THE
Song
of
Songs
,
which
(
is
)
Salomons
.
The
Argument
of
this
first
Part.
The
Church
very
feruently
suiteth
after
the
presence
of
Messiah
:
specially
for
his
appearance
in
our
Nature
.
Whereto
she
receiueth
a
comfortable
answere
,
bringing
with
it
appearing-wise
,
the
presence
of
Messiah
.
Which
two
so
conucned
,
they
fall
into
mutuall
praises
,
finishing
the
same
with
mutuall
applausion
.
Lect.
I.
THis
Title
standeth
as
a
glorious
Eulogie
or
Porch
to
the
ensuing
Scripture
.
And
heerein
obseruable
first
(
for
methode
sake
)
the
Holie-ghost
his
penne
man
of
this
Scripture
,
and
that
is
Salomon
:
Secondly
,
the
matter
itselfe
,
and
that
is
a
Song
.
Touching
Salomon
,
we
are
to
vnderstand
that
hee
was
sonne
of
Dauid
,
King
also
of
Israel
:
and
both
of
them
notable
tipes
or
shadowers
forth
of
our
Lord
and
Sauior
Christ
Iesus
.
But
this
Tipeship
stoode
in
this
difference
:
Dauid
a
figure
of
Iesus
,
in
respect
of
the
continuall
warie
he
had
with
the
Churches
aduersaries
:
Salomon
a
figure
of
Christ
,
in
respect
of
his
continuing
plenty
and
peace
in
the
midst
of
Israel
his
church
:
Dauid
the
Churches
Captaine
:
Salomon
the
Churches
amiable
spouse
and
passionate
Louer
.
In
One
word
,
Two
things
are
sealed
,
So
that
of
this
scripture
the
wise-spirited
may
say
with
the
[
*
](A15991-e3330-b)
*
R.
Sal.
Iarchi
hereon
.
Rabbine
(
according
to
that
in
psal.
62.11
.
(
God
hath
spoken
once
,
and
I
haue
heard
it
twise
:
which
Cabalistically
is
,
In
one
speach
of
God
I
obserue
two
things
,
as
Letter
and
Spirit
.
When
Salomon
penned
this
sacred
Writ
,
the
time
of
too
many
hath
bene
said
to
bee
,
what
time
he
tooke
to
himselfe
Pharaohs
daughter
:
and
so
haue
concluded
it
to
be
a
nuptiall
song
.
But
this
iudgement
is
not
onely
opposite
to
this
scripture
,
but
also
hath
brought
with
it
some
other
inconuenience
:
namely
it
hath
caused
sundrie
impure
Spirits
to
stumble
,
affirming
it
to
be
a
vaine
amorous
ballad
,
penned
at
the
pleasure
of
Salomons
wantons
:
an
assertion
in
the
highest
degree
blasphemous
.
The
Iew
(
who
best
knewe
the
old
Canon
)
can
say
,
that
[
*
](A15991-e3420-b)
*
R.
Abr.
Abben-ezra
on
this
chapter
.
It
is
abhominable
to
thinke
that
the
Song
of
Songs
should
treat
of
venereall
matters
.
But
the
Naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
,
(
for
they
are
foolishnesse
vnto
him
)
neyther
can
he
know
them
,
because
they
are
spiritually
disce●ned
.
That
it
is
against
this
scripture
also
,
do
consider
that
speach
in
Cha.
7
,
4
:
[
Thy
Nose
is
like
to
the
Tower
of
Lebanon
.
]
Lebanon
could
not
stand
for
a
comparison
,
Tower
of
Lebanon
.
That
this
glorious
Lampe
of
Israel
for
a
season
was
darkned
by
Idolatrie
,
his
historie
expresseth
:
yea
his
historie
being
shut
vp
with
the
mention
of
that
euil
[
*
](A15991-e3560-b)
*
Bellarm.
de
verbo
Dei
lib.
1.
cap.
5.
Romanistes
conclude
,
that
Salomon
died
vnrepentant
,
and
so
by
consequent
,
an
Abiect
.
But
seeing
other
scripture
will
necessarily
conuince
that
,
they
should
rather
think
,
that
his
history
was
shut
vp
obscurely
,
that
so
therein
he
might
shadowe
forth
our
Iesus
,
who
in
his
death
also
was
numbred
amidst
transgressors
,
making
his
graue
so
with
the
wicked
.
That
he
died
not
an
abiect
,
these
reasons
euince
.
First
,
the
consideration
of
his
Tipeship
:
for
seeing
God
selected
him
for
the
sole
figure
of
Messiahs
loue
,
spirituall
peace
,
and
plentie
towardes
his
spousesse
the
Church
:
it
shal
be
more
then
rash
ignorance
to
conclude
him
an
Abiect
.
Secondly
,
Thirdly
,
he
was
not
a
Prophet
,
sent
in
mercy
to
the
church
,
but
an
holy
Prophet
and
Scribe
of
the
Holy-ghost
.
Saint
Peter
in
his
2.
Epistle
1.
Chap.
verse
20.21
.
so
speaketh
of
all
these
holy
Teachers
:
First
know
this
,
that
no
Prophecie
in
the
scripture
is
of
any
priuate
motion
:
for
the
prophecie
came
not
in
old
time
by
the
will
of
man
:
but
holy
men
of
God
(
a
terme
neuer
giuen
to
the
reprobate
)
they
spake
as
they
were
moued
by
the
holy-ghost
.
Now
Salomon
being
one
of
these
Holy
men
of
God
,
hee
must
needes
depart
hence
in
the
state
of
grace
.
Three
yeres
long
they
walked
in
the
way
of
Dauid
and
Salomon
,
it
plainely
vrgeth
that
Salomon
died
in
Gods
fauour
,
or
else
he
should
neuer
so
haue
bene
coupled
with
Dauid
his
father
.
Yea
,
it
also
argueth
that
Salomons
finall
gouernment
was
in
and
for
the
Lord
(
howsoeuer
the
Mount
of
Corruption
not
taken
away
)
seeing
first
Rehoboams
gouernment
is
said
to
be
like
that
way
,
wherein
his
father
and
grandfather
had
walked
.
Lastly
,
his
owne
three
books
euince
his
repentance
:
first
the
booke
of
Prouerbs
specially
the
Preface
lying
in
the
first
nine
chapters
:
wherein
he
specially
admonisheth
his
people
to
beware
of
the
strange
woman
:
vrging
the
sea
of
iniquity
(
bodily
and
spirituall
)
which
accompanieth
that
euill
,
as
speaking
from
experience
.
In
which
booke
he
laboreth
therfore
to
settle
his
Puple
(
of
what
degre
or
calling
soeuer
)
in
the
rudiments
and
grounds
of
religion
.
Secondly
,
his
booke
termed
Preacher
,
wherein
(
specially
in
Cha.
2.
)
he
preacheth
worldly
vanitie
f●om
selfe
same
experience
,
admonishing
others
to
beware
by
his
euill
.
In
which
booke
he
taketh
his
disciple
(
as
into
an
hie
mountaine
)
that
so
from
thence
looking
downe-warde
,
hee
may
spie
the
flitting
and
vanishing
estate
of
all
things
here
vnder
the
Sunne
.
Thirdly
,
this
most
diuine
Song
penned
(
as
before
is
prooued
)
in
his
olde
age
:
vaine
lustes
then
turned
to
contemplatiue
loues
passing
betwene
Messiah
and
his
Church
.
(
As
if
heerein
hee
hadde
lifted
his
Hearer
higher
then
the
Sunne
,
for
speculating
matters
solely
celestiall
)
it
further
prooueth
the
veritie
of
his
repentance
.
Left
hee
was
for
a
season
,
left
flesh
should
reioyce
in
Gods
sight
:
but
recouered
againe
by
repentance
through
God
his
free
mercy
,
wherof
these
three
bookes
are
three
infallible
testimonies
:
euen
as
Peters
three-fold
confession
,
Lord
,
thou
knowest
that
I
loue
thee
:
Lord
,
thou
knowest
that
I
loue
thee
:
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
loue
thee
.
)
It
gaue
forth
a
plaine
euidence
to
his
fellowe
Disciples
,
that
hee
had
vnfainedly
repented
his
threefold
deniall
.
This
briefely
touching
the
Penman
,
Salomon
.
Touching
the
scripture
it self
,
it
is
a
Song
.
A
Song
hath
diuers
names
according
to
the
manner
and
matters
diuersitie
.
If
they
containe
matter
of
Gods
praise
,
they
are
termed
Isidor
.
de
eccles.
lib.
1.
ea
.
6.
&
7
Bruno
in
Eph.
5
Hymnes
:
if
it
be
soong
by
turnes
of
two
Chorusses
it
is
called
Antiphona
:
the
Italique
Responsories
being
much
of
like
forme
.
A
Psalme
containeth
any
sort
of
matter
indifferently
,
and
is
thought
of
som
to
deriue
that
name
from
the
instrument
termed
Psaltery
,
whereon
they
play
with
handes-motion
:
as
also
specially
to
containe
morall
doctrine
.
For
the
title
Spirituall
song
,
it
is
either
the
generall
to
all
diuine
songs
;
or
rather
A
Song
of
exultation
and
spirituall
reioycing
,
Hope
of
eternal
blessednes
.
Touching
this
Song
of
Salomon
,
it
containeth
matter
of
diuine
laud
,
for
the
which
it
may
be
called
an
Hymne
:
it
containeth
matter
of
Exultation
in
the
hope
of
a
better
life
,
for
the
which
it
may
be
called
a
Spirituall
Song
:
it
containeth
morall
doctrine
,
&
doctrine
of
all
natures
,
for
the
which
it
may
be
hight
a
Psalme
.
