for more seeing this is a commoditie of eternall nature Thirdly the Church expressing her feeling of Christs loue to be vnto her more excellent and efficatious then wine wine being that which delighteth the heart of man wee thereby are taught that euery member of this mysticall body doeth not onely liue to Christ but also die to the world and the temporaries thereof The loue of God in the vse of his word which is one principall particular of his loue it was vnto Dauid more sweete then the hony and hony-combe and of more acceptation then thoâ—sands of golde and of siluer And the loue of God in Christ it was of such value vnto the Apostle Paul as in comparison thereof he counteth Tribe Birth and al temporarie and naturall things but drosse and dung Howe the Patriarchs Prophets Apostles Martires and Confessors haue deemed Christs loue their continuall sufferings and patient vndergoings of the crosse for his sake they plainely doe witnesse Balaam Iudas Iscariot Demas and many in this age sauouring earth not spirit they are by this doctrine laide open for such as are not of the Church howsoeuer within the church for al these Moonish fleeting temporaries the church treades vnder her feet the vnion and sensible feeling of Christ his seuerall loues being vnto her all in all Lect. III. Verse 2. Because of the sauour of thy good ointments thy name is an ointment powred out therefore the virgines loue thee Or vnto the sauour of c. Or at the sauour c. AS in the last clause of the former verse she gaue a reason of her petition and that was drawne from the excellencie of his loue so here shee rendreth a reason of her so louing his Loue namely because shee found in him as a boxe of aromatique ointments all redolent sauours and precious spirituall smells Which precious odors were vnto her his Church and vnto euery particular member thereof most sauorie and delightfull In which comparison shee seemeth not onely to cast her eye vnto ordinary confections in the Apothecaries shop but also and that more specially vnto the sacred Ointment and Perfume in Exod. 30.23 c. effected by Moses directed by Iehouah for annointing and perfuming his Tabernacle and Priesthoode The counterfait whereof none other vpon paine of death might make nor vppon like penalty might any other person annoynt his flesh with this ointment nor perfume himselfe with this composition for the one and the other were set apart from common vse and so dedicate to a sacred ecclesiasticall purpose All which let vs draw into some particular information and profit First in that the Church seeketh out the most excellent ointment and perfume for declaration of Messiahs sweete name it teacheth vs that all excellent things in nature they are but as tipes and shadowes of spirituall graces not much vnlike to the Cabalists position which concludeth all inferiour things to be but shapes of superiour things and the patterne which Moses saw in the Mount to be a certaine proportion in the heauens whereunto the earthly tabernacle was resemblanced And in very troth all excellent things in nature they are but as steps degrees and greeces for vs to climbe vp by vnto heauenly respects Secondly her reference to the former ceremoniall oyntment wherewithall the Iewish sanctuary and priesthood were annointed it leadeth vs to these considerations First that the new testaments Church figured by that tabernacle and the new testaments Priest euen Christ Iesus figured by the former they are interessed with the inward spirituall ointment which was shadowed forth by the former outward materiall Oyle That the Church hath it Saint Iohn recordeth it in his first Epist. 2. Chap. 20. 27. verses That Iesus Christ hath it the spirit of Prophecie plainely foresaw saying The God thy God hath annointed thee with the gladsome Oile aboue thy fellowes Psa. 45.8 Aboue all his fellow members because they receiue it by measure but he beyond measure Iohn 3.34 he is the fountaine full of grace and truth as for his members thâ—y receiue of his fulnesse grace vpon grace Iohn 1.16 The sacred oile was powred vpon Aaron our head and from him the head that soueraigne ointment commeth downe his mysticall bodie euen to the hemme of his garment the most inferiour member not exempted of reall sanctification Besides seeing the former sacred oile a figure of the spirit sanctifying it was onely with profite applied to the Priest and his Tabernacle it putteth vs in minde how Christ and his members only can haue this spirit in the worke of sanctification Nor can any haue receiued this reall sanctification in any true measure but it is vnto them a reall pledge of eternall saluation and a demonstration of their holy Election before all worlds Ephes. 1.3 c. Furthermore where it was death vnto him that should apply this oile of grace to Prophane persons it teacheth vs that which our Sauiour teacheth namely That holy things are not to be giuen to Dogges in paine of God his high displeasure the sauing promises of the Gospel are not to be applied to the open vnpenitent The ointment of sauing Grace offered in the Word and Sacraments it appertaineth onely to such persons as first haue become a spirituall house or Tabernacle to God and secondly as true Priests and Sacrificers doe offer vp a reasonable oblation out of the Sanctum or Holy-place built in their conscience For howsoeuer in Christ is the Sanctum-sanctorum Holy-of-holies yet in euery of his members is a Sanctum or sanctified conscience Lastly whereas the like penaltie hanged ouer his head that should counterfet that precious oile it putteth vs in minde what fearefull iudgement hangeth ouer the heads of counterfet hypocrites and heretikes who by painted doctrine and sheepish conuersation doe make outward shewes of the spirit and holinesse but in very deede are hollow hearted and destitute of the power of true godlinesse Thirdly that shee termeth her Beloueds Name to be as Oile powred out she would allude to the full and perfect odor of such precious confections who howsoeuer they be sauory in themselues yet are not felt sauorie vntill they be powred out and as it were pownded euen as Maries pound of Spikenard ointment is then saide to fill the house with the sauour when as she had broken vp the boxe and powred it out And herein she would teach first that the very name of her Beloued was preciously sweete being powred out Sweete in it selfe it must be from all eternitie but then manifested sweete when it was vttered to mankinde Adam lying plunged in diabolicall stench how sweete vnto him was it to heare of the blessed Seeds of woman Abram hauing beene-singed in Vr that is in the Fire of Chaldea horrible Idolatrers causing their children to passe through the fire sweete vnto him must the name be of Seede wherein he and all nations should receiue a blessing Sweâ—te was the name Shiloh in the
Hebrue forme Iitscak in English Laughter And who is the Churches laughter The Psalmist saith that when Israel was freed from Babels capituity their mouths were filled with laughter As that deliuerance shadowed the faithfull their freedome from satan and sinnes captiuitie so their deliuerer is Christ whereof after and He is it onely that filleth our hearts with laughter For which the Apostle saith Reioyce in the Lord alway againe I say reioyce And indeede all laughter and ioy out of Christ is but a Diabolicall grinning Abraham hearing that hee should haue a sonne in his old age hee for ioy laughed and the world in his old age bringing forth Christ Iesus according to the ancient promise hath occasion much more of laughter and holy reioycing God giue vs hearts to reioyce in this Isaac For the thing Isaac was freely offred vp of Abraham and yet not He but the Ramme died The Ancients here haue obserued and applied much I onely here doe vrge these particulars Sicut Isaac ipse sibi ligna portauit ita Christus in humeris portauit lignum crucis as Isaac himselfe carried wood for himselfe so did Christ Iesus carry the wodden crosse Because with the wood that is the fruite of the tree we were wounded in Adam wee are againe by the mysterie of wood healed namely by Christ his death vpon the legall tree accursed For he became a curse for vs that we might become a blessing to his Father Furthermore when all came to all the onely begotten of Abraham died not but the Ramme entangled in the briers died So not the onely begotten of our heauenly father died in the nature whereby he was his onely begotten but in his sheepish nature by which he set free the sheepe of his pasture Died he not Significat domini diuinitatem dum non fuit occisus in that he was not slaine that representeth his diuine nature He so died for vs in his humanity as notwithstanding he remained immortall in his diuinitie The Godhead being impassible it was by the Scape-goate in Leuiticus 16. that went from the sight of men al-arets gezérah into the land of sequestration As for his Humane nature that was the Ramme entangled in the briers and thickets of our sinnes for if worldly cares be thornes Math. 13.22 then well may the sinnes of the world be the thickets that held Christ Iesus to death So I vnderstand it of sinnes rather then with some other of sinners And yet it is true that abhominable sinners compared to thornes 2. Sam. 23.6 they apprehended and bound him as a Malefactor Others vnderstand it of Christ crowned by the Iewes with thorne and so indeede he was crowned and abused But properly and next hand it was our sinnes put vpon him that captiued his humanity during the occultation of his diuinitie O cruell crowne of thorne deserving nothing at all to be worshipped but much more cruell sinners that bound him as a Malefactor and notorious pricking sinnes that plagued him to the death The snares of death tooke hold of him when our snare thereby was broken and wee as a Bird deliuered Well may the mountaine where he suffered be called Iehouah-ijreh The Lord will prouide for as it was promised to Abraham it hath beene performed to vs God hath prouided what a Sauiour for his people The Lord make vs thankefull That secondary sense whereby Isaac shadowed the Church I here omitte And this shall suffice for a â—aste of Personall shadowes before the Law Now I will as God shall enable beginne with such personall types as were vnder the times of the Lawe and hereof also but a taste of some fewe And this is it to be done first by producing some circumcised secondly some vncircumcised and yet both sortes figures of Messiah and glorious things accompanying him For circumcised vnder the Lawe I first will propound Aharôn the great sonne of Leui the high-priest first ordained to Israels tabernacle Lect. XXI Aharon IN Aharon I will not obserue whatsoeuer might be obserued for that were to exceede much the proportion I haue kept before in other