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
the weake the cruel to the meeke when verily and in truth they shall be spiritually knit vnto Christ and his Church as Ionathans heart was knit to Dauid the figure Nay marke it that Saul the King breathing nothing but bloodshed against Dauid he no sooner comes neere heareth Dauids voice but loe his furie staieth he pronounceth Dauid to be more righteous then himself and smitten with some remorâ—e he lift vp his voice and wept If that mightie Bull was so againe and againe meekned by but approching neere to that annointed Fig-tree how gentle and right easie would hee haue become if once his heart could but haue beene knit vnto Dauids But passing by them forraine Bulls Beasts that be without vs of whome wee can better beware let me touch alitle a certaine vntamed Beast domestike bredde and brought vppe together with vs whome Ieremie termeth an vntamed heifer a fauage deuouring wolfe in our owne flesh What is the sin in our nature nay what is our nature it selfe in the state of vnregeneration but a beastly nature and sin a Stranger whom Salomon would not haue to medale with our ioy If this Beast be not bound to the Homes of Christs altar he wil deuoure vs. Let thy brutish nature be bound to Christs Fig-tree and the spirit of sinne will some and some die in it and Nature it self wil be tamed become subiect to the spirit of grace Bind it to the prince-fig-tree Christ first by the cord of his word secondly by the bond of sacraments thirdly by Continuall praier And for making thy nature more capable of grace by the former meanes do first beate downe thy bodie with Saint Paul and bring it into subiection by much fastings watchings hard lodgings secondly frequent the companie of holy sober mortified persons who can and do mourne for sin For Salomon hauing found by lamentable experience what bodily spirituall fornication he had bene drawne vnto by leud companie he after that cries out It is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men namely to mourne crie and the liuing shal lay it to his heart With the holy we shal learne holines bind we therfore our beastly nature to his spiritual Fig-tree and so a better fruit shall spring out of nature This of the Fig-tree It followeth And the vines with their small grapes haue cast a sauour Grapes of them selues casting no sauour it must necessarily be vnderstoode of that time wherein there be small Grapes peeping out and the flowres falling off which flowres giue true pleasant odour The Vines and Oliues Plinie being witnesâ—e concipiunt Vergiliarum exortu do conceaue in the rising of the 7. Starres which is about the mid-spring and for putting forth their berries togither with the flowres fall the time as before was more hastie in Iudea then in the Latines contrie So that I take this berry-state of the vines to denote the spring-time as before though the perfâ—ction or finishment thereof Seeing the vine is sundry times hereafter to be spoken of I will here obserue the fewer things thereof First the Prophet Ezekiel declareth that the vine-tree is for his wood lesse regarded for building then anie tree of the forest insomuch as none wil make somuch as a pin therof for hanging anie vessell theron but rather cast it into the fire and consume it As the Lords prophet applied that to the Iewes so may I to the Gentiles What substantiall thing is there in our nature for the which we shold be depended vpon Behold we are vanitie and lighter then vanitie it selfe Cursed is he that makes flesh his arme to rest on yea that goes about to make one pinne of our naturall abillements as an article of faith to leane vpon Rather we and our pura naturalia deserue to be cast into Hell fire Secondly the wild-vines by art as by timely tonsure and yearlie clippings are brought to such perfection as Nulli est ligno aeternior natura no wood is found of more durable nature And this may wel resemble the happy immortalitie of our nature by diuine art that is by the operation of Messiahs spirit and his word euen as by the ouer-shadowing of the Holy-Ghost The Sonne of God was vnited to the first fâ—uites of our nature which in the graue neuer felt corruption An other thing for the present is this that Vines and their fruit come to nothing except they be vnderpropped and lift from the earth Such are the flowers of our sauourie wordes and the Grapes of our nourishing workes without they be sustained with the spirituall fulcres of grace Take away the vnderprops of preaching sacraments administring praier almes fasting c and all our flowers fall our fruits rot We shall fall to the earth mind earthly things and the earth will marre all In minding earthly matters we shall be but as the Serpent creepers on our belly lickers of the dust But being continually vnderpropped with the ordinances of Christs vineyard we shal by God his grace haue our conuersation in heauen seeke the things that are aboue howsoeuer the bodies root be in the earth The