As
for
the
forme
,
we
find
sundry
parties
singing
,
and
the
one
side
answering
to
the
other
:
for
which
it
may
be
nominated
an
Antiphonie
or
Responsorie
.
And
for
these
(
and
like
)
considerations
,
it
is
of
the
holy
ghost
called
A
Song
(
or
,
the
Song
of
Songs
,
as
not
onely
the
most
excellent
song
,
of
all
the
1005.
which
Salomon
penned
,
and
therefore
for
Churches
vse
only
reserued
,
but
also
in
respect
of
any
other
Song
contained
in
diuine
Canon
:
others
tending
to
som
one
particular
end
,
or
few
:
but
this
enwrapping
in
it
,
doctrine
of
all
sorts
,
and
that
in
a
most
sweet
and
deepe
kind
of
eloquence
,
respecting
the
matter
:
as
also
of
elegancie
,
respecting
the
syllables
,
words
and
phrases
.
And
I
take
,
bicause
that
none
should
compare
it
only
with
his
owne
Songs
,
nor
yet
onely
with
the
other
Songs
of
the
Scripture
,
the
Holy-ghost
hath
lest
the
Hebrue
phrase
indefinited
:
for
,
as
the
word
Which
with
vs
is
indifferent
for
gender
and
number
,
(
masculine
or
feminine
,
singular
or
plurall
)
so
is
the
Hebrue
word
Asher
,
which
as
also
the
Verbe
is
altogether
vnderstood
.
And
hereof
it
is
that
some
reade
,
a
Song
of
Songs
,
which
[
is
]
some
,
which
[
are
]
Salomons
:
but
indeede
for
the
former
respects
,
it
can
neither
be
tied
to
is
or
are
,
was
or
were
.
Yet
I
take
the
present
tense
more
proper
then
the
preterim
perfect
,
because
wee
say
:
This
is
Paules
Epistle
,
this
is
Iohns
Reuelation
,
these
are
Moses
Bookes
,
&c.
rather
then
,
these
were
Moses
bookes
,
this
was
Paules
Epistle
,
&c.
Thus
we
see
Salomon
the
peaceable
and
exceeding
rich
King
of
Israel
to
be
the
Holy-ghosts
Poet
:
and
the
thing
that
is
penned
,
to
be
Poësie
of
passing
diuine
nature
,
both
in
respect
of
Maner
and
Matter
,
and
therefore
in
an
Hebraisme
termed
,
A
Song
of
Songs
:
that
is
,
A
most
excellent
Song
.
Now
from
the
Title
,
I
passe
to
the
Song
.
Lect.
II.
Verse
.
1.
Let
him
kisse
mee
with
the
kisses
of
his
mouth
;
for
thy
loue
is
better
than
wine
:
or
,
[
*
](A15991-e4460-b)
*
So
doth
Tremelius
turne
it
&
the
hebrew
is
,
Cj
tobim
dodejca
mijaijn
.
thy
loues
are
good
,
better
than
Wine
.
IN
this
Verse
the
church
expresseth
her
affection
towards
her
beloued
:
first
,
by
offering
vp
prayer
:
secondly
,
by
setting
forth
the
excellencie
of
her
beloueds
Loue
;
which
may
serue
for
a
reason
of
her
prayer
.
Her
prayer
lying
in
the
first
clause
,
it
containeth
her
seruent
desire
after
Messiahs
presence
:
wherin
I
obserue
,
first
,
the
forme
of
her
petition
,
secondly
,
the
matter
shee
doeth
petitionate
.
The
forme
is
Imperatiue
,
or
Optatiue
.
If
Imperatiue
,
then
she
speaketh
to
some
Riuals
of
her
happinesse
,
commaunding
them
to
let
her
beloued
come
vnto
her
:
If
Optatiue
(
which
I
rather
incline
to
)
then
she
offers
vp
properly
Prayer
:
and
this
must
bee
,
either
to
Messiah
himselfe
(
which
I
lesse
conceiue
)
or
vnto
his
Father
(
wherein
I
rather
rest
)
seeing
the
Father
is
said
Let
him
kisse
mee
]
it
is
as
if
she
saide
in
moe
words
,
O
Father
of
heauen
,
vouchsafe
to
hasten
the
sending
forth
of
Messiah
,
who
*
hast
appointed
him
to
be
a
light
to
the
Gentiles
,
and
a
Glory
to
thy
people
Israel
.
The
Father
so
prayed
vnto
of
the
church
,
it
resteth
to
consider
if
this
Church
be
only
the
faithfull
of
Ethnicks
.
So
manie
haue
vnderstood
it
.
That
principally
that
people
is
intended
here
,
it
may
appeare
by
her
forme
of
preoccupating
the
exceptions
which
Ierusalems
Daughters
might
make
,
in
the
fourth
and
fift
verses
next
after
:
but
seeing
Abraham
and
many
of
Iaacobs
Kings
&
Prophets
,
did
long
to
see
Messiahs
daie
of
appearance
in
the
fles●
,
hungring
for
that
which
they
sawe
a
farre
off
:
we
so
cannot
exclude
the
faithfull
of
Zions
Sinagogue
,
no
,
nor
debarre
any
belieuer
from
the
beginning
of
the
world
;
I
so
vnderstand
the
whole
bodie
of
Belieuers
from
the
first
Adam
,
vnto
Christ
Iesus
the
second
Adam
:
all
sending
vp
their
prayers
(
as
multitude
of
sweete
odours
)
vnto
God
the
Father
.
The
faithfull
in
holy
Scripture
doe
pray
for
Christes
comming
,
but
in
a
twofold
sense
,
respecting
two
sundry
times
.
Before
his
Incarnation
,
they
desire
his
appearance
in
our
flesh
,
for
killing
sinne
in
our
flesh
,
and
so
quickning
it
to
vnfained
sanctitie
:
after
his
appearance
they
doe
with
Iohn
desire
he
may
come
quickly
,
namely
in
his
glory
,
for
the
glorification
of
his
Saints
:
and
for
this
appeerance
do
the
soules
vnder
the
Altare
thirst
and
hunger
.
But
in
this
place
,
is
specially
and
properly
intended
,
the
churches
feruent
desire
for
his
appearance
in
the
flesh
:
which
vnion
of
his
diuine
nature
,
with
our
humane
nature
,
I
take
to
be
signified
(
at
least
,
in
part
)
by
the
terme
Kisse
.
And
principally
also
,
I
here
vnderstand
(
as
before
)
the
chosen
of
the
Nations
,
desiring
after
vnion
with
him
,
as
no
doubt
the
Gentile
Queene
,
Pharaohs
daughter
had
no
slender
affection
after
communion
with
Salomon
,
the
glorious
tipe
of
our
Messiah
.
A
kisse
vnfained
(
such
a
Kisse
as
the
Apostle
calleth
Holie
,
and
wherewith
the
Saints
did
sometimes
salute
one
another
)
it
is
as
a
sacrament
of
Soules
vnitie
and
onenesse
,
such
as
was
in
Ierushalems
church
,
touching
which
it
is
affirmed
,
that
al
were
of
one
accord
in
the
Lord
.
But
here
the
terme
is
in
the
second
place
plural
(
Kisses
)
as
therby
intimating
(
besides
other
things
)
an
vnion
of
Messiah
with
her
in
soule
and
body
,
sense
,
affection
,
and
all
actiue
powers
,
a
full
vnion
of
God
and
Man
.
This
she
desireth
,
and
feruently
desireth
:
and
this
in
the
appointed
time
he
fully
performeth
.
That
which
she
then
breathed
after
,
God
prouiding
a
better
thing
for
vs
(
namely
)
that
they
without
vs
should
not
be
perfect
.
Touching
the
reason
of
her
Petition
,
For
thy
loue
is
(
or
,
Loues
are
good
)
and
better
than
wine
,
it
is
as
if
she
saide
:
O
heauenly
Father
,
I
haue
prayed
that
thou
wouldst
send
thy
Sonne
to
his
poore
Church
,
that
he
might
vnite
himselfe
corporallie
with
her
(
the
Godhead
inhabiting
the
Manhoode
essentially
)
Now
after
this
my
petition
,
vouchsafe
I
may
debate
the
matter
with
my
beloued
.
Then
by
an
Apostrophe
she
turneth
aside
,
and
after
such
sort
reasons
with
him
:
Sweete
Messiah
,
Shiloh
Zecharies
Branch
,
and
Iaa●obs
Starre
:
I
long
after
thy
presence
:
yea
,
thou
hast
set
my
soule
on
fire
after
thee
:
for
thy
Loues
are
beauteous
and
farre
more
effectuall
then
wine
.
Beauties
there
are
many
,
but
all
inferiour
to
thine
.
There
is
pleasure
and
strength
in
wine
:
but
thy
loue
and
pleasant
amours
doe
more
inflame
and
rauish
the
senses
.
O
heauenly
Father
,
if
I
be
bold
,
thy
Sonnes
loue
hath
constrained
me
;
oh
glorious
Messiah
,
if
I
call
for
thee
,
thy
Fathers
promise
in
Paradice
,
it
causeth
mee
:
and
the
beginnings
of
Loue
which
by
thy
spirite
thou
hast
giuen
me
feeling
of
,
as
wine
in
the
first
taste
they
comfort
mee
:
as
wine
in
the
second
place
they
delight
mee
:
as
wine
in
the
third
place
they
embolden
mee
:
as
wine
in
the
last
place
they
cause
mee
bee
ready
to
fall
in
a
Loue-trance
.
Oh
therefore
come
speedily
and
embrace
me
,
and
by
the
spirit
of
thy
mouth
ouershadowe
the
Virgin
,
and
make
vs
members
of
thy
bodie
,
of
thy
flesh
,
and
of
thy
bones
.