shadowes but onely these particulars first his Name secondly his Office or function And in that function first his forme of Instalment secondly his garments thereto consecrated thirdly the official Action First to his Name Aharon is a Mountaine or as Ancients vsually expound it a mountaine of height or high mountaine And how well in this Name Messiah and his Kingdome is shadowed let vs 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 Dayes Beacharith haiamim The mountaine euen the house of the Lord should be prepared in the height of the mountaines and that it should Lift vp it selfe aboue the Hills and whereto all Nations should flowe c. that is In the latest or last of the worlds dayes that is in the worlds sixt age God will effect this glorious worke namely hee will Lift vp his Sonne and he shall draw all faithfull of the Gentiles so well as of Iewes vnto him A standart shall be lift vp and from farre they shall bring their sonnes and daughters to march vnder it to become subiects of this kingdome called typically sometimes The mountaine of his holinesse As for Daniel he telleth Nebuchadnetsar plainely how in the last times God would set vp a Kingdome which should neuer be destroyed yea such a Kingdome as should abolish humane vaine Regiments for making roome to it selfe because of a little stone cut from the mountaine it should grow to be a great mountaine filling the whole earth Which Stone is that Petra where of Petrus tooke name the corner stone and Rocke of our Saluation who howsoeuer small at first yet finally is growne as a mighty mountaine his Christian Kingdome filling the earth which is indeede the Reall mountaine of Gods Holinesse He the Stone and Head but his mysticall body and Church iâ— the Kingdome and large spread mountaine for such is the vnion of Christ and his members that what is first said of him is often againe in the second place applied vnto them specially in their ioynt-communion And thus in the name of Aharón is shadowed forth that Messiah in his mysticall body is as a Mountaine first so Eminency and height ouer all the earth He ouer the People his people ouer the earthly Abiects secondly for Vniuersalitie seeing in tract of due time his Church should no more be paled in Iudea but should flowe through the earth with such successe as it should neuer be destroyed The breadth the length and depth and height of our heauenly Father his loue in Christ it secretly is couched in this litle Name O thou great man of God Aharon For his Office it was Kehunnáh that of Priesthood incommended to Israel till Messiah came who was to be a Priâ—st after an other order euen
it is naturall irrationall creatures desire both these for by theâ— they labour the conseruation of Nature but to couet so to eate and so to rest after meate as the Church doth heere it is not naturall but spirituall not an act of Nature but of Grace from aboue not from the earth For the first she coueteth to know where Christ feedeth What where he feeds himselfe alone Nay where hee feedeth with his little flocke opposed to his companions flockes after yet she speaketh of him so singularly as if he were alone because HE and the sheepe of his Pasture are One to be distinguished not seuered For God and Man in Christ are vnited and made one and therefore euery member of this body desirous to feed with this Head where this carcase Christ-crucified is thither these Eagles resort Math. 24.28 Yea to the ende they may finde this foode for themselues and their yoong-ones they make their abode vpon the toppe of the Rocke though in the earth their cogitation is aboue and from high discerne and thence repaire for soules nuriture Iob. 39.30.31 c. Besides by introducing him as a shepheard and her selfe as a sheepe an allusion ancient and in scripture frequent psal 23.1 95 7. Ezek 34.31 c. she thereby would testifie not only her place of subiection but also her readines euen euery soules readines to aberre to wander out of the way without this great shepheards direction Moses was no sooner in the mount for a few daies resiant but Israel staied in the Wildernesse Christ was no sooner brought before the Rulers but Peter looseth him himselfe and had not the Lorde by his vnder-shepheard Nathan sought vppe Dauid Dauid had starued in the pit O Lord for thy Sons sake leaue not the sheepe of thy English pasture to their owne heartes for then we should wander and loose ourselues for euer But let thy sauing grace preuent vs in our euils and glorifie thy mercies vpon vs. For Rest after soules repast she vttereth that in the next branch coueting to know where he caused his flocke to couch in the heat of the day Teaching hereby first that after the soule hath beene well fedde specially in the blessed word and sacraments it coueteth a place of rest wherein it may ruminate and chaw the cud by spirituall meditation Such Animals as vnder the Lawe did chaw the Cudde and did part the hoose Leuiticus 11.3 c. they were counted cleane but if they only chawed the cudde not parting the hoofe or parting the hoofe chawed not the cudde these were accounted pollution and vnholy As for the sheâ—pe he lacked neither This was a resemblance of the Gentiles soule-pollution till Messiah tooke away the partition wall and cleansed them by the faith of the Gospel Act. 11.4 5 6 c. with 15.7 8 9. And such is the state of euery soule as first ruminates not on spirituall gifts or ruminating thereon doe not after that parte the foote that is put a difference betweene spirit and spirite doctrine and doctrine one action and another For not to part the things which God hath parted is but to mingle and confound Christ with Belial to ioyne yron and clay togither which can neuer bee made one and yet vaine-men how many now be there among vs that sweat and fret for concluding such mongrell religion bastardly deuotion As the Lords minister would be well accepted of GOD hee must take the precious from the vile Ierem. 5.19 and as euery soule would be taken for a sheepe of Christes Pasture he must try the Spirits and trying al things by the touchstone of iudgement diuine he must retaine that is good and flie that is euill 1. Iohn 4.1.1 Thess. 5.21 22. Such meditation such partition is in some measure in euery true Christian. By the first there is a partaking with the nature diuine by the second a declaration of diuine discretion and in both for the one can no more be without the other then faith without works there is pictured forth God sitting in that Conscience as a Pilote at the shippes helme steering all to the hauen of Heauen And that she couets this ruminating place in the time of daies heate it teacheth vs not only to expect affliction and persecution as an vnseparable companion with the Gospel 2. Tim. 3.12 Reue. 7.14 figured by the Sunnes heate in Math. 13.6 21. but also to deale with God before hand by prayer that wee may in such day of tentation in peace and patience possesse our soules howsoeuer the body be conuayed through fire to heauen as Elias by the burning Chariot Such rest of soule we must in the dayes of peace and plenty labour for pray for feruently and then no doubt our eyes shall see rest and our soules finde comfort vnder the shadow of the Highest But that she saith where thou causest to lie downe it putteth vs in minde of our Natures backewardnes for couching vnder Gods wing in the day of fiery trial Shadows of our owne seeme best and safest vnto vs as it was with Demas yea with Peter but such a shadow shelters onely the body not the soule and therefore Peter can in that finde no true rest out he must of that place and weepe bitterly for hauing not couched in the right place Vnwilling wee are to lie downe with Christ pray we therefore that he may cause vs to goe where hee woulde haue vs to goe that he may cause vs to lie downe where he himselfe lieth downe that as a shepheard he would direct vs with his eye make vs subiect to his voyce specially in the day of tentation to feede and comfort vs for I thinke a day of tentation is not farre off The Reason of this Petition followeth For why should I be as she that couertly turnes her selfe to the flocks of thy companions as if she should say There is no reason why Where shee might haue affirmed plainly that there was no cause why shee shoulde turne from her Beloued to other Riuals she rather chooseth to speake by Interrogation for the more patheticall expressement first of her Beloueds desert for he deserued all her loue secondly of her owne soules sinceritie towards him in that shee concludes it an vnreasonable thing to diuert from the Substance and Truth to shadowes and falshoode From whence we may further obserue first what the nature of a Schismaticall soule is secondly what larues and vniust titles all false Christs and pseudo-prophets doe assume to themselues for procuring them flocks For Schismatikes their nature it is this not to forsake Catholike vnitie without some pretext and colour as the Church speaketh here Couering themselues As they were before but hypocrites in the churches bosome so in their departure or as Iohn cals it going out they striue to hypocrise more that is to maske their faces to couer themselues with some such attire as they may not be deemed rending wolues but simple hearted sheepe Our Sauiour in Matth. 7.15