spring thus described first from gratious speach figured by flowers and birds singing secondly from gratious workes of faith signified by the fruits beginning in the fig-tree and vines now remaineth to speake of the exhortation subioyned Arise my Loue my faire one and come away Whereof hauing spoken largely in the tenth verse aforegoing this litle shall now be sufficient First by the iteration of this exhortatorie doctrine the Holy-ghost would not onely intimate God his free fauour offered againe and againe to his people but also the vntowardnesse of our hearts for yeelding obedience Secondly by the words Arise and come away he inferreth first an arising from euill wherein we lay captiued by sinne through the curse of the Lawe represented by winter Secondly a comming into the libertie of the Saintes for seruing Christ in word and workes represented by the ioyous Summer It followeth Lect. VI. Verse 14. My Doue thou art in the holes of the Rocke in the secret of the staires shew me thy face cause me to heare thy voice because thy voyce is sweete and thy face comely THe Church herein continueth her repeat of Messiahs speach wherein I obserue first an exhortation secondly a reason thereof The exhortation vttereth it selfe first in a description of the Church secondly in the thing exhorted The description lieth first in a louing attribute giuen by Messiah to her My doue Secondly in a manifestation of hir mansion place first in saying Thou art in the holes of the Rocke secondly in adding In the secret of the staires The thing exhorted is the manifestation of her selfe first in saying Shew me thy face secondly in subnecting cause me to heare thy voice The reason of this exhortation is drawne from her excellent qualification
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
captiued their Will vnto Euill euen as in the former place they suffered their Minde to be hood-winked of the Deuill At this time the Will hath Infirmitie vnto Euil not grace vnto Good being pressed and ouercome of euil The third time is reparation of Wil and that is done by the free grace of God in Christ Iesus for these must needes be free that Christ makes free But as the worke of regeneration howsoeuer true is euer in this life imperfect so the wils freedome vnto Good it is not in this estate perfect Hereof insueth the battaile internall betweene the Flesh and Spirit the regenerate and vnregenerate part And heereof it is that Schoolemen well say It hath infirmitie to euill but grace vnto good insomuch as it can sinne because of the libertie and infirmitie it hath and it cannot sinne vnto death because of the libertie and helping grace it hath The fourth and last time it is the state of incorruption hereafter wherein the former Infirmitie and weaknes is swallowed vp and consumed and the former grace confirmed made absolute and perfect Then not before it cannot at all be ouercome or pressed downe and then it shal be so qualified as it can no more sin But though the will of the regenerate is set free vnto good it must be conceiued that the regenerate cannot thenceforth of him self operate good And that is the cause that the Church here hath desired Christ still to draw her howsoeuer borne anew and howsoeuer willing vnto Good for in willing well and doing Good there is still some pull-backe some rebellion which causeth the Apostle to say when I would do good euill is present with mee c. Romaâ—es the seauenth chapter 21. verse c. But in this state of will repaired by grace we consider first the same grace drawing secondly our will following Not following as a logge or stone doth him that drawes it but as a childe hauing legges to mooue doth mooue after the Nurse holding and leading it by the hand which yet without the Nurses helpe could mooue to no such purpose And because of this Cooperation or together working with God it hath in the Church anciently beene saide No man vnwillingly doth good although that he doth be good because the spirite of feare profites not where the spirit of loue is not For when God willeth that we shall do good as good he maketh our will willing so to doe good So that he which made vs without vs he now leades vs not in the way of saluation without vs. He vseth our senses for iudging and our affections for willing and willing accordingly as his spirite instincteth The heart is not now created anewe for the substance but for the qualitie Affections turned out of the way by the old Adam are now set into the way by the second Adam and so it is with the senses not to the end they should act nothing but that they may cooperate with their Leader and Instincter the sauing Spirit Not hereby meriting any thing of God for it is his grace and worke that they so worke but hereby declaring the truth of their dwelling in Christ and Christ in them By which declaration such a regenerate person first gaineth therby an assurance of eternall life and secondly doeth thereby occasionate others to glorifie the Father of Heauen for