captiued their Will vnto Euill euen as in the former place they suffered their Minde to be hood-winked of the Deuill At this time the Will hath Infirmitie vnto Euil not grace vnto Good being pressed and ouercome of euil The third time is reparation of Wil and that is done by the free grace of God in Christ Iesus for these must needes be free that Christ makes free But as the worke of regeneration howsoeuer true is euer in this life imperfect so the wils freedome vnto Good it is not in this estate perfect Hereof insueth the battaile internall betweene the Flesh and Spirit the regenerate and vnregenerate part And heereof it is that Schoolemen well say It hath infirmitie to euill but grace vnto good insomuch as it can sinne because of the libertie and infirmitie it hath and it cannot sinne vnto death because of the libertie and helping grace it hath The fourth and last time it is the state of incorruption hereafter wherein the former Infirmitie and weaknes is swallowed vp and consumed and the former grace confirmed made absolute and perfect Then not before it cannot at all be ouercome or pressed downe and then it shal be so qualified as it can no more sin But though the will of the regenerate is set free vnto good it must be conceiued that the regenerate cannot thenceforth of him self operate good And that is the cause that the Church here hath desired Christ still to draw her howsoeuer borne anew and howsoeuer willing vnto Good for in willing well and doing Good there is still some pull-backe some rebellion which causeth the Apostle to say when I would do good euill is present with mee c. Romaâ—es the seauenth chapter 21. verse c. But in this state of will repaired by grace we consider first the same grace drawing secondly our will following Not following as a logge or stone doth him that drawes it but as a childe hauing legges to mooue doth mooue after the Nurse holding and leading it by the hand which yet without the Nurses helpe could mooue to no such purpose And because of this Cooperation or together working with God it hath in the Church anciently beene saide No man vnwillingly doth good although that he doth be good because the spirite of feare profites not where the spirit of loue is not For when God willeth that we shall do good as good he maketh our will willing so to doe good So that he which made vs without vs he now leades vs not in the way of saluation without vs. He vseth our senses for iudging and our affections for willing and willing accordingly as his spirite instincteth The heart is not now created anewe for the substance but for the qualitie Affections turned out of the way by the old Adam are now set into the way by the second Adam and so it is with the senses not to the end they should act nothing but that they may cooperate with their Leader and Instincter the sauing Spirit Not hereby meriting any thing of God for it is his grace and worke that they so worke but hereby declaring the truth of their dwelling in Christ and Christ in them By which declaration such a regenerate person first gaineth therby an assurance of eternall life and secondly doeth thereby occasionate others to glorifie the Father of Heauen for his free mercie Lect. V. WE wil runne after thee A christians life is termed here a running and by Paul a Race 1. Cor. 9.2.4 Who also exhorteth euery one so to run as they may obtaine for so one may runne as they shall not obtaine That we may effectually runne the Author to the Hebrues Chap. 12.1 willeth vs first to cast off the sinne that presseth downe and hangeth faâ—t on secondly to run aâ—med with patience For sinne is compared a burden for pressing downe as also to som pitchie or flimie matter that cleaueth to the flesh from all which spirituall lets wee are to abstaine if wee meane to striue in this maisterie Hee that runnes with sin raigning in his mortall members he runnes on the loosing side The sinne wee haue must be cast away the sinne that offers it selfe by alluring prâ—fits and pleasures after we are on running that must be abstained from els as good fit stil as rise and fall Some neuer leaue off to be seruants of whom it may be said as of the diuel * he sinneth from the beginning Som begin to run as did Iscariot Demas and others but the poets golden apples trundled in the way they stoope to gather them while others take away the crowne Reuel 2.1.1 Secondly much patience is required and why bicause howrs of tentation come vpon all the world to try them that dwel one the earth Reuel 3.10 that is many persecutioâ—s and afflictions When painted alluring delights cannot drawe a soule out of the Christian race then terrors and therats of earthly power labour to beate the soule backe When Peter could not be pulled out of the way by worlds delights hee was tripped by terrors and feare of earthly power But as the righteous man falleth seauen times a day so he riseth againe by the staffe of repentance where the hollow-harted not onely fall but fall backeward at last and no more rise againe rushing into euill as the bard