Besides
other
ordinary
notes
,
I
obserue
hence
,
first
howe
Time
in
Paradise
(
Gen.
3.15
.
)
conceiued
of
the
promised
seed
:
that
time
grew
(
as
it
were
)
more
big-bellied
in
the
renuall
of
the
promise
to
Abraham
,
Dauid
and
others
:
and
that
in
the
fulnesse
of
time
,
That
blessed
seed
was
to
be
brought
foorth
for
the
exceeding
comfort
of
mankind
.
The
faithfull
conceiuing
this
doctrine
,
they
are
therefore
here
introduced
,
sighing
after
the
performance
of
the
promise
.
If
they
but
tasting
the
promise
,
and
seeing
it
but
a
farre
off
(
for
the
time
of
this
Songs
penning
was
about
900.
years
before
Shiloh
came
)
how
ardent
and
earnest
shoulde
our
affections
bee
in
the
possession
thereof
?
The
taste
and
possession
of
wines
are
of
more
value
,
than
the
bare
sight
and
taste
thereof
:
and
such
should
our
loue
be
in
the
reall
enioying
of
Messiah
.
Examine
therfore
we
ourselues
,
and
looke
into
our
soules
,
for
if
Christ
Iesus
liue
in
vs
,
we
cannot
but
with
feruencie
embrace
him
and
loue
all
the
fruits
of
his
spirit
.
Secondly
,
her
manner
of
speach
,
[
Kisse
me
,
&c.
]
it
implieth
the
meanes
wherby
the
Virgin
should
conceiue
,
namely
by
the
spirit
of
Christ
ouershadowing
her
:
that
spirit
being
as
Agent
to
her
seede
Patient
.
[
*
](A15991-e5000-b)
*
Heb.
rúach
Gr.
pneuma
.
Lat.
Spiritus
Spirit
and
Breath
is
one
and
the
same
(
both
in
Hebrewe
,
Greeke
,
and
Latine
)
which
is
cause
,
that
sometimes
our
men
in
the
Prophets
do
turne
it
,
by
the
spirit
of
his
mouth
,
otherwhiles
,
by
the
breath
of
his
mouth
,
&c.
This
Conception
and
Generation
is
so
exempted
from
that
ordinary
encreasement
of
mankinde
.
And
therefore
,
though
Leui
payed
tithes
in
Abrahams
loynes
,
to
Melchizedek
,
and
all
wee
haue
sinned
in
the
loynes
of
Adam
:
yet
this
second
Adam
can
be
said
to
do
neither
.
Woman
sinned
first
,
but
no
speech
of
spirituall
nakednesse
,
till
Man
also
sinned
:
Then
(
it
is
sayde
)
their
eyes
were
opened
and
they
saw
themselues
naked
:
as
if
sinne
were
imperfect
and
vnable
to
bring
forth
death
on
the
seed
of
their
loynes
,
till
Man
(
in
whome
lay
the
Actiue
power
of
generation
)
he
had
sinned
.
Though
blessed
Mary
sinned
,
and
had
sinne
in
her
nature
,
yet
it
could
act
nothing
to
Conception
.
As
all
Naturians
will
graunt
womans
seede
onely
passiue
,
(
and
for
because
not
Actiue
,
some
haue
concluded
women
to
be
seedelesse
)
so
neyther
is
sinne
any
creature
,
or
anie
substance
,
but
an
action
transgressing
,
causing
God
his
curse
vpon
mankinde
by
mortalitie
and
corruption
.
And
because
the
Virgins
seede
patient
,
was
by
the
spirit
of
God
quickened
(
euen
as
the
clayish
nature
of
man
viuified
by
the
breathing
of
god
)
hir
betrothed
Ioseph
is
taught
by
Gabriel
,
how
that
which
was
conceiued
in
her
,
it
was
of
the
holy
spirit
.
This
one
doctrine
so
ouerturneth
the
doctrine
and
obiections
of
our
ages
Anabaptists
.
Who
thinke
of
sinne
as
of
a
Substance
:
it
being
indeed
an
Accident
,
and
seuered
in
Christs
conception
,
by
the
Actiue
power
of
the
holy-ghost
.
Thirdly
,
by
speech
[
Kisses
of
his
mouth
]
is
further
(
although
in
a
second
sense
)
intimated
the
operation
of
God
his
word
and
spirit
for
incorporating
vs
into
Christ
.
By
his
word
,
the
Worlde
was
created
,
and
by
the
breath
of
his
mouth
the
foundation
thereof
was
laide
.
That
naturall
worlde
was
to
leade
vs
to
consider
a
spi●ituall
world
(
which
Philosophers
haue
termed
Micro-cosmos
,
a
little
world
,
namely
man
)
which
second
and
new
creature
is
begot
by
the
immortal
seede
of
God
his
word
,
the
holy
spirit
quickn●ng
that
word
in
the
wombe
of
their
conscience
:
for
by
the
ministry
of
his
word
&
sacraments
he
kisseth
his
creature
,
breathing
(
by
that
his
ordinance
)
his
owne
good
spirit
into
them
.
And
because
no
hereticall
doctrine
can
do
this
,
the
Church
(
in
her
prayer
)
desireth
the
kisses
of
His
mouth
to
whome
shee
prayeth
.
Nay
,
for
her●ticall
doctrine
,
it
is
so
farre
from
effecting
a
new
world
in
vs
,
as
it
is
(
indeed
)
the
seede
of
the
serpent
,
wherby
he
begets
a
damned
body
of
infidels
and
false
beleeuers
to
himselfe
.
For
the
reason
of
her
prayer
in
this
verse
,
wherby
she
wold
insinuate
her
petition
into
the
Lord
his
cares
,
as
crauing
nothing
but
Promise
,
and
that
whereof
shee
had
a
pleasant
foretaste
,
to
the
kindling
in
her
such
praier
:
besides
other
things
,
I
note
these
:
First
,
that
the
sauing
promises
of
God
(
who
in
Christ
are
Yea
and
Amen
)
they
are
with
all
holy
boldnesse
to
hee
called
for
.
For
as
he
is
faithfull
that
hath
promised
,
so
he
expects
we
pray
for
the
speedy
performance
thereof
:
seeing
the
promises
are
the
churches
life
and
glory
.
Secondly
,
her
speech
[
Thy
loues
]
it
argueth
the
loue
of
God
in
Christ
to
be
infinite
and
of
a
growing
nature
Election
before
all
time
,
begetteth
an
effectuall
Vocation
in
time
:
that
Vocation
brings
with
it
,
in
the
one
hand
,
assurance
of
Iustification
,
in
the
other
hand
,
reall
Sanctification
.
These
beget
other
diuine
Loues
:
causing
in
vs
a
fountaine
springing
vp
vnto
Eternall
life
.
If
the
church
in
her
pedagogie
and
non-age
could
haue
such
deepe
feeling
of
diuine
Loues
,
what
should
we
feele
,
who
are
come
to
inherit
that
Canaan
?
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
,
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
,
[
*
](A15991-e5550-b)
*
Ler●iach
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
,
Aelôhim
Aeloh●ka
.
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
,
th●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
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
[
*
](A15991-e5870-b)
*
Shemen
is
indifferently
Oyle
or
Oyntment
.
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
[
*
](A15991-e5960-b)
*
The
heb.
Vr
,
is
in
English
,
Fire
.
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
.
Swe●te
was
the
name
Shiloh
in
the
mouth
of
Iaakob
and
in
the
nostrels
of
Iudah
:
and
no
lesse
redolent
,
were
these
sauory
names
vnto
Dauid
,
and
all
the
ensuing
Prophets
and
tipicall
Kings
,
who
longed
aft●r
the
appeerance
of
him
that
was
so
to
be
a
Seede
and
Shiloh
.
As
for
Isaiah
,
he
sawe
his
name
to
be
Immanuel
,
that
is
,
God-with-vs
,
because
God
so
should
be
one
with
vs
,
and
wee
so
at
vnion
with
God
;
Godhead
and
Manhood
,
in
him
making
vp
one
Person
.
Vnto
Daniel
,
what
name
could
be
so
sweete
as
Messiah
,
the
terme
which
Gabriel
gaue
vnto
him
.
In
a
word
,
the
ve●ie
sweete
consideration
of
him
did
leade
the
holy
Prophets
to
vse
diuerse
Names
for
expressing
the
infinite
store
of
spirituall
odours
,
couched
vp
in
this
,
Beloued
,
the
very
fulnesse
and
treasurie
of
our
heauenly
Father
.
If
we
come
to
his
Name
Iesus
(
Sauiour
,
because
he
saueth
his
people
from
their
sinnes
)
how
delectable
is
that
Name
?
Besides
these
Names
,
he
hath
termes
of
King
,
Priest
,
Prophet
:
King
for
gouernment
,
Priest
for
sacrifice
and
intercession
,
Prophet
for
teaching
and
reuealing
the
Fathers
secrets
to
his
people
:
a
Trinitie
of
names
in
an
Vnitie
of
superexcelling
sweetnesse
.
Lastly
,
in
this
one
Mediator
is
a
two-fold
Nature
,
according
whereto
hee
hath
two
other
names
,
God
and
Man
:
but
seeing
vnto
miserable
mankinde
it
should
be
no
great
comfort
,
(
nay
,
rather
a
discomfort
)
to
heare
of
either
of
these
names
disioyned
:
our
heauenly
Father
therefore
hath
conioyned
them
,
and
made
them
two
,
one
:
that
is
,
hath
giuen
him
vnto
vs
for
God-Man
,
or
Man-God
:
a
Name
beyond
all
●easureable
sweetenesse
:
for
it
propounds
vnto
vs
an
eternall
vnion
of
God
and
Man
.