in the Church of the Gentiles euen before she was This falleth out by reason of the certaine execution of his decree as also by reason things past and to come are all present vnto him and his Spirite And heereof it is that his spirit very ordinarily in the prophets doth speake offuture things as already existing Nor but for such cause coulde Messiah and his church be introduced mutually parling in Salomons time about a thousand yeeres before Messiahs substance put away the shadowes that so the partition wall broke downe he might espouse the Gentile Which by the way must teach vs to thinke of things to come Gods word hauing taught that such things shall come as if they were already acting nay as if they were already acted Hath God threatned to destroy the impenitent If Noah Iob Daniel yea if Moses and Samuel should rise vp in their behoose they could not turne away the iudgement Hath God promised mercie to the contrite saluation to the faithfull victorie to his Church It is as good as done hell gates cannot preuaile against it For the time of Messiâ—hs absence it lieth in these two points first it should be till the day breake secondly till the shadowes flee away For the day-breake it implieth to the Gentiles onely that time of Messiâ—hs incarnâ—tion whereby the Day-starre from an high did visite vs or as the Greeke readeth wherein the Rising or East from an high did visite vs. Which implieth not so much the Day-starre called Phósphér and Lucifer growne into euill report because of their application to Satan and Nebuchadnetsar as the Sunne it selfe arising in the East True it is that Messiahs starre appeared in the East but that was not an ordinary but extraordinary starre fore-prophecied of by Balaam Iaakobs starre whereby the Easterne Sophies had intelligence of Messiahs birth The last writing Prophet of Israels Church hee prophecying of this Day breake doeth say The Sunne of Righteousnesse shall arise c. This light came amongst his owne but they louing darkenesse more then light laboured by false accusations to darken this Sunne as sackecloth they therefore kill him But the firmaments Sunne pulled in his head as ashamed to shine when the Sonne of God might not shine Hereupon the day did plainely breake for the vaile of the Temple brake asunder and as at his birth hee 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 Iewes The heathen Centurian and his comâ—any seeing the euents They feared greatly saying Surely this was the Sonne of God With his birth the day did breake with his death the Sunne rose higher but with the Temples ouerthrow by the army abhominable of Romans which was about fortie yeares after his death the Gentiles had the Sunne of righteousnesse further risen vpon their Hemisphere whereof more hereafter Christ being thus as Simeon Iustus termes him a light to Gentiles and a glorious light to Israel it teacheth vs all to shew forth the vertues of him that hath called vs out of darkenesse into his maruelous light 1. Pet. 2.9 Lect. XII MEssiahs absence is secondly laide downe in thâ—se words Tâ—ll the shadowes flâ—e away q.d. retire my Wel-beloued till the nights darkenesse be put to flight till the ecclesiasticall shadowes be chased away by the Sunnes bright rising As Christ was this Sun comming gloriously forth as a Bridegroome 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 mans body which sometimes is before sometimes behinde as occasion is ministred by the Sunnes course euen as some shadowes went before Messiahs incarnation some againe followed behinde not vnlike to the two spies of Israel carrying betweene them the cluster of grapes for the Churches comfoâ—â— As the Apostle calleth all a shadow so Salomon here vseth the plurall shadowes because the whole body of tipes would be considered in the particular members For the better effecting whereof I will giue a taste thereof by diuiding all ecclesiasticall shadowes into these three classes or heads Chronologicall Personall Sacramentall By Chronologicall shadowes I vnderstand such as consist in Number By Personall shadowes I intend such as rest specially in some Persons By Sacramentall shadowes I conceiue onely such as consist specially in typicall elements for externall signes for which they haue of ancients beene termed principally Sacraments For Chronologicall shadowes they be I doubt not so many as there be numbers in the old testament the handling whereof would make a large booke yea many bookes But as I am vnable to wade deepe in any part of this argument so for the present I wil obserue some few times or numbers and these also of such nature as this ages sluggard who despiseth this wisedome may be least able to spuâ—ne at The first shadowing number shall be â—ixe which I terme the number of creation In sixe dayes God begunne and finished his workes of creation not because it was of absolute necessitie for God to vse such time but for our instruction for whome both times and creatures were formed One is no number but as the seede of number because all number ariseth from it And for that cause it may well be giuen to God who as he is in esâ—â—nce One so all number hath his being flowing from hâ—m and returning backe againe into him like the Hierogliphick serpent which turneth his taile round about into his mouth And that is cause why Christ God doth terme himself Alpha and Omega the first and last of the Greeke letters the beginning and endâ—ng Two is the first number three the second and this Three is not onely made glorious in the first three dayes worke with a glorious light before Sunne Moone and Starres were created but also is closely inferred in the third word of the Bible Where after Breshâ—th Bara in the beginning created there followeth Aeloâ—im God but informe plurall together with the third place secretly teaching a pluralitie of persons that is a sacred Trinitie in Vnitie In three dayes moe heauens and earth are with their whole host perfected and therefore the number 6. well tâ—rmed of Diuines The perfect number or number of perfection But what may 6. in the naturall creation figure or shadow forth Beda Rabanus and others shall in effect answere for me These sixe dayes do insinuate the sixe ages of the world wherein a mysticall worke shal be finished represented by the former naturall worke The first age is from Adam to Noe the second from Noah to Abraham the third from thence to Dauid the fourth from Dauid to the transmigration to Babel the fift from thence to Christ the sixt from Christ to the worlds ending Some others doe also diuide the world into sixe ages but with some difference from the former ancients in
man in the Gospel Marke 9.24 who hauing said I beleeue doth with teares subioyne Lord help that my vnbeliefe Yet howsoeuer their praiers be lame they be true as a lâ—me man though imperfect yet is a true man and therefore no cause of desperation Nay because they are true prayer true sacrifice therefore with all faithfull boldnesse they may offer them vp for were it not there is imperfection at all times in our actions there should not be occasion of alwayes praying Forgiue vs our trespasses c. The trueth of holinesse is begunne in vs but the perfection thereof is laid vp in Christ and therefore still occasioned to desire the perpetuall presence of Christ in whom our perfect happinesse abideth These little beginnings in vs must drawe vnto Christ yea we must feruently begge of him to Draw vs vnto him because our happines lieth not so much in our apprehending of him as in his comprehending of vs. And if the Regenerate haue occasion to cry Draw me the vnregenerate haue ten thousand times more cause to cry roare Drag me pull me c. for none as our Sauior testifieth in Iohn 6.44 can come to Messiah except the Father drawe him So much of the Petition The condition adioyned to the Petition is this We will run after thee Wherein we may obserue first the Persons in the condition secondly the thing it self The persons are two and lie in these two words We and The. The thing it selfe is A willingnesse to runne Touching the persons the smiter of the couenant is the Church the partie with whome the couenant is smit is Christ as if she should say Oh sweete Messiah vouchsafe to draw me neerer vnto thee by the draught of thy spirit and I thy poore Church will follow thee Yea sheâ— changeth the number though not the person saying We will insteede of I will teaching heereby that the whole and euery particular member of the Church is to smite this couenant of obedience A thing vsuall with Dauid specially in the 119 Psal. insomuch as he cannot sometimes be contented with this simple protestation I will but he must adde an oath and sweare verse 106. the keeping of God his righteous iudgements In this forme of speach she seemeth to allude vnto the legall forme of stipulation or couenant smiting where the chiefe of Tribes and â—amiles did seale or subscribe vnto the couenant writing not only for themselues and their Families but also for and in the behoofe of euery particular subiect Nehem. 9.38 and 10.1 the principall of Church and Common-wealth as is the laudable custome of our Parliament so standing for the whole Which further teacheth that in all actions of obedience the heads of the people are to goe before and inferiours are to follow Nay if the heads of the people leade as captaines the feete are not like to stay behinde When Hamor and Shechem his sonne were contented to bee circumcised the cittizens subscribe Gen. 34. When Ierushalem the mother Citie went out to Iohns baptisme then all Iudea and the region round about Iorden did follow And this is as God would haue it But if Ieroboam apostate and runne into euill the multitude of Israel is like to fall after as the diuel would haue it In the next place therefore the Church teacheth that all couenant ought be smit with Christ Iesus The Church and Iesus are Relatiues yea as it is saide of Hippocrates twins the one suffering both suffers the one reioycing both reioyce The Church and Christ are man and woman betrothed and therefore whom will he eye but her and whom can she followe but him The Church and Christ are as King and Subiect Vpon whome will the Kings heart be cast but vpon his Subiect and whom can the Subiect follow but his liege Soueraigne These twoo are as shephâ—ard and sheepe and whome will the shepheard looke after if not after his flocke and whose voice wil the sheep acknowledge but their Shepheards This couple is as Vine and Braunch the first respects the second the second the first In a word Christ and his Church are as Head and Body and for whom liues the Head but for the Bodies good And to whom can or wil the Body liue but to their own proper head This couenant is of heauen hath eternall life thereto entailed al other couenants are of hel draw at their taile condemnation and the second death Touching the couenant it selfe it is a willing running Wherein I now obserue first that the regenerate haue a wil to follow Christ or that their Wil is free to good secondly that the life of a Christian is a running race That the will of the Regenerate is freed to good euen then when the power to performe good is lacking the apostle speaking in the person of the regenerate he testifieth thus To will is present with me but I finde not the meanes to perfect that good that is to worke good as I would And presently after he addeth how this freedome commeth for the law of the spirit of life in Christ Iesus hath freed me from the lawe of sinne and death as if in moe words he had said thus In former time I was wholy captiued by the law of the members but now by a better lawe eâ—â—n by the law of that spirit which liueth in Christ yea and now also in me being ingraffed into Christ I am freed from the tyranny or raigning power of sinne and death So that as the regenerate and true faithfâ—ll ones are in their will and affections freed for to that end appeared Christ namely to loose the works of the diuell 1 Iohn 3.8 so this freedome from euill vnto good it is onely in these that so haue receiued the spirite of Iesus The Infidell the vnregenerate haue Will and that Will euer works Freely but as it can onely act euill for whatsoeuer is not of faith is sinne so it is not onely euill which it works freely The freedome therefore from sin and miserie it is by grace but the freedome that ariseth from necessitiâ— that is which it necessarily hath as it is will it is by Nature For the better vnderstanding hereof do consider that this motion of the minde Will vnder which the Affections are contained it is diuersly considered according to diuerse times The first time is the state of mans Innocencie in paradise before his transgression then Good and Bad was propounded to Mans will and the Will stood inclinable to that which the Mind or Senses first assented vnto For the Mind conceiueth and determineth of things before the Will subscribe freely And the Minde or Senses then were enabled to iudge and determine rightly So that there was in Man Help vnto Good not Infirmitie to Euill In the second place mankinde sinning freely and vnconstrainâ—dly first in neglecting their place and calling secondly in opening eare freely vnto lewd counsell thirdly in eating of the forbidden fruite hereby they