horse into the battle The phrase RVNNE it not only teacheth a Race but also the Speedines we are to vse in this Race S. Iames exhorteth vsâ—to be slowe to speake so were Pythagoras schollers for their first fiue yeeres during which time they were enioyned silence as also to be slow to wrath but yet to be swift to heare how much more need we learne to be swift in our obedience Our ordinary speech Delay breeds danger teacheth vs what inconuenience doth commonly fall in our ordinarie affaires by foreslowing the time greater losse in spirituall cases doth accompanie spirituall negligence Satans industrious compassing the earth it caused Iob to send spee dily for his Children and with speed to sacrifice Abraham made no lesse speede about sacrificing his Isaac And the Prophet proclaimeth him accursed that doth the worke of the Lord negligently Euery minute of delay may breed a mountaine of danger for by such negligence first Sathan trumpeth moe impediments in our way and secondly we our selues thereby become more sleepie infirme vnapt to run the way of Messiahs commandements And hereupon it is that not Seekers but Striuers enter and the Violent by force take his kingdome Luk. 13.24 Math. 11.12 Let vs therfore not only vnto God pray Drawe me but let vs with all our minde and might adde We will runne after thee So much for the Petition and his Condition Now foloweth the Petitions effect in the residue of the verse that is to be considered first in Messiahs Graunt in these words That King hath brought me into his chambers secondly in the churches protestation We will reioyce c. Touching Messiahs Graunt first wee
beyond some others fiftly called vs sanctified vs assured vs of a better state Not one particular loue but we should remember for whetting vp our loues againe towards him who first loued vs. As the recordating of oile wheate wine is not only solatious to the Merchant but also causeth him to labour thereafter so would the remembrance of God his seueral loues stirre vs vp with Dauid much more to delight Psal. 4.6 and to labour the more for possessing thereof as the worldling for the enioyment of gold and siluer Pro. 2.3.4.5 But alas wee receiue manie loues and forget them all from which ariseth our cold affection and vntoward deuotion Remember we therefore from whence we are falne and doe we our first workes before the golden candlesticke be taken away by captiuitie as sometimes was Iudah or at best be turned vpside downe and the light of God his worde out out Secondly we may see whence it springeth that peoples memories are so apt to euil but very slippery for retaining good namely because they doe not with the faithfull here dedicate them vnto good but rather vnto things euil euil simply or at best euil in some respect For as a mans hand is readiest in that worke it ordinarily exerciseth euen so is the memory fittest to receiue and recordate such stuffe as it hath beene enured with be it good or bad Wo therefore to such as make their memorie a table-booke of the diuels reckonings for he must pay such their wages wheras it was created for the finger of God to write in as sometimes he did in stony tables Now followeth the whole Righteousnesses do loue thee as if she should say whatsoeuer is righteous in my Minde righteous in my wil Yea whatsoeuer flâ—weth from both as an action of Righteousnesse all loueth thee and thou art beloued of all that Whence followeth first that there is no Righteous sense no righteous affection no righteous action but it is a louer of GOD and Gods friend For as Christ testifieth himselfe to be Trueth because man is enlightned with no truth that is not from Christ who lightens euery man that commeth into the world Iohn 1.9 so the Apostle S. Iohn is bold to say Euery spirit confessing that Iesus Christ is come in the Flesh is of God Now we know that reprobates yea that men really infested with the diuel they can in such fearefull estate say That Iesus Christ is come in the Flesh therefore the diuell or reprobate in such an estate is ouer-ruled and acted by the spirite of Christ Iesus the causer of such truth For if in God we liue mooue and haue our being Acts. 17.28 then no tongue for speaking nor hand for working doeth mooue but it moues in God and in mouing rightly it moueth in Gods mercy but moouing otherwise it mooueth in iudgement Boldely therefore may all faithfull-ones conclude that all Righteousnesse is of God and therefore all Right things must loue him Nay they cannot but loue him seeing they are al sparkles of that infinit light and effects of that most blessed Cause of Causes which is Himselfe Secondly it followeth that all Vnrighteousnesses euen euerie particular braunch thereof it is an Enemie to God And no maruell because it is not of God but of the diuel Iohn 8.44.1 Iohn 3.8 who was a lier from the beginning and an opposer vnto Iustice. Whatsoeuer therefore is an error in sense an error in affection an errour in action it is of the diuel and an enemie to God The consideration whereof should mooue all first to nourish