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
thou turne her away from thee And to this end the Church hath vsed such scriptures as doe exhort to tendernesse to compassion and readinesse of forgiuing one another propounding also the Lords practise in Ier. 3.1 where the Lord propoundeth the state of his people generally to be no better then hers who hath played the harlot with many louers and yet notwithstanding hee offereth a renuall of his husbandlike loue vpon their penitencie and returning And what better president can we haue of our loue and tendernes one towards another then of God his loue and tendeâ—nesse towards vs For Apolúô vsed in Math. 5.32 19.8 signifieth at least somuch as the simple Lúô in 1. Cor. 7.27 which is to loose or vnbinde So that it is to be turned properly thus Who so vnlooseth his Wife except c euen as in the other place art thou loosed from a Wife The Latine word Soluo not Dimitto doth expresse it aptly That Apolú◠doth signifie an absolute loosing or vntying of a thing see further in Luke 2.29 Nún apolúeis tòn doúlón Now thou loosest thy seruant namelie by death and the vse of Luô in Math. 21.2 Mark 11.2.4 Luke 19.30 31 33 where the Disciples loose the colt As also in Iohn 11.44 where Lazarus is loosed not to point to other places ¶ Touching absolute Diuorce it is not deemed here expedient to discourse For the Ministers of the Church they may be assimilated to Doues not onely for the simplicitie and continencie of naturall and spirituall eyes wherein they are called to goe betweene others as also because they should be freer from gall and fretting bitternesse as Doues be rather then other birdes but further for that with the Syrian and Aegyptian doues they bee called to hold out and carrie forth the letters of God his written word all being as the Epistles which Christ by S. Iohn did send to the churches of Asia-minor betweene church and church for premonishing dangers for directing the Saintes in all businesses during the conflict they haue here with the Deuil the worlde and Flesh. But as it befalleth the poore Doue in her flight that sometimes for the letters sake is aymed at of the enemie and somtimes shot thorow euen so it bendeth these church-doues which Christ sends foorth with his word Not only be they continually aymed at but also by the dartes of wicked men smitte thorowe not so much because they hate the men as their mâ—nâ—stration the message of God committed vnto them Buâ— this must not be wondred at seeing so they dealt with the Lord of life before vs. So much for the commendations giuen by Christ. Now foloweth the praise which the church returneth Lect. XVI My welbeloued behold thou art faire and pleasant THE Church herein laboureth to expresse the conceit she hath of her Messiahs feature And this she doth first by returning backe the word Iapheh faire vnto him as if shee should say I am Iaphah but that falleth out because thou first art Iapheh my fairenesse springs out of thee who art indeed the fountaine of spirituall beautie Thus Christ commendeth his grace in her and she praiseth him for the cause of that grace Such are the amiable speeches that intervene betwixt Christ and the faithful But here the church stayeth not for she addeth another Epithete of loue saying Thou art Nagnim turned of the Greekes hôraios which implieth the very Spring or flowre of beauty a terme farre beyond the former Whereby appeareth that there is in him a greater measure of beautie then is powred vpon the church And this falleth out because he hath receued the spirit beyond measure we in measure he is God infinite we mankind finite And all in Him must bee considered for surpassing beauteous as a flowre in the spring or budding is of more repute then in the full ripe-time For in the first is an expectation of beauties-growth but in the second of beauties consumption or Autumne But because we should be so neerely couered with his beauteous shine as may be his God-head hath assumed our Manhood and to it he hath wedded himselfe for euer Whether our vessell receiue more or lesse of his diuine beames of his budding beautie springing feature wee are Christs and Christ is Gods things present and thinges to come they are all ours God make vs thankfull Eyther of them hauing praised each other in seuerall speeches in the next place they ioyne heart and hand and with one voyce ioyntly they thus shutte vp the first section of their diuine Song singing Yea our Bedis greene The beams of our houses be Cedars our Galleries of Fyrre GRegorius Magnus doth so distinguish the sentences and respecting the matter I cannot disallowe it This ioynt-speach containes a glorious report first of the place of spiritual conception secondly of spirituall education The place of conception lieth in these words Our Bed is greene wherin by Bed the place of conception affirmed to be Greene is intended the churches fruitfulnes by conuersing with the spirit of Iesus by whose ouer-shadowing a spirituall seed is begotten Alluding herein to a greene florishing tree which either hath fruit vpon it or at least ministreth hope of fruit in due season bicause such greenenesse is a testimony of a vegetatiâ—e spirit or life within it In the first Psalme a blessed man is therfore compared to a tree whose lease is greene and whose fruit appeareth in due season but here the fruite is not so much the liuelines of faith for bringing forth good workes as the fertilitie of children that is of spirituall sons and daughters arising from the wombe of the Church specially of the Gentiles The Euangelicall prophet seeing this it causeth him to crie out The desolate hath moe children then the married wife adding because of the multitude Enlarge the place of thy tents let them spread out the curtaines of thy habitations And in another place after he crieth by way of admiration who hath heard such a thing who hath seene such things Shall the earth be brought forth in one day Or shall a nation be borne at once For so soone as Zion trauailed shee brought forth her children that is the Sinagogue brought forth the Church For this lumpe followeth the naturall birth of the first fruites Iesus vpon the blessed virgine whereof the Prophet spoke in the next verse before saying Before shee trauailed shee brought forth and before her paine came she was deliuered of a man childe This spirituall encrease of faithfull it is not in the virgin-church without the holy-ghost ouershadow and for that it is here said not My Bed but Our Bed that is the vnion of Christ and his Church is cause of such perpetuall greenenesse and fâ—uitefulnesse Christ by his Spirit is Agent the Church in her senses and affections is Patient he soweth the Seede of his word she as ground receiueth the word into the middest of her heart Thus betweene them both spirituall sonnes
