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
by reason of my former ouersight to betake my selfe to some other soâ—t of study But then receiuing from some of chiefe place some meanes of incoragement in my Ministeriall function I since that haue laboured as I might and as my giftes could aâ—fooâ—de in repairing the walles of Ierushalem the praise of the whole earth But as neuer yet I could want a crosse so not Angustines tria cappa cáâ—â—sta three wicked Kaes but Pipurè tumens some prowde swelling Pees they haue labored to make mee my Sermons and writings nothing amongst their fantasticke and bewitched disciples For they haue iudged that if I were held for somewhat then their ouer-much sparsed coppâ—r would be called in and their fancies made plaine vnto all men Indeede for a man to speake of experience it woundeth right deep but let the truth cut me and cut them forwards it must fantasticke Dagons must fall and disciples must be brought from man to God from Iâ—hn Baptist to Iesus for Beholde hee is the Lambe of God that takes away the sinnes of the world Some part of my latter labours I heere present the substance of certaine Sermons vpon Salomon his Song of Songs preached in our honourable cittie of London A Scripture extreamely flowted of Machles-villaines I might say Machiuillaines blinde Heretiques and fleshly Humorists that sauor not the things of God and therefore the rather haue I handled it and now offer to publish it that so any one running by specially staying by and surueying it he may as in great capitall Letters see and reade the sâ—d wisdome of God The very light that enters here through my little casemenâ—s will put to chase the creking Bats and staring Owles that abhorre day light how much more should they be chased and crushed if some of you to whom God hath concredited much varietie of learning shoulde open the eie-lids of this morning set this Temples great doores patent and fil euery chinke with Iehouahs glorie Censura est magistra vitae modestiae Correction saith Pomponius is the Mistris of life and modesty and lacke of due censure is cause of many an immodest life of the life of Atheisme Licinius is said to haue held learning the commonwealths rats-bane and were not many amongst vs so minded they would not labor the ouerthrowe of Vniuersities the impouerishing of the Ministerie for the lifting vp of Iacke Straw It remaineth that all of vs do vse our strengths seuerally and ioyntly for the vphold of good literature literature the sinowes of our commonwealth the lamp of our Church the life of our soule Salomon so iudged when he begd Wisdom before Wealth before long life before power to auenge From them I turne my quill and vnto him let vs tune and turne our eares who rauished in spirite doth first entitle aud then sing forth his Song of Songs But to the learned I must first insert a Praeface Valete A Praeface for directing the simple Reader touching this forme of Writing and Teaching AS a number do please themselues with so little diuine knowledge as may be so can they not but oftentimes maledict good things they vnderstand not as hauing too necre affinitie with the Spirits which Saint Iude condemneth It is sufficient say they that we know Christ Iesus and him crucified and that say they further we haue learned seeing we vnderstand the Rudiments of Faith I answer there is no Booke in the whole Bible that teacheth not Christ Iesus and him crucified Nay more there is no one Chapter or open head of Scripture but it setteth forth Christ if not directly also his sufferings The first and second of Genesis setteth out Christ seeing hee was that Word whereby all was created as also that Word which beareth vp al the creature The 3. Chap. in his 15. vers doth teach the stooping downe of that Word for assuming womans seede and the Genealogy of Adam by Sheth doth teach that till hee came that was promised Else Mathew and Luke had drawen the Genealogie to no purpose For the doctrine of Chrono-logie it is no more but Speach-of-time treating of this diuine businesse And without Speach-of-generation and Speach-of-time there can be no Story no Bible As for the Genealogies spoke against in 1. Tim. 1.4 2.2.16.23 Tit. 3.9 they be none of these which be diuine for the holy-ghost must not be brought against himselfe but as the Apostle there testifieth they be Prophane foolish and fabulous-ones which without blasphemie cannot be affirmed of any Scripture but well inough of diuerse Iewish Traditions tending rather to the subuersion than edification of Belieuers This doctrine of Christ and his Crosse wâ—s pressed not only to the eare by voyce but also to the eie by sensible signes Before the Lawe giuen by Moses they had oblations and lastlie Circumcision and the Paschal Lamb but vnder the Lawe they had moe oblations with more frequencie In all which they were to see Christ and in many of them his crucifixion and effusion of blood also And who could with knowledge beholde the Priest-hood and therein not see Christ Or who could contemplate the Tabernacle and Temple and therein not first see Iesus in whome the Godhead should dwell essentially and then in a secondarie sence his mysticall members In all these the Church was led to Christ euen as we by baptisme and the Lords Supper But bicause Christ could neuer haue beene crucified but for sinne and therefore in himselfe and in his memâ—â—rs to suffer by the hands of sinners as indeede he did finally by the hands of Iewes and Romans a Genealogie therefore of such sinners are set downe and a Chronologie vttering the times of Christ and his Crosse whether before in or since his Incarnation the finishment of all which is vnsealed in the booke of Reuelation The enemies to Christ and his Crosse they are often-times branded out by names of wilde beastes serpents vncleane birds c. that so in them may be expected but brutish affections and actions as also termed thornes brambles and what not vile The friends to Christ and his Crucifixion are on th' other side represented by creatures also Vegetatiue and Sensitiue but in respect of some commendable qualification and in no Scripture so much as in this Song of Songs So that for vnderstanding some excellent things in this good people we are appoynted first to consider some other creatures whereby as by steppes and staires wee may ascend to the diâ—ine qualifications of the Church Said I of the Church Yea of Christ himselfe also who heere as also oft in the New-Testament hath vouchsafed to be sacramentally set forth vnder names of inferiour creatures This remembred I further make answere to our Nouices which delight themselues in I know not what measure of knowledge and supposed principles First whatsoeuer thinges are written afore-time are written for our learning Otherwise to thinke were to conceiue groslie of God as hauing written somewhat that is vnnecessarie Far from such a
mouth of Iaakob and in the nostrels of Iudah and no lesse redolent were these sauory names vnto Dauid and all the ensuing Prophets and tipicall Kings who longed aftâ—r the appeerance of him that was so to be a Seede and Shiloh As for Isaiah he sawe his name to be Immanuel that is God-with-vs because God so should be one with vs and wee so at vnion with God Godhead and Manhood in him making vp one Person Vnto Daniel what name could be so sweete as Messiah the terme which Gabriel gaue vnto him In a word the veâ—ie sweete consideration of him did leade the holy Prophets to vse diuerse Names for expressing the infinite store of spirituall odours couched vp in this Beloued the very fulnesse and treasurie of our heauenly Father If we come to his Name Iesus Sauiour because he saueth his people from their sinnes how delectable is that Name Besides these Names he hath termes of King Priest Prophet King for gouernment Priest for sacrifice and intercession Prophet for teaching and reuealing the Fathers secrets to his people a Trinitie of names in an Vnitie of superexcelling sweetnesse Lastly in this one Mediator is a two-fold Nature according whereto hee hath two other names God and Man but seeing vnto miserable mankinde it should be no great comfort nay rather a discomfort to heare of either of these names disioyned our heauenly Father therefore hath conioyned them and made them two one that is hath giuen him vnto vs for God-Man or Man-God a Name beyond all â—easureable sweetenesse for it propounds vnto vs an eternall vnion of God and Man No maruell then though the Church hold her Beloueds name to be redolent as also doe grieue to heare it taken in vaine and vnhallowed Furthermoâ—e if the Name of Christ be so sweete how precious should the enioy of Christ and his spirit be vnto vs seeing with him we enioy all other good things also Therefore the Virgines loue thee Hauing laid downe the cause she subioyneth the effect the sweetenesse of Mâ—ssiah caused in her Loue euen as before the Loue of Christ it caused in her prayer Thus one good gift begetteth an other euen as one euill engendreth an other euill Secondly shee changing her speech from the Whole to the Parts instead of I saying the Virgines she would first teach that the whole and euery member of Christ Iesus in his Church it is endued with sense of his gracâ—s as also with vnfained loue of his name insomuch as they exult to heare the name Iesus Secondly she would informe vs how euery true louer of Christ Iesus is a Virgine according to that of the Apostle 2. Corin. 