by reason of my former ouersight to betake my selfe to some other soâ—t of study But then receiuing from some of chiefe place some meanes of incoragement in my Ministeriall function I since that haue laboured as I might and as my giftes could aâ—fooâ—de in repairing the walles of Ierushalem the praise of the whole earth But as neuer yet I could want a crosse so not Angustines tria cappa cáâ—â—sta three wicked Kaes but Pipurè tumens some prowde swelling Pees they haue labored to make mee my Sermons and writings nothing amongst their fantasticke and bewitched disciples For they haue iudged that if I were held for somewhat then their ouer-much sparsed coppâ—r would be called in and their fancies made plaine vnto all men Indeede for a man to speake of experience it woundeth right deep but let the truth cut me and cut them forwards it must fantasticke Dagons must fall and disciples must be brought from man to God from Iâ—hn Baptist to Iesus for Beholde hee is the Lambe of God that takes away the sinnes of the world Some part of my latter labours I heere present the substance of certaine Sermons vpon Salomon his Song of Songs preached in our honourable cittie of London A Scripture extreamely flowted of Machles-villaines I might say Machiuillaines blinde Heretiques and fleshly Humorists that sauor not the things of God and therefore the rather haue I handled it and now offer to publish it that so any one running by specially staying by and surueying it he may as in great capitall Letters see and reade the sâ—d wisdome of God The very light that enters here through my little casemenâ—s will put to chase the creking Bats and staring Owles that abhorre day light how much more should they be chased and crushed if some of you to whom God hath concredited much varietie of learning shoulde open the eie-lids of this morning set this Temples great doores patent and fil euery chinke with Iehouahs glorie Censura est magistra vitae modestiae Correction saith Pomponius is the Mistris of life and modesty and lacke of due censure is cause of many an immodest life of the life of Atheisme Licinius is said to haue held learning the commonwealths rats-bane and were not many amongst vs so minded they would not labor the ouerthrowe of Vniuersities the impouerishing of the Ministerie for the lifting vp of Iacke Straw It remaineth that all of vs do vse our strengths seuerally and ioyntly for the vphold of good literature literature the sinowes of our commonwealth the lamp of our Church the life of our soule Salomon so iudged when he begd Wisdom before Wealth before long life before power to auenge From them I turne my quill and vnto him let vs tune and turne our eares who rauished in spirite doth first entitle aud then sing forth his Song of Songs But to the learned I must first insert a Praeface Valete A Praeface for directing the simple Reader touching this forme of Writing and Teaching AS a number do please themselues with so little diuine knowledge as may be so can they not but oftentimes maledict good things they vnderstand not as hauing too necre affinitie with the Spirits which Saint Iude condemneth It is sufficient say they that we know Christ Iesus and him crucified and that say they further we haue learned seeing we vnderstand the Rudiments of Faith I answer there is no Booke in the whole Bible that teacheth not Christ Iesus 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 hee was that Word whereby all was created as also that Word which beareth vp al the creature The 3. Chap. in his 15. vers doth teach the stooping downe of that Word for assuming womans seede and the Genealogy of Adam by Sheth doth teach that till hee came that was promised Else Mathew and Luke had drawen the Genealogie to no purpose For the doctrine of Chrono-logie it is no more but Speach-of-time treating of this diuine businesse 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 diuine for the holy-ghost must not be brought against himselfe but as the Apostle there testifieth they be Prophane foolish and fabulous-ones which without blasphemie cannot be affirmed of any Scripture but well inough of diuerse Iewish Traditions tending rather to the subuersion than edification of Belieuers This doctrine of Christ and his Crosse wâ—s pressed not only to the eare by voyce but also to the eie by sensible signes Before the Lawe giuen by Moses they had oblations and lastlie Circumcision and the Paschal Lamb but vnder the Lawe they had moe oblations with more frequencie 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 beholde the Priest-hood and therein not see Christ Or who could contemplate the Tabernacle and Temple and therein not first see Iesus in whome the Godhead should dwell essentially and then in a secondarie sence his mysticall members