is in the Catholike Church so compared in Matt. 13.38 for that the Children of the newe Kingdome are no more bounded vp in Canaan but growing in all nations And these kinde of Ministers haue commission to preach to these nations Who in one word are the Apostles and all such as the Lord vseth in that glorious ministration These are they who stand witnesses of the sacred othes ecclesiasticall and ciuil which by the Gentiles haue bin administred vnto the Iewish nation attending amongst them whether baptized or vnbaptized and that for their peaceable demeanor towards Christ and his church till it please him otherwise to awake for their general calling But ere I come to compare them with the Roe and Hinde let me dissolue one doubt May any Ministers after the first Apostles Euangelists and Prophets be saide to succeed them in that Ministery Many say no but I say yea For the approbation whereof let vs first consider what their Ministerie was secondly whether in the iudgement of ancient and Moderne Writers any haue succeeded in that ministerie And the rather because the blind Doctor of Brownisme doth terme such Ministers Iudes wandring starres like as they in print haue affirmed Mr. H. I. to haue a Seared conscience both which are termes only of finall reprobation I wonder what reuelation they haue had of our reprobation finall The ministerie of the Apostles Euangelists and Prophets were different in respect of forme in outward calling for Apostles had their calling immediatly from Christ. Euangelists immediately from the Apostles to whom they were Deacons in English Ministers the Prophets or new Testaments interpreters they had their calling immediately from the Church of Christ wherein they had receiued the faith But in the substance of their ministerie they were one and the same All of them were ordinarily employed in preaching Christ in gathering and planting the Churches As for the working of myracles necessarie the first preaching of Christ they all were endued therewith when so the spirit of Iesus deemed it necessarie The guift of myracles was not alwayes in their power as the guift of preaching was but only vpon extraordinarie occasion accompanied their preaching All these three Apostle Euangelist Prophet do differ in respect of some accident in their calling but for their worke they wrought gathering vnto Christ they accord all of them preaching and planting the faith they preached Apostles principall because their calling was immediately as Paul speaketh in Galat. 1.1 12. not of man but of God Euangelists in the neâ—t place because called immediately by the most excellent men of God namely the Apostles Such were Luke Marke Timothie Titus c. attending the Apostles as largely appeareth in their Acts and some of Pauls Epistles Prophets were the most inferiour of the three because their calling was immediately deriued from others of the churches lesse excellent than the former Of this number were diuers in the church of Antiochia in Act. 13. â— Of which sundry after were promooued to an higher degree as Barâ—abas and Saul seperated by the spirit of Christ to the Apostleship vers 2 3. And Iudas and Silas to attend the Apostles Act. 15 27.3â— The Apostle Paul in â—â—â—es 4. layeth downe the worke of Christes ministery to be this â— For the gathering together of the Saints for the worke of the ministerie thâ—t is for the building vp of â—he body of Christ. The worke of the ministâ—â—â—e so standeth in these two things first in Gathering the Church secondly in Building it so gathered For these two purposes he hath giuen two sorts of Ministers first Apostles prophets and Euangelists Secondly Pastors and Doctors The three first for gathering the latter for building the Gathered Which causeth Maâ—ster Beza well to say that pastors and Doctors properly doe not build but properly do proceed in a Church already builded by building vnderstanding Planting or Estâ—blishing and by proceeding he meaneth edifying or building forward the worke whose ground worke is already laide In planting or establishing the Church which Maister Beza termeth Building The Apostles were Maister-builders or planters 1. Cor. 3.6.9 10. The Euangelists and Prophets helped as seruants For Pastors and Doctors they had their calling to particular Churches already plantâ—d wherto they were tied for building vppon the foundation there alreadie layde which well may be termed a proceeding in the worke The first three ufnctions might performe the duties of the latter because they were greater but the latter could not meddle with the work of the former three For the lesser offices are contained in the greater as particulars in the vniuersall but not the Greater in the lesser no more than a Generall in a speciall And hereupon it is that the Apostles the greatest function did euer in the first place execute all the inferiour duties euen of collecting and distributing the almes appertaining to the Deacon Who when they had sufficiently enformed the châ—rches of all things did ordaine vnto them Presbyters and Deacons for proceeding in the house of God already planted