to whom these mysteries are vttered That the faithfull are not to sit downe vpon the enioy of meaner gifts but thus pray and practise after the best they are not only taught of the worldlings but also of the Apostle 1. Cor. 12.31 chap. 14.1 c. Yea all are by the Queene of Sheba stirred vp to spare neither labor nor charges for seeing and hearing the wisedome of Him that is greater then Salomon 2. Chron. 9.1 Math. 12.42 For if they were happy that stood before Salomon the shadow ten thousand times more happy must they be that stand in the presence of Messiah the Substance And if we desire to enter into this Rest to stand in the chambers of this great King let vs with Moses and Ioshuah loose and put off our shooes I meane carnall and beastly sense and affection thereby figured Exod. 3.5 Iosh. 5.15 If with * Bathsheba the daughter of seauen wee will in the seauen ages of the Church haue assurance to sitte on our Salomons right hand on the seate of his appointment then let vs spiritually trauaile of Him and bring him forth absolute in all our workes If with the Leuites we would lodge with Aaron our high-priest in the chambers of the Temple then let vs mount by Ezekiels seauen and eight steps singing our seauen and eight Psalmes of degrees as stepping vp from Babylon for ascending to Ierushalem the seate of the great King In a world let vs pray draw vs and draw vs from the Diuel World and Flesh after thee that so wee may togither with thee enter into the Bride-chamber there to heare and see these things that naturall eare and eie can neither heare nor see So much of the fruite ensuing her feruent prayer Touching her protestation lying in these words We will exult and be glad in thee we wil remember thy Loues more then wine Righteousnesses do loue thee or haue louéd thee Itâ— containeth an enumeration of hir Faculties disposition towards her beloued And this is done first by setting downe particulars then secondly by putting downe the whole The particulars are two lying in the first two branches the first expressing her Will or affections We will reioyce and be glad in thee the second marking out the sincerity of her Mind or Senses one Sense namely the Memorie put for all We will remember c. The Whole where-vnder the partes are contained it lieth in the last words Righteousnesses that is â— whatsoeuer is right or rectified in vs it hath and doth loue thee for so thy Loue constraineth vs. For the better vnderstanding hereof it is to be remembred that the soule of Man is distinguished into three faculties which for learning sake otherwise a simple essence or substance admits no parts may be termed 3. partes The first is termed Minde vnder which are contained all the interiour senses as Imagination Memorie c. and this is seated properly in the bodies head The second is termed Will vnder the which is contained the affections single and mixt as Loue Hatred Zeale c. And this is seated properly in the hart From both these proceed an actiue power or working property which we terme mind wils Agent or Factor The Church in this her protestation beginneth with the second Facultie namely Will when as she saith Wee will reioyce c. euen as the holy-ghost in the Prophets as also the Apostle in bidding the Ephesians put on Righteousnes true Holines do place the duties of the second Table before them of the first As it is an easier thing to find Religion without fruits of righteousnes faith without works so is it an easier thing to find the mind illuminated then the wil sanctified to Do according to the minds light For this cause she begins with the wil and signifies how her affections stand deuoted to her beloued saying Wee will exult and reioyce in thee hereby teaching vs first to preferre sanctification before illumination because illumination may be without sanctification as in Balaam Iudas Iscariot c but Sanctification not without illumination seing none are realy sanctified for we must distinguish betwixt holines real and that which is but by imputation but so soone at least their mindes are lightned with the Gospel of Christ Iesus secondly we are hereby taught to dedicate all our affections Loue Hatred Zeale c. vnto the glorie of our Beloued euen vnto him that bringeth vs to his House-threshold yea into his Cellers Galleries and chambers of secret presence And as other affections so specially our mery and reioycing affections This the Apostle remembreth saying Reioice in the Lord alway and againe I say reioice Philip 4.4 And the Psalmist protests in this elegant phrase All my springs are in thee as if he should say what speake I of singers and players of instruments in a word all the affections that flow from me manifested in pronunciation and action they are all in thee and for thee Such were the affections of Dauid causing him to spring before the Arke but comming home and such were affections springing vpon the gospels comming home by the ministerie of our Elisha But as it befell Israel after the continuance of Manna so vs after the Gospe's coutinuaunce the multitude lothe wish them in the Romish Aegypt by their flesh-pots againe stinking onions and garlike relice better with them than milke and hony of Canaan The trumperies of Iebusiticall and Secular poperie the iugling tricks alias Aequiuocations of the two frogges Iannes and Iambres Secular-priest and Iesuite are vnto a number of base Atheists of faâ—re more excellent repute then the naked sinceritie of the Gospel Wel If we turne our reioycements from Messiah his Euangell and sweete word will turne from vs. If wee will reioice and be glad in him he will neuer loathe vs. But seeing our reioycement in euill encreaseth and our exultation in the wayes of Messiah decreaseth I know not what to expect but that the Lord by some notable iudgement should declare to all nations he loathes vs as much as euer he loued vs. Touching the next clause we wil remember thy Loues more than wine the faithfull of the Church declare therein that as the affections so the Senses are consecrated to Iesus yea more consecrate to his loue then vnto wine that delighter of Nature as if shee should say Looke how the Mind of a wordling is ready to remember wine or any delight of this body euen so and much more then so will we remember thy loues From whence we are taught first to dedicate all our senses more specially the memorie for excogitating and recordating the Loue of Christ Iesus His Loue yea his Loues that is his particular Loues not committing any of them vnto Obliuion As for example we should remember that he hath First giuen vs Being of no being Secondly created vs reasonable creatures Thirdly giuen vs to be borne vnder the light of the Gospel Fourthly giuen vs many giftes of Nature
Sauiour of them that trust in thee from such as resist thy right hand Ps. 17.7 wherein hee prayeth first for staying him from falling spoken of before secondly for guarding of him from the aduersaries resistance At his right hand are pleasures eternall Ps. 16.11 wherewith he cheareth the languishing soule and with his right hand he bringeth mightie things to passe for deliuerance and safetie of his beloued Ps. 108.6.13 When he looked about to see if any creature would helpe him in the work of our redemption loe there was none for onely this His owne arme sustained him the arme of his manhood was made sufficient to vnderbeare the burden of our sinne and the punishment due therto by this his right hand his al-sufficient diuine nature The Church thus resting betweene the armes of Iesus it was gloriously figured out by the temples situation betweene the hills of Benjamin Deuter. 33.12 which temple is of Moses there called The beloued of Iehouah because 〈◊〉 figured out this his Beloued and the Mountaines aâ—e there called Shoulders as if Salomons spirite casting his eye thither shoulde heere more plainely speake Hands The one and the other speach implying Armes And that place is called Ben-jamins that is The Sonne of the right hand because he figured the Sonne of God who sits at his fathers right hand til his enemies be made his footstoole there also making continuall intercession for his Beloued Is this Temple of God his beloued Church so seated is she of this Benjamin the sonne of the right hand so embraced Then â—et all the world runne on wheeles her ship is in harbour her chickens vnder the wing her soule in safetie Whether shee liue or die she liues and dies the Lords Yea in dying shee but sleepes as Steuen slept and Dauid with his fathers Her flesh rests in hope her spirit is in Messiahs hands the Lord of the resurrection wil in the appointed day awake her who meane time râ—steth in the bosome of Messiah Hauing entred this Hold taken sure Sanctuarie let vs heare her adiuration I haue sworne yee ô daughters of Ierushalem amongst the Roes and Hindes of the field that ye stirre not vp nor waken my Beloued till he please First to the version of the text secondly to the matter it vrgeth The fiâ—st word signifieth more then simply to Charge namely to charge by an oth I turne it preter-perfectly not onely because of his forme but also for that the matter it selfe seems to exact it whereof after I reade amongst the Roes rather than By the Roes first because the Letter Beth is here prefixed which signifieth in or among more properlie as was noted in the 5. verse Secondly because it were very harsh for the Church to sweare by Roes and Hindes That afterward I read till He please and so make the Church to speake it rather then Christ it is not because the Original decideth the point for there as I may terme it it is of a doubtfull Gender but because the matter whereof after seemeth rather to require iâ— Touching the matter it is an Adjuration wherein obseruable first the Parties secondly the Thing The Parties are three first the Church of Gâ—nâ—iles giuing the othe secondly the