No
maruell
then
though
the
Church
hold
her
Beloueds
name
to
be
redolent
:
as
also
doe
grieue
to
heare
it
taken
in
vaine
and
vnhallowed
.
Furthermo●e
,
if
the
Name
of
Christ
be
so
sweete
,
how
precious
should
the
enioy
of
Christ
and
his
spirit
be
vnto
vs
,
seeing
with
him
we
enioy
all
other
good
things
also
?
Therefore
the
Virgines
loue
thee
.
]
Hauing
laid
downe
the
cause
,
she
subioyneth
the
effect
:
the
sweetenesse
of
M●ssiah
caused
in
her
Loue
:
euen
as
before
,
the
Loue
of
Christ
,
it
caused
in
her
prayer
.
Thus
one
good
gift
begetteth
an
other
:
euen
as
one
euill
engendreth
an
other
euill
.
Secondly
,
shee
changing
her
speech
from
the
Whole
to
the
Parts
(
instead
of
I
,
saying
the
Virgines
)
she
would
first
teach
,
that
the
whole
,
and
euery
member
of
Christ
Iesus
in
his
Church
,
it
is
endued
with
sense
of
his
grac●s
,
as
also
with
vnfained
loue
of
his
name
:
insomuch
as
they
exult
to
heare
the
name
Iesus
.
Secondly
,
she
would
informe
vs
,
how
euery
true
louer
of
Christ
Iesus
is
a
Virgine
,
according
to
that
of
the
Apostle
,
2.
Corin.
11.2
:
which
may
serue
for
a
faithfull
exposition
of
Reuel.
14.4
.
As
a
sober
virgine
abstaineth
from
all
things
that
might
be
offensiue
to
her
beloued
:
so
is
it
our
duety
(
neither
if
wee
be
of
Christ
can
we
be
herein
carelesse
)
to
eschew
all
such
misdemenors
as
might
bring
agrieuance
to
the
spirit
of
Iesus
.
Lect.
IIII.
Verse
3.
Draw
me
;
wee
will
runne
after
thee
:
the
King
hath
brought
me
into
his
chambers
:
we
will
exult
and
be
glad
in
thee
:
we
will
remember
[
*
](A15991-e6300-b)
*
Meishárim
.
Righteousnesses
do●
loue
thee
.
IN
this
verse
considerable
:
first
a
Petition
vnder
Protestation
:
secondly
,
the
Petitions
effect
.
The
petition
vnder
Protestation
lieth
in
these
words
,
Draw
me
;
we
will
runne
after
thee
:
the
Petitions
effect
lieth
in
the
residue
of
the
verse
.
Draw
me
;
(
herein
the
Petition
)
we
will
runne
after
thee
:
and
therein
the
protestation
.
In
moe
words
it
may
be
vttered
thus
:
Oh
my
beloued
Messiah
,
I
finde
in
my selfe
all
inabilitie
to
follow
thee
,
therefore
vouchsafe
to
draw
me
:
but
though
the
power
of
following
thee
,
be
lacking
in
me
,
and
my
seuerall
members
,
I
finde
yet
a
ready
will
:
a
will
which
will
runne
after
thee
,
if
first
tho●
wilt
draw
me
.
In
the
Petition
I
obserue
,
first
the
Churches
confession
of
her
insufficiencie
for
following
Christ
:
secondly
,
her
desire
vnfained
to
be
made
partaker
of
his
sufficiencie
.
That
the
Church
(
or
body
of
faithfull
ones
)
is
insufficient
of
themselues
to
follow
Christ
,
it
not
onely
appeareth
by
this
her
prayer
,
but
also
by
other
speeches
in
holy
Writ
touching
the
already
faithfull
.
Without
me
(
saith
our
Sauiour
to
his
Disciples
)
ye
can
doe
nothing
:
that
is
,
no
good
thing
.
And
for
this
cause
is
it
,
that
blessed
Saint
Paul
testifieth
thus
of
his
spirituall
life
:
Thus
I
liue
,
not
I
any
more
,
but
Christ
liueth
in
me
:
referring
so
all
his
spirituall
motion
in
goodnesse
,
to
Christ
liuing
in
him
by
his
spirit
.
If
that
hold
in
the
vnregenerate
,
namely
,
that
in
him
they
liue
,
mooue
,
and
are
,
according
to
the
naturall
life
,
motion
,
and
being
:
it
must
also
follow
touching
spirituall
life
,
motion
,
and
being
,
that
it
is
fully
of
God
:
so
that
of
our selues
we
are
vtterly
vnsufficient
to
follow
our
beloued
Iesus
.
Which
doctrine
of
our
insufficiency
may
serue
as
a
hammer
for
knocking
downe
the
surging
pride
of
Pelagius
doctrine
.
The
Church
finding
and
feeling
her
owne
insuffiencie
,
she
therefore
prayeth
vnto
her
beloued
,
desiring
him
to
draw
her
.
Herein
she
teacheth
vs
;
first
,
not
to
rest
contented
with
knowledge
of
our
inabilitie
,
but
in
the
next
place
,
to
seeke
vnto
Christ
for
supply
of
such
defect
.
He
that
knowes
himselfe
to
be
sicke
,
seekes
to
the
phisition
:
he
that
feeles
famine
,
do●h
labour
to
haue
nature
relieued
.
And
hereupon
it
grewe
,
that
diseased-ones
in
the
Gospel
did
seeke
for
helpe
of
Messiah
:
&
others
that
were
hungry
,
did
follow
him
for
the
loaues
and
fishes
.
All
that
but
leading
spirituall
Impotents
(
as
by
the
hand
)
for
seeking
releasement
at
the
hands
of
Messiah
.
Wherein
may
be
obserued
,
how
the
high
way
vnto
God
is
spirituall
misery
and
beggerie
.
If
this
be
true
in
the
regenerate
,
in
whom
there
is
some
holy
thing
:
how
much
more
in
the
vnregenerate
,
who
yet
is
voide
of
all
true
holinesse
?
Secondly
,
from
her
forme
of
praier
,
[
Draw
me
,
]
she
would
teach
,
that
the
faithful
see
themselues
plunged
in
some
sinne
(
as
in
a
pit
)
out
of
which
they
cannot
depart
without
Christ
his
Spirit
draw
them
.
Or
to
be
in
the
case
of
the
cripple
,
which
howsoeuer
he
sate
at
the
beautifull
gate
of
the
Temple
(
Act.
3.2
.
)
yet
he
cannot
praise
God
leaping
and
walking
,
till
the
precious
name
of
Iesus
haue
pulled
him
out
of
his
lamenesse
.
Some
lie
plunged
in
vncleannes
,
some
in
idlenesse
,
some
wallow
in
the
dungeon
of
worldlines
,
some
in
other
euils
;
not
onely
possessed
of
euill
,
but
also
dispossessed
of
good
.
What
kinde
of
Prayers
are
these
like
to
make
?
Verily
,
vncleane
,
idle
,
worldly
,
and
euill
Prayers
.
And
the
sacrifice
of
the
wicked
(
●aith
Salomon
)
is
abhomination
to
the
Lord
,
how
much
more
(
●aith
hee
)
when
hee
brings
it
with
a
wicked
minde
.
As
for
the
faithfull
themselues
,
their
prayers
are
euer
in
this
world
lame
and
impotent
,
by
reason
of
spirituall
defects
:
insomuch
as
their
prayers
finished
,
they
see
they
had
need
to
pray
for
the
forgiuenesse
of
their
prayers
defects
:
like
vnto
the
poore
man
in
the
Gospel
.
(
Marke
.
9.24
.
)
who
hauing
said
,
I
beleeue
,
doth
with
teares
subioyne
,
Lord
,
help
[
*
](A15991-e6630-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
my
vnbeliefe
.
Yet
howsoeuer
their
praiers
be
lame
,
they
be
true
;
as
a
l●me
man
,
though
imperfect
,
yet
is
a
true
man
and
therefore
no
cause
of
desperation
.
Nay
,
because
they
are
true
prayer
,
true
sacrifice
,
therefore
with
all
faithfull
boldnesse
they
may
offer
them
vp
:
for
were
it
not
there
is
imperfection
at
all
times
in
our
actions
,
there
should
not
be
occasion
of
alwayes
praying
,
Forgiue
vs
our
trespasses
,
&c.
The
trueth
of
holinesse
is
begunne
in
vs
,
but
the
perfection
thereof
is
laid
vp
in
Christ
:
and
therefore
still
occasioned
to
desire
the
perpetuall
presence
of
Christ
,
in
whom
our
perfect
happinesse
abideth
.
These
little
beginnings
in
vs
,
must
drawe
vnto
Christ
:
yea
,
we
must
feruently
begge
of
him
to
Draw
vs
vnto
him
:
because
our
happines
lieth
not
so
much
in
our
apprehending
,
of
him
,
as
in
his
comprehending
of
vs
.
And
if
the
Regenerate
haue
occasion
to
cry
,
Draw
me
:
the
vnregenerate
haue
ten
thousand
times
more
cause
to
cry
&
roare
,
Drag
me
,
pull
me
,
&c.
for
none
(
as
our
Sauior
testifieth
in
Iohn
6.44
.
)
can
come
to
Messiah
,
except
the
Father
drawe
him
.
So
much
of
the
Petition
.
The
condition
adioyned
to
the
Petition
is
this
,
We
will
run
after
thee
.
Wherein
we
may
obserue
,
first
the
Persons
in
the
condition
;
secondly
,
the
thing
it self
.
The
persons
are
two
,
and
lie
in
these
two
words
,
We
and
The.
The
thing
it selfe
is
A
willingnesse
to
runne
.