11.2 which may serue for a faithfull exposition of Reuel 14.4 As a sober virgine abstaineth from all things that might be offensiue to her beloued so is it our duety neither if wee be of Christ can we be herein carelesse to eschew all such misdemenors as might bring agrieuance to the spirit of Iesus Lect. IIII. Verse 3. Draw me wee will runne after thee the King hath brought me into his chambers we will exult and be glad in thee we will remember thy Loues more then wine Righteousnesses doâ— loue thee IN this verse considerable first a Petition vnder Protestation secondly the Petitions effect The petition vnder Protestation lieth in these words Draw me we will runne after thee the Petitions effect lieth in the residue of the verse Draw me herein the Petition we will runne after thee and therein the protestation In moe words it may be vttered thus Oh my beloued Messiah I finde in my selfe all inabilitie to follow thee therefore vouchsafe to draw me but though the power of following thee be lacking in me and my seuerall members I finde yet a ready will a will which will runne after thee if first thoâ— wilt draw me In the Petition I obserue first the Churches confession of her insufficiencie for following Christ secondly her desire vnfained to be made partaker of his sufficiencie That the Church or body of faithfull ones is insufficient of themselues to follow Christ it not onely appeareth by this her prayer but also by other speeches in holy Writ touching the already faithfull Without me saith our Sauiour to his Disciples ye can doe nothing that is no good thing And for this cause is it that blessed Saint Paul testifieth thus of his spirituall life Thus I liue not I any more but Christ liueth in me referring so all his spirituall motion in goodnesse to Christ liuing in him by his spirit If that hold in the vnregenerate namely that in him they liue mooue and are according to the naturall life motion and being it must also follow touching spirituall life motion and being that it is fully of God so that of our selues we are vtterly vnsufficient to follow our beloued Iesus Which doctrine of our insufficiency may serue as a hammer for knocking downe the surging pride of Pelagius doctrine The Church finding and feeling her owne insuffiencie she therefore prayeth vnto her beloued desiring him to draw her Herein she teacheth vs first not to rest contented with knowledge of our inabilitie but in the next place to seeke vnto Christ for supply of such defect He that knowes himselfe to be sicke seekes to the phisition he that feeles famine doâ—h labour to haue nature relieued And hereupon it grewe that diseased-ones in the Gospel did seeke for helpe of Messiah others that were hungry did follow him for the loaues and fishes All that but leading spirituall Impotents as by the hand for seeking releasement at the hands of Messiah Wherein may be obserued how the high way vnto God is spirituall misery and beggerie If this be true in the regenerate in whom there is some holy thing how much more in the vnregenerate who yet is voide of all true holinesse Secondly from her forme of praier Draw me she would teach that the faithful see themselues plunged in some sinne as in a pit out of which they cannot depart without Christ his Spirit draw them Or to be in the case of the cripple which howsoeuer he sate at the beautifull gate of the Temple Act. 3.2 yet he cannot praise God leaping and walking till the precious name of Iesus haue pulled him out of his lamenesse Some lie plunged in vncleannes some in idlenesse some wallow in the dungeon of worldlines some in other euils not onely possessed of euill but also dispossessed of good What kinde of Prayers are these like to make Verily vncleane idle worldly and euill Prayers And the sacrifice of the wicked â—aith Salomon is abhomination to the Lord how much more â—aith hee when hee brings it with a wicked minde As for the faithfull themselues their prayers are euer in this world lame and impotent by reason of spirituall defects insomuch as their prayers finished they see they had need to pray for the forgiuenesse of their prayers defects like vnto the poore
innocencie to the very death Iob 27.3 4 5 6. howsoeuer in some other things and respects our owne mouth shall condemne vs and our owne garments make vs filthy Iob 9.20.30 31. For to make euill good and good euill it is the worke of the diuel and the building of Babel a Tower of confusion Touching the comparison drawne from Kedars tents and Salomons curtaines it may well be conceiued that shee vnderstandeth both of them to be amiable and loue-some For Salomons curtaines none doubts it but else for Kedars tents diuerse take them to be a demonstration of her blackenesse as the other of her comlinesse and this is their reason the Kedarites dwelt in tents and open fieldes where all was exposed to the parching Sunne therefore more like to set forth her blackenesse True it is that they dwelt in tents pitched in the desart exposed to Sunne and all other weather Yet take this withall it was Arabiaes desart and they were very rich and glorious For this doe consider these places Ezek. 27.21 Ier. 49.28.29 Isa. 21.13.16.17 besides humane histories who largely treate of the excellent precious things of Arabia deserta and of the plenty thereof Solinus Polyhistor feareth not to say Aliena non emunt vendunt sua They buy not of others but sell to others All which weighed I rather thinke that besides blackenesse matter of desire is also vnderstood q.d. True I am blacke as Kedars tents yet is there in mee precious things for the which I am to be desired euen as Kedars tents haue beene desired not for their outward hue but for the precious gemmes gold and pleasant odours that be couched in them Arabia looked rudely yet by searching it regularly there was to be found precious stones excellent odours c. Yea in it was the Phoenix If so God created such a creature as is onely Male or onely Female or else an Hermaphrodite who because she is euer but One might also well resemble Messiahs Church who after in this Song is saide to be Alone Who may with the Phoenix be burned when she hath finished her testimonie but else out of her ashes ariseth a new seede like vnto Dauid and Christ at first A Worme and no Man which holdeth out the former testimonie through the worlds-desart worse then that of Arabia But to passe by that let vs here learne not to iudge peremptorily vpon outward appearance For if the Naturian could say truely Wisedome oftentimes is couered with a base garment wee may much more say by spirituall Canon that as Christ in outward appeerance had neither forme nor beautie Isa. 53.2 and yet were couched in him all the treasures of wisedome and knowledge Coloss. 