his free mercie Lect. V. WE wil runne after thee A christians life is termed here a running and by Paul a Race 1. Cor. 9.2.4 Who also exhorteth euery one so to run as they may obtaine for so one may runne as they shall not obtaine That we may effectually runne the Author to the Hebrues Chap. 12.1 willeth vs first to cast off the sinne that presseth downe and hangeth faâ—t on secondly to run aâ—med with patience For sinne is compared a burden for pressing downe as also to som pitchie or flimie matter that cleaueth to the flesh from all which spirituall lets wee are to abstaine if wee meane to striue in this maisterie Hee that runnes with sin raigning in his mortall members he runnes on the loosing side The sinne wee haue must be cast away the sinne that offers it selfe by alluring prâ—fits and pleasures after we are on running that must be abstained from els as good fit stil as rise and fall Some neuer leaue off to be seruants of whom it may be said as of the diuel * he sinneth from the beginning Som begin to run as did Iscariot Demas and others but the poets golden apples trundled in the way they stoope to gather them while others take away the crowne Reuel 2.1.1 Secondly much patience is required and why bicause howrs of tentation come vpon all the world to try them that dwel one the earth Reuel 3.10 that is many persecutioâ—s and afflictions When painted alluring delights cannot drawe a soule out of the Christian race then terrors and therats of earthly power labour to beate the soule backe When Peter could not be pulled out of the way by worlds delights hee was tripped by terrors and feare of earthly power But as the righteous man falleth seauen times a day so he riseth againe by the staffe of repentance where the hollow-harted not onely fall but fall backeward at last and no more rise againe rushing into euill as the bard horse into the battle The phrase RVNNE it not only teacheth a Race but also the Speedines we are to vse in this Race S. Iames exhorteth vsâ—to be slowe to speake so were Pythagoras schollers for their first fiue yeeres during which time they were enioyned silence as also to be slow to wrath but yet to be swift to heare how much more need we learne to be swift in our obedience Our ordinary speech Delay breeds danger teacheth vs what inconuenience doth commonly fall in our ordinarie affaires by foreslowing the time greater losse in spirituall cases doth accompanie spirituall negligence Satans industrious compassing the earth it caused Iob to send spee dily for his Children and with speed to sacrifice Abraham made no lesse speede about sacrificing his Isaac And the Prophet proclaimeth him accursed that doth the worke of the Lord negligently Euery minute of delay may breed a mountaine of danger for by such negligence first Sathan trumpeth moe impediments in our way and secondly we our selues thereby become more sleepie infirme vnapt to run the way of Messiahs commandements And hereupon it is that not Seekers but Striuers enter and the Violent by force take his kingdome Luk. 13.24 Math. 11.12 Let vs therfore not only vnto God pray Drawe me but let vs with all our minde and might adde We will runne after thee So much for the Petition and his Condition Now foloweth the Petitions effect in the residue of the verse that is to be considered first in Messiahs Graunt in these words That King hath brought me into his chambers secondly in the churches protestation We will reioyce c. Touching Messiahs Graunt first wee
God we are taught in Deut. 6.6 c. where we are commaunded to haue them in our heart to binde them for a signe on our hand and as frontlets betweene our eies Not to write them in a scrole as Romanists do Iohns gospel tying it about their necke for externall preseruations and as the Pharises did the Decalogue betwixt their browes and the Babylonians if not now yet in Rabanus time for externall signe of holinesse but as the same learned father well expoundeth precepta mea sint in manu tua vt opere compleantur sint ante oculostuos vt die ac nocle mediteris in eis Let my precepts be in thine hand that is be fulfilled in action and bee placed before thine cies that is Day and night let them be thy meditation Which lesson learned what shall the holy Doctrines bee vnto vs Salomon thus answereth They shal be a comely ornament on thine head and as chaines for thy necke prouerbs 1.9 and we in the vnitie we haue therewith shall be assured of our vnitie with God whose word it is As also being at one with another as God is one with his word and his word with it selfe we farther encrease that Onenesse with God and Christ which Iesus prayeth so much for in 17. of Iohns Gospel Which Vnity had and held what maruell though we be beauteous in Messiahs eies for his owne beautie is so vpon vs Ezech. 