Touching
the
persons
,
the
smiter
of
the
couenant
is
the
Church
:
the
partie
with
whome
the
couenant
is
smit
,
is
Christ
:
as
if
she
should
say
:
Oh
sweete
Messiah
,
vouchsafe
to
draw
me
neerer
vnto
thee
by
the
draught
of
thy
spirit
,
and
I
thy
poore
Church
will
follow
thee
.
Yea
,
she●
changeth
the
number
(
though
not
the
person
)
saying
,
We
will
,
insteede
of
,
I
will
:
teaching
heereby
,
that
the
whole
and
euery
particular
member
of
the
Church
is
to
smite
this
couenant
of
obedience
.
A
thing
vsuall
with
Dauid
,
specially
in
the
119
Psal.
insomuch
as
he
cannot
sometimes
be
contented
with
this
simple
protestation
,
I
will
:
but
he
must
adde
an
oath
and
sweare
,
(
verse
.
106.
)
the
keeping
of
God
his
righteous
iudgements
.
In
this
forme
of
speach
she
seemeth
to
allude
vnto
the
legall
forme
of
stipulation
(
or
couenant
smiting
)
where
the
chiefe
of
Tribes
and
●amiles
,
did
seale
(
or
subscribe
)
vnto
the
couenant
writing
,
not
only
for
themselues
and
their
Families
,
but
also
,
for
,
and
in
,
the
behoofe
of
euery
particular
subiect
(
Nehem.
9.38
.
and
10.1
.
)
the
principall
of
Church
and
Common-wealth
(
as
is
the
laudable
custome
of
our
Parliament
)
so
standing
for
the
whole
.
Which
further
teacheth
,
that
in
all
actions
of
obedience
,
the
heads
of
the
people
are
to
goe
before
,
and
inferiours
are
to
follow
.
Nay
,
if
the
heads
of
the
people
leade
as
captaines
,
the
feete
are
not
like
to
stay
behinde
.
When
Hamor
and
Shechem
his
sonne
were
contented
to
bee
circumcised
,
the
cittizens
subscribe
,
Gen.
34.
When
Ierushalem
(
the
mother
Citie
)
went
out
to
Iohns
baptisme
,
then
all
Iudea
and
the
region
round
about
Iorden
did
follow
.
And
this
is
as
God
would
haue
it
.
But
if
Ieroboam
apostate
and
runne
into
euill
,
the
multitude
of
Israel
is
like
to
fall
after
,
as
the
diuel
would
haue
it
.
In
the
next
place
therefore
,
the
Church
teacheth
,
that
all
couenant
ought
be
smit
with
Christ
Iesus
.
The
Church
and
Iesus
are
Relatiues
:
yea
(
as
it
is
saide
of
Hippocrates
twins
)
the
one
suffering
,
both
suffers
:
the
one
reioycing
,
both
reioyce
.
The
Church
and
Christ
are
man
and
woman
betrothed
:
and
therefore
whom
will
he
eye
but
her
:
and
whom
can
she
followe
,
but
him
?
The
Church
and
Christ
are
as
King
and
Subiect
.
Vpon
whome
will
the
Kings
heart
be
cast
,
but
vpon
his
Subiect
:
and
whom
can
the
Subiect
follow
,
but
his
liege
Soueraigne
?
These
twoo
are
as
sheph●ard
and
sheepe
:
and
whome
will
the
shepheard
looke
after
,
if
not
after
his
flocke
?
and
whose
voice
wil
the
sheep
acknowledge
but
their
Shepheards
?
This
couple
is
as
Vine
and
Braunch
:
the
first
respects
the
second
,
the
second
the
first
.
In
a
word
,
Christ
and
his
Church
are
as
Head
,
and
Body
:
and
for
whom
liues
the
Head
,
but
for
the
Bodies
good
?
And
to
whom
can
or
wil
the
Body
liue
,
but
to
their
own
proper
head
?
This
couenant
is
of
heauen
,
&
hath
eternall
life
thereto
entailed
:
al
other
couenants
are
of
hel
,
&
draw
at
their
taile
,
condemnation
and
the
second
death
.
Touching
the
couenant
it selfe
,
it
is
,
a
willing
running
.
Wherein
I
now
obserue
,
first
,
that
the
regenerate
haue
a
wil
to
follow
Christ
:
or
,
that
their
Wil
is
free
to
good
:
secondly
,
that
the
life
of
a
Christian
is
a
running
race
.
That
the
will
of
the
Regenerate
is
freed
to
good
(
euen
then
,
when
the
power
to
performe
good
is
lacking
)
the
apostle
(
speaking
in
the
person
of
the
regenerate
,
he
testifieth
thus
:
To
will
is
present
with
me
,
but
I
finde
not
(
the
meanes
)
to
perfect
that
good
:
that
is
,
to
worke
good
as
I
would
.
And
presently
after
he
addeth
how
this
freedome
commeth
:
for
the
law
of
the
spirit
of
life
in
Christ
Iesus
hath
freed
me
from
the
lawe
of
sinne
and
death
:
as
if
in
moe
words
he
had
said
thus
:
In
former
time
I
was
wholy
captiued
by
the
law
of
the
members
,
but
now
by
a
better
lawe
,
e●●n
by
the
law
of
that
spirit
which
liueth
in
Christ
(
yea
,
and
now
also
in
me
being
ingraffed
into
Christ
)
I
am
freed
from
the
tyranny
,
or
raigning
power
of
sinne
and
death
.
So
that
,
as
the
regenerate
and
true
faithf●ll
ones
are
in
their
will
and
affections
freed
(
for
to
that
end
appeared
Christ
,
namely
to
loose
the
works
of
the
diuell
,
1
Iohn
.
3.8
.
)
so
this
freedome
from
euill
vnto
good
,
it
is
onely
in
these
that
so
haue
receiued
the
spirite
of
Iesus
.
The
Infidell
,
the
vnregenerate
haue
Will
,
and
that
Will
euer
works
Freely
;
but
as
it
can
onely
act
euill
(
for
,
whatsoeuer
is
not
of
faith
,
is
sinne
)
so
it
is
not
onely
euill
which
it
works
freely
,
[
*
](A15991-e7090-b)
*
L●mb
.
dist.
25
lib.
2.
Q.
Libertas
ergo
à
peccato
&
●
miseria
per
gratiam
est
:
libertas
vera
à
●ecessita●e
per
naturam
.
The
freedome
therefore
from
sin
and
miserie
,
it
is
by
grace
:
but
the
freedome
that
ariseth
from
necessiti●
,
(
that
is
,
which
it
necessarily
hath
as
it
is
will
)
it
is
by
Nature
.
For
the
better
vnderstanding
hereof
do
consider
,
that
this
motion
of
the
minde
(
Will
,
vnder
which
the
Affections
are
contained
)
it
is
diuersly
considered
according
to
diuerse
times
.
The
first
time
,
is
the
state
of
mans
Innocencie
in
paradise
before
his
transgression
:
then
Good
and
Bad
was
propounded
to
Mans
will
,
and
the
Will
stood
inclinable
to
that
which
the
Mind
(
or
Senses
)
first
assented
vnto
.
(
For
the
Mind
conceiueth
and
determineth
of
things
,
before
the
Will
subscribe
freely
.
)
And
the
Minde
(
or
Senses
)
then
were
enabled
to
iudge
and
determine
rightly
.
So
that
there
was
in
Man
,
[
*
](A15991-e7290-b)
*
Adiutorium
in
bonum
,
non
infirmitas
in
malum
.
Help
vnto
Good
,
not
Infirmitie
to
Euill
.
In
the
second
place
,
mankinde
sinning
freely
,
and
vnconstrain●dly
,
first
in
neglecting
their
place
and
calling
;
secondly
,
in
opening
eare
freely
vnto
lewd
counsell
;
thirdly
in
eating
of
the
forbidden
fruite
:
hereby
they
captiued
their
Will
vnto
Euill
;
euen
as
in
the
former
place
they
suffered
their
Minde
to
be
hood-winked
of
the
Deuill
.
At
this
time
,
the
Will
hath
Infirmitie
vnto
Euil
,
not
grace
vnto
Good
:
being
pressed
and
ouercome
of
euil
.
The
third
time
is
reparation
of
Wil
;
and
that
is
done
by
the
free
grace
of
God
in
Christ
Iesus
:
for
these
must
needes
be
free
,
that
Christ
makes
free
.
But
as
the
worke
of
regeneration
(
howsoeuer
true
)
is
euer
in
this
life
imperfect
,
so
the
wils
freedome
vnto
Good
,
it
is
not
in
this
estate
perfect
.
Hereof
insueth
the
battaile
internall
betweene
the
Flesh
and
Spirit
,
the
regenerate
and
vnregenerate
part
.
And
heereof
it
is
that
Schoolemen
well
say
,
[
*
](A15991-e7400-b)
*
Lomb.
lib.
2.
distinct
.
25.
G.
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.
Roma●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
[
*
](A15991-e7460-b)
*
Synergói
1.
cor.
3.9
.
Synergóuntes
2.
cor.
6.1
.
Prosper
.
in
sentent.
172.
Nemo
inuitus
bonum
facit
,
&c.
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
fa●t
on
:
secondly
▪
to
run
a●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
pr●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
persecutio●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
vs●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
are
to
obserue
the
title
is
giuen
to
him
:
and
that
is
King
,
enlarged
by
an
Article
of
Demonstration
,
[
*
](A15991-e7900-b)
*
Hammelec
.
That
King
:
secondly
the
Thing
it selfe
graunted
,
and
is
an
introduction
into
Messiahs
neere-roomes
,
He
hath
brought
mee
,
&c.
