreign works. The internal cause is, her own negligence, in not keeping her own Vine. As before I understood literally Pharaohs daughter, so here by the Sun, I understand the * So do●h Ra●. Selomeh and Abbenezra▪ but than apply it to their own church's estate, spoken of in Ezech. 20.5. etc. hot Clime of Egypt, where sh●e was borne and brought up: q.d. True, I am black, and that not so much to be faulted, seeing it befalleth me naturally through the suns hot piercing rays in Egypt. Further (by the same proportion) I understand the Priests and Prophets of Egypt under the term, Mother-sonnes: q.d. Besides that, my native country is a scorching soil, I have been drawn many times abroad into the heat (from one vineyard to an other, from one green tree and grove to another, and this by the Prophets of mine own native soil, by the Sacrificers of Osiris (Mitzraims' Bacchus') whose spiritual menaces drew me to pilgrimage in the sultring seasons. This double consideration she propounds for mitigation of the jewish censure. From whence we learn, first, that foreign and external lets and hindrances they excuse man to man many times à toto wholly: and they excuse us before God, though sometimes not a àtoto wholly yet à tanto in part, the sin being so much the less. Secondly, seeing cases here are shadows of spiritual cases we are to observe, first, that natural light and heat (represented by the Sun) in themselves the good creatures of God, they are by reason of the Souls disease, means of making us more black. The heat of concupiscence spotteth our thoughts, words, and works: and the light of our mind (termed Conscience) it bewrayeth our blackness: the first acteth our blot, the second declareeth it: but the light of jerusalem (the pure law of God) it more reveals it, for the testimony of God is greater than the witness of our hearts 1. john. 3.20. Secondly, these that are brethren (borne and nourished in the same Church with us) they many times that should be leaders of the people, shall prove such as cause people to go astray (a general complaint of the Prophets) and I wish that our Church's stomach had not cause to abhor many, for teaching people Machiavels' policies and Romish traditions, rather than doctrine, which is according to godliness, and many times shall thrust poor souls out of living, out of calling, yea out of the Synagogues: and sometimes (which is Rome's Catholic practice) out of their lives, thinking (such shall be their blind zeal, as our Saviour ●aith) that in so doing, they do to God an acceptable service. And all this shall betide them, if their Hearers, Proselytes, Disciples, will not keep the vines of their Pastors lewd plantation, of the devil & the false prophets devising: whereas every vine our heavenly father hath not planted, shall be pulled up by the roots. Thirdly, that her pastoral brethren cracked in the nose against her (for the word * Nicharû. Nicharû so signifieth) it putteth us in mind, not only of false teachers their impetuosity (snuffing and cracking in the nose as Provender-prickt Stallions) but also how the elect of God are oftentimes not so ready to satisfy imperious bad commands, as be the reprobate. For as God hath chosen them before the world's foundation unto holiness, so that seed of Election is not always so on sleep, but it somewhat feeleth, disliketh, and opposeth to actions of reprobation: insomuch as thereby their idolatrous Chemarims are forced (such stirs in Rome's Church do argue a remnant of holy seed) to threaten▪ thunder, curse with Bel, Book, and Candlelight. The second part of her petitions reason, it is gathered from an internal cause of her blackness, and that is, her own inherent negligence in looking to her own vine, her own particular calling and proper duty; wherein we see an opposition between that she omitted and committed. She omitteth her own task, and undergorth an other: that is, leaveth good, and taketh evil. And this was the lot of Japhets' people, to leave their father's house, as did the prodigal: and to consume their beauty and strength in the house of a stranger: even in the vineyards of Sodom and Gomorrha, Zeboim and Admah: sometimes haled thereunto by Sin and Sinners force and violent courses: sometimes voluntarily and freely without all remorse and feeling. Secondly, (which was Barnard's meditation) we are many times ready to undergo the keeping of other men's vines, when we are unfit to watch over our own: busied about great things, when we cannot discharge the less. * Barn. serm. 30 in Cantic. Ego loci huius occasione meipsum reprehender● soleo, quod animarum susceperim curam, qui meam non sufficerem custodire: by the occ●sion of this scripture (saith Bernard I have usually reprehended myself, because I have vndergon the charge of others, before I was ●nabled to ke●pe mine own. An holy reprehension and that whereof we all (more or less) stand indicted in our conscience. If the Apostle could say (in 1. Tim. 3.5.) If any cannot rule his own house, how shall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he undergo the cure of God his Church? We may well say, If we be not faithful keepers of our own soul, how shall we keep others? Oh Lord be merciful unto us, and make us more faithful towards ourselves and others. Lect. VIII. Verse 6. O thou whom my Soul loveth show me where thou feedest, where thou * Tarebits. causest to lie down at No one. For why should I be * Cegnótjah, so expounded of Rab. Selom. jarchi. as she that covereth herself to the flocks of thy companions. THE Church of the Gentiles having finished her by speech with the jewish Synagogue, she now returneth to her Beloved, and shutteth up her former Supplication: First, by adding a new Petition (Show me, etc.) Secondly giving a reason thereof thus: For why should I be etc. In the Petition, I observe, First, the amiable form she useth: Secondly, the matter itself. The form is this: O thou whom my Soul loveth: a form passing amiable, amorous, piercing: for by it she expresseth the Character or print of her Souls affection towards Messiah. And hereby she teacheth, first how God in Christ jesus is beloved of the whole Church: namely, with the very Soul. external ceremonies are (without this) but a dead carcase, a stinking and abominable sacrifice. This love of the soul is the General of these particulars in Deut. 6.5. Luke. 10, 27. Soul being put for all the faculties and powers of nature. Secondly, every member of this church is enabled of GOD in due time, particularly to say, Thou whom my soul loveth. As Thomas by way of application, My Lord and my God (john. 20.28.) and David, Oh Lord my portion, Psal. 119.57. For all knowledge (without ability to apply Christ and his benefits to this poor soul, it is but Speculation, not Practice: a general Surueyance, no particular Possession. The first in Devils and Reprobate, but this peculiar to God his chosen. For the matter of this Petition, it is Refection or Comfort: & this laid down in two branches: first, in desiring, to know of Christ the place of his feeding: secondly, the place of lying down in the days heat, even then when the Sun was come to the Meridional point. To desire Repast, and to desire Rest after repast, it is natural (irrational creatures desire both these: for by the● they labour the conservation of Nature) but to covet so to eat, and so to rest after meat, as the Church doth here, it is not natural, but spiritual: not an act of Nature, but of Grace: from above, not from the earth. For the first, she coveteth to know where Christ feedeth. What, where he feeds himself alone? Nay, where he feedeth with his little flock (opposed to his companions flocks after) yet she speaketh of him so singularly, as if he were alone, because HE, and the sheep of his Pasture are One: to be distinguished, not severed. (For God and Man in Christ are united and made one:) and therefore every 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 end they may find this food for themselves and their yoong-ones, they make their abode, upon the top of the Rock (though in the earth, their cogitation is above) and from high discern, and thence repair for soul's nuriture, job. 39.30.31, etc. Besides, (by introducing him as a shepherd, and herself as a sheep (an allusion ancient, and in scripture frequent, psal. 23.1, & 95, 7. Ezek. 34.31, etc.) she thereby would testify, not only her place of subjection, but also, her readiness, even every soul's readiness to aberre, to wander out of the way, without this great shepherds direction. Moses was no sooner in the mount for a few days resiant, but Israel stayed in the Wilderness. Christ was no sooner brought before the Rulers, but Peter looseth him himself: and had not the Lord by his under-shepheard Nathan sought up David, David had starved in the pit. O Lord (for thy Son's sake) leave not the sheep of thy English pasture to their own hearts (for then we should wander and lose ourselves for ever) But let thy saving grace prevent us in our evils, and glorify thy mercies upon us. For Rest after soul's repast, she uttereth that in the next branch, coveting to know where he caused his flock to couch in the heat of the day. Teaching hereby, first, that after the soul hath been well fed (specially in the blessed word and sacraments) it coveteth a place of rest, wherein it may ruminate and chaw the cud, by spiritual meditation. Such Animals as under the Law did chaw the Cud, and did part the hose, Leviticus 11.3. etc. they were counted clean: but if they only chawed the cud, not parting the hoof: or parting the hoof, chawed not the cud, these were accounted pollution and unholy. As for the she●pe, he lacked neither. This was a resemblance of the Gentiles soule-pollution till Messiah took away the partition wall, and cleansed them by the faith of the Gospel. Act. 11.4, 5, 6, etc. with 15.7, 8, 9 And such is the state of every soul, as first ruminates not on spiritual gifts: or ruminating thereon, do not after that part the foot, that is, put a difference between spirit and spirit, 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 join iron and clay together, which can never be made one: and yet (vaine-men) how many now be there among us, that sweat and fret for concluding such mongrel religion, bastardly devotion! As the Lords minister would be well accepted of GOD, he must take the precious from the vile. jerem. 5.19. and as every soul would be taken for a sheep of Christ's Pasture, he must try the Spirits: and trying all things by the touchstone of judgement divine, he must retain that is good, and fly that is evil, 1. john, 4.1.1. Thess. 5.21, 22. Such meditation, such partition, is, in some measure, in every true Christian. By the first, there is a partaking with the nature divine: by the second, a declaration of divine discretion: and in both (for the one can no more be without the other, than faith without works) there is pictured forth, God sitting in that Conscience, as a Pilot at the ships helm, steering all to the haven of Heaven. And that she covets this ruminating place in the time of days heat, it teacheth us, not only to expect affliction and persecution as an unseparable companion with the Gospel (2. Tim. 3.12. reve. 7.14. figured by the suns heat in Math. 13.6, 21.) but also to deal with God before hand by prayer, that we may in such day of tentation in peace and patience possess our souls, howsoever the body be conveyed through fire to heaven, as Elias by the burning Chariot. Such rest of soul we must in the days of peace and plenty labour for, pray for fervently: and then no doubt, our eyes shall see rest, and our souls find comfort under the shadow of the Highest. But that she saith, where thou * It is in the conjugation Hiphil, which signifieth, a double action causest to lie down, it putteth us in mind of our Nature's backewardnes for couching under God's wing in the day of fiery trial. Shadows of our own, seem best and safest unto us, (as it was with Demas, yea, with Peter) but such a shadow shelters only the body, not the soul: and therefore Peter can in that find no true rest: out he must of that place, and weep bitterly, for having not couched in the right place. Unwilling we are to lie down with Christ: pray we therefore that he may cause us to go where he would have us to go: that he may cause us to lie down where he himself lieth down: that as a shepherd he would direct us with his eye, make us subject to his voice: specially, in the day of tentation to feed and comfort us: for I think a day of tentation is not far off. The Reason of this Petition followeth.] For why should I be as she that covertly turns herself to the flocks of thy companions? as if she should say, There is no reason why. Where she might have affirmed plainly that there was no cause why she should turn from her Beloved to other Rivals, she rather chooseth to speak by Interrogation, for the more pathetical expressement, first, of her Beloved's desert (for he deserved all her love:) secondly, of her own soul's sincerity towards him, in that she concludes it an unreasonable thing to divert from the Substance and Truth, to shadows and falsehood. From whence we may further observe, first, what the nature of a Schismatical soul is: secondly, what larues and unjust titles all false Christ's and pseudo-prophets do assume to themselves, for procuring them flocks. For Schismatics their nature, it is this, not to forsake Catholic unity, without some pretext and colour, as the Church speaketh here, Covering themselves. As they were before but hypocrites in the church's bosom, so in their departure (or as john calls it, going out) they strive to hippocras more: that is, to mask their faces, to cover themselves with some such attire, as they may not be deemed rending wolves, but simple hearted sheep. Our Saviour (in Matth. 7.15.) he plainly termeth these * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Induments of sheep, that is, all external simplicity, humility, sincere behaviour: that (were it not for particular fruit whereby they are distinguished from other believers, namely, their false faith, false prophecy) the Elect themselves should be seduced by them. And as they will mask in the skins which in right appertain to Christ's sheep, so they will say they go out from us, only because we are wolves, unclean birds, etc. that is in truth, because their devil hath silched away some of our garments while we have slept, and therewithal hath put his servants induments upon us: that so wolves may seem sheep, and sheep may seem wolves. A fruit well beseeming Satan, who transforms himself into an Angel of light, 2. Cori. 11.14. and a fruit well enough beseeming his Ministers and people, who must conform themselves to him that was a murderer & liar from the beginning. What titles false-christs' and false-Prophets assume to themselves, it appears in this, that they term themselves, Christ's companions. If they were his Companions indeed, she would not abhor Communion with them: but having the name, and not the thing, (painted sepulchres, the inside corruption) she therefore loathes them, and by an holy derision disgraceth them. Such a Companion is Mahomet, (a term stole from Daniel, who of Gabriel indeed was pronounced * Chamudoth and Machomed of Chamad. Chamudoth the Concupiscences of God) who makes himself a fellow with jesus: yea, to whom jesus shall send his people at last. Such a companion is the body of Apostatical Popes, who make themselves to be openers of heaven, shutters of hell, etc. (the flat contrary is rather true) and of this stamp be all Ministers, who term themselves Apostles, Evangelists, Prophets, Pastors, Doctors, Elders, Deacons: but being examined by the Angel of Ephesu● (Revel. 2.2.) they are found only to have the Name, not the Thing. As to have a sheepish conversation, it nothing helpeth a wolf: so, to have Christ his shepherds names, it nothing helpeth hypocritical Ministers. Lastly, mark how all these paintings tend to the winning of Flocks, that is, of many Congregations: but in very troth, to make them only Synagogues of Satan: hunting by Sea and Land to make Proselytes, and lo, they make them twofold more the children of hell: Revel. 2.9. Math. 23.15. Christ's Church but a flock: as for these they be many (for it is a broad way that leads to destruction) and their flocks are many: not so much as they be found all of one Religion, as for that they be divided by the head, howsoever joined by the tails, in carrying firebrands for consuming the Lords wheate-field, like Samsons foxes. And hereupon it is, that one Faction is of Rome, another of Arrius, an other of Donatus, etc. all agreeing in one (as the factious in jerusalem did against Christ, and the seditious afterwards against Titus Vespasian) but then divided amongst themselves (as the sundry Schisms amongst Brownists and Anabaptists, & between Romish schoolmen, not to speak of the late division between Seculars and jebusites) and that in some head-points (at least, so imagined of their heads) as therefore they will not join one with another in any spiritual service: specially, not in the sacrament of holy communion. These evils considered, what marvel is it, that the faithful, not only desire to attain the presence of Christ and his flock more and more; but also conclude peremptorily (by God his help) not to turn aside to such deceitful companions? Thus far her Supplication. Now her Beloved returneth his answer. Lect. IX. Verse 7 * In doth so signify when the matter requires it. Seeing thou knowest not, O thou fairest of women, get thee forth in the steps of the Flock, and feed thy Kids above the tents of the Shepherds. Herein observe Messiahs' Assumption, [Seeing thou knowest not, etc.] then his Direction. [Get thee forth, etc.] The Assumption is a taking of the Church at her word. She before pleaded Ignorance, he assumeth her Grant: and therefore in the next place granteth her Petition. Hence I observe, first, the Church's Ignorance in this life, although come (as before) into Messiahs' chambers of presence. Which not only is plain from that practice of Mother Zion in Leuit. 4. Where Priest, Magistrate, People, The whole Congregation have sacrifices peculiar, appointed for their Ignorances': but also from the Apostles express testimony, saying, We but know in part, etc. Yea, if any were so wise as Agur, (who for his prudency had his sayings joined unto Salomon's proverbs) yet if he compare the knowledge that is in him, with that which ought to be in him, he may say to Ithiell and Vcall: * Prou. 30.1, 2 For I am brutish in comparison of a man, and there is not the understanding of Adam in me: and I have not learned wisdom, nor know the knowledge of holy things. Which base estimate David had of himself, or else he would not in every other verse of the 119. Psal. desired direction, begged knowledge and understanding. Secondly, where with us it is a proverb, Confess and be hanged: we may learn how confession of our wants before God in humility, it is so far from condemning us, as in troth it is our beautification, and bringeth with it justification. For mark Messiahs' speech, O fairest of women! The Synagogue said she was black, she confessed herself to be black and ignorant: and lo, unto her beloved she is most beauteous. How cometh this about? By confession of wants, the old Adam was put off; and by desire of graces supply, the new man is put on. The condemning and killing of the first, is the justifying and quickening of the new. In ourselves we * Ezech. 16, 6. etc. lie sprawling in our own wombs-blood: but by God his grace we are washed: and by bracelets and beauty put upon us, we become the fairest amongst the Heathen. Thirdly, by making his Church a Woman amongst women, he would teach us, that as Wife to her Husband, * Eph. 5.25. etc. even such we should be to Christ, who gave himself for his Church, that he might sanctify it, and cleanse it by the washing of water through the word: that he might make it unto Himself a glorious Church, not having spot, or wrinkle, or any such thing: but that it should be holy and blameless. And to this purpose, see how the Church is in Revel. 12. brought in as a woman, crowned with twelve stars, clothed with the Sun, standing on the Moon. The false Church is also compared to a woman in Revel. 17. but an Harlot, drunken and beastly: and the several parts thereof to Aholah and Aholibah in Ezek. 23. whose breasts are pressed, and the teats of whose virginity are bruised. No marvel then, though he pronounce his Church, the fairest of women: nor marvel (considering this fairness is from him) that he expects our holy love and constant faithfulness towards him. Direction] it is laid down in two parts: first, in that he directeth his Elect of the Gentiles into the high way of the Saints: Secondly, appointeth this Gentile Church the place, where she was to feed her Kids. The way she is to walk in, it is the old tract, padded forth by his Flock before her. The place she is directed to, for feeding her young Goats, it is * Gnàl. Above, or overagainst the shepherds tents. For the way she is to follow, it is the steps of the Flock, or (observing the Article) of that Flock. * The old Latin & others: but our Tremelius and the Romists Arrias Montanus, do read it singular. Some read, Flocks (which sometimes myself did follow) and indeed the word Tsón it lacketh the plural number in form of declension, though not in sense or signification: by reason whereof the number is taken for sense singularly, or plurally, even as Interpreters understand of the holy-ghosts meaning. But seeing the new Testaments Church is here directed to the way of the old Testaments Church, which Church, as One is opposed to the Many Churches of Heretics and false Companions, I rather condescend to the singular number: although (but here not so necessarily) the plural Flocks it may also intend that one church, considered according to her sundry times, and variable outward estate: or (which here I take not to be so proper) if this direction should be given, not so much to the whole body of Gentiles, as to any one particular distressed soul, than the plural number implieth sundry particular Churches, as of Rome, Corinth, Galatia, Ephesus, etc. whose uniform steps are the way which here is propounded. And so the difference of Numbers may cause a Diversity, but not Contradictory doctrine. The faithful of the Gentiles entreated to know the place of Christ's feeding, and couching of his flock at midday, here she is told how she may come to that place: and that is, first, by Getting forth: secondly, by walking in the steps of his flock. Getting forth, it implieth, either a Motion from one place to another: (like as Israel's going out of Egypt into the Wilderness: and out of that into Canaan) or a Motion from one quality to another: as when one goeth out of Evil unto Good (so did the prodigal, leaving his by ways, and betaking himself homeward: so did the Apostle, when he left his persecuting Christ, and fell to preach Christ) or else it importeth a going from one good quality to another: not by leaving the first, but by addition thereto. And so Israel went from strength to strength, Psal. 48. and the first Romans from faith to faith, Rom. 1. The first Motion so is Local; the second qualificatine: and this latter, either by Desertion, or Addition. The first motion is natural, the second is spiritual. Motion from place to place (as the jews going out of Babylon with their faces towards Zion) that was a figure: but for the Elect to go out of the confusion of Nature, into the orderly way of God his spirit leading unto heavens rest, that was figured thereby. And for this cause Babylon, Egypt, and Sodom are of Saint john spiritually propounded in Revela. 11.8. and 18.2.4.21. Which convinceth our Factious of notable blindness, who more call people from Place then from Quality, from the figure, rather than that was figured. For if the Church be no more one sort of people (as Israel in Egypt, the jews in Babylon) but a catholic people consisting of all tongues, and stretched forth from sea to sea, how shall the Church go out of Local Babylon, seeing the * Antidoton proveth that at large. wheate-field is the whole earth or world: and the tars of Babylon are sparsed over the whole field? How can we make a Local departure out of Babylon, except we go out of the world, that is, transgress the limits of the earth? Spiritual motion (figured by the former) we can here in this world make, God his spirit assisting. And that is it which here the Church of the Gentiles is taught, when she is bid to get her forth: and this also in both the spiritual senses: first for going out of her former evil unto good (that is, from her former confessed blackness and ignorance, unto purity and saving knowledge.) Secondly, from the already confessed measure of grace, unto a greater measure. The first is taught in such scripture Heb. 12.12.13. Rom. 12.9. The second in such, john 1.16.1. Thess. 3.10. Ephes. 2.21. And this convinceth our age notably of evil, where we find most of the better sort contented with the bare beginnings of Christ, with a slender portion of knowledge, and less holiness: although it is an argument only of a sound soul, ever to hunger and thirst after more righteousness, more holiness, more knowledge, more faith, more obedience: darkly represented by going up to the Temple, and by * Ezekiels seven and eight steps, and the fifteen Psalms of degrees: Act. 3.1. Luke 17.10. Ezek. 40.22.26.31.34.37. Psal. 120. etc. Whereas a declining from good to evil, is tiped by Israel's going down into Egypt: the Man's going down from jerushalem to jericho, with such like. As for standing at one stay, there is no figure of that: because no soul can live at one stay of good or evil: for he that goeth not towards God, he goeth towards the devil. For such respect (where the wicked oft are called the sons of Belial in the old Testament) some take the word Belial (in English wicked) to be derived of Beli (in English Not) and jagnal (in English He ascends) because the seed of Satan Ascend not, but chose, Descend, and go down from the living God; as he that went down from jerushalem to jericho. Lect. X. THe Good she is to go into, is, the steps of the Flock. The Flock (as before) is the people and sheep of his pasture, the ancient Church, so termed in Psal. 95.7. and 100.3. So that the paths or steps of this flock, they are nothing else but the ways of his faithful people, the holy examples they left for direction to successors, * Ephes. 2.10. For we are his workmanship, saith the Apostle, created in Christ jesus unto good works, which God hath ordained, that we should walk in them. To which purpose he saith to the Corinth's, ●. Cor. 11.1. Be ye the followers of me, even as I am of Christ: Giving further to understand, by the word he there useth Mimetáj, that they were to shape and fashion themselves every way to him, as he did to Christ: for the word Mimos signifieth such a person as can ●iuely express the Gesture and Action of an other. Whence we learn, that the holy words, and holy works they are left behind (as sheep leave their strait pad behind) first, for directing right steps to our feet: secondly, for leaving to our successors, an example of good, as others have to us. It is a mighty Question at this day, To what Christian Church ● soul should add itself? To such as are agnominized Protestants, or to Romanists, or to Anabaptists, or to Arrians, or to Brownists, & c.? Answer from this text is made, Get thee forth into the steps of the Flock, into the way of the Faithful gone before thee. But here the doubt is renewed, for which is that way, the narrow way that leadeth unto true rest? The Protestants say, Ours is the way: the Romanists say, theirs is the way, etc. Indeed our Saviour foreseeing the straits of these last times, by reason of false prophets crying, Here is Christ, there is Christ, he saith, that if it were possible, the very Elect should be seduced. What is then to be done? The Synagogue of the jews by ministry of their Prophet jeremy, jerem. 6.16 adviseth thus: So saith the Lord, stand in the ways (alluding to a Passenger, who having set forward his journey, doth come to sundry ways: and not knowing which way to take, he standeth there doubting, considering, inquiring: and therefore followeth) and ask for the old way (which is the good way) and walk therein, and ye shall find rest for your souls. All Christians, by baptism, have set on this way (for Baptism into the Name of the Father, and of the Son, and of the Holy-ghost, is the very first sacramental mark of this Christian voyage) but after a while, they meet with many ways (not out of the Catholic Church, for all baptised ones are in the external face thereof: but) within the limits of the Lords wheate-field: of all which ways, only one is the right way, the other seducing ways, fitter for tars, than Wheat, for savage beasts of Idol- Ephesus, to sculke in with Demetrius, then for Peter's Lambs to walk in. The case thus standing, what is to be done? Shall we with giddy heads rush of our own head into any of these ways? Prou. 14.12 There is away (saith Solomon) that seemeth right to a man, but the issues thereof are the ways of death. Consideration, yea and Consultation is herein highly needful: Ibid. 15. For as the foolish will believe every thing, so the prudent will consider his steps. The Prophet tells us, we must inquire, not for the newest way (as vain folks inquire for the newest cut) but for the Old way. And of whom must we inquire that? Ask any heretic or schismatic, of the old way, and each of them will say, their way is the old way: of whom then must we demand? with whom then must we consult? First I will tell thee what Solomon did in a particular strait: Secondly, I will tell thee what we are to do in this. 1 Kings 3. Two * The word Zó●óth signifieth women setting to sale: But whether victuals, or their bodies, or both, it is a question. In Latin therefore it is well turned Meritoriae. Sale-women came before Solomon with a living child, the one saying, it was hers, the other saying no, it was hers. The Wiseman here upon calleth for a sword, commandeth his servants to divide the living child in twain, and then to give the one half to the one, and the other half to the other. The true Mother hearing this, crieth out, Oh my Lord, give her the living child and slay him not: but the other said, Let it be neither mine nor thine, but divide it. Then Solomon easily saw that the merciless woman was not the Mother, and therefore commanded it to be given to the other. By this Child, in mystery, may be intended the living babe jesus, about which true and false Christians contend for (jesus came of * Matth. 1.5. Rahab a Sale-woman in the worst sense, respecting the first state of her life, but holy and faithful in her leaving jericho and joining to Israel) one Church crieth, O King divide: an other crieth, rather take him whole, for this seamless coat is not to be schismed: whether of these Churches is like to be the true Rahab, the right mother? even she that showeth mercy, she that had rather with Moses be blotted out of the life-booke, then to see the first fruits of Israel torn asunder. For though all error be condemnable, yet the safest error is that of the right hand in the abundance (or over-aboundance) of love and mercy unto all. Whereas these that instead of praying for their enemy, do blodily entreat them: insteap of ministering to their necessity, do bereave them of necessaries: instead of preserving life, do (even for difference about the babe) curse with bell, book and candlelight, hang, burn, barbarian-wise torment, they not only declare themselves to be of a bad spirit, but also to draw Fathers in the same corporation (though not of so unmerciful conversation) to be the worse judged of. But seeing such Dichotomizers, dividers, renders, may also fall within the Church of Israel (but one people) and much more within the Catholic Church of the Gentiles, consisting of all sorts of people; we therefore can not so easily nor safely judge hereby of the church, as of bastardly members therein. In the next place let us search out a more certain rule to walk by. We are to inquire after this Old way, but of whom? Tertullian, Cyprian, Ambrose. Angustine Hierome, Barnard, & c Letus consider that Tertullian now is a found Catholic, and by & by he preacheth against all second marriage, not to touch him with much Montanisme. Cyprian walketh by Catholic one-baptisme, by and by he falleth (and a whole counsel of Bishops) into Rebaptisation, and ere long after this is revoked of many. Ambrose sometimes knew no sacramental washing, save Baptism, but afterwards he twits Rome for not washing of the feet, from john 13. Augustine one while saith there is no third place after this life, anon he will not deny but there may be some purifying place. Hierom now writes like a Catholic, anon he falleth into the heresy of Origen, touching the salvation of all, after some fullness of torment. Barnard one while saith, there be but bare three places, Heaven, Earth, Hell: anon he fretteth upon a place of this Song, at some which then denied Purgatory. In a word, the Romanists themselves, in a book set forth by them (termed Index expurgatorius) and that by the decree of their Trident Counsel, have so commuted, changed, blotted antiquities, (writers Theologike, Lawyers, Physicians, Philosophers, Mathematicians, Humanitians) as all the world may see their inconstant direction. Concerning which, I will add Franciscus junius his speech prefacing the same Index printed, Anno Domini. 1586. * Occlamant illi, attendite ad vias, videte & interrogate, etc. They ball against us, saying, attend to the ways, see and demand which is the good way of the ancient ways, and walk in that. They cry out, remove not the bounds of your Elders (Prou. 22.28.) for it is wickedness, infidelity, impiety. And (lo) themselves do obstinately refuse to undergo the Law which they constantly urge on others. When it seemeth good to them, they add, detract, change, surrogate words, members, sentences, pages: yea, they feign and refaine Fathers at their pleasure. Presently after which words, he further manifests himself to be an ear and eye-witness of such their falsification at the press. In somuch as we have as great cause (at least in any equal judgement) to prohibit their Romish Books to be read of any our Novices (Scholars or others) yea, to forbid our people the giving much credit to the Ancient Fathers, as they be by them published: as their Pope Im-pius the fourth, in their long Trident-councell, to prohibit (in his blind * Called Index librorum prohibitorum cum regulis, etc. Alphabet) a great number of books, whereof (not a few of them) were written by men in their Romish Synagogue, though not fully of it. As for their councils, how have they by themselves been rescided, and Canons added, taken away, altered? For their Pope's voice, read their Platina and other their own writers, and it shall appear to be the voice, sometimes of an heretic, many times of an Atheist, the Dragon's mouth of blasphemy opened against the heavenly places and the Saints therein. To seek for the old way at the mouths of these who frame new devices every day, it should prove but folly and frenzy. Some here will demand, if so the old way be not to be found amongst the ancient fathers, Greek and Latin? I answer, yes: the old way (at least for the substance thereof) it is by GOD his watchful providence preserved amongst them. For as we were to believe that they were holy lamps in their age, so we are to believe (and these which are conversant in their writings can prove) that howsoever with themselves, sometimes one with another they dissented, yet in the Foundation and Substance of Religion, they consented. But seeing this substantial truth (as the lily among the thorns) it is not only too uneasy of many Christians to be selected, but is also known to be truth by some other example & pattern before them; it remaineth we examine which is the old and perfect way. In one word, it is the very Word of God contained in the Canonical scriptures. A word and will so perfect, as john sealeth it up in Revel. 22. with a curse to him that addeth to it, or taketh from it. Yea, it is so perfect a word, as Perfection was in it before Christ's Incarnation: 2. Pet. 1.10. which causeth Peter to say We have a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn and arise in your hearts. Nor was it other scripture than the * So understood of Th●. Aquinas. 2. Tim. 3.16, 17. Old Testament, which is commended to Tim●thie for able to make the man of God absolute and perfect unto all good works. Nay, which more is, it was so perfect in Salomon's time, as nothing was to be put unto it, Prou. 30.6. But which doth more magnify the scriptures sufficiency, it was perfect in Moses his time: that is, the perfect rule of f●ith is contained in the five books of Moses, Deut. 12.32. This word of God so perfect in Moses, perfect in Solomon, perfect in the Prophets: as I may say▪ by way of resemblance, perfect in Father, perfect in Son, perfect in Holy-ghost: sacred Trinity in Unity. It than will be demanded, what use is there so of the new testament? I answer, unspeakable much. As Solomon did comment on Moses, and the Prophets on both: so the new Testament is a commentary on all. Such pains the holy-ghost hath taken for causing the way of truth to be easy, as indeed it is easy Pro9. 8.9. to such as will understand. That causeth Isaiah to send his people To the law and testimony, Chap. 8.20: and this caused Christ to send the people to the old Testament, which saith, Search the scriptures, in john 5.39. and this for their further conviction, Tertull. advers. haeret. de prescript. cap. 8. Origen. in lib. 7. ad Rom. Chrysost. hom. Aug. in joh. tract. 33. Gers. de laud script. See the rest, and all on Io: 5. & 2. Tim. 1. for he knew that they had not the will to come unto him. Some late Romanists urge the word Indicatively thus: You do search, etc. because they would debar lay-people from reading the Scriptures: and for the Indicative sense they produce Cyrill. Against which one, I oppose Tertullian, Origen, chrysostom, Augustine, etc. Rupertus, Aquinas, Gerson, Albertus Magnus, and who not? Christ (saith chrysostom) sent not the jews back to the simple and bare reading of the scriptures, but to the very diligent search thereof. He said not, Read the scriptures, but Search. He commandeth to dig more deeply, that so we may find the things which are hid in profundity. And for such profound search, it is that S. Luke so highly praiseth the Beraeans. To leave God's Rule, for Man's Rule, it is, to forsake triple perfection for more imperfection: and (to use jeremy's speech) it is a forsaking of him that is the fountain of living waters, for digging to men's selves, pits, broken pits that can hold no water, Chap. 2.13. When * Aug. de unitat. ecel. Non audiamus, haec dico, haec dicis, etc. Augustine dealeth with the Donatists he saith▪ Let us not hear; I say this, thou sayst that, but let us hear, haec dicit dominus, this saith the Lord. The lords books are certain, to, the authority whereof we both consent. Ibi quaeramus ecclesiam, therein let us seek the Church, by them let us examine our cause: I will not that the Church be shown by human documents, In●ert. Author on Math. homil. 49. but by the divine oracles. Hereupon it was, that Chrysostom's Rival considering the church, all in confusion from Mat. 24. he crieth, These that be in judaea, Let them fly to the mountains; namely, such as are in Christianity, Conferant se ad scripturas, let them betake themselves to the Scriptures. Because, from the time that Heresy invadeth the churches, there can be no probation of true Christianity, nor (for such as are willing to know the truth of faith) can there be any other refuge, but the sacred scriptures. Before such time, by many means it might have been manifested, which was the Church of Christ, and which was Gentilism: but now (to such as are willing to know which is the true Church of Christ) there is no way, but [tantummodo per scripturas] only by the Scriptures. Thus, together with the ancient Church of God I conclude from Scripture, that in the word of God is contained the Old way, wherein the faithful are to walk. Of the Prophets and Apostles therefore we are to learn, with them to consult. But here the Romanists do object thus: the * Lindanus in Tilmanno de verbo Dei: error 5. Scriptures are a a waxen Nose, a shipman's Hose, which every heretic can turn to his purpose: the Scriptures therefore, how perfect soever to salvation, yet not sufficient for Instruction. I answer: first, let them grant us salvation, and let them take the destruction to themselves. Secondly, how it is possible they should be sufficient for salvation▪ but not for instruction: seeing, howsoever instruction may be without salvation, yet salvation cannot be without instruction. Thirdly, if the word of the Creator be insufficient, what Devil is that dare say the word of any creature can be sufficient▪ Fourthly, no Heretic can turn the scripture to his heretical purpose. He may labour so to turn it, he may contend to make it a Pander: but such it never can be: for (as an Ancient well saith) it is not the Scripture, but their collection or sense of scripture that maketh the heresy. Fiftly, I answer: that though the Old way be manifest in the scriptures, yet only seen of these that have the eyes of the scriptures. Colours cease not to be colours, though the blind cannot judge of them. Men are Men, though the half blind in the Gospel saw them a far off to be but as trees. The insufficiency is not in the word, but in our understandings: and therefore stand need with the Emmavites in Luke. 24. to have our understandings and eyes opened of jesus. When we are come to the scriptures, we are come to a sufficient rule, but then we must have in us the inward ointment (as john termeth it, 1. Ep. 2.27.) that is, his Spirit, for leading us into all truth, or else, in seeing, we perceive not, and hearing, we understand not. To this purpose, excellent is that saying of Barnard: * Barn. ad fratres de mont de vita solit. With what spirit the scriptures were writ, they covet to be read, and with the same spirit to be understood. For thou shalt never enter the sense of Paul, till (by use of good intention in reading of him, and by study of continual meditation) thou have drunk in his spirit. Thou shalt never understand David, till by experience itself, thou have put upon thee the very affections of the Psalms. Whereto I will add that of Chrysostom's Rival: * Incert. author on Math. homil. 4. As all men see this corporal heaven, but yet behold not God inhabiting therein: so, all men read the scriptures divine, but notwithstanding, all understand not, that the God of truth is placed in the scriptures, but only such a one as hath been baptised to the receiving of the holy-ghost. Nor doth this condemn, but commend the scriptures heavenlinesse, who will not be understood, but of such as have received the spirit that is of heaven, nor any vision had from thence, till the Lamb Christ jesus have unsealed it, Reu. 5. for no other is worthy so much as to touch the letter, ceremony or outside. Natural Wit will serve for natural Writ: but the divine writings of God will not stoop to the natural spirit of man.. * 1. Cor. 2.14 The natural man (saith Paul) perceiveth not the things of the spirit of God (for they are foolishness unto him: neither can he know them, because they are spiritually discerned) but he that is spiritual, discerneth all things. Thus from scripture and ancient Church's consent, it plainly appeareth, that for seeing the Old way (the Good-way, wherein the patriarchs, Prophets, Apostles have walked) it is absolutely necessary, that every soul do unto the scriptures bring the spirit of the scriptures: that is, for understanding the word of God, they are to bring the holy spirit of God. For * Math. 11.19 Dan. 12.10. wisdom will be justified of her children. None of the wicked shall have understanding, but the wise shall understand. Lect. XI. And feed thy Kids above the tents of the Shepherds. THe Direction so given unto her, for the way she is to walk in, now followeth the Direction, she hath for feeding of her yong-ones. The yong-ones are here termed Gedijoth of Gedj, usually turned, a Kid, or a young Goat. Rabbj David Kimchi saith (as Pagnine noteth in the root Gádáh) that it signifieth also a Lamb. I take it to be indifferently any yong-one of the flocks, as Pullus in Latin is any young one of Beasts or Birds. So I conceive from the adjunct it hath in Genes. 28.20. where it is Gedj * Of Gniz. Hàgnizijm a Kid of the goats, that is, a young one of the goats: the distinction so made by Gniz a Goat, left any should doubt what kind of young one it was. And this distinction is also well observed of Ábben-ezra hereon. Even as the Latins join the word sheep, or Goat, etc. with pullus, when they would have us to understand the particular kind they speak of. Now, in this place it must be considered what flock he speaks of, and then it may be known whether Lambs or Kids be intended. The word flocks [Gnèderéi] in the sixth verse, it is a general word. The word flock [Tsòn] in this verse, it is also a general word for Cattle: and so neither of them particulate any one kind. Afterwards in this Song, the Church hath * In chap. 6.5. once some assimilation with sheep, but sundry times with goats. I see not so how to tie it in this place to the one rather than the other: but if it may, I would rather take the word Kid. Yet seeing it seemeth indifferent, we will make use of both. Abbenezra understands it of Yong-ones in the faith. First, we may hence observe the Lord his tender care over yong-ones: who would, not only have the Parents to come, but also would have the young tender sucklings to be brought unto him. The Catabaptists herein are hard-hearted, debarring Infants a place in the Church, denying them the entring-sacrament of the Church, why? because they are Kids, because they are unclean till they be cleansed by actual faith in the sight of the Church. True, if they be considered in themselves, they are young Goats conceived and borne in sin (and so were all the Male-childrens circumcised under the law) but what then, therefore not to be baptised? It followeth as well, therefore Abraham's Males not to be circumcised. Objection, There was a commandment for that, so not for this. Answer, It being once commanded that they should be sealed, that seal remaineth theirs, t●ll a commandment be given to the contrary. If once they had that mercy, than always that mercy: except Christ came to lessen former mercy, which to affirm were blasphemy. Objection, But Circumcision that seal is abolished. Answer, It is abolished for the outward sign (the foreskins cutting) but the matter of that sacrament (Christ's blood purging us from sin, mortifying the old man, living in the new man) that is still abiding, having an easier sign (namely Water) adjoined thereto: even as the Paschall supper hath the Lord's supper come in his place: the sign changed, but the matter (our food and strength in Christ) continued. We can show that children are once received in, let them show when they can, that children were cast out. Objection, Baptism is the seal of that righteousness that is by faith: therefore children unpossessed of actual faith, not to be baptised. Answer, So Circumcision (Rom. 4.11.) was the seal of that righteousness which was by faith; doth it also follow, Children therefore not to be circumcised? Foolish spirits, Children had circumcision, not in respect of actual faith in them, but in respect of actual faith in the Church, of whom they were borne, or (for some were strangers) in respect they were under the Church's government: as Abraham's males ( * Gen. 17.13 23. freeborn and strangers in his house under him) were circumcised: not by virtue of their actual faith in the promise: but rather, for that they were counted branches of his tree: * jam. 2 23. for he believed God and it was counted to him for Righteousness. Which equity once established, it continueth much more under the Gospel. And to put it out of all doubt, our Saviour in Mark 10.14. affirmeth of Infants, that such were of the kingdom of God, and therefore an error in his Disciples to keep them back from the blessing which appertaineth to the seed of the Church, seeing all such to us are borne within the Covenant of grace: for so the Lord said, I am thy God, and the God of thy seed. If (as the Apostle speaketh in Rom. 11.16.) the first fruits be holy, so is the lump: if the root be holy, so are the branches: that is, to us holy in respect of the Covenant, as also in 1. Cor. 7.14. Where the Child of the Believer (be Father or Mother the believer) is termed Holy: not actually holy (for David was borne and conceived in iniquity. Psal. 51.5.) but by imputation i● respect of our birth upon the Church's lap: for as * Ambr. on 3. Cor. 7.14. whatsoever is dedicated to Idols, is unclean: even so, whatsoever is under the profession of God, is holy. And that grace this way hath rather abounded then diminished, mark that Females also are in this new Church, so well as Males baptised. Before they were received in and by the Males (seeing woman was builded out of man) but now also in themselves. Which augmentation of grace I take here to be intended, seeing the word here is not Gedaym (He-yong-ones) but Gedijóth, She-yong-ones. jaakob returning home, he takes all his Animals with him, young and old: so Israel coming out of Egypt, brings every Hoof away. The chosen of the Gentiles coming out of Laban's Idolatrous house, and Pharaohs mansion of bondage, must leave nothing in the house of the stranger. Old and young, all must come. The old must bring the young (Kids by the first Adam, but Lambs by the second Adam: unclean by nature, cleansed by grace, and to be held holy in respect of God his promise rather than for actual holiness in themselves) these yong-ones, Isaiah foreseeth in his 49. Chapter, Verse 22. to be brought under the standard and colours of jesus: the sons brought in the arms, and the daughters carried upon the shoulders of their Elders: arguing not only the tender love of Messiah in calling them, but also the holy care and endeavour of parents in bringing them. Secondly, they are commanded (having so brought them) to feed them. Having bodies and souls under their charge, they must feed both. To feed the body they oftentimes care, saying, otherwise they were worse than Infidels, & should deny the faith: but no care, or very small for the soul: as though in not feeding of this, they should not also be Infidels, and deniers of the faith. Yes, and I say more, as much as in them lieth, makers of Infidels, and murderers of the faith. Abraham believing this, he taught his family the fear of God. So did the Emperor joshua, so did David, so did Captain Cornelius. So did the faithful Women, Queen Hester, Lois, Eunike, * 2. john 1. Lady Electa. For if there be a conscience for feeding the earthly part of man (his body) with bodily food, how much more a conscience for feeding of the Heavenly part of man (his soul) with celestial food? If the Magistrate which made neither, will punish thy abuse of the body: how much more will the King of Kings which made both, plague thee for abuzing the body: but specially torment thee, for murdering of both. He that is not minded to teach a Child, must not presume to use the place of a father. He that will not teach a servant, must be master and man himself, and not presume to sit in a masters chair. Otherwise, it shall be just with God to leave their children, to leave their Servants to such notorious evils, as may be the undoing and killing of parents and masters. For if thou have no care to bring them up for God, how canst thou expect that God should bring them up for thee? Grieve God with them, and see if he will not grieve thee in them. * 1. Sam●. 4 The fall of Hophni and Phineas, may in just judgement be the breake-ne●ke of Elimine Thirdly, this feeding of the yong-ones, is enlarged from the place where they were to be fed. The word Gnàl signifying sometimes Against, sometimes near sometimes Oppositively, sometimes With, it causeth sundry here to understand diversly. I understand it, as properly, and at first hand it ordinarily importeth, namely for Above. As if in plain speech the holy-ghost had s●id, thou Church of Gentiles must pitch thy Tent Above the Tents of the Synagogue: by my appearance grace hath abounded, and therefore greater things required at thy hands. Upon this ground, our Saviour, saith john Baptist, was greater than any Prophet before him: but then touching the state of such as should minister in the new Kingdom or Church, he saith, that the least of them is greater than john, Matthew. 11.11. The Synagogue lived under shadows, john saw the day breaking, and the Apostles with their successors have seen the abolishing of these dark types, and the brightness of the day of grace. The Patriarches and Prophets saw, but it was a far off. Moses vail now to us is removed, and we behold the glory of the Law present, and (as it were) face to face. In the rudiments of the synagogue we are not to stick, but to ascend and climb higher towards perfection. As grace is enlarged, so obedience must be enlarged. Our Kids by nature, but Lambs by grace, they are to be fed above, they are to be taught the mystery of this Kingdom: A mystery, kept secret from the world's beginning, but now is opened and published among all Nations by the scriptures of the Prophets, at the commandment of the everlasting God for the obedience of faith, Rom. 16.25.26. Fourthly, by the phrase Tents, we are taught (which Hezekiah had learned in Isa. 28.12.) that our life and continuance here, is but a shepherds Tent: now pitched down, by and by raised up. Now spread forth abroad, anon rolled up in a bundle. Now fair and strong, soon after weather-beaten, rent, rotten, cast aside into a co●ner, Abraham's Tent on his back taught him this. Israel's Tents pitched and pulled up in the Wilderness for forty years together, that also taught them that here was no continuing city. And all this also, for causing us to die to these transit●ries: for under the Sun nothing but vanity of vanities. Lect. XII. Verse. 8 * Ragnèjáthí of Rágnáh to feed, or to pastorize. My Pastorall-love, I have compared thee to my horses in the Chariots of Pharaoh. 9 Thy Cheeks are comely, with rues of stones, and thy Neck with chains. 10 We will make for thee, Borders of gold, with Studs of silver. CHrist measuring the Church's temptation, he herein laboureth her comfort. The temptation hath been twofold: first, in that she was possessed with blackness: secondly, in that she lacked his saving presence. The first he cureth in the two first verses, which contain a narration of the beauteous good she was already possessed of: the second he cureth in the last verse, which utters the good she shall afterwards be possessed of. And all these excellent gifts and graces, present, and to come, they are laid down by comparison with Chariot Horses, furnished with all compliments beseeming King Solomon in the midst of his Royalty. First, to the Epithet he giveth the Church, then to the Comparison. The Epithet is, My Pastoral love, or, Shepheardesse-companion. A sweet term: not only to make her his Love, or Fellow, but also his friendly Associate in friendly office, that is, in the function of spiritual feeding. He feedeth us, we feed each other. He is the Arch-Shepheard of our souls, we are Shepherds subordinate, tied to walk by his Table-rules, and written commandments: we are his friends, if we do whatsoever he commands us, john. 15.14. And his commandment to the ministery, in the person of S. Peter is, Feed my lambs, and twice, feed my sheep, john. 21.15.16.17. And to the whole body he commandeth the duty of edifying communication, Ephes. 4.29. of ministering the holy gift one to another, as good disposers of the manifold grace of God, exhort and watch one over an other continually. 1. Pet. 4.10, 11 Herald 3.13 mat. 18.15, 16, 17. So doing, we receive the commendation not only of friends, but of felow-friends, in the pastoral work of salvation. Touching the Comparison, and first with that which doth touch her present estate: wherein she is compared to Chariot horses, in. 2. Kin. 2. Elisha seeing his Master Elijah assumed and rapt in a whirlwind of a fiery chariot, and fiery horses, he crieth out, my father, my father, the Chariot of Israel, and the horsemen thereof: as if he should say, In losing of thee (Oh fatherly Prophet) we lose the Chariot and Horsemen of Israel, the very strength of the battle. This term, it seemeth, was in that age so commonly given to true Prophets, * 2. Kin. 13.14. as joash King of Israel affords it to Elisha on his deathbed. And Zechariah long after in a vision chap. 1.8.10. seeth them to be Horsemen: even as john afterwards, in Revelat. 6.2. compared with Psal. 45.4.5. doth see Messiah their Leader mounted upon the word of truth: which Messiah he afterwards in chap. 19.14. doth see accompanied with all the warriors in heaven (that is, the faithful in the church) and all mounted upon horses. From which places we may perceive the strength and speediness 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 faithful people, they are the strength of the world. Where Vision fails, the people do perish: as when Moses was in the Mount, Israel fell to Idolatry in the valleys. When the Church is removed, the world is adjudged: even as when the eight souls were closed in the dark, and Lot with his Three got forth of the City: the world was drowned, and Sodom burned. As the Prophets of God are the strength of the Church, so the Church itself 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 inform Sodom to leave grieving of Lot: I mean, it must teach the world to make much of the Church. Otherwise, they shall at last learn, that the departure of jaakob, is the loss of Laban's thrift. Besides, the faithful (Preachers and Hearers) must learn, 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 speedy, (1. Cor. Chapter nine, verse four and twenty) for cursed (saith jeremy) are they that do the work of the Lord negligently. Secondly, mark the speech of our Solomon, My horses in the Chariots of Pharaoh: the Palfreys His, the Chariot Pharaohs. What is this, but that the spirit of Strength and Speed it is Christ's; and the untoward flesh (which is to be drawn by the same divine Spirit) it is of the world and the very Chariot of Satan. Soul and body (as wheels and axle-tree) do run which way the devil driveth: till the stronger man (jesus) have freed our Chariot-nature from that power of Hell; and so with all doth join himself by his own spirit unto our nature: Ezech. 1. that so (with Ezekiel's Chariot) it may go forth and return as his divine Spirit instincteth. Then Pharaohs Chariot (Satan's throne) it goeth a new way, and serveth a new master. As Simon the Pharise (though cleansed) is called Leper, because once a Leper: so our degenerate Nature (because once the captive of hellish Pharaoh, slavish Sin) it may be termed Sins Coach. Yea, so much the rather, as here in the strongest draft of Christ's spirit (Sin is still a troubler of our Israel, sin still pulleth back and is pursuing us, as Pharaoh with his Chariots pursued Israel) for leading us captive back again to the ten times plagued Egypt. But ten times happy we, who even here have the holy spirit of strength and celerity to draw us towards Canaan the Land of Rest, Pharaoh and his horses shall drown in the red sea, when the Pillar and Cloud shall bring the Elect into the land of promise. The Church's strength and celerity so laid down, now followeth her beauty: first in respect of her cheeks: secondly, of her neck. The Cheeks are compared with his palfreys reins, stretched down the jaws, ranged with precious stones: her neck is assimilated to the collars (or chains) of his steeds (and such had Midians Camels on their necks, judg. 8.26.) Touching the first, if thereby were intended only her cheeks, I would conclude, that chiefly thereby were meant her spiritual complexion amiable in the eyes of Messiah: but seeing the word Lèchájáik is properly Thy jaws, I take it, he rather intends the mouth bridled and kept back from riotous speech. A lesson taught by Saint james in Ch. 1.19. when he saith, Be slow to speak. 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 David in Ps. 39.1. when he writes: I have said, I will keep my ways from sinning in my tongue: I will keep my mouth bridled, whiles the wicked is with me. And this was the lesson that * Socrat. Scholastic. lib. 4. ca 23. Pambo (a simple unlearned man) desired to learn: and to that end meditated on this speech of David whole nineteen years, as Socrates the schoolman recordeth. Nor marvel at it: for if he that can bridle his speech be a Perfect man: and if the gift and grace of so guiding the jaws, be compared to rainges of precious stones, it must necessarily be an hard thing to obtain: seeing excellent things are not easily attained. And this grace lacking, mark what the Apostle james saith: Toú tou mátaios hê thrêskeia, This Man's Religion (or worship) is in vain. For the second part of her comeliness, it is her neck chained. These Chains I take to be only the sacred laws of God, legal and evangelical. It was but one Chain to the furnishing of Israel, in Ezek. 16.11: but here unto the new testaments church it is chains. The Synagogues chain is expressed by the word Rábid simply a Chain or ornament: but this church's Chain is expressed by the word Chárûs, which signifieth rather a Chain of pearl or precious stone. Look how one link is wreathed in another, so is one law clasped with the other: and as many pearls are drawn upon one thread for making of one Chain, so are many precious promises (compared by our Saviour to Pearl) continued in one, by the draft of one and the same divine spirit. All which, unity of law and Gospel should teach us to be at unity therewith, as also one with an other. At unity with the commandments of God, we are taught in Deut. 6.6. etc. where we are commanded to have them in our heart, to bind them for a sign on our hand, and as frontlets between our eyes. Not to write them in a scroll, as Romanists do john's gospel, tying it about their neck for external preservations: and as the pharisees did the Decalogue betwixt their brows: and the Babylonians (if not now, yet in * Raban in Deut. l: 1. c. 12 Rabanus time) for external sign of holiness, but as the same learned father well expoundeth: precepta mea sint in manu tua, ut opere compleantur: sint ante oculostuos, ut die ac nocle mediteris in eyes: Let my precepts be in thine hand, that is, be fulfilled in action: and be placed before thine eyes, that is, Day and night let them be thy meditation. Which lesson learned, what shall the holy Doctrines be unto us? Solomon thus answereth, They shall be a comely ornament on thine head, and as chains for thy neck, proverbs 1.9. and we, in the unity we have therewith, shall be assured of our unity with God, whose word it is. As also, being at one with another, as God is one with his word, and his word with itself) we farther increase that Oneness with God and Christ, which jesus prayeth so much for in 17. of john's Gospel. Which Unity had and held, what marvel though we be beauteous in Messiahs' eyes, for his own beauty is so upon us, Ezech. 16.14. So much for her present happiness, for strength and comeliness. Her future happiness consisteth in this, that golden borders studded (or as some turn it, embroidered) with silver, they should be made for her. Where first observe the Maker, secondly the Work made. The Maker is laid down in these words, We will make. What we? Even Father, Son, and Holyghost: that sacred Trinity, who in the sixth day of Creation said; Let us make man in our Image. In personal respect, three, but for essence and substance, One, and therefore affording but one Image, not sundry Images Messiah thus introducing Father and holyghost together with himself; for making this new work, he would thereby, no● only intimate, that there is no work of Grace that is not derived from the whole Trinity, termed throughout Genesis. 1. Chap. by the plural word Aelohim: but also, he would hereby signify the excellency of the work that was to be acted by such Actors. The work is considered in two degrees: first, in borders of Gold: secondly in embroidery of silver. For the borders (made excellent from their matter, Gold) it implieth an addition and enlargement of Grace through the observance of his word: a word refined seven times in the fire, and more to be desired then gold, yea then much fine gold, psal. 19.10. For by this golden word the Laodiceans were to be made Rich: and by the repreaching of this word, the Apostle would add unto the Thessalonians faith, Revelat. 3.18.1. Thess. 3.10. Nor marvel at such enlargement of one and the same divine grace, more hammered by the same spirit: for Gold (the shadow of such substantial grace) by the mallet will be wonderfully enlarged. Scrib. phys. lib. 2 Experience (saith One) teacheth, that the third part of one grain will circumuest a thread of 134. feet long. A fit mettle for denoting the multiplication of grace, which in the faithful is as a fountain springing up unto eternal life. The second degree of this work is, the studding or embrodering of the borders with silver. It may be, that Solomon alludeth to that his proverb: * Prou. 25.11. A word spoken in his place, is like apples of gold, with pictures of silver: and the rather if we respect the Greek translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which readeth: We will make likenesses (or Images) for thee, with prints of silver. Once we are sure, that hereby is meant the garnishing and polishing of the former borders: for Messiah is not contented only with this, that there be a golden groundwork, but also will have it embroidered, and so grow up unto perfection of knowledge, whereto the Apostle exhorteth the Hebrews in chap. 6. ve. 1. who before had laid the foundation of Christianity. And worthily is the foundation compared unto gold, and the building there upon, compared but to silver: because we are to be saved by the foundation, not by that is edified thereon, 1. Cor. 3.10. etc. The first is our justification, the second is but as fruits growing from thence, that is, actions of sanctification. Thus out of her natural imperfection, God (that called light out of darkness) doth work upon, and in, his church, perfection. Forget we therefore (as did the Apostle) the way we have already run, and press we forward to the mark of perfection placed before us. Her disease of blackness he thus hath cured, by putting his beauty upon her. Her languishment in lack of his presence, this he promiseth to cure, in after season. Thus he Praiseth, and thus he Promiseth, to what end? Vt laudando, & promittendo virtus crescat. That by such praise and promise, virtue in her may be enlarged. Lect. XIII. Verse 11. Whiles the King was at his Repast, my Spikenard gave the smell thereof. 12. My Well-beloved is as a bundle of Myrrh unto me: he shall lie between my breasts. 13. My Well-beloved is as a cluster of * R. Sal. larchi doth out of their Agada note that this tree bringeth forth fruit four or five times yearly. Cópher, in the vines of Gnengedj. IN the three verses last handled, Christ set forth his Church's excellency, in respect of time present and to come: In these three verses the church again on the other hand setteth forth Christ's excellency, first in respect of time past, in the first verse: then in respect of time present, in the other two verses. His excellency for time past, it propoundeth unto us Messiah feeding at table like a King, having the room perfumed with Spikenarde. Wherein observe, first his Kingly feeding: secondly, the rooms aromatic savour. His repast or feeding is not expressed in the text, but necessarily understood: for word to word it is thus to be turned: * Bimesibbe, of Sáhah to circuit. Whiles the King was in his circle, or, in his compass: alluding to the jewish form of sitting at Table, which was round about. Now seeing this sitting round, it cannot intend the Kings sitting alone, but a session with others, it is to be gathered, * Prou. 14.18. That as the glory of a King consisteth in the multi●xde of people, so this Kinglike Session is the rather, because of the faithful, and many faithful guests, that together with this King do environ this Table. The King is Messiah, Christ I●sus, the head of the Church: they that associate him, are the faithful gathered from East and West to sit down with Abraham: * Matth 8.11. the chamber wherein they be gathered, is the kingdom of heaven. The table they sit at, is to be considered according to the place. The kingdom of heaven is twofold: the kingdom of Grace, and the kingdom of Glory. If this table be considered in the latter, than it denoteth only that Catholic Unity and Oneness in perfection, which our Messiah prayeth for in the 17. of Saints john's Gospel. Which thing beheld of Paul in a rapt or spiritual trance, made him unable thereof to speak any thing, 2. Cor. 12.2. etc. except with Peter (upon a little taste of his glorious Unity, Math. 17.4. Luke 9.33.) he should have said he wist not what. If we consider this table here in the Kingdom of grace (and the circumstance of time doth properly teach that) than it is that Catholic Unity begun here: somewhat represented by our feasts of love termed Agapai wherein the open wicked are of Saint Jude verse 12. compared to spots. Which feasts of Love, the Corinth's did keep before the Lord's supper, but with horrible schism: contrary, not only to the end of that feast, but also of the Lords supper ensuing: for in that sacramental supper, the unity of Christ and his members is notably signified and sealed. For as the circled unity begins and ends in Christ, who is our Alpha and Omega, first and last: so beside, he giveth unto these faithful ones himself for food: that so in a spiritual sort He, the King, and they the people may become one, as in a Natural sort the bread and wine becometh one with our natures. Upon that ground Irenaeus thus writ: * Iren. lib. 4. cap. 34. The Eucharist consisteth on two things, an earthly, and an heavenly. And so in truth doth every exhibitive sacrament, because by that which is earthly we should ascend to the apprehension of that is heavenly. The reprobate may eat the sign, but not the thing signified. For if he could eat Christ his flesh signified by the bread, than he should live for ever. john 6.50.51. Let old Barnard teach the Romanists: he writes thus: * Barn. ad frat. de ●ont. The thing of the Sacrament, none partake, but the worthy and fit. As for the Sacrament without the thing of the Sacrament, it is death: whereas the thing of the Sacrament without the Sacrament (that is, Christ without the signs) it is life eternal to the receiver. And no marvel, for the Bread and Wine do but signify union: as for the Body and Blood, they are our union and life signified, and to the faithful together with the Signs exhibited. In this union, the King sitteth with his people, and the people with their King. These that but stood in Salomon's presence, are (of Shebahs' Queen) pronounced blessed: how much more happy they that stand, yea, that sit in the presence of this King: yea, which more is, do live in him, and by him, feeding upon him, as Eagles tyre on flesh, and suck up the blood of the slain. Matth. chap. 24.38. job chap. 39, 30. etc. These that bring not true faith unto this Table, they swallow the Signs and Death withal (as judas swallowed the Paschall sop, and the devil withal) and therefore, if known of the Church, they should be debarred of the Church; specially if they may be debarred, without pulling up wheat, without rending Churches communion. Some here will object, Christ knew judas to have an evil heart, yet he admitted him to this sacred communion. I answer: first, admit he was admitted: that yet is nothing to us, seeing he was secretly wicked, that is, a masked hypocrite, and unseen of the church. Seen he was of God, but not of man.. For Christ, in respect of his manhood, no more knew that judas was to be the traitor, than thereby he knew the latter day, whether the term latter day, have relation to the day of jerushalems' or the world's downfall. His manhood knew by David's Prophecy, that one of his familiars should betray him, but who was the person, he knew not, except by Communication of the other nature, his Godhead. Whereas, not the things of the Godhead, but the peculiars of the manhood, are for our imitation. Secondly, though from the first three Evangelists it hardly appeareth otherwise but that he was present (because of the Histories mixture, and mixture of Times) yet from Saint john in his 13. chap. and 30. verse, it is plain he was absent. For there it is said: Assoon then as he had received the sop, he went immediately out. Now the sop was of the Passeover, not of the Lords supper which was in the last place instituted. Going forth so with the sop of the first, he stayed not the celebration of the second. Nor is this my judgement alone. Beza hereon writeth thus: * Beza in his large Annot. Hence their judgement appeareth certain, who think that judas was not present at the institution of the Lords supper. Nor is it a late judgement, for Theophilus hath this: * Alleged by Tho Aquin. in his Continuum. diverse say, that judas was not partaker of the mysteries▪ but that he went out unto the mount of Olives. Before him, Hilarius giveth in this testimony: It may be perceived he (so) departed, by this: that he is sh●wne to be returned with the Company. And for stopping of the Romanists mouths, let them hear what Clemens saith, in the person of the Apostles: who (as some of them say) succeeded S. Peter in the Popedom: * Cle●. of institut. book 5 chap. 6. When he (that is, jesus) had delivered unto us the Anti-tipicall mysteries of his precious body and blood (wherein together with us, judas was not present, he went out into the Mount of Olives. Into this circled-session the hypocrite (without his wedding garment) may come: but the Lord of the feast will finally find him out. The Open-wiched tars (Shimei, joab, Diotrephes) may occupy a place amidst the wheat and children of the kingdom, the ministers of the kingdom not knowing how to pull up these burry cliving foes, but finally the Angel reapers shall collect them, bind them, and commit them to the fiery furnace. According to secret grace and Election, M●ssiah hath a holy communion here (for he knoweth who are his, and they have his spirit) but so the visible and external communion▪ it is here imperfect (scarce seven without a Nicholas, twelve without a judas, a Congregation without a Diotrephes, Hil-altars in midst of the Temple) but in the harvest, in the world's end, a separation shall be made, and the external communion be perfect. He that expecteth a full purgation of the visible-church in this world, he altogether erreth from scripture, as * In my Antidoton. elsewhere I have largely enough proved. But yet, no one in his place must be negligent to purge it of evil, so far as their calling reacheth, when it may be done without harming the Lords wheat-field, that is, his Church. It followeth: My Spikenard gave his smell: Christ hath his communion, and she hath her odour. Like unto that in the gospel, where our Saviour with others sit at supper, together in Bethania, john 12.2. what time as Mary (Lazarus his sister) did anoint jesus with Nard-pistike (of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistis, Faith: for it was not only a faithful unguent, uncorrupt ointment, but also by Faith applied to Christ's death) whose sweet savour filled there the house. Spike-nard (or Nard of India) a kind of sweet plant, whereof is prepared a most precious sweet oil, having the nature of warming, piercing, digesting. The Herb itself is hot in the first degree, and dry in the second: whereby it falleth out that it is an excellent Comforting nature, and also repercussive. Under this odoriferous Nard, I mystically understand, first, the sacrifice of a faithful penitent heart (whose sighs and confessions, petitions and praises are as Noah's oblations in Gen 8.21. called the odours of the Saints, reve. 8.4.) and secondly, they be these savoury alms which the faithful minister to the Saints, termed by the Apostle an odour that smelleth sweet, a sacrifice acceptable and pleasant unto God, Philip. 