euery part of Iustice because it is our Kings friend but secondly to mortifie and kill euery particular vnrighteousnes because it is a Traitour to our King yea a snake in our bosome bred otherwise for our owne destruction calling for fire and brimstone as somtimes vpon the Pentapole-citties Sodome Gomorrha Zeboim Admah and Zoar bleating in the eares of our righteous Iudge as Sauls fatlings in the â—ares of Samuel calling for fire vpon the new world as of erst it cryed for waters to the drowning of the olde world Howsoeuer we cannot chuse but Iniquity will as an vnseperable accident in this life dwell in vs yet let vs labour that sinne Rom. 6.12 doe not raigne in vs yea let vs endeuour with all our soule with all our minde and with all our might that the spirite of righteousnesse may sit in the chaire of our conscience who quickely shall enable vs to treade Satan vnder Lect. VI. Verse 4. I am blacke and to be desired O daughters of Ierushalem as the Tents of Kedar as the curtaines of Salomon Verse 5. Do not respect me c. NOw we see an Apostrophe or auersion of speech from the beloued and an heedelesse care of preoccupating a notable obiection which the Daughters of Ierushalem might frame here thus how darest thou being but a blacke hued Virgine to suite and supplicate to such a beauteous sweete King as is Messiah c. Hereto she answereth first by Concession I am blacke secondly by Refutation but to bee desired c. For the better vnderstanding wherof it must be ay remembred that as vnder the person Salomon Christ is intended so vnder the person of Pharaohs daughter matched with Salomon is the Church of Gentiles figured And so the controuersie heere to be betweene the Sinagogue of the Iews and the faithful of the Gentiles alluding vnto that which the Inhabitants of Ierushalem might somtimes obiect against the Aegyptian Lady brought out of that hote Clime vnto Iudeah and Salomons court I am not ignorant that some otherwise worthy much reuerence haue herein contradicted the Ancients and peremptorily affirme that that marriage of Salomon with Pharaohs daughter it could not be a figure and why Because say they Salomon sinned in so marrying and to this end they alleadge Exod. 34.16 I answere first it followeth not that because it is euill therefore no figure Hagar and her Ismael were but an euill couple yet saint Paul maketh them a figure in their generation Galat. 4.22 c. Sodome Aegipt Babylon accursed places yet figures Obiect Euil things may be figure of euill things but not of good Answer Yes of good Hagar figured the old Testament and his workes and both good Galat. 4.24 Rom. 7.7.12 Cyrus was an vncircumcised Gouernour and yet Meshicho his euen Iebouahs annoynted and a figure of Messiah in conquering the aduersary and freeing his people Isa. 44.18 45.1 c. Secondly the Iewes were not forbidden simply all marriage with the Gentiles but to beware of al such marriage as might draw them to Idolatry Idolatrie preuented and this was done when any were contented to make themselues Israelites or Iewes Exod. 12.28 Deut. 21.12.13 Hester 8.17 And like enough that Pharaohs Daughter learned that lesson Psal. 45.10.11 then marriage might lawfully be attempted Thirdly they were forbid marriage with no other Gentiles so much as with these that Canaan euomited And vnto them the
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
first in this assertion for thy voice is sweete Secondly in that conclusion and thy face is comely Now to the Exhortation and his parts My Dove In chap. 1.15 I haue obserued certaine properties of the Doue and hererafter shall haue occasion to adde some other things Heere onely I note Messiahs amiable conceipt of his Church who euen before she appeareth openly is no lesse his Loue then after For as the word Doue expresseth Loue so the word of application My argueth neere loue Which as it ministreth comfort to the Elect euen when their innocencie and simplicitie of spirit is hid in the Rockes cliffes from the eye of men so it further may cause vs to re-eccho Saith Christ to thy soule My loue let thy soule turne backe as by Eccho the same note My loue as Mary hauing hold of Christes feete cryed Rabboni my Lord and Thomas hauing grapled the woundes of Iesus did cry My Lord and my God For the place of this doues mansion here it is The holes of the Rocke c. Some take that here is intended the Churches station or biding plot in the day of persecution who then hideth hir selfe from the sword as a Doue hideth her selfe in the Rockes But that cannot be the proper doctrine here intended all the former ground of this Act remembred A certaine Rabbine vnderstands it of the straits before and behind whereinto the church is driuen hauing the enemie before and behinde the seas before Israel and Pharaohs chariots behinde like to the Doues estate who flying the cruell hawke doth put her body into some Rocks slifter not daring to looke out because of her aduersary without nor daring to creepe much inwards because of the serpent within who lieth hissing against her And this