16.14 So much for her present happinesse for strength and comelinesse Her future happinesse consisteth in this that golden borders studded or as some turne it embrodered with siluer they should be made for her Where first obserue the Maker secondly the Worke made The Maker is laid downe in these words We will make What we Euen Father Son and Holyghost that sacred Trinitie who in the sixt day of Creation said Let vs make man in our Image In personall respect three but for essence and substance One and therefore affording but one Image not sundry Images Messiah thus introducing Father and Holighost togither with himselfe for making this new worke he would theâ—by noâ— onely intimate that there is no worke of Grace that is not deriued from the whole Trinitie termed throughout Genesis 1. Chap. by the plurall word Aelohim but also he would hereby signifie the excellencie of the worke that was to be acted by such Actors The worke is considered in two degrees first in borders of Gold secondly in embroyderie of siluer For the borders made excellent from their matter Gold it implieth an addition and enlargement of Grace through the obseruance of his word a word refined seauen times in the fire and more to be desired then gold yea then much fine golde psal 19.10 For by this golden word the Laodiceans were to be made Rich and by the repreaching of this word the Apostle would adde vnto the Thessalonians faith Reuelat. 3.18.1 Thess. 3.10 Nor maruell at such enlargement of one and the same diuine grace more hammered by the same spirite for Golde the shadow of such substantiall grace by the mallet will be woonderfully enlarged Experience saieth One teacheth that the third part of one graine will circumuest a threed of 134. feete long A fit mettle for denoting the multiplication of grace which in the faithfull is as a fountaine springing vp vnto eternall life The second degree of this worke is the studding or embrodering of the borders with siluer It may be that Salomon alludeth to that his prouerb A word spoken in his place is like apples of golde with pictures of siluer and the rather if we respect the Greeke translation which readeth We will make likenesses or Images for thee with prints of siluer Once we are sure that hereby is meant the garnishing and polishing of the former borders for Messiah is not contented onely with this that there be a golden ground-worke but also will haue it embroydered and so grow vp vnto perfection of knowledge whereto the Apostle exhorteth the Hebrewes in chap. 6. ve 1. who before had laide the foundation of Christianitie And worthily is the foundation compared vnto golde and the building there vpon compared but to siluer because we are to be saued by the foundation not by that is edified thereon 1. Cor. 3.10 c. The first is our Iustification the second is but as fruits growing from thence that is actions of sanctification Thus out of her naturall imperfection God that called light out of darknesse doth worke vpon and in his church perfection Forget we therefore as did the Apostle the way we haue already runne and presse we forward to the marke of perfection placed before vs. Her disease of blackenesse he thus hath cured by putting his beautie vpon her Her languishment in lacke of his presence this he promiseth to cure in after season Thus he Praiseth and thus he Promiseth to what end Vt laudando promittendo virtus crescat That by such praise and promise vertue in her may be enlarged Lect. XIII Verse 11. Whiles the King was at his Repast my Spikenard gaue the smell thereof 12. My Welbeloued is as a bundle of Mirrhe vnto mee hee shall lie betweene my breasts 13. My Welbeloued is as a cluster of Cópher in the vines of Gnengedj IN the three verses last handled Christ sette forth his Churches excellencie in respect of time present and to come In these three verses the church againe on the other hand setteth forth Christs excellencie first in respect of time past in the first verse then in respect of time present in the other two verses His excellencie for time past it propoundeth vnto vs Messiah feeding at table like a King hauing the rowme perfumed with Spikenarde Wherein obserue first his Kingly feeding secondly the roomes aromatique sauour His repast or feeding is not expressed in the text but necessarily vnderstood for word to word it is thus to be turned Whiles the King was in his circle or in his compasse alluding to the Iewish forme of sitting at Table which was round about Now seeing this sitting round it cannot entend the Kings sitting alone but a session with others it is to be gathered That as the glory of a King consisteth in the multiâ—xde of people so this King-like Session is the rather because of the faithfull and many faithfull guests that together with this King doe enuirone this Table The King is Messiah Christ Iâ—sus the head of the Church they that associate him are the faithfull gathered from East and West to sit down with Abraham the chamber wherin they be gathered is the kingdome of heauen The table they sit at is to be considered according to the place The kingdome of heauen is two-folde the kingdome of Grace and the kingdome of Glory If this table be considered in the latter then it denoteth onely that Catholike Vnitie and One-nesse in perfection which our Messiah prayeth for in the 17. of Saints Iohns Gospel Which thing