In all these the Church was led to Christ euen as we by baptisme and the Lords Supper But bicause Christ could neuer haue beene crucified but for sinne and therefore in himselfe and in his memâ—â—rs to suffer by the hands of sinners as indeede he did finally by the hands of Iewes and Romans a Genealogie therefore of such sinners are set downe and a Chronologie vttering the times of Christ and his Crosse whether before in or since his Incarnation the finishment of all which is vnsealed in the booke of Reuelation The enemies to Christ and his Crosse they are often-times branded out by names of wilde beastes serpents vncleane birds c. that so in them may be expected but brutish affections and actions as also termed thornes brambles and what not vile The friends to Christ and his Crucifixion are on th' other side represented by creatures also Vegetatiue and Sensitiue but in respect of some commendable qualification and in no Scripture so much as in this Song of Songs So that for vnderstanding some excellent things in this good people we are appoynted first to consider some other creatures whereby as by steppes and staires wee may ascend to the diâ—ine qualifications of the Church Said I of the Church Yea of Christ himselfe also who heere as also oft in the New-Testament hath vouchsafed to be sacramentally set forth vnder names of inferiour creatures This remembred I further make answere to our Nouices which delight themselues in I know not what measure of knowledge and supposed principles First whatsoeuer thinges are written afore-time are written for our learning Otherwise to thinke were to conceiue groslie of God as hauing written somewhat that is vnnecessarie Far from such a
added taken away altered For their Popes voyce reade their Platina and other their owne writers and it shall appeare to be the voyce somtimes of an heretike many times of an Atheist the Dragons mouth of blasphemie opened against the heauenly places and the Saints therein To seeke for the olde way at the mouths of these who frame new deuises euery day it should prooue but folly and frenzie Some here will demaund if so the old way be not to be found amongst the ancient fathers Greeke and Latine I answere yes the old way at least for the substance thereof it is by GOD his watchfull prouidence preserued amongest them For as we were to belieue that they were holy lampes in their age so we are to belieue and these which are conuersant in their writings can proue that howsoeuer with themselues somtimes one with another they dissented yet in the Foundation and Substance of Religion they consented But seeing this substantiall truth as the lillie among the thornes it is not onely too vneasie of many Christians to bee selected but is also knowne to be truth by some other example patterne before them it remaineth wee examine which is the old and perfect way In one word it is the very Word of God contained in the Canonicall scriptures A word and will so perfect as Iohn sealeth it vp in Reuel 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 Christes Incarnation which causeth Peter to say We haue a most sure word of the Prophets to the which ye doe well that ye take heed as vnto a Light that shineth in a darke place vntill the day dawne and arise in your hearts Nor was it other scripture then the Old Testament which is commended to Timâ—thie for able to make the man of God absolute and perfect vnto all good workes Nay which more is it was so perfect in Salomons time as nothing was to be put vnto it Prou. 30.6 But which dooth more magnifie the scriptures sufficiency it was perfect in Moses his time that is the perfect rule of fâ—ith is contained in the fiue bookes of Moses Deut. 12.32 This word of God so perfect in Moses perfect in Salomon perfect in the Prophets as I may say by way of resemblance perfect in Father perfect in Sonne perfect in Holy-ghost sacred Trinitie in Vnitie It then will be demaunded what vse is there so of the new testament I answere vnspeakable much As Salomon did comment on Moses and the Prophets on both so the newe Testament is a commentarie on all Such paines the holy-ghost hath taken for causing the way of truth to be easie as indeede it is easie Pro9 8.9 to such as will vnderstand That causeth Isaiah to send his people To the law and testimonie Chap. 8.20 and this caused Christ to send the people to the olde Testament which saith Search the scriptures in Iohn 5.39 and this for their further conuiction for he knew that they had not the will to come vnto him Some late Romanists vrge the word Indicatiuely thus You doe search c. because they would debarre lay-people from reading the Scriptures and for the Indicatiue sence they produce Cyrill Against which one I oppose Tertullian Origen Chrysostome Augustine c. Rupertus