is a double persecution persecution without persecution within Into such straits the faithfull are often driuen and the Lord deliuereth them out of these tentations Othersome as Barnard doe vnderstand this Rocke mystically to imply Christ and the holes to signifie the wounds of Iesus That Christ is the Churches rocke of saluation the Psalmist many times expresseth and is of Saint Paul in 1. Cor. 10.4 plainely expounded But for the holes or caâ—ernes in the Rockes wherein the Elect doe lodge before the Gospels spring euen all the time of the Legall winter they by apt proportion doe rather insinuate the secret councels of God sealed vp in Christ touching the Gentiles eternall election and calling As the Gentiles after their calling are said to be in Christ 1. Cor. 3.1 Ephes. 1.1 and their life hid in Christ Coloss. 3.2 so their election in him according to that of the Apostle Hee namely the Father hath elected vs in him that is in Christ last before mentioned and this before the foundation of the world And saith the same Apostle to the Galatians chap. 3.23 Before faith came that is before the gospels spring We euen Iew and Gentile after a sort were kept vnder the Lawe and shut vp vnto the faith which should afterward be reuealed namely what time the gentiles secretly elected in Christ should publikely be called by the ministerie of Faith Thus the church elected in Christ had hir abode euen before hir caling in Christ yea within the secret stairs lodging pâ—aces of Christ. Euery elect soule there had her place like to a simple innocent Doue in the secret cabines of a Rocke What is the cause of finall glorification present Iustfication What the cause of iustification our effectuall calling What the cause of that calling Election termed also praedestination Whom God hath predestinate them also he called whom hee called them also he iustified and whom hee iustified them also he glorified And so Election is cause of our calling of our iustification glorification But what is the cause of such Election The Rhemists answere good workes Bellarmine maketh a flatte contrary answere lib. 2. cap. 10. de grat saying Electos esse Gratis ante omnem operum praeuisionem Men are elected Gratis that is freely before all foresight of workes Whether of these factions conclude rightly Let vs examine that The Rhemists will haue God to elect man in respect of good workes which hee foresees shall be in that man that is he elects before all time in respect of good workes which shal be in time An opinion voide of common sense that the effect of Election should be the cause of Election that the latter should be the cause of the former That Election is the cause of good workes the Apostle witnesseth saying He hath elected vs in him c. that we should be holy election so the cause of holynesse as the tree going before is cause of the good fruite which commeth after not contrariwise And for this cause the Apostle in Rom. 9.11 calleth it Election not by workes that is without respects of workes introducing to that purpose the electing of Iaakob before hee had done any good Bellarmine so hath the better in concluding that God electeth freely without respect of anie foreseene workes But wil we haue a direct answere from scripture touching the cause of Election The Apostle saith it is The good pleasure of his will who worketh all things after the councell of his owne will Ephe. 15.11 Who will haue mercy on whome he will shew mercy Rom. 9.15.18 So that there is the hiest cause of our election his owne will And therfore well said of Lombard Elegit â—os quos Voluit gratuita misericordia non quia sideles futuri erant sed vt fideles essent God elected those whome he would of his free mercie not because they were to become faithfull but to the end they might become faithfull Ait enim Apostolus misericordiam consecutus sum vt fidelis essem non ait quia fidelis eram for the Apostle saith I haue obtained mercy to the end I might be faithfull hee saieth not because I was faithfull Nor can the nature of God be knowen for onely Actiue and God in all things Agent but it straight teacheth vs to belieue that he dooth all things without all outward respect If any thing in the creature should simply moue or bend his Will then God should bee Passiue hee should suffer man to worke on him which were to make the Creator a Creature and the Creature therein greater than God But the curiositie of mans bottomelesse pitte will somtimes inquire the cause why God so will specially will reprobate Thereto I may thus answere with Austin If I could find out the cause of his will wouldst thou not then enquire for the cause of that cause And so when shoulde there be an end of enquiring But for staying of mans curiositie in such a profound mysterie I thus say with S. Paul in Rom. 9.20 Oh man who art thou which pleads against God Shall the Pot rise vp and demaund why the Potter so willeth Rather with the Apostle in another place conclude admiring O the deepenesse