This distinction of Gathering and Building or of Building and Proceeding in the worke-builded it well remembred how easie then shall it be in the next place to finde foorth a ministerie which succeedeth the Apostles Euangelists and Prophets A ministerie one with them and not for seperable accidents which consisted in extraordinary reuelations and operations but for the Essence and Substance of their ministrie What was the substance of their ministrie but a Gathering of the elect by preaching of the scriptures sealing them vp in the Sacraments which word and sacraments they incommended to the Churches in their peculiar standing-ministrie The ministrie of Pastors and Doctors oâ— of Priests and Deacons is the same for substance with that of Peter Iames Iohn the Apostles of Marke Luke Timothie Euangelists of Iudas and Silas the Prophets Onely they differ in this that the one sorte are tied to no one particular people for that they are Gatherers the other are tied to a particular worke already to their hand gathered If we finde some ministry who besides the Gospel and Sacraments administration shall with the Apostles be vntied to any one particular Church yea that besides are found Gaâ—herers of people out of Babels mixture into Ierushalems vnitie and order shall wee not truely say they succeedâ— the Apostles But first let vs see whether the scriptures teach that such a ministrie should sâ—cceede the former secondly whether experience prooue that such a ministrie hath succeeded In the fourth of the Ephes. when in the eleuenth verse is repeated the ministers which Christ vseth and in the twelfth verse the worke of gathering and building wherein they should be vsed then in the thirteâ—ne verse is laide downe the time How long they shall be so vsed in these words Tâ—ll wee all meete together in the vnitie of faith c. that is to say in plainer and fuller speach That ministrie is to be vsed for gathering and
and the vines with their small grapes haue cast a sauour Arise my Loue my fayre-one and come away Wherein we may obserue first a reason of his former exhortation secondly the former exhortation repeated The reason is drawne from the oportunitie and fitnesse of time for comming vnto him first because Winter was passed secondly because the Spring was come Winter was passed because his showres were gone Spring time was come because the earth afforded her pleasant fruites and the birds specially the Turtle sent out their pleasing tunes That the church of the Gentiles may with more boldnes step forth Messiah tels her that the stormie weather is ouer the dashing wintry showres quite gone Quid per hyemem nisi legis austâ—ritas intelligenda est What is to be vnderstood by Winter but the Lawes austeriâ—ie That question of the Ancient one may answere thus yes by Winâ—ers weather may be meant two other things Persecution for Righteousnesse and Bondage in sin The soule that is persecuted and hardly entreated of the world is glad with the doue of an hole in the rocke of some shelter from Sauls breathing threatnings and murther more terâ—ible then Winters face Nor will such a soule willingly steppe abroad till that winter be ouerpast This we see not onely in Dauid Elijah and sundry of the faithfull in Heb. 11 but also in our Sauiour Iesus his oft auoydance of such sharpe weather till hee saw the last houre was come For Bondage in sinne it may well be compared to winter for destroying the beauteous visibilitie and face of Christianitie like as nipping winter deflowreâ—h the beauteous face of a garden and Orchard The church of Israel was so nipped and vnbeautified in Aegypt by Idolatrie what time Moses came vnto them And by his manquelling Idolatrie the Church of the Gentiles captiued in Romes Aegypt was till of late yeares almost dead all ouer with Iob vlcerated almost no face nor appearance of a Christian Vineyard But thankes be to God both these Winters are in good measure passed and the nipping showres gone ouer our heads whether we regard that vniuersall persecution or this generall Idolatrie wherewith our people sometimes were ouer-runne But neither of these I take to bee the winter here entended That the Law with his showring mâ—naces are this winter I rather vnderstand euen as by the subsequent Spring I vnderstand to be mystically meant the Gospel What Winter is to the earth and the fruites of her wombe euen that is the Law of Moses to earthly man and the fruites of his Nature Doeth winternippe the earths fâ—uites in the head dooth it plucke his plumes and doth it cause the sappe to recule backe to the root and rests it there vnseene till the spring-time The Law of Moses dooth all this for his stormie threats and cursing showres applied truly and powerfully to the conscience it nippes my Gallant in the head it cooles his courage is pulleth his high lookes downe to the earth seeing himselfe to be but a lumpe of earth And thus the Law as a sharpe Tutor and ierting schoole-mâ—ister was appointed to whippe the Synagogue the Church in her infancie vnto Christ. And for this cause Messiah calleth his Church heereforth as out of an hole where through feare shee had lurked The Law was promulgate with ensignes of feâ—re namely with burning fire blackenesse darkenesse tempest yea so terrible was the sighâ— â—s Moses saide I feare and quake Heb. 12.18.21 how much more must the breach thereof cause the sinner to feare for whome all the terrours of God are ordained This stormie Winter begunne with the Law in mount Sinaej but when the vocation of the Gentiles was to appeare with Messiahs comming then the winter ceased the showrs of iudgement ended or rather the showres were changed from wintry showres to showres beseeming the spring The Gentile Church before vnseene was now to shew her selfe She that before sate in darknesse was now to be brought into his maruailous light Had she heard no other agument for mouing her to arise and goe vnto Messiah saue this namely that the Winter was