Aquinas Gerson Albertus Magnus and who not Christ saith Chrysostome sent not the Iews backe to the simple and bare reading of the scriptures but to the very diligent search thereof He saide not Reade the scriptures but Search He commaundeth to digge more deepely that so we may finde the things which are hidde in profunditie And for such profound search it is that S. Luke so highly praiseth the Beraeans To leaue Gods Rule for Mans Rule it is to forsake triple perfection for more imperfection and to vse Ieremies speech it is a forsaking of him that is the fountaine of liuing waters for digging to mens selues pits broken pits that can hold no water Chap. 2.13 When Augustine dealeth with the Donatists he saith Let vs not heare I say this thou saist that but let vs heare haec dicit dominus this saith the Lord. The Lordes bookes are certaine to the authoritie whereof we both consent Ibi quaeramus ecclesiam therein let vs seeke the Church by them let vs examine our cause I will not that the Church be shewen by humane documents but by the diuine oracles Herevpon it was that Chrysostomes Riual considering the church all in confusion from Mat. 24. he cryeth These that be in Iudaea Let them flie to the mountaines namely such as are in Christianitie Conferant se ad scripturas let them betake themselues to the Scriptures Because from the time that Heresie inuadeth the churches there can bee no probation of true Christianitie 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 meanes it might haue beene manifested which was the Church of Christ and which was Gentilisme 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 faithfull are to walke Of the Prophets and Apostles therefore we are to learne with them to consult But here the Romanists do obiect thus the Scriptures are a a waxen Nose a shipmans Hose which euerie heretike can turne to his purpose the Scriptures therefore how perfect soeuer to saluation yet not sufficient for Instruction I answere first let them graunt vs saluation and let them take the destruction to themselues Secondly how it is possible they should be sufficient for saluation but not for instruction seeing howsoeuer instruction may be without saluation yet saluation cannot be without instruction Thirdly if the word of the Creator be insufficient what Diuell is that dare say the worde of any creature can bee sufficient Fourthly no Heretike can turne the scripture to his heretical purpose He may labour so to turne it he may contend to make it a Pandor but such it neuer can be for as an Ancient well saieth it is not the Scripture but their collection or sense of scripture that maketh the heresie Fiftly I answere that though the Old way be manifest in the scriptures yet onely seene of these that haue the eyes of the scriptures Colours cease not to be colours though the blinde cannot iudge of them Men are Men though the halfe blinde in the Gospel saw them a farre off to be but as trees The insufficiencie is not in the word but in our vnderstandings and therefore stand need with the Emmauites in Luke 24. to haue our vnderstandings and cies opened of Iesus When we are come to the scriptures wee are come to
â—hould be visited the wall of ceremonies pulled downe and the shadowes vanished But the two people once made One by the Gospel the Church so here may be introduced subscribing to Messiahs continuance in the high Heauens vntil the great Sabbaticall day begin to breake what time not only the Churches sacramental shadowes shall vanish but also the Night of sin the workes of darkenesse the shadow of death shall flie away and be no more seene As a Roe and Hynde he sometimes fed in the height of Iuda but now resteth in the height of Heauen solacing at the right hand of glorie There O thou whom my soule loueth be as a Roe or yong-Hart lately chased and bloodily entreated in our valley of death there rest and solace thy selfe maugre the Dragons gaping Antichrists warring the Atheists yealping against the Moone Thou didst promise being once lift vp to draw all thy members vnto thee O my soules Ioy thou was first lifted vp betweene earth and heauen for thy Churches redemption and now thou art exalted hier then the heauens for thy peoples glorification Draw vs O sweete Hynde of the Morning drawe vs after thee that howsoeuer the body conuerse here awhile below yet our soules conuersation may be aloft with thee So be it And so an end of the third Part. Faults to be corrected IN the last line of the â—pistle to the Ministers reade vnlearned p. 3. last line reade he was not onely â— Prophet p. 17. in the margine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 3. reâ—de threats pa. 24. line 25. reade Blessednesses pag. 35. line 10. blot oâ—t in pag. 42. l. 37. reade straiâ—d p. 63. line 29 30. in some