purple and scarlet and fine twined linnen of broyderie vpon the twoo shoulders whereof were couched two Onix stones hauing sixe of Israels sonnes names grauen in the one and sixe in the other The Breast-plate of iudgement couched vpon the Ephod and very short it had the same stuffe as had the Ephod but coupled to with gold chaines fastned in gold rings In whose Square were couched twelue precious stones euery of these gemmes hauing engrauen one of the names of the Tribes of Israel But within this Breast-plate was put the Vrim and Thummim two things not expressed in scripture what they be nor can any Iew affirme indeed what they were Nay as onely they were of God giuen to Moses so to be inserted so is it not probable that euer any but Moses did see or know them And which is more after they were once lost and in Esraes time the Priest had them not Esr. 2.63 it neuer appeareth they were had againe The Angel bid Manoah not enquire after his name which was Secret and the scriptures concealing what Vrim and Thummim was I leaue it as a Secret The Plate for the Hie-priests miter was of pure gold tied to with a blew silke lace euen to the front of the Miter wherein according to art was grauen HOLINES TO IEHOVAH Thus was Aarons body adorned and so was his head decked all these tirings by reason of their mysterie precisely of the Lord called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigedé Kâ—dèsh Garments of holinesse Exod. 28.2.4 garments for his consecration and yet all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come namely in Christ Iesus the Hie-priest of our profession For the foure tyrings of Aaron which hee had in common with the minor-pâ—iesthood wee may behold in them the pure innocencie of Iesus more white than linnen more spiritually fine than Bâ—sse Which Righteousnesse of his imputed to his church is called Reuel 19.8 pure fine linnen and shining euen the Righteousnesse of the Saints If Salomon cast his eyes to this no maruell though he saide At all times let thy garments be white for no such occasion of triumph as to waâ—ke purely hauing the bright shining puritie of Iesus put vpon vs for that is to be cloathed with Christ as the Woman in Reuel 12. is cloathed with the Sunne More particularly the Broydered coate may represent that Iustice which he puts on as an habergeon The breeches well represent his Puritie couering the shame of our nature The Girdle of his â—oynes and reines is expounded of the Euangelicall Prophet to be Iustice and faithfulnesse The Miter cloased about below but open aboue point-wise to heauen-ward it wel might shadow that saluation which he brought from heauen for mankinde below We the Body that is saued he the Head that saueth vs. And hitherto the Apostle leadeth vs when hee wills vs to take to our selues the helmet of Saluation which is no other than our head Christ as Simeon well vrgeth when he saith Mine eyes haue seene my saluation The inferiour Priest did thus in his garments represent Christ with his graces whereby we stand and are saued But to take a little view of the other foure garnishings which were proper to the Hie-priest it shal be to survay a more plenarie shadow of all things The foure tyrings absolute to Aaron and the Greatâ—sacrificer in succession vnto him be these first the side Robe secondly the Ephod thirdly the Brestplate lastly the Golden plate For the Robe consider his heauen-blewe or hyacinth colour and what can one behold therein but glory or heauenly maiestie such as is represented to Iohn in Reuel 1.13 where our great Hie-priest standeth amidst the Churches clothed with Maiestie as with a state-garment As Iohn see him we should all see him in the spirit of our Minde namely to be clothed with Maiestie and renowne no more knowing Christ according to the flesh but according to his glorious immortalitie from the abolishment of corruption in all his mysticall members for to them it is finally appointed that dishonour corruption and immortalitie shal be put off that so they may be inuested with mortalitie vncorruption and glory For as we haue borne the image of the earthly Adam so shal we beare the image of the heauenly 1. Corinthians 15 49. In the Bels and Pomegranats circuiting the skirts of this garment much may thereof be spoken and all according to the analogie of faith Whereof now onely this In the golden bells making a golden sound as Aaron went in and out not onely is represented Prayer which powerfully was offered vp of Iesus but also and that more properly Sonitus verbi the sound of the word Messiah himselfe was the Word of the Father by which Word the worlds were made But the Bels here shadow not that vncreate word but that Creature-word which our great Messiah hath sounded in the eares of his people Which word should be deare vnto vs euen as the fringe of our garment placed about our seete for directing strâ—ight steps accordingly Yea it shadow-wise preacheth that we must sound well to others for their direction also in holy duety Specially the Ministers of God must vâ—ter this golden sound Iram bene inquit Beda contra se occultiiudicis exigit