4.18. The first of these do 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 soul can manifest itself to be of this fellowship, that first, persumeth not Christ's head: then secondly his members with this aromatic odour. Christ's head is the Father, and his body is the church, 1. Cor. 11.2. &. 12.27. To the Father of heaven are all devotions of the heart to be offered upon the golden altar of Messiahs' obedience: for only this Angel of the East (Revel. 8.1. etc.) whose star 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 faithful) they appertain to the faithful needy-ones. Do good we must unto all, but specially to the household of faith, Galat. 6.10. And this specialty appeareth, when as the special alms (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 use of the sanctified, of the Gracious. Not that we are to contribute only to the visible Gracious (for as God without respect to man's work doth good to the very wicked: so, are we) but specially we are to tender the gracious: as God by a Special grace hath regarded them beyond others. In both we are to be like unto God: and both of them be unto him, as the Morning and evenings incense. Thus Christ as a King feasteth with his church and the church again feasteth with him in savoury words and works, but made savoury only by his spirit. judas Iscariot will find fault with the effusion of this oil, not because he loveth the poor, but for that he hath the bag, and studieth how to rob the poor. Let not Mary cease to offer her Devotions to God, and her Alms to Messiahs' members: for howsoever judas think all, but oil spilled upon the ground, our jesus will say, No, let her alone, against the day of burying she kept it. There be a number of Dogs now, that neither will themselves do good to the poor, nor can be contented that others do them Good. With judas they think all lost that is spent upon Christ and his members (and hereupon it is, that our Ages Atheists do rob the Church) intending with Iscariot the paunching of themselves. Let them in time repent, and in time make restitution, lest God in his justice do leave them with thief- judas to the halter: or at least, to have their portion with Hypocrites and Foxes. The Brownist, which now teacheth them to rob the Church, will then be far enough from defending the play, or helping Sacri-legists out of Hels-mouth, that gapeth to receive them, as they gape to swallow up the Church's inheritance. Let jesus and his members feast together while they may: for after the feast there willbe a fast, a day of Crucifixion, a dark and gloomy day. While the Bridegroom is with us, let us publicly bestow our odours on God and Man: when the gospels sun shall be eclipsed and Christ have yielded up the ghost, then with the Centurion, let us knock our breast, mourn, and lament, for that darkness is over all our Earth. Lect. XIIII. Having thus praised her Love for that was past, she now cometh to that praise which toucheth the present time: whereas she first compareth him to a bundle of Myrrh: secondly, of Copher. For Myrrh it is an Indian tree, and in taste very bitter, and of the second degree hot and dry, and of preserving nature: for which cause Nicodemus in john 19.39. doth mix Myrrh with Aloes, for embalming the body of jesus. That Christ is to the church, a nosegay of Myrrh, what meaneth it, but that he doth by his Spirits heat, exiccate, or dry up the superfluity of our degenerate nature, whereby body and soul is preserved to eternal life. For, as it is the office of Messiahs' spirit, to kill, or mortify sin in us, so likewise to vivify and quicken up in us, the spirit of true life. The first is done by the bitterness 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 she covenanteth for future time, that this Messiah shall (as a bundle of Myrrh) be couched between her breasts; and that, no doubt for these purposes: first, for manifesting how dear Christ crucified is unto her, with all his bitter agonies: secondly, for keeping her rebellious sprouting lusts under all her life. That the bitter cross of Christ is of great esteem in the hearts of the faithful, consider not only in this, that they desire with Paul, only to know Christ, and him crucified, 1. Cor. 2.2. but also are baptised into his death, and so with the Apostle do die daily, 1. Cor. 17.29, 30. For such as walk on in wickedness, labouring their own particular, these are not common-weal●s-men, but common-illes-men: and as Paul termeth them, Enemies unto the Cross of Christ, Philip. 3.18. so far are they from exulting with the Apostles in bitter sufferings and sharp temptations. This bundle is no Nosegay for their bosoms. That the church placeth it between her breasts, for the subduing of deceitful lusts, which are ever ready to spring out of the heart, it also appeareth in this, that the faithful meditating the death and agonies of jesus, they thereby are drawn to remember their own sins, which lashed him, gored him, killed him: the remembrance whereof will easily prove a cooling card for * Phylautus, in English, a lover of himself. Phylautus, able to kill self-love, and to cause a loathing of fleeting deceivable pleasures. To which purpose our lords Supper (setting forth his death till he come) it is a sovereign medicine. For as the meditation of the world causeth Demas to run back and embrace the world: even so the meditation of Christ crucified, it causeth Mary Magdalen to leave carnal couch, arise early to repair unto his sepulchre. And upon this ground was builded (but through a blind zeal) the ancient Monastic solitary life, estranged from the communion of the church, fitter for a Timon of Athens, an hater of Mankind, then for a commonwealths man, or one of christian fraternity: seeing we are not called, to seek only ourselves, but the common utility of his church in a mortified conversation. * jeron. advers. Vigil. It was prettily, but unfitly said of Hierome to Vigilantius, Ego cùmfugero, non vinco in ●o quod fugio: sed fugio ne vincar: ay, in flying the society of mankind, do not overcome, in that I fly: but therefore I fly, lest I should be overcome. Vigilantius reproved his Monastic life, saying, it rather behoved such a Scholar to stand in the forefront of the battle, and to minister a good example to others by public battle against sin. Hierome answereth, that he fled lest he should be overcome. Herein the good man answereth Vigilantius with as good reason, as when he proveth to the same Vigilantius (unworthily of him called Dormitantius) that the religious were to light Tapers at midday in their Devotions, because the virgins in the five and twentieth chapter of Matth. had lamps: because in the twelfth chapter of Luke, the faithful are exhorted to have their loins girded, and burning lights in their hands: and because it is said of john Baptist in the fifth chapter of the Gospel after Saint john he was a burning Light, etc. The very rehearsal of which error is unto this lightsome age, a plain proof, Quod aliquando dormitat bonus Homerus, that a wise man sometimes is taken nodding. Our Romanists make Elias and john Baptist founder's of this Heremetical life: whereas Elias and john Baptist were public preachers to the death. Sometimes (as our Saviour also) they gave place to the fury of persecutors, not to the end to live mewed up in a Cabin or Cloister (for as Christ would not please himself, Rom. 1.5.3. so the Apostle saith, Let no man seek his own, but every man another's wealth. 1. Cor. 10.24.) but for a while they gave place with the politic soldier, to the end they might with more strength return for overcoming of the adversary. And yet our Monastic persons are so far from being Moni, our solitary persons so far from being, Soli, Alone, as in troth they are not in the wilderness, but in the Cities: not living upon Hips, Haws, roots, but feeding on Dainties: not lodging on the ground, but couched on soft beds: not mortified to the world, but living to the pleasures thereof. So that in comparison of the ancient monks (Paulus, Antonius, Macarius etc.) these are but Lies without the Life, the very Name without the Thing. If Jerome himself were alive and beheld our Romish monks, he would say (as sometimes he writ to Heliodore) * Hieron. ad Heliod. de lau●● vit. solit. Interpretare v●cabulum Monachi, hoc est, nomen tuum. Quid facis in turba, qui solus es, etc. Look to the interpretation of the Monch which is the name of your profession. And then, what dost thou in people's company, who professeth thyself alone, &c. Yet, he would tell them, that their popular life is no more answerable to his Monastic rules given v●to the Monk Rusticus, than an Ape is like a man: who instead of reasonable speech can do nothing but mumble and mow. We are all to smell unto Christ crucified, & to mort●fie sin; but not only in ourselves, but also in others: not by living as an Owl in the desert, but by keeping the Church's society, and frequentation of Sacraments: seeing Christ is specially present, where the faithful in his name be gathered together. For the second part of Praise, touching her present sense of Christ, it is borrowed from a kind of growth termed in the original, Copher: The old verse is Camphora per nares, etc. which some turn Camphor, some Cyper. Camphor smelled unto, doth naturally keep under or weaken carnal lust. If that should be here intended, how fitly is it then here planted amongst the vines of Engadidi; that is, a mendecine for bridling lust, over-soone stirred up by drinking the fruit of the vine. Worthy the noting is that of a certain Ancient * Clem. Alex. in pedagogue. l. 2. c. 2 Vino efferuescente, luxuriant ac intumescunt ubera & pudenda, fornicationis imaginem iam praenunciantia: Wine once boiling in mankind, the breasts and bashful parts do thereupon luxuriate and pass ordinary limits, foreshowing so the image of unchastity. Will we use the delightful meats and drinks of nature, and not be thereby provoked to unbridled lust, let us then smell to Christ, as to Camphor. Let us have the eye of our soul fastened on his sufferings, and labour amidst our delights to savour his bloody agonies: and Camphora to the body shall not have so strong effect, as the meditation of jesus to the soul. If Cyper be here intended (Copher is plainly according to Greek and Latin Dialect turned Cyper: the letter * As Cores into Cyrus. vaf into ypsilon, and * As japho into joppes. ph into p unaspirat) we are to consider, first what it is: secondly, what thereby may be meant. Ciper is different from Cypress, as Cyprus from Cyporus: which too ignorantly of some have been taken for the same. Cyper of Cyprus, it saith * Nannius in his Scholia hereon. Nannius the Papist, is not mentioned of Dioscarides nor Pliny. But if he look better into Dioscorides and Pliny (Lib. 12. cap. 24.) he shall, not only find in Dioscorides, that it is of a glueing nature: but also in Pliny (that which he rehearseth out of Hermolaus Barbarus) that Cyprus hath leaves like to the Olive tree, but more gre●ne and fatty, with white seed sweet smelling. Though Egesippus say, that there is growing hereof about the fountain which Helizeus cured in jerichoes fields: and Hermolaus, in Ascalone of judea: yet Solomon propoundeth unto us such Cyprus as is growing in the vines of Engaddi. This place Engaddi, is a City in the coasts of judea (jos. 15.62.) where David sometimes safeguarded himself from the fury of Saul: as in 1. Sa. ●4. a place full of rocks and wild goats adjoining to Mare mortuum the Dead sea. First, that this savoury Cypress groweth in the wilderness: secondly, in * Quo nomine urbs Sippori appellatur: Rabbinus innominatus. Engaddi: thirdly, by the dead sea. That the savoury things of Christ's Kingdom are lodged rather in the Wilderness than City, in the field rather than in the Town: consider, not only john's being carried forth into the Wilderness, when he would understand the mysteries of Antichrist, (Revel. 17.) but also the saving treasure to be found in the field, Matt. 13.44. Not in glorious jerushalem, but in Bethleem, the least of a thousand, Micah. 5.2. Which teacheth us, not to seek for the great things of heaven amongst the great things of the earth, for God hath chosen the foolish things of the world to confound the mighty: and vile things of the world, and things which are despised hath God chosen, and things which are not, to bring to nought things that are, 1. Cor. 1.27.17.28. For Engaddi or Gnen-gedi, it is a compounded word: the first part whereof signifieth an Eye or Fountain: the latter part of the word signifies a Kid, * Gen. 30.11. or (whereof Leahs adopted son Gad took his name) it may be turned, A company. So that the whole word may be Englished, The Eye of my Kid, or the Fountain of my Kid: the eye of my company, or, fountain of my company. Considering the rocks and wild Goats in the bounds of Engedi, here may be an allusion to the young goats, who from the Rocks, not only cast their Eye upon the fountains below which were their watering plots (for the high minded must come down, or they drink the Fountain which in the faithful springeth up into eternal life) but also would from above cast an eye to vineyards below, wherein grew this Copher, as the tree of life amidst Paradise, which mystically is jesus in the midst of his church. But as the owners of the vines would wall the Orchard from the Goats, not only from the old, but also from the young) so that howsoever they see, and bleated after the pleasant plants, yet they could not come to spoil them: even so the wicked of the world, they may see and cry after jesus, as also hunger for the destruction of his people: but the owner of this church hath set such a hedge about job, as Satan cannot touch his soul: and he is (as * Zechar. 2.5 Zechary saw) a wall of fire about his church. In safety such people must needs be, notwithstanding all the attempts of the wicked. Besides, whosoever enter into covenant with Christ (the best flower of their garden) they must know that the Eye of their company is upon them: not only the eye of the Cananite (for Canaanites will still be in Abraham's land: which must teach professors to walk the more warily) but also the eye of their own company (that is of the faithful) it will be upon them. Unto which little ones, who so shall administer offence, they thereby shall heap upon themselves a woe: and cause their holy angels that stand still in the presence of God, continually to list after, and speedily to execute the heavenly Father's indignation upon such Scandalisers. Who, otherwise letting their good works shine out, they thereby shall rejoice the hearts of these little ones: and also occasion them, for such good works, to glorify the heavenly Father. That these vines and Cyper amidst them, were so near bordering the * In Latin, mare mortuum. Dead sea, (so called because nothing would live in it) it may represent unto us Baptism, wherein we profess a dying from sin: even as in the Red sea, Israel is said to be baptized to Christ. Which Baptism should ever be in our eyes, for causing us to remember the covenant we there smitte for mortifying the flesh and his deceivable lusts. Which dead-sea (called also * Solin. Polyh. in cap. 48. Lacus Asphalti) may further preach to us the nearness of GOD'S judgement to the wicked, seeing it is so near to the faithful. For if judgement (saith Peter) begin at us, 1. Pet. 4 18. what shall be the end of them which obey not the Gospel of God? Thus the Trumpet of Christ hath caused his church to Echo back praise. If first he praise us, we then can praise him. For except he draw, we shall not follow: so that to him may fitly be said, I prae, sequar; Go thou, sweet jesus, before, and we (by thy grace) shall follow. To the end therefore we may ever be able and ready to praise him according to his own desert: let us alway have an ear to the praise which he giveth the church beyond her own desert. It followeth: Lect. XV. Verse 14. My Love, behold thou art fair, behold thou art fair, thine eyes (are like) the Doves. 15 My Beloved, Behold thou art fair and pleasant: yea, our Bed is green. 16 The Beams of our houses be Cedars, our Galleries of fir. CHrist and his church have once mutually commended each other: now again they do that, yet more succinctly: adding withal, a conclusion of praise jointly. For the Commendations, Christ again beginneth, than the Church followeth. His Eulogy is laid down, first, in an assertion simple, but repeated (Thou art fair, thou art fair) prefaced first with his Love-title (My Love) then by this word of attention, Behold: secondly, it is laid down in a comparison, where the churches eyes are likened to Doves. First, to the preface My love, Behold: the first word manifests his undying sweet affection, by the which he is one and the same to his church for ever: the second argueth his care for her serious attention. The first teacheth us never to doubt of his love, whose gifts and calling are without repentance (Rome 11.29.) for whom once he loves, he loves for ever. The second teacheth how dull we are at the best, for hearkening as we ought: and therefore always need, that (with Timothy) we stir up the gift of God that is in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ana again, záô to vivify, and pur fire. 2. Tim. 16. where the word Anazôpureîn signifying to stir up fire, or to give life to fire (namely, by stirring up) doth put us in mind of the spiritual ashes in our nature, which are ready to cover and choke the zeal of godliness in us, without stirring and casting off deceivable affection. For the proposition, Thou art fair, or good, or gracious: it teacheth what the church is in God's sight: namely, most amiable unto him, when first she hath passed all praise from herself unto Christ, * 1. Cor. 1 30 who of God the father is made to her, wisdom, righteousness, and sanctification, and redemption. Wisdom for covering her ignorance; Righteousness, for hiding her iniquity; Sanctification, for making her holy; Redemption for her full and absolute salvation. The doubling of the assertion, it declareth how the word of God is not Yea and Nay (that is, an unconstant word as profane men would make it) but yea, and in him Amen, unto the glory of God through us, 2. Cor. 1.18, etc. And so the ancient Scriptures are termed of Saint Peter, 2. Pet. 1.19. a most sure prophetical word, to which we do well to take heed, as unto a light that shineth in a dark place. Touching the comparison between the Church's eyes and Doves, it offereth to our consideration, first, to inquire, what th●se eyes be; secondly, wherein they be compared to Doves. Eyes of the faithful, they be Corporeal, or Mental, or Personal. Corporeal or bodily eyes be external instruments seated in the head (as the windows of nature) having lids (as Port-cluses) for drawing up, or letting down, according as inward sense instincteth. The sense of unbridled conceit in Lot, it caused him, (Gen. 13.10.) to draw his Port-cluse up, for better discerning what grounds might make for his most advantage. The inward sense of holy conceit or chaste thought in job (cap. 30.1.) it caused him to let his eye-casements down, lest he should first see a maid (as David saw Bathsheba) and so consequently, his thought should adulterate: for eyes unbridled, are said of Peter (in 2. Ep. 2.14.) to be eyes filled with adultery. The Family of Love do take themselves to become unto such perfection, as (with the Heretical Adamites) they not only can, but also must, in their Paradise-assemblie behold, not only the face, but all the body bared: as their * H. N teacheth, not to touch the consequent. job, David, Paul could never attain here such perfection, which if they had, yet never would they have turned such grace into wantonness, but have fled (as the Apostle teacheth in 1. Thess. 5.) the very appearance or show of evil, much more the evil itself. But these Atheists are perfecter and wiser than any Patriarch or Apostle. I doubt not but these fellows are perfecter and wiser than Christ in our nature, who neither before others, nor yet his disciples, did ever walk naked. But let these Mach-les-villaines go: for though they seem to be of an Allegorical Religion (for they destroy all divine history) yet in their outward carriage to others, they will be of any religion. And so while they talk of bearing the cross▪ they will never suffer for any devotion. For the cross they talk of, it is only allegorical and inward: and that also they only bear, till they be come to their Land of peace: that is, the perfect understanding of their church. For Mental eyes, they be the inward senses of nature (as Imagination, Fantasy, Conceit, etc.) who have chiefly their seat in the head; commanding the external senses, as Kings command their subjects. All which senses are included in the word, Mind. Which mind, as it naturally mindeth damnable earthly things (Phillip. 3.19.) so the Apostle enjoineth all the faithful to be renewed in the spirit of their mind (Ep●es. 4.23.) according to the creation that is in righteousness and truth of holiness. For Personal eyes, they be such Persons, as who for their office sake are reputed eyes. And these be of two kinds: Civil and Ecclesiastical. Civil are such as direct the commonwealth: Ecclesiastical are such as direct the church: both of them called to be unto their charges, the same that the eye is to the body, the mind unto the soul. And that they be personally to be understood here, I take it to be most proper (as in 1. Cor. 12.12.17.) because here is an assimilation of ecclesiastic members with them of the Dove. But if the Light that is in the church and commonwealth be darkness, how great is that darkness? The Eye considered, it resteth we now examine what Doves be, to whom these ●ies be resembled. They be tame Birds, well known amongst us, and therefore need no personal description. A Bird of right simple carriage, a feeder of the best grain, whose Song is mourning, very fertile, and (as Ambrose reporteth) used in Syria and Egypt, for carrying Letters betwixt party and party. For as the Birds nature is (be she never so far from her native and natural home) to return unto her accustomed place: so when A.B. shall have committed some of his doves to C.D. and C.D. have committed some of his unto A.B. whether of these soever shall tie his Letter under the Doves wing committed unto him, and so set her free, she will fly homewards with this Letter: where observed of her first Master, the Letter is taken and viewed. But sometimes it falleth out (Spies suspecting such form of intelligence) they do aim at all Doves roaming alone (for otherwise they fly ordinarily together) and so such a poor Dove shot thorough and slain for Letters sake. These things considered, let us come to apply them. The corporeal eye must labour to be like the Dove for simplicity and chastity. Otherwise it is no Do●es eye, but a Buckegoates eye; who is said to be termed of the Isidori lib. etimol. 12. cap. 1. Hirci sunt oculorum anguli secundum Suetonium. Latins, Hircus, of the corners of the eye called Hirci, because his eyes look thwart over unto carnality. Such a continent eye David prayeth for, Psa. 119.37. and such a stayed eye had Abram, who would not let his eye look up after external things, but as the Lord should bid him lift up his eye, Genes. 13.14. And so much the more must these eyes be watched over, by how much the more all sorts of vanity enter oft in by them (as thieves in at the windows) for polluting the heart, and sacking the conscience. The Mind, which is the soul's eye, it must labour to assimilate the dove in all simplicity (not simplicity ignorant, but simplicity subtle) according to that in Matthew the tenth chapter, and sixteenth verse, Be wise as Serpents, but simple as Doves: and so much the rather must the mind be simple, innocent, chaste, because it sitteth at the Souls helm, stirring all the outward senses, according as itself conceiteth. Let the eye of the body shut up itself within her casements; yea, let the natural eye be quite pulled out, and the mind will still show itself to be as an unruly King in his palace: who (it being unregenerate and so his imaginations and thoughts only evil continually, Gen. 6.5.) will set all the Family, all the affections in a flame of unlawful desires. This eye therefore is then like the Dove, when so it is washed, purged, made chaste, and shall mind celestial things: for where the treasure is, there will the heart be also. The personal eyes (Magistrate and Minister) they are appointed of God for means of good to both the former eyes. The Magistrate his corporal sword regardeth the body's eye: The Minister his spiritual sword respecteth the spiritual eye. Moses and Aaron must herein join together for causing continency in the whole man. If the Magistrate's sword cannot fear from outward act of uncleanness, than it must be drawn out, and cut adultery from the Land. All uncleanness is to be punished, but adultery and the degrees of uncleanness beyond that, Moses condemneth to the death, Deut. 22.13, etc. Leuit. 20. laws ceremonial they were not, and therefore not abolished, but have their equity continuing for ever. As the Ministers prepare the Church, 2. Cor. 11.2. for one husband, even to present it as a pure Virgin unto Christ: so, it is the Magistrates duty, to join his Sword with God's word, for keeping the Church chaste in body and mind. Question. But what if the Law put not the adulterating party to death (not to frame any question of other sorts of uncleanness) shall it not be lawful for the Innocent party, to live with the Nocent? Answer. That it is lawful (provided the offendor show due penitence) it hath been the * August. ad Pollent. lib. 2. tindal on Matth. 6. Pet. Mart. in come. locis. Zanchius in operibus Dei. Szeged. in come. locis, etc. Churche● judgement in all ages. Some have thought that Jerome and chrysostom were other w●se minded, but Peter Martyr in his common places the seventh class. 2. sect. 41. doth answer, that they spoke of an adulteress, Quae poenitentiam non egerit, which had not satisfied by repentance: and indeed, for a man to join with such a woman, it is (as the Apostle affirmeth, 1. Cor. 6.16. to make himself one body with an harlot. But if she be washed by repentance (as no doubt Michal was before David would become one body with her, who before was Concubine to Phalti,) then holy men of God have still concluded the lawfulness of retaining her.. An tu pollutam existimas (saith August.) quam Baptismus & poenitentia purgavit? quam deus emendavit? Ea tibi non debet vider● polluta Et si clavibus ecclesiae iam est reconciliata & admissa in regnum coelorum, quo iure tupotes à te repellere? That is, dost thou esteem her polluted, whom baptism and repentance hath purged? whom God hath amended? She ought not of thee to be esteemed polluted. And if by the church's keys she be now reconciled and admitted into the Kingdom of heaven, by what right canst thou turn her away from thee? And to this end, the Church hath used such scriptures as do exhort to tenderness, to compassion, and readiness of forgiving one another: propounding also the Lords practise in jer. 3.1. where the Lord propoundeth the state of his people generally to be no better than hers, who hath played the harlot with many lovers: and yet notwithstanding, he offereth a renuall of his husbandlike love, upon their penitency and returning And what better precedent can we have of our love and tenderness one towards another, then of God his love and tenderness towards us? For Apolúô used in Math. 5.32. & 19.8. signifieth at least somuch as the simple Lúô in 1. Cor. 7.27. which is to lose or unbind. So that it is to be turned properly thus: Who so unlooseth his Wife, except &c: even as in the other place, art thou loosed from a Wife? The Latin word, Soluo (not Dimitto) doth express it aptly. That Apolú● doth signify an absolute losing or untying of a thing, see further in Luke 2.29. Nún apolúeis tòn doúlón, Now thou losest thy servant: namely by death: and the use of Luô in Math. 21.2. Mark. 11.2.4. Luke. 19.30, 31, 33: where the Disciples lose the colt. As also in john. 11.44: where Lazarus is loosed: not to point to other places. ¶ Touching absolute Divorce, it is not deemed here: expedient to discourse.] For the Ministers of the Church, they may be assimilated to Doves, not only for the simplicity and continency of natural and spiritual eyes wherein they are called to go between others: as also, because they should be freer from gall and fretting bitterness, as Doves be rather than other birds: but further, for that with the Syrian and Egyptian doves, they be called to hold out and carry forth the letters of God, (his written word, all being as the Epistles which Christ by S. john did send to the churches of Asia-minor.) between church and church, for premonishing dangers, for directing the Saints in all businesses, during the conflict they have here with the Devil, the world, and Flesh. But as it befalleth the poor Dove in her flight, that sometimes for the letters sake is aimed at of the enemy, and sometimes shot thorough: even so it bendeth these church-doves which Christ sends forth with his word. Not only be they continually aimed at, but also by the darts of wicked men smitte thorough: not so much, because they hate the men, as their ministration, the message of God committed unto them. Bu● this must not be wondered at, seeing so they dealt with the Lord of life before us. So much for the commendations given by Christ. Now followeth the praise which the church returneth. Lect. XVI. My well-beloved, behold, thou art fair and pleasant. THE Church herein laboureth to express the conceit she hath of her Messiahs' feature. And this she doth, first, by returning back the word japheh fair, unto him: as if she should say, I am japhah, but that falleth out, because thou first art japheh, my fairness springs out of thee, who art indeed the fountain of spiritual beauty. Thus Christ commendeth his grace in her, and she praiseth him for the cause of that grace. Such are the amiable speeches that intervene betwixt Christ and the faithful. But here the church stayeth not, for she addeth another Epithet of love saying, Thou art Nagnim, turned of the greeks * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of hôra time, because the Spring is the time of times for manifesting flouresbeauty. hôraios which implieth the very Spring or flower of beauty, a term far beyond the former. Whereby appeareth, that there is in him a greater measure of beauty, then is powered upon the church. And this falleth out, because he hath received the spirit beyond measure, we in measure; he is God infinite, we mankind finite. And all in Him must be considered for surpassing beauteous: as a flower in the spring, or budding, is of more repute, then in the full ripe-time. For in the first, is an expectation of beauties-growth: but in the second, of beauty's consumption or Autumn. But because we should be so nearly covered with his beauteous shine as may be, his Godhead hath assumed our Manhood, and to it he hath wedded himself for ever. Whether our vessel receive more or less of his divine beams, of his budding beauty, springing feature, * 1. Cori. 3.22, 23. we are Christ's and Christ is Gods; things present, and things to come they are all ours. God make us thankful. Either of them having praised each other in several speeches, in the next place, they join heart and hand, and with one voice, jointly they thus shut up the first section of their divine Song, singing: Yea, our Bedis green: The beams of our houses be Cedars, our Galleries of fir. GRegorius Magnus doth so distinguish the sentences, and, respecting the matter, I cannot disallow it. This joint-speach contains a glorious report, first of the place of spiritual conception: secondly, of spiritual education. The place of conception lieth in these words, Our Bed is green: wherein, by Bed (the place of conception) affirmed to be Green is intended the church's fruitfulness by conversing with the spirit of jesus, by whose over-shadowing a spiritual seed is begotten. Alluding herein to a green flourishing tree, which either hath fruit upon it, or at least, ministereth hope of fruit in due season; because such greenness is a testimony of a vegetative spirit or life within it. In the first Psalm, a blessed man is therefore compared to a tree whose lease is green, and whose fruit appeareth in due season: but here the fruit is not so much the liveliness of faith for bringing forth good works, as the fertility of children (that is, of spiritual sons and daughters) arising from the womb of the Church: specially, of the Gentiles. The * Isa. 54.1, 2. evangelical prophet seeing this, it causeth him to cry out: The desolate hath more children than the married wife: adding because of the multitude: Enlarge the place of thy tents, let them spread out the curtains of thy habitations. And in * Chap. 66.8. another place after he crieth by way of admiration, who hath heard such a thing? who hath seen such things? Shall the earth be brought forth in one day? Or shall a nation be borne at once? For so soon as Zion travailed, she brought forth her children: that is, the Synagogue brought forth the Church. For this lump followeth the natural birth of the first fruits jesus upon the blessed virgin, whereof the Prophet spoke in the next verse before, saying: Before she travailed, she brought forth: and before her pain came, she was delivered of a man child. This spiritual increase of faithful, it is not in the virgin-church, without the holy-ghost overshadow: and for that it is here said, not My Bed, but Our Bed: that is, the union of Christ and his Church is cause of such perpetual greenness and fruitfulness. Christ by his Spirit is Agent, the Church in her senses and affections is Patient: he soweth the * 1. Pet. 1.23. Seed of his word: she, as ground, receiveth the word into the midst of her heart. Thus between them both spiritual sons and daughters are begotten. Instead of fathers, children be, whom Messiah maketh Princes through the earth, Psa. 45.16. And this royal fertility both of them mutually joyeth and singeth for joy, teacheth us to rejoice in the Church's enlargement; as also to know, that God cannot be our Father, except (as Cyprian speaketh) the Church be our Mother. For the place of spiritual education, Hebr. Batteinâ the houses of us. it is here plural. [Houses] because the Catholic body is distinguished into sundry particular congregations or churches, in every of which (as in sund●y Nurseries) the Tenderlings of jesus are brought up and nurced. Which houses of God are set out by their Adjunct, Beams, and Galleries. Beams for the sustentation thereof, and these are such as feed upon strong meat: being (as it were james, Cephas, and john) pillars of the Church. And these Beams are set out by the matter they were of: they were Cedar. Cedar is a tree very common in mount Lebanon, like unto juniper, or rather to * According to Isidore 17.7. Cypress for leaf, but for tree, it is tall and strong, and the wood of permanent nature, not rotting, nor admitting any worm: and as a late writer affirmeth, [ * Scribonius in phys. lib. 2. Viventes res putrifacit & perdit, putridas autem restituit & consornat.] Living things it putrefieth and killeth, but rotten things it restoreth and conserveth. All which properties do rightly appertain to strong Believers, specially to the Ministers. They are placed over their brethren, and therefore in spiritual gifts they should be taller than the people by the shoulders, as one well alludeth to Saules tallness. They should not admit of any worm (worm of conscience) for that was it that consumed Balaam, Iscariot, Demas: specially the worm Covetousness, whose nature is, to * 1. Tim. 6.10. boar thorough: but fast they must stand in the faith, and being strong, sustain the infirmities of others. Yea, their ministery is of nature to kill the quick, and to quicken the dead. That is, by the power of the law, to mortify the proud Pharise, who in his conceit liveth, and is righteous: but with the doctrine of faith (or Gospel) to quicken the poor Publican that seeth and confesseth himself to be dead in sins and trespasses. The Beams of the paricular churches being such, no marvel though their praise bes●ng out upon the C●●ball. The Gaieries (a● the word borrowed from * R●●●it of Racha● to ●unne, ●s Pa●nin● notes from the use in Thargum. Running intendeth) they were certain wal●es builded on the top of houses: the railing in of whose sides (lest any should fall down) was by the * Deut 22.8. law commanded. Which Galleries are here set down with respect of the matter they were made of. Our translation s●ith, Fir: some othe●s, Cypress: some other turn the hebrew word Bróthim (whose singular, for form of character, may be Brút) by the Latin word Bruta: which was a tree (as Plini) recordeth * Plin. in lib. 12 cap. 17. Petunt in Helimaeos arb●rem Brutam, Cupresso fuso similem, etc. like to a broad C●pres tree, with whitish boughs, of excellent sweet savour being kindled, of savour most like unto Cedar. From these likenesses (it seems the diversity of translation, hath grown. For Fir it is well known to us for a tall strait tree, very airy, and fiery natured, and well savouring. Let it be what it shall be, that is here intended, it is specially to teach us the excellency of these Galleries, which mystically I understand to be settled contemplations, whereto the faithful, by steps ascend (as the Priests by Ezekiel's Temple stairs) far beyond themselves: as also did Paul when he was rapt up into the third Heaven, there to hear * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2. Cor. 12.4 ●hings unutterable. The means of ascending to these Galleries is to walk by the sight of every visible creature. For throughout the Scriptures, the Holy-ghost taketh us by the hand, leadeing us by and through Visibles, that thereby we may ascend unto things Invisible. Yet so to mount beyond Nature we cannot, but by the line of God's open directions: for without the word we see the heavens and earth as Beasts see them, without all mounting upward. But when we are come to the highest degree of our contemplation, that further we cannot * Rom. 12.3. understand with sobriety, (for God dealeth to every man the measure of that faith:) in that gallery stay we, therein let our senses walk and rest, being bounded on the one hand, and on the other with the canonical scriptures: lest otherwise we fall from an high: for such a fall must be fearful. Yea, and as we are to take heed of such a sudden slip, so likewise are we to beware we do not with David cast our eye from heaven to the earth, lest there we spy carnal things unworthy our sight: for such a sight, some, and some, pull, our mind down, and teacheth it to mind earthly things. Another danger no less is to be avoided, and that is, to beware we bring not women (fleshly affections) with us, as did Absalon into his Gallery: for if we do, all Israel below, and God above, will censure our going in, and our coming out, to be but carnal speculation. An Heathen could in this case say, * Mercurius Tresmagistus in Pimandri cap. 11. Stretch out thyself in magnitude boundless, rise from out of thy body, over-retch all time, become Eternity, and so thou shalt come to know God. By the word of faith it is, that we must so ascend, on the same rest, and in the same walk, lifting our senses up to Heaven, and the God of Abraham will let us see the day which is far off; but see it we shall, and rejoice. Here let us sleep with jaakob, and we shall have a vision of Angels ascending and descending upon the Son of man. Into this Mount let us go with Moses, and God will let us see all Canaan before we come at it. Up hither let us ascend with jesus, and we shall see him transfigured, his face as bright as the Sun. But when we have seen such sights, let us stay our speech, (for Contemplation is rather Actio animi quam oris, an action of the Mind, then of the Mouth) lest with Peter we wish our Tabernacle there, and think there is no other heaven. Yea, after any great measure of glory manifested unto our contemplating souls, let us fear a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cori. 12.7. a splint or spell of wood. splint in the flesh, some Satan ready to buffet us, because of our overmuch readiness to rejoice above th●t we should. For after S. Paul had been in some such notable rapt of Mind, he found Satan breaking a pale (or speares-splinture in his nature) galling him much-more, then if a sp●ll of wood had been in side or other member. Christ and his Church had before, their Chamber of mutual delights, but here, they are come to the Battlements, to glorious contemplation. B●fore they were climbing and praising each other: but here, they are come to the height of Grace, casting their eyes up after the height of Glory. Amidst which contemplation, they jointly sing out the praise of their Bed, the praise of their House's: preaching to all, the fertility of their Bed, the compliments of their Building. And there, with praise unto God, for that I have heard & seen in them, I leave them in the first part of their Dilections, singing (as it were) with loud tuned cimbals. The end of the first part. THE SECOND PART of Solomon his Song of Songs, Expounded and Applied By Henoch Clapham Esaiah 5.1. I will now sing to my Beloved, the Song of my Beloved touching his vineyard. Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the sign of the Huntsman. 1603. Reverendissimis, Magistro ac Socijs Immanuel. Colleg. in celeberrima Cantabrigiae Academia, Henoch Claphamus Salutem. DOctissimi Viri, nimis forsan audaculus, ista nobis qualiacunque offerre, videar. Movet autem officium, quo Collegio nostro (ego nam olim illius Arboris surculus, imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ac in-primis Tutori mihi charissimo, Doctori Guliel. jonesio, lubens obstringor. Pro particulari, primam istius Operis, Ministri nostrae Ecclesiae, secundum autem & vos habitote partem. Non est quidem quod volo (velle enim mihi largum, penè infinitum) sed quod quidem possum. Hoc siteneatis, habeo quod opto: & vos mihi calcar reliqua percurrendi dabitis: valet. Post-scriptum DIxi, valet? Hac Epistola finita, venit mihi in visum * Dicitur An advertisement etc. & praefigitur libro titulato, A Trea●tise of Vocations. Libellus famosus, per nostrae Academiae Typographum excusus: in quo, non solum publicè mentitur de Epistola quadam, quam nunquam scripsi, sed etiam (ut omninò me ignorans) de Vita & Professione mea in genere conquestus est, * Ferè dixeram Kn●uiter, ac fortasse restiùs. graviter. Qualis vita, judicet Ecclesia. Professio autem nulla est mihi, nisi publica divini Verbi praedicatio. Sed ut ne Calumniatori respondeam: Ecclesiastica hic authoritaes, illius Libellationem condemnavit, ac è libris legitimè rasit. Hoc & vos intelligatis, ac & vos de Albo scriptorum Perkinsicorum removeatis, humiliter flagito. Et sic iterum valet. The Text. 1 I Am the Rose of Sharôn, the lily of the valleys. 2 As a Lily amongst the thorns, so is my Love amongst the Daughters. 3 As the appletree amongst the trees of the Forest, so is my Well-beloved among the Sons of men. In his shadow had I delight and sat down, and his fruit was pleasant to my palate. 4 He brought me into the house of Wine; and Love was his banner over me. 5 Stay me with Fiagous, comfort me with Apples, for I am sick of love. 6 His left hand is under mine head, and his right hand doth embrace me. 7 I adjure ye (o Daughters of jerusalem) amongst the Roes and Hinds of the Field, that ye stir not up nor waken * Ad verbum, my Love till it please. my Beloved till HE please. THE Second part. The Argument of this second Part. Messiah provoketh his spousess (the Church) to due thankfulness. And this she doth, by speaking glorious things of him: with due charge, that He of none be molested. Lect. I. Verse 1 I am the * Chabatseleth, it may happily be compounded of Chába● to love: and Tsél a shadow: because the Rose loveth or lurketh in the shade. It loveth neither scorching heat, nor pining cold, but temperate places, such as shadowing plots in Sharôns' feeding-soile, prepared for cattle to chaw the cud in, when suns heat was parching. Rose of the Field, the Lily of the Valleys. Verse 2 As a Lily amongst the Thorns, so is my Love amongst the Daughters. IN the last Act of divine dilections, we left Christ and his Church in the galleries of Contemplation. In that part, the Church begun the Song, and both Christ and she jointly conclude it. In this chapter are two parts: the first uttered in the first seven verses: the other in the residue. This next part is begun by Christ, but finished by his Church. In the two first verses, Messiahs' speech lieth: who in the first verse singeth his own state; and in the second, the condition of the faithful and his members. The speech of himself, is a declaration of his lot in his first coming, namely, his humiliation in the flesh. And this is done by way of comparison: by setting forth his condition under the the Rose of a certain peculiar Field, which from the original appeareth to be Sharôn: secondly, he doth assimilate himself to the precious Lily of the valleys. And both of these applied to his own praise. To his own praiset Yea. But how can one with praise, praise himself? It is lawful for a man to commend his own things, when the praise thereof is given to God: specially, being forced thereto by way of justification, through the calumniations of wicked people. And so the Apostle Paul commended his gifts and work (the false Apostles labouring to disgrace the same) when otherwise himself acknowledgeth it to be but the fashion of a fool. But for Messiah to praise himself, it is without question ever lawful and good: first, for that he is God, and therefore cannot sin: secondly, for that he is Man filled with the holy Ghost beyond all measure: and therefore his actions holy, and all of them infinitely praiseworthy. His commendations are conveyed under natural resemblance: and this first, to a certain kind of * So Rab. Shelomol● and Aben-ezra read it. So R.D. Kimch● in Rabb. innominat. Rose, & as here it is turned, the Rose of the field. The Hebrews express the word Field by Shádeh (as in Gen. 3.1) with his compound: as also in the word Bàrá (as in Dan. 4.9.) an ordinary and usual proceeding in the scriptures. But here is the word Sharôn, which expresseth not any field, but one particular field so called. Of which field Sharôn we read in 1. Chron. ●. 16. confining at least on God's inheritance. The fertility of this field (specially for grazing of cattle) it may appear in 1. Chron. 27.29. Isa. 35.2. And * B●●-gorion in his b. of Herodians. B●n-Gorion repeating the bounty of the first great Herod, for augmenting the jewish temple, doth remember withal, that to the works dedication, he sent for 300. young Bullocks and too-too many sheep out of Sharôns' fields. A fat field, and therefore employed in fatting of cattle. Unto the Rose growing in this Pasture, our Saviour compares himself. The term of Rose, exal●s him: but the place of growth obscures him. First, to the Rose: secondly, to Sharôn. A Rose delighteth in shadowy places, orient of hue, cold of complexion, but passing redolent, and of comfortable condition. Such a flower is jesus; most delighted in temperate places, for hue, the chiefest of ten thousand: a cooler to the conscience, but passing savoury and comfortable to the distressed Patient. That he delights in temperate places, no marvel: for as over-aboundance of heat scorcheth: so, too much cold starveth the plant. That is, as abundance of scorching persecution doth burn the Church's Head: so, freezing affections do nip the life of his members. The bitter heat of his father's hand forcing him to sweat clotted blood, it caused him to cry out, Let this cup pass away from me. The withdrawing of the Godhead, did so freeze and nip the Manhood, as it caused him on the other side to cry, My God, my God, why hast thou forsaken me? Heat burnt him, cold starved him: nor marvel. For howsoever in himself he was worthy of a temperate place in the earth, yet because of us his members (even for our redemption) he was to pass through hot fire and cold water: even through the extremes of his father's indignation. And as the Prophet foresaw it, so he did it. But otherwise (seeing no affliction is pleasant for the season) he coveted the temperate shade, a mean between both, most suitable to nature. Orient of hue, the church doth preach him in this Song, when she saith: * Chap. 5.10 He is white and ruddy, the chiefest of ten thousand. White and red meeting in a rose (and that in a principal manner) it is a beauty of beauties: and such is the beauty of jesus. No marvel then though the Psalmist thus say to him, * Psal. 45.2 Thou art fairer than the children of Men. Here I might introduce the Physiognomy of jesus according to ancient Record, but that I leave to the fifth Chapter. Mean time, an Objection seemeth to arise from Isaiah, who affirmeth of him, that * Isa. 53.2. He hath neither form nor beauty: yea that when we should see him, there should be no form for which we should desire him. Hereto I answer: the corporeal sight of jesus, it specially appertained to the jews, who indeed would take no knowledge of him (notwithstanding Nature's beauty) because as an earthly King he came not to them with earthly pomp. And the rather, for that the Scribes and pharisees had taught them, that not only Messiah would come, none should know from whence: but also, should gather all the jews together, and 'stablish amongst them an earthly Kingdom. Such a painted form, he brought not with him. Secondly, such simple external form (the place considered) may well denote the state of his body on the Cross, which (no doubt) by reason of blows, thorne-prickings, and spattering upon, could appear nothing at all beauteous. Oh vile sin of ours, so to blemish the Roses white and red! But if the Person of Messiah be in itself considered, it must needs be beauteous. Why? Because there was no sin in him. Sin brought in death: and death spreads through nature corruption: corruption labours deformity: so that without sin nature cannot admit deformity. * Acts 2.31 And hereupon it was, that his flesh in the grave, did feel no corruption. Nay, where the Manhood was not only free from sin, but also fully assumed and wed unto the Godhead, there cannot be deemed only want of deformity, but also a perfection of lineaments and beauty. But for the beauty which he here propoundeth to his church, it is not corporeal (because Mary Magdalen must not cleave to that) but rather spiritual.: Like as when the Psalmist having said, Thou art fairer than the children of Men, doth add (as a reason) Grace is powered in thy lips: giving to understand, that the Grace of the lips (namely Wisdom, * Eccles. 8.1 which causeth a man's face to shine) that was Messiahs' beauty. Steevens 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 divine Wisdom cause a sinful man's face to be beauteous, how much more must Messiahs' lips be ruddy and his face orient, who is the Father's Wisdom and the fountain of graces? That this saving Rose is a cooler, it appeareth by the shield of Faith, wherewith his members being armed, they quench the fiery darts of Satan, Eph. 6.16. For which respect also, he prefaceth the gift of his spirit in Act. 2. by filling the church's house with an airy blast. And for like cause diverse times the operation of his Spirit is compared to Water: and in the fourth Chapter hereafter, unto the cold Northern wind. But that herewithal he is redolent and comfortable to Man, consider all the savoury oblations (morning and evenings incense) offered up under the Law. All which, as they represented prayers and alms of true Believers, so ever in the first place they figured Christ, (the first fruits of our lump) in and by whom all our things are made redolent. It was not the savour of Noah's Beasts and Birds (Gen. 8.21.) but the savour of Messiahs' sacrifice, which caused the heavenly father to smell a sweet savour of rest with the earth. And comfort must this Odour bring to the soul, far beyond that a Rose bringeth to the body. For this but natural, the other spiritual: 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 body 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 loss, and to judge them for dung. And strong was this savour, and no weaker the comfort in our Martyr's senses and affections, when one thought no otherwise of the fire he was lodged in, then of a pleasant bed of Roses. Euse●. hist. ●. 4. cap. 15. When Polycarpus (Bishop of Smyrna) was burned, instead of stench, the Christians are reported to have felt a fragrant sweet odour, as of incense or some precious perfume. Which miracle (no doubt) our Lord effected, not somuch for signifying how savoury the Saints their death be, as to cause them consider the sweetness of Christ that liveth in his members: the comfortable effect of this Rose, when he is the Alpha and Omega, the first and last of our Nosegay. Now to Sharôn. It is (as before) a field of pasture for Bulls and Oxen contiguate to Bashan. Being a field for feeding of cattle, it must not only be fertile, but also admit shadowing plots for the Beasts shelter in the days heat. So that the Roses of Sharôn must ●ereby be flowers of a singular kind. But seeing unreasonable Beasts did graze there▪ these Roses were subject to all spoil and lewd trampling under foot. From the places fertility and shadow, whereby the Rose was superexcellent, we leanne, the singular prerogative of jesus, (borne of the Virgin Marie, ouer-shadowed by the Holy-ghost,) made altogether sufficient for mankind. From the danger ensuing this flower by reason of Sharôns' beasts (yea of Basans bulls, ps. 22.12.) we learn, the perilous estate and manifold molestures accompanying our jesus from the very Womb, by reason of such unreasonable beasts as Paul contended with at Ephesus: that is, unreasonable men (jew & Gentile) who as Bulls should encompass him, snuffing at his growth, trampling his beauteous Nature under foot. Who (as Aesop's morall-cocke valued one grain of barley before all precious stones in the world▪ so these) do more highly estimate one chyve of grass, than all the fragrant Roses of Sharón. Nay, beastly minded people can no more brook the orient complexion of Messiah in his sacred ordinances (word and Sacraments) then stomached Bulls can abide the colour of red. But let them fret and push their fill: from * Isa. 63.1, 2, 3 Edom and Bozra, with red garments stained with the blood of his adversaries, he shall come alone triumphing. Nay, where he said, I will tread them in mine anger, and trample them under foot in my wrath, and their blood shallbe sprinkled upon my garments, and I will stain all my raiment: he hath already done it by shedding his own blood, laying down his own life, taking up his life again, arising, ascending, and leading up with him captivity captive. * Revel. 12.3, 5 Let the Beasts of Sharôn push their horns against heaven, (as the red Dragon their parent watched in his birth to devour him) they can prevail no more than Dogs that yelp against the Moon: for this white and ruddy Rose is taken up unto God his throne. Where he sits at * Psal. 110.1 right hand of Majesty, till his father have fought the second battle, causing the enemies to become a footstool. So far the flower of Sharon, the Rose of the worlds-field. The Lily is a flower of hot quality, of excellent clear colour, (whatsoever his colour be) furnished with beauteous accomplements: namely, with the form of a Bell, leaved with the number of six, furnished within with 7. grains and all within of the colour of gold, hanging down the head the lower, by how much the stalk is higher: of savour so sweetly strong as man's senses will easily be overturned with the strength thereof. This is the lilliy whereto our Saviour assimilates himself. That Messiah before, was compared with the cold quality, a reason was given thereof. Herewith the Lily (hot in operation) but this in another respect. Cold he was, in respect of his quenching the fiery darts of Satan: hot he is, in respect of cheering up appalled spirits that have been nipped with the cold frosts of desperation. And as for the first, he was compared to water and the Northern wind: Math. 3.11 Acts 2.3 Cant. 4. vl●. so, for the second, he is compared to fire and the Southern wind. By the first estate he humbles, by the second he lifts up: the first effected by the law and his curse, the second brought to pass by the Gospel and his bl●ssing. For his royal accoutrements, they superexcel. Of the Lilies furniture it is said (Math. 6.28, 29.) that Solomon in all his glory was not arrayed like one of them. But touching jesus his clothing, it surpasseth the Lilly. The coat of jesus is said to be without seam: and the spiritual deckings of him are without all schisms: nothing of his spirit, that is not at unity in itself. Wherewith was his humanity invested? himself shall answer: The spirit of the Lord is upon me, Isa 61.1. If the spirit be his garment, than no creature, nor all creatures can compare with him in glory. No marvel then though himself say, Behold a greater than Solomon is here, Math. 12.42. for he was the Lily of the valleys, which far surmounted Solomon. The Lilies bell-like form, it may put us in mind of Exod 28.33. etc. Aaron's bells depending his Ephods' rob: which by their sound informed the people of his going in & coming out of the Sanctum or Holy-place: signifying thereby the powerful watchword he would minister to all people, sounding forth his voice in the audience of all: whereby notice might be taken of his sacrifice stain here, and presented in the holy heavens, or heavenly places. The Lily is called of the Hebrues Soshan (the flower of six) because of * Observed of Aben-ezra in Shir hash. his six leaves. God creating all in measure and Number, he by the number six would call us to remember the ancient work of creation dispatched in six days: as also in the creation of our new Heavens and new Earth together with Messiahs' appearance: * This I have laid down in my book of New jerushalem. that is, a new state ecclesiastical and civil, for the new Testaments Church to walk in. For neither natural nor spiritual Creation, but all is in him, for him and by him. Which further appeareth by Psa. 45. dedicated to him that excelleth on Soshannim. For the 7. grains growing therein, they lead us to further consideration of Christ, who also is the Sabbath of our soul. The seventh day, the seventh year, the 7. times seventh year begetting the great jubilee, they all were shadowing rests of Messiahs' rest, Col. 2.16, 17 the Substance of the former. After he established this rest by sacrificing himself once for all, he distinguisheth his new Church's state into seven Sections of Seals, of Vials, of Thunders, of Trumpets, teaching by Saint john, that the seventh trumpets sound should finish the mystery of God, Reu. 10.7. The Lilies golden colour within, doth intimate the golden graces wherewith his soul is filled. From which golden fountain we draw grace for grace, the glorious die of our conscience. The head dependent by how much the more the stalk is of height, it teacheth the humility of jesus: who (rather than David) might sing the 131. Psalm: Lord, mine heart is not haughty, neither are mine eyes lofty: Philip. 2.6. etc. For he thinking it no robbery to be equal with God his Father, did notwithstanding make himself of no reputation, humbling himself to the very death. Yea upon the very cross he bowed down the head, as if he would kiss his Church on the earth, for drawing it after him into heaven. As for the transicke savour of the Lily, it well represents the overswaying ravishments of the soul by a full contemplation of celestial glory. * Aben-ezra observes this strength. Daniel fell down at the sight of Gabriel, unable to sustain his sight, * Dan. 8. 1●, 18. but when the soul shall have a full savour of glory sealed up in Messiah, he shall become appalled, stand as speechless, and be ready to sink under through the strong verdure of such an object. Now for the Lilies growth-plot, the Valleys, it teacheth not orlie the glorious humble estate of jesus, during his whole pilgrimage here, whereto the Gospel doth plentifully witness (whereof before) but also it informeth us of the benefit of Humility. For as the vallies-lilly, is, first fre●r from harm by tempests, as also capable of more moisture than is the Lily of the Mountains: even so our Saviour jesus by his humble and low carriage was freer from his father's indignation (yea, hereby did undermine the building of damned Principalities and powers) as also by such estate became fully fitted to receive all the sacred dew of Heaven: for the proud and haughty shall be sent empty away, but the humble and meek shallbe filled with every good thing. As pride goeth before destruction, so Humility goeth before glory and true receipt of graces? So much of Messiahs' speech touching himself, having so compared himself to the Rose of Sharôn & the Lily of the Valleys. In the Church's garden I have gathered this Nosegay, and (by the gift God hath given) have knit it together: it remaineth that hereafter we ●auour it, and smell to it, for keeping us from the world's pestilence. Now to Messiahs' speech of his church. Lect. TWO AS the Lily amongst the Thorns, so my Love amongst the Daughters.] Two senses (and both analogical) may herein be observed. First, an assimilation of the church's state with Christ's: secondly, a simile of her state with some natural Lilly. The first may well follow the former proposition, where Messiah affirmed himself to be the Lily, and may be resolved thus: Look what my lot is in this wicked world, the same is my churches: but my lot is to be galled and pricked of the wicked world, therefore such is my church's portion. And in this sense, not the Church, but Christ himself is the Lily also in this verse. That the Church is allotted to suffer persecution and hard entreaty of the wicked galling world, even as her Lilly-like Saviour did before her, it is evident in such places, Luke. 21.12, 17. john. 15.18, 19 & 16. 3●. at large depainted in the Apocalypse visions, and found of the churches part true by daily experience. And this is it which causeth a Sympathy or fellowlike feeling betwixt Christ the head, and his Church the members. Nor is there any reason that the green branch should be beaten, and the dry spared: that the scholar should be above the Master, and the saved better than the Saviour. This doctrine may seem here to be directly concluded: but because I remember no writers (specially ancient) thatso understandeth of this place, I leave it to the church's judgement, & will come unto the second sense. That this verse intendeth directly, a comparison between the church and such a Lily as groweth amongst thorns (not respecting Christ to be this Lily) it is an usual judgement: but a dissent between Ancients and some our modern writers, about the doctrine which may be properly intended. Ancients understand hereby the church's affliction in this world, as the lot of * Tho. Aquin. in 1. Cor. 11. lect. 4. Bonj inter malos, accompanying the good inhabiting amongst the evil. Latter writers, some of them do too confidently conclude only an extolling of the Church's beauty; as if the Lily here were only praised for beauty, before the Thorn. To me it seemeth that both their doctrines flow unconstraynedly from hence, and therefore, not to be restrained to one of them alone. For the better declaration whereof, le● us consider, first what and who is this Lily: secondly, the Thorn: thirdly, the Love: fourthly, the Daughters. What the Lily is we have before heard. Who this Lily is, it necessarily may be concluded: if not Christ (as before) than his church. Nor is it unusual in scripture for an attribute to be translated from Christ to his church, in john. 1.7.8. Christ is called the Light; in Matth. 5.14. the church herself is so called. Christ throughout the new Testament is proclaimed the Messiah in hebrew, the Christos in greek, the Vncted in latine-english: and in the old Testament, Kings over the church have the same title: as also the judges called saviours. But all this with a difference, they as shadows, he as the substance: th●y as instruments under him for some temporary good: he in himself the cause from & for all eternity. So the n●me of God is given to some man: not for essence sake, as was Christ: but for office sake, as were the judges of judah. Thus the same names in common between God and man, Christ and his Church: but for a diverse regard and a secondary consideration. So, in the former verse, Messiah is termed a Lily: which for a new consideration may be here given to his Church: yea, for a like respect and like consideration, whether we respect savour or beauty. But he then as of himself, she by communion with him and his spirit. What, and who this thorn is, is easily decided. The natural thorn is no tender herb or flower, but a sturdy hard tree: not smooth as the Lily, but knobby and full of dangerous pricks. Who these mystical thorns be, let David in his last words (and last words be most authentic) let him declare that: 2. Sam. 23.6 The wicked (saith he) be every one thorns. Where the word Wicked is in the original expressed by the word Belial, which well declareth the nature of the wicked, for that they be (as Jerome expounds it) Beli-gnôl without yoke, that is, such as will not come under the yoke of obedience: crying out (as in the second Psalm) let us break their bands and cast their chords from us. Kimchi derives it of Beli * Observed of Peter Martyr 1. King. 21.10. and Gnalah [not-ascending] because their matters prospered not. But me thinks the latter might be applied to them for not-ascending to the temple, not ascending to mount Zion, the Tabernacle of the saved. Such base earthly spirits, such beastly rude Libertines, they be these thorns: whose laughter and merriment is compared by Solomon to the Eccles. 