2.3 euen so it befalleth his Church and members thereof namely to be oftentimes lacking in the externall appearance and yet otherwise all glorious within for which our Salomon taketh pleasure in her Psal. 45.11.13 And indeede this Kings daughter is rather glorious within then without howsoeuer Papist and Brownist would haue vs to measure it rather by outward appearance the first by player-like paintings the second by supposed Saintings Besides hir egreging the same by allusion to Salomons curtaines which in all probability must be passing worthy answereable to the rest of his glory she teacheth that the graces of Christ Iesus in his Church they exceede all ordinary glory Yea that the gifts of Messiahs spirit they are the Tabernacles curtaines the deckings of the Church the Couert ouer Salomon-Messiah represented by the Douish wings couering Iesus at his baptisme Luke 3.22 Lastly seeing neither the glory of Kedars tent nor Salomons Bed could be discerned otherwise then darkely till the curtaines and vailes were remooued it may put vs in minde of Messiah and the excellent things of his spirit which vnder sacramentall signes and shadowes lie couched darkely yet neuerthelesse by the eye of the soule a beleeuing minde are truely discerned And from hence groweth this diuine axiome The law a shadow the Gospel an Image the substance in heauen For as Ambrose could well say The Emperour being absent his Image hath authoritie but being present it hath none Lect. VII Verse 5. Respect me not because I am blacke for the Sunne hath looked vppon me The Sonnes of my mother haue fumed against me They put mee for a keeper of the Vines My Vine which was to me I haue not kept THe Church of the Gentiles vnto the Synagogue of the Iewes doth herein offer vp first a Petition and then secondly a reason of her Petition The Petition is this Regarde me not because I am blacke q.d. Let not my blacke hew be so much in your eie let not my swart colour be a cause why therfore yee should condemne me wholy and conclude me vtterly vnfitte for Messiah Where wee may obserue not onely her aduersaries forme of Argumentation which was from a parte to the whole from the Accident to the Subiect and so reason our aduersaries The Part is euill therefore the Whole is euill The Accident is discommendable therefore also the Subiect but also we may note the Churches humility euen in her innocencie Shee knoweth her cause to be good and her aduersaries to be bad yet she fretteth not railes not but in all holie meeknesse doth petitionate and humblie intreate her aduerse Sister to iudge rightly of hir Such humility was in Iob being falsly charged by his kinsfolkes such humilitie was in Abraham towardes Lot when Lot should rather haue supplicated to his vnckle his Elder the great father of the promise sealed vp to the Gentiles As Loue wil couer a multitude of transgressious specialy in zealous Brethren so the Soule that is humbled in the owne eies it will not stand vpon these tearmes I am Elder I am Better I haue the better cause c. but for edification sake where hope of edification is not barred vp it will cause a soule to vse soft words to desire reconciliation Yea for maintaining and procuring peace it will cause good Iaakob to present giftes and sweetely to salute Esau. Follow Peace we ought not it to follow vs and that with all men specially with the houshold of Faith Nor can this be followed if wee follow not the meanes Flie from meeke and soft termes flie from intreaties flie from humble gestures and then Peace will flie Vnity will not be Anger will rise Enuy will enter Wrath and Fury will set all the house on fire Thus wee see how Pride is enemy to Peace but Humilitie an appeaser of Wrath a quencher of Enuy a mother to peace and sacred vnion The reason of her Petition lieth in the other part of the Verse and that is drawen from the cause of her Blackenesse And that cause is two-folde the first is externall the second internall The externall cause of her blackenesse is first the Sunne secondly her mothers sonnes inforcing her to forraine workes The internall cause is her owne negligence in not keeping her owne
c. Indeede our Sauiour foreseeing the straits of these last times by reason of false prophets crying Here is Christ there is Christ hee saith that if it were possible the very Elect should be seduced What is then to be done The Synagogue of the Iewes by ministery of their Prophet Ieremie aduiseth thus So saith the Lord stand in the wayes alluding to a Passenger who hauing set forward his iourney dooth come to sundry wayes and not knowing which way to take he standeth there doubting considering enquiring and therefore followeth and aske for the old way which is the good way and walke therein and ye shall finde rest for your soules All Christians by baptisme haue sette on this way for Baptisme into the Name of the Father and of the Sonne and of the Holy-ghost is the very first sacramentall marke of this Christian voyage but after a while they meete with many wayes not out of the Catholike Church for all baptized ones are in the externall face thereof but within the limites of the Lords wheate-field of all which wayes onely one is the right way the other seducing wayes fitter for Tares then Wheate for sauage beasts of Idol Ephesus to sculke in with Demetrius then for Peters Lambes to walke in The case thus standing what is to be done Shall wee with giddy heades rush of our owne head into any of these wayes There is away saith Salomon that seemeth right to a man but the issues thereof are the wayes of death Consideration yea and Consultation is heerein highly needefull For as the foolish will beleeue euery thing so the prudent will consider his steppes The Prophet telles vs wee must enquire not for the newest way as vaine folkes enquire for the newest cutte but for the Olde way And of whome must wee enquire that Aske any heretique or schismatique of the olde way and each of them will say their way is the olde way of whome then must wee demaunde with whome then must wee consult First I will tell thee what Salomon did in a particular strait Secondly I will tell thee what we are to doe in this Two Sale-women came before Salomon with a liuing childe the one saying it was hers the other saying no it was hers The Wise-man here vpon calleth for a sworde commaundeth his seruants to diuide the liuing childe in twaine and then to giue the one halfe to the one and the other halfe to the other The true Mother hearing this crieth out Oh my Lord giue her the liuing child and slay him not but the other said Let it be neither mine nor thine but diuide it Then Salomon easily saw that the mercilesse woman was not the Mother and therefore commaunded it to be giuen to the other By this Childe in mystery may be intended the liuing babe Iesus about which true and false Christians contend for Iesus came of Rahab a Sale-woman in the worst sence respecting the first state of her life but holy and faithfull in her leauing Iericho and ioyning to Israel one Church crieth O King diuide an other crieth rather take him whole for this seamelesse coate is not to be schismed whether of these Churches is like to be the true Rahab the right mother euen she that sheweth mercy she that had rather with Moses be blotted out of the life-booke then to see the first fruites of Israel torne asunder For though all errour be condemnable yet the safest error is that of the right hand in the aboundance or ouer-aboundance of loue and mercy vnto all Whereas these that instead of praying for their enemie do blodily entreate them insteap of ministring to their necessity do bereaue them of necessaries instead of preseruing life do euen for difference about the babe curse with bell booke and candlelight hang burne barbarian-wise torment they not onely declare themselues to be of a bad spirit but also to draw Fathers in the same corporation though not of so vnmercifull conuersation to be the worse iudged of But seeing such Dichotomizers diuiders renders may also fall within the Church of Israel but one people and much more within the Catholike Church of the Gentiles consisting of al sorts of people we therfore can not so easily nor safely iudge hereby of the church as of bastardly members therein In the next place let vs search out a more certaine rule to walke by We are to enquire after this Olde way but of whom Tertullian Cyprian Ambrose Angustine Hierome Barnard c.. Letvs consider that Tertullian now is a found Catholike and by by he preacheth against all second marriage not to touch him with much Montanisme Cyprian walketh by Catholike one-baptisme by and by he falleth and a whole counsell of Bishops into Rebaptization and ere long after this is reuoked of many Ambrose sometimes knew no sacramentall washing saue Baptisme but afterwards he twits Rome for not washing of the feete from Iohn 13. Augustine one while saith there is no third place after this life anon he will not deny but there may be some purifying place Hierom now