Saying
Hammèlec
(
as
Mathew
in
his
22.
chapter
and
7.
verse
.
H●
Basileus
,
That
King
.
)
The
Church
so
teacheth
first
,
that
he
to
whome
she
prayeth
is
of
supreame
place
,
(
Hee
is
a
King
)
and
therefore
the
duetie
of
all
to
Feare
before
him
:
But
secondly
,
that
King
,
euen
that
particular
one
,
who
before
by
his
spirites
breathing
had
assured
her
of
his
loue
,
and
therefore
her
feare
not
slauish
.
When
this
Messiah
teacheth
his
Disciples
to
pray
,
Our
Father
which
arte
in
heauen
,
&c.
he
teacheth
the
same
thing
.
By
the
word
Father
,
hee
would
haue
them
assured
of
his
Fathers
Loue
:
and
by
the
word
Heauen
,
hee
would
haue
them
take
Knowledge
of
his
Maiestie
occasionating
Feare
.
The
Knowledge
of
his
Feare
,
it
is
for
leading
vs
from
Presumption
:
the
consideration
of
his
Loue
,
it
is
for
driuing
away
blacke
Desperation
:
two
extreame
Rockes
,
betweene
which
the
faithfull
must
sayle
vprightly
:
neither
enclyning
towardes
sinne
presumptuous
,
by
presuming
of
mercy
sinning
(
which
indeed
is
the
vinuersall
sinne
of
our
age
)
nor
yet
bend
the
sailes
towardes
desperate
infidelitie
,
bicause
of
sin
already
committed
.
The
knowledge
of
his
Loue
must
cause
vs
like
and
loue
,
only
Holines
and
Righteousnesse
,
because
that
only
entreth
,
and
is
glorified
in
heauen
:
the
notice
had
of
his
Feare
,
it
must
force
vs
to
the
hatred
of
iniquity
and
impiety
.
As
he
is
our
Sauiour
,
so
let
vs
loue
:
but
as
he
is
our
King
▪
so
let
vs
feare
.
Not
feare
as
slaues
who
stand
in
no
awe
without
respect
of
stripes
)
but
feare
as
children
feare
,
to
offend
a
louing
father
:
and
so
[
*
](A15991-e8150-b)
*
Ashrês
Adam
m●phachéd
támidh
.
Blessednes
to
the
man
that
feareth
alway
.
Pro.
18.14
.
Touching
the
thing
granted
(
namely
,
an
introduction
into
Messiahs
chambers
)
I
obserue
,
first
the
maner
(
hee
hath
brought
me
;
)
secondly
,
the
matter
,
into
his
chambers
.
The
maner
of
this
conduction
is
this
:
the
louing
Messiah
,
that
speciall
King
,
he
conuayes
her
,
he
leads
her
,
yea
(
indeede
)
hee
sweetely
draweth
her
.
Comes
in
via
pro
vehiculo
est
,
A
companion
in
our
voyage
standeth
vs
instead
of
a
chariot
.
But
no
fellow
to
Iesus
,
no
companion
to
Messiah
.
Aske
the
two
Emmauites
whom
Iesus
accompanied
,
what
they
got
thereby
.
Oh
,
they
will
tell
thee
(
and
Saint
Luke
will
ioyne
with
them
,
Chap.
24.25
.
&c.
)
that
first
hee
will
snub
soules
for
ignorance
and
infedility
touching
holy
scripture
:
secondly
,
that
he
is
ready
to
expound
Law
and
Prophets
to
such
as
he
trauells
with
:
thirdly
,
that
he
will
,
not
onely
auoide
the
dawbing
vp
of
soules
with
vntempered
morter
,
but
also
will
apply
the
scriptures
so
faithfully
vnto
his
willing
hearers
,
as
it
shall
cause
their
frozen
affections
to
burne
againe
within
them
:
fourthly
,
that
he
will
,
not
leaue
the
willing
soule
till
he
haue
opened
the
eyes
,
and
enabled
it
to
know
Iesus
from
an
ordinary
passenger
.
And
no
maruell
of
these
glorious
effects
,
for
he
is
the
Sauior
,
that
kingly
conductor
of
the
faithfull
.
What
doth
the
Church
here
testifie
of
his
Conduct
?
He
hath
brought
me
into
his
chambers
.
Some
not
seeing
how
this
preterit
time
can
be
apt
,
they
turne
it
,
when
hee
shall
haue
brought
mee
,
&c.
we
will
reioyce
,
&c.
But
as
I
see
not
that
the
word
Hèbiáni
is
so
to
be
translated
,
so
that
preterite
time
may
two
wayes
be
made
apt
.
For
if
she
should
speake
of
the
cause
of
her
prayer
,
Draw
me
,
it
is
as
if
she
said
,
I
cannot
but
pray
for
power
to
further
obedience
,
because
I
am
introduced
into
so
Kinglike
chambers
:
Or
if
(
as
I
rather
take
it
)
she
make
it
an
effect
of
her
prayer
,
it
is
aptly
to
be
paraphrazed
thus
:
I
haue
prayed
to
my
Kingly
Beloued
,
for
further
sence
of
his
Loue
,
and
further
meanes
of
holy
obedience
,
and
loe
what
followeth
:
Hee
hath
brought
mee
into
his
chambers
.
At
first
I
stood
vpon
the
threshold
of
his
house
,
and
that
was
a
[
*
](A15991-e8360-b)
*
It
is
in
Hithpagnel
.
degree
of
happinesse
highly
extolled
of
Dauid
,
Psal.
84.10
.
but
since
he
hath
(
as
Mary
speaketh
,
Luke
,
1.52
.
)
exalted
me
from
low
degree
,
for
he
hath
brought
me
into
his
Inner
roomes
.
This
state
of
exaltation
followeth
my
prayers
,
my
feruent
incessant
prayers
.
And
thus
,
let
this
degree
of
exaltation
,
be
either
a
cause
,
or
an
effect
of
prayer
,
the
ordinary
translation
is
apt
.
But
what
are
these
Chambers
?
Greg.
in
●antic
.
1.
Quid
per
huius
sponsi
(
qui
Rex
est
)
cellari●
intellegimus
,
nisi
sanct.
scriptur
.
archana
quae
rimamur
?
nisi
sanctae
contemplationis
mysteriaiquorum
delicijs●i
refic
.
mur
,
m.x
conualescimur
?
Gregorius
Magnus
(
a
most
corrupt
Pope
of
any
before
him
,
but
better
then
any
of
them
after
him
)
he
asketh
the
Question
(
as
his
vsuall
forme
of
expounding
mysteries
is
)
and
answereth
thus
:
By
the
Cellars
of
this
spouse
,
who
also
is
a
King
,
what
vnderstand
we
,
sauing
the
hid
things
of
holy-Writ
which
we
are
diligently
to
search
after
?
sauing
the
mysteries
of
holy
contemplation
;
with
whose
delights
if
we
be
refected
,
forthwith
we
become
thorow
well
?
without
doubt
,
whosoeuer
is
brought
into
these
Cellers
,
he
forthwith
contemneth
temporary
things
,
for
that
he
is
enriched
with
things
of
eternall
nature
.
Then
the
which
,
what
can
be
better
spoken
;
first
in
respect
of
the
things
figured
by
chambers
:
Touching
the
Chambers
,
Cellars
or
Inner-roomes
,
they
import
a
sight
and
possession
of
Kingly
blessings
more
then
ordinary
.
Kings
haue
excellent
things
in
the
outward
parts
of
their
buildings
,
but
the
more
excellent
and
soueraigne
Monuments
are
laid
vp
in
their
treasuries
and
curiously
couched
in
their
chambers
.
The
Church
is
the
house
of
God
,
1.
Tim.
3.15.1
.
Pet.
2.5.1
.
Cor.
3.16
.
and
the
Temple
of
the
Holy-ghost
.
Many
beauties
are
in
the
visible
or
outward
partes
of
this
house
,
but
precious
gemmes
laid
vp
in
the
inuisible
and
internall
roomes
thereof
.
In
this
spirituall
house
(
as
in
the
sides
of
the
Tabernacles
arke
)
is
the
booke
of
God
kept
(
for
which
she
is
called
the
piller
and
ground
of
truth
,
1.
Tim.
3.16
.
)
and
in
that
Booke
is
Letter
and
Spirit
(
the
first
killing
,
the
second
quickening
,
2.
Cor.
3.6
,
7
,
8.
)
but
all
vayled
to
the
vnbeleeuer
and
abhominable
.
In
these
scriptures
(
as
in
waters
issuing
the
Temple
,
Ezek.
47.
)
there
are
diuerse
depths
and
heights
.
In
some
places
one
may
wade
by
the
anckles
,
in
some
by
the
knees
,
in
othersome
the
waters
rise
so
high
,
as
thorow
them
a
man
is
not
able
to
wade
;
insomuch
as
Saint
Paul
setting
foote
into
such
mystery
,
he
is
forced
to
crie
out
,
Oh
the
deepenesse
of
the
riches
,
both
of
the
wisedome
and
knowledge
of
God!
how
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
!
In
such
a
chamber
and
height
of
mystery
was
the
Apostle
(
2.
Cor.
12.3
,
4.
when
hee
heard
secret
things
not
to
be
spoken
of
man
.
)
In
which
rapt-state
,
the
Church
after
in
this
Song
acknowledgeth
herselfe
to
be
sometimes
in
.
None
truely
heare
or
see
these
vnwadeable
things
sauing
the
Sonne
,
and
to
whom
the
Sonne
reueales
them
.
And
nee●e
vnto
Christ
they
come
(
euen
as
it
were
into
his
secret
chambers
)
to
whom
these
mysteries
are
vttered
.