si sine praeaicationis sonitu incedâ—t hee pâ—ouoketh the anger of God against him who insisteth not in the sound of preaching Nor is it sâ—fficient to pray or preach except it may be vndeâ—stood of Gods people for if the trumpet giue an vncertaine sound who shall prepare himsâ—lâ—e vnto battelâ— except â—aith the Apostle ye vâ—ter words that haue signification how shall it be vnderstood what is spoken for yee shall speake in the ayre As Christ rung this bell before vs so wee are to ring it vnto others specially that peale whereby people may take knowledge of Messiah gone into the Holy of holies euen into the very heauens to appeare now in the sight of God for vs. For the Pomeâ—granets consider their composition they were made of blew silke and purple scarlet Not to meddle with Iâ—sephus no not with some christians their elementall conceits grounded here vpon colours it is certaine that by these pomegranats a most excellent fruite is shadowed forth good workes and by these dainty colours is intimatâ—d the Beautie and comelinâ—sse of good workes It is a frequent vse of scripture to compare Mankinde to a tree and his actions to tree-fruites and as such fruitâ—s are commaunded so aâ—e they of the Holy-ghost commended for beauteous Instance it but with one particular That loue which causeth brethren to dwell together in vnitie is it not commended for Tób and Nágnim comely and amiable pâ—al 133.1 Yea good workes are the beautie of mankind Which as they abounded in Messiah so neither can be lacking in his members Was it the Leuiticall posie A Bell and a Pomeâ—granat A Bel and a Pome-granat Let it also be
good cause it is now necessary that offences be but woe vnto them by whom the offences be It were better for them that a mil-stone first had beene hanged about their neckes and they throwne into the sâ—â— rather then they should grow to offend these little ones In the meane time seeing it will be no better let vs as Dauid speaketh be defensed with yron for hedging mittens and with the shaft of a speare as with an hedging bill an heroicall and patient spirit and so we may touch them till God burne them So farre Messiahs speach first touching himselfe secondly his Church Now to the Churches Speach Lect. III. Verse 3 As the Apple-tree among the trees of the Forrest so is my Welbeloued among the sonnes of men In his shadow had I delight and sate downe and his fruit was pleasant to my pallate NOw beginneth the Church her speach in this second Act of our diuine Song Much shee speaketh ere she ceaseth whereof in his place In this verse she setteth Christ out as an apple tree in the Forrest pleasantly shadowed and fruited euen beyond all the trees of the Forrest For the better vnderstanding whereof I consider first what the tree is which is here spoken of secondly the place it groweth in thirdly the person resembled by this tree fourthly the persons resembled to the place of this trees growth Which comparison first laid open then in the second place I consider the comfortable adiuncts which the Church deriueth from this tree so planted in the Forrest The tree so compared is Tappûach expounded in Greeke by Meléa in the Latine Malus I doe not thinke of Malum Euill though euill came into the world by eating of Malum an apple but of Malâ— quasimagis volo in English I had leiuer or I more will or desire bicause it is passing pleasing to nature and of many fruites nature more wills and desires it For as the Latine tongue was before Latines were acquainted with Adams maner of fall so it â—ather seemeth to haue the terme Malum for that it is a fruit which mankinde much desireth and delights in Here by the way it may be demanded nay some doe demand it how any one knowes that the fruit which Adam did eat was an Apple rather then a Peare a Lymon or a Pomegranate a Figge or such like sâ—eing the scripture onely termes it by the generall terme Fruite I answere if any one by the terme Apple doe vnderstand onely that one fruit which our English language so calleth he speaketh very vncertainely and not sufficiently probable seeing there be some other fruites farre more pleasing to the eye and Heuahs eye was notably delighted with the sight of that forbidden fruit But the Ancients haue vsed the terme indifferently for any trees fruit that was pleasing to sight and taste specially such fruites as bee of round fashion as Malum Hespericum an Orainge Malum Punicum a Pomegranate Malum limonium a Lymon c. And if the Hebrue word should happily be compounded of Tau and Piach nor see I but it may then I would thinke that Adams forbid fruit-tree was this kinde of Apple-tree Tau is a Signe â—iach is Ashes because the sight of the tree should put man in minde of becomming Ashes by eating of it Nor lets it but Iesus may vndergoe the name of that particular apple tree so well as he vndergoes the name of the Serpent But of the serpent lift vp not put downe with sting but he without sting So he may be termed the tree of knowing good and euill as by his good hee hath cured our euill knowing and feeling