passed the partition wall broken downe the ceremoniall nipping impediments remooued it had noted a soueraigne loue in Iesus but when he secondly addeth that the spring was come recounting the springs particular beauties this argued a larger loue But when she was to remember that Messiahs comming was the abolishment of the first and the stablishment of the second how might the remembrance of that double loue rauish sense and affection with loue But let vs consider the particulars whereby this Spring is described First The flowers appeare in the Earth By flowers who are appointed rather to sauour vnto then to feed vpon are vnderstood the first fruites of the spirit whereby the Elect giue a pleasant smell and therein lieth sweetenesse of speach and words going before workes euen as flowers before fruites For the which cause as the Apostle exhoâ—teth that Our speach bee gracious alwayes for bringing edification to the hearers to be exercised in diuine thankesgiuing answerable to that sacrifice of a sweete smelling sauour offered vp to God the father by Messiah our Beloued so the Prophet Zephaniah in ch 3.9 calleth it a pure language which the Lord would giue to his people in their conuersion As wee are called to bring forth sauoury words before man for euil words corrupt good manners so more specially before our God in our priuate and publike spirituall seruice Otherwise the Rose Lilly and other flowers of the earth will condemne vs who in their kinde smell sweet and are sauourie to God and man Otherwise the nosegay in our hands shall iustifie the Earth when our vnsauourie stinking words and writings shall damne our nature For by our words we shal be iustified and by our words condeâ—nâ—d saith the Rose of Sharon our Beloued Lilly of the Vallies The second part of this Spirituall Springs description lieth in this The time of singing by Birds is come The clause by Birds is not in the originall but necessarily vnderstood seeing not any singing but such singing of birds as afterwards namely of the Turtle is here vnderstood that being one glorious effect accompanying the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the vines The word indeede sometimes so signifieth but as it signifieth also a singing so here it can onely so be taken not for a cutting For helping the Latine translation Genebrard saieth Old vines are cutte in the Spring But here we see the vines brought in with their fruite after and therefore not to be considered in the lopping time besides that Genebrard obserued not sufficiently that the Spring is here brought in with many fruites for so forward was the earth in Palestina insomuch as our March with them the first moneth it affoorded eares of corne for oblation Nay Genebrard himselfe presently after obserueth that the word signifieth also Cantillatio a
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
praises together with the scriptures read before meate psalmes and himnes in the time of meat before he goe to bedde as also pouring out prayers againe in the night season Neuer sung the Doue so sweete a song to her mate as the Church singeth to Messiah when her voyce at all times is so soundâ—ng Thy countenance or Aspect is comly Faith being as afore the cause of the churches countenance the countenance of the faithfull must needes be gloâ—ious for as the cause is such is the effect The wisedome of a man saith Salomon dooth make his face to shine and the strength of his face shall thereby be changed This is specially spoken of heauens-wisedome which causeth the soules face or countenance to shine causing a right strong heart to change the complexion from euil to good of deformed becomming comely Nor is this wisedome otherwise in mysterie to be vnderstoode then of the Sonne who is the wisedome of our heauenly father That Son of heauen causeth our face to shine and this onely as we become one with him by the apprehension of Faith Faith purifieth the heart causeth a change of the soule inuests vs with Messiahs righteousnesse as Iaakob was cloathed with his elder brothers garment One graine of faith remooueth mountaines of difficulties Faith apprehending Christ truly putteth away the olde corrupt man and putteth on a newe countenance euen the image of God which maketh the church to Christ right comely Christ exacted of Iairus Faith onely for curing his daughter and to him only that belieueth all things are possible Marke 9.23 Which true effectuall faith beeing in the Church only it causeth her alone to be described of Saint Iohn in forme of a Woman clothed with the Sunne all beauteous and comely Abben-ezra vnderstanding as other Iewes doe this of their olde Church comming out of Aegipt hee there inferreth that the Church then shewed her countenance to God when she belieued applying thereto that clause They belieued in the Lord. The Psalmist long after that Exode or outgate from Aegypt prophecieth of a departure forth of another Aegypt Ps. 68.31 comparing there in Vers. 13. the Church to a Doue that had lodged amongst pots or as the word Shephatheim may seeme rather to imply Killes or Furnaces and therewith blacked but then annects this promise yet shalt thou be as The wings of a Doue that is couered with siluer and whose feathers be yellow golde This comming forth of Aegypt was the Gentiles comming forth of horrible Idolatrie wherin all Nations had lodged and blacked themselues Who comming forth by obedience to Christs voyce called the obedience of Faith were therewithall not onely washed from deformitie but also couered with comelinesse compared to a Doues wings al siluerie and gâ—lded And that this is the proper point here intended by Salomon Idolatrers and Idolls lodged so in holes of Rocks in Isa. 1.20 21. as vnâ—ble to abide the glorious Law-giuer I would rather conclude if the church would think it to be more direct then the former For as the word Rocke is sometimes applied to Christ in whom the church liueth so it importeth sometimes the