7.8 crackling of thorns under a pot: saying a thousand times more than they will or can do: and making a thousand times more show of joy, than there is cause why. A happiness no sooner in than out: like the beast Ephemeron that dieth the day it is borne. The Love here spoken of, it is the Church (as ever before) who loveth Christ, because he loved her first, 1. joh. 4.19. whose love is but patient in respect of his love agent: for otherwise we follow not, then as the first draws us. The love of Christ, is as a Lily among the Thorns. why? The daughters amongst whom she converseth, they be but as thorns: false sisters, hard-hearted, knurry-conditioned, full of pricking and stinging words and works. These wicked-ones be compared in the feminine kind, because his Church is considered as a woman: notwithstanding it consisteth also of men. Now let us consider this Lilly-like Church, continuing in this world amidst these thorny-daughters. First, as vain Poets (but to some reasonable purpose) affirm that Venus never appeared so beauteous as when she sat by black Vulcan's side; so, this Lily the faithful never shine more clear, then when they be beset with persecuting people, black conditioned mankind. Stephen's face never shined so Angellike in the church where all were virtuous, as it did before the council, whereall (to speak of) were vicious, tyrannous. Light a candle at noonday, and it shines little because of other light: but in the darkest place, that light is glorious. Some faithful shine not so amongst other faithful, as amongst faithless: but when a mean Believer is compared with a Barbarian, than we behold white and black, light and darkness. And this puts me in mind of * Pet. Farland and Edward Graves. two men, strong Brownists while they continued in our Christian parts: but comparing people with people, their consciences accused them for charging our English Church to be no true Church. The one to the other showed their minds change, praised God for that mean, & returned again to the unity they before despised. No other arguments ever so prevailed, as the consideration of English faith and foreign idolatry. Beauteous is the whole visible Church in comparison of the thorny world: and surpassing beauteous be the wheat-childrens of this kingdom, in comparison of the visible tars, the troublers of Israel. As the Lily is passing orient amidst thorns, and the Church glorious amidst the wicked Libertines: even so a Lily amongst thorns cannot escape all evil; nor the Church amidst the wicked can be free from persecution. David shallbe afflicted in Israel, and Christ bored on the Cross in judea. Enemies without, and false brethren within, they shall do but their nature, that is, prick, s●ing and nettle the faithful. The Lily giveth no cause of vexation to the thorn (for it was a flower of Gods making, Gen. 3.18 before the other was borne) but the thorn (a creature that came but in by the curse) it vexeth the Lilies soul. Well, for some good cause it is now necessary that offences be: but woe unto them by whom the offences be. It were better for them that a millstone first had been hanged about their necks and they thrown into the s●●, 2. Sam. 23.7. rather than they should grow to offend these little ones. In the mean time, seeing it will be no better, let us (as David speaketh) be defensed with iron (for hedging mittens) and with the shaft of a spear, as with an hedging bill (an heroical and patient spirit) and so we may touch them, till God burn them. So far Messiahs' speech, first touching himself, secondly his Church. Now to the Church's Speech. Lect. III. Verse 3 As the Appletree among the trees of the Forest, so is my Well-beloved among the sons of men. In his shadow had I delight and sat down: and his fruit was pleasant to my palate. NOw beginneth the Church her speech in this second Act of our divine Song. Much she speaketh ere she ceaseth, whereof in his place. In this verse she setteth Christ out as an apple tree in the Forest pleasantly shadowed and fruited: even beyond all the trees of the Forest. For the better understanding whereof, I consider first, what the tree is which is here spoken of: secondly, the place it groweth in: thirdly, the person resembled by this tree: fourthly, the persons resembled to the place of this trees growth. Which comparison first laid open▪ then in the second place I consider the comfortable adjuncts which the Church deriveth from this tree so planted in the Forest. The tree so compared is Tappûach, expounded in Greek by Meléa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Malus the tree malum the fruit: yet Greg. Mag. useth malum in this text: except it were the printers' fault: for m●lus is in the Exposition. in the Latin Malus. I do not think of Malum Evil (though evil came into the world by eating of Malum an apple) but of Mal● (quasimagis volo) in English, I had leiver, or, I more will or desire: because it is passing pleasing to nature, and of many fruits, nature more wills and desires it. For as the Latin tongue was, before Latins were acquainted with Adam's manner of fall, so it ●ather seemeth to have the term Malum, for that it is a fruit which mankind much desireth and delights in. Here by the way, it may be demanded (nay some do demand it) how any one knows that the fruit which Adam did eat, was an Apple, rather than a Pear, a Lemon, or a Pomegranate, a Fig, or such like: s●eing the scripture only terms it by the general term, Fruit? I answer: if any one, by the term Apple, do understand only that one fruit which our English language so calleth, he speaketh very uncertainly and not sufficiently probable: seeing there be some other fruits, far more pleasing to the eye (and Hevahs' eye was notably delighted with the sight of that forbidden fruit. This is manifested by Isidore in etymol. l. 17. cap. 7. and in P●inies use, much. ) But the Ancients have used the term indifferently for any trees fruit that was pleasing to sight and taste, specially such fruits as be of * Bartholom. Angl. lib. 17. ex Isid. etymol. round fashion, as Malum Hespericum an Orainge: Malum Punicum a Pomegranate: Malum limonium a Lemon, etc. And if the Hebrew word should happily be compounded of * Or for Tau, put Tôph a timpany, because it sounded ashes, as by preaching man's fall. Tau and Piach (nor see I but it may) than I would think that adam's forbid fruit-tree was this kind of Appletree. Tau is a Sign, ●iach is Ashes: because the sight of the tree should put man in mind of becoming Ashes by eating of it. Nor lets it but jesus may undergo the name of that particular apple tree, so well as he undergoes the name of the Serpent. But of the serpent lift up, not put down: with sting, but he without sting. So he * For there was no evil in the tree, s●eing each creature was good, ●s Be●a well noteth. may be termed the tree of knowing good and evil, as by his good he hath cured our evil: knowing and feeling our evil upon him, that so by his goodness he mightfully abolish evil. Though indeed first of all, he was rather figured by the tree of life, then growing in midst of the Garden. This of that apple tree, but as by the way: for the apple tree here mentioned, it appeareth by some after-circumstances, that it is a tree of spreading nature, bringing forth fruit, not only pleasant in taste, but so strong unto the sense of smelling, as thereby a quickening power is conveyed into a feeble weakened body. This of the tree. For the●place of this peculiar apple tree his growth, it is amongst the trees of the Forest: amongst wild trees, mossebegrowne trees, trees that bring not forth meat for men, but mast for hogs. For the person assimilated to the appletree, it is Christ jesus, the Churches Beloved, from whom we derive life, health, and every saving grace of the spirit. The persons resembled by the Forrest-trees, they are here termed in the original, Sons, not Sons of men. Yet the matter well heeded, that adjunct [of men] is well added in a distinct letter. She considers her Well-beloved jesus here, not exalted, but humbled: not sitting in the heavens, but pitching his tabernacle amongst men. And therefore past all doubt, that here he i● not compared with the Angels (to whom in this state he was somewhat inferior, Heb. 2.7.) but with the sons of men: even as the Church before was conferred with the daughters of men. These things remembered, let us see what is inferred. As an Appletree amidst the Forest trees, so is Christ amidst the sons of men. Wherein like? first, for being oppressed, though not suppressed: secondly, for being comfortable to the poor passenger. For the first: it was expressed in his comparison with the Rose of Sharon and the Lily of the valleys. Thereto the Church subscribeth, plainly affirming, that it comes to pass by the sons of men. joh. 1.5, 10, 11 He came to his own and his own received him not. He was in the world, and the world knew him not. The light shone in darkness, but the darkness comprehended it not. Nay (as much as in them was) they laboured to quench the light. The trees of the Forest (jothams' bramble and all) do environ him. The canker-fret sons of Adam flock about him. These that brought forth fruits beseeming hogs that wallow in their own filth, they despise him for his good works, and take up stones to cast at him, joh. 5.59. whose daily fury was such, as it caused him at another time to cry out, Many good works have I showed you from my Father, for which of these do ye stone me? Nor would they be quiet, till they had pulled this tree under foot: but it rose again the third day, and so their second error (in not yet believing, but slandering his resurrection) it was worse than the former. The second thing is, the comfort which an appletree bringeth to a person voyaging through a grove: and which Christ jesus administereth, unto a wearied soul travailing amidst these sorry sons of Adam, the wicked world. And this comfort is laid down in two particulars: first, in shadowing such a soul: secondly, in feeding it. A shadow, is a kind of darkness caused by some gross body detaining the Lights shine. Some expert Barth. de prop●rt. lib. 11. c. 6. Naturians have borne the world in hand, that by certain dark shadows collected in the air, (resembling men's words and works) Pythagoras (yea Abbot Tritemius and Bartholomeus Glanduile) could declare what was done a far off, so the same word and deed were not aged above 24. hours. But if knowledge be held miraculous in the Prophet Eliseus bewraying the King of Aram his council (2. King. 6.8, etc.) then cannot I but believe, there is no such natural knowledge. That Friar Bartholomew teacheth, how by certain artificial glasses, there might be caused abroad very shapes of bodies, which simple beholders would imagine to be ghosts or spirits: I will easily believe the Friar in that, for it may be he had learned it of his Church-priests, who, by such deceivable shows made people believe, that men's souls walked: who well paid for their pains, could conjure these shadows at their pleasure. Let edmond's the jesuit with his Priests make that clear: who have caused people to believe themselves to be possessed with Devils; specially, after they had given them Potions and Brimstony fumigations, able to trance an horse. Which Brimstony-divel they could dispossess, by ceasing to possess their bodies any longer with such Hors-drinkes and Helhsh smoaking. But let all such sorts of shadows (very effects of Egyptian darkness) go by, and let us come to the shadow of our Appletree: and what is that in mystery? The Psalmist thus answereth: Psal. 91.1, & 36.7. He that dwelleth in the secret of the most high, shall abide in the shadow of the Almighty: which at large after is expounded by terms of protection, even as an Hen under her wings protecteth her yong-ones. This comfortable shadow, this shield of protection in the times of Sun's heat and Sins heat (in the time of body's persecution and soul's persecution) this shadow the faithful desire, crying: Ps●. 64.2. Hide ●ee from the conspiracy of the wicked, and from the rage of the workers of iniquity. Hither they fly, as doves unto their culuer-house, as the Child into Mother's lap. To Idols, to the shadow of jothams' bramble, or any other creature they fly not, and why? All power in heaven and in earth is given to Christ, and he will not give his Glory to another. Call upon him in the day of affliction, and he will hear thee: come unto him, and he will ease thee. And because he would have thee find him, even when thou dost not seek him, lo he cast himself into the forest, where the site most fit for him, is paradise. Though he be removed in his body, he is present in the spirit, * Totus Christus, non totum Christi est v●ique. Lomb. in li. 3. dist. 22. present in his word, present in his sacraments. Whole Christ though not the whole of Christ) is every where. Rudely though he be handled in his ordinance, yet present he is. If his word, if his disciple be hardly entreated, he counts himself persecuted: and when Satan would dart them through with fiery darts of sin, he takes the shot into his own wings, his protection as a shadow revives and comforts them. There is no salvation (saith Peter, Act. 4.12) in any other, for amongst men there is given none other name under heaven, whereby we must be saved. Hic ergo requiescamus & ruminemus, let us therefore solely repose our comfort in his shadow for ever. The second comfort derived from him to all that rest under him, it is his fruit: for thereof the Church thus speaketh: his fruit was pleasant to my palate. What fruits be these? In one word, his words and works. Psal. 119 103. john ●. 46 john 6.68. For his words, David thus pathetically cries out: How sweet are thy speeches to my palate, beyond honey unto my mouth! Let the jews pursiuants deliver their judgement herein: Never (say they) Did man speak after this manner. As for Simon Peter, he crieth out, Thou hast the words of eternal life, to whom should we go? As if he should say, it is not for any man to seek for words that bring eternal life, in any one but thee: therefore we will not depart from thee, * Greg. Mag. hereon. for running after any other. This caused Gregory to conclude well: Ipse est quip lignum vitae, etc. For he is the tree of that life which he giveth to us. If in other men's words we find any refreshment, we receive it not as theirs, but as that which is Christ's: because, whatsoever is in them besides God, without doubt we find to be poison for us. Over against which words, the Ancient Annotatour puts in the Margin, Salutis verbum in solo Christo invenitur, the word of salvation, is only to be found in Christ. Then of the other side followeth, for a soul to build his faith on the mere word of man (howsoever it carry with it a name of the Church's decree) it is to build, not on the Rock, but on a sandy foundation. For his works, what one action can be remembered that is not delectable? His work of incarnation, taking our nature upon him: his work of warfare in our nature, to the kill of sin upon the cross, and his conquest of death by an happy resurrection: his glorious ascension in our nature, leading captivity captive, and giving spiritual gifts unto men: his sitting at the right hand of majesty in our nature, making continual intercession for his people: and from thence sending forth the Angels for ministering unto the good of the heirs of salvation. His affording word and sacraments for our daily instruction: his gift of natural life, with all necessary temporaries accompanying his people. His protections in time of calamity: his spirits delightful presence amidst persecution: his sweet care of us in life and in death. No one particular action can be remembered, that is not pleasant and pleasure itself. Eat of these apples in Faith, digest them with Meditation, and thou finds in them another manner of delight, then carnal Israel did in Manna. That quickly did rot, this never felt corruption. Tagnamû urèaû kj tóbh jehóuah▪ Taste ye, and see ye, how good the Lord is, psal. 34.8. Every action an apple of life; and not a leaf of this tree, but it serveth to heal the nations with, Revel. 22.2. Lect. FOUR Verse. 4. He brought me into the * B●●th hajá●jn. Aug. in Psal. 8. hath domum vinj. For the other half of the verse, Tremel●●s, 〈◊〉, and Arrias Monta●●s th●y thus turn it. The Greek and old Latin are so far wide here, & too-too many places, as any Linguist may know the first not to be the true Septuaginta: and the second not to be Jerome. Except they should be more ignorant, or more conscienc●lesse than can be imagined. john 7.38. house of wine, and Love was his banner over me. Verse. 5. Stay me with Flagons and comfort me with apples: for I am sick of love. THE Church continueth her speech, and in these two verses she utters two things: first, a Narration of Messiahs' love unto her: secondly, a petition offered up unto her soul's Physician. For the Narration, it vtt●reth Christ's love in two glorious favours: first, in conveying his spousess into a banqueting house, termed (by reason of a special adjunct) the house of wine: secondly, in spreading his banner over her, termed from the effect, Dilection or love. First, of this narration, then after to her Petition. In the verse before, she sat in Messiahs' comfortable shadow and ate of his pleasant fruit. Now the well-beloved b●ingeth her into his house of wine, that there she might be further cheered and quickened up unto spiritual duties. Wine (as I observed in the first chapter) bringeth a delight to God and man: to God as it be cometh a Sacrament, that is, as it is taken spritually of the faithful, in the Lord's supper: or mere naturally, as it is in common vsuages. The shadow of Christ coming upon her soul (as the natural shadow in the Gospel upon the diseased) it was unto her a great comfort; but under that shade to be fed with delectable fruit, that caused a greater comfort: but now to be brought into her Salomon's banqueting house (standing in Baalhamon, as a Lord over the multitude) this must bring a comfort far more great to the faithful. Whence we may learn, the nature of Messiahs' love, namely, that it is a continual grower, rising like Nilus and Iordans waters over their banks: a well of water springing up to eternal life, john 4.14. He that believeth in me (saith jesus) out of his belly shall, flow rivers of water of life: & unto his Israel it is appropriate, that they go from strength to strength till they appear in Zion, Ps. 84.7. Contrary to the nature of carnal Love, which ever decayeth and lessneth with the time, even as beauty, health, wealth, strength abateth. But as Christ loves us not first, by reason of any goodness in us at first, so his love begun without any cause in us, doth still enlarge itself in and upon us. Why? Because whom once he loves he cannot but love for ever. That crannell must grow to a tall tree, that drop become an Ocean, that spark be converted into such a flame, as shall consume all as stubble before it. Besides th' increasement of his love, he would by this banqueting house teach us the variety of his love. Love may be enlarged by enlarging one and the same gift: but when this love enlargeth itself by distribution of sundry comfortable gifts, somuch the more it is lovesome. He brings not the faithful into his storehouse for adding only faith to faith, but also to faith, patience, (james 1.3.) to patience, Experience: to experience, Hope: to hope, Boldness: Rom. 5.3, 4, 5. The fruits of that good spirit by whom he adopteth us, are not only these abovesaid, but also, Love, joy, Peace, long-suffering, Gentleness, Goodness, Meekness, temperancy, Galat. 5.22, 23. In a word, Messiah communicateth of all his sweet favours to his church, by faith betrothed unto him. As the Churl in the Gospel would never cry, Heart be at rest, till all his barns were filled: so the faithful, in their holy covet should much more never be at rest, till their souls with divine graces be filled. But as this fullness is not, till we have attained our perfection in Christ, which is after this life: so these that hunger and thirst after righteous givings, they are in mean time blessed, because they are of the growing hand in this life. The Gentiles represented by the Prodigal, as the jews by the elder brother, Luke 15. But what is this wine-house whereinto the Church of the Gentiles is brought? The very same house of spiritual eating, drinking, minstrelsy, wherinto the Prodigal was brought: and that is, the aucient Mother Zion the church of Israel, mother church to the Gentiles, who sometimes fed hogs in the forest with the Prodigal. But there in the solitariness of spirit lighting under the tree of life, she entered into consideration of her present state, after fell unto holy resolution, and lastly came home to the lambs supper: entertained of the heavenly Father in all melodious and comfortable manner. Our elder brother the jew stands without murmuring at our good lot: our heavenly Father at last will entreat him so to enter, as he shall enter into Christian unity with us: and then all Israel shallbe saved. In mean time while he is without, and we banqueting within, let us not forget him (as the Butler forgot joseph) but sometimes amidst our spiritual banquet (in holy word and sacraments) let us remember to pray for them. For as they the first are now become the last: so they the last shall once again become the First. The Lord hasten this unity, for making our corporation the greater, that so the Lords banqueting house may be filled. She so introduced into her Beloved's house of spiritual delights: he secondly displaieth his Banner of Love over her. The spreading of this Banner, or the lifting up of this standert is mentioned of Isaiah in chap. 49.22. where the end thereof is noted to be, for drawing the remnant of the Gentiles unto her young and old, people and princes to the same unity of faith. Which Banner hath allusion to the manner of Captains, who having conquered some city, do upon the walls thereof display their colours of conquest: first for calling together all friends to that standert, together with a memorial of their subjection: secondly, for terrifying all adversaries by these colours. Friends are to repair unto their colours, by reason of their sacramental oath: for Stringi Sacramento, to be bound by a sacrament, is of the church borrowed from that Sacred mind which soldiers declared to their captain by oath; and now is applied to that sacred sign whereby the faithful do tie themselves to their Captain Christ. The Israelites did tie themselves to God by many sacred signs or sacraments: but specially, by Circumcision, and the Paschall supper: and in the room of these two, the Church of Gentiles binds herself to Christ by Baptism and the lords supper. By the first we vow to march under his banner, and do fight against the Devil, the world and deceitful flesh: by the second we swear to solemnize his bodies breaking and blodsheding till his appearance in glory. The standard of his word he lifts up amidst his people, calling them by the display thereof, to return by repentance unto their colours, Exod. 14.13 if so they be out of the way. If they be not out of the way, yet to remember they stand fast (as Moses charged Israel) lest otherwise they be drawn out of the way. Of joining to this divine corporation, Act. 247. Luke 17.37. S. Luke speaketh thus: And the Lord added to the Church from day to day, such as should be saved. Nor marvel, for wheresoever the body, of jesus is, thither the eagles will resort. Thamar shakes off her incest, Rahab her uncleanness, Ruth her Idolatry, & so have their names entered into the Catalogue of the ancient Church, Math. 1. The Eunuch of Aethiopia, the Roman Centurion, Publicans and sinners confess their sins, believe in jesus, are baptised, and so march under the New Testaments colours. In a word, Saint john seeth thous●ndes, of Israel sealed to the Synagogue: but of the Gentiles he seeth an innumerable company of people, of all tongues and kindreds standing before Messiahs' throne, observing this captains pleasure. The standard of his word displayed amongst these Citizens, it puts them still in mind of the homage due to their Lord; like as the jews by * Ben-Gorion in his book of the jews warns. placing a flag with the Romans arms, upon jerusalem's walls, on their three several great feast-days, did thereby declare themselves subjects to Rome's Caesar. Besides, the displaying of this banner is a terror to all the adversaries of Christ and his Church. Hold forth the word of life, and Satan stamps, his Angels fret, his marked soldiers bi●● the bridle. In it they behold Christ ascended, and Satan descended: the faithful rising, and themselves falling. It was some glory for the soldiers of Berke, to have liberty to depart their town with Ancients displa●ed, with armour on their backs, with their bullets in their mouths. But Michael's adversaries were deprived of all glory. For he entered into the house and bound Satan: he cast him and his Angels out of the Churches heavenly places: he ascends leading captivity captive, and gives gifts unto men: even to all his faithful followers. No manuel now▪ though the behold of these victorious colours do smite a cold●feare into them, as Israel's ancients did appall the Kings of the Nations. Nor marvel though Spain's Balak fret, though Rome's B●laam be willing to curse: for if the colours of Christ (his bloodshed) be ever displayed for a sufficient ransom; their Euphrates dries up, their Pardons may go pack, their purgatories fire is quenched, and all their trumperies overturned. Secondly, whereas she saith that his banner over her, was Love, it is for that in his word preached his several loves are displayed: even as in flags oft times are painted the Conquerors several triumphs, or instruments of victory. Daniel draws in the Persians arms a Bear with three ribs in his mouth, because of his conquest in three coasts. judas Macabeus is said to have in his standard these four lines * Mj Cá●óká Belim 〈…〉. verbatim who as-thou, Amongst-the gods, jehovah. M.C.B.I. representing four Hebrew words, which are in English: O jehovah, who is like to thee among the Gods? Exod. 15.11. signifying thereby, that none but jehovah could deliver in the day of battle. London hath in Arms a Dagger, for putting in mind that by the stab of a dagger, * Wil Walworth Maior, 1381. Richard the second then King. Revel. ●. 14. a Mayor of this city arrested the Traitor jacke-straw, wherewith that disordered troop of his was dissolved. For Messiahs' banner it is Love, that is, in it (namely his word) is expressed, the signs of his love. For in his fl●g thou mayst see a red-cross in a white field: that is, the blood of Christ jesus m●king the garments (of our conscience) white. There thou mayst see a crown of thorn piercing his head, for curing our senses: nails boring his hands, for salving our actions: his feet smit through, for sanctifying our affections: water and blood issuing out of his side, for washing us wholly: his body full of lashings for our sin: his face spit upon, for making us glorious. Lo his Love, the ensign of his love displayed over us for provoking us to praise, and faithful obedience. So far the Narration. Lect. V. THe Petition followeth in the next verse. A petition I call it, not because it containeth only matter of request (for Petitions to Princes seldom do that) but because her principal act in it is prayer: for otherwise, as the Lords prayer is concluded with a reason of prayer to God (For thine is the Kingdom, etc.) so this verse containeth first matter of Request, than a Reason of that request. The matter supplicatory is uttered in two branches (first, in saying: Stay ye me with flagons: then in these words, Comfort me with * Solin. Polyh. cap. 65. affirms that those that dwell by the Fountain of Ganges need no meat; for they live odour pomorum syluestrium, by the smell of forest apples. apples) the Reason of herso earnest prayer is this: For I am sick of love. The thing she requesteth is spiritual sustentation and strength, compared with Flagons of wine and the savour of apples. How comfortable wine is to the heart, and the savour of pleasant apples to the sense, such is the sense of Messiahs' lovesome graces to his Church. The false church hath her wine of fornication and apples of idle inventions whereafter her idolatrons' soul lufteth. Unto that idolatrous wine and windy puffing fruit, this of the faithful is opposed, for as the other derives their adulterate stuff from Antichrists ministers (termed spiritually, * Reu. 18.3.14 Ibid. vers. 13. Merchants: for selling of men's souls) so the true Church hath her banquet from the ministers of Christ, who propine such spiritual graces, for the comfortable strengthening of her soul. To them she crieth Stay ye me, comfort me (for she speaks in the plural number) because the ministers of the church are called to be * Noted in the last verse of the former chapter. pillars for supporting the weak. And with the Lords spiritual delicacies are they chiefly trusted, to the end they may be faithful dispensators thereof. As the wisehearted will call for comfort at no ministers hand that is not of Christ, and a Servitor in this Banquet-house: so neither will desire any other word or sacrament, than her B●loued Messiah hath incommended unto them. And these Ministers must also see that they deliver no other thing to the people, as did that great Steward of jesus, 1. Cor. 11.23 who thus to the Co. in th● saith: That which I have received of the Lord, Genes. 49.11 I also have delivered unto you. No wine will truly comfort the heart, that is not of judah's elect vine: nor any fruit revive the fainting soul, that is not (as before) of this tree of life. But if my judgement may of the learned be well taken, I would with Arias Montanus turn the Hebrew according to the letter thus: Underprop me in the Flagons, comfort me in the apples that is, amidst the flagons, amidst the fruit: for the text hath not the particle [eth] with: but the letter Beth which signifieth in, among, amidst, sooner than with. The sense so should be this: O my Well-beloved, Vouchsafe that thy ministers may cheer and strength me, who am ready to faint and sound amidst this divine banquet; my senses being over weak to sustain the strong odour of thy graces. For as a weak person will be ready to sound in feeling the savour of Musk and strong spicery: even so a Neophyt, or one of small experience in divine contemplations, will be quickly cast into a muse and a maze, unable to stand in their spiritual place, without the assistance of Christ's ministers. But the sense I leave to the Church's censure. The Reason of her petition is drawn from her present sickness, enlarged from the cause thereof, namely love. This sickness growing from Love, let us consider first what Love is. It is an Affection or Motion whereby the heart is instincted with desire of some good thing, after the fruition whereof it doth (as it were) lift up itself and open the gates for receipt of that Good, which to the Sonle is first propounded. Of right love I speak. As for false love (more rightly lust) it is in like sort stirred, but by the consideration of a thing supposed good. The cause of so stirring the heart is some Object propounded to the Sense, and by the sense presented to the heart. The Object which here so smiteth sense and delighteth her heart, it is first the sight of his Loves, portraicted in his Banner: secondly, the feeling or tasting of his banquet, the variety of his sweet graces. And because her soul's eye (the mind) could no more sustain the glittering shine of his love, than Leahs natural eye were enabled with steadfastness to behold the Sunshine in his strength: as also for that the Church's heart was no more able to entertain the fullness of his sweet Grace, job 38.8 Prou. 30.4 th●n job could shut up the sea with doors, or Agur close up the winds in his fist: hereof it cometh, that she soundeth, as surcharged with a burden. Like the Queen of Sheba (by the Egyptian Chronicle termed Makedah) who coming to Salomon's court, and there seeing and hearing excellent things far beyond her expectation, she presently thereupon (as the Hebrues read it) had no spirit more in her: that is, she became astonished, as one that had no life nor motion in her. Such form of speech, may well allude to a strong amorous passion surprising an honest virgin, unawares meeting her love, and enjoying him in the fullness of joy. I speak not of the Comedians Wanton, who crieth to others * Plautu●●: Mittite istanc foras, quae mihi misero amanti ebibit sanguinem. Psal. 84.2. convey this woman away, for she sucketh out the very blood of me her miserable Lover: but of such an amorous love-qualme, as it seemeth Mary was in, when she clave fast to the feet of jesus her best Beloved, unawares and much so dainely met with. There is also a love-sickenesse after the good thing lacking (so David's soul longed and fainted after the Courts of the Lord: I would we could be sick of th●t disease) but I see not how that can well be here concluded, seeing she was already in the court, yea in the house of wine, banqueting with her Beloved. Her trance here I take to grow (as before) from the fullness of divine dilections presented unto her, the greatness and infinity whereof overwhelmeth her comprehension. A disease too far from us: who, hear we, and see we daily, never so many loves of God accrueing and growing upon us, do never stir more than stocks. Why? because (as Isaiah well noteth) our hearts are fatted: insomuch as in hearing, we understand not, and in seeing, we perceive not. Like to fishes for deafness, and to moles for blindness. Shebahs' Queen could astonish at Salomon's natural wisdom, but let Christ jesus (a greater than Solomon) speak to us by his own word, and our spirits moo●e not, stir not: specially by way of holy admiration. Could our spirits be thus rapt, our souls thus ravished with the sacred infinite loves of our Saviour: O, how he would delight in us, and joy in our love. Instead of sickendsse growing from sacred love, most of us sooner a●e sick of the spleen, sick of envy, sick for anger our lusts are crossed. This sickness is from hell, as the other from heaven. And therefore leaving that to the devil, termed the Envious man: M●t. 13.28,39 I turn me to the faithful in their holy love-sickenes: and now will hearken what ensueth her reasonable petition. Lect. VI. Verse 6 His left hand is under mine head, and his right hand doth embrace me. 7 I adjure ye, etc. THis followeth her petition: first, a declaration of Messiahs' love towards her, in the time of her lovetraunce: secondly, an Adjuration, or an Oath taken by the Church of jerushalems' daughters, for not disturbing her Beloved. For Messiahs' love, it appeareth in one general act of favour, namely in his amorous embracement. That embracements argued love, consider it not only in the practice of all nations, but also in the solemn observance thereof in scripture. By such embracement, old Israel prefaced his blessing powered forth on Ephraim and Manasses, Gen. 48.10. and by such embracement, the old father entertains his repentant prodigal, in Luke 15.20. Not to joabs embracing of Amasa with the one hand till he stab him with the other: nor to Iscariots embracing of jesus, doth the holy ghost here allude, but to the sacred embracement that passeth between friend and friend: yea, between such a couple as (by passing of troth) have made themselves one flesh: having that sympathy of affection as is said of Hypocrates his Twins, who both laughed, or both wept, both lived, or both died. Yet no such embracement is unto this any nearer, Matth. 22. ●0 than the shadow is to the substance. For as in heaven there shall be no marrying nor being married: so there all these corporeal embracements shall be removed. The shadow than ceaseth, because the substance is come. Which substance is, our full unity in body and soul, first with Christ, than secondly one with another, which spiritual embracement is here begun in the so●le, and represented by our amiable honest embracings: even as the unity of the reprobate is here begun (first with Satan, secondly with themselves) whose black perfection is in their resurrection to be substantially revealed. For this holy embracement, it is laid down in two particulars: First, in his left hand, conveyed under her head: Secondly, in his right hand, amiably embracing her. Seeing these things are spiritual, what may these hands and these their actions be? For the resolution of this mystery, it is unapt to bring in the consideration of his left and right hand in Matth. 25: seeing there the left hand is turned to the wicked; but both hands here do circle the godly. Both hands here considered with the church, we are to collect only two such instruments, as whereby two notable actions are effected for benefiting the faithful. For any thing I yet see otherwise, I can by these two hands most properly understand, the two natures of Christ. Under his Left-hand, I conceive his Manhood: by his Right hand I understand his Godhead. The manhood of Christ, may well be signified by his left hand, for these two causes: first, as the left hand is less agile and less strong than the right, such was his manhoods heaviness and weakness, in comparison of the godhead: for so our infirmities were upon him, Isa. 53.5. Secondly, as the left hand is patient and suffers, when the right hand in all business is agent and worketh: so the Manhood of Messiah was to suffer, whereas the Godhead was impassable, cold and did work, but was not wrought upon. For Hebr. 4.15. and 5.2. such an high Priest it beseemed us to have, as in our nature might feel our misery, that so in our nature he might with more feeling offer up his sacrifice. And this feeling is declared by putting his arm under the churches crazy head, bearing the burden of her infirmity: yea, bearing the punishment on that his human arm that was due for our sins. jacob's love is registered to be very great, who under-propped or under-bare Rahel (Gen. 48.7.) till she died * gnâla● upon him: and as we have it well turned, died on his hand. But Messiahs' love was greater; for he, to sustain and procure life to his Church, hath put under his hand, laid down his own life. Thus every way his human weak nature went unto the worst, till he had advanced his Church to the best. His divine Nature may well be likened to the right hand of a lover embracing his weak spowsesse: first, for cherishing the church so fainting: Secondly, for propulsing all adversary accidents. Both these graces David prayeth for in this one speech: Show thy marvelous mercies, who art the Saviour of them that trust in thee, from such as resist thy right hand, Ps. 17.7. wherein he prayeth, first, for staying him from falling (spoken of before) secondly, for guarding of him from the adversaries resistance. At his right hand are pleasures eternal (Ps. 16.11.) wherewith he cheereth the languishing soul: and with his right hand he bringeth mighty things to pass, for deliverance and safety of his beloved, Ps. 108.6.13. When he looked about to see if any creature would help him in the work of our redemption, lo there was none: for only this Isa. 63.3, 5 His own arm sustained him: the arm of his manhood was made sufficient to underbeare the burden of our sin and the punishment due thereto, by this his right hand, his all-sufficient divine nature. The Church thus resting between the arms of jesus, it was gloriously figured out by the temples situation between the hills of Benjamin, Deuter. 33.12. which temple is of Moses there called, The beloved of jehovah (because 〈◊〉 figured out this his Beloved) and the Mountains a●e there called Shoulders, as if Salomon's spirit casting his eye thither, should here more plainly speak Hands: The one and the other speech implying Arms. And that place is called Ben-jamins, that is, The Son of the right hand, because he figured the Son of God, who sits at his father's right hand, till his enemies be made his footstool: there also making continual intercession for his Beloved. Is this Temple of God (his beloved Church) so seated? is she of this Benjamin (the son of the right hand) so embraced? Then ●et all the world run on wheels, her ship is in harbour: her chickens under the wing, her soul in safety. Whether she live or die, she lives and dies the Lords. Yea, in dying she but sleeps (as Steven slept and David with his fathers.) Her flesh rests in hope, her spirit is in Messiahs' hands, the Lord of the resurrection will in the appointed day, awake her: who mean time r●steth in the bosom of Messiah. Having entered this Hold & taken sure Sanctuary, let us hear her adjuration. I have sworn ye (o daughters of jerushalem) amongst the Roes and Hinds of the field, that ye stir not up nor waken my Beloved till he please. First to the version of the text, secondly, to the matter it urgeth. The fi●st word signifieth more than simply to Charge, namely, to charge by an oath. * So doth Ar. Mont. as also the Greek Adiuravi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I turn it preter-perfectly, not only because of his form, but also for that the matter itself seems to exact it; whereof after. I read, amongst the Roes, rather than By the Roes: first, because the Letter Beth is here prefixed, which signifieth in or among more properly, as was noted in the 5. verse: Secondly, because it were very harsh for the Church to swear by Roes and Hinds. That afterward I read, * So read Trem. & Fr. Iu. till He please, and so make the Church to speak it, rather than Christ, it is not because the Original decideth the point (for there, as I may term it, it is of a * As is Dilectio mea, which may imply Man or Woman. And the word Please hath relation to My love; if the Hebr. Ahaba● were not Dilectio, but Dilecta, than it had been She expressly. But seeing the antecedent Love is in use common, so must the relative verb Cháphéts be. doubtful Gender) but because the matter (whereof after) seemeth rather to require i●. Touching the matter, it is an Adjuration: wherein observable, first▪ the Parties, secondly, the Thing. The Parties are three: first, the Church of Gentiles giving the oath; secondly, the jewish Converts undergoing the Oath, termed here Daughters of jerushalem: thirdly, certain excellent persons (termed Roes and Hinds) who are witnesses of the Oath and serious adjuration. The thing adjured is, an Vndisturbance of the Beloved during some certain time of his embracement. The new Testaments church considered still as a Queen in the arms of celestial Solomon, the few faithful of the jews are considered as maids attending her person (as in Ps. 45.14, 15) upon whom his Gentle Queen layeth this Iurament●ll charge or oath. For as the ancient Synagogue may once be said to have sworn her Proselytes (such of the Gentiles as were willing to make themselves jews, Ester. ●. 27. Math. 23.15.) so, the Church of Ethnics now having the prerogative, and by Messiah made first and principal, may by like rule, be said to bind the jewish Proselytes by oath unto Christian allegiance. The ancient Synagogue is noted of * Mose Ben-Maim●n in Azure biah, perek thirteen; of the Babylonian Talmud, noted of master Broug●ton●● ●● Daniel. Rabbi-Mose to have committed their Proselytes by Baptism, even a● the Levites entered the priesthood with washing. What marvel then if the Gentile-Church admit the jew by Baptism, as by a solemn oath, seeing such washing was by our Solomon instituted for a Sacrament, wherein by oath the parties baptised are devoted to Christian allegiance? By such solemn washing, the Baptized do pass their faith and troth to Christ, whose lieutenant the Church is: & in whose sole behoof she administereth this sacramental oath. For unto her Husband and Lord she sweareth her Virgin-Proselites whosoever. And therefore in the Celebration saith not, Into my Name, but, Into the name of the Father and of the Son, and of the Holy-ghost; I baptise thee. Which Baptism into the Trinity, is, for the Unity sake, said of Paul to be Baptism into jesus (Rom. 6. ●. Gal. ●. 27.) for that the Father and Spirit is no way One unto us, but by the Mediator Messiah: who also (for that he is the Church's Head) hath freely communicated with her herein, by teaching, that Converts are baptised into his Body, 1. Cor. 12.13. that is, into the communion of that faith, whereby He the saving Head, and she the saved body are happily united. While the Synagogue stood, they swore us: but since their fall, we impose the Sacramental oath on them. We served when they ruled, and now in the time of our ruledome, they serve. In which respect, we may take up that of Solomon: I have seen servants on horses and Princes walking as Servants on the ground, Ro. 11.20, 21. Eccles. 10.7 Are we mounted on horseback? Well, through unbelief they are broken off & we stand by Faith. Let us not be high minded, but fear: for if God spared not the natural branches, let us fear lest he spare not us. We are now up, but we may come down: nor are they so fallen, but they may rise. Let us therefore so reign to day, as if we should serve to morrow. And let us so compassionate them now, as we would have them to commiserate us then. As * Herodot. in Clio. Cyrus in the top of his glory compassionated Croesus in his bonds (what time the captive cried out, O Solon, Solon, Solon: which Philosopher before had told him that no man could be termed happy before his death) Cyrus well remembering that Croesus once was as himself, and himself might once come to a downfall with Croesus. Lect. VII. IN respect of the Oath imposed, we are taught, as not to swear by any creature (for only the Creator can perfectly judge) so to impose an oath, when thereby the church may be better assured of peace. If David thought it a good means for tying his own soul to the good-abearing (Ps. 119.106) how much more are we by oath to bind others to Christian obedience, as Abraham swore his servant for providing an Helper for Isaac, Gen. 25.2 etc. By whose oath (taken by the Lord God of heaven, the servants hand mean time put under Abraham's thigh) old Augustine well understandeth Christ jesus, Aug. de bono coniugalica. 19 who was to come out of that thigh of Abraham. But as no oath is to be taken in vain, so no oath is to be given or taken, but when it may bring glory to God & advantage to the Church. As for oaths taken for practice of evil (like to th●t of the jews for kill Paul before they should eat) it is evil to make them, and double evil to keep them. * Aug. ad Sever. M●leuit. Epis●●t in Decret. 22. qu. 4. cap. Inter caet. Non est repertum insiurandum ut sit vincul●m iniquitatis, sed ad stabilienda justa, An oath is not found to be a bond of iniquity, but appointed for establishing good things, as the Decretmaister well observeth. Who also there allegeth this from Isidore: In mala causa rescind fidem, in turpiv●to muta decretum, quod incautè promisisti né feceris. Break thy promise in an evil matter, change thy purpose in a dishonest vow: nor do that which heedlessly thou hast promised. For the thing adjured here (to leave the othes-witnesses to the last place) it is this: namely such a carriage of jerushalems' converts, as whereby Messiah might not be cumbered nor molested for the time he should lodge with her. Wherein she alludes to a royal spousess embraced of her more royal love. Who for his quiet and her own joy should charge the virgin-attendants to be quiet & hushed, during the time of their wished rest. Wherein I do observe, first Messiahs' love to his Church, in vouchsafing to humble himself to her weakness, willing to rest with her amidst her infirmity. This kind of Love the apostle remembreth saying Rom. 15 3. Christ would not please himself, but for his Church's sake was contented that the rebukes of them that rebuked her, should fall on himself. If this his Love (which still liveth in the application of his ministry by whom he entreateth us in all humility) were well pondered of us, we would not only humble ourselves to him, Rom. 15.1.1. cor. 10.24. but also make it an argument (as the Apostle doth) of bearing the infirmities of the weak, & not still to please ourselves, not s●il seeking our own, but every man another's wealth, as members suitable to such an head. Secondly, it teacheth how sweet the presence of Christ is unto the soul over-caried with infirmities, amazed at the sight and sense of divine givings. Solomon saith, that good news from a far country, are as coldwaters to a weary soul, prou. 25.25. To a soul distressed with sin; O how comfortable are the glad tidings of jesus, brought from heaven, a right far country! The faithful meeting with this Love, embraced with this spirit, they count all earthly delights but dung in comparison thereof. In this Love they would live, and in this Love they covet to die: because so living and dying, they live and die Christ's. Thirdly, we are taught to see that Christ be not disquieted, whilst he seek our quiet. Ephes. 4.30. As the Apostle commandeth us to avoid the grievance of his holy spirit, adding this reason, because, by it we are sealed unto the day of redemption: so, we are of the other hand to please the spirit, as we would not turn away the seal of salvation. Nor, can this be, but when we use all the authority we have, to prevent and appease evils. The Gentiles during the time of their superiority, are to bind the jews unto Christian peace. Prince's must swear their subjects. Ministers by their sacramental oath must bind their people. Parents and Masters, must exercise their authority on their children and servants. As the sword is not borne of the Magistrate for nothing, so neither the word nor rod is commended to Ministers, and Civil superiors for nothing, If they may be used for procuring duty unto man, how much more for causing obedience of soul and body to God. Fourthly, that the adjuration is limited to the Beloveds will and good pleasure, it not only argueth that this is spoken by the church of Christ, to who●e will the refers her will (for Messiah refers not, the doing o● not doing of divine duties to his people's will) But also it inferreth a knowledge which the new Testaments church hath of Christ's arising f●om the bed of the Gentiles, for conversing again with his ancient natural Israel. This caused Paul to write thus: Ro. 11.25, 26. For I would not brethren, that ye should be ignorant of this secret (lest ye should be arrogant in yourselves) that partly obstinacy is come to Israel, until the fullness of the Gentiles come in. As if he should say, Hardness of heart shall reign in the ancient Israel, till the infinite multitude of the Gentiles be accomplished: but their fullness once come, than the ancient people shallbe saved, by virtue of faith in the same Deliverer that came out of Zion. This doctrine hath again and again been taught in this song, whether for further knowledge, I refer thee. Only here ariseth this question: Shall the general calling of the jews, be the falling of the Gentiles? I answers, yea: as the calling of the Gentiles was the fall of the jews. For, in that their general calling shall not be till the fullness of Gentiles be come in: what can be implied, but that their fertility shallbe our barrenness? Ro. 11.1. unto verse 15. Ibid. verse 12 15, 18. But as the Ethnics vocation and graffing in, was the casting away of the multitude of Isr●el, not of every particular member: so their receiving again in abundance, shallbe the riches of the Gentiles: yea, the very root whereon the few of Gentiles shall grow. Now we labour of many sores which then by their leaue● unfolding shallbe healed, Revel. 22.2. New jerushalem from heaven is builded amongst us, but her terrene perfection abideth th●ir general addition: that so they without us, and we without them may not be perfect. That their calling is not far off (I mean the addition of their multitude to the few of their brethren, daily abroad receiving the faith) I ver●ly believe. Why? because the Gentiles fullness appeareth almost come in. How appeareth that? Even as the nearness of the jews vni●ers●ll rejection appeared. That is, by a general neglect and contempt of religion, and the daily broaching of new fancies, with all greediness received. When the jews were generally come to that height, than they fall and the Gentiles rise. Now the Gentile church is generally come to the top of all iniquity: what then remaineth, but to cut them generally off, and to graff in the naturals Olive into his own stock? The parties adjuring and adjured, and the thing itself whereto they are adjured thus remembered: it now resteth we examine who be witnesses to this adjuration. Witnesses of the adjuration. They be the Roes and Hinds of the field: that is in mystery, such excellent members and Ministers of Christ, as for very good cause may be resemblanced to the Roe and Hind, not tied to any particular park (or congregation) but living abroad in the world's field: that is, in the Catholic Church, (so compared in Matt. 13.38.) for that the Children of the new Kingdom, are no more bounded up in Canaan, but growing in all nations. And these kind of Ministers have commission to preach to these nations. Who (in one word) are the Apostles and all such as the Lord useth in that glorious ministration. These are they, who stand witnesses of the sacred oaths (ecclesiastical and civil) which by the Gentiles have been administered unto the jewish nation attending amongst them (whether baptised or unbaptized) and that for their peaceable demeanour towards Christ and his church, till it please him otherwise to awake for their general calling. But ere I come to compare them with the Roe and Hind, let me dissolve one doubt. May any Ministers (after the first Apostles, Evangelists and Prophets) be said to succeed them in that Ministry? Many say no, but I say yea. For the approbation whereof, let us first consider what their ministery was: secondly, whether in the judgement of ancient and Modern Writers) any have succeeded in that ministery? And the rather, because the blind Doctor of Brownism, doth term such Ministers, judes wandering stars, like as they in print have affirmed Mr. H. I. to have a Seared conscience: both which are terms only of final reprobation. I wonder what revelation they have had of our reprobation final. The ministery of the Apostles Evangelists and Prophets were different, in respect of form in outward calling (for Apostles, had their calling immediately from Christ. Evangelists immediately from the Apostles, to whom they were Deacons, in English Ministers: the Prophets (or new Testaments interpreters) they had their calling immediately from the Church of Christ, wherein they had received the faith. But in the substance of their ministery they were one and the same. All of them were ordinarily employed in preaching Christ, & in gathering and planting the Churches. As for the working of miracles (necessary the first preaching of Christ) they all were endued therewith, when so the spirit of jesus deemed it necessary. The gift of miracles was not always in their power (as the gift of preaching was) but only upon extraordinary occasion accompanied their preaching. All these three (Apostle, Evangelist, Prophet) do differ in respect of some accident in their calling: but for their work they wrought (gathering unto Christ) they accord: all of them preaching and planting the faith they preached. Apostles principal, because their calling was immediately (as Paul speaketh in Galat. 1.1, 12.) not of man, but of God. Evangelists in the ne●t place, because called immediately by the most excellent men of God, namely, the Apostles. Such were Luke, Mark, Timothy, Titus, etc. attending the Apostles, as largely appeareth in their Acts, and some of Paul's Epistles. Prophets were the most inferior of the three, because their calling was immediately derived from others of the churches, less excellent than the former. Of this number were divers in the church of Antiochia in Act. 13. ●. Of which, sundry after were promooved to an higher degree: as Bar●abas and Saul separated, by the spirit of Christ to the Apostleship (vers. 2, 3.) And judas and Silas to attend the Apostles, Act. 15. 27.3●. Eph. 4.11, 12. The Apostle Paul in ●●●es. 4. layeth down the work of Christ's ministry to be this ● For the gathering together of the Saints, for the work of the ministery (th●t is) for the building up of ●he body of Christ. The work of the minist●●●e so standeth in these two things: first in Gathering the Church: secondly, in Building it so gathered. For these two purposes he hath given two sorts of Ministers: first Apostles, prophets and Evangelists: Secondly, Pastors and Doctors. The three first for gathering, the latter for building the Gathered. Which causeth Ma●ster Beza well to say, that * Beza ser. 20 on Christ's passion. pastors and Doctors properly do not build, but properly do proceed in a Church already builded: by building understanding Planting or Establishing: and by proceeding he meaneth edifying or building forward the work, whose ground work is already laid. In planting or establishing the Church (which Master Beza termeth, Building,) The Apostles were Maister-builders or planters, 1. Cor. 3.6.9, 10. The Evangelists and Prophets helped as servants. For Pastors and Doctors they had their calling to particular Churches already planted, whereto they were tied for building upon the foundation there already laid: which well may be termed a proceeding in the work. The first three ufnctions might perform the duties of the latter, because they were greater: but the latter could not meddle with the work of the former three. For the lesser offices are contained in the greater (as particulars in the universal) but not the Greater in the lesser, no more than a General in a special. And hereupon it is, that the Apostles (the greatest function) did ever in the first place execute all the inferior duties, even of collecting and distributing the alms, appertaining to the Deacon. Who when they had sufficiently informed the church's of all things, did ordain unto them * For this see my Antidotons' Epistle. Presbyters and Deacons, for proceeding in the house of God already planted. This distinction of Gathering and Building (or of Building and Proceeding in the worke-builded) it well remembered, how easy then shall it be in the next place to find forth a ministery which succeed the Apostles, Evangelists and Prophets? A ministery one with them, and not for separable accidents (which consisted in extraordinary revelations and operations) but for the Essence and Substance of their ministry. What was the substance of their ministry, but a Gathering of the elect by preaching of the scriptures, sealing them up in the Sacraments? which word and sacraments they incommended to the Churches in their peculiar standing-ministrie. The ministry of Pastors and Doctors (o●, of Priests and Deacons) is the same for substance with that of Peter, james, john, the Apostles: of Mark, Luke, Timothy, Evangelists: of judas and Silas the Prophets. Only they differ in this, that the one sort are tied to no one particular people, for that they are Gatherers: the other are tied to a particular work already to their hand gathered. If we find some ministry who besides the Gospel and Sacraments administration, shall with the Apostles be untied to any one particular Church: yea, that beside are found Ga●herers of people out of Babel's mixture into jerushalems' unity and order, shall we not truly say, they succeed● the Apostles? But first let us see whether the scriptures teach, that such a ministry should succeed the former: secondly whether experience prove that such a ministry hath succeeded. In the fourth of the Ephes. when in the eleventh verse is repeated the ministers which Christ useth; and in the twelfth verse, the work of gathering and building wherein they should be used: then in the thirte●ne verse is laid down the time How long they shall be so used, in these words: T●ll we all meet together in the unity of faith, etc. that is to say in plainer and fuller speech: That ministry is to be used for gathering and building the Church, till all the elect of jew and Gentile be come into one body: but that is not yet achieved: as yet therefore that twofold ministry is to be used: yea, not to cease, till adding to the Church cease: And that (I hope) will not be, till the whole world be summoned to judgement by fire. Secondly, it may appear in the commission given to the Apostles in Math. 28.19, 20. Go forth to all Nations, Preaching and Baptizing, and lo, I am with you unto the end of the world. Word and sacraments is the substance of their commission, but they untied to any one people. In thi● work some must succeed, seeing he promiseth his presence for ever. They were not to live for ever: therefore some other to the world's end must succeed in the word and sacraments, who also shall not be tied to any one particular people. Thirdly, the Apostle Paul chargeth Timothy (the Evangelist) to keep the commandment without spot and unrebukable until the appearing of our Lord jesus Christ: 1. Tim, 6.14. but Timothy was not to live so long: therefore the Apostle in the Evangelists person doth charge such as should succeed in that ministration. Fourthly, when our Saviour telleth us of false prophets that shall come like wolves in sheeps clothing (that is, with a devouring doctrine covered with Christian conversation) he doth not say, we shall know them by the name of Prophet (for that should agree to ministers of his own sending) but by their fruit: that is, these that were true disciples of Christ should know them by the fruit of their lips, namely, by their ministry scattering from Christ. Otherwise they should usurp, both the conversation of Christ's sheep, and also the term Prophet, which pertained to his own ministry. And in referring them only to their ministerial fruit, and not also to the Church's testimony from whence they co●e, he closely intimates, that some should be such true prophets sent forth by him (bringing no testimonial from men) whom notwithstanding his disciples should acknowledge for their work sake. And unto works of divine redemption, Christ did send the jews for proof of his being the Messiah: much more may a true Prophet be so acknowledged by his work of Gathering to Christ. The scriptures so do plainly teach, that the ministery of Apostles, Evangelists, and Prophets is a ministery continued to the world's end. The same that were the ancient for substance of ministration: the difference only consisting in some form of external calling, or other extraordinary qualification. Which (by the way) doth convince such of notable ignorance, as refer their principal trial of ministers to some outward form of calling. Next to the Scriptures, let us hear the voice of sundry Ministers of the Church, who had received of God to be faithful. Ignatius (most ancient) teacheth the Magnesians, Ignat. ad Mag. how the Presbyters (or Priests) were Loco Senatus Apostolici in place of the Apostolical Sena●e. Ad Trall. And unto the Trallians he affirmeth the Church presbyters to be the Session and con-joined company of Apostles: even as the chiefest Presbyter represented the person of Christ in their holy session. And * Cypr. l. 3. ep. 9 Cyprian succeeding in another age, doth teach the Deacons to be the more submiss unto the Priests, why? quoniam Apostolos, id est, Episcopos & Praepositos dominus elegit, etc. because the Lord jesus himself did elect the Apostles, that is, the Episcops and Overseers: Whereas the Deacons after Christ's ascension were but chosen of the Apostles, for being ministers unto them. And in this path have successors still walked, affirming the keys given to the Apostles, to be now in the hands of the Presbyters. All of them claiming authority for preaching the word and administering the sacraments, from the Apostles Mandate in Math. 28.19. Now, if the Ministers allotted unto their particular Church, do succeed the Apostles, because of their ministerial word, one and the same with the Apstles, how much more are these like to the Apostles, who (besides the matter of ministration, which is word and sacrament) have also a liberty to preach wheresoever? Such were * Euagrius in his book of 70. disciples. the 70. dispersed amongst the nations: and such were these of whom * Euseb eccls hist. lib. 5. ca 10 Eusebius maketh mention, who (saith he) in Pantaenus time did travel to and fro, for promoving and planting the celestial word with divine zeal, after the manner of the Apostles: whom there he termeth, Euangeilists. But let us hear some of our Modern writers, and that of special good report in the Church: * M. Bucer in l. 2. cap. 7. de regno Christi. Martin Bucer boldly affirmeth that we have yet Apostles stirred up, although not so sent, and qualified with like excellency, as at first. And in such sense, William tindal is called an Apostle of England: and Knox of Scotland. But of master * From Ephes. 4. & in lib. de vera rat. refor. Calvin all such are termed, sometimes Evangelists, sometimes Prophets: Why? Because such succeed the one so well as the other, in the same work of gathering out of confusion into order. Peter Martyr speaking of such as God so hath stirred up in this last age, he saith first, that * Pet. Mart. come. plac. 1. class. 4. sect. 15 Ordination is not to be expected in such, seeing it is not to be had. And secondly, that A calling from God is not lacking to such a one, whenas he is bound by precept to do that he doth: that is, to preach the truth of Christ according to that measure received. These (saith Calvin) that in this age have held forth the Torch unto us, that thereby we might from daily error return into the way: that they have been holy Prophets of God, the excellent (yea divine) manifestation of their ministery uttered forth, that doth witness the same. To benefit the Church thus, they were never called of wolves who burned with madness after devouring and destroying it. To heal therefore this incurable evil (specially, when usual remedies failed) it behoved them to be sent of God his hand, for bringing help: whom the world would willingly have hindered. And this he well noteth to have been signified by the Prophets, which in the old testament are promised, to be raised up for seeking up the sheep, that were scattered in every mountain. The Lord promiseth, not to stir up a Priest (for that was not his office, being a minister standing to the temple) but a Prophet: for his calling was to call Priest and people● to Order. And this self same doctrine did our Wicliffe teach above two hundred years since, as appeareth in his Articles discussed in the Council of Constance. Nor see I what the Apostle meaneth in Ephes. 3.5. (where he saith) The Gospel is in another sort now revealed to the Apostles and Prophets; except by Prophet's he understand that ministery which ay succeed●th the Apostles. Whereas some take the prophets in Ephes. 4.11. to be only such as had the gift ofsp●ciall foretelling things, they not only have the 1. Cor. 14. wholly against them, where the new testaments prophets are largely declared to be only such as waited on expounding and applying the scriptures, but also these writers against them, Ambrose, jerom, Brun●, Lombard, Aquinas, all on the same place. Whereto (against the heart of Romanists, I will add that of Eckius: * Ecchius in his homily on the ninth Lord's day after Pentecost. Nor verily think 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 understands an expositor of holy scripture, which whoso do well unfold, they are termed good prophets: but handling them badly and falsely, are denominate Pseudo-prophets. And that such expositors of scripture are termed Prophets, it is sufficiently plain unto us from Paul, who witnesseth that Christ gave some to be Apostles, some Prophets, etc. confirming the term also from the 1. Cor. 14. Which well remembered, how can they fault us for terming Luther, tindal, Husse, Sauanarol●, and all such the true Prophets of God: sent of God (not of their Church) for calling forth people to the building up of jerushalems' walls? Whersom say of such, that they were extraordinary ministers, I answer: first, there was nothing extraordinary in their ministry, seeing it was expressly to be proved by the written word, Secondly it is no more to be held extraordinary in the new church, than it was in the old synagogue. In Mother Zion were unlimited Ministers (namely Prophets) so to the new Testaments Prophets are giving. They had a standing minstry to their Temple and Tabernacle, these were priests and Levites: so our churches of Christ their peculiar ministry of Presbyters & Deacons. The Presbyters and Deacons proceed in the work established: the Apostolical evangelical, Prophetical ministry doth call people into order, and recall the straiers unto the first pattern. And these new testaments Prophets (for that seemeth to me the aptest title) they have their calling, as they of the old testament had: Some stirred up immediately of God, & acknowledged to be such for their work sake▪ some trained up in the schools of Prophets and sent there-out by the voice of the faithful. The first sent of God, in times more desperate: the other sent of the Church, when her schools of prophecy are rightly settled. The more fully I have spoken hereof because of fantastic spirits amongst us, who cannot abide to hear of any ministry, but only of Parsons & Vicars tied to their particular congregations: or (as they term themselves) Pastor's and Doctors of particular Churches. Would they but look with a single eye into this point, they should see that in the worst times it is liklyer to find that ministry, which for matter and manner do rather succeed the Apostles, then occupy the place of Pastors: that rather are appointed with Paul to have the care of many Churches, then but one congregation laid upon them. This ministry so understood, let us 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 * Isidorus in lib. 12. c. 1. etymol. Beast right swift, coveting the height of mountains, and from the top thereof (in time of Hunter's straight pursuit) will cast itself down headlong in safety, by casting the body within the compass of the horns. Hereto the Apostolical ministry may have resemblance spiritually: first for spiritual spedines through the fields of the catholic Church. For in how few years after Christ's ascension was the Gospel carried through the earth by the Head Apostles and their concomitants. When Saint Paul writ his epistle to the Romans, Rom. 10. 1● behold their sound was gone through the earth, and their words into the ends of the world. They that were not tied to till one oxgang of land, but to break up the whole earth before them, it required speed. Necessity was laid upon them, and a woe unto them, in not doing the Lords wo●ke speedily. For their successors (no such miraculous ministers) how swiftly have they run through the Church's field? Their speed from Church to Church, from one land to another will testify that. No one of the Miraculous Apostles did run through the whole earth, for the ecclesiastical writers declare in what countries each of them conversed (and the book said to be written by Prochoru● the Deacon of jerushalem, saith they cast lots for several portions) but every one in some parts more principally. As for the Apostle Paul, he was in his labours more abundant than they all: and for that cause Saint Luke hath specially drawn his jornall in the Acts. So it hath fared with such, as have succeeded in that work. Some have laboured more, and some less. Some have cared for more churches, some for fewer. No one (with the Papal prelate) took charge of all, though with S. Paul, he might care and thirst after the good of all. Secondly, this large ministery hath (with the Roe) still affectioned the highest places: Habak. 3.19. a property also given by Habakkuk to the Hinds when he saith, The Lord will make my feet like the hinds, and he will make me to walk upon mine his places. These high places are not the earths-mountaines (if we walk by a deeper mystery) but the heavens (the hill of God's holiness and our happiness) whereto Paul ascended in the vision of his soul, and whereto Stephen's heart & eye was lift up in the end of his Apology, because his Defence was in the heavens. Psal. 121.2. Not from the mountains of flesh and blood, but from the heavens cometh our help. But in a more literal sense (considering the persons we speak of) these Mountains are also the Cities and chief towns of countries (as jerushalem, Samaria, Antioch, Corinth, Ephesu●, S●yrna, Rome, etc. Whether this kind of ministery still ascended with the Gospel. As Satan still commanded the pages or contrie-hamlets, by the Idolatry planted in the Cities, as heads of the country: so the Lord ever by this Prophetical ministry, hath first smit these heads of the Nations: that the cities won, they might command the inferior places. The country-hamlets were called Pagi● and very probable it is, that the term Pagan was derived thence, because of the heathenism in them, when the Gospel was begun in the City. And hereupon it is, that the Apostles direct their Epistles, not to the Saints or church of such pages or villages, but of such & such cities, as mountains and heads to the country, as the head of Aram was Damascus, and Samaria the head of Ephraim's people, Isa. 7, 8, 9 Thirdly, in strait pursuit, these ministerial Roes, have cast their bodies and souls for safeguard between their Heads auntlers. Luke 1.69. psa. 132.7. Who is their Head? Christ, who also is called the Horn of our salvation. Into his hands (as into divine antlers) the prophet David commended his Spirit: nor did the faithful ever find safety in the mountains offlesh and blood. And therefore cast themselves thence into the merciful hands of jesus▪ who hath given charge to his Angels to uphold them in all their ways, lest they dash their soul's foot against a stone. When Israel's spies were let down by Rahab over jerichoes walls: and the Apostle escaping the Damascenes (by being let down at a window in a basket, by the side of the wall, Act. 9.24.) What did they but commit themselves to the watchful providence of God? And therein they were as Roes, committing themselves to their auntlers' help, from the height of the Cities. For their resemblance to Hinds, is not to be marveled at, since Messiah himself is likened thereto in ps. 22.1. but with addition: for he is termed Aijèleth hashàcar the Hind of the morning, who in that Psalm is extremely hunted of the dogs of the Evening. But to the present purpose. In the Hind (which is the Heart) I observe, first her care for bringing forth her young in safety, * Aristot. lib. 6. de animal. who therefore avoideth the tracts of wild beasts, and bendeth her body near to the highway haunted by men. * Thenceforth in Isid. etymol. lib. 12.1. Secondly, their natural appetite in feeding sometimes of serpents, which causeth them much (as chrysostom noteth) to appetite the waters. Thirdly, their provident wit: who smit with an arrow, will seek out the Herb Dictanie, and eating thereof, do shake out the arrow. Fourthly, I note the Charity they have amongst themselves: who being to swim the waters for pasture, do put the strongest before, upon whose back the second rests his head, the third upon the second, the fourth on the third, etc. Lastly, I observe their simplicity overreached by the hunter's craftiness: for while they attend unto the noise of music (a thing which Isidore saith they much delight in) * Aristot. ibises. lib. 9 they are foiled and wounded by their close lurking enemy. Now remaineth the application of these particulars. First, their provident carriage for safety in the time of delivery, doth notably resemble the former ministers providence, for bringing forth their Christians, whereof they labour and travel, as S. Paul did of his people. Our Saviour commandeth them to beware of men. But of what kind of men? Of such as he termeth wolves, (Nam homo homini Lupu●) amongst whom he sent them. To beget and bring forth younglings to Christ, must be with regard of the paddes and tracts of unreasonable persons, from whom the Apostle prayeth he may be delivered: And from whose devouring jaws, such yoong-ones must be guarded. A christian in the first birth, must be kept far from devouring spirits. Spiritual parents must have a care of that, (otherwise the beasts providence will condemn them) and Neophites or Christian Tenderlings must learn to clive and walk close by the sides of their Spiritual Parents; otherwise they shallbe less natural and more desperate tempters of God, then be the seely Hind-calues. Secondly, their eating of Serpents and thirst after Waters ensuing, it layeth down, not only a corruption in the former holy men, but also common to all the faithful. A corrupt appetite after that is serpentine and evil, the Apostle Paul confesses, saying: Rom. 7.15. What I hate▪ that do I. And how ready Peter and Barnabas were to swallow the serpent of dissimulation, the same Apostle testifieth in Galat. 