writes like a Catholike anone he falleth into the haeresie of Origen touching the saluation of all after some fulnes of torment Barnard one while saith there be but bare three places Heauen Earth Hell anone he fretteth vpon a place of this Song at some which then denyed Purgatorie In a word the Romanists themselues in a booke set forth by them termed Index expurgatorius and that by the decree of their Trident Counsell haue so commuted changed blotted antiquities writers Theologike Lawyers Phisitians Philosophers Mathematicians Humanitians as all the world may see their inconstant direction Concerning which I will adde Franciscus Iunius his speech prefacing the same Index printed Anno Domini 1586. They ball against vs saying attend to the wayes see and demaunde which is the good way of the ancient wayes and walke in that They cry out remoue not the bounds of your Elders Prou. 22.28 for it is wickednesse infidelitie impietie And loe themselues doe obstinately refuse to vndergo the Lawe which they constantly vrge on others When it seemeth good to them they adde detract change surrogate wordes members sentences pages yea they faine and refaine Fathers at their pleasure Presently after which words he further manifests himselfe to bee an eare and eye-witnesse of such their falsification at the presse In somuch as we haue as great cause at least in any equal iudgement to prohibite their Romish Bookes to be read of any our Nouices Schollers or others yea to forbidde our people the giuing much credit to the Ancient Fathers as they be by them published as their Pope Im-pius the fourth in their long Trident-councell to prohibite in his blinde Alphabet a great number of bookes whereof not a few of them were written by men in their Romish Sinagogue though not fully of it As for their Councells howe haue they by themselues beene rescided and Canons
a sufficient rule but then we must haue in vs the inward oyntment as Iohn termeth it 1. Ep. 2.27 that is his Spirit for leading vs into all truth or else in seeing we perceiue not and hearing wee vnderstand not To this purpose excellent is that saying of Barnard With what spirit the scriptures were writ they couet to be read and with the same spirit to be vnderstood For thou shalt neuer enter the sense of Paul till by vse of good intention in reading of him and by study of continuall meditation thou haue drunke in his spirit Thou shalt neuer vnderstand Dauid till by experience it selfe thou haue put vpon thee the very affections of the Psalmes Whereto I will adde that of Chrysostomes Riuall As all men see this corporall heauen but yet beholde not God inhabiting therein so al men reade the scriptures diuine but notwithstanding all vnderstand not that the God of truth is placed in the scriptures but onely such a one as hath beene baptized to the receiuing of the holy-ghost Nor doth this condemne but commend the scriptures heauenlinesse who will not be vnderstood but of such as haue receiued the spirit that is of heauen nor any vision had from thence till the Lambe Christ Iesus haue vnsealed it Reu. 5. for no other is worthy so much as to touch the letter ceremony or outside Naturall Wit will serue for naturall Writ but the diuine writings of God will not stoope to the naturall spirit of Man The naturall man saith Paul perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned but he that is spirituall discerneth all things Thus from scripture and ancient Churches consent it plainely appeareth that for seeing the Old way the Good-way wherein the Patriarches Prophets Apostles haue walked it is absolutely necessarie that euery soule doe vnto the scriptures bring the spirit of the scriptures that is for vnderstanding the word of God they are to bring the holy spirit of God For wisdome will be iustified of her children None of the wicked shall haue vnderstanding but the wise shall vnderstand Lect. XI And feede thy Kids aboue the tents of the Shepheards THe Direction so giuen vnto her for the way she is to walke in now followeth the Direction shee hath for feeding of her yong-ones The yong-ones are here termed Gedijoth of Gedj vsually turned a Kidde or a yong Goat Rabbj Dauid Kimchi saith as Pagnine noteth in the roote Gádáh that it signifieth also a Lambe I take it to be indifferently any yong-one of the flockes as Pullus in Latine is any yong one of Beasts or Birds So I conceiue from the adiunct it hath in Genes 28.20 where it is Gedj Hà gnizijm a Kid of the goates that is a yong one of the goates the distinction so made by Gniz a Goate left any should doubt what kinde of yong one it was And this distinction is also well obserued of Ãbben-ezra hereon Euen as the Latines ioyne the word sheepe or Goate c. with pullus when they would haue vs to vnderstand the particular kinde they speake of Now in this place it must be considered what flocke he speaks of and then it may be knowne whether Lambs or Kids be entended The word flockes Gnèderéi in the sixt verse it is a generall word The word flocke Tsòn in this verse it is also a generall word for Cattle and so neither of them particulate any one kinde Afterwards in this Song the Church hath once some assimilation with sheepe but sundry times with goates I see not so how to tie it in this place to the one rather then the other but if it may I would rather take the word Kidde Yet seeing it seemeth indifferent we will make vse of both First wee may hence obserue the Lord his tender care ouer yong-ones who would not onely haue the Parents to come but also would haue the yoong tender sucklings to be brought vnto him The Catabaptists herein are hard-hearted debarring Infants a place in the Church denying them the entring-sacrament of the Church why because they are Kiddes because they are vncleane till they be cleansed by actuall faith in the sight of the Church True if they be considered in themselues they are yong Goates conceiued and borne in sinne and so were all the Male-children circumcised vnder the law but what then therefore not to be baptized It followeth as well therefore Abrahams Males not to be circumcised Obiection There was a commandement for that so not for this Answere It being once commaunded that they should be sealed that seale remaineth theirs tâ—ll a commandement be giuen to the contrary If once they had that mercy then alwayes that mercie except Christ came to lessen former mercy which to affirme were blasphemie Obiection But Circumcision that seale is abolished Answere It is abolished for the outward signe the foreskinnes cutting but the matter of that sacrament Christs blood purging vs from sinne mortifying the old man liuing in the new man that is still abiding hauing an easier signe namely Water adioyned thereto euen as the Paschall supper hath the Lords supper come in his place the signe changed but the matter our foode and strength in Christ continued We can shew that children are once receiued in let them shewe when they can that children were cast out Obiection Baptisme is the seale of that righteousnes that is by faith therefore childâ—en vnpossessed of actuall faith not to be baptized Answere So Circumcision Rom. 4.11 was the seale of that righteousnesse which was by faith doth it also follow Children therefore not to be circumcised Foolish spirits Children had circumcision not in respect of actuall faith in them but in respect of actuall faith in the Church of whom they were borne or for some were strangers in respect they were vnder the Churches gouernement as Abrahams males freeborne and strangers in his house vnder him were circumcised not by vertue of their actuall faith in the promise but rather for that they were counted branches of his tree for he belieued God and it was counted to him for Righteousnesse Which equitie once established it continueth much more vnder the Gospel And to put it out of all doubt our Sauiour in Marke 10.14 affirmeth of Infants that such were of the kingdome of God and therefore an errour in his Disciples to keep them backe from the blessing which appertaineth to the seede of the Church seeing all such to vs are borne within the Couenant of grace for so the Lord said I am thy God and the God of thy seede If as the Apostle speaketh in Rom. 11.16 the first fruits be holy so is the lumpe if the roote be holy so are the branches that is to vs holy in respect of the Couenant as also in 1. Cor. 7.14 Where the Childe of the Belieuer be Father or Mother the belieuer is