mansion of Idâ—latrers But let the Mansion of this Church-doue bee considered in Christ according to Election or in woods groues monkish cells secret holes in regard of her passed idolâ—trie beauteous and comely she is not made till she come forth and manifest her faith true working faith For faith is the girdle that tyeth her to Christ and all the glorious shine of Christ to her Is our voice sweete praise him is our aspect comely thanke him for as the Earth was vncomly till he said Let it budde forth and then it was presently couered with Bâ—auties carpet euen so it is the word of fâ—ith preached whereby our Owlish Idolatrous hoing was turned into a sweete Douish voyce and our Aegyptian-like blackenesse into a Douish comelinâ—sse Messiah praising this voyce for sweet and this countenance for comly for how should his gifts and graces in his owne members be otherwise it controlleth them who say in the faithfull and regenerate there is no good thing instead of saying In their flesh or vnregenerate part There is no good thing For where Isaiahs people cry out We haue all beene as an vncleâ—ne thing and all our righteousnesses haue beene as filâ—hy clâ—uts they speake first of the time past when they lay drowned in sinne secondly they censure onely the actions of their owne vnregeneâ—ate nature for somewhat in body and soule is euer heere vnrâ—generate they bring not the actions of the spirit in them vnder that iudgement not to vrge the Hebrew turned of some as a â—estmeâ—t of shreds for as the Holy ghost is such are his fruites Thirdly they censuâ—ing themselues not for vncleane but as vncleane it may import some respect had to the worke of God in them which otherwise was shadowed with the vncleane clouds of nature But much more Messiahs praise of his churches face and voyce may controll such aâ— vpon Faiths weakenesse shall conclude faith therefore filthy that because the graces of God in the regâ—nerate are weake therefore vncleane not onely a plaine error but also a blaspheming or euill speaking of the graces and heauenly effects of God his holy spirit Not to seuer the workes of the flesh and spirit that is of the regenerate and vnregenerate part it is to builde a Babel or Confusion contrary to the Apostles proceeding in Galat. 5.16 17 19 20 21 22 23. Where the Apostle maketh the fruâ—tes opposite each to other The vnregeneration of our nature soule and body for the body is acted by the soule it is vncleane and as a polluted Carrion but it can no more dâ—file the giftes and operations of the Holy-ghost in a new-man then a stinking carrion can defile the glorious rayes or beames of the Sun shining theron Dauid somtimes complained of GOD his absence not because he was indeed absent but because he felt him not present namely in mercie So the Elect regenerate sometimes cry out as all naught not because it is so indeede but because they for that present haue no feeling of the good worke of God in them As for spirituall by-standers they see God neere them and goodnesse then in them It followeth Lect. VIII 15 Take vs the Foxes the little foxes destroying the vines for our vines haue small grapes HErein the Church repeateth a speach of Messiah which concerneth his care ouer the faithful in their first manifestation of Christian obedience The parts are these two First a commaundement for apprehending the aduersarie Great and Final laid downe vnder the terme of Foxes Secondly a reason thereof And this drawne first from the nature of these foxe-like aduersaries in that they destroy vines then from the time of vines weakenesse when it is saide Our vines haue small grapes As by Foxes vnderstanding aduersaries so by vines vnderstanding the faithfull labouring to bring
to iudge of them throughout this song as of incense trees for sauour and as of beauteous flowers for fauour A soule seeing it selfe in it selfe hath cause to cry out of it selfe all vncleane all red as scarlet but if it haue the sight and sense of being in Christ it is to belieue that crimson sins are all washed so white as wooll and that by the blood of that Lambe their garments are made white And with boldnesse such a soule may presse into the diuine presence knowing that the giftes of his owne spirite cannot but to him be acceptable Nor is such perswasion and boldnes the worke of pride but the fruite of Faith euen of faith wherby we haue peace with God The place of Messiahs feeding is amongst these Lillies so that these lillies are properly the place of his food not as some haue taken it the food it selfe Rabbi Selomoh doth thus reade it who feeds his sheep amongst the lillies that is saith he in a fit quiet and beauteous Pasture-plâ—t not vnlike to that of Dauid in ps 23.2 True it is that Christ hath prepared a pleasant spirituall place for the sheepe of his pasture to graze in but here I take it she intends directly the refreshing place which Messiah had chosen to himselfe and that is her selfe chosen to be a Templâ— to the holy ghost an habitation to the mightie God of Iaakob comparing her selfe to a field of Lillies her seuerall sanctified members considered And hereunto Abben-ezra is drawne when not only he saith that the Lord is drawen suaui odore floris iâ—tius by the sweet odour of this flower but also in liliâ—s designantur iusti that by Lillies are vnderstood Righteous persons Our Sauiour by Saint Iohns Ministrie laboured to open the hearts of the Laodiceans Reuel 3.20 to what end That hee might enter and sup with them And is there all Nay that they likewise might suppe with him The same mutuall and ioynt pasturing may be here entended according to that which was in the 1. ch and 9. verse and blessed be they which be inuited to this supper Reuel 19.9 Messiah feedeth amongest these Lillies and the Lillies againe receaue nouriture from him and his spirit represented by the watrie bankes in psa 1.3 He liueth with vs not of vs but we liue both with him and of him Liue with him we doe because the