bookes blot out where vision world line 33. reade arke p. 66. line 27. reade sâ—ndry Images pâ— â—8 in the marg reade Bimâ—sibbo p. 73. l. 9. reade plâ—a p. 76. li. 1. reade the word Monch l. 17. reade medicinâ— pa. 84. l. 7. reade it signifieth p. 113. for lines reade letters pa. 116. last line but one reade sickâ—nâ—s pa. 120. last line for coâ—mitted reade receiued pag. 127. l. 11. reade sunctions pa. 131. last line reade testament p. 132. l. 1. reade giuen p. 137. l. 26. reâ—de sufficiencie p. 156. l. 10. for lute reade but. pag. 173. lin 28. reade great and small pag. 203. l. 17. put out of pâ—g 208. l. 18. reade many halfe hundr pa. 215. l. 9. reade which is to the Hebr. 10.5 parapâ—rased thus pa. 252. l. 23. reade sâ—ut out pa. 257 l. 8. reade other than the Sonne l. 19. reade mediation pag. 283. l. 22. reade spirituall pag. 285. l. 30 reade thâ—ist Other faults I desire the gentle Reader to correct as hee findeâ— them Bibles Briefe Sommon to Domes day Sinners sleepe ResurrectioÌ„ Tables of Houshold gouernment Bern. serm 30. in Cantic Ambr. offic lib. 1. cap. 1 By my Lord Andersons suite to his Grace of Canterbury Aug. de grammatica libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking of Kornelius Sâ—lla Korneâ—ius Cinna and Kornelius Lentulus Pomponius Laetus de legib Iude 10. Iohn 1.1 and hebr 1.3 Their Talmud lâ—ckes no such stuâ—fe Rom. 15.4 Hebr. 6.1 c. As their spirituall lanâ— of peace Enterlude of Mindes doe shew For this see somewhat in Lect. xv Vbi maâ—è neâ—o peius Gâ—lâ—t 4 24. Eccles 12.9 Hebr. 11 40. The argument of this Song * R. Sal. Iarchi hereon * R. Abr. Abben-ezra on this chapter The time when this Song was penned * Bellarm. de verbo Dei lib. 1. cap. 5. 2. Sa. 7.14 15. 2. Chro. 11. â—17 Ioh. 20 15. c. Isidor de eccles lib. 1. ea 6. 7 Bruno in Eph. 5 Ephes. 5.19 Tho. Aquin. on Ephes. 5. * So doth Tremelius turne it the hebrew is Cj tobim dodejca mijaijn Galat. 4.4 Iohn 1.18 compared with cha 17.5 Heb. 11.40 * Heb. rúach Gr. pneuma Lat. Spiritus Matth. 1.20 Ephes. 3.14 15 16 17.18 Psal. 19.10 * Lerâ—iach Aelôhim Aelohâ—ka Procul à phano * Shemen is indifferently Oyle or Oyntment * The heb Vr is in English Fire Dodâ—ica as before * Meishárim Iohn 15.5 Gal 2 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actcs 17.28 Prou. 21.27 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lâ—mb dist 25 lib. 2. Q. Libertas ergo à peccato â— miseria per gratiam est libertas vera à â—ecessitaâ—e per naturam * Adiutorium in bonum non infirmitas in malum * Lomb. lib. 2. distinct 25. G. * Synergói 1. cor 3.9 Synergóuntes 2. cor 6.1 Prosper in sentent 172. Nemo inuitus bonum facit c. * Hammelec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ashrês Adam mâ—phachéd támidh Hebianj of Boâ— * It is in Hithpagnel Greg. in â—antic 1. Quid per huius sponsi qui Rex est cellariâ— intellegimus nisi sanct scriptur archana quae rimamur nisi sanctae contemplationis mysteriaiquorum delicijsâ—i refic mur m.x conualescimur In illa proculdubio quisque introducitur omnia temporalia mox conâ—emnit quia aeternis ditatur * Ahâ—bûkâ— * Omnes fontes mei in te Psal. 87.7 * Gen. 1â— 20 * Vâ—nauah * Reu. 11.8 14.8 * See this at large in part 3 Lect. 19. * Actes 13.45.50 and 14.2 and 17.5.13 c. * Ro. 11.25 26. * In my Antidoton and new Ierushalem * Abbenezra in his Dramatique expos * Sol. Polyh in cap. 46. * They write that this bird is euer but one and onlie resiant in Arabia And that in her fulnesse of yeeres she â—lickers in her drie neast against the sun and so is fired into ashes that out of these ashes ariseth a little worme which afterwards becommeth the Phoenix * Saepe est sub palliolo sordido sapientia * Whereof in cap. 3.7 * Ambros. on Coloss. 2. Imperatore absente Imago habet authoritatem absente autem Non. * So doâ—h Raâ— Selomeh and Abben-ezra but then apply it to their own churches estate spoken of in Ezech. 20.5 c. * Nicharû * Barn serm 30 in Cantic * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tarebits * Cegnótjah so expounded of Rab. Selom Iarchi * It is in the coniugation Hiphil which signifieth a double action * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chamudoth and Machomed of Chamad * Im doth so signifie when the matter requirâ—th it * Prou. 30.1 2 * Ezech. 16 6. c. * Eph. 5.25 c * Gnà l * The old Latine others but our Tremelius and the Romists Arrias Montanus do reade it singular * Antidoton prooueth that at large * Ephes. 2.10 â— Cor. 11.1 Ierem. 6.16 Prou. 14.12 Ibid. 15. 1 Kings 3. * The word Zóâ—óth signifieth women setting to sale But whether victualles or their bodies or both it is a question In Latine therefore it is well turned Meritoriae * Matth. 1.5 * Occlamant illi attendite ad vias videte interrogate c. * Called Index librorum prohibitorum cum regulis