Isaac Gen. 25.2 c. By whose oth taken by the Lord God of heauen the seruants hand meane time put vnder Abrahams thigh old Augustine well vnderstandeth Christ Iesus who was to come out of that thigh of Abraham But as no oth is to be taken in vaine so no oth is to be giuen or taken but when it may bring glorie to God aduantage to the Church As for oths taken for practise of euill like to thâ—t of the Iewes for killing Paul before they should eate it is euill to make them and double euill to keep them Non est repertum insiurandum vt sit vinculâ—m iniquitatis sed ad stabilienda iusta An oth is not found to be a bond of iniquitie but appointed for establishing good things as the Decretmaister well obserueth Who also there allegeth this from Isidore In mala causa rescinde fidem in turpivâ—to muta decretum quod incautè promisisti né feceris Breake thy promise in an euill matter change thy purpose in a dishonest vowe nor doe that which heedlesly thou hast promised For the thing adiured here to leaue the othes-witnesses to the last place it is this namely such a cariage of Ierushalems conuerts as whereby Messiah might not be cumbred nor molested for the time he shold lodge with hir Wherin she alludes to a royal Spousesse embraced of her more royall Loue. Who for his quiet and her owne ioy should charge the virgin-attendants to be quiet husht during the time of their wished rest Wherin I do obserue first Messiahs loue to his Church in vouchsafing to humble himselfe to her weaknes willing to rest with her amidst her infirmity This kind of Loue the apostle remembreth saying Christ would not please himself but for his Churches sake was contented that the rebukes of them that rebuked her should fall on himselfe If this his Loue which still liueth in the application of his ministry by whome he entreateth vs in all humility were well pondred of vs we would not onlie humble our selues to him but also make it an argument as the Apostle doth of bearing the infirmities of the weak not stil to please our selues not sâ—il seeking our owne but euery man anothers wealth as members sutable to such an head Secondly it teacheth how sweet the presence of Christ is vnto the soule ouer-caried with infirmities amazed at the sight and sense of diuine giuings Salomon saith that good newes from a farre contry are as coldwaters to a weary soule prou 25.25 To a soule distressed with sinne O how comfortable are the glad tidings of Iesus brought from heauen a right farre contry The faithfull meting with this Loue embraced with this spirit they count all earthlie delites but dung in comparison therof In this Loue they would liue and in this Loue they couet to die because so liuing and dying they liue and die Christs Thirdly we are taught to see that Christ be not disquieted whilst he seeke our quiet As the Apostle commandeth vs to auoid the grieuance of his holy spirit adding this reason because by it we are sealed vnto the day of redemption so we are of the other hand to please the spirit as we wold not turne away the seale of saluation Nor can this be but when we vse all the authoritie we haue to preuent and appease euils The Gentiles during the time of their superioritie are to binde the Iewes vnto Christian peace Princes must sweare their subjects Ministers by their sacramentall othe must binde their people Parents and Maisters must exercise their authoritie on their children and seruants As the sword is not borne of the Magistrate for nothing so neither the word nor rodde is commended to Ministers and Ciuill superiours for nothing If they may be vsed for procuring dutie vnto man how much more for causing obedience of soule and body to God Fourthly that the adiuration is limited to the Beloueds wil and good pleasure it not onely argueth that this is spoken by the church of Christ to whoâ—e wiâ—l the refeâ—res her will for Messiah referres not the doing oâ— not doing of diuine duâ—ies to his peoples will But also it inferreth a knowledge which the new Testaments church hath of Christs arising fâ—om the bed of the Geâ—tiles for conuersing againe with his ancient naturâ—ll Israel This caused Paul to write thus For I would not brethren that yee should be ignorant of this secret lest yee should bee arrogant in your selues that partly obstinacy is come to Israel vntill the fulnesse of the Gentiles come in As if he should say Hardnesse of heart shall raigne in the ancient Israel till the infinite multitude of the Gentiles be accomplished but their fulnesse once come then the ancient people shal be saued by vertue of faith in the same Deliuerer that came out of Zion This doctrine hath againe and againe beene taught in this song whether for further knowledge I referre thee Onely here ariseth this question Shall the generall calling of the Iewes be the falling of the Gentiles I answerâ— yea as the calling of the Gentiles was the fall of the Iewes For in that their generall calling shall not be till the fulnesse of Gentiles be come in what can be implied but that their fertilitie shal be our barrennes But as the Ethnicks vocation and graffing in was the casting away of the multitude of Isrâ—el not of euery particular member so their receiuing againe in aboundance shal be the riches of the Gentiles yea the very roote whereon the fewe of Gentiles shall growe Now we labour of many sores which then by their leaueâ— vnfolding shal be healed Reuel 22.2 New Ierushalem from heauen is builded amongst vs but her terrene perfection abideth thâ—ir generall addition that so they without vs and we without them may not be perfect That their calling is not farre off I meane the addition of their muâ—titude to the fewe of their brethren daily abroad receiuing the faith I verâ—ly beleeue Why because the Gentiles fulnes appeareth almost come in How appeareth that Euen as the neerenesse of the Iewes vniâ—ersâ—ll reiection appâ—ared That is by a generall neglect and contempt of religion and the daily broching of new fancies with all greedinesse receiued When the Iewes were generallie come to that hight then they fall and the Gentiles rise Nowe the Gentile church is generally come to the top of al iniquitie what then remaineth but to cutte them generallie off and to graffe in the naturalâ— Oliue into his owne stocke The parties adiuring and adiured and the thing it selfe wherto they are adiured thus remembred it now resteth we examine who be witnesses to this adiuration They be the Roes and Hindes of the fielde that is in mystery such excellent members and Ministers of Christ as for very good cause may be resemblanced to the Roe and Hinde not tied to any particular parke or congregation but liuing abroad in the worlds field that
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
with a Diuells speach crying out in a Consistorie Papa pater patrum Papissae pandito partum For authoritie of which Historie we haue writers many against whom they cannot without blushing except as Polycronicon Caxton Volateran Nauclerus Marianus Scotus Martinus Polonus Functius Sabellicus Sigibertus Gemblacens Laonicus Chalcondila Platina Mare Historiarum Chronica compendiosa c. This standing so their Succession will prooue but doubtfull schismaticall whorish This they know well inough but with the simple they must equiuocate and iuggle for aduantage They will tell the simple how all translations of the Bible excepting their Latine-one are false and intollerable Whereas what knowledge soeuer they haue of ours their schollers know how our learned-men can produce many hundreds of grose errours from their Dunsticall latine-one fasly termed Ieroms To giue an vngainesayable touch in Ezra 9.8 for paxillus they reade paxillius In Prou. 16.11 they reade lapides seculi for sacculi In Psal. 133.16 they reade viduam ejus benedicam for victum and in Luke 15.8 euertit domum she ouerthrew the house for euerrit she swept the house with many such Quid for Quos If Bellarmine and such say that this hath come to passe through drowsinesse or ignorance of their Monks who first writte them nam Monacho quis indoctior how comes it to passe that they haue printed them estsoones without correction Is iâ— because they would be constant although God knowes in euill But not to speake of such Monkish errours how haps there is such warre betweene two of their Popes Sixtus quintus and Clemens octauus either of