2.13. not to speak of Peter's over-deepe swallowing of evil, when therefore of jesus he was termed Satan. But O the goodness of God as of Serpent's flesh treacle is made a preservative against poison: so the evil and several sins of the faithful are turned finally to their good. Rom. 8.28. We know (saith the Apostle) that all things (that is sin and all) they work together for the best, unto them that love God, even to them that are called of purpose. By how much the more, they have swallowed the serpent's poison, by so much the more, they thirst after the waters of God's grace, for quenching the fiery heat of sin in them. Yea, Psal. 42.1. so much the more they cry out with David, As the Hart braieth for the Rivers of water, so panteth my soul after thee o God. The more the reprobate sin, the more they may, (for they devour sin, as the fish swallows water,) but the Elect and Called of God, the more they have sinned, the more they hate sin, and pray fo● the abolishment of sin. Rom. 7.24, 25. With the Apostle they cry out (feeling sinnes' poison) o wretched man that I am, who shall deliver me? Who afterwards can answer themselves thus: I thank GOD, through jesus Christ my Lord I shallbe delivered. Even he is the waters, whereon the thirsty soul drinketh and is filled. Thirdly, their provident wit for finding out the Destiny, by the eating whereof the arrow is cast out, which otherwise wou●d canker and kill Nature, it argueth the wisdom given by God to his children (specially to his ministry) for expulsing the virulent darts of Satan, as also for propulsing and beating back the cruel strokes of the wicked. For expulsing such Satanical darts, they take to themselves the He●b Faith, Ephes. 6.16. able to quench the fiery darts of the wicked. This wisdom was in the Woman that long had laboured of a bloody flix, Luke 8.48. to whom our Saviour could say, Thy faith hath made thee whole. And this Faith was it, whereby the hearts of the Gentiles were purified▪ and Faith is that, whereby all our spiritual maladies are healed. Acts 15.9. Yea, for not only expulsing, but also propulsing all manner of evil; what other flower was savoured to of the Ancient faithful? The Author of the Epistle to the Hebrues manifests at large in his eleventh Chapter, that by faith they wrought wonders, and brought mighty things to pass. By Faith the Apostolical ministery hath removed mountains, that is, impossibilities to nature. And what was it but Faith in Master Tyndal that hindered the Diabolical juggler from acting his ●eats in the presence of Merchant's? God his Hinds and Hearts have by grace found forth such virtue in this Faith, as causeth them to prefer it before all other flowers of the field. * Cyprian ad Quirin. li. 3. ca 42. Tantum nos posse quantum credimus. Omnia p●ssibilia credenti. So much we can as we believe: For to the Faithful all things are possible. Fourthly, Charity in the Hinds appeareth in their swimming, where the first sustaineth the second: the second upholds the third, etc. The First of the Hinds (which sustaineth, and is not sustained of any creature: for his own power sustains him) it is the Hind of the Morning, Isa. 63.5. Christ jesus himself. Paul follows him and bids us follow, as he is a follower of Christ, 1. Cor. 11.1. Christ is the foundation: on him rest the Apostles, and we rest on them, and weaker are to rest on us: but no further nor longer, than we rest on them that shall rest on Christ. You are to rest on your Ministers, as they on the Apostles, and the Apostles on Christ. But because no soul is to rest itself simply on Man, therefore Mark, Barnabas, Peter, Thomas; yea, Abraham, Isaac, jaakob, judah, Moses, Aaron, David, all are noted of the Holy-ghost of error. And because we must rest on them, but as they respect and rely on Christ, therefore He (the Hind of the Morning. psal. 22. in the title) is preferred for all-sufficient. I am able, Philip. 4.13. (saith Paul) to do all things, through the help of Christ, which strengtheneth me. As if he should say, through Christ's strength I can do all things, but without him, nothing. For by no other name, then by the name jesus, are we (saith Peter) either healed or saved, Act. 4.9.10.12. So we must think of his insufficiency, and of our own impotency. And the succour we receive from him, must teach us to succour and sustain one another. Philip. 2.4. Which caused the Apostle to exhort thus: Bear ye one another's burden and so fulfil the Law of Christ, Galat. 6.2. Not looking every man on his own things, but every man also on the things of other men. Which notably manifests the impiety of our age, where ordinarily people look that others should sustain them, but they make no conscience of sustaining others. Instead of upholding their weak brethren with the Hart and Hind, they will labour rather to withdraw their shoulder in the time of surging affliction, that so their fellowe-members may sink and be drowned amidst their temptation. Fiftly, Their simplicity, in being overreached by the huntsman, during the time they attend melody, it putteth us in mind of a double simplicity in the Ministers and members of Christ jesus, and that in a double sort abused of the wicked. The first simplicity is natural, the second, spiritual. By the natural simplicity, they are carried many times to hearken after the delights of this life. Even than the wicked world is readiest to smite them through; yea, Satan himself to snare them. For while the spiritual hind listeneth to the devil, to the world and the flesh's Music, than Satan lets his arrows fly, piercing judah, galling David, snaring Solomon. By the spiritual simplicity, they are carried to listen unto heavens harmony, to be lifted up in the spirit above the flesh, and to mount into heaven by the wings of prayer. This melody is not (as the former) from an evil, but from the good spirit of God. But at such time of spiritual delight, Satan is ready to pull the eye of David down upon Bathsheba: no less priest to buffet Paul and to gall him in the flesh: 2. Cor. 12.7 Even as the head Hind jesus was then most subtly assaulted by the devils army, whenas in the Garden he was praying seriously, even in the mount of Olives contemplating divinely. In some measure, all the members of Christ jesus are adapted to the Roes and Hinds of the field: specially his ministers, but principally such of them as have been and are the Gathering ministery: ministers appointed to travase the Catholic field of jesus. Which latter painful mounting spirited ministery, are the sacred witnesses of the divine allegiance, whereto the proselytes of the jews are sworn of the Christian Gentiles. Sworn they are, not to disturb Messiah, no, not to stir him up till he please. While thus they be charged to look to their allegiance, the Gentile Church is couched between his loving arms, and sweetly passeth her time in sacred contemplation. And with these their mutual dilections, the second part is finished. The end of the second part. THE THIRD PART of Solomon his Song of Songs, Expounded and Applied By Henoch Clapham Esaiah 5.1. I will now sing to my Beloved, the Song of my Beloved touching his vineyard. Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the sign of the Huntsman. 1603. ¶ To the Right Honourable Edmund Lord Sheffeild, Knight of the Honourable order of the Garter, etc. I Doubt not (Right Honourable) but you well understand the Romanists Equivocations (for so their false-packing is of some * W. at. and his fellows. Secular Priests termed in print) not making conscience (many scholars of them) how deeply they lie, so it may bring present advantage. Yea, an oath is nothing with such, having their Match-divell evasions, as sometimes had their * Hollinshed i● Henr. 8. ●. 30. Observant Friar Forest. Who coming to be burnt for teaching people in secret, how king Henry was not head of the Church in his dominions, and then put in mind how he had taken an oath to the contrary, he answered, that he took the oath with his outward man, & that his inward-man never consented. These fellows are like to one (of whom Cicero writeth) who having taken truce with his enemy for thirty days, did in the night season invade his enemy's land, saying: that The truce was taken for days, not for nights. Hence it groweth, they will tell plain people how Christ said Mass, and so the Apostles after: as if that Mass (indigestaque moles heap of riffraff) were not only so ancient, but had also Christ for the Author. But a Scholar can send them to their Infinite-booke containing eight and twenty huge Volumes, dedicated to their Pope Greg. the thirteen, comprising Tracts utriusque juris, * Tom. 1. lib. Aymari Rivalli. fol. 45. gathered by Francis Zilettus, where their Record runs thus: A Petro ultra, etc. Besides other Institutes, we have from Peter a part of the ordained Mass. For after the consecration introduced of Christ, he used (which our Priests now use) that prayer Pater noster. But Celestine gave the Masses Introit. Gregor. found out the Kyrie eleyson. Thelophorus the Gloria in excelsis deo. The Collations were invented by Gelasius the first: and the Epistle and Gospel were added to the Mass by Jerome. The Alelujah was taken out of the Church of jerushalem; and the Creed from the Nicen council. Pelagius found out the Commemoration of the dead: and Leo the third introduced Frankincense. We have the kissing of the Pax from Innocentius the first: but the singing of Agnus Dei was instituted by Sergius, etc. As thus they make their Masses beginning more Ancient than it is by their own Record: so, the same was (as appeareth) a long time raking into one. Not a few hundred years was that beggars cloak patched together. They will make a public brag of their Papal succession, and yet know that it is vndefined who succeeded Peter. Some of them saying Linus, some Clemens, and some they know not what. Wherewith we can put them in mind, how a great sort of their Popes were * Distinct 65. capite Hosius. sons, begotten by Subdeacons', Deacons, Priests. Who by an ordinance of their Apostatical Church must needs be Bastards: and so in their understanding of Deu. 23.2. they must have been uncapable of all Ecclesiastical function, specially of Popeship. Though parental vices must not be imputed to Children (for thereby they would evade, abusing Augustine therein) yet Children in civil policy have been by law divine and human disinherited, and made uncapable of many external privileges, by reason of Parent's vices. And by this rule it is, that our late malcontented Seculars (assuming Ro. Parsons the jesuit to be a Bastard) do urge his incapabilitie of Church-function. If such (in the censure of their own laws) have been the Succeeders (a Dozen whereof * In a Tract of Min. marriag. Doctor Barnes from their own writings hath produced) how then, not to touch their many Papal * Their Genebrard noteth in his chron. 23. schisms (sundry holding many years) between the year 254 and 1439. schisms, can they prove their bragged succession? Herewithal we may put them in mind of Pope joan (who brought forth her Baby in the open-streete between Theatrum Colossae and S. Clement's Church) whereof arose their ten Pees. Penes portam Petri & Pauli, peperit Papa, pater patriae, parvum puerum. Graced (as Chronica compendiosa uttereth) with a devils speech, crying out in a Consistory: Papa pater patrum, Papissae pandito partum. For authority of which History we have writers many, against whom they cannot (without blushing) except: as, Polycronicon, Caxton, Volateran, Nauclerus, Marianus Scotus, Martinus Polonus, Functius, Sabellicus, Sigibertus Gemblacens. Laonicus Chalcondila, Platina, Mare Historiarum, Chronica compendiosa, etc. This standing so: their Succession will prove but doubtful, schismatical, whorish. This they know well enough, but with the simple they must equivocate and juggle for advantage. They will tell the simple, how all translations of the Bible (excepting their Latine-one) are false and intolerable. Whereas, what knowledge soever they have of ours, their scholars know, how our learned-men can produce many hundreds of gross errors, from their Dunstical latine-one, * For this, see their Santis Pagnin in praefat. ad Clem. 7. & their Driedo l. 2. c. 1. de catalogue scripture. falsely termed jeroms. To give an ungainesayable touch: in Ezra. 9.8. for paxillus, they read paxillius. In Prou. 16.11. they read lapides seculi for sacculi, In Psal. 133.16. they read, viduam ejus benedicam for victum: and in Luke 15.8. evertit domum she overthrew the house: for everrit she swept the house: with many such Quid for Quos. If Bellarmine and such say, that this hath come to pass through drowsiness or ignorance of their Monks, who first writ them (nam Monacho, quis indoctior?) how comes it to pass, that they have printed them eftsoons without correction? Is i●, because they would be constant, although (God knows) in evil? But not to speak of such Monkish errors: how haps there is such war between two of their Popes (Sixtus quintus and Clemens octaws) * Bellum papale per Th. james shows this. either of them having their Edition, with (● know not) how many thousand variations: and whether of the Pope's copies will they follow? Arias Montanus in his preface to the Interlinear Bible, will tell them how the latin translation faede corrumpitur, is filthily corrupted. Hereupon it is; that not only the two Popes laboured to mend it, but also, that Pagnin leaveth the old latin for following the Hebrew and Greek: as Arias after him, doth also thousand of times leave him, for following the original more nearly. Hieronym. ad Suniam: & habetur dist. 9 Aug. de doctr. Chr●st●, et ep. 19 And unto the Original, he teacheth us to run in all difficulty: as was of yore the sacred advise of Jerome and Augustine. In the mean time I dare say, that God his providence hath so overwatched this Bible (held in his right hand, Revelat. chapt. 5.) as unworthy he is of any Pastoral place, that from the corruptest translation is not able, to hold our Christian doctrine against all Romish Pagan-inuentions. With these Equivocatours I sometimes in the succeeding Treatise (so well as in the former) do conflict: maintaining the ancient doctrine of Faith against their Romish innovations. Against this (I doubt not) some of that Faction will kick, in my native country: which somewhat more than a year since could like of a violent hand in secret, for bastonadoing the Author. For a Religion it is, that cannot be defended so well with words as swords: nor so easily by open plain dealing, as by secret treatcheries and public Equivocations. Which considerations had, I the rather have (in this particular Dedication) fled to him that Can; and for holy respect I fear not, Will, ●oth accept and patronize qualiacunque sunt these my poor labours. Wherewith I rest Your Honours wherein I may, Henoch Clapham The Text. 8 IT is the voice of my Beloved. Behold he cometh leaping over the mountains and skipping over the hills. My Well-beloved is like a Roe or young Hind. 9 Behold he standeth behind our wall, looking forth of the window: showing himself through the grates. 10 My Beloved spoke and said unto me; Arise my Love, my Fair-one, and come away. 11 For behold winter is past, the rain is changed and gone away. 12 The flowers appear in the earth: the time of the singing (of birds) is come, and the voice of the Turtle is heard in our Land. 13 The Figtree hath brought forth her young figs: and the vines with their small grapes have cast a savour. Arise my Love, my Fair one, and come away. 14 My Dove, thou art in the holes of the Rock, in the secret places of the stairs: Show me thy face: cause me to hear thy voice: because thy voice is sweet and thy face comely. 15 Take us the Foxes, the little foxes, destroying the vines: for our vines have small grapes. 16 My Well-beloved is mine, and I am his, he feedeth among the Lilies. 17 Until the day break, and the shadows flee away, return my Well-beloved, and be like a R●● or young Hart upon the mountains of Bether. The third Part. The Argument of this third Part. The Church solaceth her soul in remembering the words, feature and presence of her beloved. Messiah: protesting withal, her dutiful allegiance: even to the subscribing unto his determined absence before incarnation, so well as to his continuance in the heavens now till the time all shadows (whether Natural, Legal or evangelical) be to be abolished, to the full restoration of all things. CHAP. 2. Lect. 1. Verse. 8. It is the voice of my Beloved. Behold he cometh leaping over the mountains, and skipping over the hills: My beloved is like a Roe or young Hind. THis verse, and the rest of this Chapter, beginneth and continueth a new Act of Messiahs' love to his Church; specially, to this of the Gentiles. As Daniel and other of the Prophets have sundry visions of one and the same thing, but the latter visions ordinarily the clearer: so in this song are sundry Acts expressing Christ and his churches mutual Loves, but every latter Act (compared with the precedent) is a clearer of some former point, and a perfecter of the former. In this Act we have the Church still speaking: either declaring her own sense, or the actions of her Beloved. All tending to express their mutual affections one towards another, in respect of Christ's coming in the flesh, and the new churches glory accompanying the same. In this verse is uttered the church's sense and feeling of Messiahs' approaching in the flesh, laid down first, from the knowledge she hath of his voice; secondly of his pace. The voice is made excellent by the subject, when she saith, It is the voice of my Beloved. The Pace is made excellent, first, from a word of attention, Behold: secondly, from the speediness thereof: once, by saying he cometh leaping over the mountains and hills: afterwards, by comparing him for that, to the Roe or young Hind. The Church of the Gentiles (figuratively considered as a seed, in the loins of the ancient Patriarches and Prophets) doth listen after, and quickly in the spirit observe Messiahs' voice. Because our God calleth things that are not, as if they were; for that cause the new Church is introduced hearing and seeing, before she was. Like as Isaiah (foreseeing the New Church's glory) doth call upon her to Rejoice: * Isa. 54 1. galat. 4.27. saying, Rejoice thou barre● that bearest no children etc. which by the Apostle is plainly applied to the church of the Gentiles, which then had no being by sund●y hundreds of years. Which teacheth the steadfastness of God's decree, the truth of his word, that future things are to him present: yea, that things to come, should be to the faithful, as already acted. For the Churches acknowledging his voice, it is that whereof our Saviour speaketh in the tenth chapter of S. john, My sheep will hear my voice: of whom before he hath said, They know my voice: How can the faithful hear and acknowledge his voice, seeing he is in the Heavens, and we in the earth? His voice is now heard and acknowledged in his written word, specially expounded and applied by his ministers. For so long as his Canonical bounds are kept it is not we, * Mat. 10.20. but the Spirit of our Father which speaketh in us. And for this cause our Saviour doometh the acception and rejection of his ministers, to be the acception and rejection of himself & his father. Which as it teacheth, how these that be of God will hear his word: so further, that his word is to be acknowledged for the Voice of the Churches Beloved. Nor will the faithful withdraw their ear from hearing the law (for such their prayers shallbe abominable ● Prou. 28.9.) nor yet hearing it, speak evil of it, as they would not be found blasphemers of the Holy-ghost. But as the faithful (Christ's she●p) can only acknowledge Christ's voice rightly when they hear it: so from the mouths of Foxes, Wolves, Tigers, what can we expect, b●t barkings and bawl against the voice of jesus. Be not therefore quiet in thy mind, till thou find and feel these two marks of Christ in thee: first, a readiness to hear his sacred voice: secondly, a willingness to acknowledge it for the voice of our Beloved. And because his voice, therefore to be accepted, sweetly embraced, and laid up in our heart, as the Gem and jewel of our Beloved, sweetest Beloved, Christ jesus. Besides the Church's knowledge of his voice, she knows and discerns him by his pace. And because she would have all her members to know the same with her, she prefaceth her speech with this word of Attention, Behold, q. d. Behold how my Beloved comes running like an Hind. First, herein I observe, how careful we should be, that others, together with us, may hear and see Christ. When Isaiah foresaw him coming to assume flesh, he cries out, Behold: and when the Angel Gabriel came to assure the Virgin hereof, he useth the same word, Behold. The Angels would have us to behold, * Isa. 7.14. the Prophets would have us to behold; and what are we that we will not behold and contemplate Christ's coming, and the manner of his coming? That which here is to be beheld, is, first his pacing from mountain● to mountain, from thence to the hills: secondly, the speediness of his pace, layd-forth under comparison. His pasing from mountains down to the hills, & thence unto her in the lowest earth, I understand to be his descending by degrees▪ fro the heavens to th'earth, * So understood of Gr●●gorius Magnus. for the work of incarnation. Oh, (saith the Prophet) that thou wouldst break the heavens and come down: and here the faithful foresee in the Spirit, that the heavens gave place, and the Saviour approached by degrees: descending (as Roes from the Rocks) from higher to lower places. The Ancients see him coming (yea, Abraham see his day, though a far off) the end of the Synagogue and the beginning of the New Testaments church see him come. Insomuch as john Baptist put forth his finger, saying, Behold the Lamb, for the succeeding ages of this Church, they behold Messiah passed and ascended from whence he first descended into the lowest parts of th'earth, Ephes. 4.9. From whence we are to behold him in the next place, descending to a new purpose. Before he came in humility, to be judged, but now in glory, to judge: before to suffer in his members, but now to be glorified in his members. He approached then by degrees, so now. And that of the faithful was beheld with comfort, so should his second coming now. His manner of coming▪ is for the swiftness compared to the Roe or Hind running. * Gnasáél in 2. Sam. 2.18. Asahel for lightness of foot, was compared to a wild Roe. This Gnasáel (or Prepared of God) is Messiah, prepared a Saviour in the sight of all people. The first ran till he was pierced in the side, so did the second: The sight of the first slain, it caused the people there to stand: and when should we stop, but when we be come to our Asahel? In his death let us rest, the●e let us ruminate. We run well when we rest there. Woe unto the merit-monger that over-runnes this cross: that seeks rest beyond him: for by his bloodshed are we only saved: there let us rest, and pause in his passion. Lect. II. Verse. 9 Behold he standeth behind our wall, looking forth of the Windows, showing himself through the Grates. THE Church listening and looking after Messiahs' approaching in the flesh, she (in the former verse) hath heard and seen him, but as a far off. In this verse, she exulting-wise, seeth him right near, and in the following verses introduceth him familiarly speaking unto her. For the sight of him here, she hath it but in part, and (as it were) but by halves. She being within, doth see him but as without under her walls, looking in by the windows and the N●tteworke thereof. * The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the nets. This near sight, and yet imperfect sight, may be considered three ways, in the impediments to sight: first in respect of the wall, secondly of the windows, thirdly of the grates, all three betwixt her and him. The wall I understand to be the ancient legal ceremonies, called of the Apostle a stop and the partition wall, Eph. 2.14. For Christ and the New Testaments Church, were parted by that wall of sacrifices and other Levitical ceremonies, during the continuance of that ancient Priesthood. And in that Argument (for satisfaction of the jews) is the substance of the Epistle to the Hebrews spent. What a stop and partition wall it was, the Proselytes of the Gentiles added to the jews, but specially the Gentiles seed enclosed in Abraham's people, they saw and felt it with sorrow. joy and comfort it was to see Christ standing behind the wall of oblations, sprinklings of blood and washings: and yet a sorrow to see him so, as unable to embrace him. A comfort to see the light of the world, behind the sanctuaries lamps daily burning: but a sorrow to see him slain, his blood powered out, and his flesh scorched with heavens-fire, in the Bullocks, Goats, Lambs, etc. slain and burnt within and without the Sanctuary of Israel. Oh that God would hasten the remoovall of Moses ceremonial vail, from his jewish people! that so they might see to the end of all these things: namely that they were shadows of good things to come, the substance and end whereof is Christ. The second impediment, be the windows of this wall of ceremonies, which I understand to be the golden leaves of the word unfolding and clearing the ceremonies: to which windows, the * Is●iah ther● prophesieth the Gentiles flocking to Messiah. prophet remembers (Isa 60.8.) that the Lords doves do fly and flock together. The wall was a stop, and these windows are a stay: but much less impeding than the former. Yea, these windows are made (as the Temples windows were) for letting in light. That is, the sacred ministering knowledge of the ceremonies (their use and end) to the Church: who through them (by the light of the word) doth contemplate and spiritually behold Christ jesus, as behind them. What can a man behold through a wall, but by the windows? And what knowledge can be taken of Christ in sacrifice and sacrament, but by the unfolding of scripture? Shut up the scriptures (as the Romanists have in a strange tongue) and all ceremonies of the law and gospel, are but as a wall without windows, an house without light, a body without eyes. And if the eye be shut and darkened, how great is that darkness? But let the scriptures be opened, and ceremonies are seen through, Christ is beholded, and Antichrist disclosed. The Grates and network, seem to resemble that partition which (is recorded) to have been between the Temple's court (where the people stood) and the Sanctum or Holy-place, where the Priests were employed about the Altar. For, as the people were not to enter into the Sanctum, but to continue Luke 1.10. Exo. 28.34, 35 without in prayer: so the particular could not be more than grates or netteworke, seeing they were to hear Aaron's Ephod-bells sounding as he went too and fro in the public ministration: for whetting them up more fervently to prayer and meditation of Christ's incarnation and sufferings. First, the wall between the Church and her Beloved, secondly, the windows, now lastly, the grates. The first kept them most asunder, the second lesser, the third lest of all. What may these grates be, but particular notices and near knowledges, particularly enlightening our Conscience. Windows let in a general light, but grates a particular. Windows light, flasheth over all superficially: but these grates admit in particular lights, flowing from one and the same Celestiall-sunne. This latter knowledge therefore is more, than that general illumination administered before, as by the large opening of the scriptures leaves: namely, this is a particular application of Messiah, favourable aspects, declared in the word, and sealed up in the sacraments. This Messiah approached from the mountains to the hills, from the hills to the Temples wall: thence to the windows, lastly, to the vail of network: through which she might see her beloved (even the highpriest of all) more clearly and particularly, with a nearer application. In the time of the old world, he was as upon the mountains; in Abraham's time as upon the hills: in Moses his time behind the partition wall: in Daniles time as at the windows: and in the new testaments age, as beholding him through the grates. Which the Apostle termeth but a knowing of Christ in part; and the beholding of him in a mirror, though with open face, 1. Cor. 13. & 2.3.18. Nor is the cause of this our imperfect sight to be imputed to God, but to our apostatical nature, covered with a vail of peevish ignorance and fleshly understanding: to which infirmity of ours God hath applied himself in his shining. The brightness of his glory no flesh here can behold, and live: but when our Messiah shall again appear in the flesh 1. john 3.4. We shallbe like him; for we shall see him as he is, Nor could we see him as he is, were it not that he shall first make us like himself. But after that Messiah hath thus satisfied her sight, let us hear how he satisfieth her hearing. Lect. III. Verse 10. My Beloved spoke and said unto me, arise my Lou●, my Fair-one, and come away, etc. THe word Gnanah signifieth so to speak, as is by way of Answering. And therefore of Arias Montanus turned expressie [Respondit] My Beloved answered. * R. Selo●oh on Cantic. ●. Rabbi Selomoh teacheth the same on this place: adding beside, that it signifieth a Conclamation with a clear lifted up voice. Here than we are to observe, a beginning of Messiahs' speech to his Church and continued to the end of the 15. verse, and all this recounted by the mouth of his Church Before she heard his voice, but a far off. She saw her Saviour approaching swiftly unto her: And now being come so near (as through the grates he made himself known unto her) he answers her loudly, he speaks unto her comfortably. That she saith, He answered: it not only argueth Messiahs' affability and much readiness to inform the faithful: but also, that there was some question, or demand used before of the Church, whereto this ensuing answer is framed. In the Gospel sundry times it is written, And jesus answered and said: which some term an hebraism, or a form of speech used of Hebrues, even then, when as no demand went before. I respect not what is Hebrews speech, but what is the speech of that Holy Canonical Spirit which spoke in the holy Prophets of the Hebrues (for the holy men of God spoke as they were moo●ed by the Holy-ghost) and I am sure, * 2. Pet. 1.21. that the Spirit of GOD will not say, He answered his Church, but when the Church hath spoken somewhat first, whereto he after frames his answer. The Church's speech is Vocal or Mental. Vocal speech is that, whereto the Body's voice is adopted: and such speech we find not here (nor in the Gospel, diverse times) whereto the answer may have relation. Mental speech is that, which is begotten in, and brought forth of the Mind. And so we see, that our Saviour in the gospel frameth an answer very oft to the thoughts of his hearers: and so he heard Moses cry, when Moses uttered never a word. Here therefore we must necessarily collect, that something was said in the Church's mind, whereto this answer is form. By his answer, we may easily guess at her demand. The answer (as afterwards appeareth) tends to the drawing her forth of an uncomfortable, to a comfortable estate: as it were out of winter storms into a pleasant spring: her demand then by Analogy of Reason) must be this: o Messiah, how long will it be, ere I be delivered out of this calamity? Whereto he answereth in effect, Even now the time is, therefore arise and come away. The Rabbins understand this answer to be made of God to their Israel in Egypt, when they cried to the Lord for deliverance out of that bondage. True it is that so they cried, and also by Moses received an answer for present delivery. But, howsoever. I approve Onkelos and every of them for their application of this song to their synagogue (it b●ing a figure of the new Church) rather than johannes Halgrinus the Cardinal with some others, applying all to the virgin Mary (for Genebrard himself affirms this not to be * Genebr. on Cant. ch. 1. Germanus sensus the natural sense of th● Song) yet we must know that the Prophets still did specially aim at the New-church: their synagogue but a shadow, whereof she is the substance. This secret complaint must so be our complaint, this demand our demand, and the answer here framed to our Israel which was in bondage of sin, worse than that of Egypt: captived of Satan, worse than that of Pharaoh. The Martire-soules under the Altar (Revel. 6.9, 10.) are figuratively introduced, crying: How long Lord, holy and true: what marvel then, if here the faithful cry, and inquire after delivery out of Gentilism? Yea, how well may the Gentiles seed (enclosed in their Fathers the Prophets) cry after a freedom from the law of Ceremonies, * Galat. 3. etc. from the rudiments of the world, which the Apostle affirmeth to have been but as schoolmasters, Tutors, and Governors for driving us to Christ. Israel groaned after delivery, and so received a comfortable answer. The Gentile church longed after Messiah (for we see how many of them having heard Paul once, they beseech him to preach the same sermon to them the next Sabboath day, Act. 13.42.) and lo, they are here comfortably answered. By which also we may learn to believe the readiness of God to be merciful, if so we call unto him, in time of affliction, psal. 50.15. Yet this must aye be remembered, that God is never minded to re-answer any petition, or demand with comfort, but where the petition or demand is framed first by his own good spirit. The infusion of which grace is termed well of Divines, the preventing Grace. And this spiritual grace (made excellent by faith in the promised Deliverer) was first given to ancient Israel, and afterwards to the elect of the Gentiles, before petition, or demand was acceptable. The answer generally so considered, Let us come to the speech itself. The speech uttered by Messiah, is to be considered: first, in the amiable Epithets given by him to his church: secondly in words of exhortation, and both these in this verse. For of the rest in his place. The Epithets or titles are two, My love and My fair one. The old Latin (for no just cause termed jeroms, except we should deem him, not only passing ignorant in the holy tongue, but also a wilful additioner to the Text,) h●th here (besides these two titles) a third: namely [columb● mea] my dove, whereby may appear (as by passing many more places) that the Latin Translator followed not the Hebrew text. A trick used by too many at this day, who will neither proceed in teaching according to our English translation (far more perfect, then either the supposed Greek Septuaginta, or supposed latin Jerome) nor yet once let us hear what the original is. Whereas the Hebrew text (for the old Testament) it is that whereto in causes of difficulty we should run, as is noted well, * Arr. Mont. in his Epistles to the interlinear Bible. even by the Romanists themselves, our unjust adversaries. The first title, my Love, it is Dodi, whereof comes David, in english, Beloved. A term given by the father from heaven to his Son here in the earth, * Matth. 3. ult. when he said, This is my Beloved, figured by the ancient Beloved, David. Here (as elsewhere) the word is given to his Church: for Christ and the church be as two branches growing from one and the same Hebrew * So the Hebrues term their primitive words. Root. And therefore (as before was noted in a like case) do mutually communicate their titles. He, as the cause: She, as the thing by him caused. The second title is, my fair one. A fair term for the Greater to give unto the lesser: for Christ to give to his church. Yea, a sign of singular conceit, for Messiah so to denominate his Church before she was risen, before she was come away to his sacred near presence. If Christ deem so amiably of a soul lying in spiritual bondage, only because of a little good affection: how highly will he judge then of a soul▪ when it hath attained to excellent action? The Epithets remembered, in the next place followeth his exhortation. And that is laid down in other two words, Arise thou, Luke 1.79 come away. The bidding her Arise, it plainly pointeth at the Gentiles estate, who (as the Priest Zecharj well said) did sit in darkness and in the shadow of death. Dan. 12.2 Who slep in the dust of the earth, as Daniel saw: and from that dust was bid to arise by Isaiah, Isa. 52.1, 2. foreseeing the glory of the church of the Gentiles. And that which was spoken of so long before by them, is by Saint Paul argued from (as from the less to the more) when he saith to the Romans: Rom. 13.11 It is now time that we should arise from sleep: for now is our Salvation nearer than when we believed. q. d. in plainer speech thus: We were bo●nd to arise from sleep in sin, when our Salvation was a far off, by reason of the saviours far continuance from us: and yet thereto we were called by Faith: how much more now should we arise, seeing we enjoy the thing we believed, Christ now being already come, whom once we only believed, he would come? And that which the whol● church is called unto, the * Ephes. 5.14 Apostle calleth every particular soul to, when he saith, Stand up from the dead, and Christ shall give thee light. As our Predecessors, so we do naturally sit in sin: And Christ still by his ministery bids us arise, lest we be found to sit in the seat of the scornful (by mocks persecuting the spirit of Christ, as Ishmael by his flouts persecuted Isaac) let us sit no longer in sin, but arise, that Christ may give us light. After she ariseth, he bids her come away. She is not to arise, and then to stand in the way of sinners: but being arisen, to come roundly away: as it is said of Matthew, sitting at the receipt of custom, that hearing jesus to say, Follow me: did make no more ado, * Matth. 9.9. but Arose and followed him. It is no sitting in an occupation, no sitting in a trade, no resting upon life, much less in filthy sin, when Christ bids, come away. Were we as high as Zacheus, we must come down, and come down speedily: were we with james and john mending our nets, we must leave all and follow him. Yea, if we will not leave riches, preferrment and life itself when Christ calleth, we shall be judged but unworthy of him. Specially, if we find (as before) that he thinks most worthily of us most unworthy, we shall show ourselves not only beastly, but stupid and senseless stones, not to arise away, when he lovingly invites us. Lect. FOUR THE church hath desired him to draw near, and he hath done so; it now resteth, that she draw near to him, seeing he desireth so. In mean time, he useth such arguments, as may quicken her up to such holy obedience. For unto her by her own report (and therefore unable to plead ignorance) he thus saith. Verse. 11. For (behold) winter is past, the rain is changed and gone away. Verse. 12. The flowers appear in the earth: the time of the singing (of bird●) is come, and the voice of the Turtle is heard in our Land. Verse. 13. The Figtree hath brought forth her young figs and the vines with their small grapes have cast a savour. Arise my Love, my fayre-one, and come away. Wherein we may observe: first, a reason of his former exhortation: secondly, the former exhortation repeated. The reason is drawn, from the opportunity and fitness of time for coming unto him: first, because Winter was passed: secondly, because the Spring was come. Winter was passed, because his showers were gone. Spring time was come, because the earth afforded her pleasant fruits, and the birds (specially the Turtle) sent out their pleasing tunes. That the church of the Gentiles may with more boldness step forth, Messiah tells her, that the stormy weather is over, the dashing wintry showers quite gone. * Gregor. Mag. in Cantic. Quid per hyemem, nisi legis aust●ritas intelligenda est? What is to be understood by Winter, but the laws austerity? That question of the Ancient one may answer thus: yes, by Win●ers weather may be meant two other things, Persecution for Righteousness, and Bondage in sin. The soul that is persecuted and hardly entreated of the world, is glad with the dove, of an hole in the rock, of some shelter from Saul's breathing threatenings and murder, more terrible than Winter's face. Nor will such a soul willingly step abroad, till that winter be overpast. This we see, not only in David, Elijah and sundry of the faithful in Heb. 11: but also in our Saviour jesus his oft avoidance of such sharp weather, till he saw the last hour was come. For Bondage in sin, it may well be compared to winter, for destroying the beauteous visibility and face of Christianity, like as nipping winter deflowre●h the beauteous face of a garden and Orchard. The church * Eze. 20.6 etc. of Israel was so nipped and unbeautified in Egypt by Idolatry, what time Moses came unto them. And by his manquelling Idolatry, the Church of the Gentiles captived in Rome's Egypt, was (till of late years) almost dead, all over with job ulcerated, almost no face nor appearance of a Christian Vineyard. But (thanks be to God) both these Winters are in good measure passed, and the nipping showers gone over our heads: whether we regard that universal persecution or this general Idolatry, wherewith our people sometimes were overrun. But neither of these I take to be the winter here intended. That the Law with his showering menaces are this winter, I rather understand: even as by the subsequent Spring, I understand to be mystically meant, the Gospel. What Winter is to the earth and the fruits of her womb, even that is the Law of Moses to earthly man, and the fruits of his Nature. Doth winternippe the earth's f●uites in the head, doth it pluck his plumes, and doth it cause the sap to recoil back to the root, and rests it there unseen till the spring-time? The Law of Moses doth all this: for his stormy threats and cursing showers applied truly and powerfully to the conscience, it nips my Gallant in the head, it cools his courage, is pulleth his high looks down to the earth, seeing himself to be but a lump of earth. And thus the Law (as a sharp Tutor and ierting schoolmaster) was appointed to whip the Synagogue (the Church in her infancy) unto Christ. And for this cause, Messiah calleth his Church heereforth, as out of an hole, where through fear she had lurked. The Law was promulgate with ensigns of fe●re (namely with burning fire, blackness, darkness, tempest: yea, so terrible was the sigh●, ●s Moses said, I fear and quake, Heb. 12.18.21.) how much more must the breach thereof, cause the sinner to fear, for whom all the terrors of God are ordained? This stormy Winter begun with the Law in mount Sinaej; but when the vocation of the Gentiles was to appear with Messiahs' coming, than the winter ceased, the showers of judgement ended: or rather, the showers were changed: from wintry showers to showers beseeming the spring. The Gentile Church before unseen, was now to show herself. She that before sat in darkness, was now to be brought into his marvelous light. Had she heard no other agument for moving her to arise and go unto Messiah, save this (namely, that the Winter was passed, the partition wall broken down, the ceremonial nipping impediments removed) it had noted a sovereign love in jesus: but when he secondly addeth, that the spring was come (recounting the springs particular beauties) this argued a larger love: But when she was to remember, that Messiahs' coming was the abolishment of the first, and the establishment of the second, how might the remembrance of that double love ravish sense, and affection with love! But let us consider the particulars, whereby this Spring is described. First, The flowers appear in the Earth. By flowers (who are appointed rather to savour unto, then to feed upon) are understood the first fruits of the spirit, whereby the Elect give a pleasant smell: and therein lieth sweetness of speech and words, going before works, even as flowers before fruits. For the which cause, as the Apostle exho●teth that * Coloss. 4.6. ephes. 4.29. & 5.2, 4. Our speech be gracious always for bringing edification to the hearers: to be exercised in divine thanksgiving answerable to that sacrifice of a sweet smelling savour offered up to God the father by Messiah our Beloved: so, the Prophet Zephaniah in ch. 3.9. calleth it a pure language which the Lord would give to his people in their conversion. As we are called to bring forth savoury words before man (for evil words corrupt good manners) so, more specially before our God, in our private and public spiritual service. Otherwise, the Rose, Lilly, and other flowers of the earth will condemn us: who in their kind smell sweet and are savoury to God and man. Otherwise, the nosegay in our hands shall justify the Earth, when our unsavoury stinking words and writings shall damn our nature. For by our words we shallbe justified, and by our words condemned, saith the Rose of Sharon, our Beloved Lily of the Valleys. The second part of this Spiritual Spring's description, lieth in this: The time of singing (by Birds) is come. The clause (by Birds) is not in the original, but necessarily understood: seeing, not any singing, but such singing of birds (as afterwards, namely of the Turtle) is here understood: that being one glorious effect accompanying the Spring. The old Latin turns it Tempus putationis, the time of lopping or pruning the vines. The * Zámir, of which root is Mizmór a psalm. word indeed sometimes so signifieth: but, as it signifieth also a singing, so here it can only so be taken, not for a cutting. For helping the Latin translation, Genebrard saith, Old vines are cut in the Spring. But here we see the vines brought in with their fruit after, and therefore not to be considered in the lopping time: besides that, Genebrard observed not sufficiently, that the Spring is here brought in with many fruits, for so forward was the earth in Palestina: insomuch as our March (with them the first month) * joshuah 5.11 compared with the feasts times in Levi. 23. and enjoined in chap. 2.14. it afforded ears of corn for oblation. Nay, Genebrard himself presently after observeth, that the word signifieth also Cantillatio a singing: as also that the birds in the springtide do sing: adding, Hic autem garritus avium plurimum facit ad veris commendationem, this chirping of birds maketh much to the Spring's commendation. And therein insisteth, as being hereto more proper, which also hath enforced their Arias Montanus to t●rne it with us, Tempus ca●tus. Nor could Genebrard well avoid it, because besides the matter here urging it, he see that Rabbj Selomoh▪ Aben-ezra, and the Innominate Rabbin did particularly urge it in this place. First, to Birds: secondly, to their cantillation. Birds in the scriptures are considered sometimes in the good sometimes in the evil part. In the evil part (for herein I regard not so much the method of natural art, as of grace often used in the bible) birds are used: as in and about * Goe 15.9 etc. math. 13.4.19 Abraham's sacrifice, where ravening birds would have consumed his oblation: and in Mat. 13. where the birds of the air steal away the seed of godliness. But sometimes, Birds are taken in the good part; as through the body of the law, where * Leuit. 12.6 and 14.4. etc. Doves and Sparrows are an analogical sacrifice to God: as also before that, in the flocking of fowls ●or such supply of oblation, unto Noah's Ark. The singing of Birds, it is according as the birds be considered, good or bad. For the singing o● such Birds, as john mentioneth in Revel. 18. they be a cage of unclean and hateful fowls, whose song is merely a black-santus, consisting of mere discords. A noise fitter for hell, then for heaven: as be all the jarring ordinances of Antichrist. For the singing here mentioned, it is introduced in the good part, and therefore intimates unto us, the song of Christ's people, opposed to the former of Antichrist. Specially here be intended, the ministers of the gospel, sounding out before the residue, the praises of our God. And in this place m●st properly be conceived, the Apostolical, Prophetical, and evangelical ministry, which first sung to others the Psalms of degrees: whereby the lay-people hearing the same, might ●e drawn to consent unto the divine consent of such loud noised cymbals. * Ezech. 33.32 Ezekiel s●ith that the people in his time, did hear the Prophet's Lute, as songmen of pleasant voice: that is, did delight to hear, but not to do. Here the Church is called to do according to that they hear of these Apostolical sweet singers of Israel: as before did, and hereafter again will appear. The Holy-ghost here alluding to the sweet accents of birds, would not only have us to acknowledge the * Psal. 148.10. praise of God in their mouths, according to their kind: as also therewith closely to confess the harmony of God his graces, represented by the Temples tipical melody: but also (and that more properly in this place) to take knowledge of the gospels sweet accents, song by the gathering ministery unto the disordered Gentiles; namely, by Apostles, Evangelists and Prophets: as sometimes the Temples music and song was uttered by that trinity in unity ( * 1. Chr. 15.19 Heman, Asaph, and Ethan) on the loud brazen Cymbals. When this kind of ministery begun to sing the praises of Messiah, than the Gentiles begun to appear a Church, than the time of her refection was present. Wherein further may be seen the great difference between the gift of the law, and the gift of the gospel. The law given with terrible sound of thunder, the gospel given in fo●me of ●ele●●able singing: the first dashing nature to the ground; the second watering the secret seed of election, doth cause it to bud and ascend to heaven rejoicing. Sing we therefore unto the Lord a new Song, let his praise be in the congregation of Saints. Psal. 149.1. The first song was an Elegy or sad dump: this second an Eulogy, an hymn, a psalm of gladness. If there be any Burden in this new song, Christ himself bears it. The notes of delight are put in our mouths: O, let us pray for the wings of contemplation, whereby we may ascend singing with the mounting Larks of the Morning. In the third place is particularized the Bird of Birds in scripture, with the consideration of her song, in that it followeth: And the voice of the Turtle is heard in our Land. This bird is in the original called T●r (whereof the Latin by duplication hath Turtur: for the Hebrues Vaughan valu●th sometimes u sometimes o) which T●r appellatively is Order, as if this Bird before other birds should be a bird of Order. This Bird is a kind of Dove * Isidor. in e●ymol. lib. 12. c●p. 7. & Origen on Leu. cha. 2. addicted to the desert and solitary places, true to the Mate, whose song is mixed with a groaning sadness; in the winter season couched in some trees hollow trunk, coming forth in the spring with his troubled cantillation. By this Bird here, some have understood the Church. In the 74. Psal. I grant it so to be taken in them words. Give not the soul of thy Turtle dove unto the Beast. But here that cannot be granted, seeing the Church is here stirred to arise by the voice of this Turtle: this voice being a motive to the Church's obedience. What bird of Order must this be, that with his sad song doth order all the other birds? It is no other but he that in * Leuit. 1.14 & 5.7. B●da understanding by the Turtle, Christ's Humanity. Leuit. 1. and 5. is appointed for burnt sacrifice: even Messiah himself, who during the laws winter was couched under shadows and lay therein as dead: but together with the Gentiles time of vocation did step forth, showed himself in our nature, sung personally to the jews and first fruits of the Gentiles, but ministerially to their successors by Substitutes. Yet, whether in himself or others, all is the Turtles voice: a voice that may be discerned by his sad-gladnesse, or glad-sadnesse. As the law is sung for preparing the way unto his gospel, so, the gospel is mixed with the law, letter with spirit and spirit with letter: rejoicing, as he cast his eye to the glorious purchase of his Church, but sorrowing as he saw the cup of his father's wrath that must be drunk up before that purchase. No Turtle dove more solitary spirited than he: who (as doth the Turtle) would sometimes take his meat amongst mankind, but after that would withdraw to be alone in prayer, etiamsi, nunquam minus solus quam cum solus. And for his chaste union with his spousess the Church, no creature may with him be balanced for that: because with her alone he liveth and dieth, joyeth and mourneth, ●her state ever made his own. O that we would on the other side make his case ours, be faithful to him by life and death, as it beseemeth the body to be suitable to the Head▪ The first half of Messiahs' Spring hath benee considered in the purifying of his Church's voice (first represented by flowers, secondly, by the singing of Birds) now followeth the consideration of works, represented by tree-fruits (first by them of the Figtree, secondly of the Vine-tree) And these fruits make up this springs perfection, and stand for a Praeludium to the Summer season. Lect. V. FOr the Figtree, our Saviour in Saint Luke 21.29.30. he maketh the burgeoning thereof (as also, of other trees) to be a sign of Summer approaching. And * Plin. lib. 17. cap. 13. Quaecito occidunt, velocia sunt, ut ficus, etc. Pliny numbereth it amongst the trees that are of quick nature: so that the time of her young figs appearance, must (in such hot countries) argue the springs ripeness, ready to entertain summer. Touching other respects, Isidore noteth, that it bringeth forth fruit three or four times a year: and Pliny saith of the Egyptian figtree (which is like to be one with Palestinaes') * Idem li. 13. cap. 7. pomum fert no● ramis sed caudice ipso, that is, it brings forth his fruit by the very stock, not by the branches. Both which declare (as also experience in our own and colder countries) that the first frutizing of the Figtree is, before the Springs ending. All which teacheth the Church to come forth of her dead estate, to fruitfulness of Christian obedience. For if the Figtree slack not her duty, but laboureth quickly to bring forth her fi●st fruit, that so again and again she may be more fruitful: how much more should mankind hasten the fruits of godliness, for advantaging the Lord with more fruits. Luke 1.74, 75. To that end (saith Zecharj) we are delivered, namely, to serve him in holiness and righteousness all the days of our life. Otherwise, it will betide us as the Figtree which mocked Christ with leaves, when he expected fruit, namely to be cursed from ever bringing forth fruit. The Naturians further note, * Plin. lib. 13.7 & Isid. in etymol. lib. 17.7 that the Figtree cut down and cast into the water, it presently sinketh. And when it hath sometimes lodged in the mud, it afterwards ariseth and floateth above the waters, contrary to the order of nature in trees, who in their dryness swim, but thoroughly humected and steeped, do forthwith sink to the bottom. This may well represent a double qualification in Messiahs' people, the regenerate. The first qualification is this: though they be cut down with affliction, corporeal, or spiritual, or both, that they sink again (for so these waters runs over David's soul eftsoons) yet they rise again. They may sometimes lodge under the mud of earthly affects (as David, Solomon, Hezekiah, and others have) but up at last they arise by the spirit of repentance. For a just man (saith Solomon) falleth seven times, but riseth again. Yea, our saviour saith seventy times seven times, but ariseth again. By desperation they may be kept under for a season: but when they seem swallowed up of that muddy evil, God giveth them the comfort of his spirit whereby they rise as high, as they were fallen low. And hereof I could give particular instance not far off, without recording of ancient experience. As for external afflictions, afflictions corporeal, we see the faithful that way oft cut down, sinking under as without life, subscribing (as did our worthy Archbishop Cranmer) to muddy conclusions: but such. sleep not long ere that they arise and burn the hand that so subscribed. This sinking under for a time, is the effect of old Adam's lust: but this mounting up again (even against all order of nature) is the effect of grace, even of the seed of election hid in our nature. This first qualification appeareth here in our first resurrection: and blessed are they ( * Revel. 20. ● saith john) that have part in this resurrection, for on such the second death h●th no power. The second qualifications or property, is that, which first is of God wrought in them, namely Humility the high way to Glory. No sooner is john Baptists axe laid to the root of their tree, but they (poor tender hearts) do sink under in the sight of their sin, confessing themselves to be but slime of the earth. But mark the issue: the Angel of God toucheth Daniel and bids him arise. Israel first smitten down, * Hosea 6.2 was after two days to revive, and the third day to be raised up. He exalts them (saith Mary) that be of low degree: for before Exaltation goeth Humility, ●uen as Pride goeth before destruction. Against nature's order quite, that one should ascend by descending: but suitable to Grace; for even Messiah that ascended, did first descend into the lowest parts of the earth. Let the unregenerate be cut down howsoever: sink under they willingly will not. Swim aloft they will so long as they can: such is the sturdy pride of their hearts. But in due time the waters of God's indignation drench them thorough, that * Exod. 15.5. down they sink (as did Pharaoh) like a stone into the bottom: and there let them lie to Doomsday. Condemn thyself and thou shall not be condemned: sink thyself and thou shalt not be drowned. It is further affirmed of this tree, namely, that * Pli●. l. 13. c. 7 Scalpendo tantum ferreis unguibus, aliter non matures●it, it will not otherwise ripen, then only by first scratching it with iron hooks or rakes. Which plainly pictureth our untoward nature that otherwise will not become fruitful in Christ's orchard, without he first do pierce and ripple the skin of our soul with the doctrine of the law, as * job 33.16. also by sealing corrections upon us. lastly (for this place) it is not to be forgotten, how Naturians affirm, * Plin. Isidore, etc. that the wildest Bull is tamed quickly by being tied unto the F●g-tre: like as (by daily experience we find) that the Guinycok swelleth and becomes ●eirce by beholding ofred garments: as also the Lion turning himself to flight, if he be hunted with burning torches. The figtree denoting a true humbled Christian, the Bull in this doth resemble the furious vnregenerat. And so it appeareth in Psa. 22.12. where David (in the person of Christ) thus spaketh of his persecutors: Many young Bulls have compassed me, mighty Bulls of Basan have closed me about. Where the inferior persecutors are termed young Bulls: the Superiors in their evil are resembled to mighty Bulls. Al, beasts and bruit beasts, that set themselves against Christ and his members. But will these wild Bulls be tamed by being united to the Figtree: that is, will their spirits be meekened by being bound unto Christ and his members. In the second psalm they are introduced, crying thus, Let us break their bands and cast their cords from us. True: not because they were already yoked & bound, but because they feared to be bound. All amongst us that be termed Christians, have seemed to be united with Christ and his members, by the bands of word and sacraments: but all such have not indeed been bound, for had they been indeed of us they would not have gone out from us: but (as Saint john saith, * 1. joh. 2.19 would have continued with us. Antequam exierent ergo, non ex nobis: therefore (saith Austin hereon) they were not of us, no not before they went out from us. If they once had come verily under the spiritual bonds of jesus (had they been as fierce as Saul) they would have become as meek as Paul. Then the * Isa. 11.67. wolf shall dwell with the lamb, the Leopard lie with the kid, and the calf, and lion, and fat beast together, and a little child shall lead them: even than shall the mighty be subdued to the weak, the cruel to the meek, when verily and in truth, they shall be spiritually knit unto Christ and his Church, as Jonathan's heart was knit to David the figure. Nay mark it, that Saul the King breathing nothing but bloodshed against David, he no sooner comes near & heareth David's voice, but lo, his fury stayeth, he pronounceth David to be more righteous than himself: and smitten with some remor●e, * Sam. 24 17. etc. and 27.21 he lift up his voice and wept. If that mighty Bull was so again and again meekened, by but approaching near to that anointed Figtree: how gentle and right easy would he have become, if once his heart could but have been knit unto David's! But passing by them foreign Bulls, Beasts that be without us, of whom we can better beware: let me touch a little a certain untamed Beast domestic, bred and brought up together with us, whom jeremy termeth an * jerem. 31 18 untamed heifer, a favage devouring wolf in our own flesh. What is the sin in our nature? nay, what is our nature itself in the state of unregeneration, but a beastly nature, and sin * Prou. 14.10. a Stranger, whom Solomon would not have to medal with our joy. If this Beast be not bound to the Homes of Christ's altar he will devour us. Let thy brutish nature be bound to Christ's Figtree, and the spirit of sin will some and some die in it, and Nature itself will be tamed & become subject to the spirit of grace. Bind it to the prince-fig-tree Christ, first by the cord of his word, secondly by the bond of sacraments, thirdly by Continual prayer. And for making thy nature more capable of grace by the former means, do first * 2. Cor. 9.27 beat down thy body with Saint Paul, and bring it into subjection by much fastings, watchings, hard lodgings: secondly frequent the company of holy, sober, mortified persons, who can and do mourn for sin. For Solomon having found by lamentable experience, what bodily spiritual fornication he had been drawn unto by lewd company, he after that cries out, It is better to go to the house of mourning then to go to the house of feasting: because this is the end of all men (namely to mourn & cry) and the living shall lay it to his heart. With the holy, we shall learn holiness: bind we therefore our beastly nature to his spiritual Figtree, and so a better fruit shall spring out of nature. This of the Figtree. It followeth, And the vines (with their small grapes) have cast a savour. Grapes of themselves casting no savour, it must necessarily be understood of that time, wherein there be small Grapes peeping out, and the flowers falling off: which flowers give true pleasant odour. The Vines and Olives (Pliny being witnes●e) ( * Plin. lib. 16. cap. 25. concipiunt Vergiliarum exortu, do conceive in the rising of the 7. Stars, which is about the mid-spring: and for putting forth their berries (together with the flowers fall) the time (as before) was more hasty in judea, then in the Latins country. So that I take this berry-state of the vines to denote the spring-time, as before, though the perfection or finishment thereof. Seeing the vine is sundry times hereafter to be spoken of, * Ezech. 15.1, 2, etc. I will here observe the fewer things thereof. First, the Prophet Ezekiel declareth, that the vine-tree is for, his wood, less regarded for building, than any tree of the forest, insomuch as none will make somuch as a pin thereof for hanging any vessel thereon, but rather cast it into the fire and consume it. As the Lord's prophet applied that to the jews, so may I to the Gentiles. What substantial thing is there in our nature, for the which we should be depended upon? Behold we are vanity and lighter than vanity itself. Cursed is he that makes flesh his arm to rest on: yea, that goes about to make one pin of our natural habiliments, as an article of faith to lean upon. Rather we and our pura naturalia deserve to be cast into Hell fire. Secondly, * Plin. li. 14. c. 1. gives reason thereof. the wild-vines by art (as by timely tonsure and yearly clippings) are brought to such perfection, as Nulli est ligno aeternior natura, no wood is found of more durable nature. And this may well resemble the happy immortality of our nature by divine art, that is, by the operation of Messiahs' spirit and his word, even as by the over-shadowing of the holy-ghost. The Son of God was united to the first f●uites of our nature, which in the grave never felt corruption. another thing for the present is this, that Vines, and their fruit come to nothing, except they be underpropped and lift from the earth. Such are the flowers of our savoury words and the Grapes of our nourishing works, without they be sustained with the spiritual fulcres of grace. Take away the underprops of preaching, sacraments administering, prayer, alms, fasting etc. and all our flowers fall, our fruits rot. We shall fall to the earth, mind earthly things, and the earth will mar all. In minding earthly matters, we shall be but (as the Serpent) creepers on our belly, lickers of the dust. But being continually underpropped with the ordinances of Christ's vineyard, we shall (by God his grace) have our conversation in heaven, seek the things that are above, howsoever the body's root be in the earth. The spring thus described (first, from gracious speech, figured by flowers and birds singing: secondly, from gracious works of faith, signified by the fruits beginning in the figtree and vines) now remaineth to speak of the exhortation subjoined. Arise my Love, my fair one and come away. Whereof having spoken largely in the tenth verse aforegoing, this little shall now be sufficient. First, by the iteration of this exhortatory doctrine, the Holy-ghost would not only intimate God his free favour offered again and again to his people; but also, the untowardness of our hearts for yielding obedience. Secondly, by the words Arise and come away, he inferreth,: first, an arising from evil wherein we lay captived by sin, through the curse of the Law, represented by winter: Secondly, a coming into the liberty of the Saints, for serving Christ in word and works: represented by the joyous Summer. It followeth. Lect. VI. Verse. 14. My Dove, thou art in the holes of the Rock, in the secret of the stairs show me thy face, * In Hippolito hill a double active cause me to hear thy voice, because thy voice is sweet, and thy face comely. THe Church herein continueth her repeat of Messiahs' speech: wherein I observe, first, an exhortation, secondly, a reason thereof. The exhortation uttereth itself: first, in a description of the Church: secondly, in the thing exhorted. The description lieth, first, in a loving attribute given by Messiah to her: My dove. Secondly, in a manifestation of her mansion place: first, in saying, Thou art in the holes of the Rock: secondly, in adding, In the secret of the stairs. The thing exhorted is the manifestation of herself: first, in saying, Show me thy face: secondly, in subnecting, cause me to hear thy voice. The reason of this exhortation is drawn from her excellent qualification: first, in this assertion: for thy voice is sweet. Secondly, in that conclusion, and thy face is comely. Now, to the Exhortation and his parts. My Dove] In chap. 1.15. I have observed certain properties of the Dove, and hererafter shall have occasion to add some other things. here only I note Messiahs' amiable conceit of his Church: who (even before she appeareth openly) is no less his Love, than after. For, as the word Dove expresseth Love; so, the word of application My, argueth near love. Which, as it ministereth comfort to the Elect (even when their innocency and simplicity of spirit is hid in the Rocks cliffs, from the eye of men) so it further may cause us to re-eccho. Saith Christ to thy soul, joh. 20.16.28 My love: let thy soul turn back (as by Echo) the same note, My love: as Mary, having hold of Christ's feet, cried, Rabboni my Lord: and Thomas having grappled the wounds of jesus) did cry, My Lord and my God. For the place of this doves mansion here, it is The holes of the Rock, etc. Some take, that here is intended the Church's station or biding plot in the day of persecution: who then hideth herself from the sword, as a Dove hideth herself in the Rocks. But that cannot be the proper doctrine here intended, all the former ground of this Act remembered: * R. Selomoh hereon. A certain rabbin understands it of the straits before and behind whereinto the church is driven, having the enemy before and behind (the seas before Israel and Pharaohs chariots behind) like to the doves estate, who flying, the cruel hawk doth put her body into some Rocks slifter; not daring to look out, because of her adversary without: nor daring to creep much inwards, because of the serpent within, who lieth hissing against her. And this is a double persecution: persecution without, persecution within. Into such straits, the faithful are often driven: and the Lord delivereth them out of these temptations. Othersome (as Barnard) do understand this Rock, mystically to imply Christ, and the holes to signify the wounds of jesus. That Christ is the Church's rock of salvation, the Psalmist many times expresseth: and is of Saint Paul (in 1. Cor. 10.4.) plainly expounded. But for the holes or ca●ernes in the Rocks (wherein the Elect do lodge, before the Gospel's spring (even all the time of the Legal winter) they (by apt proportion) do rather insinuate, the secret counsels of God sealed up in Christ, touching the Gentiles eternal election and calling. As the Gentiles after their calling are said to be in Christ (1. Cor. 3.1 Ephes. 1.1.) and their life hid in Christ (Coloss. 3.2.) so, their election in him, according to that of the Apostle: He (namely, the Father) hath elected us in him (that is, in Christ last before mentioned) and this before the foundation of the world. And (saith the same Apostle to the Galatians, chap. 3.23.) Before faith came (that is, before the gospels spring) We (even jew and Gentile after a sort) were kept under the Law, and shut up unto the faith, which should afterward be revealed: namely, what time the gentiles, secretly elected in Christ, should publicly be called by the ministery of Faith. Thus the church elected in Christ, had her abode (even before her caling) in Christ: yea, within the secret stairs & lodging places of Christ. Every elect soul, there had her place, like to a simple innocent Dove in the secret cabins of a Rock. What is the cause of final glorification? present justfication. What, the cause of justification? our effectual calling. What, the cause of that calling? Election, termed also predestination. * Rom. 8.30 Whom God hath predestinate, them also he called; whom he called, them also he justified: and whom he justified, them also he glorified. And so, Election is cause of our calling, of our justification, glorification. Rhem. on Heb. 5. sect. 9 But what is the cause of such Election? The Rhemists' answer, good works. Bellarmine maketh a flat contrary answer (lib. 2. cap. 10. de great.) saying. Electos esse Gratis, ante omnem operum praevisionem. Men are elected Gratis, (that is freely) before all foresight of works. Whether of these factions conclude rightly? Let us examine that. The Rhemists will have God to elect man in respect of good works which he foresees shall be in that man: that is, he elects before all time, in respect of good works, which shall be in time. An opinion void of common sense: that the effect of Election should be the cause of Election: that the latter should be the cause of the former. That Election is the cause of good works, the Apostle witnesseth saying: Ephes. 