members cannot be seuered from such â—n head Liue also of him we do because not only the earth is the Lords and the fullnesse therof and so all liue of him but also in respect of his body and blood called in the Gospell a slaine carcase whereon as eagles by faith we tire and foster And so the faithfull only feed of him For his feeding with vs it is plaine from the vnion he hath with vs both in body and soule And that is cause that in Matt. 25. he accompteth that which was giuen to his poore members to haue beene giuen vnto him Not because his owne particular body was in them for the heauens retaine that till he come to iudge both the quick and dead nor since his owne particular nature was glorified could it hunger or thirst after bodily refection but in respect of commâ—nion and fellowship with such spiritually through faith his spirit so chaining him and vs togither by the bonds of faith And in such respect he taketh hard fare also with them going downe with Iaakob into Aegipt with Ioseph into prison suffring with the Saints in Damascus Thus hee feedeth vs and with vs He feedeth vs as a father but feedeth with vs as a brother yea as an husband and amiable louer Now to her Prayer Lect. XI Vntill the day breake and Shadowes flee away Returne my Welbeloued and be like a Roe or young Hart vpon the Mountaines of Bether IN this prayer I obserue generally the Churches will conformed to Messiahs wil. That it was his wil to remoue from hir in some fort for a certaine season she had learned from his owne Canonicall word and for that cause she prayes him to retire for the word Sób here and Bèrà ch in ch 8.18 I take to be as synonimies or to haste away according to the fathers decree till the time of darkenesse were ouer-shot assimilating himselfe herein to the yoong Hart on the mountaines of Bether To lack his presence no doubt a corasiue vnto hir but hauing learned that God had so decreed shee desireth him to accomplish his will herein referring her will to his reuealed will A doctrine taught by Messiah when he taught his disciples to pray Thy will be donâ— practised by himselfe when he prayed to his father Not as I will but as thou wilt and a rule whereby euery one that hath a portion in Christ must be contented to walke As a childe ought to referre his will to the Father and a scholler to his Maister euâ—n so and much more then so ought wee to referre our will which is alwayes weake and oft bad vnto God his will which is strong to preuaile and is alwayes goâ—d If loue cannot preuaiâ—e with vs for subiecting our will to his will in all things Then let the feare of his power force it Follie it is to resist him that is stronger Hath he said it quoth Balaam and shall he not doe it And hath he spoken and shall he not accomplish it As if he should say all the world is not able to resist his will to fruâ—â—rate his word for if they wil not ioyn with it for partaking with his mercy they shall be subdued of it for partaking with his iustice As we would be knowne to be of God Christ Iesu let vs be euer found subiecters of our will to his will yea it is a badge of the Church here and therfore cannot in the faithfull be altogether wanting More particularlie here is to be obserued first the time of decreed absence and that is Till the day breake and shadowes flie away secondly The manner of his absence and that is Like a yong Roe on the mountaines of Bether The breaking of the day and departure of the shadowes for Night which is the earths shadow doth depart with the daies breaking it is vnderstoode of some to be the time of the Lawe preceeding Christs incarnation which lawe was nothing else but a shadow of good things to come some others vnderstand it to be the time of the church in this darke miserable worlde specially after Christs ascension Not to meddle with other vnapt collections I meane here if God permit to insist on both these times as both well suting to our former exposition But heere some will aske how can the church of the Gentiles will Messiah to retire vnto the time that Legall ceremonies vanish seeing the Gentiles were no people or church till that lawe was ended I answer God that calleth things that be not as if they were hee by Salomon bringeth
and the Penner of Samsons storie Which indeed is something but howsoeuer he was of men called Nazarite and that oft in scorne as were his disciples afterwards Act. 24.5 yet so was he truly termed by the Spirit of prophecie first in respect of the Nazaren-shadow secondly in respect of his peculiar Nazarite Samson He being vnto both of them the Thing that was shadowed Touching the Ceremonies appertaining to a Nazarite they consist in Abstinencee and this first in Samsons mother secondly in himselfe The abstinence of his mother doth consist in forbearance first of strong drinks inebriating potions secondly in avoiding the touch of such things as the lawe made vncleane and both these she hath in common with the vowed Nazarite Ouer and besides which the voluntary Nazarite was to abstaine from shauing and cutting of his head for a season a vowe which Saint Paul him selfe entred into Before the Lawes buriall or ceremoniall obsequies were finished but now no more then other Leuiticall rites to be practised 1 That abstinence from strong drinks together with their adiuncts did not only argue how sober the faithfull should be in their bodies for offring themselues vp to god as a resonable sacrifice a thing which drunkards can no more doe then beasts but also by this externall sobrietie they were taught and wee no lesse to learne the inward sobrietie of the soule Our Sauiour in Luke 21.34 remembreth both these thus Beware also of your selues lest at any time your hearts be burdened with surfeiting and drunkennesse and with the cares of this life by drunkennesse and surfeting vnderstanding that which burdens Body by cares of this life vnderstanding such irregular affections which burden the soule and make it spiritually drunken which