Iewish Conuerts vndergoing the Oath termed heere Daughters of Ierushalem thirdly certaine excellent persons termed Roes and Hindes who are witnesses of the Oath and serious adiuration The thing adiured is an Vndisturbance of the Beloued during some certaine time of his embracement The new Testaments church considered still as a Queene in the armes of celestiall Salomon the few faithfull of the Iewes are considered as maides attending her person as in Ps. 45.14 15 vpon whom his Gentle Queene layeth this Iuramentâ—ll charge or oath For as the ancient Synagogue may once be said to haue sworn her Proseliteâ— such of the Gentiles as were willing to make themselues Iewes Ester â— 27 Math. 23.15 so the Church of Ethnicks now hauing the prerogatiue and by Messiah made first and principall may by like rule be said to binde the Iewish Proselites by oth vnto Christian allegiance The ancient Synagogue is noted of Rabbi-Mose to haue committed their Proselites by Baptisme euen aâ— the Leuites eâ—tred the priest-hood with washing What maruell then if the Gentile-Church admitte the Iew by Baptisme as by a solemne oath seeing such washing was by our Salomon instituted for a Sacrament wherein by oath the parties baptized are deuoted to Christian allegeance By such solemne washing the Baptized do passe their faith and troth to Christ whose lieutenant the Church is in whose sole behoofe she administreth this sacramentall oth For vnto her Husband and Lord she sweareth her Virgin-Proselites whosoeuer And therefore in the Celebration saith not Into my Name but Into the name of the Father and of the Sonne and of the Holy-ghost I baptize thee Which Baptisme into the Trinitie is for the Vnitie sake said of Paul to be Baptisme into Iesus Rom. 6. â— Gal. â— 27 for that the Father and Spirite is no way One vnto vs but by the Mediator Messiah who also for that he is the Churches Head hath freely communicated with her heerein by teaching that Conuerts are baptized into his Body 1. Cor. 12.13 that is into the communion of that faith whereby Hee the sauing Head and she the saued body are happily vnited While the Sinagogue stood they swore vs but since their fall we impose the Sacramentall oth on them We serued when they ruled and now in the time of our ruledome they serue In which respect we may take vp that of Salomon I haue seene seruants on horses and Princes walking as Seruants on the ground Eccles. 10.7 Are we mounted on horseback Well through vnbelief they are bâ—oken off we stand by Faith Let vs not be high minded but feare for if God spared not the naturall branches let vs feare lest he spare not vs. We are now vp but we may come doune nor are they so falne but they may rise Let vs therfore so raigne to day as if we should serue to morrow And let vs so compassionate them now as we would haue them to commiserate vs then As Cyrus in the top of his glory compassionated Cresus in his bonds what time the captiue cryed out O Solon Solon Solon which Philosopher before had told him that no man could be termed happy before his death Cyrus well remembring that Cresus once was as himselfe and himselfe might once come to a downfall with Cresus Lect. VII IN respect of the Oth imposed we are taught as not to sweare by anie creature for onlie the Creator can perfectly iudge so to impose an oth when therby the church may be better assured of peace If Dauid thought it a good meanes for tying his owne soule to the good-abearing Ps. 119.106 how much more are we by oth to bind others to Christian obedience as Abraham swore his seruant for prouiding an Helper for
same place Whereto against the heart of Romanists I will adde that of Eckius Nor verely thinke I saith he that Christ speaketh here in Math. 7.25 of prophets telling future things by the holy spirit but rather that by Prophet he vnderstands an Expositour of holy scripture which whoso doe well vnfold they are termed good prophets but handling them badly and falsely are denominate Pseudo-prophets And that such expositours of scripture are termed Prophets it is sufficiently plâ—ine vnto vs from Paul who witnesseth that Christ gaue some to be Apostles some Prophets c. confirming the terme also from the 1. Cor. 14. Which well remembred how can they falt vs for terming Luther Tindall Husse Sauanarolâ— and all such the true Prophets of God sent of God not of their Church for calling forth people to the building vp of Ierushalems walls Whersom say of such that they were extraordinarie ministers I answer first there was nothing extraordinary in their ministrie seing it was expreslie to be proued by the written word Secondly it is no more to be held extraordinarie in the new church then it was in the old sinagogue In Mother Zion were vnlimited Ministers namely Prophets so to the new Testaments Prophets are giuing They had a standing minstry to their Temple and Tabernacle these were priests and Leuites so our churches of Christ their peculiar ministry of Presbyters Deacons The Presbyters and Deacons proceed in the worke established the Apostolicall Euangelicall Propheticall ministrie doth call people into order and recall the straiers vnto the first pattern And these new testaments Prophets for that semeth to me the aptest title they haue their calling as they of the old testament had Some stirrd vp immediatlie of God acknowleged to be such for their work sake some trained vp in the schools of Prophets and sent there-out by the voyce of the faithfull The first sent of God in times more desperate the other sent of the Church when her schooles of prophecie are rightly settled The more fully I haue spoken hereof because of fantastick spirits amongst vs who cannot abide to heare of anie ministrie but only of Parsons Vicars tied to their particular congregations or as they terme themselues Pastors and Doctors of particular Churches Would they but looke with a single eye into this point they should see that in the worst times it is liklyer to find that ministrie which for matter and maner do rather succeede the Apostles then occupie the place of Pastors that rather are appointed with Paul to haue the care of manie Churches then but one congregation laied vpon them This ministry so vnderstood let vs see how Apostles and their successors may be compared to Roes and Hinds of the field Lect VIII FIrst to the Roe It is a Beast right swifte coueting the height of mountaines and from the top thereof in time of Hunters strait pursuite will cast it self downe headlong in safetie by casting the bodie within the compasse of the hornes Hereto the Apostolicall ministrie may haue resemblance spiritually first for spirituall spedines through the fields of the catholike Church For in how few yeares after Christs ascention was the Gospel caried through the earth by the Head Apostles and their concomitants When Saint Paul writ his epistle to the Romans beholde their sound was gone through the earth and their words into the ends of the worlde They that were not tied to till one oxgang of land but to breake vp the whole earth before them it required speed Necessitie was laid vpon them and a woe vnto them in not doing the Lords woâ—ke spedily For their successors no such miraculous ministers how swiftlie haue they run through the Churches field Their speed from Church to Church from one land to another will teâ—tifie that No one of the Miraculous Apostles did runne through the whole earth for the ecclesiasticall writers declare in what contries each of them conuersed and the booke said to be written by Prochoruâ— the Deacon of Ierushalem saith they cast lots for seuerall portions but euery one in som parts more principally As for the Apostle Paul he was in his labours more aboundant then they all and for that cause Saint Luke hath speciallie drawne his jornall in the Acts. So it hath fared with such as haue succeeded in that worke Some haue labored more and some lesse Some haue cared for moe churches some for fewer No one with the Papall prelate tooke charge of all though with S. Paule he might care and thirst after the good of all Secondly this large ministerie hath with the Roe still affectioned the hiest places a propertie also giuen by Habakkuk to the Hinds when he saith The Lord will make my feet like the hindes and he will make me to walke vpon mine his places These hie places are not the earths-mountaines if we walke by a deeper mysterie but the heauens the hill of Gods holines and our happines whereto Paul ascended in the vision of his soule and wherto Stephens hart eye was lift vp in the end of his Apologie because his Defence was in the heauens Not from the mountaines of flesh and blood but from the heauens commeth our helpe But in a more literall sense considering the persons we speak of these Mountaines are also the Cities and chief townes of countries as Ierushalem Samaria Antioch Corinth Ephesuâ— Sâ—yrna Rome c. Whether this kind of ministerie still ascended with the Gospell As Sathan stil commaunded the pages or contrie-hamlets by the Idolatry planted in the Citties as heads of the countrie so the Lord euer by this Prophetical ministrie hath first smit these heads of the Nations that the Cittie 's wonne they might commaund the inferiour places The country-hamlets were called Pagiâ— and very probable it is that the terme Pagan was deriued thence because of the heathenisme in them when the Gospel was begunne in the Citty And hereupon it is that the Apostles direct their Epistles not to the Saints or church of such pagies or villages but of such such citties as mountaines and heades to the country as the head of Aram was Damascus and Samaria the head of Ephraims people Isa. 7 8 9. Thirdly in straite pursuite these ministeriall Roes haue cast their bodies and soules for safegard betweene their Heades auntlers Who is their Head Christ who also is called the Horne of our saluation Into his handes as into diuine antlers the prophet Dauid commended his Spirit nor did the faithfull euer find safetie in the mountaines offlesh and blood And therefore cast themselues thence into the mercifull handes of Iesus who hath giuen charge to his Angelles to vpholde them in all their wayes lest they dash their soules foote against a stone When Israels spies were let downe by Rahab ouer Ierichoes walles and the Apostle escaping the Damascenes by being let downe at a windowe in a basket by the side of the wall Act. 9.24 What didde they