whereof shee is the substance This secret complaint must so be our complaint this demaund our demaund and the answere heere framed to our Israel which was in bondage of sinne worse then that of Aegipt captiued of Satan worse than that of Pharaoh The Martire-soules vnder the Altare Reuel 6.9 10. are figuratiuely introduced crying How long Lord holy and true what maruell then if here the faithfull cry and enquire after deliuery out of Gentilisme Yea how well may the Gentiles seede enclosed in their Fathers the Prophets cry after a freedome from the lawe of Ceremonies from the rudiments of the world which the Apostle affirmeth to haue beene but as Schoolmaisters Tutors and Gouernors for driuing vs to Christ. Israel groaned after deliuerie and so receiued a comfortable answere The Gentile church longed after Messiah for we see how many of them hauing heard Paul once they beseech him to preach the same sermon to them the next Sabboath day Act. 13.42 and loe they are here comfortably answered By which also we may learne to beleeue the readinesse of God to be mercifull if so we call vnto him in time of affliction psal 50.15 Yet this must aye be remembred that God is neuer minded to re-answer anie petition or demaund with comfort but where the petition or demaund is framed first by his owne good spirit The infusion of which grace is termed well of Diuines the preuenting Grace And this spirituall grace made excellent by faith in the promised Deliuerer was first giuen to ancient Israel and afterwards to the elect of the Gentiles before petition or demand was acceptable The answer generally so considered Let vs come to the speach it selfe The speach vttered by Messiah is to be considered first in the amiable Epithets giuen by him to his church secondly in wordes of exhortation and both these in this verse For of the rest in his place The Epithets or titles are two My loue and My faire one The old Latine for no iust cause termed Ieroms except we should deeme him not onely passing ignorant in the holy tongue but also a wilfull additioner to the Text hâ—th here besides these two titles a third namely columbâ— mea my doue whereby may appeare as by passing manie moe places that the Latine Translator followed not the hebrue text A trick vsed by too many at this day who wil neyther proceed in teaching according to our English translation farre more perfect then eyther the supposed Greeke Septuaginta or supposed latine Ierome nor yet once let vs heare what the originall is Whereas the Hebrew text for the old Testament it is that whereto in causes of difficultie we should runne as is noted well euen by the Romanists themselues our vâ—iust aduersaries The first title my Loue it is Dodi whereof comes Dauid in english Beloued A terme giuen by the father from heauen to his Sonne here in the earth when he saide This is my Beloued figured by the ancient Beloued Dauid Here as elsewhere the word is giuen to his Church for Christ and the church be as two branches growing from one and the same Hebrewe Roote And therefore as before was noted in a like case doe mutually communicate their titles Hee as the cause Shee as the thing by him caused The second title is my fayre one A faire terme for the Greater to giue vnto the lesser for Christ to giue to his church Yea a signe of singular conceipt for Messiah so to denominate his Church before shee was risen before shee was come away to his sacred neere presence If Christ deeme so amiably of a soule lying in spirituall bondage only because of a little good affection how highly wil he iudge then of a soule when it hath attained to excellent action The Epithets remembred in the next place followeth his exhortation And that is laide downe in other two wordes Arise thou come away The bidding her Arise it plainely pointeth at the Gentiles estate who as the Priest Zecharj wel said did sit in darkenesse and in the shadow of death Who slep in the dust of the earth as Daniel saw and from that dust was bid to arise by Isaiah foreseeing the glory of the church of the Gentiles And that which was spoken of so long before by them is by Saint Paul argued from as from the lesse to the more when he saith to the Romans It is now time that we should arise from sleepe for now is our Saluation neerer than when we belieued q. d. in plainer speach thus We were boâ—nd to arise from sleepe in sinne when our Saluation was a farre off by reason of the Sauiours farre continuance from vs and yet thereto wee were called by Faith how much more now should we arise seeing wee enioy the thing we belieued Christ now being alreadie come whom once we onely belieued he would come And that which the wholâ— church is called vnto the Apostle calleth euerie particular soule to when he saith Stand vp from the dead and Christ shall giue thee light As our Predecessours