1.4. He hath elected us in him, etc. that we should be holy: election so the cause of holiness; as the tree going before, is cause of the good fruit which cometh after, not chose. And for this cause the Apostle in Rom. 9.11. calleth it Election, not by works (that is, without respects of works) introducing to that purpose the electing of jaakob before he had done any good. Bellarmine so hath the better, in concluding that God electeth freely without respect of any foreseen works. But, will we have a direct answer from scripture, touching the cause of Election? The Apostle saith it is The good pleasure of his will, who worketh all things after the council of his own will, Ephe. 15.11. Who will have mercy on whom he will show mercy, Rom. 9.15.18. So that there is the highest cause of our election, his own will. And therefore well said of Lombard: Lomb. lib. 1, dist. 41. D. Elegit ●os quos Voluit gratuita misericordia: non quia sideles futuri erant sed ut fideles essent, God elected those whom he would, of his free mercy: not because they were to become faithful, but to the end they might become faithful. Ait enim Apostolus, misericordiam consecutus sum ut fidelis essem, non ait, quia fidelis eram, for the Apostle saith, I have obtained mercy, to the end I might be faithful: he saith not, because I was faithful. Nor can the nature of God be known for only Active, and God in all things Agent, but it strait teacheth us to believe that he doth all things without all outward respect. If any thing in the creature should simply move or bend his Will, than God should be Passive, he should suffer man to work on him, which were to make the Creator a Creature: and the Creature therein greater than God. But the curiosity of man's bottomless pit, will sometimes inquire the cause why God so will (specially, Aug. de lib. Arbie. lib. 3. c. 17 Si hanc invenire potuero, nun ●ausam etiam eius caus● quae inventa fuerit, quasiturus es? Et quis erit quaerendi modus? will reprobate?) Thereto I may thus answer with Austin, If I could find out the cause of his will, wouldst thou not then inquire for the cause of that cause? And so, when should there be an end of inquiring? But for staying of man's curiosity in such a profound mystery, I thus say with S. Paul in Rom. 9.20. Oh man who art thou which pleads against God? Shall the Pot rise up, and demand why the Potter so willeth. Rather with the Apostle in another place, conclude admiring, O the deepness, his ways are past finding out! For if the Creature could swallow up all the reason of the Creator, God should be finite, and God no God. The most learned reason, the most plain and ready reason, the soberest reason of God his electing, reprobating or acting whatsoever, is this: God so willeth, or, it is, because God so wil An answer soon learned and as readily made: and being put in practice, it shall stay much babbling and vain jangling that destroys but the hearers. As God did choose us and freely seal us up in Christ (the rock of our salvation) before all time: so in time he calls us and comfortably speaketh unto us. Not entitling us according to that we are in ourselves, but as we are in him. In ourselves a serpentine brood, but in him Doves: by little climbing towards our head, as doves by steps and stairs do ascend the Rock. Lect. VII. Show me thy face] Having awaked his Love, he now exhorteth, to show her face unto him: or (more near to the Hebrew) show thy countenance unto me. * Greg. in hunc locum. Quid eniim per faciem, nisi fidem qua à deo cognoscimur, what can we understand by the face, but faith, seeing by it we are known of God? Show me thy Faith, saith GOD, show me thy faith by works saith, man. God taketh knowledge of us (face to face) when we apprehend Messiah by Faith. And for this cause Saint Paul teacheth justification freely by faith, seeing by that we have peace with God, Rom. 5.1. Man taketh knowledge of us by works: and therefore Saint james (who was but a man) saith, Show me thy faith by works. The first we call internal, the second external justification: the first justification with God, the second with man. If thou wouldst be justified with man, first labour thy justification with God. So did Zacheus, when he said, * Luke 19.8. Isa. 8.18. Mark 9.24 Behold Lord: and so did Isaiah, when standing forth with his children he cried, Behold: and so did the poor man in the gospel, when he cried, Lord I believe. If thou canst show thy countenance boldly to God, than never fear the face of man. And how can we show our face to God? by first being quickened in Christ, and at union with him by faith: for he it is alone, in whom the Father is well pleased. Hear him, show thy face to him, and he will comfortably show us the father; for none comes to the father, but by him. And did we but know, the benefice ensuing our standing b●fore his face, he should not need twice to say unto us, Sh●w me thy face. We cannot show our face to him, but we shall see the face of him. And that which is more: while we behold the Glory of Messiah with open face, we are changed into the same Image, from glory to glory, as by the spirit of the Lord, 2. Cor. 3.18. that is, whilst by the eye of faith we contemplate Messiah, we are turned (not into Messiah, but) into his glorious Image. And this conversion, not by any natural hand, but by the operation of the Lords spirit. But here this question may be propounded: Seeing the Elect are always seen of Christ, how comes it that here he craves their sight? I answer: He desires not her sight, in regard of Election, bxt of justification, which is alone by faith, as afore. For though Paul was elect before time, yet had he not faith but in time. And that time of his justification by faith, did appear together with the gospels spring-time. The Church of the Gentiles, had her election ever sealed up in Christ: but she had not ever faith in Christ. He therefore here desireth his love to show her countenance, which sometimes appeared not: that is, to show the precious effect of faith, which always was hers in posse, in regard of God's decree: but not in Esse, in present habit or possession. Cause me to hear thy voice.] What voice is this, which he so desireth to hear? Is it the voice of blasphemy, of taking God his name in vain: the voice of uncleanness, of heresy, of cursing? No▪ Messiah delights not in that voice. Wh●t then is it? even that voice which is effected in her by his own holy spirit. As the voice of preaching his glorious works, the voice of sing●ng Psalms, hymns, and spiritual songs. But specially the voice of sad-glad prayer; like to the joyous sweet mourning note of the Dove in the presence of her mate. Sinne●addes ●addes this voice, but Faith glads it. Sinn● draws his notes down, and sin is the burden of this Song: but f●ith in Christ, carries up the notes aloft piercing the ear of the highest. With this Dovelike voice, Messiah is so affected, as he entreats his Church to cause him to hear her voice: quasidicat. Though I should sleme not to hear thee at the first or second; or more times: ye● cease not to pray: pray continually, and pray fervently, like to the poor widow that still importuned the judge: the more we pray, the more we may, and the more he would: like to a father, who seemeth not to hear his child: because he would much hear the Child: seeming to eye another thing, when he will indeed not hear any other thing, nor eye any other thing with delectation. The reason of the one and the other followeth. For thy voice is sweet and thy countenance comely.] First, for the voice: it must needs delight, because it is sweet, melodious, delightsome, and piercing. Nor marvel, seeing all such voice is the effect of the Holy-ghost, the very spirit of Messiah, and there must needs be sweet and pleasant to Messiah. Would the Lord have put David so much to prayer, had not prayer been sweet to the Lord? Would the heavenly Father have put his own Son so much to prayer, had not his prayer been as sweet odours continually ascending? And would the Holy-ghost have taught us, Continually to pray, to watch in prayer, in all things to give thanks, but he knew that the Father and Son did sweetly affect prayer? And as the voice of prayer, so the voice of reading, singing and speaking as the words of God, they be all (as before hath been cleared) sacrifices of sweet savour unto God. * Chrys. in ps. 41 Hae● dico, non ut tantum laudetis, sed ut & filios & uxores doceatis talia cantarecantica: non solum texendo, alióue opere faciendo, sed maxim in mensa. chrysostom having praised spiritual song, he addeth: This I speak, not to the end that you should only praise spiritual Songs, but to the end you should teach your children and wives to sing such songs, not only in knitting or doing of other work, but specially at the table. And of the whole, Clemens Alexandrinus writes thus: universa eius vita (speaking de homine cognit. praedito) est quidam celebris ac sanctus dies festus. Atque ei quidem sacrificia sunt ipsae prec●s & laudes, & quae ante cibum fiunt scripturarum lectiones: psalmi autem & hymni dum cibus sumitur: antequam eatur cubitum: quinetiam noctu rursus orationes. * Clem. Strom. lib. 7. A man endued with knowledge, his whole life is a certain honourable and holy festival day. His sacrifices, are very prayers, and praises, together with the scriptures read before meat: psalms and hymns in the time of meat, before he go to bed, as also, pouring out prayers again in the night season. Never sung the Dove so sweet a song to her mate, as the Church singeth to Messiah, when her voice at all times is so sounding. Thy countenance (or, Aspect) is comely.] Faith (being as afore) the cause of the church's countenance, the countenance of the faithful must needs be glorious: for as the cause is, such is the effect. * Eccles. 8.1 The wisdom of a man (saith Solomon) doth make his face to shine, and the strength of his face shall (thereby) be changed. This is specially spoken of heavens-wisedome which causeth the soul's face or countenance to shine: causing a right strong heart to change the complexion from evil to good; of deformed becoming comely. Nor is this wisdom otherwise in mystery to be understood, then of the Son, who is the wisdom of our heavenly father. That Son of heaven causeth our face to shine: and this only, as we become one with him by the apprehension of Faith. Faith purifieth the heart, causeth a change of the soul, invests us with Messiahs' righteousness, as jaakob was clothed with his elder brother's garment. One grain of faith removeth mountains of difficulties. Faith apprehending Christ truly, putteth away the old corrupt man, and putteth on a new countenance (even the image of God) which maketh the church to Christ right comely. * Luke 8.50. Christ exacted of jairus, Faith only for curing his daughter: and to him only that believeth, all things are possible, Mark, 9.23. Which true effectual faith being in the Church only, it causeth her alone to be described of Saint. john in form of a Woman clothed with the Sun, all beauteous and comely. Abbenezra understanding (as other jews do) this of their old Church coming out of Egypt, * Abbenezra hereon in his allegoric. expos. he there inferreth, that the Church then showed her countenance to God, when she believed, applying thereto that clause, They believed in the Lord. The Psalmist long after that Exode or outgate from Egypt, prophesieth of a departure forth of another Egypt, (Ps. 68.31.) comparing there (in Vers. 13.) the Church to a Dove that had lodged amongst pots, or as the word Shephatheim may seem rather to imply, Kills or Furnaces) and therewith blacked: but then annects this promise, yet shalt thou be as The wings of a Dove that is covered with silver, and whose feathers be yellow gold. This coming forth of Egypt, was the Gentiles coming forth of horrible Idolatry, wherein all Nations had lodged and blacked themselves. Who coming forth by obedience to Christ's voice (called the obedience of Faith) were therewithal, not only washed from deformity, but also covered with comeliness, compared to a Doves wings all siluerie and g●lded. And that this is the proper point here intended by Solomon, (Idolaters and Idols lodged so in holes of Rocks in Isa. 1.20, 21. as vn●ble to abide the glorious Lawgiver) I would rather conclude, if the church would think it to be more direct than the former. For as the word Rock is sometimes applied to Christ, in whom the church liveth, so it importeth sometimes the mansion of Idolaters. But let the Mansion of this Church-dove be considered in Christ according to Election: or in woods, groves, monkish cells, secret holes, in regard of her passed idolatry: beauteous and comely she is not made till she come forth and manifest her faith, true working faith. For faith is the girdle that tieth her to Christ, and all the glorious shine of Christ to her. Is our voice sweet, praise him: is our aspect comely, thank him: for as the Earth was uncomely till he said * Genes. 1.11 Let it bud forth, and then it was presently covered with Beauty's carpet: even so, it is the word of f●ith preached, whereby our Owlish Idolatrous hoing was turned into a sweet Dovish voice: and our Aegyptian-like blackness, into a Dovish comeliness. Messiah praising this voice for sweet, and this countenance for comely (for how should his gifts and graces in his own members, be otherwise?) it controlleth them who say, in the faithful and regenerate there is no good thing: * Rom. 7.18 instead of saying, In their flesh (or unregenerate part) There is no good thing. For where Isaiahs' people cry out, * Isa. 64.6. We have all been as an unclean thing, and all our righteousnesses (have been) as filthy clouts, they speak first of the time past when they lay drowned in sin: secondly, they censure only the actions of their own unregenerate nature (for somewhat in body and soul is ever here unregenerate they bring not the actions, of the spirit in them under that judgement (not to urge the Hebrew, turned of some * Vkèbègè● guid●lim, vestimentum c●ntonum, A●. Mont. panniculus abiectissimus, Tre. Hereon Barn. in verb. Isa. ser. as a vestment of shreds) for as the Holy ghost is, such are his fruits. Thirdly, they censuring themselves not for unclean, but, as unclean, it may import some respect had to the work of God in them, which otherwise was shadowed with the unclean clouds of nature. But much more Messiahs praise of his church's face and voice, may control such, 5. I●stitia rect● f●rsitan, sed ●o● pura. a● upon Faith's weakness, shall conclude faith therefore filthy: that because the graces of God in the regenerate are weak, therefore unclean: not only a plain error, but also a blaspheming (or evil speaking) of the graces and heavenly effects of God his holy spirit. Not to sever the works of the flesh and spirit (that is of the regenerate and unregenerate part) it is to build a Babel or Confusion: * See more hereafter of this point, in verse 16. first Lection thereon. contrary to the Apostles proceeding in Galat. 5.16, 17, 19, 20, 21, 22, 23. Where the Apostle maketh the fruits opposite each to other. The unregeneration of our nature (soul and body: for the body is acted by the soul) it is unclean and as a polluted Carrion: but it can no more defile the gifts and operations of the Holy-ghost in a newman, than a stinking carrion can defile the glorious rays or beams of the Sun shining thereon. David sometimes complained of GOD his absence; not because he was indeed absent, but because he felt him not present, namely, in mercy: So the Elect regenerate sometimes cry out as all nought; not because it is so indeed, but because they, for that present, have no feeling of the good work of God in them. As for spiritual bystanders, they see God near them, and goodness then in them. It followeth. Lect. VIII. 15 Take us the Foxes, the little foxes, destroying the vines: for our vines have small grapes. HErein the Church repeateth a speech of Messiah, which concerneth his care over the faithful, in their first manifestation of Christian obedience. The parts are these two: First, a commandment for apprehending the adversary, Great and Final: laid down under the term of Foxes. Secondly, a reason thereof. And this drawn, first, from the nature of these foxlike adversaries, in that they destroy vines: then from the time of vines weakness, when it is said: Our vines have small grapes. As by Foxes, understanding adversaries: so, by vines understanding the faithful, labouring to bring forth fruit unto jesus. By Foxes, Divines have a double sense. Either they take them for Sins or for Persons: seeing both of them bring detriment to the church. E●●ry sin, may well be compared to a Fox (great sins to great foxes: small sins to small foxes) whether we respect the subtlety of sin, or the harm and corruption accompanying sin. And in such sense, all sin (great and small) is here to be apprehended and staid as a capital adversary to the Churches good. More commonly, (and therein I am willing to insist) by foxes, are understood subtle destroying persons, labouring the ruin of the Church. And in such sense, our Saviour himself calleth Herode * Luke 13.32. a Fox: * Rabbi Shelom. and Abbenezra hereon. and in such sense, Rabb● Shelomoh calleth the Egyptians fox●s, for labouring to destroy their males in the birth. And Abbenezra termeth the Israelites themselves these foxes, for destroying the Lords vine in the flower (or first fruits) by worshipping the calf in the wilderness. For the better understanding whereof, let us consider what be the properties of the Fox. First, in his running, he rolleth in, and out with turnings and windings: and therefore of the Latins is termed * Isidor. etymol. l. 12.1. Vulpes, quasi volupes. Which well resembleth the turnings and windings of the wicked▪ Qui nunquam rectis itineribus, sed t●rtuosis an fractib. currant, who run crookedly in all their ways. Against whom David thus prayeth, But these that turn aside by their crooked ways, them (O Lord) lead forth with the workers of iniquity: so peace shall be on Israel: Psal. 125.5. Such by-ways Iscariot ran, when he slunk aside to indent with the rulers for betraying of his Master: and as foul an end did be●ide him. Achitophel was a subtle winding Fox, but the snare caught him and hanged him for conspiring against his Master. For all their crooking and turnings do but tend, to the seducing and harming of others. Secondly, the Fox lacking meat, he feigneth himself dead: and so the birds hasting down (as to his carcase) * Isidor. ibid. Volucres rapit & devorat, he seizeth on the birds, and devours them. Such cloaked ones, Psa. 10.8, 9, 10 David speaketh of thus: He lieth in wait in the villages, in the secret places doth he murder the innocent; he lieth in wait to spoil the poor: he doth spoil the poor when he draws them into his net. He croucheth and boweth: therefore heaps of the poor do fall by his might. Whose might is prefaced by wicked slight. joab so bowed till Amasa fell into his paws: and Absalon so crooched, till abundance of people fell into his snare. Wherewith let me put you in mind of * In vita Will. Tindali. Henry Philip's (an english Fox) who at Antwerp did first with all cunning, seem dead to the world and Idolatry in the eyes of our divine Tyndall: but afterwards (Master tindal having lent him 40. shillings, and carried him forth to dinner) did betray the Holy-man into the hands of two Catchpoles, whom Philips had placed at the door going out, for that devouring purpose. Who (finally for the faith sake) being brought to the place of execution, was first at the stake strangled with an halter, and then consumed with fire. Hereto, let me add another History▪ * Sleid. lib. 17. john Diazius (by birth a Spaniard, by doctrine a Sorbonist) converted from his idolatry, accompanying good men (amongst whom Martin Bucer) he finally was of Bucer sent * A ●itty upon the river Dimow. to Nurneburge to oversee the printing of a book there. A brother of his (Alphonsus by name) a Lawyer and judge à latere to the Inquisition, he coming to Nurnburge, did travel with the said john for his reducement to Popery. But not prevailing, Alphonsus himself at last (O crafty fox) he feigned himself to be converted from Popery also. Who then laboured that john would accompany him into Italy: but not prevailing, the Fox Alphonsus departeth, exhorting his brother to constancy. About three Days after, he returneth again with a bloody Butcher, hired of purpose, who (whilst john Diazius was reading a letter his brother gave him) did with an axe cleave his head in pieces. The fact done, they fled, and yet were apprehended: but by the Pope's justice were acquitted. Yea, these lesser foxes (I warrant you,) they were (of Reinard the great fox of Rome) held little inferior to Saints. Our Saviour bids us beware of wolves clad in sheepskins: and we from experience may also cry one to another, Take heed both of great and small foxes, who under a friarly ducking humility, do subtly catch hold and devour the Lords people. Some by crooching do ensnare the body's life, some by counterfeit humility do steal away the soul's life. All of them subtle and destroyers of the church. Nay, by somuch the more their malice is to be bewared, as it is approved to be as vehement as fire: they thinking (which our Saviour noteth) that in so doing, they do to God passing good service. A zealous ignorance, and yet right beastly foxes. What shall we then conclude of such, as in the boiling ma●ic● of their souls, could be content (and sometimes do put in practice) to take away the ●ues of these, who in their own conscience, do bring more vantage to Christ's vineyard in one day, than themselves in 7▪ years, shall not these be much more held for foxes! yea, for witting and wilful murderers. But when such subtle Machivils have laid their snares for others, we see (timely repentance not interueening) that themselves are caught and strangled. The Thracian Fox is noted in the frost time * Plin. lib. 8. ca 28 aure ad glaciem apposita, conjectare crassi●udinem gelus, by laying the ear unto the ice, to take knowledge of the frosts thickness: who finding so the y●e strong enough, do run over for pasture. Such foxes there be of mankind, who by the hearkening of the ear and the application of senses, do see, if the plots and grounds whereon they mean to work for profit be strong enough: which if they find than they run to and fro for advantage. And to walk upon sure grounds it is the whole scope of our mere Humanists▪ Such a fox beyond the river was Sanballat, & such a fox was Tobiah the Amonite; who mocking the jews work, did say * Nehem 43. That if a fox went up, he should even break down their stony wall: thinking the frost had made all their own plot-form strong enough (who in their letters to * Ezr. 4.12. etc. Artashast pleaded the King's tribute & honour) but God sent a thaw that melted their ice, their ground work came to nothing. Though our politicians ordinarily do walk on such grounds: yet sometimes a sudden thaw or storm quasheth that ice, so they fall in and be drowned. Take heed therefore how thou adventure thy life by the i●dgement of thine ear▪ by the application of thine natural senses. The eye sometimes judgeth of men, as of trees: the ear, of Hienaes' noise, as of some shepherds voice: and yet plus valet ●culatus testis unus quam auriti decem, one eye witness, is better than ten that report but by the ear. Our Saviour therefore is of I say set forth for a perfect judge thus: * Isa. 11.3. he shall not judge after the sight of his eyes, neither reprove by the hearing of his ear: that is, he would not judge by uncertain conjectures, shadows and glimpsies. These that in cases of undoing a person, will be peremptory and resolute upon unsufficient trial (for the law forbiddeth such judgement upon one witness, & the receipt of an accusation against an Elder, under two or three witnesses) they therein show themselves rather foxes, than imitators of jesus. The foxes will not adventure their own life, but where they think all sure: but easily they will determine the spoil of others, upon a glimpse of the first ear, without first lending the second ear to the Accused. The last thing I note more particularly, fitting the present text is this, Vulpes amare vineas, that Fox's loves grapes. Ironically we say of a man, the fox loveth no grapes, when we mean, he seemeth not to love a thing which he cannot get: like to a subtle fox which passeth by the grapes untouching them, whom he seeth to be underpropped beyond his reach: but yet by learing, one * The Latins also call him Legulus, a Gatherer, namely of grapes. may know he loves them. The vine (as before and afterward oft) doth mystically imply the Church: and here, the church of the Gentiles. The vine considered here in her first grape, doth intimate the spring of tender Christians, bringing forth their fi●st fruits, to the glory of God the planter. And these foxes do so affect the Church's fruits, as it is meat and drink to them, to chop them up and devour them. These foxes (forsooth) have no purpose to tear the Lords vine, to devour the blossoms: but by their learing aside, we know well their nature They cou●t the spoil of Zion, that so as * Lamen. 5.18 foxes they may run upon it: that there they foxes may have holes, where the Son of man may not have whereon to lodge his head. Of which two l●gged foxes, some be Civil, some Ecclesiastical, some Mixt. A Civil fox was Herod, and all the Civil governors and people represented by that Satanical dragon in Revel. 12. who watched to crop up the woman's fruit at the first appearance. For the devil did that by his mystical body, died with red, as thirsting after blood. Ecclesiastical foxes be such Churchmen and lewd Prophets as * Revel. 2.14 Balaam: who for pleasing a great man, did teach how Israel might sin for provoking their God to destroy them. And such were * Nehem. 6 ●0. etc. Shemajah and Noaajah, who were contented to be hired of Tobiah and Sanballat, for fearing good Nehemiah from the work of the Lord. And such were the Priests and Scribes of judeah, who laboured to choke the Gospel in the first seeding. The Mixed fox, is such a one as is both Civil and Ecclesiastical: and of this nature is every apostatical Pope, usurping both swords: Glossator in proem. ant● lib. 1. the temporal sword over all Princes, the spiritual sword over all Churches. In the Clementine Constitutions, he is called Stupor Mundi, The Astonishment of the world: and indeed, he long time astonished the world and benumbed their senses. Then after in the same place, he turneth himself aside to the Pope and saith: Nec deus es, nec Homo, qu●si Neuter es inter utrumque. Thou art neither God nor Man, (what then▪ a Beast:) but a Neuter, Between both. Seeing themselves will have him to be a Neuter, let it be. And seeing they themselves will have him to be neither God nor Man, let him be a Beast, even Reinard the great fox, whose den and earth almost undermined the whole earth. What a friend he is to the vines, let it be judged by the carriage of his Cubs in all countries, studying and practising the ruin of Princes, the massacre of true believers, the overthrow of parents, friends and natural country. No fox so hungers after grapes, as they after firing the vines, and spilling the blood of our mystical grape. The foxes so found out, it remaineth they be hunted. For this cause the Lord of the vineyard is of the Church thus introduced, crying: Take us the foxes, the little foxes. Lect. IX. THe Mystical foxes and their properties understood as before, it now remaineth we entreat of the Lords huntsmen, who here are charged to apprehend these foxes. The huntsmen are two: the Magistrate and Minister. The Magistrate is appointed to seize upon the bodies of these crafty adversaries: and to that end the sword is put into his hand. * Rom. 13.4 He beareth not the sword for nought, for he is the Minister of God, to take vengeance on him that doth evil. Such an huntsman was joshuah, who chased the Cananite foxes, and slew them. Such an huntsman was David in seizing on the flouting foxes inhabiting jebus. Such an huntsman was josiah in pursuing to death the foxlike priests of Baalim: and such an huntsman was * 2 Kings 10 jebu in Israel, when (having got the idolatrous foxes into their house of Baal) he put them to the sword. And lest it should be thought, that such civil pursuit of the Churchesfoes, did appertain only to that ancient Church of Israel: let us remember, not only that Saint Paul (as before) doth teach that the sword is still put into their hand for such purpose: but also, how our Saviour with a civil whip did expel the Temples choppers and changers: giving therein a taste of that civil authority which he naturally derived from David: And thereby teaching civil Magistrates, the true use of the sword and lash incommended unto them. Isai. 49 23. Revel. 21 24 That prophecy of Isaiah (namely, that Kings should be nursing fathers, and Queens should be nurses) it cannot otherwise be verified to the new testaments Church, than (as is recorded) first, by submitting themselves and all their glory to the church: secondly, by licking up the dust from before the church's feet: that is, removing scandalous and offensive things, which unremooved, might hinder the Church: might danger the vines, and murder the Gospel in the birth-time. Are the Magistrates appointed to hunt the Foxes? then are they not called to be Foxes, to be Romish Reinards, spoilers of our Church. O that we had not cause to complain of some subtle companions amongst us, that by crouching and creeping, too oft, do usurp the place of civil huntsmen, but (in troth) either subtle Atheists, making advantage of all religions: or else Popish Sanballats, that bend all their wit, wealth and might, to the ruin of the Gospel, and introducing of Romish tyranny. Our Gracious Queen hath appointed them to assist her in keeping of Christ's vine, but these subtle jehues (howsoever zealous for the Lord▪ till they were established and fast seated in their rooms) do afterwards turn their zeal to the defence of Baal. Such foxe-friends we not only find here in our land, but we hear sometimes of such Captain Foxes in Ireland, who being sent forth by our Sovereign, to hunt the Fox, do betray her vineyard to the Fox. Yea, when her Majesty hath appointed some to hunt the sea-foxe at sea: we hear sometimes how they uphold the Fox in his ravin: at least, they wink at the sea-foxe, while he tears our sheep, fleeces them of their wool, causeth the merchant sheep to keep at home in their fold, when for the good of our land, they should be pasturing abroad. Take us these Foxes, saith God to our Queen. Alas, she knoweth not sometimes of these traitorous huntsmen: and sometimes when she knoweth them, she cannot apprehend them. For seldom time are such foxes destitute of a Favourite in or about the Court. Well, walk on sweetest Elizabeth, in caring for this vineyards safety; and if men fail to take them, God himself will look down from heaven and take them in their own snare. The Minister, that is, the Preacher of God's word, he is called also to hunt the fox out of Christ's vineyard. And if the cause be such as he cannot be driven out, yet (at least) the Minister is to take him, to apprehend him, to indite him, and condemn him, if he cease not in time to be a Fox: an enemy to the vineyard. As the Mgaistrate is to draw forth the corporal sword, so the Minister is to pull out the spiritual sword. And this is done two ways: first, by the word including, secondly by the word expulsing. The word including, is such an application of the word, as it includeth the fox or subtle adversary within the outward league of the Church. Such an adversary is in Math. 13. compared to a tore in the midst of the wheat. Though a tore be visible, and the word of the Church's Ministers doth condemn it, yet that word of God in the Minister's mouth doth consider that subtle ●are within the Church, and in such respect not to be expulsed the Church. Nor is he not expulsed, in respect of himself, but in respect of the wheat, which otherwise were like to be torn up with the Tare. And for this respect it was that Saint john did take and condemn Diotrephes for a proud usurper, john 3.9, 10. neither doing good, nor suffering others to do good: but yet would not command the Fox to be excluded the vineyard. And for this tarish respect (a tore cannot be pulled up but with the tearing up of wheat wherewith it is closed) * Galat. 5.12. Saint Paul wisheth certain cut of from the Galatians: whom otherwise he durst not command to be expelled the Church. And in such tarish respect (for these foxes have such hold of simple souls, as for these soul's sake, they be permitted to stay within the Church) it was that the * 2. Cor. 1●. same Apostle condemned some in the Church of Corinth, for uncleanness, fornication and wantonness already acted, whom (notwithstanding) he would not command to be excommunicate * Aug. contra Epist. Parmen. lib. 3. as Austen well observeth. As tars represent not all ill, but only such weeds as cannot be extirpate without wheats detriment: so, these tars (that have such cleaving and near communion with the faithful) are commonly subtle Foxes, having such perilous hold of the vines, as drawn they cannot be therefrom, but with the vines destruction. Such clinging tars, fast cliving foxes (such as joab and Shimei were, whom David for his time permitted, but not approved) the Ministers are to take them, by their preaching to apprehend them; but cannot adjudge them otherwise, then as tars in the wheat field, diseases in the body, which can more easily be discovered and condemned, then with the church's peace and good be severed. And this was the practice of the Synagogues Prophets, who continually cried out against the intestine adversaries, by legal menaces hunting them as foxes: which adversaries they could not expulse the Church, by any ordinance of Moses. The Magistrate could only correct or take life away from the transgressors of the moral law (for the Priests could only deal in the Tabernacles ceremonies) and in the magistrates neglect of censuring the breach of the ten commandments, the Prophets were to shoot out the laws darts: as also, in case of abusing the Tabernacles ceremonies. The Magistrate ought to seize on the Church's adversaries by the sword, the ministers by the word. Exo. 19.12, 13 As the man and beast that touched the mount (what time jehovah did promulgate his law) were to be smitten through with darts: so, these subtle vine-foes approaching the public place of God's presence, are to besmit through with the laws mysticall-iaveling. And as the word including doth so take and seize upon them in the public dividing of the word: so, the same word do●th take them in a grin, and sna●le them in ordinary discourse. This appeareth again and again in the Gospel, Luke 20.2. etc. matth. 22.16. when our Saviour answered the high priests and Scribes, after the Herodians, and lastly the Sadduces, by demanding them another question. These several foxes framed Dilemmaes (or two-forked arguments) wherewithal to endanger jesus. He (teaching so his ministers, yea, all his members) doth not answer directly, with either, yea or no (for if he had so answered, he had fallen into the one danger) but thereupon he propounds another question, no less dangerous for them to answer. Which perceived of the subtle foxes, they depart unurging him to answer them: because they could not, without danger, make answer to him. If Christ could not utterly avoid the tempt of such foxes, neither can we his members. 2 Cori. 12.16.1. cor. 3.19. Labour we therefore to take them in a grin: as the Apostle sometimes did take the Corinth's with guile: and as God himself taketh the wise in their own craftiness. The word expulsing, it is that use of God's word, whereby such foxes are hunted forth and expelled the Church: like as the Incestuous was expelled of the Corinth's, 1. Cor. 3. and 1. Cor. 2. as Hymen●us and Alexander (1. Tim. 1.20.) were expelled of Paul: and as Timothy is charged of the Apostle to bridle such cankered Teachers as Hymeneus and Philetus, 2. Tim. 2.16.17. And this is done, by putting them forth of the Church's communion, lest otherwise they should leaven the whole fellowship, or canker-fret the faithful. * Aug. l. 3. cont. Parmenian. Tunc antem hoc sine labe pacis & unitatis, & sin● laesione frumentorum fieri potest, cum congregationis ecclesiae Multitudo ab eo crimine quod Anathematizatur, aliena est: And then this Expulsion may best be done without blot of peace and unity, as also without harming the wheat: whenas the whole multitude of the Church shall be free from ●ll partaking with the sin that is to be anathematized. Quando ita cuiusque crimen notum est omnibus, & omnibus execrabile apparet: ut vel non tales habeat defensores, per quos possit schisma contingere, non dormiat severitas disciplina. Yea (as Austin in the same place ha●h) when the crime shall be so clear to all, and of all held execrable; so that the sinner hath either no defenders at all: at least, no such proctor's, as whereby a Schism may fall out in the church, then let not the sword of discipline any longer sleep in the scabbard. Then it is fit time, to cut such workers of iniquity, from the city of our God: for no beast, that can be severed with the Church's peace, ought longer to abide in the mountain of God his holiness. This cutting off is done partly or absolutely. It is done in part, when either the sinner is but debarred the Lords supper (the Lord's steward knowing it to be a ti●e fitter for him to fast, then with the residue to feast: and this was represented by the pollutions legal, which made the body unclean to the evening) as also but done in part, though in a greater part) when the sinner is not only put away from the sacrament of Communion, but also from the prayer of Communion. And this was represented under the Law, when for certain contagion, they were expelled the host, and were no more to converse with Israel till death, except the Lord cleansed them. And howsoever this excommunication be a putting forth from all communion, yet it doth admit the party some brotherly love: seeing in such estate, * 2. Thes. 3.15 1. cor. 5.4, 5 he is not to be counted as an enemy, but admonished as a brother. Though familiarity be gain said him, yet not brotherly admonition: seeing, not the Spirit, but the flesh was delivered to Satan for being humbled, and that for preservation of the spirit in the Lord's day of visitation: for this power is not given us for destruction, but for edification. Of this debarring from the Lords Table, as also driving forth and delivery to Satan, chrysostom is plentiful. In * Chrys. hom. 3. de David. & Saul. one place, how earnestly doth he wish to know them of the assembly, who the day before had been absent from sermon, and present ad iniquitatis spectacula, at wicked plays. To what end would he know? Vt eos à sacris vestibulis arceam, that I might (saith he) drive them forth of the Church: non ut perpetuò foris maneant, sed ut correcti denuò redeant: not to the end they should stay without for ever, but that after correction they might return again: showing afterwards, how such dealing is oftentimes beseeming a father in his family, and a Pastor in his church. In * Homil. 83. sup. Matth. another place, he exhorteth his fellow Presbyters to debar all known unworthy ones from the Lords Table: and then turning (as it were to one of them) he thus crieth out, Quod siipsum▪ pellere non audes, mihi dicas, non permittam ista fieri. Animam prius tradam meam, etc. If thou darest not debar the wicked, tell me, for I will not suffer it. I will rather lay down my life, and suffer my blood to be powered out, than I will agree to give the Lords body to the unworthy: rather than I will grant that most holy blood to any but the worthy. And how zealous, Ambrose was in this, * Theodoret. lib. 3. c. 17. & Sozomen. lib 7 cap. 24. that his expelling of Theodosius his Emperor, will stand ever for witness. Ambrose seeing no appearance of schism or church's harm, like to ensue such expulsing (a great sign that his ministery was gracious withal) he so putteth the King forth, till he was willing to clear his hands of blood, * N●ssen●norat. de ●●s qui nolunt repr●hendi. by public repentance. Think not (saith Nissenus) that such segregation proceedeth of an Episcopal arrogancy. Vetus est regula ecclesiae, quae cepit à lege & fuit confirmata in gratia: This is an ancient Rule in the Church, having his beginning from the Law, and his confirmation in the Gospel. The second kind of cutting off is absolute; as from all divine communion, so from human familiarity: and all this for ever. This excommunication is of the Apostle termed Maranatha. 1. Cor. 16.22. (of Mare Lord▪ and Atha he cometh: for N. is interposed for sound sake) because such a person is excommunicate to the death, and left to the Lords co●ming: who can and will take vengeance of them that Love him not. Such wicked-ones have once known and loved Christ as jesus their Saviour: but afterwards do voluntarily fall away from that Love (as some Hebrews that turned back to Indaisme, and many now to mere Atheism) who doing it against the Sight and Sense they had, are now held to be damned of their own Conscience, and to crucify again the Lord of life (whereof more largely I have written in * Called, The sin against the holy-ghost a peculiar treatise:) and this kind of cutting off was represented under the Law, by that Cherem or devoting of things to destruction, so termed in joshuah 7.1. and elsewhere. Thus the Magistrate with his sword is to seize on the foxes: the Minister also with the Word of God is to seize on them. If they cleave like Burrs to the vines, we are to stay them from further evil, (as much as in us is) but not for dragging them away, to pull the Vine down, the Church on our heads. If we can lose the hold they have, we are (having taken them) to thrust them out of the vineyard, that Satan (who reigneth without) he may vexethem: till by repentance they cease to be foxes, as Nabuchad-nezzar (coming to the acknowledging of the true God) ceased to be a Beast. Nimrod hunted, and Esau hunted: but the Holy-ghost hath marked both with a black coal, as an hunting whereof they may be ashamed. The Prophets hunted, the Apostles hunted, our ancient fathers hunted, and all of them hunted the Church-foxe. The same is our duty; and in doing it, it is our glory. The Magistrate and minister is now assembled in Royal honourable parliament: the GOD of Heaven bless them, guide and assist them for strengthening our Vine, and for hunting out all sorts of foxes, the Churches and our Sovereign's adversaries. Amen. Lect. X. 16 My Well-beloved is mine, and I am his, he feedeth among the Lilies. 17 Until the day break, and the shadows flee away, returns etc. THE Church having finished Messiahs' speech (first, for calling her to obedience; secondly, for removing impediments) she now concludeth this divine Act: first, with Praise; secondly, with Prayer. The matter of Praise lieth in this first verse: Wherein is uttered the praise of Messiahs' love and feeding. His love is laid down, in the gift of himself to her, whereby she in the next place was made His. He being hers, she therewith became His. * john 3.16. God so Loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have eternal life. First, the Father gives the Son, and he is willing to be given for us: secondly, the Father giveth us faith (as an hand) to receive his Son, and with him eternal life. So that the giving of Christ to us first, doth constrain us to give ourselves to him in the next place▪ * 1. joh. 4.19 His love causeth us to love: We love him, because he loved us first. Yea, saith our Saviour, john. 15.16. Ye have not chosen me, but I have chosen you. And so the Apostle noteth our comprehending of Christ, to grow from our being comprehended of him. Philip. 3.12. Whereby it cometh to pass, that we are not only Members of his body, of his flesh and of his bones, Ephes. 5.30. but also, (as Saint Peter witnesseth, 2. Ephes. 1.4.) partakers of the divine nature, namely, by qualification and unity with the essence itself: God and man in Christ becoming one. And thus whilst the Church praiseth Christ, she preacheth her own blessedness, given her by grace with Christ. After she hath extolled his Love, she praiseth his Feeding: affirming that to be amongst the Lilies. In the second verse it appeared, that the Church (and every soul purified by faith) is represented by the Lily: even by the fields Lily, more gloriously clothed in her inward man, than was King Solomon in all his external royalty. This is the flower of Paradise, the pleasant plant of Eden. Ephe. 5.25. etc. This is it for whom Christ gave himself, that he might sanctify it and cleanse it: that he might make it unto himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and blameless. The perfection of whose beauty, as it is referred to another life; so, as verily as in this life, Christ is hers, and she Christ's: so, verily is her beauty and holiness here begun: for the which she is here represented to the Milk-white Lily, as Isid●re termeth it. As all Lilies beauteous, Plin. lib. 21.5. V●a radice quinquagenos s●pe emitt●nte bulb●s. so the white most excellent: yea, as Pliny observeth,) most fertile: yea, that the droppings of the lily, will cause and b●g●t more lilies. As for the Church of the Gentiles, that she not only should be passing beauteous, but also very fertile, Isaiah is wonderful plenteous. Before we consider his feeding, let us first consider what is to be judged of this church, and of every her lily-white members. Christ liveth in her, she liveth in him; and the same mutual inhabitation, is between Messiah and every of his members. Are all the actions of the Church clean? Or, are they all unclean? Or, are some of her actions clean, othersome unclean, or every action mixed? For the resolution hereof, let us first remember that double birth observed of * Prosp. sen●: 330. una es● nativitas de terra, alia de coelo: una de carne, alia de spiritu, etc. Prosper: There is one Nativity of the earth, another of heaven: one of the flesh, another of the Spirit. The first of these births, S. john affirms to be of the blood & will of the flesh: but the other to be of the will of God, john 1.13. And this new or second birth is taught Nicodemus in john 3. to be of the spirit: concluding there plainly, That which is borne of the flesh is flesh: but that which is borne of the spirit is spirit. This remembered, the question is easily answered: the actions derived or flowing from the first birth, they be (as the nature is) unclean and filthy. And this is it the Apostle Paul remembreth saying: * Rom. 7. 1●. In me, (that is in my flesh) dwelleth no good thing. For the actions flowing or growing from the second birth, they be (as the spirit is) holy and clean, nor can they be otherwise. For this Saint john is thus peremptory: * 1. john 3 ● Whosoever is born● of God sinneth not, for his seed remaineth in him: neither can he sin because he is borne of God. He excepteth not against sin in the first part, but in the second, where the seed of God abideth, which is cause of the new-birth. Which consideration causeth Saint Paul again to say, It is no more I that do it, but the sin that dwelleth in me. Paul is not contrary to himself in saying, I sin not, and, In my flesh is no good thing. Saint john is not at war with himself, in saying, He is a liar that saith he hath not sin; and again, he that is borne of God, sinneth not. As both of them consider an old and a new Adam in the faithful: so, they give sin to the first, and sanctity to the second. And this is more apparent. when as the Apostle placeth two laws in these two parts: calling the one * Rom. 7.23. The Law in my members, and the other, The Law of my mind: as also considereth in one, and the same man Flesh and Spirit, (Gal. 5.17.) affirming the one of them to be contrary to the other. Contrariety doth not admit union, for what communion is between Christ and Belial, light and darkness? None. Irrefragable therefore bideth this Position: * Zanch. 11. Thesis' ex. 14 In Electis regeneratis duo sunt homines, Interior & exterior. I● cum peccant, secundum tantum hominem exteriorem: id est, ●a tantum part qua non sunt regeniti, peccant. Secundum vero interiorem hominem, nolunt peccatum, detestantur peccatum, & condelectantur lege dei: quare non toto animo aut plena voluntate peccant. In the elect once Regenerate, there be two men, an inward and outward. When these sin, it is according to the outward man: that is, in that part wherein they be not regenerate. But according to the inward man, they nill sin, detest sin, and delight in the law of God: for which cause they sin not with the whole mind or full will. As it should be a notable error to say, that the old man can bring forth an holy or clean action: so, as main an error it shallbe to hold, that The new man can send forth an unholy and unclean action. As the unregenerate part, is a bitter fountain, that can send forth no sweet water: so the regenerate part is as the Well of David, that can only send forth that is clean and holy. As the cause is, such is the effect. As is the tree, such is the fruit. And as it shall be an intolerable error to affirm of mere natural gifts, that They be strong, therefore holy: so, ablasphemie (though not The blasphemy) against the spirit of grace, to affirm of his gifts in us, (as of Faith, Hope, Love) because they be weak, therefore unclean. If these two births in us could be mixed together (as wine and water) for making a third thing, we then might conclude a mongrel action. But the old man dieth, the new liveth. The one of their Laws is as contrary to the other, as light and darkness: and they fight the one against the other. So far be they from communion and their actions from being mixed. If the Prophet cry, * Isa. 5.20. Woe to them that speak good of evil, and evil of Good, it standeth us upon to condemn the actions of our flesh, but to justify the fruits of God his spirit in the regenerate. As it is proud profanity to give holiness to that dog of our nature: so it is but counterfeit humility, to charge the holy things of God with uncleanness. For gaining the name of Humble, must we spit upon the actions and gifts of the holyghost? God forbid. We may not do evil that good may come thereof. Besides must be observed, that not only the regenerate are thus clean and holy in the part of their new birth: but also, that in their open state of grace, they are of us to be termed Spiritual (because the Spirit of God in them is principal) and (as in our Creed) a Communion of Saints or holy-ones. August. in Galat. 4. As they are to receive their denomination from the Spirit of GOD and his sanctity, which in them is principal (which is cause of that distinction in Augustine, Aliud est non peccare, alive non habere peccatum. Name in quo peccatum non regnat, non peccat: It is one thing, not to sin, another thing, not to have sin: For he sinneth not in whom sin reigneth not: so it pleaseth Messiah to judge of them throughout this song, as of incense trees for savour, and as of beauteous flowers for favour. A soul seeing itself in itself, hath cause to cry out of itself; all unclean, * Isa. 1.11. all red as scarlet: but if it have the sight and sense of being in Christ, it is to believe that crimson sins are all washed so white as wool: and that by the blood of that Lamb, their garments are made white. And with boldness such a soul may press into the divine presence, knowing that the gifts of his own spirit, cannot but to him be acceptable. Nor is such persuasion and boldness, the work of pride, but the fruit of Faith: even of faith, * Rom. 5.1. whereby we have peace with God. The place of Messiahs' feeding, is amongst these Lilies: so that these lilies are properly the place of his food & not (as some have taken it) the food itself. Rabbi Selomoh doth thus read it; who feeds his sheep amongst the lilies, that is (saith he) in a fit, quiet and beauteous Pasture-pl●t: not unlike to that of David in ps. 23.2. True it is, that Christ hath prepared a pleasant spiritual place for the sheep of his pasture to graze in: but here (I take it) she intends directly the refreshing place, which Messiah had chosen to himself: and that is herself, chosen to be a Temple to the holy ghost, an habitation to the mighty God of jaakob: comparing herself to a field of Lilies, * R. S●lomoh hereon. her several sanctified members considered. And hereunto Abbenezra is drawn, when not only he saith, that the Lord is * All●n-ezra in his dramatical interpretation. drawn (suavi odore floris i●tius) by the sweet odour of this flower: but also * In his allegoric. expos. in lilies designantur justi, that by Lilies are understood Righteous persons. Our Saviour (by Saint john's Ministry) laboured to open the hearts of the Laodiceans, Revel. 3.20: to what end? That he might enter and sup with them. And is there all? Nay that they likewise might sup with him. The same mutual and joint pasturing may be here intended: according to that which was in the 1. ch. and 9 verse: and blessed be they which be invited to this supper, Revel. 19.9. Messiah feedeth amongst these Lilies; and the Lilies again receive nurture from him and his spirit, represented by the watery banks in psa. 1.3. He liveth with us, not of us: but we live both with him and of him. Live with him we do, because the members cannot be severed from such ●n head. Live also of him we do, because, not only the earth is the Lords and the fullness thereof (and so all live of him) but also in respect of his body and blood (called in the Gospel a slain carcase) whereon, as eagles, by faith we tyre and foster. And so the faithful only feed of him. For his feeding with us, it is plain from the union he hath with us, both in body and soul. And that is cause that in Matt. 25. he accounteth that which was given to his poor members to have been given unto him. Not because his own particular body was in them (for the heavens retain that, till he come to judge both the quick and dead) nor since his own particular nature was glorified, could it hunger or thirst after bodily refection: but in respect of communion and fellowship with such, spiritually through faith: his spirit so chaining him and us together, by the bonds of faith. And in such respect, he taketh hard fare also with them; going down with jaakob into Egypt: with joseph into prison, suffering with the Saints in Damascus. Thus he feedeth us, and with us: He feedeth us as a father: but feedeth with us as a brother: yea, as an husband and amiable lover. Now to her Prayer. Lect. XI. Until the day break and Shadows flee away: * Heb. s●b. Return my Well-beloved and be like a Roe or young Hart, upon the Mountains of Bether. IN this prayer I observe generally, the Churches will, conformed to Messiahs' wil That it was his will to remove from her in some fort, for a certain season, she had learned from his own Canonical word: and for that cause she prays him to retire: (for the word Sób here, and Bèràch in ch. 8.18. I take to be as synonimies) or to haste away, according to the father's decree, till the time of darkness were overjoyed: assimilating himself herein to the young Hart on the mountains of Bether. To lack his presence, no doubt a corrosive unto her: but having learned that God had so decreed, she desireth him to accomplish his will: herein referring her will to his revealed will. A doctrine taught by Messiah, when he taught his disciples to pray, Thy will be don●, practised by himself when he prayed to his father, * Matth▪ 26.39.42. Not as I will, but as thou wilt: and a rule whereby every one that hath a portion in Christ, must be contented to walk. As a child ought to refer his will to the Father▪ and a scholar to his Master, eu●n so (and much more than so) ought we to refer our will (which is always weak, and oft bad) unto God his will, which is strong to prevail, and is always go●d. If love cannot prevail with us for subjecting our will to his will in all things: Then let the fear of his power force it. Follie it is to resist him that is stronger, * Num. 23.19. Hath he said it (quoth Balaam) and shall he not do 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 frustrate his word: for if they will not join with it, for partaking with his mercy, they shall be subdued of it, for partaking with his justice. As we would be known to be of God & Christ jesus, let us be ever found subiecters of our will to his will: yea, it is a badge of the Church here, and therefore cannot in the faithful be altogether wanting. More particularly here is to be observed, first, the time of decreed absence (and that is, Till the day break and shadows fly away) secondly, The manner of his absence: and that is, Like a young Roe on the mountains of Bether. The breaking of the day and departure of the shadows (for Night, * Isidore etym. lib. 5. cap. 31 Vmbraterrae noctem fa●it. which is the earth's shadow, doth depart with the days breaking) it is understood of some, to be the time of the Law preceding Christ's incarnation, which law was nothing else but a shadow of good things to come: some others understand it to be the time of the church in this dark miserable world, specially after Christ's ascension. Not to meddle with other unapt collections, I mean here (if God permit) to insist on both these times, as both well suiting to our former exposition. Objection. But here some will ask, how can the church of the Gentiles will Messiah to retire, unto the time that Legal ceremonies vanish; seeing the Gentiles were no people or church till that law was ended? Answer. I answer, God that calleth things that be not, as if they were; he (by Solomon) bringeth in the Church of the Gentiles, even before she was. This falleth out by reason of the certain execution of his decree; as also by reason things past and to come, are all present unto him and his Spirit. And hereof it is, that his spirit very ordinarily in the prophets, doth speak offuture things as already existing. Nor but for such cause, could Messiah and his church be introduced mutually parling in Salomon's time, about a thousand years before Messiahs' substance put away the shadows, that so the partition wall broke down, he might espouse the Gentile. Which (by the way) must teach us to think of things to come (God's word having taught, that such things shall come) as if they were already acting; nay, as if they were already acted. Hath God threatened to destroy the impenitent? * jere. 15.1 ezek. 14 20 If Noah, job, Daniel; yea, if Moses and Samuel, should rise up in their behoose, they could not turn away the judgement. Hath God promised mercy to the contrite, salvation to the faithful, victory to his Church? It is as good as done: hell gates cannot prevail against it. For the time of Messi●hs absence, it lieth in these two points: first, it should be till the day break: secondly, till the shadows flee away. For the day-break, it implieth to the Gentiles, only that time of Messi●hs incarnation, whereby the * Luke 1.78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: oriens ex alto. day-star from an high did visit us: or as the Greek readeth, wherein the Rising (or, East) from an high did visit us. Which implieth not so much the day-star (called Phósphér and Lucifer, grown into evil report, because of their application, to Satan and Nebuchadnetsar) as the Sun itself arising in the East. True it is, that Messiahs' star appeared in the East, but that was not an ordinary, but extraordinary star, fore-prophecied of by Balaam * Num. 24.17. jacob's star, whereby the Eastern Sophies had intelligence of Messiahs' birth. The last writing Prophet of Israel's Church, he prophesying of this Day break, doth say: * Malachi 4.2 Shemesh t●●dákáh. The Sun of Righteousness shall arise, etc. This light came amongst his own, but they loving darkness more than light, laboured by false accusations to darken this Sun as sackcloth: they therefore kill him. But the firmaments Sun pulled in his head, as ashamed to shine, when the Son of God might not shine. Hereupon the day did plainly break (for the vail of the Temple broke asunder) and as at his birth he was highly honoured of the Gentiles, so here at his death, Pilate (a Gentile) did honour him with a Kingly inscription, against the heart of the jews. The heathen Centurion and his company seeing the events, * Math. 27.54. They feared greatly, saying, Surely this was the Son of God. With his birth the day did break: with his death, the Sun rose higher: but with the Temples overthrow by the army abominable of Romans, (which was about forty years after his death) the Gentiles had the Sun of righteousness further risen upon their Hemisphere; whereof more hereafter. Christ being thus (as Simeon justus terms him) a light to Gentiles and a glorious light to Israel, it teacheth us all to show forth the virtues of him, that hath called us out of darkness, into his marvelous light, 1. Pet. 2.9. Lect. XII. Messiahs' absence is secondly laid down in th●se words, T●ll the shadows fl●e away: q.d. retire my Well-beloved till the night's darkness be put to flight, till the ecclesiastical shadows be chased away by the suns bright rising. As Christ was this Sun ( * Psal. 19.5. coming gloriously forth as a Bridegroom) so, the Law was but a shadow of good things to come, the body whereof was Christ, Heb. 10.1. Coloss. 2.17. wherein the Apostle may well allude to the shadow (accompanying a man's body) which sometimes is before, sometimes behind, as occasion is ministered by the suns course: even as some shadows went before Messiahs' incarnation, some again followed behind: not unlike to the * Num. 13.24. two spies of Israel, carrying between them the cluster of grapes, for the Church's comfort. As the Apostle calleth all a shadow, so Solomon here useth the plural, shadows: because the whole body of types would be considered in the particular members. For the better effecting whereof, I will give a taste thereof, by dividing all ecclesiastical shadows into these three classes or heads: Chronological, Personal, Sacramental. By Chronological shadows, I understand such as consist in Number. By Personal shadows, I intent such as rest specially in some Persons. By Sacramental shadows, I conceive only such as consist specially in typical elements for external signs, for which they have of ancients been termed principally, Sacraments. For Chronological shadows, they be (I doubt not) so many as there be numbers in the old testament: the handling whereof would make a large book, yea many books. But as I am unable to wade deep in any part of this argument; so, for the present I will observe some few times or numbers: and these also of such nature, as this age's sluggard (who despiseth this wisdom) may be least able to spu●ne at. The first shadowing number shall be ●ixe, which I term the number of creation. In six days, God begun and finished his works of creation: not because it was of absolute necessity for God to use such time: but for our instruction, for whom both times and creatures were form. * Isid. thymol. lib. 3. cap. 3. N●m unum semen numeri esse, non ●●merum volunt. One is no number, but as the seed of number: because all number ariseth from it. And for that cause, it may well be given to God: who as he is in essence One, so all number hath his being flowing from h●m, and returning back again into him, like the hierogliphic serpent, which turneth his tail round about into his mouth. And that is cause why Christ God, doth term himself Alpha and Omega, (the first and last of the Greek letters) the beginning and ending. Two is the first number, three the second: and this Three is not only made glorious in the first three days work, with a glorious light before Sun, Moon and Stars were created: but also is closely inferred in the third word of the Bible. Genes. 1.1. Where after Bresh●th Bara (in the beginning created) there followeth Aelo●im God, but inform plural: together with the third place; secretly teaching a plurality of persons: that is, a sacred Trinity in Unity. In three days more, heavens and earth are (with their whole host) perfected: and therefore the number 6. well termed of Divines, The perfect number, or number of perfection. But what may 6. in the natural creation, figure or shadow forth? Beda, Beda and ●banus on Gen. 1. and 2. in distinguishing the ages, being one with Isidore. et●mol. l. 5. c. 39 Rabanus and others shall in effect, answer for me. These six days do insinuate the six ages of the world, wherein a mystical work shall be finished, represented by the former natural work. The first age is from Adam to Noah: the second from Noah to Abraham: the third from thence to David: the fourth from David to the transmigration to Babel: the fifth from thence to Christ: the sixth from Christ to the world's ending. Some others do also divide the world into six ages, but with some difference from the former ancients, in the middle ages. But here I will content myself with that ancient distinction: because thereto I may add their application of the 6. ages to the six days: and the rather for bridling such as think such kind of doctrine to be but of yesterday, nothing at all white headed. In the first age of the world, (say they) man was made, and was in Paradise, tanquam lux, shining as the Light. In which age, God divided the Sons of God (under the name of light) from the Sons of men, as from darkness itself: and the evening of this day was the flood. In the second age fell out (as it were) a firmament between water and water, when as the Ark did swim between the Rain and the Seas: and the evening of this age was the confusion of tongues. The third age fell out, when God separated his people from the Gentiles by * In Abraham begun the distinction. Abraham: severing them like as he did the dry land from the inferior waters. And herewith was brought forth the branch (or bud) of herbs and trees: that is, this age brought forth the * This specially in their coming out of Egypt, and receipt of the Law. Saints, and the fruit of holy Scriptures: The evening of this age was the sin of wicked Saul, settled in evil. The fourth age begun with David, whenas God established lights in the firmament of heaven: that is * Prayed for in judg. 5. ult. the splendour of his Kingdom as the suns excellency: the * Synag. to Christ, as Moon to Sun. Synagogue and his * Prince's stars, Dan. 8.10. Princes (as Moon and Stars) obeying thereto. The evening of this age consisted in the sins of the king, whereby that people deserved to be carried captive into Babylon In the fifth age, that is, in the captivity of Babylon, there appear (as it were) animalia in aquis & volatilia c●li, fishes in the waters, and birds in the air: because the jews then begun to live amongst the * People and Nations represented by waters, Reu. 17.15. Gentiles as in a Sea: nor had they any stable (or set) place, more than flickering birds. The evening of this day, was the multiplication of sins in the jewish people: who became so blind, as they could not know the Lord jesus. Now, the sixth age begun with the Aduent of our Lord jesus Christ. For as in the sixth day, the first man Adam was of the slime of the earth, form unto the image of God: so in the sixth age of the world, the second Adam (that is, Christ) in the flesh, is borne of the Virgin Mary, * here, and afterwards, Ribanus interlaceth somewhat. All before, he useth Bedaes' words, almost wholly. he in a living soul, this in a quickening spirit. And as in that day, a living soul was made, so in this age they desire eternal life. And as in that sixth day the earth brought forth the kinds of creeping creatures and beasts: so, in this sixth age of the world, the Church brought forth the Gentiles appetiting eternal life. The which in sense was manifested to Peter (in Act. 10.) by a sheet of creatures. And as in that day, man and woman were created: so, in this age of the world, Christ and his Church is manifested. And as Man in that day, was set over the Beasts, creeping creatures, and birds of the air: so, Christ in this age, was set over the Gentiles people and Nations, that they might be governed of him: who were as Beasts given to carnal concupiscence; or as serpents obscured with earthly curiosity: or as birds lift up with pride. And as in that day man and beasts with him are fed with the herb that seedeth, and the wood that bringeth fruit and green grass: so in this age, the spiritual man (which is the good minister of jesus Christ) he with the people are fed with the nourishment of the holy scriptures, and with the divine Law, (as with seeding herbs) for conceiving reason and speech fertily: partly for the utility of manners and conversation beseeming mankind, as resemblanced by trees bearing fruit: partly, for the vigour of faith, hope and charity, unto eternal life: as it were with green herbs which whither not with any heat of tribulation, etc. And I could wish that the Lord might not find us (as it were) in the evening of this age. The evening of this age, is thus spoken of by our Lord: Thinkest thou that when the Son of man shall come, he shall find faith on the earth? After this evening, shallbe a morning: namely, when our Lord shall come in his glory. Then the Saints shall rest from all their works (or businesses) with Christ. As the works of the six days were thus sealed up with a seventh days rest: so the Ancients (not to touch any modern writers) could apply all to the world's six distinct ages, finishing them with the glorious Sabaoth of Sabbaths, the rest of rests. And this was clearly insinuated by the Holy-ghost to the Hebrews, writ to this effect: * Hebr. 4.8, 9, 10. If joshuah had given Israel rest, than would not David after that day have spoken of another Rest: But David hath spoken of another Rest: Therefore there remaineth another rest to the people of God: for he that is entered into His rest, hath also ceased from his own works, as God did from his. From which scripture, as also from others of like validity, hath analogically been well concluded, how the six days did resemble typically the six ages of the world: aswell as the seventh day did represent eternity hereafter, wherein the sons and daughters of God should rest from all their labours: no more troubled with world's garboils, contrary to the Chiliasts assertion, who dreamt (from a misunderstanding of Revel. 20.7. etc. that after the Saints had rested a thousand years, Satan should anew assail and trouble them. And besides that the number of Six is made sacred sundry ways in the old Testament: we shall find the new testaments Revelation, to make it a number of perfection to the Church's works, when as (Revel. 10.7.) the mighty Angel sweareth, That in the days of the seventh Angel, when he shall begin to found the trumpet, the mystery of God shall be finished: as if he should say, the six trumpets (referred to the new testaments six ages) shall found to the end of the Church's business: for when the seventh beginneth to found, even than the mystery is at an end and finished. But I will spare to speak more of this number here, as also what I further think of the distinction of ages. That which is spoken according to the Ancients their observance, may serve to stop the mouths of such as cry for antiquity. Which summarily I shut up with that of Isidore: Senarius namque qui partibus suis perfectus est, perfectionem mundi quadam numeri sui significatione, declarat. Etymol. l. 3. cap. 4. Lect. XIII. Sabaoth of Days. THe next chronological shadow, shall be Seven: a number of Rest: sanctified by God himself, as was the number of Six. The number Seven, in regard of his Rest, is termed sabbatical: and because in the great Sabaot of God, they shall neither give nor take in marriage, * Clem. Alex. in Strom. 6. Clemens Alexandrine saith, Merito ergo numerum ●ep●enarium existimant esse sine matre & sine prole. They worthily therefore do think the number of seven to be without Mother and offspring. So sacred is the number of seven, as ancient Gentiles gave place to the seventh day for rest, as also for perfecting the Creature. And to this end, the * In Strom. l. 5. former Greek Ancient introduceth Homer, Hesiod, and Callimachus their Ancient Poets. Nor proceeded it but from a deep conceit in Balaam (the Eastern Gentile Prophet) when as he builded seven Altars, and offered up seven Bullocks. But passing by such notes, let me come to the right sacred book of God, and there shall plainly appear, how renowned this sabbatical number is. And this shall be briefly observed, in God his sanctifying the seventh day, the seventh month, the seventh year, and the seven times seventh year in the old testament: then afterwards, by renewing a memorial of the number so oft in the new testament. Six days having finished the natural work of Creation, the seventh day God rested and sanctified it to divine contemplation: Gen. 2.2. Exod. 20.11. Which resting from bodily travels for giving full scope to the spirit for meditating in the mercies of God, did foreshadow a world of businesses in the world, till the Seed (promised in Paradise) should come, in whom alone the Church was to have her soul's rest. And this was it which was shadowed, by all other Sabatical or rest days; as plainly affirmeth the Apostle thus: * Col. 2.16, 17 Holidays, new moons, Sabbaths, were but a shadow of things to come, but the body is in Christ. On which ground, the new testaments Church hath abolished these Sabbaths weekly and festival; lest otherwise she should judaize, as if Christ were not come in the flesh. Objection: then in abolishing of the day, we abolish the fourth commandment. Answer: no: we reserve the moral duty (which is as the life and substance of that precept, in so resting and meditating the next day after) only we put away the seventh day, which (in regard of his number) was a shadow. Which next day after (the eight after a sort) the Ancients still understood by the eight day allotted to circumcision: but in nature being the first day, it was of Origen understood to be the day wherein Manna first came down from heaven: representing Messiah the true bread of life to the faithful. As the Sabaot day, God rested from creating any new work: so Messiah on that day wholly did rest in the Sepulchre: Having on the cross (when he cried, It is finished) put an end to the work of redemption. They that afterwards have invented new works for redemption, they do with * Genes. 36.24 Anah but find out the generation of Mules: and with the cursed earth, but bring forth thorns, thistles, & degenerate vermin. When he was come, in whom the father did rest, and the church was to rest; the shadow was to give place to the substance, the typical seven to Messiah thereby typed and forefigured. Lect. XIIII. Sabbaoth of Months. AS six days brought with them a sabbatical seventh day: so the time of six months brought with it, his sabbatical seventh month. The first was the Sabbaot of days, this second (as an * Origen in numeros, whom Rabanus followeth. Ancient well termeth it) is Sabbathum Mensium, the Sabbaot of Months. Not so termed because the seventh month was wholly, but because a great part of it was to be rested. * Leuit. 