singing as also that the birds in the spring-tide do sing adding Hic autem garritus auium plurimum facit ad veris commendationem this chirping of birds maketh much to the Springs commendation And therein insisteth as being hereto more proper which also hath enforced their Arias Montanus to tâ—rne it with vs Tempus caâ—tus Nor could Genebrard well auoide it because besides the matter here vrging it he see that Rabbj Selomoh Aben-ezra and the Innominate Rabbin did particularly vrge it in this place First to Birds secondly to their cantillation Birds in the scriptures are considered sometimes in the good sometimes in the euill part In the euill part for herein I regard not so much the methode of naturall arte as of grace often vsed in the bible birds are vsed as in and about Abrams sacrifice where rauening birds would haue consumed his oblation and in Mat. 13. where the birds of the aire steale away the seede of godlinesse But sometimes Birds are taken in the good part as through the body of the lawe where Doues and Sparrowes are an analogicall sacrifice to God as also before that in the flocking of fowles â—or such supplie of oblation vnto Noahs Arke The singing of Birds it is according as the birds be considered good or bad For the singing oâ— such Birds as Iohn mentioneth in Reuel 18. they be a cage of vncleane and hatefull fowles whose song is merely a black-santus consisting of meere discords A noise fitter for hell then for heauen as be all the iarring ordinances of Antichrist For the singing here mentioned it is introduced in the good part and therefore intimates vnto vs the song of Christs people opposed to the former of Antichrist Specially here be intended the ministers of the ghospel sounding out before the râ—sidue the praises of our God And in this place mâ—st propeâ—ly be conceiued the Apostolicall Propheticall and Euangelicall ministrie which first sung to others the Psalmes of dâ—grees whereby the lay-people hearing the same might â—e drawne to consent vnto the diuine consent of such lowde noised cymbals Ezekiel sâ—ith that the people in his time did heare the Proâ—hets Lute as songmen of pleasant voice that is did delight to heare but not to doe Here the Church is called to doe according to that they heare of these Apostolicall sweete singers of Israel as before did and hereafter againe will appeare The Holy-ghost here alluding to the sweete accents of birds would not onely haue vs to acknowledge the praise of God in their mouths according to their kinde as also therewith closely to confesse the harmonie of God his graces represented by the Temples tipicall melodie but also and that more properly in this place to take knowledge of the ghospels sweete accents soong by the gathering ministerie vnto the disordâ—red Gentiles namely by Apostles Euangelists and Prophets as sometimes the Temples musicke and song was vttered by that trinitie in vnitie Heman Asaph and Ethan on the lowde brazen Cymballs When this kinde of ministerie begun to sing the praises of Messiah then the Gentiles begunne to appeare a Church then the time of her refection was present Wherein further may be seene the great difference betweene the gift of the law and the gift of the ghospel The lawe giuen with terrible sound of thunder the ghospel giuen in foâ—me of â—eleâ—â—able singing the first dashing nature to the ground the second watring the secret seede of election doth cause it to budde and ascend to heauen reioycing Sing we therefore vnto the Lord a new Song let his praise be in the congregation of Saints Psal. 149.1 The first song was an Elegie or sad dumpe this second an Eulogie an hymne a psalme of gladnesse If there be any Burden in this new song Christ himselfe beares it The notes of delight are put in our mouths O let vs pray for the wings of contemplation whereby wee may ascend singing with the mounting Larkes 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 originall called Tâ—r whereof the Latine by duplication hath Turtur for the Hebrues Vau valuâ—th sometimes u sometimes o which Tâ—r appellatiuely is Order as if this Bird before other birds should be a bird of Order This Bird is a kinde of Doue addicted to the desart and solitary places true to the Mate whose song is mixed with a groaning sadnesse in the winter season couched in some trees hollow truncke comming forth in the spring with his troubled cantillation By this Bird here some haue vnderstood the Church In the 74. Psal. I grant it so to be taken in them words Giue not the soule of thy Turtle doue vnto 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 motiue to the Churches 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. and 5. is appointed for burnt sacrifice euen Messiah himselfe who during the lawes winter was couched vnder shadowes and lay therein as dead but togither with the Gentiles time of vocation did step forth shewed himselfe in our nature sung personally to the Iewes and first fruites of the Gentiles but ministerially to their successors by Subsâ—itutes Yet whether in himselfe 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 vnto his ghospel so the ghospel is mixed with the law letter with spirit and spirite with letter reioycing as he cast his eye to the glorious purchase of his Church but sorrowing as hee saw the cuppe of his fathers wrath that must be drunke vp before that purchase No Turtle doue more solitary spirited then he who as doth the Turtle would somtimes take his meate amongst mankinde but after that would withdraw to be alone in prayer etiamsi nunquam minus solus quà m cum solus And for his chaste vnion with his spousesse the Church no creature may with him be ballanced for that because with her alone he liueth and dieth ioyeth and mourneth â—her state euer made his owne O that we would on the other side make his case ours be faithfull to him by life and death as it beseemeth the body to be sutable to the Head The first halfe of Messiahs Spring hath benee considered in the purifying of his Churches voice first represented by flowres secondly by the singing of Birds now foloweth the consideration of workes represented by tree-fruits first by them of the Figge-tree secondly of the Vine-tree And these fruites make vp this springs perfection and stand for a Preludium to the Summer season Lect. V. FOr the Fig-tree our Sauiour in
the faithfull Israel of God truly interessed therein They may for a season be out of the possession thereof but in the meane time they haue a true Title therein euen in all the good creatures of God for whose vse indeede they were created as who being onely the persons that can to God his glory sanctifie them by the Word of God and Prayer Secondly though here in this present world they may be out of possession yet so verily as they be Meeke and Patient in time of such lacke they shall inherite the Earth as our Sauiour himselfe affirmeth in Math. 5.5 Where the word Clero-nomesousi import th a Distribution by Lot resemblanced by the seuerall lots in Canaan distributed to typicall Israel by the ministrie of Iehoshuah the figure of Iesus And hereof Saint Peter in his second Epistle the third chapter speaketh thus But we looke for New heauens and new earth according to his promise wherein dwelleth Righteousnes as if he had said though al be dissolued and by fire finally melted yet there is promised besides nâ—w heauens a new earth which wee with all the Righteous do looke for While the earth is filled with Iniquitie we may be out of possession but when the earth shal be resined and brought to his perfection then we euen the faithfull shall haue it onely in possession Nor maruaile that the Elect-ones expect this great Iubile for euery inferior creature in his kind doth groane after this day of Deliuerie as resting in hope then to be freed together with the Sonnes of God Rom. 8.18 c. This day of deliuerie this day of Redemption this time of Rest it is not there but there not now but then fully acquired Nam si altius repetaemus quae vera sint Sabbatha intra hunc mundum non est veri sabbathi obseruatio The third thing of the Iubile is this that euerie maner of Seruant was to be set at libertie For whereas the Voluntarie-seruant in Exod. 21. is saide from thenceforth to be a Seruant for euer Verse 6. it is to be restrained vnto the yeare of Iubile Leuit. 25.40 for seruants of other nature were to be set free euery seauenth yeare And that the terme Legnólám is not to ouer reach the yeare of Iubile the Heebrewes Midrash on 1. Samuel 1.22 teacheth And that it signifieth not properly For euer but a Long time Rabbi Kimcht teacheth in his Radâ—cals alledging to that purpose Prou. 22.28 Where Gnólam cannot signifie for euer no more than a seruant could serue for euer seeing hee was not to liue for euer If we turne it and vnderstand it for euer in this or any other ceremoniall speach it must be Ratione figurati in respect of the thing figured thereby And indeede this mystically implied first a releasement of such as had beene seruâ—nts to sinne secondly a releasement at last from all slauerie as well of body as soule From sinne that was first sounded by the Trumpet of Messiah in his publike ministration of the word for which cause Isaiah introduceth him thus speaking The spirit of the Lord vpon me therefore Iehouah hath appointed me to preach the Goâ—pel to the Meeke He hath sent me to loose the bands of contrite in heart to preach libertie to the captiue and to the fettered the opening of the prison to preach the acceptable yeare of the Lord Isa 61.1.2 And most probable it seemeth vnto me that our Sauiour must fulfill the Iubile eyther in hir Birth which is termed The fulnesse of time Gal. 4.4 or in his Baptisme what time from heauen was preached that this was the Accepted-one who therewith entered into his publike ministerie or which is yet most probable in the yeare of his suffering then vpon the crosse he proclaming It is finished the Temples vaile then rending and therewith preaching an end of legall ceremonies the dead then arising and walking as hauing their bonds loosed and the dores of Sinnes prison set open The ecclesiasticall yeare so begunne for he died in Abib what a glorious yeare of spirituall libertie was that in the Ministrie of his Apostles But together with this proclamation came not the full libertie of the Saints That remaineth hereafter to be fulfilled in the next appearance of Iesus who then shall restore store all things There remaineth therefore a Rest to the people of God and he that enters into that Rest shall cease from his works as God did from his Let vs study therefore to enter into that Rest and in the meane time groning vnder the burden of sinne let vs with the Apostle Rom. 7.24 cry out Who shall set mee free from the body of this death Whereto let a good conscience reply I thanke God it wil be through Christ Iesus for when he againe appeares lift we vp our heads for that is the time of our Redemption Lect. XVI Against Romes Iubile CHrist hauing put an end vnto this Iudaicall Inbile how comes it about that Rome the last yeare kept a Iubile as also for some other times in the three hundred yeares next backeward It is because Rome by that as by other things