so we doe naturally sitte in sinne And Christ still by his ministerie biddes vs arise lest wee be found to sit in the seate of the scornfull by mocks persecuting the spirit of Christ as Ismael by his flouts persecuted Isaac let vs sit no longer in sinne but arise that Christ may giue vs light After she ariseth he bids her come away She is not to arise and then to stand in the way of sinners but beeing arisen to come roundly away as it is saide of Mathew sitting at the receipt of custome that hearing Iesus to say Follow me did make no more adoe but Arose and followed him It is no sitting in an occupation no sitting in a trade no resting vpon life much lesse in filthie sinne when Christ bids come away Were wee as hie as Zacheus we must come downe and come downe speedily were we with Iames and Iohn mending our nets wee must leaue all and follow him Yea if we will not leaue riches preferrement and life it selfe when Christ calleth wee shall bee iudged but vnworthie of him Specially if we find as before that he thinkes most worthily of vs most vnworthie wee shall shewe our selues not onely beastly but stupide and sencelesse stones not to arise away when he louingly inuites vs. Lect. IIII. THE church hath desired him to draw neere and he hath done so it now resteth that shee drawe neere to him seeing he desireth so In meane time he vseth such arguments as may quicken her vp to such holy obedience For vnto her by her owne report and therefore vnable to pleade ignorance he thus saith Verse 11. For behold winter is past the raine is changed and gone away Verse 12. The flâ—wers appeare in the earth the time of the singing of birdâ— is come and the voyce of the Turtle is heard in our Land Verse 13. The Figge-tree hath brought forth her yoong figs
to be amongst the Lillies In the second verse it appeared that the Church and euery soule purified by faith is represented by the Lilly euen by the fields Lilly more gloriously cloathed in her inward man then was King Salomon in all his externall royaltie This is the flower of Paradise the pleasant plant of Eden This is it for whom Christ gaue himselfe that he might sanctifie it and cleanse it that he might make it vnto himselfe a glorious church not hauing spot or wrinckle or any such thing but that it should be holy and blamelesse The perfection of whose beautie as it is referred to another life so as verily as in this life Christ is hers and she Christs so verily is her beautie and holinesse here begunne for the which shee is heere represented to the Milke-white Lilly as Isidâ—re termeth it As al Lillies beauteous so the white most excellent yea as Plinie obserueth most fertile yea that the droppings of the lilly will cause and bâ—gâ—t moe lillies As for the Church of the Gentiles that she not only should be passing beauteous but also very fertile Isaiah is wonderfull plenteous Before we consider his feeding let vs first consider what is to be iudged of this church and of euery her lilly-white members Christ liueth in her she liueth in him and the same mutuall inhabitation is betweene Messiah and euerie of his members Are all the actions of the Church cleane Or are they all vncleane Or are some of her actions cleane othersome vncleane or euery action mixt For the resolution hereof let vs first râ—member that double birth obserued of Prosper There is one Natiuitie of the earth another of heauen one of the flesh another of the Spirit The first of these births S. Iohn affirms to be of the blood wil of the flesh but the other to be of the will of God Iohn 1.13 And this new or second birth is taught Nicodemus in Iohn 3. to be of the spirit concluding there plainely That which is borne of the flesh is flesh but that which is borne of the spirit is spirit This remembred the question is easily answered the actions deriued or flowing from the first birth they be as the nature is vncleane and filthy And this is it the Apostle Paul remembreth saying In me that is in my flesh dwelleth no good thing For the actions flowing or growing from the second birth they be as the spirit is holy and cleane nor can they be otherwise For this Saint Iohn is thus peremptorie Whosoeuer is bornâ— of God sinneth not for his seed remaineth in him neither can he sinne because he is borne of God He excepteth not against sinne in the first part but in the second where the seed of God abideth which is cause of the new-birth Which consideration causeth Saint Paul againe to say It is no more I that doe it but the sinne that dwelleth in me Paul is not contrarie to himselfe in saying I sin not and In my flesh is no good thing Saint Iohn is not at warre with himselfe in saying He is a lyer that saith he hath not sinne and againe he that is borne of God sinneth not As both of them consider an old and a new Adam in the faithfull so they giue sinne to the first and sanctitie to the second And this is more apparant when as the Apostle placeth two lawes in these two parts calling the one The Law in my