23.23 etc. Num. 29 1. etc. The first day of this seventh month called Tisri, was the feast of Trumpets. The tenth day was the feast of Reconciliation. The fifteenth day was the feast of Tabernacles, and that continued seven days after: every which day had his peculiar sacrifice. The feast of Trumpets was a solemn memorial of the benefits which they had received by the use of that kind of instrument. By the trumpets of Rams horns (a simple mean) it pleased God to shutter down jerichoes walls, josh. 6. By the two legal silver trumpets, the congregation was informed of the times of assembly and departure: secondly, of war: thirdly, of festival solemnities, Numb. 10.1. etc. Wherein were represented these two spiritual things: the Word of God preached, and holy faithful Prayer. By that blessed word sounded (as Isaiah was commanded in chap. 58.1.) it pleas●th to shutter down the walls of the false church: to contrite the hard heart, to over ●hrow the mighty imaginations of mankind. The sounding of an instrument, was but a weak means for ruinating wals, chase of the adversary: but the arm of jehovah did accompany such means: so, the preaching of Christ crucified, and that by such mean instruments as the Apostles, of itself was unable to conquer one soul: but it being the ordinance of God, and so accompanied with the powerful operation of his spirit, it so hath cast down the Oracle-walls of Idolatry, broken down the high imaginations of flesh and blood, expulsed the Romish familiar Hobgoblins, dispelled the clouds of golden legendary lies. By the sounding of this word we are also taught how to assemble, and how to depart about our several affairs: the word of God is to be our delight and counsellor. Yea, this same word is to be sounded over all our sacrifices and spiritual exultations, as one sacred ordinance for hallowing all our worship. The trumpets also did represent Prayer, when it is said, that upon their sound in warre-time, they should thereby be remembered before their God. And hereupon it is, that we are enjoined to * Psal. 50.15. Call upon him in time of trouble: even as Solomon (in * 1. King. 8. his dedication of the temple) did intercede with the Lord, for hearing Israel, when they should stretch forth their voice unto God in the time of their straits. And so Hezekiah (stretching the adversaries letter before him, Isa. 37.) did lift up his complaint to God, whereupon jehovahs' Angel issued out, and ●lue of his enemies an hundred four score and five thousand. The feast of reconciliation was an act of humbling the soul before God; to whom they could not be reconciled without him that was preached in their sacrifice. The feast of tabernacles or booths, put them in mind of their flitting estate, while they were in the wilderness: and is to us a representation of our movable state in this wilderness of the world. All these things accompany this sabbatical month; the first month according to Hebrues civil account: but from the time of their coming from Egypt, it became their seventh. For then the month Abib, called also Nisan, it was made the First, Exod. 12.2. & 13.4. The Civil reckoning thus 1 Tishri, 2 Marchesuan, 3 Cisleu, 4 Tebet, 5 Shebet, 6 Adar, 7 Abib, 8 Ijar, 9 Sivan 10 Tamuz, 11 Abbess, 12 Aelúl. The Ecclesiastical thus. Their Civil account begun in our September, their Ecclesiastical in our March. 1 Abib, 2 Ijar, 3 Sivan, 4 Tamuz, 5 Abbess, 6 Aelúl, 7 Tishri, 8 Marches. 9 Cisleu, 10 Teb. 11 Sheb. 12 Adar. The Civil First became thus the ecclesiastical seventh, for teaching us, that All is become anew to the faithful: who are to rest in him, who was figured by the Highpriest entering into the Temples Sanctum sanctorum this very seventh month, and in no other. This seventh day and seventh month, do both lead us to rest in Messiah, in whom we are to Rest, for the Father in him Alone resteth well pleased. Lect. XV. But besides Day and month, we are to observe the Year: which also brings with it, Rest and Sabbaot. And this was done every * Exod. 23.10. etc. jevit. 25.3 etc. deut. 15.1. etc. seventh year, from the time of typical joshua his partition of Canaan. Six years they were to sow the land, the seventh year they were to let it Rest; and the owners, with the poor, were to content themselves and feed on the voluntary fruits of that Yeares-rest. Whereby all were taught, first, to rest in the promised Messiah, who is alone sufficient to our earthly natures, causing them to fructify without our natural tillage. Happy is the body and soul (for that is our field and vineyard) that communicates with these sabbatical gifts, for their own good and sustentation of others. Secondly, it teacheth all Adam's sons to labour the world's six ages, but with respect of that sabbaot in the world's end, when so Christ jesus shall be to them all in all, what time happiness shall be (rich and poor, Abraham and Lazarus) to rest in Him for ever. The poor then shall not envy the Rich, the rich then shall entertain the poor into their bosoms, without grudge: for this is a Sabaoth of Rest in our God. Yea, before the world's end, * Reu. 14.13 Blessed are the Dead that die in the Lord, for they rest from their labours. Furthermore, this sabbatical seventh year did * Deut. 15.1 etc. forbid the Lender to ask the thing again which he had lent: and yet not to lend unto the poor brother by reason of this seventh years rest, it was to have a wicked thought and to sin: but to lend and so to give, it had the promise of blessing to accompany that lender, in what-so he should put his hand to. Besides, as this year, the Hebrew (which for need had sold himself to be a servant) he was (except himself willed the contrary) to be set free. As the Creditor might not debar lending, because the seventh year was nigh; so, neither for that cause ought he (through l●cke of full six years service) to stay the poor b●other: either from accepting him into service for such satisfaction, or (the seventh year being come) to retain him longer against his will. For the breach of this law, jere. 34.8. etc. jeremiah was sent to denounce against the jews, these three punishments, Sword, Pestilence, and Famine. All this plainly preached Mercy: that mercy which the rich do owe in conscience to the poor: and masters to servants: one Christian to another. The contrary God will be avenged of. And herewith (to the comfort of faithful servants and poore-ones) it doth typically preach, that in heavens Sabbaot they shall rest, maugre the hearts of worldlings: for howsoever they be men's servants, yet they be * 1. Cor. 7.22. The Lords of free men. * Beda on this place. In requie Novitestamenti liberatus est. He is set at liberty in the Rest of the new testament: how much more in the accomplishment of that Sabbaots perfection? But besides the seventh year Single, jubilee rest. Le. 25.8, 9, etc. there was a seventh year multiplied by seven, which proclaimed the following year for a year of much liberty. Seven times seven years were counted: the last whereof is nine and forty. Then in the seventh month the great jubilee year was founded, which was the fiftieth year: that is, the year after the seventh: which in progression of number is Eight: but in renuall of number is the First. But that here is a renuall of the Sabbatical account, I cannot see, though one of Scotland (otherwise worthy much reverence) doth teach: namely, * M. Rob. P. in propos. 2. that the jubile-yeare is the First of the next seven. Which if, than this would follow: that that seven should be but six, or two Rests should be held in one seven: neither of which, I see any reason for. This jubile-yeare (being the 50. year, The number of eight. the next year after the last seven) it is so in progress of account, an Eight year: and so withal doth secretly teach, that the Time and number of Eight is sacred. Further it may appear from the time of Circumcision, which ever from the Birth-tide was to be the Eight day: which Ancients still did make a Representator of Messiah his day of Resurrection, which fell the day after the jewish Sabaot, or seventh day. All which we shall find to be sanctified in the name * Beda on Luke 2. ●ESVS, where Eight is renowned in Vnits or Ones: secondly in tens: thirdly in Hundreds. For in the name JESUS, thou hast the just Number of 888. thus: I, 10. * Greeks Eta. E, 8. S, 200. O, 70. V, 400. S, 200. that is, JESOUS according to the Greek writing in the new-Testament: as if hereby were openly proclaimed, that jesus first is He, to whom the beast in Revel. 13.18. with his number of 666. is opposed, whereof that adversary hath the Name of Antichrist: th●t is, opposed to Christ. Secondly, that JESOUS is the end of Circumcision and lubile, all drawing to Him, as the jubilee or jobél (of lábal) doth naturally signify. Many take it to have the Name of a Rams ho●e, affirming that this jubilee was proclaimed with such horne-trumpets. But as such derivation is further fetch●, so I see not how (by the scripture) it can be proved, that Rams horns were then sounded. Nay it seemeth more probable, that after Silver trumpets were instituted together with the law, that they only were in these solemnities used. Draw unto Christ they did, in 18. jubilees: the last of four Sabbaoths or sevens of jubilee, proclaiming Christ crucified, by whom came everlasting Redemption. But for the better observance hereof, let us consider the Peculiars of this great octonary Rest. First, in this Great year they were not to sow, no more then in the year next afore it, which was the last of the seven sevens: for the supply of which two Rests, the Lord promiseth to give sufficient the sixth year for three years, Leutt. 25.21. which secretly may teach: once, that such as put their confidence solely in Christ, they shall find God to be * Genes. 17.1. El-shaddi All-sufficient unto them: as also, that Christ is an end to the ceremonial law figured by the seventh day: and the very Soul of the new testament figured by the number of Eight, the verification of the former. Rest to the Synagogue, Rest to the Church, rest to the Body, rest to the soul●● who first was God, than secondly Man, for double Rest to the faithful. Secondly, all the Israelites) who before had sold any possession) were as this year to return unto their possession. A re●son that the land was not to be cut off from any Tribe, was this: * Leuit. 25 23. The land (●aith jehovah) is Mine: and ye be but strangers and sojourners with me. For this cause it was his pleasure that his own Interest should appear, in having his people always interessed therein: yea, and in the year of jubilee, to seize on the very possession. And what doth this shadow forth unto us? This, first, that * 1. Cor. 10.26 the Earth is the Lords, and all that therein is, and therefore all the faithful Israel of God, truly interessed therein. They may for a season, be out of the possession thereof: but in the mean time they have a true Title therein: even in all the good creatures of God: for whose use indeed, they were created: as who being only the persons, that can (to God his glory) * 1. Tim. 4 4, 5 sanctify 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 Meek and Patient in time of such lack) they shall inherit the Earth; as our Saviour himself affirmeth in Math. 5.5. Where the word Clero-nomesousi import th' a Distribution by Lot: resemblanced by the several lots in Canaan, distributed to typical Israel, by the ministry of jehoshuah the figure of jesus. And hereof Saint Peter in his second Epistle, the third chapter, speaketh thus: But we look for New heavens and new earth (according to his promise) wherein dwelleth Righteousness: as if he had said: though all be dissolved, and by fire finally melted, yet there is promised (besides n●w heavens) a new earth, which we, (with all the Righteous) do look for. While the earth is filled with Iniquity, we may be out of possession: but when the earth shall be resined and brought to his perfection, than we (even the faithful) shall have it only in possession. Nor marvel that the Elect-ones expect this great jubilee; for every inferior creature in his kind, doth groan after this day of Delivery, as resting in hope then to be freed together with the Sons of God, Rom. 8.18. etc. This day of delivery, this day of Redemption, this time of Rest, it is not there, but there, not now, but then fully acquired: * Orig. in Numer. de 2. festi●●. Nam si altius repetaemus quae vera sint Sabbatha, intra hunc mundum non est veri sabbathi obseruatio. The third thing of the jubilee is this, that every manner of Servant was to be set at liberty, For whereas the Voluntarie-seruant in Exod. 21. is said from thenceforth to be a Servant for ever (Verse. 6.) it is to be restrained unto the year of jubilee, Leuit. 25.40. for servants of other nature were to be set free every seventh year. L●gn●lám, for ever. And that the term Legnólám is not to over reach the year of jubilee, the Heebrewes Midrash on 1. Samuel. 1.22. teacheth. And that it signifieth not properly For ever, but a Long time, Rabbi Kimcht teacheth in his Rad●cals, alleging to that purpose, Prou. 22.28. Where Gnólam cannot signify for ever: no more than a servant could serve for ever, seeing he was not to live for ever. If we turn it and understand it for ever in this or any other ceremonial speech, it must be * Aquinas in Heb. 7. Lect. 3 Ratione figurati, in respect of the thing figured thereby. And indeed, this mystically implied, first, a releasement of such as had been servants to sin: secondly, a releasement at last from all slavery, as well of body as soul. From sin, that was first sounded by the Trumpet of Messiah in his public ministration of the word: for which cause Isaiah introduceth him thus, speaking, The spirit of the Lord upon me, therefore jehovah hath appointed me to preach the Go●pel to the Meek. He hath sent me to lose the bands of contrite in heart: to preach liberty to the captive, and to the fettered, the opening of the prison; to preach the acceptable year of the Lord, Isa, 61.1.2. And most probable it seemeth unto me, that our Saviour must fulfil the jubilee, either in her Birth (which is termed The fullness of time, Gal. 4.4.) or in his Baptism (what time from heaven was preached, that this was the Accepted-one: who therewith entered into his public ministery) or (which is yet most probable) in the year of his suffering: then upon the cross he proclaiming, It is finished: the Temples vail then rending, and therewith preaching an end of legal ceremonies: the dead then arising and walking as having their bonds loosed, and the doors of sins prison set open. The ecclesiastical year so begun (for he died in Abib) what a glorious year of spiritual liberty was that in the Ministry of his Apostles? But together with this proclamation came not the full liberty of the Saints. That remaineth hereafter to be fulfilled in the next appearance of jesus, who then shall restore store all things. * Hebr. 4 9●▪ 10 11 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 us study therefore to enter into that Rest: and in the mean time (groaning under the burden of sin) let us (with the Apostle, Rom. 7.24.) cry out, Who shall set me free from the body of this death? Whereto let a good conscience reply: I thank God (it will be) through Christ jesus, for when he again appears, lift we up our heads, for that is the time of our Redemption. Lect. XVI. Against Rome's jubilee. CHrist having put an end unto this judaical Inbile, how comes it about, that Rome the last year kept a jubilee, as also for some other times in the three hundred years next backward? It is, because Rome by that (as by other things) must judaize and show themselves Antichristian, that is Opposite to Christ. They may aswell revive all the ceremonial Law, which were to rear up again the Partition wall of ceremonies, and to preach actually, that Christ is not come in the Flesh. For 1300. years (or thereabouts) the Church observed no such invention, nay never dreamt of it. But about that time, Boniface, (or if you will, Male face the Eight) he decreed there should be a jubilee solemnized * Extract. comm. two. 5. tit. 9 c. 1. every hundred year But Clemens the sixth (as besides the Extravagants, appeareth in his Bull,) he from Mo●es rule doth institute the 50. year. For some wiser consideration, Vrbanus the sixth brought it to 33. years: S●xtus the fourth to 25. and julius the second to every tenth year: for all which consult with a right profitable * Doct. Will●; in his Synops. Papism, the Addition. writer of our own. Wherein first observe the Spirit of gidd●nesse wherewith these Apostatical Popes were smitten, even of them changing his predecessors decree. Secondly, observe that all of them agree in one for ●earing up judaism. And (which in the third place must not be forgotten) all this Invention was for setting asale their Bulls of leaden pardons. If the second Pope thought an hundred years too long for catching of soules-money, and so did draw it to the fif●eth year, never blame him: much less his successors to fewer year, even now to ten. Who would have his bull's to lie longer on his hands? Only this I lastly observe to be the m●ine difference between the jewish and Romish jubilees. The jews therein did Give, these Receive: the jews forgave freely, but the Pope for Money: and for money he will (as the Spirit speaketh in Revel. 18.) sell the very souls of men. Nor would it here be forgotten, how the great Romist Cusanus doth divide the world's whole time into jubilees. And (not to meddle with his calculation before Christ) he teacheth that the general resurrection of all flesh shall fall in the 34. jubilee, even as Christ himself rose from the dead, in his 34. year: as if these years of Christ's age, were a mystical shadow of so many jubilees. Now 34. jubiles, being so many hundreds, they so do make 1700. years: and these to be counted in the state of the new Testament. This number (but by another Method) is observed, and so urged by a learned nobleman in Scotland. That the jubilee shadows forth that great day of rest (a day like to the first Sabaoth, which introduceth speech of * Genes. 2.2, 3 Day but none of Night: because Day and Rest were to be jehovahs' last act in creation) that the jubilee (I say) figured forth that great day of our Redemption, it is plain and ungainesayable. But what number of time shall finish all the world's work, & introduce that jubilee of souls? I think that number concealed from us: even as it is hid * Ma●. 13.32, 33. from the Angels, yea from the Son of man, in regard of his manhood. Objection. Not the Day nor Hour, but yet the year may. Answ. If the Year, than I would believe also that the very Day (if not also the Hour,) it might be known. The Flood coming upon the world in the 1656. (which was the sixth year after 33. full jubilees, the Ark resting in the seventh) Noah was foretold of the year, yea of the very day, Genesis 6.3. and 7.4. The Angel Gabriel telling * Dan. 9.21 etc. Daniel of the 70. Sabbaths of years, which should be cut out, for declaring Messiah in our nature suffering for abolishing transgression, he gives him therewith intelligence of the hour: namely, that he, the Lamb of the world, should be offered up that hour wherein he came to Daniel, namely at the time of Evening sacrifice, which was the third hour after noon: for from the time he preached that Gospel, Daniel was to rectify his account. But because, no more the Year (than the Day and Hour,) can be known, I take it the Holy Ghost also useth the word Time: when as (in the person of the Apostles) he saith of all the faithful their knowledge; ye know not when the time is, Mark 13.33. and therefore watch and pray continually. Another thing might seem more necessary our knowledge (namely, When the Kingdom shallbe restored to Israel, Act. 1.6.7.) and neither that (in respect of his precise time) is fit for us to know. That the Kingdom of Christ shallbe restored to the natural Israel, it is largely proved by the Apostle in Rom. 11. but for the precise time, (of hour, day, or year) it is not for us: Why? Because the Father hath put it in his own power. Even so our Saviour touching the former, saith, Only the Father knows it. Many have been bold to prescribe, the year, and some, the day, but still have lied. About some 540. years after Christ, a rumour was spread abroad, * Leonard. Aretin. de Gothothorum bello, lib. 1. Quod MUNDUS esset cum prole periturus, that the world with his issue was then to be destroyed. And it came so to pass: for a certain captain of justinian's, going into Italy for warring against the Goths (his name being Mundus, in english, WORLD, he then with his children was slain. In such a second intent or secondary sense, a man may have guessed right: but this, not according to his Own, but the devils meaning. * Isid. lib. 5. ca 39 etymol. Isidore having drawn out the world's age, first to Christ, then from thence to his own time, he saith of the new testaments age, as I do: * And Beda (de rat. temp. c. 22.) hath this: Reliquum sextae aetatis Deo soli patet. Residuum sextae Aetatis tempus, soli Deo est cognitum: the Remainder of the worlds sixth age, is known to God Alone. To the heavenly Father therefore leave that: and for us, let us labour in watchfulness, fasting and prayer: that so whensoever that day cometh, we may lift up our heads in the assuredness of our full Redemption. Lect. XVII. Personal Shadows. Adam Having thus given a taste of the sad wisdom of God couched in number (by having somewhat surveyed the Numbers of Six, Seven, and Eight) I will now turn from figures of Number and time (called Chronological or Arithmetical types) unto such shadows as concur with Persons: whom before I termed, Personal shadows. And (this God willing) shallbe done, by examining some Persons before the law, some under the law. And of these before the law, I will elect, first two before the Flood, Adam and Henoch: secondly, two after the flood, Melchitsedech and Isaac. For Adam) (the first man) he is a shadow of Christ called of the * 1. Cor. 15.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostle in 1. Cor. 15. the second Man or Adam. But Adam being a man of such state as none of his sons after him (for first he was excellently good: secondly, passing Evil: thirdly, good and evil) it thereby cometh to pass, that he is a shadow diversely. In regard of his first estate, he figured Messiah à Simili in some sort of likelihood. In his second estate, he shadowed forth jesus ex obliquo, over-thwartly. In his last estate he was a type ex Renovato, in respect of Renovation. For the first, behold the * Genes. 1. & 2 chap. First man in his glorious Creation, is made to the likeness of Aelohim God-triune: secondly, proclaimed Lord over the common creature: thirdly, giving titles to Airy fowls and earthly Beasts: fourthly, the Woman built out of his side: five, his Regal seat in Paradise. In all these points the first Adam shadowed forth the second à Simili, in some due congruity. First, for the likeness of God whereto he was made, it is (no doubt) according to the letter, the character of Righteousness and truth of holiness stamped in his reasonable soul, Ephes. 4.23, 24. Coloss. 3.3.10. but according to typical mystery, * Origen. tropol. in Gen. This Image (as one well writeth) it is our Saviour, the first begotten of every creature, of whom it is written (Heb. 1.3.) that he is the splendour of light, and the express figure (or form) of his Father's substance. Well might he shadow forth Messiah that Righteous and Holy-one, when he himself was truly Righteous and Holy: while he himself was more than a shadow, even (after a sort) the lively image of Aelohim. O Adam, thou then mightest but cast thy sight into thyself, and there (as in a glass or pure fountain) thou might behold heavens Trinity in Unity, as face to face: the receptacle of Father, Son, and holy-ghost. If thou hadst there about spent thy contemplation, thou hadst been changed into the same image, from glory to glory, by the spirit proceeding from Father and Son. But contemplating the creature without, for the Creator within, thou lost Unity with Verity, and became One with Vanity. After the which, thou in this respect, didst lose the shadow of so divine a substance: and therewith rather became a shadow of Satan, in Apostasy, darkness, confusion of Spirit. Secondly, being proclaimed Lord over the Creatures, he herein livelily shadowed forth the Son of God, who (of the Father) hath all things put in * Ephes. 1. ●2 subjection unto him. Which consideration (I take it) enforceth the Author to the Hebrues, there to applin the eight psalm to Christ-man, Heb. 2.5, 6. etc. and in regard of the one Nature, Son of man. Not that the eight psalm is to be immediately understood of Messiah (for should he wonder at his Father's goodness towards him, as there is in vers. 4?) but applied to jesus in a secondary sense, as almost be all the psalms. Mere man in the first place, bearing a representation of the Son of God, becoming Son of Man in the second place, for the recovery of dominion lost by the first man.. For the furthering of which mystery, I further conceive the two terms in ps. 8.4. by which Man is expressed: for this the Hebrew readeth: What is * Of Assh grief. See my Bibliothec. 4. chap. Aenosh that thou remembers him? and the son of ADAM that thou visitest him? that is, what is Man (filled with grief for profaning God's name) and the Red-earths' son (turning to earth from whence he came) what is he, that now (since his fall) thou shouldest be mindful over his Good? As if he should further say, when he was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. omo. ISH man in his fiery-like excellency, there might be some cause why thou shouldest let him exercise Dominion over the creature: but now being fallen from thee, it is a wonder thou dost not always afflict him, yea, presently say to his offspring, Return to earth, O ye sons of Adam. Thus Man, in his innocency, did stand a shadow of the Son of God, Heir of the world: but becoming a Lord of Misrule, he lost dominion over the creature: and therewith ceased the figure, till (by faith) he became one with Christ, to whom all power in heaven and earth is given for himself and his mystical members. Thirdly, In giving titles to birds and beasts, he herein shadowed (not only the Treasury of wisdom and knowledge hid in the Ark of Christ's breast, Coloss. 2.3. but also) the practice of Messiahs' wisdom, in giving fit attributes to all the birds and beasts subjecteth (from sea to sea) to his dominion. These birds of the air (representing such people as specially have their conversation in heaven) and beasts of the field (denoting such people, as specially savour earthly things) to the one kind and to the other, Christ giveth names in his sacred word. The first sort he calleth Spiritual, or heavenly: the second Carnal or earthly. And as fowls of the heaven have their difference and distinct names withal, so these spirituall-ones have their discrepance, for which our Saviour affordeth several titles, whether amongst such as govern, or are governed. The like is amongst the earthly, where some are Leopards, some Bears, some Dogs, and all Behemoth. But as Adam's apt terms were changed, what time (at Babel) tongues were confounded: So Antichrist in his confusion of times and manners, hath given new Names to Christ's creatures (as Nebuchadnetsar gave new names to * Dan. 1.6.7. Daniel, Hananiah, Mishael, and Azariah) to the end that Christ's religion might die with their names. Yet all this keeps not the Elect from religious obedience, nor yet doth alter the property of the creature. Fourthly, as woman was built out of his side, * Genes. 2.23. compared with Ephes. 5 30, etc. so herein he resemblanced Christ, who hath made his Church Members of his body, of his flesh, and of his bones, Ephes. 5.30. a right great Mystery, as the Apostle terms it. Quid est quod Adam dormiente eva producitur: nisi quod moriente Christo ecclesia formatur? What is meant by this, that Adam sleeping, Eve is produced, but that Christ dying, the Church is form, Greg. in Ezek. hom. 6. post. C. Lastly, his Regal seat Paradise, might well shadow forth Christ's Regency in his Church: for He it is, that only dresseth the vines, maintains the plants and watereth the whole garden: for which respect he in the 4 chap. 15. verse is called the Fountain of the Gardens: and of Isaiah in chap. 5 he is brought in singing a song to his beloved vinyeard, a song containing his Gardnerlike offices. Had but Adam duly considered his excellency in shadow, he would not so easily have severed from the substance. But turning his back upon the Lord of life he first lost the Image of Aelohim: secondly forfeited his Lordship over the creature: he thirdly made shipwreck of his variable wisdom for apt appellation: he fourthly haled pain upon mankind for procreation and education: and five, finally expulsed himself Paradise. So ceasing to shadow the Son of God, ex congruo, in direct verity, in the next place he must be considered a shadow, ex oblique, oppositively. That the first Adam shadows forth the second oppositively, it cometh to pass through Adam's sin; sin being of no other nature than contradictory to God, to righteousness, to holiness. This crosse-respect the Apostle remembreth in 1. Cori. 15. As in Adam all die, even so by Christ shall all be made alive. For howsoever ( * Leo inserm. 18. de pass. Adam primus & Adam secundus vunm erat carne) The first and second Adam were both One in Flesh, yet (non opere) they were not One in work and in deed. And this shadow I term with Zecharias, (Luke 1.79.) The shadow of death: a shadow, wherein mankind sat till the second Adam (the day-star from an high) did visit us. That he was a shadow in the third place, namely in his state of renovation (which consisteth in the renuall of Mind and will unto the image of God, the work Faith in the promised Seed) it followeth à minori admaius, thus. If he shadowed Christ in the state of Natural Holiness (for Holiness at first was borne and bred with him) then much more in his State of Supernatural holiness, where all was from Heaven anew derived. In his first standing, he shadowed the Son of God, properly as God: but in this his state of Grace, he shadowed the Son of God also, as Man in our nature: for in him thus regenerate, God and man were united in One: and the Image before lost, is thus recovered with advantage. The Apostle therefore bidding the sons of Adam put on this Shadow, his Image: he bids them * Ephes. 4.24 galat. 3.27. Put on the New man, that is, put on Christ: as a shadow, more than a shadow, more than an image, in a manner A Substance. Whereto origen's epithets may well be given, viz. Invisible, incorporal, Incorrupt and immortal. And thus did Adam shadow forth Christ: first, ex Congruo: secondly, ex Oobliquo: thirdly, ex Rencnato. First, in his state of Creation; secondly, Miscreation; thirdly, Re-creation; In the first, a shadow natural: in the second, unnatural: in the third, supernatural. Lect. XVIII. Henoch A Divine shadow, being as a dials shadow, a Director to a substantial knowledge (the Dial shade to the suns degree in the firmament: the divine shade, to the Son of God his degrees in the Church) let us see wherein the Great man of God Henoch, doth shadowlike point unto Christ. First, for his Generation, it is precisely noted of God's spirit to be, * Jude 14. The seventh from Adam, which in Genesis 5. is thus: Adam begot Sheth: he begot Enosh: he begot Kenan: he Mahalaleel: this begot jered: and he Henoch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seventh (●aith Saint Jude) from Adam. So that the doctrine of number before taught, being herein remembered, it maketh Henoch (for his number) a sabbatical person, pointing forth Messiah the promised seed, in whom Mankind was solely to rest. The former six (Adam, Sheth, Enosh, Kenan, Mahalaleel, jered) they were every of them bright stars leading to Christ, and for that cause couched (of S. Luke) in our saviours Genealogy, but Henoch (the seventh) was he that made up the Pleyades, seven better stars, then them in the firmament: for these be not Palfiys in Charles wain, but in the ecclesiastical chariot of heavens Solomon. Secondly, for henoch's name (in English Taught or Dedicate) it points forth jesus, Taught of God the father, and Dedicated to his father's will for his Church's redemption. Saint Luke doth strictly note his enlargement in learning, when he saith, * Luke 2.52. And jesus increased in wisdom and stature; not in respect of his Godhead, but Manhood, whereby he was One with Henoch. And that he was dedicated to his father's work the Psalmist witnesseth thus: * Psa. 40.6, 7, 8 Mine ears thou hast bored (for so Cárítha of Cáráh signifieth) which Paul to the Hebr. 10.5. paraphraseth thus, * Arr. Mont. and Pagnine turn it, sodisti A body thou hast ordained me: whereby is signified our saviours voluntary service, whereto he freely dedicated himself: by allusion to the servant in Exod. 21.6. who binding himself freely to his master, had (for a sacramental sign thereof) his ear pierced. And for dedicating himself unto his service, he was contented, and did take upon him the form of a Servant. philipp. 2.7. Thirdly, The truth of which being so taught and dedicated, appeareth both in Henoch the figure, and Messiah figured. Henoch by vocation was a Prophet (as in Jude 14.) so was Christ: whereof more in some other personal shadow. Henoch walked with God, so did jesus. Henoch was taken away of God from the earth: so was jesus, death being unable to hold him under, and his holy flesh uncapable of feeling corruption. Henoch was no more seen: nor shall the human nature of Christ be any more seen locally in the earth, until he come to judge the quick and the dead: for till the restoration of all things, the heavens (saith Saint Peter) must contain him, Act. 3.21. Fourthly, as the number of his generation, so the Time of his life is mystical. The years of henoch's life were 365. Which number ( * Archangeli apolog. pro Cabal. & conclus. pag. 387. à peritioribus Anatomicis) of the most skilful Anatomizers hath been observed in man for Sinews and Ligatures. And the Cabalists conclude, that there be in God's Law, so many * Paul. Rici●s de Mosaic. leg. mandatis tells which they be Negative commandments, even 365. All which, as it lacks not his mystery, so for the present, I observe this, that Henoc●s number for Years, and a years number for Days, they be both one: henoch's years 365. the years days (according to the suns course) * Beda de nat. rer. cap. 35. & l. ● 1. de rat. temp. cap. 9 Isid. erymol. lib. 5.36 365: pointing forth the glorious Son of God, in whom all our days and years are sanctified. The Prophet in Psalm 19 doth speak of the Natural Sun and his circuit according to the letter: but according to mystery, the Son of God is he, who (as a strong Giant) runneth his course, the Alpha and Omega of his Church's days and years. Thus henoch's beginning, progression and ●nding, did lively shade forth Messiah in certain particulars. Nor have writers let all this pass by in silence: for thus they can speak: Henoch ambulau●t cum domino, id●m conversatione: ambulanit cum Domino, id est, in ascentione figuram Christ●tenens: Henoch in his ascension did carry a Figure of Christ, Beda in Gen. 5. Another more largely writes thus: ● * Raban. in Genes. 5. Hic autem Henoch etc. This Henoch (the seventh from Adam) who pleased God, and was translated, he signifies the seventh Rest, * Ad quam req. whereto every one is to be referred, which in the si●tage of the world (as in the sixth day) is form by Christ's coming: for the six agsses of the world once run, and judgement done with the renuall of heaven and earth, the Saints shallbe translated into the life of perpetual immortality. And a late writer saith thus: * I●cobus Brocardus in Gen. 5 Signatur in ipso Christus etc. In Henoch, Christ is sealed (or signified) who did the will of his father, afterwards ascended into heaven, and afterwards appeared not in his Church: seeing (as it is said in Revel. 12. The Son of the Woman was rapt up into heaven. From thence he is to come with his 144. thousands. Therefore Henoch (when it is said, he walked with God) doth sign forth Christ to have preached the Gospel. While it is said, he was taken away of God, it declareth Christ to have ascended to the right hand of the Father. When it followeth, he appeared not, it signifieth Christ's Non-appearance in the church while the * Dominante Papa, Christum non apparuisse in ecclesias Pope domineered etc. Thus they (and right many more) have precisely observed Henoch to be a figure, type or shadow of Christ jesus. These two shall suffice for the time before the flood. Lect. XIX. Melchi-tsedek. AFter the flood, I will produce Melchi-tsedek and Isaac: and first, of the First. Melchi-tsedek we we read of in Gen. 14. where he is introduced unawares, meeting Abraham from the spoil, causing bread and wine to be brought forth unto him and his for his refection, blessing Abraham and receiving Tenths of him. All which, the Author to the Hebrews remembreth in chap. 1.1, 2, 3, etc. applying all to Christ, as the only He which was figured by the former: which is to be considered; first, in respect of his Generation●; secondly, of his Name● and thirdly, of his Office. For his Generation, he is said to to be without Father, without Mother, without kindred, having neither beginning of his days, neither ●nd of life, wherein he is likened to the Son of God. Could these things agree properly to any Man? No man so qualified can be produced. These things agree in propriety only to the Son of God: for the which it is said, He was likened to him: whereas otherwise it might have been said, He was one and the same with him, and so no shadow of him. And yet (howsoever not in propriety. yet in a certain true respect) all the said particulars may be affirmed of him, * Theophilact. on Hebr. 7. quia eius generatio subabscurior fuerit & l●teris is non sit demandata, because (as an ancient Greek urgeth) his generation is subobscured and not committed to sacred letters. Wherewith take that of an ancient Latin, * Haymo ibid. Introducitur sicut Elias etc. he is sod●inly introduced as is Elias. For it is not at all to be believed that Melchi-tsedek was without father or without Mother (for Christ according to either nature had father and mother) but it is so said of him, because he is so suddenly introduced in holy scripture. Whereto acordeth that of the Sirian Interpreter: Whose father nor mother is writ in the Genealogies: but still of the Hebrews affirmed to be Shem, for sundry probable respects: howsoever in the story he cometh in with a New name, for a mystical 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 Nature's united in one person: for as the Father and Holy Ghost were not Hominified, so (to the checking our Familists) Mankind is not Goddified. Having neither beginning of his days, nor end of his life, in respect of his eternal Godhead, he had no beginning: and in respect of both natures effecting one person Mediator, his life is without ending. On the cross he laid down his body's life for a season, but took it up again by the Spirit of Sanctification: so that howsoever he may be said then (regarding the Abstract) to be Alive and Dead: yet respecting the Concrete (for the Person was not dissolved) he may be said, even in the Grave to be living. Thus the Creature shadowed the Creator: and that which was said of Melchi-tsedek (Kata●ti) respectively, is verified in Christ (haplôs) simply, properly, fully. For the name, it is precisely opened unto the * Hebr. 7.2. Hebrues: first, when he is said to be Melchi-ts●d●k King of Righteousness or justice: secondly, when it said he was Melchi-salem, King of Peace. His Righteousness appeareth to be such, as when * Gen. 14 Amraphel, Arioch, Kedor-laomer and Tidal the four Kings, did make war with five Kings of the plain, about justice and injustice: then was this Melchi-tsedek unchalenged, uncharged of wrong. His Peace appeareth, in that he had no war with others, nor others with him, even when all the Country round about him was together by the ears. And so for his time, he might well be termed a King of righteousness, a King of peace. But for the perfection of these attributes, it could not be applied to * See for Salem my Description of New Ierus●●lem Salems' (or jerusalem's) King: seeing, only he could properly be termed king of Righteousness and Peace, that should be the Fountain and Original of righteousness 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 justify Many. For this Righteousness and Peace is not as a standing pool, a quality in himself for himself: but as a fountain springing up in all the faithful for their peace and justification And for this cause, the Apostle termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our peace: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Righteousness, Ephes. 1.14.1. Cor. 1.30. Because in no other person or thing, the Church's peace and justification is to be found: not from an other (than jesus) is justice, is peace to be derived. So that justification 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, Priest. For his Kingship, it is made excellent from the place: he was King of Shalem. Shalem was afterwards called jebus of the jebusites inhabiting it: and after that, jerushalem: five miles (as * Chytraeus, alleged by Master H. Br. some take it) from Hebro●, where Abraham dwelled. 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. than it must needs be the Godly, who of Ezekiel. (48.35.) are termed jehovah-shammah, because the Lord dwelleth There: represented by jerushalems' peace, when Shelomoh (or Solomon the Peaceable) was King in it. This peace is begun here, but perfected elsewhere, and that only when we shall have attained our perfection laid up in Christ. Secondly, he was Cohéns, 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 only open King for justice, and the Highest Sacrificer to the true God in that age. If it be lawful to divine, who (of all men mentioned in the scripture, than living) this King and Priest may be, me thinks he should not be any other than that Son of Noah (not borne in, nor much known to the new-world) in whose tents God was to dwell, till japhet (in his Gentiles) should be by the Gospel persuaded to return and dwell therein. But wherein doth he show him a King and a Priest? He shows himself 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 * Look in my Bibliothecaes 14. ch. Elucid. whereto may be added Bed a hereon: Isidore de eccls Offic. l. 1 cap. 18. with Cyprian, Macarius, Ba●●, ●erome, Theodoret, Damas●ene, Gis●●bert, etc. Ancients was observed to shadow forth that Souls refection, which is offered to us in the new Testament under sacramental 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 sacramental Signs, as only in right appertain to Abraham and the faithful, who by fa●●h see and apprehend a mystery under the letter, Christ under the shadow, eternal food under elements temporary: this offered and given as freely to all suc●, are tired with fight against the Devil, World and Flesh: as the former to Abraham's literal soldiers, 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 heaven and earth. Melchi-tsedek pronounceth this blessing, but Messiah could only give this blessing: for He only had all power in heaven and earth given him, for the good of his people. Glorious was the blessing pronounced (in Numb. 6.24, etc.) by the chief legal Priests, but the Exhibitor of these blessings was only Christ jesus, figured by them and this. Old Isaac could say to E●au of jaakob: I have blessed him, and he shallbe blessed: but without all shadow it may be substantially pronounced of jesus: my people I have blessed, and (maugre all the Gates of Hell) they shallbe blessed. Further to speak of shadow in King and Priest, I refer to some other persons under the Law. Let this here suffice for Melchi-tsedek. Lect. XX. Isaac. ISaac is the next I here observe: whom the Author to the Hebrues remembreth to be a Type, when as he saith that Abraham received him f●om death * Heb. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a parable, that is, in shadowing sort. For the Apostle Paul, he teacheth the * Galat. 4●● Galatians, that in Isaac another thing was meant. The first pointeth at Christ, who dying yet was not dead● the second (in a secondary sense) expoundeth Isaac to shadow the church or faithful, who become that they are, by God his promise, not by nature. How he representeth Christ, might many ways be observed: only I will observe that part of his history in Gen. 22. whereto the Author to the Hebrews relateth. And herein I will observe, first the Name: secondly, the Thing. His name is Isaac (in Hebrew form * Of Tsacak to laugh. jitscak) in English Laughter. And who is the Church's laughter? The Psalmist saith, that when Israel was freed from Babel's capituity, * Psal. 120.1. their mouths were filled with laughter. As that deliverance shadowed the faithful their freedom from satan and sins captivity, so their deliverer is Christ (whereof after) and He is it only, * Clem. Alex. in padagog. l. 1. c. ●. that filleth our hearts with laughter. For which the Apostle saith, * Philipp. 4.4. Rejoice in the Lord alway, again I say rejoice. And indeed, all laughter and joy out of Christ, is but a Diabolical grinning. Abraham hearing that he should have a son in his old age, he (for joy) laughed: and the world in his old age bringing forth Christ jesus (according to the ancient promise) hath occasion much more of laughter and holy rejoicing. God give us hearts to rejoice in this Isaac. For the thing, Isaac was freely offered up of Abraham: and yet not He, but the Ram died. The Ancients here have observed and applied much. I only here do urge these particulars * Beda in Gen. 22. Sicut Isaac ipse sibi ligna portavit, ita Christus in humeris portavit lignum crucis: as Isaac himself carried wood for himself, so did Christ jesus carry the wooden cross. * Isid●r de e●cl. offic●is, l. 1 c. 29 Because with the wood (that is, the fruit of the tree) we were wounded in Adam, we are again by the mystery of wood, healed: namely, by Christ his death upon the legal tree accursed. For he became a curse for us, that we might become a blessing to his Father. Furthermore, when all came to all, the only begotten of Abraham died not, but the Ram entangled in the briars, died. So, not the only begotten of our heavenly father died, in the nature whereby he was his only begotten: but in his sheepish nature, by which he set free the sheep of his pasture. Died he not? * The like hath Beda hereon. Significat domini divinitatem, dum non fuit occisus: in that he was not slain, that representeth his divine nature. * Gregor. in 6. hom. in Ezec. He so died for us in his humanity, as notwithstanding he remained immortal in his divinity. The Godhead being impassable, it was by the Scape-goate in Leviticus 16. that went from the sight of men al-arets gezérah into the land of sequestration. As for his human nature, that was the Ram entangled in the briars and thickets of our sins: for if worldly cares be thorns (Math. 13.22.) then well may the sins of the world be the thickets that held Christ jesus to death. So I understand it of sins, rather than with some other of sinners. And yet it is true, that abominable sinners compared to thorns, 2. Sam. 23.6. they apprehended and bound him as a Malefactor. * Rab. hereon. Others understand it of Christ, crowned by the jews with thorn: and so indeed he was crowned and abused. But properly, and next hand it was our sins put upon him, that captived his humanity, during the occultation of his divinity. O cruel crown of thorn, deserving nothing at all to be worshipped: but much more cruel sinners that bound him as a Malefactor: and notorious pricking sins, that plagued him to the death. The snares of death took hold of him, when our snare thereby was broken, and we (as a Bird) delivered. Well may the mountain where he suffered, be called jehovah-ijreh, The Lord will provide: for as it was promised to Abraham, it hath been performed to us, God hath provided: what? a Saviour for his people. The Lord make us thankful. That secondary sense, whereby Isaac shadowed the Church, I here omit. And this shall suffice for a ●aste of Personal shadows before the Law. Now I will (as God shall enable) begin with such personal types, as were under the times of the Law: and hereof also but a taste of some few. And this is it to be done, first by producing some circumcised: secondly, some uncircumcised: and yet both sorts figures of Messiah and glorious things accompanying him. For circumcised under the Law, I first will propound Aharôn, the great son of Levi, the highpriest, first ordained to Israel's tabernacle. Lect. XXI. Aharon. IN Aharon I will not observe, whatsoever might be observed (for that were to exceed much the proportion I have kept before in other shadows) but only these particulars: first, his Name: secondly, his Office or function. And in that function, first, his form of installment: secondly, his garments thereto consecrated: thirdly, the official Action. First, to his Name * Of Har, or hearer. Aharon is a Mountain: or (as Ancients usually expound it) a mountain of height, or, high mountain. And how well in this Name, Messiah and his Kingdom is shadowed, let us consider, specially in two scriptures. The first shall be that in Isaiah, 2.2. the second, that in Dan. 2.44, 45. Isaiah saith, that in the latest of Days (Beacharith haiamim) The mountain (even) the house of the Lord, should be prepared in the height of the mountains, and that it should Lift up itself above the Hills, and whereto all Nations should flow, etc. that is, In the latest or last of the world's days (that is, in the world's sixth age) God will effect this glorious work: namely, he will Lift up his Son, and he shall draw all faithful of the Gentiles so well as of jews) unto him. A standard shall be lift up, and from far they shall bring their sons and daughters to march under it, to become subjects of this kingdom, called typically sometimes, The mountain of his holiness. As for Daniel, he telleth Nebuchadnetsar plainly, how in the last times, God would set up a Kingdom which should never be destroyed: yea, such a Kingdom, as should abolish human vain Regiments, for making room to itself: because of * Dan. 2.34▪ 35 a little stone cut from the mountain, it should grow to be a great mountain, filling the whole earth. Which Stone is that Petra where of Petrus took name: the corner stone and Rock of our Salvation: who (howsoever small at first) yet finally is grown as a mighty mountain, his Christian Kingdom filling the earth: which is indeed the Real mountain of God's Holiness. He, the Stone and Head, but his mystical body and Church i● the Kingdom and large spread mountain: for such is the union of Christ and his members, that what is first said of him, is often again in the second place applied unto them; specially, in their joint-communion. And thus in the name of Aharón is shadowed forth, that Messiah in his mystical body, is as a Mountain: first, so▪ Eminency and height over all the earth (He over the People: his people over the earthly Abjects) secondly, for Universality: seeing in tract of due time, his Church should no more be paled in judea, but should flow through the earth with such success, as it should never be destroyed. The breadth, the length and depth, and height of our heavenly Father his love in Christ, it secretly is couched in this little Name; O thou great man of God, Aharon! For his Office, it was Kehunnáh, that of Priesthood, incommended to Israel, till Messiah came; * Read the 7, 8, 9, and 10 chapt. to the hebrews. who was to be a Priest after an other order, even of that in Melchi-tsedek: a Kingly priesthood. And so our Lord and great priest came not of Levies tribe (as did all the legal priesthood) but of King●y judah, as is evident, hebr. 7.14, 15. And as this legal priesthood was only tied to Levies type, during their ceremonial service: so, not every Levite offered this sacrifice but such sufficient-ones only, as were of Levies son Kohath. As for the two younger houses (Gershom and Merari) they were shut from the Altar, and employed in inferior places and services, Numb. 3. and 4. Wherein (though darkly) might be represented Christ the elder brother, in whom the sacrifice satisfactory rested: together with his two younger brethren (for we are all so called to be priests, Revel 16. Pet. 2.9. Rom. 22.1.) namely, Minister and Lay-man: who are employed in inferior services, subordinate to Christ jesus our hie-priest. Which priesthood of ours, consisting in offering up ourselves a reasonable sacrifice, is as far differing from that of Christ's, as Gershoms and Meraris from that of Kohath. Gershom and Merari with Israel, were called * Exod. 19.6 a Kingdom of Priests, as now all Christians are termed to the same God, Kings and Priests: but as he was To die the death, whatsoever he was that touched the ark with Vzzah, though a Levite, but not of Kohath and Aaron: so whatsoever he amongst Christians, that shall usurp upon Christ's sacrifice, or (with Apostate Papism) encroach on his office, they stand condemned of high treason, conspired against the Lord and his Anointed: for M●ssiah is the Sacrificer absolute, having trod the winepress alone. They and we are but S●crificers Respective, so termed in respect of conforming ourselves unto him, who hath been so sufficient for us: as members not unnatural, must needs conform themselves to their head. This generally of the Office shadowing and shadowed: now to the three particulars before specified: his Installment, his Garments, his Action. For his Installment, Compare Exodus 28. and 29. with Levit 8. & 39.40 first, Moses (bearing the person of God) he causeth Aaron and his Sons (for he was to have them joined therein) to come from amongst the people assembled: in whose presence he declareth jehovahs' will touching Aaron and his sons for s●crifice-hood. Secondly, Moses wishes them with water. Thirdly, he putteth on them the prescribed ceremonial garments. Fourthly, he filleth their hands with obl●tions frumentall and animal: shaking them before the Lord, and then offering them according to the ceremony prescribed: putting of the blood on their right ear, on the thumb of their right hand, and on the great toe of their right foot, anointing them with the sacred oil. Fiftly, they feasted at the Tabernacles door with the consecrated bread and fl●sh. Sixtly, they were to watch seven d●yes a●d seven nights at the tabernacles door: for that was the time of their consecration, as they would avoid to have sudden death inflicted from heaven upon them. All his instalment (according to ceremonial appearance) it was passing glorious: and notably shadowed forth the superexcelling instalment of Messiah to the work of Redemption. Did not Aaron take this office unto him, but was he called of God thereto? * Hebr. 5.4.5, 5, 9, 10. So neither did Christ take this honour to be made the hie-priest, but he that said unto him, Thou art my Son this day I begot thee, even he gave it him. And being consecrated, was made the Author of eternal salvation unto all them that obey him: and is called of God an high priest after the order of Melchi-tsedek. Only, where the Levitical priesthood had Coassistants in that sacrifice, Christ jesus had no help: * Isa. 63.5. for looking about (as Isaiah●aith ●aith) if there were any to help him, lo, there were none, and so his own at me sustained him. Assistants he had in the Gospel's publication (namely, his Apostles, Evangelists and Prophets) but in the work of our absolute redemption, he had no fellow: which further was shadowed forth in the Hie-preist, who only might enter into the Sanctum sanctorum for making atonement. For Moses his washing them, that shadowed the immaculate and unspotted estate of jesus: For such an hie-priest it beseemed us to have, as is holy, harmless, undefiled, separate from sinners, hebr. 7.26. The anointing them with such savoury oil, it shadowed the Holy Spirit with his savoury operations, by virtue whereof, every thing in him was to his father's nos●thrills, redolent. The blood sprinkling & oblations burning, did fore-type, the sufferings of our hie-priest: for without his blood was no purgation. That feasting at the Tabernacles door, it shadowed with what cheerfulness our Messiah came to do his fathers wil As for the seven days and their nights they so continued, it well resembleth our saviour's consecration for this business, to the whole seven ages of the world: for he is the Lamb slain from the beginning of the world: Christ ' yesterday, to day & the same for ever. This installment was preached in Paradise, believed of Adam, shadowed in his Abel's sacrifice, and so continued almost 4000▪ years, what time he appeared in our nature for effecting of that amongst men, which otherwise to his father was from the beginning in Act, seeing with God there is no time past, or to come: but all things present. This briefly of the instalment into office. Lect. XXII. FOr the Garments of his office, they are numbered * Beda de tabern. etc. cap. 3 li. 3 for which see Exod. 28 4 etc. Isidore so understands eight, in etym. lib. 19 cap. 21 Eight: first, A breast plate: secondly, An Ephod: thirdly, A rob: fourthly, A broidered Coat: five, A Mitre: sixtly, A Girdle: seventhly, A plate of pure Gold: and lastly, linen Breeches. With these eight was Aaron clothed what time he was to exercise his Arch-function. Of the which, erant quatuor (ut annota●it Beda) & minoris ordinis sacerdo●ibus concessa) four of these eight were granted to Priests of the lower order: namely, the breeches, the broidered coat unworthily turned a straight linen, in the old latin (as Arias and Pagnine have observed) then the Girdle and Mitre. And if the M●tter and form of this sacred attire be considered, O how truly Pontifical were they! But thereof only a taste. * Exod. 39 27 etc. compared with ch●p 28 Their Coats, their mitred ornaments and breeches, were made of pure-fine linen, termed Bisse. So were their girdles, but perfected up also with blue silk, and purple, scarlet and needlework. But for the other garments, wherein the Minor-priests had no interest, there behold more. The rob (called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment to the foot: such a one as our Saviour is represented in Revel. 1.13.) it was to be altogether of blue silk: and the hole for the head, of woven work: strong as the collar of an Habergeon. Upon the skirts whereof were tach Golden-bells and Pomegranates. The number of which Bells (and the Pomegran●ts must be no l●sse) are of * Clem. Alex. in Strom. 5 Clemens Alexandrine s●d to be 166: but * Beda de Tabernaculo, etc. lib. 3. cap. 6. So R●ban●s in Exod. both of them following Isidore. Beda affirms them to be but 72. from the testimony of josephus the Priest in his Antiquities. For my part, I rest where the scripture resteth. It affirmeth nothing of the number: nor will I. The Ephod (a shorter garment, drawn over the rob) it was made of Gold, and blue silk, and purple, and scarlet, and fine twined linen of broyderie, upon the two shoulders whereof were couched two Onyx stones: having six of Israel's sons names graven in the one, and six in the other. The Breastplate of judgement (couched upon the Ephod, and very short) it had the same stuff as had the Ephod: but coupled to, with gold chains fastened in gold rings. In whose Square were couched twelve precious stones: every of these gems having engraven one of the names of the Tribes of Israel. But within this Breastplate was put the urim and Thummim: two things not expressed in scripture what they be: nor can any jew affirm indeed, what they were. Nay, as only they were of God given to Moses so to be inserted; so is it not probable that ever any but Moses did see or know them. And which is more, after they were once lost, (and in Esraes' time the Priest had them not, Esr. 2.63) it never appeareth they were had again. The Angel bid Manoah not inquire after his name which was Secret: and the scriptures concealing what urim and Thummim was, I leave it as a Secret. The Plate for the Hie-priests mitre, was of pure gold, tied to with a blue silk lace, even to the front of the Mitre: wherein according to art was graven, HOLINESS TO JEHOVAH. Thus was Aaron's body adorned, and so was his head decked, & all these tire (by reason of their mystery) precisely of the Lord, called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigedé K●dèsh Garments of holiness, Exod. 28.2.4. garments for his consecration: and yet all but * Hebr. 10.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come: namely, in Christ jesus the Hie-priest of our profession. For the four tire of Aaron which he had in common with the minor-p●iesthood, we may behold in them, the pure innocency of jesus, more white than linen, more spiritually fine than B●sse. Which Righteousness of his imputed to his church, is called (Revel. 19.8.) pure fine linen and shining, even the Righteousness of the Saints. If Solomon cast his eyes to this, no marvel though he said, * Eccles. 9 8. At all times let thy garments be white, for no such occasion of triumph, as to wa●ke purely, having the bright shining purity of jesus put upon us; for that is to be clothed with Christ, as the Woman in Revel. 12. is clothed with the Sun. More particularly, the broidered coat may represent that * Isa. 59.17. justice which he puts on as an habergeon. The breeches well represent his Purity covering the shame of our nature. The Girdle of his ●oynes and reins, is expounded of the * Isa. 11 5. evangelical Prophet, to be justice and faithfulness. The Mitre closed about below, but open above, point-wise to heavenward, it well might shadow that salvation which he brought from heaven, for mankind below. We, the Body that is saved, he, the Head that saveth us. And hitherto the Apostle leadeth us when he wills us to take to ourselves * Ephes. 6.17. compared with Isa. 59.17. the helmet of Salvation, which is no other than our head Christ, as Simeon well urgeth when he saith, Mine eyes have seen my salvation. The inferior Priest did thus in his garments represent Christ with his graces, whereby we stand and are saved. But to take a little view of the other four garnishings which were proper to the Hie-priest, it shallbe to survey a more plenary shadow of all things. The four tire absolute to Aaron and the Great●sacrificer in succession unto him, be these, first, the side rob, secondly, the Ephod, thirdly, the Breastplate, lastly, the Golden plate. For the rob, consider his heaven-blewe or hyacinth colour, and what can one behold therein, but glory or heavenly majesty? such as is represented to john in Revel. 1.13. where our great Hie-priest standeth amidst the Churches, clothed with Majesty, as with a state-garment. As john see him, we should all see him, in the spirit of our Mind: namely to be clothed with Majesty and renown; no more knowing Christ according to the flesh, but according to his glorious immortality, from the abolishment of corruption in all his mystical members: for to them it is finally appointed, that dishonour, corruption and immortality shallbe put off, that so they may be invested with mortality, uncorruption and glory. For, as we have borne the image of the earthly Adam, so shall we bear the image of the heavenly, 1. Corinthians 15, 49. * Cabàlists in these 72. do understand 72. tongues and nations arising upon Bab●ls building. Archangel in Cabalist. do●. In the Bells and Pomegranates circuiting the skirts of this garment, much may thereof be spoken, and all according to the analogy of faith. Whereof now only this: In the golden bells, making a golden sound as Aaron went in and out, not only is represented Prayer which powerfully was offered up of jesus, but also (and that more properly) * Beda. d● tab. lib. 3. c. 6. Sonitus verbi, the sound of the word. Messiah himself was the Word of the Father: by which Word the worlds were made. But the Bells here shadow not that uncreate word, but that Creature-word which our great Messiah hath sounded in the ears of his people. Which word should be dear unto us, even as the fringe of our garment: placed about our feet for directing str●ight steps accordingly. Yea, it shadow-wise preacheth, that we must sound well to others for their direction also in holy duty. Specially, the Ministers of God must v●ter this golden sound. Iram (bene inquit Beda) contra se occultiiudicis exigit, si sine praeaicationis sonitu inced●t: he p●ouoketh the anger of God against him, who insisteth not in the sound of preaching. Nor is it sufficient to pray or preach, except it may be understood of God's people: for * 1. Cor. 14 8, 9 if the trumpet give an uncertain sound, who shall prepare hims●l●e unto battel●? except (●aith the Apostle) ye v●ter words that have signification, how shall it be understood what is spoken? for ye shall speak in the air. As Christ rung this bell before us, so we are to ring it unto others: specially that peal, whereby people may take knowledge of Messiah gone into the Holy of holies ( * Heb. 9.24. even into the very heavens) to appear now in the sight of God for us. For the Pome●granets, consider their composition: they were made of blue silk and purple scarlet. Not to meddle with I●sephus, no, not with some christians their elemental conceits grounded here upon colours: it is certain, that by these pomegranates (a most excellent fruit) is shadowed forth good works: and by these dainty colours is intimated the Beauty and comeliness of good works. It is a frequent use of scripture, to compare Mankind to a tree, and his actions to tree-fruites: and as such fruit●s are commanded, so a●e they of the Holy-ghost commended for beauteous. Instance it but with one particular. That love which causeth brethren to dwell together in unity, is it not commended (for Tób and Nágnim) comely and amiable? p●al. 133.1. Yea, good works are the beauty of mankind. Which, as they abounded in Messiah, so neither can be lacking in his members. Was it the Levitical posy, A Bell and a Pome●granat, A Bel and a Pomegranate? Let it also be the Christians Emblem, A word and a work, A word and a work: or Faith and Fruits, profession and practice: Say well and Do well: what thy words sound, let thy works expound. To make a noise in words, but to abolish deeds, it is to wear a Bell without a pomegranate, a breach of the Law. Let the many grains cou●hed under one pill, put us in mind of ( * Bedaes' meditation. multifaria virtutum operatio, uno Charitatis munimine) of the manifold operation of virtues in one bond of Charity. Such words▪ such works concurring, are as the fringe of a Christians garment: not only profitable to the Wearers, but also to the Hearers. And this briefly of the rob. Lect. XXIII. THE second differencing garment is the Aephod (an indument upon the other) stately, for his colours and stuff: for it was made of beaten-gold, blew-silke, and purple, and scarlet and fine twined linen: and such were the shoulders edges. But on either shoulder should be a boss of gold, and in the same couched one Onix-stone, wherein Israel's names (as before) were graven, that so Aaron might carry the remembrance of Israel on his shoulders before jehovah. For the state-colours and stuff, I will meddle no more now, than thus, they represent in Christ jesus, nothing but that is excellent: for a practike-rule it is in Divinity, that heavenly things incomprehensible, be expressed by such earthly things as are excellent, and within our comprehension. Only somewhat touching the Onix-gems on the shoulders. The Onyx in his colour, is * Plin. l. 37. c. 6 humani unguis similitudine, like to the nail of a man's finger: that is, whitely-red or ruddi-white: the very colour of mankind's nature, first fetched from the earth: excellent in the first Adam, but perfectly excellent in the second Adam: who afterwards in this song (cap. 5.10.) is said to be white and ruddy, the chiefest of ten thousand. And therefore in this pure earthlike gem may well be shadowed all mankind supported by Christ jesus, for which the Apostle termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour of all men. * King of Mauritania. Atlas of Poets is said (in respect of his great astrological skill) to support the firmament on his shoulders (pretty and witty to their shadowing purpose) but in typical Aaron do here behold him that Sustaineth all things with his mighty word, Hebru. 1.3. But mark his carriage, with his difference. He carries all things (chiefly, all men) but so, as principally he sustaineth the Israel of God. Which when the Apostle considereth, unto this (The saviour of all men) he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, specially of believers (1. Tim. 4.10.) even as here in the shadow, he upholdeth all mankind, but specially Believers, the Israel of God, whose names are expressly engraven on his shoulders (as good as written in the palm of his hand) by reason whereof, their mystical walls are even in his sight. Let heavens fall, let earth move, yet God is good to Israel, even to the pure in heart. Let the mother forget the child, yet will he never forget his people. To that end hath our Hie-priest undertaken our flesh-like Onych nature, that he might save all such as come unto the Father by him. This briefly of the Aephod: now next to his Breastplate. After the differencing tires of rob and Superhumerall, we are to consider the Rational or Breastplate of judgement. For colour and stuff, it was like the Superhumerall or Aephod▪ but in length and breadth only of an hand: coupled at the corners with gold chains, fastened to rings. Afterwards, there were plaited upon it 12. precious stones (every stone having graven in it one of Israel's sons names) but within was secretly couched, the Mystical urim and Thummim. And (according to former proportion) hereof so briefly as I may. The colours and stuff, do still shadow forth, that every thing in Christ jesus, is glorious and excellent. The rationals square form, with his 12▪ precious gems and names engraven, doth point unto Revel. 22.14.15 where the new jerushalem is foursquare, and the foundation 12. precious stones, wherein the names of the Apostles were written. * De tabern. lib. 3. cap. 5. As Beda by the 2. shoulders could understand the Church; first of jews, secondly of Gentiles: so by Aaron's pectoral, we are well to understand the ancient church in Revel. 7.4. etc. pointing at Saint john's pectoral, representing a large Church of the Gentiles. And therefore, where Aaron's Breastplate was but an hand-square: Saint john seeth a new pectoral, thousands of cubits square. But as Christ is the Rock whereon the whole Church of jews and Gentiles is builded: so all that is represented by Aharons' Breast, whereon this Rational (or reasonable people) is placed. Wherewith is to be observed, how every faithful soul is, before God, as a Gem of much price: though differing in colours (for the same measure of glorification is not to all) nor every one of same operation (for one and the same spirit ministereth diversly) yet, all virtuous, all gracious, all members of jesus. For urim and Thummim we know as Nouns Common, but not as Names proper. Both of them are Nouns of the plural number: the first signifying Flames or Lights: the other signifying Perfections or finishments. For some greeks and some Latins they have used other version, but I know not how to defend it. As they were in this Breastplate, so were they names proper, but so we know them not. And this well shadows out Messiah, * Coloss. 2.3. in whom are hid all the treasures of wisdom and knowledge: who is to his members the same that urim and Thummim was to the Gems, namely a revealer of his father's secret: for where these are gathered together in his name, there he will (by his spirit) be amidst them, for leading them into all truth. And if it be lawful for me to guess, how this urim and Thummim did manifest jehovahs' secret, I take it to be by illumining such a Gem or Gems, (whom the case concerned in regard of such a tribe, tribes, or family) with perfect letters or writing for that present: and so urim to have his name in regard of that Light; and Thummim to be so called, in Respect of his perfect or absolute declaration: finishing and putting an end to some scruple. But howsoever, two glorious hid creatures they were, whereby (as by instruments) it pleased God to reveal some secret, when Aharon consulted. And as the father reveals nothing but by his son ( * john 1. ●. for he is that true light, which lighteneth every man that is borne into the world) so is there no coming unto the Father but by him. As for the Romanists, who affirm that [ * Decret. lib. Sext. cap. 1. Romanus Pontifex iura omnia in scrinio pectoris sui clensetur habere,] the Roman Hie-priest is to be thought to have all laws in the closet of his breast: they herein do but labour to hoist up a ●east into Christ's place, who only is the Wisdom of his father. For their Apostatical Beast, he is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Outlaw spoken of in 2. Thess. 