our euill vppon him that so by his goodnesse he mightfully abolish euill Though indeede first of all he was rather figured by the tree of life then growing in midst of the Garden This of that apple tree but as by the way for the apple tree here mentioned it appeareth by some after-circumstances that it is a tree of spreading nature bringing forth fruite not onely pleasant in taste but so strong vnto the sense of smelling as thereby a quickning power is conuaid into a feeble weakened body This of the tree For theâ—place of this peculiar apple tree his growth it is amongst the trees of the Forrest amongst wilde trees mossebegrowne trees trees that bring not forth meate for men but maste for hogges For the person assimilated to the apple-tree it is Christ Iesus the Churches Beloued from whom wee deriue life health and euery sauing grace of the spirit The persons resembled by the Forrest-trees they are here termed in the originall Sonnes not Sonnes of men Yet the matter well heeded that adiunct of men is well added in a distinct letter Shee considers her Welbeloued Iesus here not exalted but humbled not sitting in the heauens but pitching his tabernacle amongst men And therefore past all doubt that here he iâ— not compared with the Angels to whom in this state hee was somewhat inferiour Heb. 2.7 but with the sonnes of men euen as the Church before was conferred with the daughters of men These things remembred let vs see what is inferred As an Apple-tree amidst the Forrest trees so is Christ amidst the sonnes of men Wherein like first for being oppressed though not suppressed secondly for being comfortable to the poore passenger For the first it was expressed in his comparison with the Rose of Sharon and the Lilly of the vallies Thereto the Church subscribeth plainely affirming that it comes to passe by the sonnes of men He came to his owne and his owne receiued him not He was in the world and the world knew him not The light shone in darkenesse but the darkenesse comprehended it not Nay asmuch as in them was they laboured to quench the light The trees of the Forrest Iothams bramble and all doe inuiron him The canker-fret sonnes of Adam flocke about him These that brought forth fruites beseeming hogges that wallow in their owne filth they despise him for his good workes and take vp stones to cast at him Ioh. 5.59 whose dayly fury was such as it caused him at another time to crie out Many good workes haue I shewed you from my Father for which of these doe ye stone me Nor would they be quiet till they had pulled this tree vnder foote but it rose againe the third day and so their second error in not yet belieuing but slandering his resurrection it was worse then the former The second thing is the comfort which an apple-tree bringeth to a person voyaging through a groue and which Christ Iesus administreth vnto a wearied soule trauailing amidst these sory sonnes of Adam the wicked world And this comfort is laid downe in two particulars first in shadowing such a soule secondly in feeding it A shadowe is a kind of darknesse caused by some grose body detaining the Lights shine Some expert Naturians haue borne the world in hand that by certaine darke shaddowes collected in
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-Vine-tree And these fruites make vp this springs perfection and stand for a Preludium to the Summer season Lect. V. FOr the Fig-tree our Sauiour in
the weake the cruel to the meeke when verily and in truth they shall be spiritually knit vnto Christ and his Church as Ionathans heart was knit to Dauid the figure Nay marke it that Saul the King breathing nothing but bloodshed against Dauid he no sooner comes neere heareth Dauids voice but loe his furie staieth he pronounceth Dauid to be more righteous then himself and smitten with some remorâ—e he lift vp his voice and wept If that mightie Bull was so againe and againe meekned by but approching neere to that annointed Fig-tree how gentle and right easie would hee haue become if once his heart could but haue beene knit vnto Dauids But passing by them forraine Bulls Beasts that be without vs of whome wee can better beware let me touch alitle a certaine vntamed Beast domestike bredde and brought vppe together with vs whome Ieremie termeth an vntamed heifer a fauage deuouring wolfe in our owne flesh What is the sin in our nature nay what is our nature it selfe in the state of vnregeneration but a beastly nature and sin a Stranger whom Salomon would not haue to medale with our ioy If this Beast be not bound to the Homes of Christs altar he wil deuoure vs. Let thy brutish nature be bound to Christs Fig-tree and the spirit of sinne will some and some die in it and Nature it self wil be tamed become subiect to the spirit of grace Bind it to the prince-fig-tree Christ first by the cord of his word secondly by the bond of sacraments thirdly by Continuall praier And for making thy nature more capable of grace by the former meanes do first beate downe thy bodie with Saint Paul and bring it into subiection by much