must Iudaize and shew themselues Antichristian that is Opposite to Christ. They may aswell reuiue all the ceremoniall Law which were to reare vp againe the Partition wall of ceremonies and to preach actually that Christ is not come in the Flesh. For 1300. yeares or thereabouts the Church obserued no such inuention nay neuer dreamed of it But about that time Boniface or if you wil Male face the Eight he decreed there should be a Iubile solemnâ—zed euerie hundred yeare But Clemens the sixt as besides the Extrauagants appeareth in his Bull he from Moâ—es rule doth institute the 50. yeare For some wiser consideration Vrbanus the sixt brought it to 33. yeares Sâ—xtus the fourth to 25. and Iulius the second to euerie tenth yeare for all which consult with a right profitable writer of our owne Wherein first obserue the Spirit of giddâ—nesse wherewith these Apostaticall Popes were smitten euene of them changing his predecessors decree Secondly obserue that all of them agree in one for â—earing vp Iudaisme And which in the third place must not be forgotten all this Inuention was for setting asale their Buls of leaden pardons If the second Pope thoght an hundred yeares too long for catching of soules-money and so did draw it to the fifâ—eth yeare neuer blame him much lesse his successors to fewer yeare euen now to tenne Who would haue his Bul 's to lie longer on his hands Onely this I lastly obserue to be the mâ—ine difference betweene the Iewish and Romish Iubilees The Iewes therein did Giue these Receiue the Iewes forgaue freely but the Pope for Mony and for mony he will as the Spirit speaketh in Reuel 18. sell the very soules of men Nor would it here be forgotten how the great Romist Cusanus doth diuide the worlds whole time into Iubilees And not to meddle with
purple and scarlet and fine twined linnen of broyderie vpon the twoo shoulders whereof were couched two Onix stones hauing sixe of Israels sonnes names grauen in the one and sixe in the other The Breast-plate of iudgement couched vpon the Ephod and very short it had the same stuffe as had the Ephod but coupled to with gold chaines fastned in gold rings In whose Square were couched twelue precious stones euery of these gemmes hauing engrauen one of the names of the Tribes of Israel But within this Breast-plate was put the Vrim and Thummim two things not expressed in scripture what they be nor can any Iew affirme indeed what they were Nay as onely they were of God giuen to Moses so to be inserted so is it not probable that euer any but Moses did see or know them And which is more after they were once lost and in Esraes time the Priest had them not Esr. 2.63 it neuer appeareth they were had againe The Angel bid Manoah not enquire after his name which was Secret and the scriptures concealing what Vrim and Thummim was I leaue it as a Secret The Plate for the Hie-priests miter was of pure gold tied to with a blew silke lace euen to the front of the Miter wherein according to art was grauen HOLINES TO IEHOVAH Thus was Aarons body adorned and so was his head decked all these tirings by reason of their mysterie precisely of the Lord called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigedé Kâ—dèsh Garments of holinesse Exod. 28.2.4 garments for his consecration and yet all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come namely in Christ Iesus the Hie-priest of our profession For the foure tyrings of Aaron which hee had in common with the minor-pâ—iesthood wee may behold in them the pure innocencie of Iesus more white than linnen more spiritually fine than Bâ—sse Which Righteousnesse of his imputed to his church is called Reuel 19.8 pure fine linnen and shining euen the Righteousnesse of the Saints If Salomon cast his eyes to this no maruell though he saide At all times let thy garments be white for no such occasion of triumph as to waâ—ke purely hauing the bright shining puritie of Iesus put vpon vs for that is to be cloathed with Christ as the Woman in Reuel 12. is cloathed with the Sunne More particularly the Broydered coate may represent that Iustice which he puts on as an habergeon The breeches well represent his Puritie couering the shame of our nature The Girdle of his â—oynes and reines is expounded of the Euangelicall Prophet to be Iustice and faithfulnesse The Miter cloased about below but open aboue point-wise to heauen-ward it wel might shadow that saluation which he brought from heauen for mankinde below We the Body that is saued he the Head that saueth vs. And hitherto the Apostle leadeth vs when hee wills vs to take to our selues the helmet of Saluation which is no other than our head Christ as Simeon well vrgeth when he saith Mine eyes haue seene my saluation The inferiour Priest did thus in his garments represent Christ with his graces whereby we stand and are saued But to take a little view of the other foure garnishings which were proper to the Hie-priest it shal be to survay a more plenarie shadow of all things The foure tyrings absolute to Aaron and the Greatâ—sacrificer in succession vnto him be these first the side Robe secondly the Ephod thirdly the Brestplate lastly the Golden plate For the Robe consider his heauen-blewe or hyacinth colour and what can one behold therein but glory or heauenly maiestie such as is represented to Iohn in Reuel 1.13 where our great Hie-priest standeth amidst the Churches clothed with Maiestie as with a state-garment As Iohn see him we should all see him in the spirit of our Minde namely to be clothed with Maiestie and renowne no more knowing Christ according to the flesh but according to his glorious immortalitie from the abolishment of corruption in all his mysticall members for to them it is finally appointed that dishonour corruption and immortalitie shal be put off that so they may be inuested with mortalitie vncorruption and glory For as we haue borne the image of the earthly Adam so shal we beare the image of the heauenly 1. Corinthians 15 49. In the Bels and Pomegranats circuiting the skirts of this garment much may thereof be spoken and all according to the analogie of faith Whereof now onely this In the golden bells making a golden sound as Aaron went in and out not onely is represented Prayer which powerfully was offered vp of Iesus but also and that more properly Sonitus verbi the sound of the word Messiah himselfe was the Word of the Father by which Word the worlds were made But the Bels here shadow not that vncreate word but that Creature-word which our great Messiah hath sounded in the eares of his people Which word should be deare vnto vs euen as the fringe of our garment placed about our seete for directing strâ—ight steps accordingly Yea it shadow-wise preacheth that we must sound well to others for their direction also in holy duety Specially the Ministers of God must vâ—ter this golden sound Iram bene inquit Beda contra se occultiiudicis exigit si sine praeaicationis sonitu incedâ—t hee pâ—ouoketh the anger of God against him who insisteth not in the sound of preaching Nor is it sâ—fficient to pray or preach except it may be vndeâ—stood of Gods people for if the trumpet giue an vncertaine sound who shall prepare himsâ—lâ—e vnto battelâ— except â—aith the Apostle ye vâ—ter words that haue signification how shall it be vnderstood what is spoken for yee shall speake in the ayre As Christ rung this bell before vs so wee are to ring it vnto others specially that peale whereby people may take knowledge of Messiah gone into the Holy of holies euen into the very heauens to appeare now in the sight of God for vs. For the Pomeâ—granets consider their composition they were made of blew silke and purple scarlet Not to meddle with Iâ—sephus no not with some christians their elementall conceits grounded here vpon colours it is certaine that by these pomegranats a most excellent fruite is shadowed forth good workes and by these dainty colours is intimatâ—d the Beautie and comelinâ—sse of good workes It is a frequent vse of scripture to compare Mankinde to a tree and his actions to tree-fruites and as such fruitâ—s are commaunded so aâ—e they of the Holy-ghost commended for beauteous Instance it but with one particular That loue which causeth brethren to dwell together in vnitie is it not commended for Tób and Nágnim comely and amiable pâ—al 133.1 Yea good workes are the beautie of mankind Which as they abounded in Messiah so neither can be lacking in his members Was it the Leuiticall posie A Bell and a Pomeâ—granat A Bel and a Pome-granat Let it also be
more methodicall vnderstanding whereof I will note first his Name secondly his Country thirdly his Office His name is Cyrus which diuerse doe diuersly english some cleauing to one language some to an other But to me it seemeth reasonable to cleaue to two languages the Hebrew and Persian for so in Isaiahs Hebrew hee is of the Holy-Ghost termed an hundred yeares at least before he was borne and by that name of sheepheard in Persiâ— after his biâ—th hee is said to be named And so as I noted before in Samsons Nazarisme the holy-ghost theâ—eby intending one thing but men meaning anoâ—her In the Hebâ—ew I see nothing more probable then that is compounded of the letter Caph and the word Rosh in English As-an head And was not hee as an head to his people Israel a ciuil Politicall head for the weale of Gods people An Head he is not termâ—d it may befor that he was vncircumcised for Princes of the Circumcision are oft termed Heads of the People but As an head because hee was of God mysticâ—lly annointed to the welfare of his people The Persians calling him Cyrus what should they therâ— by signifie I rest in that which ancient Hisychius concluded namely that in it they had respect to the Sunne which in their language they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyro as being a Sun ouer-shining all the shepherds chiâ—dren with whome as humane antiquity recordeth he was trained vp Vnto which his first shepheard like estate I doubt not the Spirit of prophecy alluded when he faith Cirus my shepherd Isa. 44.28 And this their King-Like shepheard they might the rather call Suane for that they worshipped the Sunne Whereto the spirit of proâ—hecie may well allude when as by Isaiah cap. 44.5.6 he saieâ—h Though thou hast not knowne me I haue 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 wee learned that Christ Iesus is the Churches Sunne imparting shine vnto all so in him and others hath beene obserued that he is to his Church not only As an head but an head yea that supreame mysticall Head to which all Politicall heads are subordinate 2 Cyrus by country is a Persian It was termed Persia of Paras which signifieth to part or diuide And so Daniel expoundeth the verb peres in his chap. 5.28 with due allusion to the King of Paras then