2.8. figured by Antiochus Epiphanes in Daniel 7.8.20. etc. termed * Zech. 11. ult. Rógni háae●l my vain shepherd, a fugitive from th● flock: upon whose right hand and eye the sword of God's judgement is. By reason whereof, neither can his hand hold the sheep-crooke, nor his eye discern the true sheepfold. This briefly of the pectoral. The fourth and last differencing tire is a Plate, made of pure gold, put upon a blue silk tape, wherewithal it was tied to the fore front of the Mitre: in which was curiously engraven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to jehovah. And this was Aaron to bear on his head, for taking away such sins of the people as were mingled with the sacrifices; that so God might be well pleased with sacrificer and sacrifice. All which shadoweth a necessity of Messiah, ●uen in our best actions. First, Our Aaron and Aaron's head is Christ jesus (Coloss. 1.18.) and * Clem. Alex. in storm 5. That Saviour is the head of his church, who hath for sign of his regal empery [Pileus capiti impositus] that Bonnet on his head. Secondly, for the sacred Superscription, it plainly preacheth, that all Sanctity is to be ascribed to the Lord. And that isaiah's Seraphim (in chap. 6.) do testify: when (as out of fiery flames) th●y cry, holy, holy, holy, Lord God of hosts. All holy art thou O sacred trinity and unity; and with thee dwells nothing but holiness. Thi●dly, and whereas Aaron must by intercession remove the Israelites stains in sacrifice, it teacheth: first, that in all our spiritual obl●tions (prayers, preaching, alms etc.) there be blots and imperfections. Not that such blots or stains be the works of ●aith, or effects of God his grace in us, (for that were to blaspheme God and his grace, whose ●ffects are all holy, as be their Cause) but they be cankered blossoms of the unregenerate part, who never can be but filthy like th'old Adam they flow from. In which respect, so long as the old Adam is our crooked neighbour (which will be all our lifetime here) we all are ever to pray for the remission of our trespasses. Secondly, it teacheth us to offer no word nor work to God, but by his son our Mediator and Hie-priest, Christ. And this is by vision signified to S. john (in Revel. 8) where the prayers of the Saints are offered up in the golden censor of the great Angel of Covenant, that is, Christ jesus. And S. Peter (in his 1. ep. 2. chap.) expresseth it plainly, when he terms the faithful, an holy priesthood, for offering up spiritual sacrifices acceptable to God by Christ ●esus: a doctrine right frequent in scripture. For this is the * Mal. 3.1, 2, 3. Maleác habbèrith the Angel of that covenant; who shall sit down to try and fine the silver: he shall even fine the sons of Levi, and purify them as gold and silver, that they may bring to the Lord in Righteousness. Thus Christ our Aaron, hath perfectly put upon him all the judgement, justice, truth and holiness that was shadowed in Aaron, and every of Israel's hie-priests. It remaineth, that we, by truth of faith, do * Rom. 13.14 put on the Lord jesus Christ as a garment, for our able standing before God in his glorious day of judgement. Lect. XXIIII. THE Instalments and Garments thus spoken of, it now resteth I say something of Aaron's Action, in respect of his sacrificehood: and yet thereof but a little. It consisteth, first, in Oblation: secondly, in Benediction or blessing. Oblation, is the offering up of some ceremonial creature unto God, in the behoof of the church. And this is to be considered; first, in his offerings presented in the Holy-place or Sanctum: secondly in the things which he presented in the most holy or Sanctum Sanctorum. The things offered up in the Sanctum (for the Tabernacle was divided into the Court Sanctum, and Sanctum-sanctorum) * Num. 18.1, 2 and 28.1, etc. this Hie-priest had in common with the Minor priests, but the Hie-priest still superior in such oblations. And these kind of offerings were Daily. But an other kind of oblation (peculiar to the * Hebr. 9 6.7 Leu. 16.2 etc. hie-priest) appertained to the sanctum-sanctorum or Most-holy: into the which none might enter but the Arch-sacrificer: and this only, once in the year (namely, in the tenth day of their seventh month (Tishri▪ answering to the most part of our September) termed the feast of expiation, Leuit. 16. In his daily sacrifice, was shadowed forth that Lamb, which with God was slain from the beginning of the world: even Christ jesus, shadowed in the sacrifices of Adam, Abel, Sheth, and so forward to the time of the law. And from that time shadowed (as in other things, so) specially in the Legal lamb offered every morning and night: first in the Tabernacle, than afterwards in the Temple. So that it may well be said of him, that he was killed all the day long; yea, all the world's years along. The Minor-priests (that is the Heads of faithful families) did ply the shadowing Altar with such types: but Christ (our Aaron) he was the Head-priest, and Governor of his holy Family: who (being better than the figure) did not offer for his own sins (in that he was sinless) but for the sins of his people. And this in mystery he did and doth ever: for which he is termed (as afore) a priest according to the Order of Mel●hi-tsedek, that is, an Eternal priest: more perfect than that of Aaron. But for offering up himself Actually in that our Nature which Really is to satisfy for transgression, it was to fall out in the end of the world, (Hebrews 9.26.) that is, in the last Age or mystical Day. Which oblation, as it was himself, so but One, and Once represented by that one day of Expiation, wherein the hie-priest was to enter the Most-holy. Then the which what can be said more fully, for abolishment of Romish Real flesh-sacrifice, which daily their blasphemous Priests, would be thought to offer up, after that by muttering, charming, breathing they have made to them the body of a false Christ, begotten of Baker's bread. In the generation of which false Christ, the Bread is Patient in room of the Virgin: and their unholy breath is Agent, instead of the holy-ghost over-shadowing. The very repetition of which Stage-play is a sufficient confutation: So much briefly of Aaron's oblation. Aaron's Benediction or Blessing, it is either that which he powered out upon inferior officers: or else, upon all the people. The inferior officers were, first, Minorit-priests: secondly, Serviceable Levites: for every Priest under the Law was a Levite, but not every Levite a priest. For these officers ecclesias●●ke, they were blessed of the Hie-priest in their * Num 8.11 usque ad sinem. entrance into such function: together with other peculiar ceremonies. For blessing the people, that specially was done at the time of their public worship (as in Leuit. 9.22.23. Numb. 6.22. etc.) the equity of both lying in that Ancient Canon: * hebr. 7.7. Without all Contradiction, the Lesser is to be blessed of the Greater. By all which is lively shadowed, that Christ our highpriest is only he, by whom Minister and people become blessed. The heavenly father blesseth, but by his Son our Mystical Aaron. This doth the Apostle remember, when to the Ephesians (chap. 1.3.) he thus prayeth: Blessed be God, even the father of our Lord jesus Christ, which hath blessed us with all spiritual Blessing in heavenly things, through Christ. And of him it can be only essentially said, that he, the Greater, blesseth us the Lesser. Who (as before he was shadowed in Isaac, so he) can only say, Such I have blessed, and they shall be blessed. Which action of blessing is in the Gospel very frequent: whereas, not only he blesseth Ministers and people, but also meat and drink, a more inferior creature. To him let minister and people repair for a blessing: Ministers for speaking effectually, People for hearing effectually. If he bless, their water is turned straight to wine: but if he curse, their thigh rots, and their figtree will never become fruitful. Let this here suffice for Aaron. Lect. XXV. josua. THe next personal Shadow shallbe that great successor of Moses, the Leader and Planter of Israel in Canaan: who primordially was termed Hoshea; but secondarily JEHOSHVA, Num. 13.9.17. The * Talmud Hieros. in Cohem Gad●●: observed of master H. Br. in Dan. Rabbins do prettily search out from whence this Iod cometh (for so Hebrews do term the letter I,) which here is preponed to Hoshea; by which it cometh in hebrew form, to be jehoshua. Who therein observe how it was that IOD, which was taken from Abraham's wife, when of Sarai she was called Sarah, Genes. 17.15. Which letter IOD (of Greekes called jota) wandered as without a resting place, till such time as it found a place in Hoshea. Whereto that ancient proverb might well allude in Math. 5.18. One jote, or one title shall not scape, till all things be fulfilled. If the jewish Cabalists were not here blind, Sarah should not more easily lead them to josuah, than the blessed Virgin might lead them to JESUS. Nor (were not a vail over their eyes) could th●y rest in this, that Hoshea assumed Iod from Sarah: but rather Cabalike-wise be led thereby to jesus, who assumed the Woman's seed, the seed of a Virgin: that so, what woman had lost, it might be found in jesus. Did Moses the great Lawgiver, afford that IOD to the Archduke of Israel? But jehovah (greater than Moses) he that gave the law primordially to Moses, even he gave a jote of woman's seed to our captain Christ. Nor what the Father hath given him, can any man or Devil pull out of his hands. This to the Cabalists. But for our more particular information, let us consider this shadow, first, in his Name: secondly, in his Office. The name Hoshea or jehoshua or josua, they are in hebrew form, the very same that jesus is in greek form. Which causeth the Author to the Hebrews, chap. 4.8. (writing in Greek) not to say, If joshuah had given them rest, etc. but, If jesus had given them rest: for every of them are derived of one and the same Root (Iásh●, not sounding Gnaijn) and in english is a Saviour, according to the interpretation of that very Angel Gabriel, in Math. 1.21. where the promised seed is termed jesus, why? Because he shall save his people from their sins: even as the judges (after joshua) were termed saviours, for God stirred them up temporarily to save Israel from the yoke of the enemies. So that Hoshea and jesus have one and the same name of Saviour: the first of them temporally * Nom●n enim jesu (quod in lege praedicabitur) erat adumbratio Domini: Clem. Alex. in paedag. lib. 1. cap. 7. saving Israel, according to the proportion of a shadow: the second saving all his people eternally, according to the proportion of a substance. For his Office, it hath generally been noted in his Names signification, which more particularly I will observe: first, in his Conducting of Israel: secondly, in his Circumcising of Israel: thirdly, in his Dispossessing of Canaanites, and Possessing Israel of Canaan. In conducting of Israel, he shadowed our Saviour jesus, who unto joshua (in chap. 5.14.) doth term himself Sar-tsebá-iehovah, The captain of jehovahs' Army: that is, the Leader of his people. In which respect also every judicial and Regal Annointed-ones were figures. And blessed are that people, who have Christ jesus for their josua, for their Gedeon, for their David, for their Captain. All Baptized-ones do profess that (By God his grace) they will march under his Banner (a red-cross in the white-field of an unspotted Conscience) fight against the Devil, the World, and Flesh. As they would not be arraigned of perjury, yea, of capital high treason in conspiring with the enemy, let all such look to that sacramental oath, and at least (now at last) become more faithful Followers. 2 joshua receiving commandment 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 represented by Baptism) 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 sign. But for the first circumcision, he saith it is in the letter, that is, only according to outward observance: and this he saith, doth make a true jew, that is, a true Christian to Godward. As that second circumcision did well represent Regeneration, so joshua herein did well represent our jesus, by whose spirit and word we are inwardly circumcised and baptized: for though john power on the water, yet Christ must minister the Spirit. * Orig. on jos. 5. It is Christ that hath given us the second circumcision by Baptism of New-birth; it is he that hath purged our souls. Nor without the second Circumcision, is the shame of our mystical Egypt, removed. 3 joshua Dispossessing Canaan of the uncircumcised, he therein may well shadow forth Christ jesus two ways: first, in dispossessing the earth of the reprobate, that so the meeke-ones may possess it, Math. 5.5.2. Pet. 3.13. For as it was created for the sons of God, so only they shall finally possess it, and have a glorious use of it. Secondly, it may well shadow also, the dispossessing our bodily earthly Canaan of spiritual Canaanites (of uncircumcised sense and affection) and this was * Orig. on josh. Lect. 1. & in Tropolog. origen's meditation, when he thus writ: Within us are these Nations of vices. For within us are Canaanites, within us are Perezites, within us are jebusites. Yea, I say more, that the seven accursed Nations (of Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and jebusites) are naturally within us: who only can be cast forth by that stronger-man jesus, as sometimes the former nations were cast forth by * joshu. 24.11 joshua: and as (after that) seven devils were cast out of Mary Magdalene by Christ jesus. But the dispossessing of evil is here but in part (for still there is some Canaanite in our land) and so we be taken up for better use but in part. But when our * Aug. cont. F●ust. lib. 16 remembreth this. jesus shall come from Paran mystical (Habak. 3.3.) as joshua did from Paran literal (Numb. 13.1.) he shall, not only begin, but also live to perfect such purgation. So much for joshua. Lect. XXVI. Samson. THe next shadow I select from many, is Samson, or (according to Hebrew form) Shimshôn. In whom we will consider, first his name's signification: secondly, his calling. His name (being derived of Shèmesh) it is (Sol-eius) as much to say in English, as his-sunne. Amongst the judges stirred up to save Israel, Samson shined as a Sun in that Church's firmament. All of them stars, but this Deliverer a Sun among the stars, casting his glorious lightsome beams through Canaan and Palestina. But if we make transition from this shadow to his substance, we shall find Messiah to be that glorious bright Sun wherewith the Church is environed in Revel. 12.1. etc. out of whose Goshen there is nothing but Egyptian darkness. This (in mystery) is that Sun in Psal. 19.6. Who is like a Bridegroom coming forth of his nuptial chamber (for he that hath the Bride, is the Bridegroom, joh. 3.29.) and he is that Gibbôt mighty strong-man that runneth his course, and none can resist him. When the jews and Gentiles, by nailing him to the cross, and sealing him in a tomb, did labour to stay his course, they yet prevailed not: for his sound went forth to the ends of the earth right quickly, Rom. 10.18. Mean time, as they abused him on the cross, the very firmamental Sun did preach to all the world, that the divine Son of heaven was suffering an eclipse in his course. At the eclipsing of whose Glory, that spherical Sun did blush, did turn away his light, as abashed at mankind, that shamed not to do violence to the Author of Nature, the beginner and finisher of our salvation. In comparison of this Sun, Samson was but a star: for from this Sun, all Church's stars do mutuate their glittering shine, do derive their Glory. Which Sun, as it hath these forty years together (and upward) given a large shine in our land by the beams of his Gospel: so, God grant that our sins do not cause this Sun to set: that we nail him not in his members on the cross, lest spiritual darkness cover all our earth at noontide. For Samsons Calling, it is twofold: first, Ceremonial: and secondly, Moral. His Ceremonial Calling is that whereby he was immediately sep●rate from the womb, for which he was called Nazarite. His Moral vocation is that whereby in ripe years he became a Martial judge over Israel. For his Ceremonial title, we will first consider the Word, than secondly his Ceremony. The word Nazarite (of Názar) doth signify One separated or exempted from common things, to the end a certain vow may be performed to the Lord, as in Numb. 6.2. And indeed, our sacred vows to God will not be performed, otherwise then with Henoch and the Nazarite we separate ourselves from the common courses of Men, that so we may walk with God. And such perfect separation was in Christ, for which he is so oft of the Holy Ghost termed Nazarite. I am not ignorant, that many (from Math. 2.23.) do affirm that jesus is termed Nazarite, not in respect of the ceremonial term, but of the City Nazaret wherein he sometimes dwelled. And their reason is twofold: first, because Saint Matthew saith, that his dwelling in that City gave cause, why he should be called Nazarite: secondly, because the Syriac text reads * Look● Tremelius thereon Natsareth with tsadi, not Nazareth with zaijn. For the Syriaks form of writing, it is not much material: seeing Translators use much liberty in proper Names: as in the Gospel, one and the same word is written diversly, as Gersene, Math. 8.28. is Gaderene, Luke 8.26. Mark 5.1. so Simson in Hebrew (if we aspirate not Shin) is Samson in Greek, and Samson in Latin. Which over much respect to the Syriake, hath not only led many to think that our Saviour had the name Nazarite only from that City, but also, that the town Nazareth had allusion to Isaiah 11.1. where Christ being prophesied of, the Prophet saith, And there shall come a rod forth of the stock of Ishaj [Venétser] and a graff out of his root: or as some will, a goodly spring out of his roots: though indeed I cannot see how Netser can signify a spring, except by spring they mean a sprout, twig, or sprig. But passing by the Syriaks ts● it is sufficient that the original Greek in the New testament, doth never write it otherwise then with z, because the greeks z●ia doth naturally express the Hebrews zaijn not tsadi. Nor would it be unheeded, that the Holy Ghost still readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) jesus the, or that Nazarite, rather than of Nazareth. Touching Saint Matthew, it is true, that the people took occasion of so terming him in regard of that City: but doth it therefore follow, that the holy-ghost made the same to be his Only reason? When as Caiphas prophesied, that It was expedient one should die for the people, understood he as the Spirit of prophecy understood? No such matter. The soldier piercing our saviours side, he therein fulfilled a prophesy in Zech. 12.10. and yet with no purpose to fulfil that prophesy. But in this point the scripture is right copious: nor unto us should it be strange, that Man oft fulfilleth the scripture unknowing: and in aiming at one end, doth accomplish that which the holy-ghost applieth to another. But to press the point a little further. Saint Matthew saying, He went and dwelled in a City called Nazareth, that it might be fulfilled which was spoken according to the Prophets, that he should be called a Nazarite: in what Prophets is it so said? Find that and ●he knot is unloosed. Read the 4. great prophets and the 12. l●sser prophets, and thou never finds it once. In a word the prophecy appeareth in judges 13.5. where it is said of Sam●on the figure, * Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nezir Aelohimijhièh hannagnar, and that boy shallbe called a Nazarite. Which, howsoever found in this place alone, may be said to be according or by the prophets: first, for that this book (containing an history of so many years) must be penned by more th●n any one Prophet: secondly, it may be so said, in respect of the jewish division of the Bible, who part the old testament into * jerom. in prologo Galeato. three books or several volumes, thus: Genesis, Exodus, Leuit. Numb. Deut. do make one book: joshua, * judges and Ruth are with them but one Book: Euseb. eccles. hist. li. 6. out of Orig. on psal. 1. judges, Samuel, Kings, Isaiah, jeremiah, Ezekiel, and the 12. small prophets, all they make the second book: job, Psalms, Proverbs, Preacher, Canticles, Daniel, Chronicles, * Ezra 1. and 2 being Nehem. Ezra and Hester make the third book. The book of judges so con-joined in the second Volume, may well be numbered within the prophets: specially seeing history includeth prophetical mystery. And that S. Peter plainly intimates in Act. 3.24. when he saith, All the Prophets from Samuel, and thenceforth as many as have spoken, have likewise foretold of these days. Some understanding joseph to be Nazarite from Gen. 49.26. (where the word Separate is Nazir, remembered also of Moses in Deut. 33.16.) do therefore understand the prophets Matthew speaks of, to be jaakob, Moses, and the Penner of Samsons story. Which indeed is something: but howsoever he was of men called Nazarite (and that oft in scorn, Nazarenus à loco, Nazarenus à merito. ●. sanctus sive mundus: quia peccatum non fecit. Isidor. etym. lib. 7.2. as were his disciples afterwards, Act. 24.5.) yet so was he truly termed by the Spirit of prophecy, first in respect of the Nazaren-shadow: secondly in respect of his peculiar Nazarite, Samson He being unto both of them, the Thing that was shadowed. Touching the Ceremonies appertaining to a Nazarite they consist in abstinency: and this, first in Samsons mother, secondly in himself. The abstinence of his mother doth consist in forbearance, first of strong drinks, inebriating potions: secondly, in avoiding the touch of such things as the law made unclean: and both these she hath in common with the vowed Nazarite. Compare judg. 13. with Num. 6. Over and beside which, the voluntary Nazarite was to abstain from shaving and cutting of his head for a season: a vow which Saint Paul himself entered into. Before the laws burial or ceremonial obsequies were finished: but now no more than other Levitical rites, to be practised. 1 That abstinence from strong drinks (together with their adjuncts) did not only argue how sober the faithful should be in their bodies, for offering themselves up to god as a reasonable sacrifice (a thing which drunkards can no more do then beasts) but also by this external sobriety they were taught (and we no less to learn) the inward sobriety of the soul. Our Saviour in Luke 21.34. remembreth both these thus: Beware also of yourselves, lest at any time your hearts be burdened with surfeiting and drunkenness, and with the cares of this life: by drunkenness and surfeiting understanding that which burdens Body: by cares of this life, understanding such irregular affections which burden the soul and make it spiritually drunken: which Timothy (the Lord's warrior) is not to cumber himself withal, and that as he would please his master: Nor is surplusage of care and feeding only forbidden to every Christian Nazarite: but also (in times of special duties) all use of such principal diet is to be omitted, and every care to be cut off for pleasing our God Of the first, good Timothy made conscience, so far, as the Apostle was glad to teach him, that seeing he was fallen into notable weakness, he therefore ought not any longer to drink, only water, but now, for his stomach sake, to drink a little wine, 1. Tim. 5.23. for no abstinence is commanded, to the destruction of the body, but only, for nature's humiliation. Many we have that will plead from this to Timothy, the liberty they have to drink strong things, but they forget to take pains with Timothy, Barn. s●rm. 30. in Cantic. till infirmity of body require it. Barnard reproveth many o● his time for their overmuch curiosity in diet (Qui in totus flunij●, Agris, hortis, cellarijsué reprerire vix possint quod commenderent: Who in all rivers, fields, orchards, cellars, can scarce find that which they may diet on: abusing to that end, the former speech to Timothy. But what faith the good Father further? Da mihi alterum Timotheum & ego cibo ●um sivis, etiam Aur● & poto balsam●. Give to me such another as Timothy was, and if thou wilt, I will seed him with gold, and give him bal●● for drink. Which scripture, as they abuse for upholding a gluttonous beastlike life: so for nourishing inordinate cares, they abuse another place to Timothy, where the Apostle ●aith thus: If any one * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. provide not for his (specially of his family) he hath denied the faith, 1. Tim. 5.8. but this helps them nothing, seeing provision may be without care of the heart, without disturbing the affections. In which respect, the Apostle useth a word derived of Nou● the Mind: as if the Head and Senses (rather then heart and affections) were employed in such christian providence or provision. And because Christians (specially, in special duties) are not to trouble the heart with cares of this life, our Saviour sendeth them to learn of Birds and Lilies (in Math. 6.) who walk on in their duties without all care and carking. These that thus carelessly abuse scripture for maintaining their drunken cares, we may say of them, as Isaiah said of their predecessors, * Isaiah. 29. ●. They are drunken, but not with wine: they stagger, but not with strong drink. And therefore in such spiritual drunkenness, as uncapable of divine instruction, as Nabal in his corporeal drunkenness, was uncapable of Abigails information. For cross them in these cares, & (it may be) they will die of the pet within 10 days after, as did Nabal: who live a contrary life to the Nazarite, to our Saviour jesus, who not only in special cases did practise extraordinary Fasts, but also in his whole life, did voluntarily tie himself to a marvelous abstinence. 2 That they were bound from touching of any such thing as the ceremonial Law reputed unclean, that did in mystery prohibit the faithful, of all communion having with Satan and his work of death: who as he is an unclean spirit, so every work of his is uncleanness, and to be reproved, Ephes. 5.11. not to be coupled with, but come out from, 2. Cor 6.14. etc. This touching of uncleanness is twofold: either our consent too evil in Action or in Affection: which very aptly of the Apostle is expressed by drawing in one yoke with wickedness. Christ himself lived in a Church and Common wealth, where no uncleanness ecclesiastical and civil was lacking What then? Was Christ thereby made unclean? No: for neither did he co-act evil with them, not yet Affect the evil which was amongst them: but rather (as edifying occasion was offered) did publicly reprove them. And not to touch their impurities, neither in affection nor action, but rather to reprove them, this is truly to come out from amongst them. Place maybe changed, and evil actions and affections yet continued: and evil and unclean manners may be changed where yet the place is continued. In this abstinence from gilt of evil, all the Nazarites of God are to labour: but only that Nazarite of Nazarites, Christ jesus himself can stand forth and say, I have touched no uncleaneness. Only here is our comfort, that for cleansing us from such pollution, there remaineth a satisfactory oblation, Numb. 6.9. etc. And that is Christ jesus, the Tu●tle and immaculate Lamb, by the shedding of whose blood only we are cleansed. 3 Virumenim tonsum decet, muli●rem non d●cet, Isidor. etymol. l. 11. c. 1. The Nazarite was to abstain from shaving and poling the Head. For the woman, it is her praise to have long hair, because it is given her for a Covering: and it is a woman's shame, to be s●orne or shaven: but Nature itself teacheth, that it is a shame to man, to have long hair, 1. Cor. 11.6.14.15. Howsoever than it was a Nazarites ceremonial duty to have long hair, yet therein is secretly preached, that there was a certain shame in such side locks: even as it is one mark of Nebuchadnetsars' being a beast, to have his hair grown long like to Eagles feathers. Unto which sacred word of God, if our people gave credit, than they would be so far from taking their long Medusa's shagges for a glory, as they would therein shame and know themselves worthy to be counted for that, amongst the number of beasts: To whom that ancient adage of ours is adopted, Pluscri●is quam ingenij. Bush-natural, more hair than wit. If they would herein be Nazarites, then let them (as before) abstain from wine, from all strong drinks, from other dainties, and from having communion with any uncleaneness. And yet if they were minded so to do, they should but judaize, and after a sort preach that Christ is not come in the flesh: seeing his so coming, is the abolishment of legal shadows. Our Messiah fulfilled this abstinence from Glory (in the room thereof clothing himself with shame) not so much in wearing long hair (for I know not whether the painter deal rightly therein) as in bearing our beastly shameful Sins upon him, a● a burden. Which sins of ours grew and multiplied in length upon him (who is the Church's head) and he under them mourned, till the time of his voluntary vow was expired. And that vow was then fulfilled, when upon the cross he cried, Tetelestai, It is finished. 4. Whereas not only Sam●on was tied to these legal observances, what time he should be borne: b●t also his Mother is of the Angel en●oyned such abstinence before & after conception: she herein might well resemble the blessed Virgin Marie, to whom the Angel Gabriel related the extraordinary form of Messiahs' conception, by the Holy Ghost his overshadowing. Which blessed Virgin (no doubt) upon such intelligence would right willingly abstain from whatsoever might vnb●seeme such a Glorious generation: as also endeavour aft●r every obedience, by the which she might be the fitter Temple of the holy-ghost, the fitter Mansion for the mighty God of jaakob. With the angel she conferred at Nazaret (Luke, 1.26. etc.) and therewithal might secretly observe, that the Holy thing which was to be borne of her, he should be some new Samson and extraordinary Nazarite. Even he by whose abstinence Adam's Gluttony was to be cured. Even he, that should touch no unclean thing for cleansing his mystical body: and yet should undergo our Sin and Shame for a season, that so at last he might shave and shear it quite off for our Redemption. So much, as Samson was a Nazarite. Lect. XXVII. TOuching his Moral or judicial calling, I will observe, first, his Preparation thereto: secondly, his Practice. For the Preparation [Rúach jehóuah * So Arr. turneth it: and Pagnin in the toot págnam. Iepagn●móh [ * judg. 13.25. the Spirit of jehovah by turns acted him, or smit him: like as a musicans fingers smit an instrument for effecting melodious harmony, which without such stroke, would sound nothing. Wherein is secretly intimated, that not Samson alone, but every man also, is as an instrument strong (with the cords of ●e●●e and affection) but giu●ng forth no true sound, otherwise than they be smit and instincted by the saving Spirit of jehovah. And for such respect it is, that the Apostle wills the Ephesians to make melody to the Lord i● their hearts, chap. 5.19. Could Samson not set upon his judicial calling, ti●l this divine Musical Spirit cam● upon him and acted? Nor did our Messiah-Samson attempt such public calling for delivering his Israel, till the same spirit came upon hi● in the form of a Dove: which spirit else was always with him, but quasi latenter as it were in a more hid manner. Samson, till he was grown to man's s●●te, i● scarcely heard of: but then the Spirit comes upon him and drives him forth to skirmish. So our great Nazarite conceals himself much till he was grown to be about 30. years aged: then he steps forth to Baptism (within the divine tents of his father) where the Holy Ghost cometh upon him and acts him thence into the wilderness, where he was to begin his skirmish. Thus fitted, he goes forward, and this for the preparation. His Practice I will consider, first, as he hath to do with a Beast: secondy, with men mannered like beasts. The Beast is, * judg. 14▪ 5, etc. a young cruel Lion, which comes roaring upon Samson; whom the Nazarite seizeth on, and teareth in fitters. By the carcase of which Lion, Samson afterwards coming, behold Bees had couched honey therein, whereupon he framed that Riddle: Out of the Eater came meat, and out of the * I so take it, because an opposition is intended. sharp came sweet. Samson having a calling to skirmish with unreasonable men, the Lord dealeth with him (as sometimes with David) he casts a Lion in his way, that so conquering that beast, he might with more strength of faith, lift up his hand against the uncircumcised. And such rude copings as this, every Nazarite of God meeteth with. But in overcoming such temptations, l●t them not say that flesh and blood hath delivered them, but that their conquest is by the Spirit of God, whose grace is sufficient for them. But for the further mystery I will relate unto you, first the application of a certain August. on psal. 70. Ancient: secondly, what I conceive (with some other) further. Augustine by this Lion, doth understand such brutish Kings and princes, as at the gospels first outgate, did roar against our Samson (Christ jesus) whom finally he did spiritually conquer and bring under. Who (being once subdued to jesus) did afterwards (as Isaiah foretold) become nource-fathers', and mother-fosterers, and feeders of the Lords people. And true it is, that the earth's Governors were first such Lions, and secondly such profitable Bees, in feeding the faithful with the honeycombs and sweet of their Kingdom. Nor need it be a wonder, when as Saul (a great Master of Israel) did at first, rage and roar against jesus: who afterwarwards (being knocked down, and his heart contrited or rend) did become of a Saul, a Paul: of a Persecutor, a Professor: of a Lion, a Lamb: of an eater, a feeder of many with that food of the word, which David affirmeth to be sweeter than the honey and the honeycomb, Psal. 19.10. This age affordeth many such Saul's, but few Paul's: many Hornets, but few Bees: much gall and aloës, few hony-combs. Nay, which is more, the hony-combs, which others left to the Church, a number do spoil the Church of them. Sic Nos non nobis, mellificamus Apes. Fight the Lords battles they may that shall, but honey few of them shall catch, nor yet a poor hive to put their he●ds in. But enough of that, lest the wasps sting me. In a nearer sense (for the head is nearer than the members) I do with some * Ni●olaus Collado in l. de I●su Nazaraeo. other understand Satan by this Lion. As Saint Peter doth resemble the Di●el to a roaring Lion walking about, seeking who he may devour, (1. Pet. 5.8.) nor know I but the Apostle may allude to the fo●mer: ●o, it wel● fitteth the time of our Samsons outgate into the wilderness. What time, not only he was acted of the holy spirit, but also did there meet with hell's hungry Lion co●e for●h against him, roaring and bellowing his horrible t●ntations. But our Samson in the power of his own word and spirit did cope with that Lion, and (as David sometimes did) too●e hold of his beard and slew him. Is the serpent's head then broken, is he fallen as lightning, and is the Dragon with his Angels cast out? Yes, the woman's seed hath bruised him, Michael hath b●ought him down and cast him forth, what then ensueth? This: In his carcase the Lords sacred bees do hive, and so out of him comes honey, the sweet favour of God to salvation. What is this carcase? It is that wherein Satan's spirit sometimes lived, but now is expulsed, and become the habitation of a better spirit. Generally, it i● the Kingdom of the world, out whereof he is cast, that so the Lords Apostolical ministry, may in all places plant the word of heaven's kingdom: howsoever in tract of time the carcase hath corrupted, and the honey been mingled. More particularly, this carcase is the nature of jew and Gentle, naturally possessed with an unclean spirit, till our Samson (by the finger of his spirit) haue●en● our hea●●s and cast forth that strong man, sin.. After which, hi● ministerial Bees) directed by the spirit of heaven) do convey into us the honey combs and sweet promises of life eternal: so that thenceforth our words become savoury to others, and our works no less delicious to the tasters. This briefly of Samsons vict●rizing the Lion. The second practice of his judicial captaineshippe is exercised upon the uncircumcised Philistims, notable oppressors of his Israel. And therein I will note, first his slaughter of a thousand with an Ass' jaw-bone: secondly, his carrying away of the City Azzahs' gates and posts upon his shoulders: th●rdly, his own death, with about some three thousand of his enemies, by pulling Dagons' house down upon their heads. In the first may be represented, Christ jesus his conquest, and th●t by a right simple instrument, if it be valued by the world's judgement. For what is the word preached to the wise of the world? Is it * 1. Cor. 1.18. Foolishness? And these from whose jaws it comes, are they iudg●d otherwise then Asses, and rid of the wo●ld, as Balaam rid his Ass? But as the Ass reproved him; so, by the foolishness of preaching (1. Cor. 1.21.) it pleaseth him to save his people, and to overthrew the unbeliever. For the foolishness of God is ●i●er than men, and the weakness of God is stronger than men, 1. Cor. 1.25. Not a thousand, but many thousands fall before this jaw-bone (for every substance is more glorious than his shadow) and yet out of this ministerial jaw-bone do issue the waters of life, which in the faithful, spring up to eternal life. Such golden treasure he hath laid up in earthen vessels (termed God's fools and asses) that the excellency of that power, might be of God and not of us, 2. Cor. 4.7. In Samsons sleeping within the City Azzah (or * Of gnázaz to strengthen. Gnazzátháh, judg. 16.) carrying away the gates and posts thereof (upon his rising from sleep) to the mountains top that is before Hebron: thereby, the learned Collado, did understand our jesus the Nazarite, his passing through the midst of his adversaries unharmed, what time (in Luke 4.) they had brought him to the top of a steep mountain●, from whence they had purposed to have cast himself headlong. But with ancient * This tradition, the top-paintings of nardins church in North-holand will witness, not to allege other authority. tradition I understand it as much more proper, of Messiahs' sleeping in the grave, under the dominion of death (that strength of death well signified in Azzah) what time the jewish uncircumcised Watch (Math. 27.65.66. and 28.4.11.) did await the Sepulchre, where jesus for his unworthy church's love did sleep. But (maugre the hearts of the watch) our Samson did arise with the mystical gates of Hell and death upon his shoulders (no marvel though hell-gates cannot preua●le against his Church) together with the posts and spiritual sustentacles thereof. Which when he had done, he preache● to his disciples in a mount, that All power in heaven and in earth was given him: from which Mount he ascended into the mount of heaven, leading captivity captive, having spoiled principalities and powers, that so h● might give gifts to his people. In Samsons death, I will note, first, his being cap●iu●d: secondly, his being flouted: lastly, his pul-downe of Dagons' house. He was captived of the Philistims, what time his * Collado doth well term his Nazarites hair. Sacramentum & obsignationem r●boris, pag. 52 Sacramental locks were first shorn away by Delilah. What is Delilah? It soundeth in English, poverty and Weakness. Who captived our Messiah-Samson? The spiritual uncircumcised of the people. By what means came he to be captived? By the privation of his strength. But (which excelleth the shadow) himself was willing to l●y down his strength; by the which before he had forced them backward, and cast them down to the ground, joh. 18.6. Such was his love to his poore-weake Church (a body of vanity and adultery in herself) as for her sake, he willingly became captive, that she might be freed from vengeance. For the Flouting of Samson, it intimated the intolerable derision of jew and Gentile practised upon our Arch-iudge, what time they had bound him and brought him to the public place of execution. At him (as was sometimes foretold of David) they shut up their tongues: nodded their heads, flouted with, Hail King, with many other reproachful subsannations and girdings. All which actions were but as a play of the uncircumcised Philistims in the Temple of Dagon. In the pul-downe of Dagons' house, do remember, that Samsons locks and strength being increased upon him, he lays his hands on two principall-pillers sways down the whol● house before him; and so with his own fall (like a right captain, who for the general good, neglects his own temporary particular) he overthrows the people and Princes mounted in the Galleries and high-places. Now to the mystical application. Our great deliverer (Messiah) howsoever he laid his strength aside afore, (in the sense of which weakness he cried out, My God, my God, why hast thou forsaken me?) he yet at last grew so strong on the cross, as in the stretching out of his hands he cried valorously out, Coloss. 2.15 IT IS FINISHED, that is, the full redemption of Israel is now achieved: Principalities and Powers in the highest places are overthrown: on the cross I triumph over them. It is said of Samson, that The dead which he slew at his death were more, than they which he had slain in his life. judges 17.30. And of Christ's death, it may be much more said, that it was far more exitial and mortal to infernal powers, than was his life. Which advantage by his death, because Peter not seeing, contradicted: he therefore is of jesus termed Satan and bid come behind him, as savouring earthly things rather than heavenly. This briefly of Samson, and a Greater than Samson. Lect. XXVIII. jehoshua. THe next personal shadow shallbe the last of the circumcised which I mean hereto observe. His name is jehoshua: by function he is the Hie-priest unto judah after their return from Babel, and in the tim● of their temples re-edification, Hosh. 1.1.12.14. For his name jehoshua (more shortly, joshua, and in Greek form JESUS) I have noted the shadowing use thereof before in joshua, the captain of Israel. Only here we f●rther may note, that Christ is a SAVIOUR not only as he is a King and fights his church's battles, but also as he is our Hie-priest and offers up himself a sacrifice. This jehoshuah is in vision beheld of the Prophet * Zechar. 3.1 etc. Zechariah, as standing before the Angel of the Lord, with Satan at his right hand to hinder him: presently whereupon, his unclean garments were stripped off, ●nd change of Garments with their Diadem, put on. And of these things only now. That jehoshuah in all this is a shadow of our jesus (besides that the hi●-priest was so always) it may be observed after in the 8, 9, and 10, verses of Zecharies third Chapter: where the two titles Tsemach and Aeben that is, Branch and stone are applied to this P●iest: for his representing of Messiah the life of our tree, the cornerstone of our salvation. But to the particulars. 1. jehoshuah standeth liph●ei before the countenances of jehovahs' Angel. The Angel of jehovah (that of ancient time led jaakob, and spoke to the ●athers in the Wilderness) he is no other Son of God, before whose Faces (that is, in the very fullness of whose face) the priest stood in all his actions of oblation: but more fully in the face of this Angel of Covenant, what time he set his face on the Sacramental Ark of God's presence, whereupon were fixed the faced Cherubims. Our hie-priest jesus (in whom the Godhead dwelled somaticôs bodily) he ever in his function stood before the very face of his heavenly father, but more specially, when he set his face towards the Holy of Holies, the heavens, whither he was to enter for making continual intercession for his people. Thither he looked, and thither he directs his prayer of prayers, in john. 17.1. etc. Which, as it leadeth us to him for Sole-meditation; so to offer up our prayers, alms and ourselves, (a living sacrifice) as in the very presence of GOD, and that before the very face of our jesus, the father's Archangel. For as by no other name we are to be saved, so by no other Angel, can we have access unto the Father. 2. Mark, that Satan standeth at joshuahs' right hand lesitnò to satanize him: that is, showing his adverse power for hindering such oblation and intercession. And who is that Minister, and what is that Christian, that hath not oft found Satan at their right hand (in the midst of their right-handed blessed actions) crossing, hindering, opposing? But when our jesus was to offer up himself a pure unspotted oblation, O how Satan in himself and his members, laboured to shake his right hand; Nay, good Peter (or ever he was aware) was a Proctor for Satan, Math. 16.23. He of his blind good meaning exhorting Christ to pity himself, received this speech from our Lord, Come behind me Satan: by the very phrase teaching him, that in his former suggestion, he had but played Satan's part, and therefore his place was to stand behind, as the devil did at jehoshuahs' elbow. 3. But Satan thus standeth not at the right hand of jesus without a check: for thus he speaketh, The Lord reprove thee Satan: and that Lord which hath chosen jerushalem, reprove thee. For, is not this as a brand plucked out of the fire? Wherein not only we may note a reprehension: but also, a reason thereof. The reprehension is made excellent, from the person which is to reprehend: and that is jehovah that hath chosen jerushalem for putting his name there: yea, He that hath taken jehoshuah (as a brand) out of the flaming fire. That jehovah (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Being of Being's is to reprove him, it twiteth Satan with his sl●p from his first being, his backsliding from the place of his Creation: by the which, of an happy Being, he is become a satan, that is, an Adversary to every blessed being. When satan contendeth with our Michael the great Angel of the Covenant, about the Body of Moses, our great captain used the same speech, The Lord reprove thee (Jude 9) a twiting curb for satan. But here being an opposition, not to the body of Moses, but to the body of jesus, (for contending with the Mosaical shadow, it was a contradicting of jesus the substance) he is not only taken down with the respect of his Creation, but also of his Church's Election, (under the Choice of jerushalem) as also of jesus his preservation from out the fire of affliction, what time his father's indignation flamed against him, for our sins sake upon him. While he burned, the heavenly father seemed to have forsaken him (for so he cried, My God, my God, why hast thou forsaken me? But having burned to the full-point of satisfaction, his father (which was his own arm, Isa. 63.5.) sustained him: upon which deliverance he cried, It is finished. Lastly, we are to observe jehoshuahs' garments: first, such as were put off: secondly, such as then were put upon him. The garments where with he was first covered, but afterwards to be put off, are epitheted * Of tsóa dung of jatsa to go out: quia est exitus ventris. tsoim filthy, as filthy as dung: which mystically is interpreted in the same place▪ to be iniquity: and indeed, there is no filthiness to iniquity. These filthy garments, these damnable iniquities, they are the sins of Christ his mystical members, put upon jesus their Hie-priest. For the which sins as he was to satisfy: so, no satisfaction without suffering, without passing through the fiery furnace of God's indignation▪ Hercules his supposed venomous shirt never cleaved so close to his ribs (in the tearing away whereof, he is said to rend withal the flesh) as this filthy garment of ours, clinged to his back: set on fire by the justice of jehovah, to the scorching and tearing of soul and body. But satisfaction made, the uttermost farthing paid, off go these garments: and change of garments are put on. Mortality is put off, immortality and glory is put on. Howsoever at first he was made lower than the Angels, yet thus at last he is crowned with Glory and renown; Hebr 2.7. for which he prayed in john 17.1. etc. For the change of Garments and Diadem here, they have allusion to the clothings and Mitre commanded to Aaron and every his successor, whereof before I have largely spoken. And therefore in our jehoshua, we see an end of Aaron's ministery: the shadow giving place to the Substance. From jesus his double clothing, I might pass to his mystical body the Church, who is commanded to put off the old man, and to put on the new (a doctrine avowed in Baptism) but now that shall not be necessary. And so far the Personal shadows under the law circumcised. Lect. XXIX. Cyrus. Under the time of the Law, but yet uncircumcised, I will now only note Cyrus, the great King of Persia: the subduer of Babel, the returner of jews to their jerushalem, the furtherer of the Temples rebuilding, and therefore called, The uncted of jehovah, 2. Chron. 36.22, 23. Ezra. 1.1, etc. Isaiah 44.28. & 45.1. etc. To the more methodical understanding whereof, I will note, first his Name: secondly his Country: thirdly, his Office: His name is Cyrus, which diverse do diversly english, some cleaving to one language, some to an other. But to me it seemeth reasonable to cleave to two languages: the Hebrew and Persian: for so in isaiah's Hebrew, he is of the holy-ghost termed (an hundred years at least) before he was borne: * justin. hist. l. 1 and by that name of shepherd in Persi● (after his birth) he is said to be named. And so (as I noted before in Samsons Nazarisme) the holy-ghost thereby intending one thing, but men meaning another. In the Heb●ew I see nothing more probable than that is compounded of the letter Caph and the word Rosh, in English As-an head. And was not he as an head to his people Israel, a civil Political head for the weal of God's people? An Head he is not termed, it may before that he was uncircumcised (for Princes of the Circumcision are oft termed Heads of the People) but As an head, because he was of God mystically anointed to the welfare of his people. The Persians calling him Cyrus, what should they ther● by signify? I rest in that which ancient Hisychius * Io. Wolphius in Ezra cap 1. ●aith hereof: Omnium verisim●llium est. concluded, namely, that in it they had respect to the Sun, which in their language they call [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Cyro: as being a Sun over-shining all the shepherd's children, with whom (as human antiquity recordeth) he was trained up. Unto which his first shepherd like estate, I doubt not, the Spirit of prophecy alluded, when he faith, Cirus my shepherd, Isa. 44.28. And this their Kinglike shepherd, they might the rather call Suane, for that * justin. hist. li. 1. Name & sol●m unumdeum Per●ae es●e evedunt. Before which he noteth that Cyrus was made King amongst the shepherds as they played they worshipped the Sun: Whereto the spirit of prophesy may well allude when as by Isaiah cap. 44.5.6.) he sayeth, Though thou hast not known me, I have girded thee: that they may know from the rising of the Sun to the fall, that there is none besides me: For the application of all this to Christ, there shall here need no discourse. For as in Samson we learned that Christ jesus is the Church's Sun, imparting shine unto all, so, in him and others hath been observed, that he is to his Church, not only As an head, but an head: yea, that supreme mystical Head, to which all Political heads are subordinate. 2 Cyrus, by country, is a Persian. It was termed Persia of Paras, which signifieth, to part or divide. And so Daniel expoundeth the verb peers in his chap. 5.28: with due allusion to the King of Paras then encompassing the City: who (together with his uncle Darius) did soon after part and divide the Kingdom of Babel: dividing God's people from the Gentiles, by pasporting the jews back again to their own country. When Babel was first a building (Genes. 11.1. etc.) the sacred Trinity in unity, said: come let us go down and there confound their tongue: which confusion did presently divide and part the people. Nor till our Sunlike Cyrus come down with glory, will the present Babel of the world be overthrown. Some thing was done in his first coming (whereof in the next place) but an absolute parting of the wheat from tars: an absolute division of heavens sheep from Hellish goats, of the circumcised from the uncircumcised, that awaiteth his coming as King, for the first was as a servant shepherd: such as Cyrus his state at first was, but in the second place a Kingly Divider. 3. For the calling whereto the Lord anointed this Persian: Isaiah (in the former places) depaints it in many golden phrases: but in the first place, in a general term called of the Lord, My shepherd: and afterwards the Accomplisher of all my desire, which desire he accomplished: 1. in subduing Nations, whereby he became Monarch of the Eastern world, 2. in gaining the riches and treasures that before were couched in Darkness: 3. in delivering judah out of captivity: and 4. in putting down a law for jerushalem and the temple, saying to jerushalem: * Their first Return was not only to build the temple, but also the city . Thou shalt be built: and to the Temple, Thy foundation shall be surely laid. That he so subdued nations, and therewith got their treasure, * Pl●n. 33. l. 3. cap. human writers witness that, and the sacred scriptures conceal it n●t. That he sent God's people back again, the blessed word neither conceals that: 2. Chron. 36.22.23. Ezra 1.1. etc. enriching them in their return with some of his gained Hidden-treasure. But whether the City and Temples building is to be counted from this Cyrus, many do make it a right great question. For the better conceit whereof, it shall be necessary to lay down the Angel's speech in Dan. the ninth, from whence ariseth this question, and more than this. The Angel Gabriel (he that afterwards brought word to the Virgin Mary touching Messiahs' conception) his words to Daniel be these, seventy sevens * Nechth●k so turned of Trem●l. Pagn. Ar. Mont. are cut out upon thy people and upon the city of * Kads●●ca. thy holiness, for consuming wickedness and to * So Tremel. & Ar. Mont. etc. even as it is turned afterwards, to seal vision, etc. And it may be that ●t relateth to daniel's being sealed up in the Den: as afterwards Messiah was sealed in the Tomb. seal sins, and to make reconciliation for iniquity, and to bring Righteousness everlasting, and to seal vision and Prophet, And to anoint the Holy of Holies. These seventy sevens (being sevens of years, according to that Prophetical proportion in Numb. 14.34. and Ezech. 4.5.6.) they do amount to 490. years: and so of the Church it hath still been numbered. Now for the parts of this gross sum, this Angel Gabriel (in English, Man-god:) for bringing news of Messiah, which should be Man-god) he afterwards divideth into parcels, with special charge, that it be heeded and learned, for thus he proceedeth: And know thou, and understand From the outgate of the Word, To cause the a It must mean the first return, or else Daniel could not understand Gabriel. Return, and to build jerushalem, and unto Messiah the PRINCE shall be seaven-seavens, b Vaf can signify no less; besides that, it coupleth two numbershere, respecting the two subjects, of these numbers, afore spoken of: namely The Return & Messiah. Where One (otherwise learned) doth pause at Seaven-seavens with this stop (:) commonly called Colon (& this by reason of the Heb. accent there called Athnach, concluding so but seven-seavens to Messiah the Prince; and therefore the term Messiah but to signify some jewish Governor anointed them) it may be easily observed in infinite number of places through the Bible, yea, sundry times before in this chapter, that Athnach supplieth our Comma noted thus (,) except in such places we should hold it an accent Musical, rather than Grammatical. For the next words, It shallbe builded, etc. I necessarily include them in a Parenthesis, seeing they relate to jerushalems' building. than Sixty-two-seavens it (shallbe builded again street and wall in the straightness of Times.) And after these sixtie-two-seavens shall Messiah c I●ccáréth of Carah so signifieth. See a reason of this phrase before in Lection 18. note 2. be pierced through, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word, And not to (or, for) himself. Pagn. and Are Mont. subscribe to that. and not for himself. (And the e The Romans under Titus, 40. years after Christ's ascension, were so the scourge of God in destroying jerushalem that murdering city. People of a future Captain shall destroy the City and Sanctuary, and the end thereof shallbe with an f Hereby is signified an uncurable overthrow of that ceremonial kingdom, as once of the old world with a deluge. inundation; and to the end of the war are g God had determined, that the Destruction should not be at once, but (as letting forth the waters of his wrath gushing) at sundry times. Thus, upon Messiahs' death he remembers the punishment: and then cometh to speak of Messiahs' last seven more particularly: which also done, he then (the seaventie-seavens concluded) returneth ●o the Punishment. desolations cut out.) And he shall strengthen a Covenant to Many in one-seaven. And in half of that seven, he shall cause sacrifice and oblation to h Though the jews sacrificed after for forty years, yet the Ceremonial Sacrifices, did now virtually cease: seeing Messiah the substance of all the shadows, & the end of the Ceremonial law, had so offered up himself a sacrifice, once for All, Heb. 7. ●7. Whereto I doubt not our Saviour had relation, when (on the cross) he cried out, Tatelestas, it is finished; where upon the vail of the Temple rend asunder, preaching to them, that then was an end put to these matters. cease. And upon the i Or, Army. wing of Abbominations he shall make desolate, and that to the end: pouring k It: namely, Desolation. it also upon the l That is, upon the jews, cut-forth (or allotted) to destruction. Thus from the first Return upon the word of Cyrus to Messiahs' ceasing oblation, are 70. sevens of years. For jerushalems' destruction it was 40. years after: neither did Gabriel count to that, howsoever speak of it. Christ told the jews that within a generation, jerushalem should be laid waste; but neither of the year, nor day, not hour he tells them. Neither (as he was son of man, that is, by his human knowledge) did he know it: seeing the prophets, nor Gabriel, had from God spoken of that precise time. And still, for probation of his doctrine, he sent them to the Prophet● cut-forth destroyed. So far gabriel's golden Oration, Now to the present purpose. Herein (besides other things) he hath taught Daniel, that from the outgate of th●t Word or Edict (whereby the people were to return from Babel to I●dea, for building jerushalem, there should be seventy- sevens to that following time, wherein Messiah should come, for consuming sin (that is, sacrifice for sin, besides the kill of sin in our nature) bringing in withal eternal righteousness etc. Which glorious effects, seeing they accompany none but jesus Messiah: of him Alone (and of no other Anointed one or more) can this be spoken. A golden prophecy for his matter (the matter is no less than the Quintessence of the saving Gospel) and every of these 490. years, are as so many golden links of Time: beginning with the Shadow, and ending with the thing shadowed. Great pity but we should fasten them aright. For in them lieth open matter for stopping the jews mouth, for abolishing Mahomatisme, for convincing of Papism, for settling a true Christian▪ Daniel (in English, The judgement of God) to him was this Oracle delivered, for light and salvation to all such, as rest not in human fancies, but) in the judgement of God. But to the question. When and by whom this Word or Edict should go out, it is of many called into question. The cause of which contrariety ariseth, first from certain parts of gabriel's speech: secondly, from the profane Greekes their Olympic computation. From Gabriels' speech, some take the 490. years should finish with his assuming our nature; in respect of which extraordinary conception, they think that phrase (the showing, or The anointing of the holy of Holies is used. Some think by that speech is intended his Baptism: for that the holy-ghost then openly overshadowed him. Others cast the period of these 490. years upon Christ's death, because of these words: After the threescore and two sannets, Messiah shall be pierced through. Others understanding by Messiah or Anointed, not jesus the Christ, but the jewish anointed, shadowing Governors do fasten the end of gabriel's sevens upon jerushalems' destruction: first, because the Anointed Government then ceased to be: secondly, for that Gabriel in the end of this Oration doth speak of jerushalems' desolation, which fell forth about some forty years after Christ's ascension. Four sundry opinions thus arise from three speeches of this sacred Prophecy. As for them that think, how by a certain number of years, an uncertain is meant, they make the Angel to come about an idle message. He professeth (verse 22.) that he came to give knowledge and understanding to Daniel: but if by seventy sevens he meant eighty sevens, or some other number, than the Angel taught him nothing: for Daniel knew before, that Messiah should come and finish our redemption. So certain an uncertainty is this, as it is unworthy to be numbered with the worst of the former four. For all the former hold the number of 490. years proper and certain, only they call into question: first when these years begun? secondly, when they finished? And hereunto some of the former have been drawn from a certain computation of the greeks called Olympic, of the hill Olympus, where Gallants from all parts came and strove for the victorious Garland. These Olympic masteries were (as some have taught) every fifth year: but against them, * Onuphr. comment. lib. 1. Fastorum. Onuphrius opposeth many others, that conclude them to have been held every fourth year. * Plutarch. in initio Numae Pampil. Such uncertainty there is in this Gentilique computation. As the famous Plutarch could say of the Olympiades' beginning, [Tempora igitur diligentius exequi per difficile est: & ea maxime quae ex victoribus. Olympiae ducuntur: quoru● descriptionem aiunt serò Hippiam Eliensem aedidisse, nullo subnixum necessario ad fidem Argumento] in effect, There is no trust to be given unto Olympiad reckonings: so, I may say of their End, little assurance can be had, whether every fourth year: or not also sometimes the fifth year, as the Romans held their Lustrum: or not whether (sometimes) every other year, seeing greediness of Gaming will not always be held in like compass. Now forsooth, some affirming that Cyrus' victory fell in such an olympiad, and our saviours birth, baptism, Death (in respect of Augustus and Tiberius Caesar under whom they f●ll) to fall in such an olympiad: between which Olympiades' more years arise then these 490. of Gabriel: they hereupon conclude, that the Angels sevens must begin later than Cyrus' Edict. Some labour to prove that the Greeks account may be reconciled with our saviours baptism, at least, with his death. Others mightily resist that: who to make daniel's sevens finish jerushalems' last desolation by the uncircumcised Romans, do begin the account from Darius Nothus (said to be He in Ezra 6.) what time a renuall of Cyrus his edict went forth. And this must be about some hundred years after Cyrus. Some other taking this Darius in Ezra for another then Nothus (namely, for an Artaxerxes severed, surnamed Long-hand) do begin the count about some six and thirty sooner: but for that, are forced to prosecute the aftertime as they may. And no marvel, for if the Gentile-writers confound one Governor with and for another, no marvel though their years reckonings be as confused in this, as about Great Homer's time of life, where some of them cannot come within two or three hundred yeare● one of another. As for the book entitled A plain and perfect Method, it herein doth answer the self. For speaking of these years in three places, each place (as forgetting the other) doth oppose to the other. And that which teacheth the Persians government to have been but 130. years. doth hue off the other two legs: seeing these which follow the greeks, do augment the Persians government an hundred years or thereabouts. For the difference is not about years in the following governments, but only in this. Such ill-happe have men meddling with Gabriels' Oration, when as they fly the Scriptures simplicity, and betake themselves to corrupt history. Another opinion (lately come out of the North) doth join the beginning of gabriel's years (without all question) to the first year of Cyrus his Monarchy, wherein he returned the jews: and the ending of Gabriels half seven he fasteneth upon our saviours death. But mark with all, that as the Angel parted the seventy sevens (first into 7. sevens: secondly, into 62. sevens: thirdly, into one seven) so between the first number of seven sennets and the second number of 62. he interiects 63. years for making good the Computaion of profane Chronicles. Which in very troth (with that of putting down of a certain number for an uncertain) is to teach Daniel one thing when himself means another: and so to make Daniel nothing wiser than before: yea, which is more: it is the putting in of a leather, thong to Gabriels golden chain: the sowing of daniel's ground with miscellaine: the yoking of an Ox and Ass together. And all these inconveniences grow, from labouring that the Bible may conform itself to Gentiles uncircumcised Chronicles: where religion teacheth us to draw them to the Bible. And if they will not thereto be drawn, then to cashier them (specially Grecians) for falsifiers, deceivers. For as the Apostle could say of the Cretians: They were always liars: so more Generally we may with * ●0. Revelin. de verbo mirif. lib. 2. jamblicus and the Egyptian priest in Plato's Timaeo, hold these generally for Children, lying and unconstant. And how unconstant they be, it well enough appeareth in the great variety of Computation, introduced by writers on this scripture. Seeing some of them still serve for confirming the absurdest judgement. But to pass from Fables to faith, from Profane to divine Writers, let us from scriptures of our God labour to find out the beginning, continuance and ending of Gabriels sevens of years. The Angel cometh to Daniel for giving him understanding, as of the Thing in particular: so of the gross time and his parts. When the Angel came unto him, it is noted in Dan. 9.1. namely, in the first year of that Darius the Mede, which before divided the Kingdom with Cyrus upon the present surprising of Babel. Which also in 2. Chron. 36.22. and Ezra 1.1. is termed the first year of Cyrus. From this time the computation was to have his beginning. Which may appear, first from Cyrus' Edict then going out, whereto the Lord long before had made him his anointed: secondly, from the other Darius in Ezra 6. who there groundeth his proclamation upon the Memorandum of Cyrus his established-canon. For as the Laws of Medes and Persians were not to be altered (Dan. 5.8, 15.) so this King fastens his commandment upon the decree of Cyrus. And unto this Word of Cyrus, the jews did lean in their answer to the Adversary: nor durst the Adversary but appeal thereto, if so, such a decree was extant, Ezra 5.7, 8, 9, 10, etc. Thirdly, it appeareth from the Angel's mouth, who saith, that the 70▪ sevens were to begin with the Edicts outgate for returning the people to build. Which return was then made, in the first year of Cyrus and his Darius. Fourthly, if the words outgate must be that of the other Darius (which in their computations must be some hundred or 64▪ or more years after Cyrus) than the age of diverse of the Returned would arise to an incredible number. For as there were diverse beholders of the New-Temple, * Asher rá●eth-habaijth harishôn: who had seen that very first house, well therefore called Zekénim, ancient or old-men. who before had seen the first Temple (Ezra. 3.12.) and that with such judgement, as they wept at the inferiority of the second: so, give them but 30. years at the time of their captivity: then the seventy of captivity: then a hundred or sixty four after th●ir Return: and so they must be aged then two hundred years▪ or 164. yea and so much the more aged as the temples work endured, after that second authorised onset. But that many cohabitants should then be so aged, it is not easily credible. It was a fair age to be 149. and within 49▪ years of the return, the work was to be finished, as the Angel telleth, in saying, From the outgate of the Word, to cause a Return and build jerushalem, shall be 7. sevens: that is, 49. Whereto it is like the jews cast their eye in john 2.20. Where they say the Temple was 46. years a building, not counting the first * In the end whereof Daniel fasteth, Daniel 10.1. three years, when ●he foundation had been laid and staid. Objection. So in john, 8.57. they say that jesus was not yet fifty yeare-old, doth it follow therefore he was near fifty. Answer. I answer, first, they were more expert in such monuments as the Temple, (wherein they had a deep superstition) than in our saviours age, which nothing they regarded. Secondly, they were to determine, not what our Saviour was, but what he was not: namely, that he was not so aged as Abraham. And to this purpose they had spoken well enough if they had said, thou art not yet a 1000 years old: where as Abraham died above 1770. years since. Object. Gabriel saith not alone, that there should be seven sevens to that building, but also to the Anointed: and yourselves grant that jesus the anointed than came not. Answer. I answer, the words [And to the Messiah or Anointed] they are joined to the 62. sevens following: secondly, they that would by Messiah understand the jewish body of government, they neither can deny, but that they had a Messiah shadowing governor (Zorobabel the Lord's signet) in their first return. With the Ancient * Clem. Alex. storm 1. Clemens (whom infinite troops have followed) I conclude this, thus: Quod in septem bebdomadib. aedificatum sit Templum, hoc clarum est: It is as clear as the Sun, that the Temple was edified in the seven sevens of years: that is, in the first 49. years following the Edict of Cyrus. And so doth * David Chytr. on joh. 2 David Chytreus conclude from Metasthenes the Persians account, as of all most probable. For the 62. sevens (that is, 434. years) they stand as an intervallum of time, between the material temple, (which was the shadow) and that holy of Holies Christ jesus, the Temple shadowed: who after to the jews thus said: Destroy this Temple, (pointing at himself) and in three days I will raise it up again. For the last 7. of years, therein our Saviour was baptised, publicly preached and died. And that his death put an end to this seven (and so to the 490. years.) I see no otherwise from the Angel's speech. For howsoever he speak of their cities final desolation by Vespasians army, yet * Beda confesseth that, thus Quod autem se quitur: & civitatem & sanctuarium dissipabit etc. Non ad 70. hebdomadas pertinet lib. de natura rerum cap. 9 he brings it not within the compass of the former sevens: but precisely placeth it after Messiahs' death: it being a judgement upon them and their Children, for preferring the Murderer Barabas, to the Lord of life jesus. And as he precisely affirms, that Messiah in the half of that last Seven should cause sacrifice and oblation to cease (and that was by this death, he himself preaching that in his last speech, it is finished) so, the Angel in his first speech saith, that 70. sevens were cut out etc. for consuming iniquity, making reconciliation for bringing in eternal justice, for sealing up vision and Prophet and for anointing the Holy of Holies. The Epoch or period of all which, most probably can be fastened to our saviours death: even that time of offering up himself upon the cross, the time of Evening sacrifice, wherein Gabriel came first to Daniel for informing him of these sevens. If any of these years should overreach his death, I would then think (with diverse ancient and modern writers, holy Christians) that it should be three years and an half, given unto the Apostles for full convincing the jews by the Gospel. And hereto the Text seemeth to lend a look, when as the hebrew readeth: Half the seven shall cause oblation and sacrifice to ●ease. Where the word * Chatsi is one with the latin Dimidium. chatsi signifying Half or Middle (and it is generally held that our Saviour preached half seven years) it hath caused some to think it to be the first half, rather than the second. But the former is to me most probable. Notwithstanding, if any in this or the former parts of number, be otherwise minded, I mean not thereabouts to be contentious. Only, herein let us at least accord, that the Angel hath spoken properly and plainly: but our sins hinder us from conceiving many things rightly. And this so briefly and plainly as I can, in so intricate a question. 