That
the
faithfull
are
not
to
sit
downe
vpon
the
enioy
of
meaner
gifts
,
but
thus
pray
and
practise
after
the
best
;
they
are
not
only
taught
of
the
worldlings
,
but
also
of
the
Apostle
,
1.
Cor.
12.31
.
&
chap.
14.1
.
&c.
Yea
,
all
are
by
the
Queene
of
Sheba
stirred
vp
to
spare
,
neither
labor
,
nor
charges
;
for
seeing
and
hearing
the
wisedome
of
Him
that
is
greater
then
Salomon
,
2.
Chron.
9.1
.
Math.
12.42
.
For
if
they
were
happy
that
stood
before
Salomon
the
shadow
,
ten
thousand
times
more
happy
must
they
be
that
stand
in
the
presence
of
Messiah
the
Substance
.
And
if
we
desire
to
enter
into
this
Rest
,
to
stand
in
the
chambers
of
this
great
King
,
let
vs
with
Moses
and
Ioshuah
loose
and
put
off
our
shooes
(
I
meane
carnall
and
beastly
sense
and
affection
thereby
figured
,
Exod.
3.5
.
Iosh.
5.15
.
)
If
with
*
Bathsheba
(
the
daughter
of
seauen
)
wee
will
in
the
seauen
ages
of
the
Church
haue
assurance
to
sitte
on
our
Salomons
right
hand
,
on
the
seate
of
his
appointment
;
then
let
vs
spiritually
trauaile
of
Him
,
and
bring
him
forth
absolute
in
all
our
workes
.
If
with
the
Leuites
we
would
lodge
with
Aaron
our
high-priest
in
the
chambers
of
the
Temple
,
then
let
vs
mount
by
Ezekiels
seauen
and
eight
steps
,
singing
our
seauen
and
eight
Psalmes
of
degrees
,
as
stepping
vp
from
Babylon
for
ascending
to
Ierushalem
,
the
seate
of
the
great
King
.
In
a
world
,
let
vs
pray
,
draw
vs
,
and
draw
vs
from
the
Diuel
,
World
,
and
Flesh
after
thee
,
that
so
wee
may
,
togither
with
thee
enter
into
the
Bride-chamber
,
there
to
heare
and
see
these
things
that
naturall
eare
and
eie
can
neither
heare
nor
see
.
So
much
of
the
fruite
ensuing
her
feruent
prayer
.
Touching
her
protestation
lying
in
these
words
:
[
We
will
exult
and
be
glad
in
thee
:
we
wil
remember
thy
Loues
more
then
wine
:
Righteousnesses
do
loue
thee
:
or
[
*
](A15991-e8800-b)
*
Ah●bûk●
.
haue
louéd
thee
]
It●
containeth
an
enumeration
of
hir
Faculties
disposition
towards
her
beloued
.
And
this
is
done
first
,
by
setting
downe
particulars
:
then
secondly
,
by
putting
downe
the
whole
.
The
particulars
are
two
,
lying
in
the
first
two
branches
:
the
first
expressing
her
Will
or
affections
,
We
will
reioyce
and
be
glad
in
thee
:
the
second
marking
out
the
sincerity
of
her
Mind
or
Senses
:
one
Sense
,
namely
the
Memorie
,
put
for
all
,
We
will
remember
&c.
The
Whole
where-vnder
the
partes
are
contained
,
it
lieth
in
the
last
words
Righteousnesses
,
that
is
●
whatsoeuer
is
right
,
or
rectified
in
vs
,
it
hath
,
and
doth
loue
thee
:
for
so
thy
Loue
constraineth
vs
.
For
the
better
vnderstanding
hereof
,
it
is
to
be
remembred
,
that
the
soule
of
Man
is
distinguished
into
three
faculties
,
which
for
learning
sake
(
otherwise
a
simple
essence
or
substance
admits
no
parts
)
may
be
termed
3.
partes
.
The
first
is
termed
Minde
,
vnder
which
are
contained
all
the
interiour
senses
;
as
Imagination
,
Memorie
,
&c.
and
this
is
seated
properly
in
the
bodies
head
.
The
second
is
termed
Will
,
vnder
the
which
is
contained
the
affections
single
and
mixt
;
as
Loue
,
Hatred
,
Zeale
,
&c.
And
this
is
seated
properly
in
the
hart
.
From
both
these
proceed
an
actiue
power
,
or
working
property
;
which
we
terme
mind
&
wils
Agent
,
or
Factor
.
The
Church
in
this
her
protestation
beginneth
with
the
second
Facultie
(
namely
Will
)
when
as
she
saith
Wee
will
reioyce
&c.
euen
as
the
holy-ghost
in
the
Prophets
(
as
also
the
Apostle
in
bidding
the
Ephesians
put
on
Righteousnes
&
true
Holines
)
do
place
the
duties
of
the
second
Table
,
before
them
of
the
first
.
As
it
is
an
easier
thing
to
find
Religion
,
without
fruits
of
righteousnes
,
faith
without
works
:
so
is
it
an
easier
thing
to
find
the
mind
illuminated
,
then
the
wil
sanctified
to
Do
according
to
the
minds
light
.
For
this
cause
she
begins
with
the
wil
,
and
signifies
how
her
affections
stand
deuoted
to
her
beloued
,
saying
,
Wee
will
exult
and
reioyce
in
thee
:
hereby
teaching
vs
,
first
,
to
preferre
sanctification
before
illumination
;
because
illumination
may
be
without
sanctification
(
as
in
Balaam
,
Iudas
Iscariot
&c
)
but
Sanctification
not
without
illumination
:
seing
none
are
realy
sanctified
(
for
we
must
distinguish
betwixt
holines
real
and
that
which
is
but
by
imputation
)
but
so
soone
at
least
their
mindes
are
lightned
with
the
Gospel
of
Christ
Iesus
;
secondly
,
we
are
hereby
taught
,
to
dedicate
all
our
affections
(
Loue
,
Hatred
,
Zeale
,
&c.
)
vnto
the
glorie
of
our
Beloued
,
euen
vnto
him
that
bringeth
vs
to
his
House-threshold
,
yea
into
his
Cellers
,
Galleries
and
chambers
of
secret
presence
.
And
as
other
affections
,
so
specially
our
mery
and
reioycing
affections
.
This
the
Apostle
remembreth
saying
,
Reioice
in
the
Lord
alway
,
and
againe
I
say
,
reioice
,
Philip
4.4
.
And
the
Psalmist
protests
in
this
elegant
phrase
[
*
](A15991-e9190-b)
*
Omnes
fontes
mei
in
te
.
Psal.
87.7
All
my
springs
are
in
thee
:
as
if
he
should
say
,
what
speake
I
of
singers
and
players
of
instruments
?
in
a
word
,
all
the
affections
that
flow
from
me
,
manifested
in
pronunciation
and
action
,
they
are
all
in
thee
,
and
for
thee
:
Such
were
the
affections
of
Dauid
,
causing
him
to
spring
before
the
Arke
but
comming
home
,
and
such
were
affections
springing
vpon
the
gospels
comming
home
by
the
ministerie
of
our
Elisha
.
But
as
it
befell
Israel
after
the
continuance
of
Manna
,
so
vs
after
the
Gospe's
coutinuaunce
;
the
multitude
lothe
,
wish
them
in
the
Romish
Aegypt
by
their
flesh-pots
againe
:
stinking
onions
and
garlike
relice
better
with
them
than
milke
and
hony
of
Canaan
.
The
trumperies
of
Iebusiticall
and
Secular
poperie
:
the
iugling
tricks
(
alias
Aequiuocations
)
of
the
two
frogges
Iannes
and
Iambres
(
Secular-priest
and
Iesuite
)
are
vnto
a
number
of
base
Atheists
,
of
fa●re
more
excellent
repute
,
then
the
naked
sinceritie
of
the
Gospel
.
Wel
;
If
we
turne
our
reioycements
from
Messiah
,
his
Euangell
and
sweete
word
will
turne
from
vs
.
If
wee
will
reioice
and
be
glad
in
him
,
he
will
neuer
loathe
vs
.
But
seeing
our
reioycement
in
euill
encreaseth
,
and
our
exultation
in
the
wayes
of
Messiah
decreaseth
,
I
know
not
what
to
expect
,
but
that
the
Lord
by
some
notable
iudgement
should
declare
to
all
nations
,
he
loathes
vs
as
much
as
euer
he
loued
vs
.
Touching
the
next
clause
[
we
wil
remember
thy
Loues
more
than
wine
]
the
faithfull
of
the
Church
declare
therein
,
that
as
the
affections
,
so
the
Senses
are
consecrated
to
Iesus
,
yea
more
consecrate
to
his
loue
,
then
vnto
wine
that
delighter
of
Nature
:
as
if
shee
should
say
,
Looke
how
the
Mind
of
a
wordling
is
ready
to
remember
wine
(
or
any
delight
of
this
body
)
euen
so
,
and
much
more
then
so
will
we
remember
thy
loues
.
From
whence
we
are
taught
,
first
,
to
dedicate
all
our
senses
.
(
more
specially
the
memorie
)
for
excogitating
and
recordating
the
Loue
of
Christ
Iesus
.
His
Loue
,
yea
his
Loues
that
is
,
his
particular
Loues
,
not
committing
any
of
them
vnto
Obliuion
.
As
for
example
,
we
should
remember
that
he
hath
,
First
,
giuen
vs
Being
of
no
being
:
Secondly
,
created
vs
reasonable
creatures
:
Thirdly
,
giuen
vs
to
be
borne
vnder
the
light
of
the
Gospel
:
Fourthly
,
giuen
vs
many
giftes
of
Nature
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
fl●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
,
[
*
](A15991-e9610-b)
*
Gen.