fastings watchings hard lodgings secondly frequent the companie of holy sober mortified persons who can and do mourne for sin For Salomon hauing found by lamentable experience what bodily spirituall fornication he had bene drawne vnto by leud companie he after that cries out It is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men namely to mourne crie and the liuing shal lay it to his heart With the holy we shal learne holines bind we therfore our beastly nature to his spiritual Fig-tree and so a better fruit shall spring out of nature This of the Fig-tree It followeth And the vines with their small grapes haue cast a sauour Grapes of them selues casting no sauour it must necessarily be vnderstoode of that time wherein there be small Grapes peeping out and the flowres falling off which flowres giue true pleasant odour The Vines and Oliues Plinie being witnesâ—e concipiunt Vergiliarum exortu do conceaue in the rising of the 7. Starres which is about the mid-spring and for putting forth their berries togither with the flowres fall the time as before was more hastie in Iudea then in the Latines contrie So that I take this berry-state of the vines to denote the spring-time as before though the perfâ—ction or finishment thereof Seeing the vine is sundry times hereafter to be spoken of I will here obserue the fewer things thereof First the Prophet Ezekiel declareth that the vine-tree is for his wood lesse regarded for building then anie tree of the forest insomuch as none wil make somuch as a pin therof for hanging anie vessell theron but rather cast it into the fire and consume it As the Lords prophet applied that to the Iewes so may I to the Gentiles What substantiall thing is there in our nature for the which we shold be depended vpon Behold we are vanitie and lighter then vanitie it selfe Cursed is he that makes flesh his arme to rest on yea that goes about to make one pinne of our naturall abillements as an article of faith to leane vpon Rather we and our pura naturalia deserue to be cast into Hell fire Secondly the wild-vines by art as by timely tonsure and yearlie clippings are brought to such perfection as Nulli est ligno aeternior natura no wood is found of more durable nature And this may wel resemble the happy immortalitie of our nature by diuine art that is by the operation of Messiahs spirit and his word euen as by the ouer-shadowing of the Holy-Ghost The Sonne of God was vnited to the first fâ—uites of our nature which in the graue neuer felt corruption An other thing for the present is this that Vines and their fruit come to nothing except they be vnderpropped and lift from the earth Such are the flowers of our sauourie wordes and the Grapes of our nourishing workes without they be sustained with the spirituall fulcres of grace Take away the vnderprops of preaching sacraments administring praier almes fasting c and all our flowers fall our fruits rot We shall fall to the earth mind earthly things and the earth will marre all In minding earthly matters we shall be but as the Serpent creepers on our belly lickers of the dust But being continually vnderpropped with the ordinances of Christs vineyard we shal by God his grace haue our conuersation in heauen seeke the things that are aboue howsoeuer the bodies root be in the earth The spring thus described first from gratious speach figured by flowers and birds singing secondly from gratious workes of faith signified by the fruits beginning in the fig-tree and vines now remaineth to speake of the exhortation subioyned Arise my Loue my faire one and come away Whereof hauing spoken largely in the tenth verse aforegoing this litle shall now be sufficient First by the iteration of this exhortatorie doctrine the Holy-ghost would not onely intimate God his free fauour offered againe and againe to his people but also the vntowardnesse of our hearts for yeelding obedience Secondly by the words Arise and come away he inferreth first an arising from euill wherein we lay captiued by sinne through the curse of the Lawe represented by winter Secondly a comming into the libertie of the Saintes for seruing Christ in word and workes represented by the ioyous Summer It followeth Lect. VI. Verse 14. My Doue thou art in the holes of the Rocke in the secret of the staires shew me thy face cause me to heare thy voice because thy voyce is sweete and thy face comely THe Church herein continueth her repeat of Messiahs speach wherein I obserue first an exhortation secondly a reason thereof The exhortation vttereth it selfe first in a description of the Church secondly in the thing exhorted The description lieth first in a louing attribute giuen by Messiah to her My doue Secondly in a manifestation of hir mansion place first in saying Thou art in the holes of the Rocke secondly in adding In the secret of the staires The thing exhorted is the manifestation of her selfe first in saying Shew me thy face secondly in subnecting cause me to heare thy voice The reason of this exhortation is drawne from her excellent qualification