encompassing the Cittie who togither with his vnckle Darius did soone after parte and diuide the Kingdome of Babel diuiding Gods people from the Gentiles by pasporting the Iewes backe againe to their owne country When Babel was first a building Genes 11.1 c. the sacred Trinitie in vnity said come let vs go downe and there confound their tongue which confusion did presently diuide and part the people Nor till our Sunne-like Cyrus come downe with glory will the present Babel of the world be ouerthrowne Some thing was doone in his first comming whereof in the next place but an absolute parting of the wheate from tares an absolute diuision of Heauens sheep from Hellish goats of the circumcised from the vncircumcised that awaiteth his comming as King for the first was as a seruant shepheard such as Cyrus his state at first was but in the second place a Kingly Diuider 3. For the calling whereto the Lord annoynted this Persian Isaiah in the former places depaints it in many golden phâ—ases but in the first place in a generall terme called of the Lord My shepheard and afterwards the Accomplisher of all my desire which desire he accomplished 1. in subduing Nations wherby he became Monarch of the Easterne world 2. in gaining the riches and treasures that before were couched in Darknes 3. in deliuering Iudah out of captiuity and 4. in putting downe a lawe for Ierushalem and the temple saying to Ierushalem Thou shalt be built and to the Temple Thy foundation shal be surely laide That he so subdued nations and therewith got their treasure humane writers witnesse that and the sacred scriptures conceale it nâ—t That he sent Gods people back againe the blessed word neither conceales that 2. Chron. 36.22.23 Ezra 1.1 c. enriching them in their returne with some of his gained Hidden-treasure But whether the Citty and Temples building is to be counted from this Cyrus many doe make it a right great question For the better conceipt whereof it shall be necessary to lay downe the Angels speach in Dan. the ninth from whence ariseth this question and more then this The Angel Gabriel he that afterwardes brought word to the Virgine Mary touching Messiahs conception his wordes to Daniel be these Seauenty seauens are cut out vpon thy people and vpon the citie of thy holinesse for consuming wickedâ—esse and to seale sinnes and to make reconciliation for iniquitie and to bring Righteousnesse euerlasting and to seale vision and Prophet And to annoynt the Holy of Holies These seauentie seauens being seauens of yeeres according to that Propheticall proportion in Numb 14.34 and Ezech. 4.5.6 they doe amount to 490. yeeres and so of the Church it hath still beene numbred Now for the partes of this grosse summe this Angel Gabriel in English Man-god for bringing newes of Messiah which should be Man-god he afterwards diuideth into parcells with speciall charge that it be heeded and learned for thus hee proceedeth And know thou and vnderstand From the out-gate of the Word To cause the Returne and to build Ierushalem and vnto Messiah the PRINCE shal be seauen-seauens then Sixty-two-seauens it shal be builded againe streete and wall in the straitnesse of Times And after these sixtie-two-seauens shall Messiah be pierced through and not for himselfe And the People of a future Captaine shall destroy the Citie and Sanctuarie and the end thereof shal be with an inundation and to the end of the warre are desolations cut out And he shall strengthen a Couenant to Many in one-seauen And in halfe of that seauen he shal cause sacrifice and oblation to cease And vpon the wing of Abbominations he shall make desolate and that to the end powring it also vpon the cut-forth destroyed So farre Gabriels golden Oration Now to the present purpose Herein besides other things he hath taught Daniel that from the Out-gate of thâ—t Word or Edict whereby the people were to returne from Babel to Iâ—dea for building Ierushalem there should be seauentie Seauens to that following time wherein Messiah should come for consuming sinne that is sacrifice for sinne besides the killing of sinne in our nature bringing in withall eternall righteousnes c. Which glorious effects seeing they accompany none but Iesus Messiah of him Alone and of no other Annoynted one or moe can this be spoken A golden prophecie for his matter the matter is no lesse
after the eating Before the eating it was to be slaine Which argued that there was no redemption to the Israel of God from captiuity of Hels Pharaoh but by the death of Messiah Secondly the blood was to be dashed vpon the dores cheeke-posts and aboue Which well might import the dore of our soule needefully to be sprinkled from an euill conscience for keeping away the reuenging Angel Nor can we be so sprinkled but by the blood of Iesus Hebr. 9.14 10.22 Thirdly the flesh thereof was to be roasted with fire Which well representeth the scortching ire of his fathers indignation burning against him by the greatnesse whereof hee 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 â—oyne some other in case themselues could not eate vp the Animall In one sufficient family might well be shadowed forth that one Catholike Church of God ioyned vnto one Christ. And in two families vnited might well be tiped out the fewer of Iewes and the moe of Gentiles called together for making one body to Christ that so they without vs should not be made perfect Hebr. 11.40 For that they were to eate it was not onely a part but the whole with head feete and purtenance By Head and Feete some Antients do vnderstand the Diuinity and Humanitie of Christ both which are spiritually swallowed of the true belieuer whereas Heretikes oft are found to swallow but the one As our Arrians that for essence onely holds him Man and the Anabaptists that make him onely in substance God But thereby may be further meant that the higher things of Christ and the lowest things of Christ with euery thing or circumstance appertaining to the Word made flesh it should of euery christian Church be receiued by faith and digested by practise Which aptly reprooueth such as affecting high-points do reiect rudiments or affect rudiments so as they despise to be led on to perfection or affecting higher and lower points doe contemne circumstances Whereas the least thing in Christ Iesus is to a faithfull Israelite right sanable 3 After they had eate looke if any thing remained it was to be consumed in fire What is this except when there is something concerning the mysterie of Christs incarnation which wee cannot vnderstand and penetrate that then in all humilitie wee leaue it to the power of the Holy-Ghost Touching the ceremonies first of standing secondly hauing a staff in the hand thirdly of eating it hastily fourthly with bitter herbs and fiftly shodde they seeme all of them to be appropriated only vnto their eating of the Passouer in Aegypt and in the wildernesse at least not agreeing to their time of Rest in Canaan For as then ceremonies did tipe forth the readinesse and speede they were to make thence vpon the Lords Call it being a land as the ceremonies also taught of vn-rest and bitternesse so our Sauiour who came not to breake but fulfill euery iot of the law he with his disciples is found sitting and aside leaning in the passouer And here I prosecute onely that which after the institution remained the same to that Church after Into which order of continuing-ceremonies it is generally thought of Hebrue Doctors that the dashing of blood vpon the dores cheekes and vpper-post may be referred This briefly of the Pass-ouer in whose place wee haue our Lords Supper the Signe changed but the thing signified still continued Lect. XXXIIII Manna MAnna shall be the next Sacramentall exhibitiue shadow Of which Manna thou hast the narration in Exod. 16.12 13 14 c. and briefly thus it is Israel murmuring at their want of bread in the wildernesse the Lord rained from heauen a bread white like to hoare-frost but proportioned like Coreander seede This breade they gathered for fortie yeares together one iust moneth onely excepted Exodus 12. 14.4 Iosh. 5.11.12 in the weeke sixe dayes euery day an Omer or Gnomer full but the sixt day double measure for seruing them also in the Sabbaot wherein it rained not Which bread as they were to gather but for the day and thereof he that had gathered more had nothing ouer and he which had gathered the lesse had no lacke so being reserued beyond the commandement vntill the next day loe it was full of wormes and stinking For the better vnderstanding and vse whereof I will obserue first the Name secondly the place from whence it came thirdly the externall resemblance fourthly the time of gathering it fiftly the measure thereof to the Gatherer sixtly God his iudgement vpon the abuse thereof But hereof so as the mysticall vse thereof may also therewith be vttered 1 For the name of this bread it is MAN or Mannah and the terme is giuen by Israel vnto it what time they first see it Touching the signification of the word Man two sorts of people conclude diuersly The one sort are such as reade Israels speach Man huâ— interrogatiuely so What is this The other sorte is such as reade the speach affirmatiuely thus It is Man or It is a gift These that reade interrogatiuely doe make the word MAN in proprietie to be a Syriake word in English valuing What. And that course is followed of the old Latine translatour who as appeareth in my old written-bible both putteth downe the text and in the text also coucheth his owne significatiue opinion thus Man hu quod siguificat Quid est hoc Man hu which signifieth What is this This his opinatiue signification he might with more modestie haue put into the margine and not therewithall to ad vnto the text Pagniâ— turnes it It is man Arias Montanus crosse-wise turnes it What 's this But what haue we to doe in Exodus with Syriake phrase Israel in Moses speaketh onely Hebers language and therefore Man hu if read interrogatiuely must be Is it a gift if affirmatiuely which reason rather euinceth then thus It is a gift For Man of Manâ—h 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 leade them vnto To no other thing then Christ who is giuen of God the Father vnto vs for feeding our soules in this worlds wildernesse while we are trauailing towards the true land of Rest wherein shal nothing dwel but Righteousnâ—sse In which respect the Apostle in 1. Cor. 10.3 doth call Manna spirituall meate and our Sauiour himselfe in Ioh. 6 3â— 35. doth plainely expound himselfe to be that bread of life which was shadowed by the perishing Manna Wherein Cyrill well thus sâ—ith Sensibile illud Manna Intelligibiâ—e hoc figurabat That sensible bread did figure forth this Intelligible bread And Augustine hath this Quicunque in Manna Christum intellexerunt eundem quem nos cibum