1. Did Cyrus the anointed Shadow, send forth that Edict or word, whereby jerushalem and the Temple were builded? O, but the anointed Substance (Christ jesus) sent forth a word for building his Church, and framing Temples to the Holy ghost: things greater than that of jerushalem and the Temple in judea. All the commandments coming forth from Princes for furthering the Church's work, they must receive their Authori●●e, and have their due reference to the word of our Cyrus the substantial Anointed. For of his word (much more than that of Medes and Persians) it may be said, It admitteth no alteration. As Princes would not be thought to alter the word of our great Monarch, let them bridle * The Seculars & Jesuits that still from beyond sea desire hither to come, for hindering the Lords work. the enemies beyond the River, that so the foundation of Religion and Church long since laid (and by Idolaters stayed) it may go forward, be built upon, and rise up towards perfection. Yet when we have done what we can. the Temple will come short of the first: the state of the Church in this age nothing comparable to that of the first age. Cyrus' the uncircumcised must give place to Solomon the Circumcised: Some secular fellows would seem to build with us, but Nehemiah may not suffer them. and the one work to the other: even as Solomon was of Christ jesus a more perfect Shadow, and the first Temple, more excellent than the second. Though yong-heads will admire the latter, while more Ancient spirited weep at the remembrance of the former. 2. Did Cyrus subdue Nations, Note. If the Brownists understood this truth, they would not sleep in schism purchase their riches, set Captives at liberty? O, our great Monarch received of his father, All authority in heaven and in earth, for arming his spiritual captains: whereby their ministery became so effectual, as high and strong imaginations were brought down: the Nations were subdued to his word: Kings of the Nations offer to him their hid treasure, as sometimes the Eastern Sophies did to his own person offer Gold, Mirrh●, and Frankincense. For setting such at liberty, as before were captived of satan, and chained under the power of darkness, he therein hath been no less glorious. O, it remaineth, that as he hath set us free, so we do no more entangle ourselves: but that setting our faces towards Heavens Zion, we labour to be as He-goates before the Flock, drawers of others by our holy example. And this we see, * Beda in Ezra cap. 1. Quod Cyrus Rex Dominum salvatorem & Nomine designanit & factis: that King Cyrus, both in his Name and Acts, doth shadow forth our Lord and Saviour. So much shall suffice for a taste of Personal shadows. Lect. XXX. Tree of Life. Shadows Sacramental. Having thus given a taste of shadows Arithmetical and Personal, it now remaineth that I speak something of Sacramental shadows. The word Sacrament is of right large use in Ecclesiastical writings. Insomuch as, whatsoever the greeks call Mysterion a Mystery, the Latins often term Sacramentum a Sacrament. Which more particularly may appear in the Old Latin translation of the new Testament, who in Ephes. 5.32. Revel. 17.1. turneth Mysterion by Sacramentum: for that in such large sense, every ecclesiastic secret is a sacrament. But after-age hath called it to straighter sense, defining that to be only a sacrament, which is * Lemb. lib. 4. dist. 1. ●. cited from August. Sacri rei signum, a Sign of some holy thing. Which external sign is of God appointed (for he alone can institute such a sign, who can give the grace thereby signified) for assuring his church of some necessary grace. In a word, Sacraments (as some have noted) are of two sorts: the first only Representative: the second also Exhibitive. Representative sacraments are such-signes as only represent some grace: and that is commonly some common grace. And so the Raigne-bow was and is, a sign of God his grace or favour, touching the no more destroying of the world by water: Paradise and Canaan Representatours of Heaven: Noah's Ark, the Tabernacle and Temple, shadowers of the church. Exhibitive Sacraments are such signs, as not only represent, but also do exhibit unto the Believer, the very grace signified: and such be the signs of Bread and Wine in the Lord's supper, of water in Christian Baptism. Of which kind of sacrament I mean here to insist: giving unto you an assay thereof: first from such sacramental exhibitive shadows as went before the Law: secondly, under the Law. Before the Law, I will propound: fi●st, somewhat of Paradise in the state of Man's innocency: secondly, some such shadow as fallen out of Paradise, in the time of man's nocencie. In the Garden I note a certain peculiar tree placed in the midst thereof, called * Genes. 2.9. The tree of life (unto which tree there is due allusion in Revel. 22.2.) which was * Tremel. & jan. in annotat. Simbolum & Sacramentum vitae, a pledge and Sacrament of life: termed of Rabanus, sacramentum visibile invisibilis sapientiae, a visible sacrament of invisible wisdom. The tree termed The knowledge of good and evil excepted, it was permitted Adam to eat of all the other trees: therefore also to eat * So Lomb. in lib. 1. dist. 17. F of this sacramental shadowing tree. And hereto it is the holyghost alludeth in Revelation 2.7. when he saith, To h●m that overcometh, I will give to eat of the tree of life, which is in the midst of the Paradise of God. Yet between the eating of this and the common trees, there was great difference. For on the common fruits he was to eat for body's sustentation, but on this peculiar tree for his soul's instruction. Which caused an Ancient well say, * Beda in Genes. 2. in eo erat sacramentum, in caeteris lignis ●●●●entum, in the tree of life there was a sacrament, but in the other trees, nourishment. And what was this internal sacrament, or grace signified? Rabanus shall answer, Sanctus Sanctorum v●ique est Christus, it is no other than Christ the Holy of Holies. So Haymo on Apoc. 22. Lignum quip vitae, Christus est, sapientia dei patris de qua Solomon (in Pro. 3.18) dicit: Lignum vitae est bis qui apprehenderint ●am: & qui tenuerit eam beatus. He is the Church's life: for without feeding on him by faith, we with Adam fall under the power of Death. He indeed is the tree of life, planted by the rivers of waters, which bringeth forth his fruit in due season, whose leaf fadeth not: and whatsoever he doth, it shall prosper. The best tree he is in the Church's Garden: and in the midst of the Court of Conscience he is to be planted. But if we fly him for tasting of Antichrists tree (a tree of knowledge for good and evil: the good of that religion being a cloak of the evil) than we deserve to be driven from the * Acts 3.15. Lord of life, even as Adam was forced from the sacramental shadow. Was Adam then taught, that life was the free gift of God? How much more now (having sinned) is it the gift of God freely without all demerit? Stood Adam then in need of a sacrament for sustaining his faith? How cursed are they then with the Suenkfeldians, that pretend such a perfection in this life as needeth no preaching, no sacrament. When Adam had (by reason of his sin) cut himself voluntarily from the Lord of life, was he thereupon driven from the external sign of life? Yea: for teaching the governors of the Church to seclude such from sacramental signs, as first have openly and impenitently cast behind them the thing signified. And thus in Paradise under shadows, the Gospel was preached, and holy discipline practised. This briefly of the tree of Life. Lect. XXXI. Sacrifice. THE next exhibitive sacramental shadow shallbe that of Sacrifice, instituted of God unto man, in the time of his Nocencie. And this I will not prosecute in all his particulars (for that were to swim through an Ocean of ceremonies) but somewhat Generally and Superficially: first, by speaking somewhat of the Persons employed in sacrifice: secondly, of the sacrifice itself. The Persons personally employed in Sacrifice were Men. As the Apostle under the state of the Gospel, would not at any hand permit a Woman to execute the public ministerial function (1. Cor. 14.34, 35.1. Tim. 2, 12.) because she was not the first in Creation, though first in transgression: so from the beginning it was in the Church of God, no otherwise practised then by men: as for testifying their headship in that kind: so, for the better shadowing forth Messiah, whom in that action they were represented. Now of men, some have thought that two sorts were unto this action before the law licensed: the first-born and Prophets. So to conclude, they were led, not by any direct Canon of God's word, but from such precedents as where they find the elder sacrificing with Kain and Noah: or (notwithstanding their junior-ship) are found sacrificing with Habel and Abraham. From which precedents (if their reason be drawn into form, they can no otherwise than thus syllogise: The Elder and Prophet did sacrifice: therefore only they two might sacrifice. This word Only in the consequent (more than in th' antecedent) bewrays a maim in the argument. If they frame their reason thus (We find only them two sacrificing, therefore only they two might sacrifice) that is so weak as this: We find in the word only, that fire came down from heaven after the flood, for consuming wicked and the believers sacrifice: therefore only after the flood fire came so down. This reason may be true, yet not necessarily true, seeing fire might come down before (as * Theodotion in Beda & Raba. many have thought, upon Habels' sacrifice,) although not in scripture recorded: seeing the grant of this (and so of the former) is nothing against any Canon of faith, given before the Law. Secondly, what warrant is there, that Habel was a Prophet, more than any other believing I●nior? If any say that Habel did not sacrifice but only by the hand of Adam, the same may as easily be affirmed of Kain the Elder, and yet neither of them proved; first, because the scripture saith not so: secondly, because no Canon forbade them: thirdly, because we never read of Adam's sacrificing, although (no doubt) he sometimes did sacrifice: fourthly, the * Gen. 4.3. etc. text implieth their immediate coming to jehovah themselves with their sacrifice. All which maketh me to think, that before the law restrained it to Levies tribe, it was lawful for any faithful Man to sacrifice. But seeing every thing that is lawful, is not presently therefore expedient, nor always doth edify (1. Cor. 10.23.) it is likely (for order sake) that the chiefest of an assembly was chosen (one or more as circumstances urged) for offering up the oblations, * job 1.5. and 42.8. as job sometimes for his Children and kinsfolks. So honourable a thing it was to sacrifice, as the infidelious people did Apishly imitate that in all ages: yea, * Fenestella de sacerd. Rom. cap. 11. pleraque, sacra à solis Regibus obiri consueta, the most of the sacrifices were of their Kings alone offered: as being an action beseeming the princes of the people. Whereto Clemens Alexandrine subscribeth, saying: * Clem. Alex. storm 5. The Egyptians did not commit their Mysteries to every one amongst them etc. but to these only which were to come unto the government of their kingdom: and of the priests to such as were most approved for education, learning, lineage. Which observed, it causeth me to think they err, who in Gene. 47.22▪ do turn the word Cohànim princes, denying them to be Priests: not only against the ordinary use of the word, but also against the high honour which Egyptians ever gave to their Priesthood. The same error I take to be committed by them in Exod. 2.16. for turning Cohen a prince, as if jethro were not a Priest: whereas to be a Priest, it was nothing derogatory to a prince, but rather an addition of divine honour. Nor is it to be marveled at, that Idolaters of the highest place should then be sacrificers, seeing the princes of the Faithful were then employed in that: and the Idolatrous never came behind the Faithful, in giving to their Priests high honour and honourable endowments. Objection: It is not like that Moses would match with an Idolatrous Priest. Answ. Why not so well as with an Idolatrous Prince? But what need more than that in Exod. 18.12. where 'tis plainly said: And jethro (Moses Father in law) did take burnt-offrings and sacrifices to Aelohim: that is, he sacrificed to God. To say he offered by the hand of Aaron or Moses, it is not only besides scripture, but also somewhat harsh, he being an uncircumcised Midianite. That they feasted together with him presently after the sacrifice, it is no more than jaakob did with his Idolatrous kindred in Genes. 31.54. a thing, not only lawful, but expedient, the circumstances considered. Honourable was the Priesthood before the law, but made more divine under the law: the former liberty to sacrifice being restrained to one particular family, namely, that of Aaron. But thereof sufficiently before in his Shadow. So much for the Person. For the Sacrifice, let us consider, first, the word: secondly, the Thing. The word Sacrifice is so much as a thing made sacred, or holy. In the Original, it is termed Mincha, Gnoláh zebach, Karban. It is termed Mincha, because it was an oblation or gift: Gnolah because it ascended, namely in the flame of fire: Zebach of killing. And because these slain● creatures were laid on the altar, it therefore is termed Mizbèach. The sacrifice was termed Karban of drawing near, namely, to God: and thereof it is that the word Korban rose in Mark 7.11. The Sacrifice or sacred thing itself, it was Animate or In-animate. An animate or breathing Sacrifice was that of Habel, for he Himself offered a Lamb: * Porphyr. lib. 2. c. 1. de sacrif. contrary to blasphemous Porphiry, who saith: The first Sacrificers did not at first offer Beasts, but herbs, etc. Whereas at first, there was little other use of beasts than for Oblation. An inanimate or unbreathing sacrifice was that of Kain, for he offered some shock of corn or some such like thing: and both these kinds of sacrifices were plenteous under the Law: the quick consuming whereof into ashes, was an evident sign of God's acceptation, Psalm. 20.3. And what by these sacrifices was shadowed? The son of Man, even as the tree of life did represent, The Son of God. These sacrifices (and specially the Animate) did represent that human and earthly nature of ours, which the Son of God was in the fullness of time to assume, for our redemption: in respect of which nature, the Prophets saw him as the Son of Man, long before he 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 stoop with his body, Christ with his Church: pawning himself for her, paining himself for her: becoming poor for making her rich, giving her liberty by his captivity: procuring to her pleasure by his pain, life by his death. Nor did the Sacrifices only represent this, but also exhibit and seal Christ (with his benefits) unto the faithful Communicant. In which respect it is, that the Author to the Hebrues saith * Hebr. 11.4. that Habel by his Oblation obtained witness that he was just: that is, imputed just by Christ jesus sealed to his conscience. To whom (as to all ancient Believers) Christ was the Lamb slain from the beginning of the world: * Heb. 13.8. jesus Christ yesterday, and to day, the same also for ever. * jamblicus de Mysterijs, in cap. de virt. sac. The Egyptian priest could say; Deus vim ●fficacem imprimit Sacramentis, God deeply printeth an effectual operation in Sacraments, speaking of their fantastic Sacrifices; but the faithful of God under and before the law, might in deed and truth say, that a vital power was con●aid unto them by the Sacrifice: no less than eternal life by Christ jesus, sealed unto their Conscience by the stamp of his Spirit. By which external shadow they were so taught and sealed, till Messiahs' day did break, and the laws shadows fly away. So much generally of Sacrifice. Lect. XXXII. Circumcision. THe next Sacramental exhibitive shadow shall be Circumcision, first incommended unto Abraham in the seventeenth of Genesis, and continued in his seed, till Christ put that away for establishing Baptism. But baptism by sufficient preaching being once established, thenceforth Christ jesus should profit him nothing that would be circumcised, Galat. 5.2. This Circumcision was nothing else but a solemn cutting away of that foreskin in a man-child, which appertains to the generative part. Which the Lord (at the first institution thereof) doth sometimes call his Covenant, sometimes the Sign of his Covenant. Why? Because the thing signified was to the true Believer, conveyed with the sign: even as it is in all exhibitive sacraments. And that is it which causeth the Apostle (in Rom. 4.11.) to call it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a seal of that Righteousness which is by-faith. Which Sacrament was to Abraham's natural s●ed (as Baptism, is unto Christ's spiritual seed) an infallible sign of being received into the Cou●nant of grace, and holy Church of God. For by this sign, the Hebrew Israel and jew (all Abraham's pedigree) were distinguished from all the world beside, termed Gentiles. The ancient profane Herodot. Herodot. in Euterpe. He lived about Nehemiahs' time, as is guessed. recordeth that the Colchians, Egyptians, Aethiopians did circumcize themselves; and of the Egyptians he will (forsooth) that the Phaenicians and Syrians in Palestina (these must be the jews) they learned Circumcision. Yet (forsooth, saith he) ● cannot define, whether the Egyptians learned it of the Aethiopians, or they of the Egyptians. * Deut. 30.6 coloss. 2.11. Silly Greek, it is something he saith, but far from the truth. He thought the jews had learned it of the Egyptians. Why? No doubt, because he had heard, that sometimes their predecessors had been in Egypt. Whereas it was instituted near two hundred years, before jaakob went down into that country. And whereas he affirmeth so many of the Gentiles to circumcise, it is nothing likely, they ever having the Hebrew●s and their religion, in horrible detestation. Only this may be: some of Abraham's seed (specially by Ishmael, borne of the Egyptian Hagar) might be sparsed in such places and there continu● this ceremony. But for circumcision to be practised by natural Egyptians, it is against all probability. Philo judaeus therefore in his discourse of Circumcision, making one argument of the use thereof to the bodily cleanness, (specially in the priests) he therewithal affirmeth of the Egyptians▪ that they▪ for such purpose, did 〈◊〉 their bodies. For Circumcision, we see how odious it was unto the Gentiles in the time of Maccabees, as diverse jews (for lives preservation) were glad to uncircumcize themselves, by a painful stretching and curious phisiking of the scared skin●e. It is sufficient that the ancient Greek hath recorded the Ceremony, though altogether ignorant to whom it appertained: and to what end, used. But what is shadowed in Circumcision? First, If we respect the paring away of the flesh, it shadows forth the expoliation and casting away of the olde-man with his inveterate 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 well represent the blood of Christ jesus appointed to be poured out for our sins, for the washing away of our lusts● for without blood no remission, Heb. 9.22. And if with the representation we respect what therein to the faithful is exhibited, it is no other thing than Christ, who of God the Father is made unto us, Wisdom, Righteousness, Sanctification and Redemption, 1. Cor. 1.30. Who by his spirit and word worketh in us true mortification to sin, and true Vivification to Holiness and truth of Righteousness. Nor less was taught to Abraham, at the gift of Circumcision. For being [ben] a Son of 99 years, he in his old age is tau●ht to cut off the old man, that so a Covenant may be sealed in his flesh. The Covenant is expressed when he saith, I am God all sufficient, walk before me and be thou upright: wherein the Lord not only calls Abraham and his seed to uprightness of Obedience towards him, but also preacheth and promises to be God all-sufficient unto him and his. Nay, lest he should think his obedience the Cause why God would be sufficient unto him, the Lord first pronounceth him El-shaddaj; and then biddeth Abraham walk uprightly: because his all-sufficiency in the first place, was cause of his integrity in the second place. Which covenant standing of freegrace and promise, it could not do less than lead Abraham by the hand unto the Seed of promise (even Christ jesus) by whom all the earth was to receive a blessing. Unto the which blessed seed, the Lord seemeth to will Abram and Sarai to Behold: when as he turns 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 have an eye, when to the Virgin Mary he cried, Behold. Which letter (of hebrews termed He●, of us, H,) is to Cabalists their character of the * And indeed it is but aspiration● nota, a letter of spirit or breathing in heb. gr. and latin. holy ghost. By which form of learning (if Abraham ever approved such learning) that faithful couple were taught, to give the praise of all goodness to that Spirit of God, by whom they were sealed unto the day of redemption. Thus the Church in her infancy was taught by letters. In this state of the Gospel we should be able to put these letters together, for spelling a Word: even that Word, which assumed Flesh for the circumcising and saving of Mankind. So much for circumcision. Lect. XXXIII. Passeover. THe fourth sacramental shadow exhibitive, shall be the Passeover. The Passeover is a certain sacred feast, instituted to Israel of jehovah: what time they were presently to depart out of Egypt, that ancient house of Bondage. For the better understanding whereof, I will first observe the Name: secondly, the Thing itself. The name in the Original is Pesach (from whence the New Testaments language hath Pascha: and in our old language Pase,) it signifieth no other than a Trans-ition or Passing-over. Which term of Passeover is given to this feast, from the Angel his Passing-over the Houses of such as kept this feast; when in other houses he slew the first-born of Man and Beast, Exod. 12.12. For the Feast itself, it offers to our considerations: first, the Time, when? Secondly, the Meat, what? Thirdly, the manner How it was then to be applied. The time offers to us, first, the month; secondly, the Day; thirdly, the Hour. The month is termed * Exod. 13.4 compared with the 12.2. Abib: in English, a stalk of corn with the ear: so termed, for that Israel in it was to offer the first fruits of corn to jehovah (josh. 5.11. Leuit. 23.14.) and not only because in that month, the green ears of corn appeared. Which month is made excellent otherwise; for where before they held only a Civil account of the year, beginning with Tishri (answerable to the greater part of our September; for the world's creation they held to begin with the autumns Equinoctial: seeing Adam had at first a ripe harvest) this Abib was so the seventh: answering with the beginning of the Springs Equinoctial, entering in March. But now by a new account (called the ecclesiastic reckoning) the Civil seventh is made the Churches first and Head-month. Which in regard of the shadowing feast, doth not only lead us to Christ, as he is the head of the Church, from whose reign in their hearts, the faithful are to take their account: but also, to Christ rising fresh and green in that month, the first fruits of our body's Resurrection, rising up to heavens glory. And that he was this corn, remember his own speech: verily, verily, I say unto you: Except the wheate-corne fall into the ground and die, it bideth alone. But if it die, it bringeth forth much fruit. john. 12.24. When saint Peter therefore (of a blind good meaning) did labour to stay his Master from so dying: our Saviour terms him Satan or Adversary. To what? To the much fruit which would arise by his dying. And this the Spirit foretold long before in Salomon's psalm, saying: Pissath-bar etc. An handful of corn (or a * So Ar. Mon●. particle or moiety of corn) shallbe in the head of the Mountains. The fruit thereof (ijrgnash) shall burst out as (that of) Lebanon. And they shall flourish from the City, as the herb of the Earth: psal. 72.16. Plainly did the spirit so foretell, what great abundance of faithful people should arise, from that one blessed grain of wheat sown and dying. The very word [Bar] not only signifying Corn, but also (and that more usually) a Son. Yea, where Ben implieth an ordinary son: Bar importeth a Son of excellency: and so it is given to the Son of God in Psal. 2.12. A grain of him (namely, his human body,) it was sown in the earth this month of Abib. But the third day after it rose (it needed not three months with shadowing corn) and with it rose the bodies of many (Matthew 27.52, 53.) showing himself thereby, the Lord of life and resurrection. O let us sanctify the first fruits of our nature unto him, who in the first fruits of our nature hath died for our redemption, risen for our justification and ascended for our Glory. The month so considered, the Day follows. The Day is twofold: first, the tenth day wherein the Animal was prepared: secondly, the fourteenth day, wherein it was slaughtered. For the tenth day, Rabanus well observeth that Christ jesus (represented by the paschal Lamb) he publicly preached in jerushalem so long before the feast day, setting himself so apart to be crucified the fourteenth. Nor is it unlike, that so many days before the judas Iscariot had concluded in his heart, the betraying of jesus. Which length of time doth make his sin more egregious: namely, a considerate sin in an h●rd heart: not all that while relenting. Some other scruples (touching our saviours time of eating the passover and his crucifixion) I here pass by. For the Hour of this feast, it was [béin h●ágnarbaijm] between the two evenings. What time is that? * joseph. Scalig. de emend. temp. lib. 6. having his ground it seemeth from Iosep●. de bello ●●d. lib. 6. Interuallum oblationis & occasus: it is (saith one) that time which passeth between the evenings oblation and the Sun set. But with Beza and our marginal translation, I take it to be the Twilight: and the rather because G●è●èb implieth a mingling. Of what? of light and darkness: being derived of Gnárab to betrothe: for that it is the betrothing or coupling together of two days. And in this feast, it was the coupling together of the fourteen and fifteen day, about the suns setting: which mixture of time we term Twilight: and the Hebrews, gnarbaijm. Thus the tenth day of the first month, the Animal was deputed to death: the fourteenth day i● died. And like enough about the third hour of the after noon (in the days twelve hours, it being the ninth) the Animal died, the very time that Messiah yielded up the ghost. And in the twilight after the Paschall feast begun, as a sanctification of light and darkness, and of all times to the faithful feeders of jesus. So much of the Feasters time: not meddling at all with the feast of unleavened bread, his time adjoined. This Paschall feasts-meate, was a yeareling of the sheep or the Goats: that is, a lamb or kid being a year old. The perfection of age, did argue the fullness of Christ jesus (who also is termed our Passover and paschal Lamb, 1. Cor. 5.7.1. Pet. 1.19.) for the creature (lamb or kid) in the one of them was represented Innocency: in the other Nocency. The Lamb an innocent thing not opening the mouth against the shearer: the young goat a nocent harmful creature. The lust therefore compared to sheep, and placed on Christ (the great-shepheard) his right hand: the wicked therefore compared to Goats, and put apart on Christ's left hand: as is the Devil and his Angels. But how could Christ be represented in either? For the Lamb, none doubteth: seeing that he only was without blemish, and no guile was found in his mouth. For being a yoong-goat, it was for that, he was not only * Beda on Exodus 12. hostia pro peccato, an oblation for sin: but also, because he was of God made sin for us (who otherwise knew no sin) that we might be made the righteousness of God in him, 2. Cor. 5.21. In taking a Lamb for the feast, they were to see the innocency in Christ; but in taking a yoong-goat, they might see our nocency and damnable guilt upon him. This briefly of the meat. Now to the manner How, it was to be applied: first, before the eating: secondly, in the eating: thirdly, after the eating. Before the eating it was to be slain. Hebraei soli signo sanguinis tuti fuerunt: non qui● cruor pecudis tantam inse vim gerebat, ut hominibus salut● esset: sed imago fuerat rerum futurarum: L●ict: de vera sap. lib. 4. cap. 2● Which argued, that there was no redemption to the Israel of God, from captivity of Hell's Pharaoh, but by the death of Messiah. Secondly, the blood was to be dashed upon the doors cheeke-posts, and above. Which well might import the door of our soul, needfully to be sprinkled from an evil conscience: for keeping away the revenging Angel. Nor can we be so sprinkled, but by the blood of jesus, Hebr. 9.14. & 10.22. Thirdly, the flesh thereof was to be roasted with fire. Which well representeth the scorching ire of his father's indignation burning against him: by the greatness whereof, he was forced to sweat blood: yea, to cry out: My God, my God, why hast thou forsaken me? 2 In the eating consider, first, the Parties: secondly, the Thing. The Persons were the same family, whereto they might ●oyne some other, in case themselves could not eat up the Animal. In one sufficient family, might well be shadowed forth that one Catholic Church of God, joined unto one Christ. And in * Rabanus his consideration two families united, might well be tiped out the fewer of jews, and the more of Gentiles called together, for making one body to Christ: that so, they without us should not be made perfect, Hebr. 11.40. For that they were to eat, it was not only, a part, but the whole, with head feet, and purtenance. By Head and Feet, some * Beda, Raban. Ancients do understand the Divinity and Humanity of Christ, both which are spiritually swallowed of the true believer, whereas Heretics oft are found to swallow but the one. As our Arrians, that for essence only holds him Man: and the Anabaptists, that make him only in substance God. But thereby may be further meant: that the higher things of Christ and the lowest things of Christ, with every thing or circumstance appertaining to the Word made flesh, it should of every christian Church be received by faith, and digested by practice. Which aptly reproveth such, as affecting high-points, do reject rudiments: or affect rudiments so, as they despise to be led on to perfection: or affecting higher and lower points, do contemn circumstances. Whereas the least thing in Christ jesus, is to a faithful Israelite right sanable. 3 After they had eat, look if any thing remained, it was to be consumed in fire. * Rab. hereon. What is this, except when there is something concerning the mystery of Christ's incarnation, which we cannot understand and penetrate, that then in all humility we leave it to the power of the holy-ghost. Touching the ceremonies, first, of standing: secondly, having a staff in the hand: thirdly, of eating it hastily: fourthly, * The sour herbs josephus speaks of were qualified, and in a second service. with bitter herbs, and five, shod, they seem all of them to be appropriated only unto their eating of the Passover in Egypt: and in the wilderness at least, not agreeing to their time of Rest in Canaan. For as then ceremonies did type forth the readiness and speed they were to make thence upon the Lords Call (it being a land, as the ceremonies also taught, of un-rest and bitterness) so our Saviour (who came not to break, but fulfil every jot of the law, he (with his disciples) is found sitting and aside leaning in the passouer. And here I prosecute only that which after the institution, remained the same to that Church after. Into which order of continuing-ceremonies, it is generally * See Bezae● large annotations on Mat. 26.20. thought of Hebrew Doctors, that the dashing of blood upon the doors cheeks, and upper-post, may be referred. This briefly of the Pass-over: in whose place we have our Lord's Supper: the Sign changed, but the thing signified, still continued. Lect. XXXIIII. Manna. MAnna shall be the next Sacramental exhibitive shadow. Of which Manna thou hast the narration in Exod. 16.12, 13, 14, etc. and briefly thus it is: Israel murmuring at their want of bread in the wilderness, the Lord reigned from heaven a bread, white, like to hoare-frost, but proportioned like Coreander seed. This bread they gathered (for forty years together, one just month only excepted, Exodus. 12. & 14.4. josh. 5.11.12.) in the week six days: every day an Omer (or Gnomer) full: but the sixth day, double measure, for serving them also in the Sabbaot, wherein it reigned not. Which bread, as they were to gather but for the day (and thereof, he that had gathered more, had nothing over: and he which had gathered the less, had no lack) so, being reserved (beyond the commandment) until the next day; lo, it was full of worms and stinking. For the better understanding and use whereof: I will observe first, the Name: secondly, the place from whence it came: thirdly, the external resemblance: fourthly, the time of gathering it: five, the measure thereof to the Gatherer: sixtly, God his judgement upon the abuse thereof. But hereof so, as the mystical use thereof may also therewith be uttered. 1 For the name of this bread, it is MAN, or Mannah: and the term is given by Israel unto it, what time they first see it. Touching the signification of the word Man, two sorts of people conclude diversly. The one sort are such, as read Israel's speech [Man hu●] interrogatively, Man hua in Exo. 16.15. so: What is this? The other sort is such as read the speech affirmatively, thus: It is Man: or, It is a gift. These that read interrogatively, do make the word MAN in propriety to be a * So Cyril on joh. 6. & Plan tins Index. Syriake word, in English valuing, What. And that course is followed of the old Latin translator: who (as appeareth in my old written-bible) both putteth down the text, and in the text also coucheth his own significative opinion, thus [Man hu? quod siguificat, Quid est hoc?] Man hu? which signifieth, What is this? This his opinative signification, he might with more modesty have put into the margin, and not therewithal to add unto the text. Pagni● turns it, It is man. Arias Montanus crosswise turns it, Manest. Quid h●●? What's this? But what have we to do in Exodus with Syriake phrase? Israel in Moses speaketh only Heber's language: and therefore Man hu if read interrogatively, must be: Is it a gift? if affirmatively, which reason rather evinceth, than thus: It is a gift. For Man (of Maneh) is in Hebrew a Portion or gift, and here it is such a portion to Israel, as they were to acknowledge it, the free gift of God. And what did this Mannah or gift lead them unto? To no other thing than Christ, who is given of God the Father unto us for feeding our souls in this world's wilderness; while we are travailing towards the true land of Rest, wherein shall nothing dwell but Righteousness. In which respect, the Apostle (in 1. Cor. 10.3.) doth call Manna spiritual meat, and our Saviour himself in joh. 6. 3●, 35. doth plainly expound himself to be that bread of life, which was shadowed by the perishing Manna. Wherein Cyrill well thus s●ith: Sensibile illud Manna, Intelligibi●e hoc figurabat: That sensible bread did figure forth this Intelligible bread. And Augustine hath this, [ * Aug. de penitent. utilitate Quicunque in Manna Christum intellexerunt, eundem quem nos cibum spiritualem manducaverunt] whosoever in Manna did understand Christ, even they did eat the same spiritual meat which we do. 2 Which Manna is made excellent, respecting the Place from whence it came: namely from Heaven. And therefore in psal. 78.24.25. it is called the wheat of heaven, and [Leche● abbirim] turned of the Septuaginta, bread of Angels: but according to the Original, Bread of the strong-ones. And them I take to be no other, than Aelóhim, Father, Son and Holy Ghost: the very strength of Israel. Thus the strong God from heaven showed his might for feeding his people. But here a contradiction may seem to arise, seeing our Saviour (in joh. 6.32.) faith, that Moses gave them not bread from heaven. Which indeed is no contradiction: seeing our Saviour speaketh not Simply of Bread, but of true-bread, which also is of him called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] bread of life, or of that life which is eternal. That which Moses gave, was temporary bread, bread of death (seeing the eating thereof would not preserve from death) but Christ (who thereby was represented, and to the true believer exhibited) is the true and very bread, whereon who so feedeth, shall live to God for ever. The first was heavenly bread, in respect of being reigned from above: but coming into balance with Christ's flesh, it must give place as earthly. The shadow must stoop to the substance: the sacramental sign, to the thing signified. The Sign considered apart from the Thing, it is earthly and corporeal: but jointly considered with the thing of the sacrament, (as in psal. 78.24.1. Cor. 10.3.) it is heavenly and spiritually. And such is the nature of every exhibitive sacrament. Amb. de sacrif. lib. 5. c. 5. Which Ambrose well observed when he said [non iste panis est qui vadit in corpus, sed panis vitae aeternae, qui animae nostrae substantiam fulcit,] it is not this bread (speaking of the Eucharist) which goes into the body, but the bread of eternal life, that underproppeth the substance of our Soul. Barn. de coen● Dominiserm. Nor less excellent is that of Barnard: [hìc pereat physicale nutrimentum. Cibus iste non est ventris sed Mentis] here let the natural nourishment perish: for this is not meat for the belly, but for the mind. As our Saviour almost abolisheth the sign for establishing the Thing signified: so have many ancient Greeks and Latins almost in speech destroyed the Eucharists bread and wine, for establishing the body and blood thereby signified. But as our Saviour did that, not simply, but comparatively: so the Ancients must be understood charitably. 3 For th' external resemblance, it was in quantity like to Coriander seed: in colour white, like to hoary frost. Coriander seed is (of the * Plin. l. 1. c. 11 Naturian) held to be, semen firmum, a firm and a fast seed. The * Lib. 20. c. 20. principal whereof he ascribes to Egypt. Israel being but lately come out of Egypt, they might in this resemblance to Coriander, be led to the Seed of the woman, which, as by the stooping of the Godhead to earth, was to be assumed in the earth. A little seed (and as slenderly valued) when he was in the earth: but finally, become so tall a tree, as it over-peereth Nebuchadnetzars, and all the trees of the field. And by the Mannaes' whiteness, they might be led to such a seed of the woman, as should be sinless, unspotted, exempted from human generation. Thus from the Sign, they might pass to the divine gift signified: feeding by faith on the seed promised to Abraham: a seed more pure and sweet, than all the Mosaical Manna. 4 The time of gathering it, was the whole week in the mornings, the Saboth day only excepted. The six days might (as Ancients observe) well represent the world's six ages, wherein the Israel of God is to seek up Christ and the things of Christ. As for the day of God's great Sabaoth and eternal rest, it administereth nothing unto these foolish virgins, that then think to acquire oil, to obtain Manna. In that great Rest, we are to live by the Graces of Messiah here obtained. The collection every day, teacheth every day to seek the things that are from above: and the gathering of it in the mornings, doth well inform us, first to seek the kingdom and his righteousness: not doubting, but in so doing, all other things shall be cast upon us after. For the Day wherein Manna first reigned, it is most probable, to be the first day of the week. Why? Because the Lord at first telleth them, * Exod. 16.26 that six days they should gather it, and the seventh day, rest: secondly, as they thus gathered the six days, so some went out in the seventh (which was Sabaoth) but found none. The first day of the week, it so raining down Manna (as Origen collected, and others from him observed) what day was that but Lord's day, the day of our Lord's resurrection: that very day wherein not only natural, but also ●hat supernatural light burst out of darkness. That day therefore let us arise early & go out of our houses to the public assembly of God, to seek & gather the bread of life. * Origen. hom 7 on Exod. In the Lord's day (one well writes) the Lord continually showreth down Manna from heaven. Them that that day, through laziness, neglect to go forth, GOD justly may fa●ish, and unto them deny the bread of eternal life. Our Saviour rising that day, he preached therein 5. or 6. times. The Apostles convened duly together in that day, establishing it to the churches. The Churches have in all ages uniformly maintained it. Go forth this day to seek and gather true Manna, and the whole week after shall be the rather blessed unto thee. But sleep, slug, gut and gull at home this day, and the whole week after is like to be accused unto thee. As thou loves God, hear his word in the public places: there fill the Omer, and return home therewith for feeding thy family. 5 The measure which every one was to gather full, is termed Gnomer or Omer: in quantity, the tenth part of an Epha. An * Sebast. Mu●. in Matth. 13. ann●tat. d. Epha containeth the quantity of 432. Hens-egs, the value of every-ones gathering amounted so to a competent measure. And yet so, as he that gathered much had nothing over, and he that gathered little, had no lack, Exod. 16.17. When Manna representeth Christ, than this Omer doth well represent the Believers Capacity, whereby he is enabled to receive the things of Christ. And thereto the Apostle may allude in Rom. 12.3. when he admonisheth to understand no further, than God hath dealt to every man the measure of faith. To every one God hath given a measure of faith (as an Omer) whereby he is made capable of grace in that measure. For the filling of which sanctified capacity, every believer must forth with the assembly, to gather heavens-food, before the Sun of persecution arise and cause it to melt from the face of the earth. O, how many mornings have we slept away our thirst: having gathered no knowledge of Christ, by the which we may be relieved in the heat of affliction▪ God be merciful unto us, in giving us grace to trudge abroad hereafter: redeeming that time we have lost: For the days are evil. If we but take pains to fill our Omer, mark the mercy of God: we shall have to sustain us, so well as they which have gathered more. Like to that in the parable, where they that came last into the vineyard, do (so well as the first) receive the penny. As that penny intends not the measure of glory, ●ere of I have spoken more largely in my Antidoton. but only eternal life: so may this measure of Manna: seeing Christ is eternal life to the repentant, so well to the latter as former repentant. But as Christ will be thus one and the same to all: so only to that all, which come out with their Omer, endeavouring to their power, to fill it: for in such a case, the will is accepted for the deed. And that may be a motive, for rousing the sluggard. 2. Manna in a secondary sense (as the Apostle observeth in 2. Cor. 8.14, 15.) doth represent that temporary substance, whereof God hath made his children stewards, for some equality in ministering that, as God administered the former: namely, that the abundance of some, may supply the want of others, that so there may be equality. By which divine rule the faithful walked in the first christian church at jerushalem; and that voluntarily. But afterwards, zeal abated, charity grew cold, and the Apostle Paul was glad to lay a commandment on the Churches, for laying somewhat apart every Lord's day, for relieving the Saints. But in after-age what saith Chry●ostome? Chrysos. in hom. Oportet haeres. esse. even that we may say: I am enim frivola illa verba Meum & Tuum, quae tot bella mundo invexerunt, ex sancta illa ecclesia erant exterminata, Inhabitabaturque non al●ter terra, quam ab Angelis caelum: At that time, them two idle words (Mine and Thine) were rooted out of that holy Church: which since have haled so many warfares into the world. There the earth was no otherwise inhabited, than heaven of the Angels. But now I may add the earth generally no otherwise inhabited, than Hell of devils. Question, Should every one then have like measure? Answer, The Holy Ghost urgeth not that, but this, that the poor have their lacks supplied of the Rich. The distinction of poor and rich the Holy Ghost takes not away: nay, he establisheth them, (for God hath made them both, Prou. 22.2.) but he commandeth us to tender their need, as we would have God to tender ours: that they may be comforted in their place, as God hath comforted us in ours. But whereas in the sixth day they were to gather double, namely two Omers, that may not only (which Ancients have observed) teach, that in the sixth age of the world (namely, in this state of the Gospel) a double grace is offered: but also, that in the last time of our life we are to labour for the more grace, by how much the more, our weekes-age is wellnigh run, and the great Sabaoth near us. So far ought we to be from concluding, The older we are, the more idle we may be. 5. Touching the judgement of God inflicted on the misapplication of Manna, it is this: if any Israelite should reserve thereof until the next day after gathering thereof, God smit that with stench and an horrible worm of corruption. The reason hereof groweth from hence, because God gave for the day, sufficient for that day to the Gatherer. And therefore none could be reserved till the next day, but it must grow from one of these two evils: either from diffidence or distrust in God's providence, as if God would not administer new Manna the next day: or else of sleepy slothfulness to go out the next day: for the nourishing of which idleness, they should the former day so lay up for the after day. Both which were notable evils, whether by Manna we understand the things of Christ, or temporary substance here vouchsafed. In Mannaes' shadowing forth Christ, we are taught first, not to distrust the sufficiency of Christ in any one day: secondly, for the things of this life not to be careful for to morrow. That we are not to distrust Christ's sufficiency for every particular day, it is because, jesus Christ yesterday, to day, the same is also for ever, Hebr. 13.8. for never is his hand shortened, that it cannot save, Isah. 59.1. Did Christ feed thee yesterday and to day? the same he will also do to morrow. But as thou went out and laboured for his grace yesterday and to day: so thou m●st out and renew thy labour to morrow. Touching caring for to morrow, our Saviour forbids that, when he saith, Care not then for to morrow adding this reason: for the morrow shall care for itself; the day having enough of his own grief, Math. 6.34. Labour we are daily for temporary things (for it is the property of the Parables-foole, to say, heart be at rest, thou hast abundance, thou need labour no more: for a Christian is still to labour, if not for himself, yet for helping of others) but labour we are without carking, caring, afflicting the soul. We need not grieve for to morrow: for if we live so long, we shall find the time to bring with it, sorrow sufficient for itself. But if any will of diffidence in God's providence, content themselves with these things divine already acquired (the Hebrews sin in ch. 6.1, 2. and the sin of a number now, who content themselves with the beginnings of Christ, not drawing on to perfection) it shall be just with God to make them stink in the nosethrills of the people: yea, to smite them with the worm of conscience, which may gnaw them in hell for ever, Isa. 66.24. Mark 9.48. Whether it proceed of diffidence in God's after-provision: or of idleness to strive after the renuall of Mercy: The like judgement may in justice be inflicted upon distrust and negligence in acquiring civil temporaries: seeing to the upright walker God hath promised all good things, Psal. 84.11. but enjoining therewith, that they must labour as they mean to eat, Gen. 4.19.2. Thess. 3.10. But O cursed age! how many now store up in diffidence, till God smites them with Nabal, Ananias and Saphira: and how many with the fool in the Gospel (having filled their barns) leave off to labour, give themselves to ease and gluttony, till ease have slain them, and the Angels of God's wrath do unawares take away their soul? Which if a wickedness: then how great a sin is idleness in the poor▪ In them it must be one of the seven capital sins with a witness: seeing they have nothing of their own, wherewith to maintain their ease and gluttony. These often prove gad▪ bees, flying upon Gaddes hill, till they come to hang on Tyburn or elsewhere, till they stink, and the worm consume them. So much of Manna. Lect. XXXV. Rocke-water. The next exhibitive sacramental shadow is the Rock-water spoken of in Exod. 17. the history whereof, briefly is this: the Israelites murmuring in the defect of drink, and Moses complaining thereof to God: behold, the Lord commandeth Moses to take his rod, and therewith smite a certain Rock, promising therewith the issue of waters for quenching Israel's thirst. Moses hereupon takes his rod, doth chide the people, smites the rock twice, and waters issue out abundantly, Numb. 20.10, 11. But because Moses and Aaron believed not rightly that promise, God denieth to them the bringing of Israel into the land of promise: Ibidem. 12. That this Rocke-water signified, yea, to the believer exhibited, Christ and the things of Christ, is plain in 1. Cor. 10.4. Where the Apostle teacheth, that the fathers did all drink the same spiritual drink: for they drank of the spiritual Rock that followed them; and the Rock was Christ. Was that Rock the very Christ? No: no more than the spiritual bread and wine in the Lord's supper, is the very Body and blood of Christ: but so called, because, together with the sign, the thing signified was exhibited. Fide manente, Aug. in johan. trv●t. 45. signa sunt mutata. Ibi Petra Christus: nobis Christus, quod in Altari penitur: The same faith (saith Austin) abideth still, but the signs are changed. There the Rock was Christ, but that which now is placed on the Altar (or communion table, namely the bread and wine) even that is Christ unto us. But for the clearer understanding of this sacramental shadow, let us consider more particularly: 1. why Christ is termed Rock: 2. what is meant by the waters issuing thence: 3. by the stroke whereupon the waters issued. 1. Christ is termed Rock, because (as the Psalmist terms him) he is the Rock of our salvation: that is, even * Mat 7.24, 25 For this, see New jerush. serm. 2. at large. He, upon whom if we build, let the rain fall, the floods come, the winds blow and beat upon our house, it yet falls not: because it is founded upon that Rock. Even he is that Rock upon whom the Church (the house of God) is builded: whereby it comes to pass, that the infernal powers cannot prevail against it, Math. 16.18. Thus to the whole church he is the same that he is to Peter and every particular Believer: and to every particular member the same as to the whole. Shaken they may be, as was Peter, but not finally removed, no more than was Peter. Which caused an Ancient well say, * Barnard. in serm. 61. The Rock is in heaven; in the same is steadfastness and assurance. And indeed, where else can it be, but in our Saviour? The world roareth, the flesh oppresseth me, the world follows and hangs upon me. And yet notwithstanding, I fall not: For I am founded upon a sure Rock. 2. What is meant by the waters issuing thence? Origen makes this answer: * Origen. in Exod. Percussus enim Christus & in crucem actus, Novi testamenti fontes produxit: Christ being smitten and hanged on the cross, out of him issued the fountains of the New-Testament. By which fountains he should mean nothing else but Mysteria, the secrets of the Gospel, as somewhat before he had spoken. Rabanus hereon hath: Percussus enim Christus, sitientibus lavacri gratiam & donum spiritus sancti ●ffudit: Christ being smitten, he powered forth to the thirsty, the grace of our washing, and the gift of the Holy Ghost. And true it is, that what we draw from Christ, it is to the world a Mystery, and so are all the things sealed up in Christ jesus, revealed only to his members. And as true it is that our new births washing, and every gift of the spirit, it floweth out of him, as from the Head-fountaine. As they be mysteries, so our Saviour thanketh the heavenly f●ther for hiding them from the world, but revealing them to his children. And as they flow from him, not only as a fountain, for washing away sin and uncleanness (Zechar. 13.1.) but also to become in us an eternal spring flowing up unto heavens Paradise: so, himself teacheth the woman of Samaria (john. 4.14.) that he was to give these waters: and soon after informeth his Disciples, that none could drink them but by Faith: when as he thus saith, He that believeth in me, shall never thirst, john. 6.35. jesus Messiah is thus, * Cantic. 4.15 The fountain of the gardens (for watering the churches) the well of living-waters, springing up in the true believer, unto Eternal life. Open thy filthy heart, and these waters will cleanse thee. Set thy mouth of faith to his mystical side, and quench thy spiritual thirst: yea, cease not to draw, until thou have drunk up eternal life. Be n●t drunk with wine, wherein is excess, but ●e fille● with the spirit, Ephes. 5, 18. These waters have (to God's praise) bloated ●long through the midst of England's Paradise. God grant th●t our sins become not as cords for bringing in Rome's Philistims for stopping and filling up our wells with Gravel. In Queen Mary's days they had dammed them up: but our Isaac digged them ●new and gave to them ancient names. Sweet heavenly father, for thy sons sake continue them still open, even to our posterity for ever: that so thy poor Israel may never have occasion to murmur. 3. The strokes which Moses gave were two. Thereupon he is of God charged with infidelity: which causeth divines to conclude the sign thereof in his smiting. * Tremell. & Fr. lun. Some have taken it, that he ought only have spoken to the Rock: and therefore his smiting (though it had been but once) to be a sign of diffidence: as if God would not by the word alone have fetched out waters. But such, comparing to this purpose, Num. 20. and vers. 8. with 11. should therewithal have remembered Exod. 17.6. where it is plain●ly commanded, that he should also smite the Rock. Others more generally have deemed, th●t his diffidence was declared in his smiting the second time: whereas the Lord only bid him speak and smite: not smite twice. And indeed this is somewhat, though it may be, not all. For to what purpose would so wise a man smite the second time, but because the waters issued not upon the first stroke? How fell it out then that waters came not upon the first blow? Because he disinherited the Lords word. Yea, Aaron that smit not, is accused of diffidence also. And indeed▪ a right hard thing it was to believe that a rock should send forth abundance of water. Besides which circumstance, observe also the speech of Moses to the people: Hear now ye Rebels: shall we bring you water out of this Rock? He saith not, that they would fetch water out, but asks the question shall we? as if they would save their honesty, though water came not out: se●ing they made no promise of bringing it out. The not issuing of waters upon the first stroke, it taught Moses and Aaron the fruit of diffidence in God's promise: but issuing forth upon the second blow, it taught them, that God is faithful who hath promised, though his children many times be faithless. But what doth this rod and the stroke therewithal shadow? The rod, I know not what it may better resemble than Prayer (the spirit of prayer, in respect of God, called the * Isa. 11.4. rod of his mouth) wherewithal Christ jesus is pierced, and cannot but open to the meaning of his own Spirit: even as in the Gospel, our Saviour could not but awake and satisfy his disciples thirst, when as they cried, Save us, or we perish. Moses (representing the law) * Beda and Rabanus in their meditat. doth lead the Israel of God to Christ for water of refreshment. All subjects to the Law must come to him, and there, with the spirit of prayer, smite. If our infidelity cause that no refreshment come from his presence upon the first call, smite we must again, and the winds, storms, and b●llowes of tentation shall give place. * james 4.3 We oft ask, and receive not, because we ask amiss, namely, to satisfy our own lusts. But asked w●e in faith without wavering, we could not but receive: for in so knocking, he himself hath promised to open. But because we begin with Moses, to halt in the beginning of prayer, shall we not therefore persist and renew our petition? God forbid: for as an * Beda in Rom. 1. ex August. Ancient could well say, [melius est in via claudicare, quam prater viam fortiter ambulare] it is better to halt in the way, than to walk uprightly out of the way: so I conclude it, far better to persist in prayer with imperfection, than desperately to leave off prayer, which is flat defection. If Moses his weakness hindered that effect which should have followed the first stroke: a sign of a strong rising faith it was in Moses, to repeat the stroke. And thus this Rock, the waters▪ rod, and strokes, do lead us unto Christ, & the things of Christ. So much for this shadow. Lect. XXXVI. Brazen Serpent. THe last Sacramental shadow which I observe to be given unto Israel, for sign exhibiting Messiah to the true believer▪ it is that Brazen Serpent lift up in the wilderness of Moses, at the Lords commandment for the saving of Israel from th● stinging of Serpents Numb. 21. Which Serpent so lift up, our Saviour himself (in joh. 3.14.15. & 12.32.) doth expound of himself▪ For the better understanding whereof, let us consider: first, Israel's disease: secondly, the Curation of that disease. Israel's Disease was a mortal sting or poison, smit into their bodies by f●ry Serpents, stirred up of God for punishing their murmuring against the Lord. This murmuring was their rebellious speech uttered against the Lord's magistrate and Minister (Moses and Aaron) for that they lacked ordinary bread, and were fed only with Manna. Of which sacramental bread they speak despitefully: first, when they say, Our Souls loathes it: secondly, when they lightly term it, light bread. Which dealing of theirs, the Apostle calleth, a tempting of Christ: when by way of use he saith to every Christian: Neither let us tempt Christ, as some of them also tempted him and wer● destroyed of Serpents. Their Souls thus tempting Christ, yea, murmuring against Christ (first, in respect of their lewd language against the Personal figures of Christ (Moses and Aaron) secondly, against the Sacramental shadow of Christ (that is, against Manna) the Lord punisheth this disease of the Soul with that of the Body, effected by the fiery darts of Serpents: like as in 1. Cor. 11.30. he punished many Christians with bodily greivances, for abusing the Lords sacramental supper. All which teacheth us (as we would preserve the Body from temporal plagues: and th● Soul from being stung with the fiery Serpents of hell) to fly all murmuring against the good gifts of God: be they Personal or Sacramental. It is said of the serpent termed * Actuarius de medic. compos. in cap. de Rabioso cane. Aspis, that he giveth a wound to the body [puncto acus simile] not bigger than the prick of a needle. But mark the effect. A little blood therewith disti●leth, and that right black. A sudden darkness overspreadeth the eyes. The whole body falls to labour thereon, [non sine quodam voluptatis sensu] but not without a certain tickling pleasure. In a word, the whole man is quickly overthrown. The Asp and * Orig. in Exod. 16. these fiery serpents, is satan and the damned spirits, who of God are stirred up in justice to punish our abuse of holy things. The serpent's sting is * Beda on Numb. 21. Sin [1. Cor. 15.56.] and these sins, are the fiery darts of the hellish wicked, Ephese. 6.56. The stroke of sin seemeth so small as a pings point: which causeth fools to tush thereat, as being a thing of nothing: but heed it well, and thou shalt see black blood stand in it, a sign of death, the least sin of his own nature, being mortal. And watch the effects of this Sin further: and behold, the eye of the soul darkeneth more and more: and when the eye is darkness, how great is that darkness? The whole soul therewith falls of traveling with sin (but with a certain itching pleasure,) the fruit of which labour is a l●e in the right hand, when so the soul awaketh. This is the Asp, this is the fiery serpent that stingeth: that old serpent and dragon, that stung man and murdered mankind from the beginning. And this is his sting, Sin: even the perversion of our nature, that tickling foolery wherewith we delight ourselves to death and destruction. This for the disease. The Curation of Israel's disease literally was thus: A brazen Serpent (called also * The letter S●in, howsoever pronounced. Sháraph and plurally Sheráphim, Num. 21.9. compared with verse 6. from their fiery appearance) such a serpent, upon God's commandment, was artificially made of pure sparkling brass, and lift up on some pole. Whereto, if the stung Israelite cast up his eye, lo, he was immediately cured. Now unto what mystery did this lead Israel? Namely to lift up the eye of the soul unto jesus Christ, who upon the cross was lifted up for saving the true believer. This our Saviour teacheth when he saith: And as Moses lift up the serpent in the wilderness, so must the Son of man be lift up: that whosoever believeth in HIM, should not perish, but have eternal life, john. 3.14, 15. The lifting up of the body's eye unto that, led them to the lifting up of their body's eye (a believing mind) unto this. The fal●ing of the body there, led them to the soul's salvation here. Temporal life in the former, did preach to them eternal life in the latter. Thus that sin which was committed by eating of the forbid tree, is here salved by the Lord of life hanged upon the t●ee. The Serpent with sting, is here overcome by a Serpent without sting. O th●t in our Dovish innocency, we could for avoiding ●uill, be so wise as Serpents! Hath Satan by the fi●ry darts of sin s●it us? Hold out the shield of faith, (Ephe. 6.16.) and they are quenched. For the faithful are deliu●red from these empoysonments of sin [cum Chr●●tum in cruse elevatum interioribus abtutibus semper aspiciunt, Beda on Numb. 21. ] whenas they shall continually, with the inward sight, behold Christ lifted up on the cross: [Et illi qui per fidem appropinquauer●nt, saluifiunt] for all such as approach to him by faith, are saved. Sursum corda, here I may call people to lift up their hearts, and then with Saint Stephen they shall see Christ (not only crucified, but also) on the right hand of his father glorified: there making intercession for every of the faithful, there being no other name (unto us) under heaven by the which we are to be saved. Thus the fiery and furnace-like afflictions of jesus, do expel the fiery sting of the wicked: this fire expelling the former. And thus all Shadows before the Law and under the Law, do lead the Church to Christ jesus crucified, and now glorified. He being the substance, the shadow ceaseth. The day-break of the Gospel, hath put an end to the laws night and darkness. So much briefly of shadows Arithmetical, Personal and Sacramental. Lect. XXXVII. Until the day break, and the shadows fly away, Retire my well-beloved and be like a Roe or young Heart upon the mountains of Bether. We have before at large examined the sorts of shadows, types and figures which were to give place and break up, with the time of the Gospel's bright appearance. In the second place (as at first I observed) it remaineth, that something be said of the shadows under the Gospel, which are not to fly away, until the second coming of Christ jesus: for so it may be, that the Church here designeth, not only the First, but also the Second coming of Messiah. With which appearance the sabbatical morning shall begin; a day without darkness and evening (as is his shadow Genes. 2.23.) for then we shall see Christ jesus as he is, and no longer be under shadows, 1. john 3.2. The shadows peculiar to the time of the Gospel, (for imposition of hands is in common to both Testaments) they be two: Baptism and the Lords supper. And unto these two it was that Ancients had relation, whenas they say [ * Beda ex August. in cap: 19 Io●an. aper●it latus ut illic quodammodo ostium vitae panderetur, unde Sacramenta Ecclesiae mana●erunt:] The side of Christ was pierced, that so the door of life there might be set open, from whence the Church's sacraments have issued: understanding so by water, Baptism: and by blood (synecdochically) the Lord his last supper. Hereupon it was, that Augustine (balancing the old and new sacraments) he saith in one place, that Christ hath given to us [ * Aug. de doct. chri. l. 3. c 9 Pauca pro multis] a few for many: and in another place, he saith, that Christ hath joined his people together [ * In epist. ad januar. 100L. sacramentis numero paucissimis] by sacraments, fewest in number. Now, the fewest in number is Two: for [vnita● non est numerus] one is no number. As for the Romanists numbering up to the Gospel, seven Sacraments, it is quite besides book, proceeding only from superstition, as was that in their elder brother Balaam, calling for seven Altars, seven Bullock's, and seven Rams, Numb. 23.1. To discourse here of these two sacraments, it is not my purpose: fi●st, for that such doctrine is often upon occasion delivered amongst us: secondly for th●t the doctrine of these two sacraments, it hath often been urged before in our discourse of the old Testaments shadows. Mutantur signa, Res autem signata manet, the signs are changed, but the th●ng signified remains. For unto Baptism, thou mayst refer all the shadow-washing with purifications: and unto the Lord's supper, thou mayst refer all the mystical eatings and drink, in and without Paradise: before and after the flood: before the Law and under it. And this is the new Testaments perfection and glory: that in one speech, two things are spoken: that in two sacraments, two hun●●●d are sealed up to the faithful. Which two sacraments, as they lead ●nto Christ, so when Christ our life appears in glory, these shadows must vanish also. * Ambros. in Coloss. 2. Appar●n●● v●ritate figura cess●t: sic●● 〈◊〉 absence's Imp●r●tore, im●g●●iu● habit authoritatem, present ●on habet: the truth itself appearing, the figure ceaseth: even as an emperors image hath authority in his absence's, but being present no such matter. Till that day therefore break, and these two shadows also fly away, let us with all truth of faith and thankfulness, set forth the precious passion and bloodshed of our Saviour Christ jesus. Thus much touching th● time of Messiahs' decreed absence. It remaineth in the second place, that the manner of his absence be considered: namely, as a Roe or young hart upon the Mountains of Bether. And herein observable, first, the Creature whereto he is resembled, namely, a Roe or young Hart: secondly, the place of his abode, and that is, the mountains of Bether. Of the Roe and Hind, I have before spoken in verse 7. and 9 and that somewhat amply: here therefore I pass by such particulars as toucheth that resemblance. Touching the Mountains of Bether, something is to be spoken, wherewith the whole is to be concluded. Bether is here taken of some for the Proper name of a place so termed: of othersome it is taken Appellatively, and so is englished, mountains of division. If the proper name of a place, than it is not yet observed, what place that should be; except that which in 2. Sam. 2.29. is termed Bithron, in the land of Gilead. As for the old latin that readeth Bethel (belikes Lamed wanted the head, Sixtu● 5. and so he took it for Resh) followed of Pope Sixtus in his edition, Clemen. 8. Se bellum Papale. I set not only all H●brew copies against that, but also Pope Clement his edition. If the Hebr●e word Bether be not a proper name, but a Noun Common (and so it is to be termed, Mountains of Division) than it is a question, what mountains these be, who (according to the Letter) are pointed at. As I know no Writer that hath determined that, so I can not guess wh●t mountains, except they should be, either the Mountains that environed jerushalem, or supported Zion, which neither I see, how * And yet in a figure, those mountains may be ●o termed. The reason whereof see upon cha 4.6. hereafter: which ver●e, if it expound this, than the mountains of Myth and Incense be these Dividers. literally they may b● so termed: or else, the two Mountains Gerizim and G●ebal (Deut. 11. ●0. & 27. etc. josh. 8.33.) where the twelve tribes were Divided: Simeon, Levi, judah, Issacar, joseph and Benjamin, uttering the blessing from mount Gerizim: and Reuben, Gad, Asher, Zebulun, Dan and Naphtali, uttering the Legal curse from the other mountain. And between what could there greater Division be, then between Blessing & Cursing? Let the Mountains be what they shall be, I doubt not but thereby we are mystically led: first, to the partition wall which divided between jew and Gentile, until the coming of Christ, who then of two were made one: no people then standing of as accursed, but all called into one Sheep fold for communicating with the Gospel of blessing. Secondly (as we respect Christ now returned into the heavens, the mountains of God's holiness) so, it further in mystery leadeth us to these mountains of notable division, by which we yet are parted from the full fruition of jesus. So that the church of the Gentiles figuratively introduced before Christ's incarnation, doth but subscribe to Messiahs' mystical feeding in Israel (to whom the Oracles were committed, and they so lift up above the Nations) till the Day wherein the Gentiles ●hould be visited, the wall of ceremonies pulled down, and the shadows vanished. But the two people once made One by the Gospel, the Church so here may be introduced, subscribing to Messiahs' continuance in the high Heavens, until the great sabbatical day begin to break: what time, not only the Churches sacramental shadows shall vanish; but also the Night of sin, the works of darkness, the shadow of death shall fly away, and be no more seen. As a Roe and Hind he sometimes fed in the height of juda, but now resteth in the height of Heaven, solacing at the right hand of glory. There (O thou whom my soul loveth) be as a Roe or yong-Hart, lately chased and bloodily entreated in our valley of death: there rest and solace thyself, maugre the Dragon's gaping, Antichrists warring, the Atheists yealping against the Moon. Thou didst promise, being once lift up, to draw all thy members unto thee. O my soul's joy, thou was first lifted up between earth and heaven, for thy Church's redemption: and now thou art exalted hire then the heavens, for thy people's glorification. Draw us (O sweet Hind of the Morning) draw us after thee; that howsoever the body converse here awhile below, yet our soul's conversation may be aloft with thee: So be it. And so an end of the third Part. Faults to be corrected. IN the last line of the epistle to the Ministers, read unlearned p. 3. last line read he was not only ● Prophet p. 17. in the margin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 23. l. 3. re●de threats. pa. 24. line 25. read Blessednesses. pag. 35. line 10. blot o●t in. pag. 42. l. 37. read strai●d. p. 63. line 29, 30. in some books, blot out where vision world. line 33. read ark. p. 66. line 27. read s●ndry Images. p●. ●8. in the marg. read Bim●sibbo. p. 73. l. 9 read plea p. 76. li. 1. read the word Monch. l. 17. read medicine. pa. 84. l. 7. read it signifieth. p. 113. for lines read letters. pa. 116. last line but one, read sickness. pa. 120. last line, for committed read received. pag. 127. l. 11. read sunctions. pa. 131. last line read testament. p. 132. l. 1. read given. p. 137. l. 26. re●de sufficiency. p. 156. l. 10. for lute read but. pag. 173. lin. 28. read great and small. pag. 203. l. 17. put out of. p●g 208. l. 18. read many half hundr. pa. 215. l. 9 read which is to the Hebr. 10.5. paraphrased thus. pa. 252. l. 23. read s●ut out. pa. 257 l. 8. read other than the Son. l. 19 read mediation. pag. 283. l. 22. read spiritual. pag. 285. l. 30▪ read th●ist▪ Other faults I desire the gentle Reader to correct as he finder them.