them hauing their Edition with â— know not how many thousand variations and whether of the Popes copies will they follow Arias Montanus in his preface to the Interlinear Bible will tell them how the latine translation faede corrumpitur is filthily corrupted Hereupon it is that not onely the two Popes laboured to mende it but also that Pagnin leaueth the old latine for following the Hebrue and Greeke as Arias after him doth also thousand of times leaue him for following the originall more nerely And vnto the Originall hee teacheth vs to runne in all difficultie as was of yore the sacred aduise of Ierome and Augustine In the meane time I dare say that God his prouidence hath so ouerwatched this Bible held in his right hand Reuelat. chapt 5. as vnworthy he is of any Pastorall place that from the corruptest translation is not able to hold our Christian doctrine against all Romish Pagan-inuentions With these Equiuocatours I sometimes in the succeeding Treatise so well as in the former doe conflict maintaining the ancient doctrine of Faith against their Romish innouations Against this I doubt not some of that Faction will kicke in my natiue country which somewhat more then a yeare since coulde like of a violent hand in secret for bastonadoing the Authour For a Religion it is that cannot be defended so well with words as swords nor so easly by open plaine dealing as by secret treatcheries and publike Equiuocations Which considerations had I the rather haue in this particular Dedication fled to him that Can and for holy respect I feare not Will â—oth accept and patronize qualiacunque sunt these my poore labours Wherewith I rest Your Honors wherein I may Henoch Clapham The Text. 8 IT is the voyce of my Beloued Behold he commeth leaping ouer the mountaines and skipping ouer the hills My Welbeloued is like a Roe or yong Hynde 9 Behold he standeth behinde our wall looking forth of the windowe shewing himselfe through the grates 10 My Beloued spake and said vnto me Arise my Loue my Faire-one and come away 11 For behold winter is past the raine is changed and gone away 12 The flowers appeare in the earth the time of the singing of birds is come and the voyce of the Turtle is heard in our Land 13 The Fig-tree hath brought forth her yong figs and the vines with their small grapes haue cast a sauour Arise my Loue my Faire one and come away 14 My Doue thou art in the holes of the Rocke in the sâ—cret places of the staires Shew me thy face cause me to heare thy voyce because thy voyce is sweete and thy face comely 15 Take vs the Foxes the little foxes destroying the vines for our vines haue small grapes 16 My Welbeloued is mine and I am his hee feedeth among the Lillies 17 Vntill the day breake and the shadowes flee away returne my Welbeloued and be like a Râ—â— or yong Hart vpon the mountaines of Bether The third Part. The Argument of this third Part. The Church solaceth her soule in remembring the words feature and presence of her beloued Messiah protesting withall her dutifull allegiance euen to the subscribing vnto his determined absence before incarnation so well as to his continuance in the heauens now till the time all shadowes whether Naturall Legall or Euangelicall be to be abolished to the full restauration of all things CHAP. 2. Lect. 1. Verse 8. It is the voyce of my Beloued Behold he commeth leaping ouer the mountaines and skipping ouer the hills My beloued is like a Roe or yong Hinde THis verse and the rest of this Chapter beginneth and continueth a new Act of Messiahs loue to his Church specially to this of the Gentiles As Daniel and other of the Prophets haue sundry visions of one and the same thing but the latter visions ordinarily the clearer so in this song are sundry Acts expressing Christ and his churches mutuall Loues but euerie latter Act compared with the precedent is a clearer of some former point and a perfecter of the former In this Act we haue the Church still speaking eyther declaring her owne sense or the actions of her Beloued All tending to expresse their mutual affections one towards another in respect of Christes comming in the flesh and the new churches glory accompanying the same In this verse is vttered the churches sense and feeling of Messiahs approaching in the flesh laid downe first from the knowledge she hath of his voice secondly of his pace The voyce is made excellent by the subiect when she saith It is the voyce of my Beloued The Pase is made excellent first from a word of attention Behold secondly from the speedinesse thereof once by saying he commeth leaping ouer the mountaines and hills afterwards by comparing him for that to the Roe or yong Hinde The Church of the Gentiles figuratiuely considered as a seed in the loynes of the ancient Patriarchs and Prophets doth listen after and quickely in the spirit obserue Messiahs voyce Because our God calleth things that are not as if they were for that cause the new Church is introduced hearing and seeing before she was Like as Isaiah foreseeing the New Churches glorie doth cal vpon her to Reioyce saying Reioyce thou barreâ— that bearest no children c. which by the Apostle is plainely applied to the church of the Gentiles which then
had no being by sundâ—y hundreds of yeares Which teacheth the stedfastnesse of Gods decree the truth of his word that future things are to him present yea that things to come should be to the faithfull as already acted For the Churches acknowledging his voyce it is that wherof our Sauiour speaketh in the tenth chapter of S. Iohn My sheepe will heare my voyce of whom before he hath saide They knowe my voyce How can the faithfull heare and acknowledge his voice seeing he is in the Heauens and we in the earth His voyce is now heard and acknowledged in his written word specially expounded and applied by his ministers For so long as his Canonicall bounds are kept it is not we but the Spirit of our Father which speaketh in vs. And for this cause our Sauiour doometh the acception and reiection of his ministers to be the acception and reiection of himself his father Which as it teacheth how these that be of God will heare his worde so further that his word is to bee acknowledged for the Voyce of the Churches Beloued Nor will the faithfull withdraw their eare from hearing the lawe for such their prayers shal be abhominable â— Prou. 28.9 nor yet hearing it speake euill of it as they would not be found blasphemers of the Holy-ghost But as the faithfull Christs sheâ—p can onlie acknowledge Christs voyce rightly when they heare it so from the mouthes of Foxes Woolues Tygers what can wee expect bâ—t barkings and bawlings against the voyce of Iesus Be not therefore quiet in thy minde till thou finde and feele these twoo markes of Christ in thee first a readinesse to heare his sacred voyce secondly a willingnesse to acknowledge it for the voice of our Beloued And because his voyce therefore to bee accepted sweetly embraced and layed vp in our heart as the Gemme and Iewell of our Beloued sweetest Beloued Christ Iesus Besides the Churches knowledge of his voyce shee knowes and discernes him by his pase And because she would haue al her members to know the same with her shee prefaceth her speach with this word of Attention Behold q. d. Behold how my Beloued comes running like an Hinde First herein I obserue how carefull we should be that others together with vs may heare and see Christ. When Isaiah foâ—esawe him comming to assume flesh he cryes out Behold and when the Angel Gabriel came to assure the Virgine hereof he vseth the same word Behold The Angels would haue vs to behold the Prophets would haue vs to behold and what are we that we will not behold and contemplate Christs comming and the manner of his comming That which here is to be beheld is first his pacing from mountainâ— to mountaine from thence to the hills secondly the speedines of his pace layd-forth vnder comparison His pasing from mountaines downe to the hils thence vnto her in the lowest earth I vnderstand to be his descending by degrees fro the heauens to th earth for the worke of incarnation Oh saith the Prophet that thou wouldst breake the heauens and come downe and here the faithfull foresee in the Spirit that the heauens gaue place and the Sauiour approached by degrees descending as Roes from the Rockes from higher to lower places The Ancients see him comming yea Abraham see his daie though a farre off the end of the Sinagogue and the beginning of the New Testaments church see him come Insomuch as Iohn Baptist put forth his finger saying Behold the Lambe for the succeeding ages of this Church they behold Messiah passed and ascended from whence hee first descended into the lowest parts of th earth Ephes. 