members and the other The Lawe of my minde as also considereth in one and the same man Flesh and Spirit Gal. 5.17 affirming the one of them to be contrary to the other Contrarietie doth not admit vnion for what communion is betweene Christ and Belial light and darkenesse None Irrefragable therefore bideth this Position In Electis regeneratis duo sunt homines Interior exterior Iâ— cum peccant secundum tantum hominem exteriorem id est â—a tantum parte qua non sunt regeniti peccant Secundum vero interiorem hominem nolunt peccatum detestantur peccatum condelectantur lege dei quare non toto animo aut plena voluntate peccant In the elect once Regenerate there be two men an inward and outward When these sinne it is according to the outward man that is in that parte wherein they be not regenerate But according to the inward man they nill sinne detest sinne and delight in the law of God for which cause they sin not with the whole mind or full will As it should be a notable errour to say that the old man can bring foorâ—h an holy or cleane action so as maine an errour it shal be to hold that The new man can send forth an vnholy and vncleane action As the vnregenerate part is a bitter fountaine that can send forth no sweete water so the regenerate part is as the Well of Dauid that can onely send forth that is cleane and holy As the cause is such is the effect As is the tree such is the fruite And as it shal be an intollerable errour to affirme of meere naturall giftes that They be strong therefore holy so ablasphemie though not The blasphemie against the spirit of grace to affirme of his gifts in vs as of Faith Hope Loue because they be weake therefore vncleane If these two births in vs could be mixed together as wine and water for making a third thing wee then might conclude a mongrell action But the old man dieth the new liueth The one of their Lawes is as contrarie to the other as light and darkenesse and they fight the one against the other So farre be they from communion and their actions from being mixed If the Prophet cry Woe to them that speake good of euill and euill of Good it standeth vs vpon to condemne the actions of our flesh but to iustifie the fruites of God his spirit in the regenerate As it is prowd prophanitie to giue holinesse to that dogge of our nature so it is but counterfeite humilâ—tie to charge the holy things of God with vncleanenesse For gaining the name of Humble must we spit vpon the actions and giftes of the Holighost God forbid We may not do euill that good may come thereof Besides must be obserued that not onely the regenerate are thus cleane and holy in the part of their new birth but also that in their open state of grace they are of vs to be termed Spirituall because the Spirit of God in them is principaâ—l and as in our Creed a Communion of Saints or holy-ones As they are to receiue their denomination from the Spirit of GOD and his sanctitie which in them is principall which is cause of that distinction in Augustine Aliud est non peccare aliuâ— non habere peccatum Nam in quo peccatum non regnat non peccat It is one thing not to sinne another thing not to haue sinne For hee sinneth not in whom sinne raigneth not so it pleaseth Messiah
would be so farre from taking their long Medusaes shagges for a glorie as they would therein shame and know themselues worthy to be counted for that amongst the number of beasts To whom that ancient adage of ours is adopted Bush-naturall more haire than wit If they would herein be Nazarites then let them as before abstaine from wine from all strong drinks from other dainties and from hauing communion with any vncleanenes And yet if they were minded so to do they should but Iudaize and after a sort preach that Christ is not come in the flesh seeing his so comming is the abolishment of legall shadowes Our Messiah fulfilled this abstinence from Glorie in the roome thereof clothing himselfe with shame not so much in wearing long haire for I know not whether the painter deale rightly therin as in bearing our beastly shamefull Sinnes vpon him aâ— a burden Which sinnes of ours grew and multiplied in length vppon him who is the Churches head and he vnder them mourned till the time of his voluntarie vow was expired And that vow was then fulfilled when vpon the crosse he cryed Tetelestai It is finished 4. Whereas not onelie Samâ—on was tied to these legall obseruances what time he should be borne bâ—t also his Mother is of the Angel enâ—oyned such abstinence before after conception she herein might well resemble the blessed Virgine Marie to whom the Angell Gabriel related the extraordinarie forme of Messiahs conception by the Holy Ghost his ouershadowing Which blessed Virgin no doubt vpon such intelligence would right willingly abstaine from whâ—tsoeuer might vnbâ—seeme such a Glorious generation as also endeuour aftâ—r euery obedience by the which she might be the fitter Temple of the holy-ghost the fitter Mansion for the mightie God of Iaakob With the