Timothie the Lords warrior is not to cumber himselfe withall and that as he would please his maister Nor is surplussage of care and feeding onely forbidden to euery Christian Nazarite but also in times of speciall duties all vse of such principall diet is to be omitted and euery care to be cut off for pleasing our God Of the first good Timothie made conscience so farre as the Apostle was glad to teach him that seeing he was falne into notable weakenesse he therefore ought not any longer to drinke onely water but now for his stomacke sake to drinke a little wine 1. Tim. 5.23 for no abstinence is commanded to the destruction of the body but onely for natures humiliation Many we haue that will pleade from this to Timothie the libertie they haue to drinke strong things but they forget to take paines with Timothie till infirmitie of body require it Barnard reprooueth many oâ— his time for their ouermuch curiositie in diet Qui in totus flunijâ— Agris hortis cellarijsué reprerire vix possint quod commenderent Who in all riuers fields orchards cellars can scarse finde that which they may diet on abusing to that end the former speach to Timothie But what faith the good Father further Da mihi alterum Timotheum ego cibo â—um sivis etiam Aurâ— poto balsamâ— Giue to me such another as Timothie was and if thou wilt I will seede him with gold and giue him balâ—â— for drinke Which scripture as they abuse for vpholding a gluttonous beast-like life so for nourishing inordinate cares they abuse another place to Timothie where the Apostle â—aith thus If any one prouide not for his specially of his family he hath denied the faith 1. Tim. 5.8 but this helpes them nothing seeing prouision may be without care of the heart without disturbing the affections In which respect the Apostle vseth a word deriued of Nouâ— the Minde as if the Head and Senses rather then heart and affections were employed in such christian prouidence or prouision And because Christians specially in speciall duties are not to trouble the heart with cares of this life our Sauiour sendeth them to learne of Birds and Lillies in Math. 6. who walke on in their duties without all care and carking These that thus carelesly abuse scripture for maintaining their drunken cares wee may say of them as Isaiah said of their predecessors They are drunken but not with wine they stagger but not with strong drinke And therefore in such spirituall drunkennesse as vncapable of diuine instruction as Nabal in his corporeal drunkennes was vncapable of Abigails information For crosse them in these cares it may be they wil die of the pet within 10 daies after as did Nabal who liue a contrary life to the Nazarite to our Sauior Iesus who not onely in speciall cases did practise extraordinary Fasts but also in his whole life did voluntarily tie himselfe to a meruailous abstinence 2 That they were bound from touching of any such thing as the ceremoniall Law reputed vncleane that did in mysterie prohibit the faithfull of all communion hauing with Satan and his worke of death who as he is an vncleane spirit so euerie worke of his is vncleanenesse and to be reprooued Ephes. 5.11 not to be coupled with but come out from 2. Cor 6.14 c. This touching of vncleanenesse is twofold either our consent too euil in Action or in Affection which very aptly of the Apostle is expressed by drawing in one yoake with wickednesse Christ himselfe liued in a Church and Common wealth where no vncleanenesse ecclesiasticall and ciuill was lacking What then Was Christ thereby made vncleane No for neither did he Coact euill with them not yet Affect the euill which was amongst them but rather as edifying occasion was offered did publikely reproue them And not to touch their impurities neither in affection nor action but rather to reprooue them this is truely to come out from amongst them Place maybe changed and euil actions and affections yet continued and euill and vncleane manners may be changed where yet the place is continued In this abstinence from gilt of euill all the Nazarites of God are to labour but onely that Nazarite of Nazarites Christ Iesus himselfe can stand forth and say I have touched no vncleanenes Onely heere is our comfort that for clensing vs from such pollution there remaineth a satisfactorie oblation Numb 6.9 c. And that is Christ Iesus the Tuâ—tle and immaculate Lamb by the sheding of whose blood onely we are cleansed 3 The Nazarite was to abstaine from shauing and poling the Head For the woman it is her praise to haue long haire because it is giuen her for a Couering and it is a womans shame to be sâ—orne or shauen but Nature it selfe teacheth that it is a shame to man to haue long haire 1. Cor. 11.6.14.15 Howsoeuer then it was a Nazarites ceremoniall duty to haue long haire yet therein is secretly preached that there was a certaine shame in such side locks euen as it is one marke of Nebuchadnetsars being a beast to haue his haire growne long like to Eagles feathers Vnto which sacred word of God if our people gaue credite then they
and slue him Is the serpents head then broken is he falne as lightning and is the Dragon with his Angels cast out Yes the womans seede hath brused him Michael hath bâ—ought him downe and cast him forth what then ensueth This In his carcasse the Lords sacred bees do hiuâ— and so out of him comes hony the sweete fauour of God to saluation What is this carcasse It is that wherein Satans spirite sometimes liued but nowe is expâ—lsed and become the habitation of a better spirit Generallâ— it iâ— the Kingdome of the world out whereof he is cast that so the Lords Apostolicall ministâ—ie may in all places plant the word of heâ—uens kingdome howsoeuer in tract of time the carcasse hath corruptâ—d and the honie beene mingled More pâ—rticularly this carcasse is the nature of Iew and Gentâ—le naturally possesâ—â—d with an vnclean spirit till our Samson by the finger of his spiâ—it haueâ—enâ— our heaâ—â—s and cast forth that