4.9 From whence we are to behold him in the next place descending to a newe purpose Before hee came in humilitie to be iudged but nowe in glory to iudge before to suffer in his members but now to be glorified in his members He approached then by degrees so now And that of the faithfull was beheld with comfort so should his second comming now His manner of comming is for the swiftnesse compared to the Roe or Hinde running Asahel for lightnesse of foote was compared to a wilde Roe This Gnasáel or Prepared of God is Messiah prepared a Sauiour in the sight of all people The first ranne till he was pearced in the side so did the second The sight of the first slaine it caused the people there to stand and when should wee stoppe but when we be come to our Asahel In his death let vs rest theâ—e let vs ruminate We runne well when we rest there Woe vnto the merit-monger that ouer-runnes this crosse that seekes rest beyond him for by his blood-shedde are we only saued there let vs rest and pawse in his passion Lect. II. Verse 9. Behold he standeth behinde our wall looking forth of the Windowes shewing himselfe through the Grates THE Church listning and looking after Messiahs approaching in the flesh she in the former verse hath heard and seene him but as a farre off In this verse she exulting-wise seeth him right neere and in the following verses introduceth him familiarly speaking vnto her For the sight of him heere she hath it but in part and as it were but by halfes She being within doth see him but as without vnder her walls looking in by the windowes and the Nâ—tteworke thereof This neere sight and yet imperfect sight may be considered three wayes in the impediments to sight first in respect of the wall secondly of the windowes thirdly of the grates all three betwixt her and him The wal I vnderstand to be the ancient legall ceremonies called of the Apostle a stoppe and the partition wall Eph. 2.14 For Christ and the New Testaments Church were parted by that wall of sacrifices and other Leuiticall ceremonies during the continuance of that ancient Priesthood And in that Argument for satisfaction of the Iewes is the substance of the Epistle to the Hebrewes spent What a stoppe and partition wall it was the Proselites of the Gentiles added to the Iewes but specially the Gentiles seede inclosed in Abrahams people they sawe and felt it with sorrow Ioy and comfort it was to see Christ standing behinde the wall of oblations sprinklings of blood and washings and yet a sorrow to see him so as vnable to embrace him A comfort to see the light of the world behinde the sanctuaries lampes daily burning but a sorrow to see him slaine his blood powred out and his flesh scorched with heauens-fire in the Bullockes Goates Lambs c. slaine and burnt within and without the Sanctuarie of Israel Oh that God would hasten the remoouall of Moses ceremoniaâ—l vaile from his Iewish people that so they might see to the end of all these things namely that they were shadowes of good things to come the substance and end wherof is Christ. The second impediment be the windowes of this wall of ceremonies which I vnderstand to be the golden leaues of the word
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
Saint Luke 21.29.30 he maketh the burgening thereof as also of other trees 'to be a signe of Summers approaching And Pliny numbreth it amongst the trees that are of quicke nature so that the time of her yong figs appearance must in such hot countries argue the springs ripenesse readie to entertaine summer Touching other respects Isidore noteth that it bringeth forth fruite three or foure times a yeare and Pliny saith of the Aegyptian fig-tree which is like to be one with Palestinaes pomum fert noâ— ramis sed caudice ipso that is it brings foorth his fruite by the very stocke not by the branches Both which declare as also experience in our owne and colder countries that the first frutizing of the Fig-tree is before the Springs ending All which teacheth the Church to come forth of her dead estate to fruitefulnesse of Christian obedience For if the Fig-tree slacke not her duetie but laboureth quickely to bring foorth her fiâ—st fruite that so againe and againe she may be more fruitefull how much more should mankinde hasten the fruits of godlinesse for aduantaging the Lord with moe fruites To that end saith Zecharj we are deliuered namely to serue him in holinesse and righteousnesse all the dayes of our life Otherwise it will betide vs as the Fig-tree which mocked Christ with leaues when hee expected fruit namely to be cursed from euer bringing forth fruit The Naturians further note that the Fig-tree cut downe and cast into the water it presently sinketh And when it hath sometimes lodged in the mudde it afterwards ariseth and floateth aboue the waters contrary to the order of nature in trees who in their drinesse swimme but thoroughly humected and steeped doe forthwith sinke to the bottome This may well represent a double quaâ—ification in Messiahs people the regenerate The first qualification is this though they be cut downe with affliction corporeall or spirituall or both that they sinke againe for so these waters runnes ouer Dauids soule eftsoones yet they rise againe They may sometimes lodge vnder the mudde of earthly affects as Dauid Salomon Hezekiah and others haue but vp at last they arise by the spirit of repentance For a iust man saith Salomon falleth seauen times but riseth againe Yea our sauiour saith seauentie times seauen times but ariseth againe By desperation they may be kept vnder for a season but when they seeme swallowed vp of that muddie euill God giueth them the comfort of his spirit whereby they rise as high as they were falne low And hereof I could giue particular instance not farre off without recording of ancient experience As for externall afflictions afflictions corporeall we see the faithfull that way oft cut downe sinking vnder as without life subscribing as did our worthy Archbishop Cranmer to muddie conclusions but such sleepe not long ere that they arise and burne the hand that so subscribed This sinking vnder for a time is the effect of old Adams lust but this mounting vp againe euen against all order of nature is the effect of grace euen of the seede of election hid in our nature This first qualification appeareth here in our first resurrection and blessed are they saith Iohn that haue part in this resurrection for on such the second death hâ—th no power The second qualifications or propertie is that which first is of God wrought in them namely Humilitie the high way to Glory No sooner is Iohn Baptists axe laid to the roote of their tree but they poore tender hearts doe sinke vnder in the sight of their sinne confessing themselues to be but slime of the earth But marke the issue the Angel of God toucheth Daniel and bids him arise Israel first smitten downe was after two dayes to reuiue and the third day to be raised vp He exalts them saieth Mary that be of low degree for before Exaltation goeth Humilitie â—uen as Pride goeth before destruction Against natures order quite that one should ascend by descending but sutable to Grace for euen Messiah that ascended did first descend into the lowest parts of the earth Let the vnregenerate be cut downe howsoeuer sinke vnder they willingly will not Swimme aloft they will so long as they can such is the sturdie pride of their hearts But in due time the waters of Gods indignation drench them thorow that downe they sinke as did Pharaoh like a stone into the bottome and there let them lie to Doomesday Condemne thy selfe and thou shal not be condemned sinke thy selfe and thou shalt not be drowned It is further affirmed of this tree namely that Scalpendo tantum ferreis vnguibus aliter non maturesâ—it it will not otherwise ripen then onely by first scratching it with yron hookes or rakes Which plainely pictureth our vntoward nature that otherwise will not become fruitefull in Christs orchard without he first do pierce and ripple the skinne of our soule with the doctrine of the lawe as also by sealing