angell she conferred at Nazaret Luke 1.26 c. and therewithall might secretly obserue that the Holy thing which was to be borne of her he should be some new Samson and extrâ—ordinarie Nazarite Euen hee by whose abstinence Adams Gluttony was to be cured Euen he that should touch no vncleane thing for clensing his mystâ—call bodie and yet should vndergoe our Sin and Shame for a season that so at last he might shaue and sheare it quite off for our Redemption So much as Samson was a Nazarite Lect. XXVII TOuching his Morall or Iudiciall calling I wil obserue first his Preparation thereto secondly his Practise For the Preparation Rúach Iehóuah Iepagnâ—móh the Spirit of Iehouah by turnes acted him or smit him like as a Musitians fingers smit an instrument for effecting melodious harmony which without such stroke would sound nothing Wherein is secretly intimated that not Samson alone but euerie man also is as an instrument strong with the cords of â—eâ—â—e and affection but giuâ—ng forth no true sound otherwise then they be smit and instincted by the sauing Spirit of Iehouah And for such respect it is that the Apostle willeâ—h the Ephesians to make melodie to the Lord iâ— their hearts chap. 5.19 Could Samson not set vpon his Iudiciâ—ll calling tiâ—l this diuine Musicall Spirâ—t camâ— vpon him and acted Nor did our Messiah-Samson attempt such publique calling for deliuering his Israel till the same spirit came vpon hiâ— in the forme of a Doue which spirit else was alwâ—yes with him but quasi latenter as it were in a more hidde manner Samson till he was growen to mans sâ—â—te iâ— scarslie heard of but then the Spirit coms vpon him and driues him forth to skirmish So our great Nazarite conceales himselfe much till he was growen to be about 30. yeares â—ged then he steps forth to Baptisme within the diuine tents of his father where the Holy Ghost commeth vpon him and acts him thence into the wildernes wher he was to begin his skirmish Thus fitted he goes forward and this for the preparation His Practise I will consider first as he hath to doe with a Beast secondy with men mannered like beasts The Beast is a yong cruel Lion which comes roaring vpon Samson whome the Nazarite seizeth on and teareth in fitters By the carcasse of which Lion Samson afterwards comming behold Bees had couched hony therin whereupon he framed that Riddle Out of the Eater came meate and out of the sharpe came sweete Samson hauing a calling to skirmish with vnreasonable men the Lord dealeth with him as sometimes with Dauid he casts a Lion in his way that so conquering that beast he might with more strength of faith lift vp his hand against the vncircumcised And such rude copings as this eueâ—y Nazarite of God meeteth with But in ouercomming such temptations lâ—t them not say that flesh and blood hath deliuered them but that their conquest is by the Spirite of God whose grace is sufficient for them But for the further mysterie I will relate vnto you first the application of a certaine Antient secondly what I conceaue with some other further Augustine by this Lion doth vnderstand such brutish Kings and princes as at the Gospells first out-gate did rore against our Samson Christ Iesus whome finally he did spiritually conquer and bring vnder Who being once subdued to Iesus did afterwards as Isaiah foretolde become nource-fathers and mother-fosterers and feeders of the Lords people And true it is that the earths Gouernours were first such Lions and secondly such profitable Bees in feeding the faithfull with the hony-combes and sweete of their Kingdome Nor neede it be a wonder when as Saul a great Maister of Israel did at first rage and roare against Iesus who afterwarwards being knockt downe and his heart contrited or rent did become of a Saul a Paul of a Persecutor a Professor of a Lion a Lambe of an eater a feeder of many with that foode of the word which Dauid affirmeth to be sweeter then the hony and the hony-combe Psal. 19.10 This age affordeth many such Sauls but few Pauls many Hornets but few Bees much gall and aloës fewe hony-combs Nay which is more the hony-combs which others left to the Church a number doe spoile the Church of them Fight the Lords battailes they may that shall but hony few of them shall catch nor yet a poore hiue to put their heâ—ds in But inough of that lest the wasps sting me In a neerer sence for the head is neerer then the members I doe with some other vnderstâ—nd Satan by this Lion As Saint Peter doth resemble the Diâ—el to a roaring Lion walking about seeking who he may deuoure 1. Pet. 5.8 nor know I but the Apostle may allude to the foâ—mer â—o it welâ— fitteth the time of our Samsons outgate into the wildernesse What time not only he was acted of the holy spirit but also did there meete with hells hungry Lion coâ—e forâ—h against him roaring and bellowing his horrible tâ—ntations But our Samson in the power of his owne word and spiâ—it did cope with that Lion and as Dauid somâ—times did tooâ—e hold of his beard