strong man Sinne. After which hiâ— mâ—nistâ—riall Bees directed by the spirite of heâ—uen doe conuay into vs the hony combs and sweet promises of life eternal so that thenceforth our words become sauorie to others and our workes no lesse delitious to the tasters This briefly of Samsons victâ—rizing the Lion The second practise of his Iudiciall captaineshippe is exercised vpon the vncircumcised Philistims notable oppressors of his Israel And therein I will note first his slaughtâ—r of a thousand with an Asses Iaw-bone secondly his carrying away of the City Azzahs gates and posts vppon his shoulders thâ—rdly his owne death with about some three thousand of his enemies by pulling Dagons house downe vpon their heads In the first may be repâ—esâ—nted Christ Iesus his conquest and thâ—t by a right simple instâ—ument if it be valued by the worlds iudgâ—ment For what is the word preached to the wise of the world Is it Foolishnesse And these from whose iawes it comes are they iudgâ—d otherwiâ—e then Asses and rid of the woâ—ld as Balaam rid his Asse But as the Asse reprooâ—ed him so by the foolishnesse of preaching 1. Cor. 1.21 it pleaseth him to saue his people and to ouerâ—hrow the vnbelieuer For the foolishnâ—sse of God is â—iâ—er then men and the weakenesse of God is stronger then men 1. Cor. 1.25 Not a thousand but many thousands fall before this iaw-bone for euery substance is more glorious then his shadow and yet out of this ministeriall Iaw-bone doe issue the waters of life which in the faithfull spring vp to eternall life Such golden treasure he hath laid vp in eâ—rthen vessels termed Gods fooles and asses that the excellencie of that power might be of God and not of vs 2. Cor. 4.7 In Samsons sleeping within the Citty Azzah or Gnazzátháh Iudg. 16. carrying away the gates and postes thereof vpon his rising from sleepe to the mountaines toppe that is before Hebron thereby the learned Collado did vnderstand our Iesus the Nazarite his passing through the midst of his aduersaries vnharmed what time in Luke 4. they had brought him to the toppe of a steepe mountainâ— from whence they had purposed to haue cast himselfe headlong But with ancient tradition I vnderstand it as much more proper of Messiahs sleeping in the graue vnder the dominion of death that strength of death well signified in Azzah what time the Iewish vncircumcised Watch Math. 27.65.66 and 28.4.11 did awaite the Sepulchre where Iesus for his vnwoorthie churches loue did sleepe But maugre the hearts of the watch our Samson did arise with the mysticall gates of Hell and death vpon his shoulders no maruell though hell-gates cannot preuaâ—le against his Church togither with the posts and spirituall sustentacles thereof Which when he had done he preacheâ— to his disciples in a mount that All power in heauen and in earth was giuen him from which Mount he ascâ—nded into the mount of heâ—uen leading captiuitie captiue hauing spoiled principalities and powers that so hâ— might giue giftes to his people In Samsons death I will note first his being capâ—iuâ—d secondly his being flowted lastly his pul-downe of Dagons house He was captiued of the Philistims what time his Sacramentall lockâ—s were first shorne away by Delilah What is Delilah It soundeth in English Pouertie and Weakenesse Who captiued our Messiah-Samson The spirituall vncircumcised of the people By what meanes came he to be captiued By the prâ—uation of his strength But which excelleth the shadow himselfe was willing to lâ—y downe his strength by the which before hee had forced them backward and cast them downe to the ground Ioh. 18.6 Such was his loue to his poore-weake Church a body of vanity and adulterie in her selfe as for her sake he willingly became captiue that she might be freed from vengeance For the Flouting of Samson it intimated the intollerable derision of Iewe and Gentile practised vpon our Arch-iudge what time they had bound him and brought him to the publike place of execution At him as was sometimes fore-told of Dauid they shut vp their tongues nodded their heads flouted with Haile King with many other reproachfull subsannations and girdings All which actions were but as a play of the vncircumcised Philistims in the Temple of Dagon In the pul-downe of Dagons house doe remember that Samsons locks and strength being encreased vpon him hee laies his hands on two principall-pillers swaies downe the wholâ— house before him and so with his owne fall like a right captaine who for the generall good neglâ—cts his owne temporarie particular he ouerthrowes the people and Princes mounted in the Galleries and high-places Now to the mysticall application Our great deliuerer Messiah howsoeuer he laide his strength aside aforâ— in the sense of which weakenâ—sse he cryed out My God my God why hast thou forsaken me hee yet at last grew so strong on the crosse as in the stretching out of his hands hee cryed valorously out IT IS FINISHED that is the full redemption of Israel is now atchieued Principalities and Powers in the highest places are ouerthrowne on the crosse I triumph ouer them It is saide of Samson that The dead which he slew at his death were more than they which he had slaine in his life Iudges 17.30 And of Christs death it may be much more saide that it was farre more exitiall and mortall to infernall powers then was his life Which aduantage by his death because Peter not seeing contradicted he therefore is of Iesus termed Satan and bid come behinde him as sauouring earthly things rather than heauenly This briefly of Samson and a Greater than Samson Lect. XXVIII Iehoshua THe next personall shadowe shal be the last of the circumcised which I meane hereto obserue His name is Iehoshua by function he is the Hie-priest vnto Iudah after their returne from Babel and in the timâ— of their temples re-edification Hosh. 1.1.12.14 For his name Iehoshua more shortly Ioshua and in Greeke forme IESVS I haue noted the shadowing vse thereof before in