corrections vpon vs. Lastlie for this place it is not to be forgotten how Naturians affirme that the wildest Bull is tamed quickâ—y by being tied vnto the Fâ—g-tre like as by daily experience we finde that the Guinycok swelleth and becoms â—eirce by beholding ofred garments as also the Lion turning himselfe to flight if he be hunted with burning torches The Figtre denoting a true humbled Christian the Bull in this doth resemble the fuâ—ious vnregenerat And so it appeareth in Psa. 22.12 where Dauid in the person of Christ thus spaketh of his persecutors Many yong Bulls haue compassed me mightie Bulls of Basan haue closed me about Where the inferior persecutâ—rs are termed yong Buls the Superiors in their euill are resembled to mightie Bulls Al beasts and bruit beasts that set themselues against Christ and his members But will these wild Bulls be tamed by being vnited to the Fig-tree that is will their spirits be meekned by being bound vnto Christ and his members In the second psalme they are introduced crying thus Let vs breake their bands and cast their cords from vs. True not because they were already yoked bound but because they feared to be bound All amongst vs that be termed Christians haue seemed to be vnited with Christ and his members by the bands of word and sacraments but all such haue not indeed beene bound for had they bin indeed of vs they would not haue gone out from vs but as Saint Iohn saith would haue continued with vs. Antequam exierent ergo non ex nobis therefore saith Austin hereon they were not of vs no not before they went out from vs. If they once had come verilie vnder the spirituall bonds of Iesus had they bin as fierce as Saul they would haue becom as meek as Paul Then the wolfe shall dwell with the lamb the Leopard lye with the kid and the calfe and lion and fat beast together and a litle child shall leade them euen then shall the mightie be subdued to
his wayes are past finding out For if the Creature could swallow vp all the reason of the Creator God should be finite and God no God The most learned reason the most plaine and readie reason the soberest reason of God his electing reprobating or acting whatsoeuer is this God so willeth or it is because God so wil. An answer soone learned and as readily made and being put in practise it shall stay much babling and vaine iangling that destroies but the hearers As God did choose vs and freely seale vs vp in Christ the rock of our saluation before all time so in time he calls vs and comfortably speaketh vnto vs. Not entitling vs according to that we are in ourselues but as we are in him In our selues a serpentine brood but in him Doues by litle climing towards our head as doues by steps and staires do ascend the Rocke Lect. VII SHew me thy face Hauing awaked his Loue he now exhorteth to shewe her face vnto him or more neere to the hebrue shew thy countenance vnto me Quid eniim per faciem nisi fidem qua à deo cognoscimur what can we vnderstand by the face but faith seeing by it wee are knowne of God Shew me thy Faith saith GOD shew mee thy faith by workes saith man God taketh knowledge of vs face to face when we apprehend Messiah by Faith And for this cause Saint Paul teacheth iustification freely by faith seeing by that we haue peace with God Rom. 5.1 Man taketh knowledge of vs by workes and therefore Saint Iames who was but a man saith Shew me thy faith by workes The first we call internall the second externall iustification the first iustification with God the second with man If thou wouldst be iustified with man first labour thy iustification with God So did Zacheus when he said Behold Lord and so did Isaiah when standing forth with his children he cried Behold and so did the poore man in the gospel when he cried Lord I beleeue If thou canst shew thy countenance boldly to God then neuer feare the face of man And how can we shew our face to God by first being quickened in Christ and at vnion with him by faith for hee it is alone in whome the Father is well pleased Heare him shew thy face to him and he will comfortably shew vs the father for none comes to the father but by him And did we but know the benefiâ—e ensuing our standing bâ—fore his face he should not neede twise to say vnto vs Shâ—w me thy face We cannot shew our face to him but wee shall see the face of him And that which is more while we behold the Glory of Messiah with open face wee are changed into the same Image from glory to glory as by the spirit of the Lord 2. Cor. 3.18 that is whilst by the eye of faith we contemplate Messiah we are turned not into Messiah but into his glorious Image And this conuersion not by any naturall hand but by the operation of the Lords spirit But here this question may be propounded Seeing the Elect are alwayes seene of Christ how comes it that here he craues their sight I answer He desires not her sight in regard of Election bxt of Iustification which is alone by faith as afore For though Paul was elect before time yet had he not faith but in time And that time of his iustification by faith did appeare together with the Ghospels spring-time The Church of the Gentiles had her election euer sealed vp in Christ but shee had not euer faith in Christ. He therefore here desireth his loue to shew her countenance which sometimes appeared not that is to shew the precious effect of faith which alwayes was hers in posse in regard of Gods dâ—cree but not in Esse in present habite or possession Cause me to heare thy voyce What voyce is this which he so desireth to heare Is it the voyce of blasphemie of taking God his name in vaine the voyce of vncleanenesse of haeresie of cursing No Messiah delights not in that voyce Whâ—t then is it euen that voyce which is effected in her by his owne holy spirit As the voyce of preaching his glorious workes the voice of singâ—ng Psalmes hymnes and spirituall songs But speciallie the voyce of sad-glad prayer like to the ioyous swâ—et mourning note of the Doue in the presâ—nce of her mate Sinneâ—addes â—addes this voyce but Faith glads it Sinnâ— drawes his notes downe and sin is the burden of this Song but fâ—ith in Christ carries vp the notes aloft piercing the eare of the highest With this Douelike voyce Messiah is so affected as he entreats his Church to cause him to heare her voyce quasidicat Though I should sâ—eme not to heare thee at the first or second or moe times yeâ— cease not to pray pray continually and pray feruently like to the poore widdow that stil importuned the Iudge the more we pray the more we may and the more he would like to a father who seemeth not to heare his childe because he would much heare the Child seeming to eye another thing when he will indeed not heare any other thing nor eie any other thing with delectation The reason of the one and the other followeth For thy voyce is sweet and thy countenance comely First for the voyce it must needes delight because it is sweet melodious delightsome and piercing Nor maruell seeing all such voyce is the effect of the Holy-ghost the very spirit of Messiah and there must needes be sweet and pleasant to Messiah Would the Lord haue put Dauid so much to prayer had not prayer beene sweet to the Lord Would the heauenly Father haue put his owne Sonne so much to prayer had not his prayer beene as sweet odours continually ascending And would the Holy-ghost haue taught vs Continually to pray to watch in prayer in all things to giue thanks but he knew that the Father and Son did sweetly affect prayer And as the voice of prayer so the voice of reading singing and speaking as the words of God they be all as before hath beene cleared sacrifices of sweet sauour vnto God Chrysostome hauing praised spirituall song he addeth This I speake not to the end that you should onely praise spirituall Songs but to the end you should teach your children and wiues to sing such songs not only in knitting or doing of other worke but specially at the table And of the whole Clemens Alexandrinus writes thus Vniversa eius vita speaking de homine cognit praedito est quidam celebris ac sanctus dies festus Atque ei quidem sacrificia sunt ipsae precâ—s laudes quae ante cibum fiunt scripturarum lectiones psalmi autem hymni dum cibus sumitur antequam eatur cubitum quinetiam noctu rursus orationes A man indued with knowledge his whole life is a certaine honourable and holy festiuall day His sacrifices are very prayers and