1●
.
20
Sodome
,
Gomorrha
,
Zeboim
,
Admah
and
Zoar
:
bleating
in
the
eares
of
our
righteous
Iudge
,
as
Sauls
fatlings
in
the
●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
[
*
](A15991-e9740-b)
*
V●nauah
.
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.
[
*
](A15991-e9990-b)
*
Reu.
11.8
.
&
14.8
.
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
.
[
*
](A15991-e10060-b)
*
See
this
at
large
in
part.
3
Lect.
19.
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
Inhibition
specially
tendeth
,
as
is
apparant
in
Exod.
34.12
.
&c.
Deut.
7.1.2
.
&c.
Lastly
,
euen
that
which
they
think
hindreth
,
that
very
same
helpeth
it
to
be
a
figure
.
For
,
had
not
Salomon
gone
beyond
the
partition
wall
(
euen
vnto
the
Gentiles
)
for
his
wife
,
it
could
not
so
aptly
haue
figured
the
Gentiles
people
,
to
whom
Messiah
was
to
ioyne
himselfe
,
but
not
till
first
hee
forsooke
the
Sinagogue
of
the
Iewes
.
And
thus
they
that
are
ouer-precise
for
admitting
Allegories
,
shall
sometimes
cast
out
a
censure
vnworthy
their
places
.
In
this
hir
confession
[
I
am
blacke
]
the
Church
of
Gentiles
laboureth
to
satisfie
the
Sinagogue
of
the
Iewes
,
and
that
by
an
acknowledgem̄t
of
hir
swart
hue
&
complexion
.
Whence
we
may
obserue
,
first
,
how
readie
the
Iew
is
to
except
at
imperfections
in
the
Gentile
▪
yea
sometimes
to
shut
the
doore
of
mercie
vp
against
the
Gentile
,
himselfe
notwithstanding
vnwilling
to
enter
in
.
The
crosse
nature
of
which
people
,
our
Sauior
detecteth
in
the
Scribes
and
Pharises
,
Math.
23.13
.
The
same
doth
S.
Paul
in
1.
Thess.
2.14.15.16
.
And
S.
Luke
registring
the
Apostles
Acts
,
doth
[
*
](A15991-e10310-b)
*
Actes
13.45.50
and
14.2
.
and
17.5.13
.
&c.
diuerse
times
note
it
:
yea
,
that
the
Lord
had
no
small
adoe
to
set
Peter
forwards
for
preaching
to
the
Gentiles
:
and
S.
Peter
not
a
little
adoe
to
satisfie
his
people
for
that
action
.
Act.
11.1
.
vnto
vers.
19.
In
a
word
,
that
people
at
this
day
stand
hardly
conceited
towards
vs
:
yea
,
(
as
appeareth
in
their
confession
of
faith
)
they
dayly
curse
vs
:
and
as
some
of
their
words
haue
bin
vttered
heere
in
our
Land
of
late
,
they
iudge
vs
vtterly
vnworthy
of
GOD
his
loue
:
making
our
spirituall
blackenesse
one
maine
reason
,
why
they
cannot
be
well
perswaded
of
our
faith
.
To
spie
and
except
at
our
imperfections
,
it
is
in
them
(
poore
soules
)
a
thing
ordinary
and
naturall
.
But
in
the
second
place
what
learne
we
?
Namely
,
with
all
readinesse
and
faithfulnesse
to
confesse
our
sinnes
before
them
:
yea
,
our
great
vnworthinesse
of
so
worthy
a
Messiah
,
saying
,
indeede
I
am
blacke
:
that
is
(
as
the
Apostle
speaketh
in
Rom.
7.18
.
)
I
know
that
in
me
,
namely
,
in
my
flesh
dwelleth
no
good
thing
.
And
where
no
good
thing
dwelleth
,
there
must
needes
dwell
blackenesse
,
darkenesse
,
and
horrour
of
nature
.
But
alas
,
wee
are
so
farre
from
giuing
a
reuerent
accompt
of
our
faith
and
standing
vnto
Ierusalems
people
,
as
rather
we
will
curse
them
,
and
spit
our
gall
vpon
them
,
as
vppon
dogges
.
Indeede
their
pulling
of
Messiahs
blood
vpon
their
heads
,
it
hath
brought
them
into
a
fearefull
estate
:
yet
seeing
their
fall
was
our
rising
,
their
cutting
off
our
ingraffing
,
wee
should
compassionate
them
.
Nay
,
seeing
[
*
](A15991-e10380-b)
*
Ro.
11.25
,
26.
obstinacie
is
come
vpon
them
,
in
part
till
the
Gentiles
number
be
fulfilled
,
and
then
all
Israel
shall
be
saued
,
(
because
God
his
couenant
is
to
take
away
their
sinnes
,
and
to
regraffe
them
in
his
fauour
)
we
should
pray
for
them
,
and
euery
way
practise
the
remoouall
of
such
offences
,
as
wee
know
do
hinder
them
from
ioyning
with
vs
.
The
Elder
brother
as
yet
standeth
for
the
most
part
without
,
angry
and
grieued
at
the
prodigall
Gentile
come
within
(
Luk.
15.28
.
Iaphets
people
in
Shems
tent
,
Gen.
9.27
.
)
But
seeing
the
Father
will
come
forth
and
entreate
him
to
enter
and
be
reconciled
,
what
are
we
to
stand
on
our
start-vps
,
and
not
rather
to
humble
our selues
to
our
elder
brother
(
as
Iaakob
sometimes
did
to
Esau
)
that
so
happily
we
may
become
one
sheepefold
,
and
no
longer
to
be
deuided
?
We
can
readily
accuse
others
of
blacknesse
and
spirituall
deformities
,
saying
:
Thou
art
wicked
,
he
is
wicked
,
they
are
Antichristian
,
&c.
But
very
fewe
smite
themselues
on
the
thigh
saving
,
O
what
haue
I
done
?
Whereas
euery
true
member
of
the
Church
must
and
will
(
for
glorifiing
God
and
remoouall
of
offence
)
particularly
confesse
,
I
am
blacke
,
herein
I
am
wicked
:
as
Dauid
said
to
Nathan
,
I
haue
sinned
.
And
to
be
desired
,
&c.
]
After
the
Confession
she
entreth
into
Confutation
.
The
Synagogue
would
reason
thus
:
What
person
soeuer
is
blacke
,
such
a
one
is
not
of
Salomon
to
be
desired
:
but
(
by
thine
owne
confession
)
thou
art
blacke
,
therefore
not
to
be
desired
.
The
first
propositions
consequent
shee
denieth
,
saying
.
Notwithstanding
my
blackenesse
,
I
am
to
be
desired
.
And
this
desirable
state
of
hers
,
she
enlargeth
by
comparison
,
and
drawne
first
from
Kedars
tents
,
secondly
from
Salomons
curtaines
:
q.
d.
I
am
(
notwithstanding
my
blackenesse
)
to
be
desired
as
Kedars
tents
.
Yea
(
which
more
is
)
as
Salomons
curtaines
:
so
farre
am
I
(
because
of
blackenesse
)
from
being
not
to
be
desired
.
From
whence
we
may
obserue
,
first
how
Preiudice
and
Enuie
hindreth
Iudgement
and
true
forme
of
Reasoning
:
for
the
Synagogue
thinketh
she
reasons
passing
firmely
,
in
saying
,
Thou
art
blacke
,
therefore
not
to
be
desired
:
whenas
the
Holy-ghost
by
the
church
of
the
Gentiles
doth
denie
such
consequence
,
affirming
and
concluding
rather
the
contrary
.
Such
preiudice
and
enuy
caused
the
Donatists
in
Affrike
to
conclude
all
Churches
(
sauing
their
owne
)
to
be
false
Churches
,
because
of
some
generall
euills
.
August
.
telleth
them
that
it
followeth
not
[
Because
of
many
euills
,
therefore
no
true
Church
]
seeing
Tares
will
be
in
the
Lords
Catholike
wheate
field
,
and
chaffe
in
the
Lords
barne
floore
▪
after
it
hath
beene
a
while
threshed
.
The
Brownists
(
about
some
20.
yeares
since
begun
,
and
yet
persist
)
they
furbish
the
Donatists
canker-fret
arguments
:
but
indeede
with
some
aduantage
.
For
whereas
Donatus
granted
other
Churches
once
to
haue
beene
true
Churches
,
the
Brownists
affirme
the
English
Church
neuer
to
haue
beene
a
true
Church
.
As
herein
more
vncharitable
(
seeing
themselues
neuer
receiued
faith
elsewhere
)
so
more
subtile
in
their
businesse
,
(
for
the
subtile
beast
of
the
field
hath
inspired
them
with
more
craft
,
wonne
by
more
experience
)
and
this
manifested
by
denying
plantation
of
a
true
Church
here
.
In
more
auncient
historie
,
though
they
vse
them
and
admit
them
in
some
other
cases
,
yet
not
in
this
,
and
why
?
Men
are
subiect
to
errour
:
and
though
a
hundred
ancient
Writers
doe
testifie
this
,
yet
(
forsooth
)
they
know
not
,
but
they
may
lie
.
Where
first
it
was
no
Church
,
Because
it
was
blacke
,
now
it
is
no
Church
,
because
it
neuer
was
one
.
Thus
Donatus
one
spirit
hath
taken
to
himselfe
seauen
stronger
diuells
.
For
neuer
is
an
old
heresie
reassumed
and
renouated
,
but
with
aduantage
of
euill
,
that
so
it
may
not
againe
be
easily
dispossessed
.
Their
frenzie
I
haue
[
*
](A15991-e10710-b)
*
In
my
Antidoton
,
and
new
Ierushalem
.
else-where
largely
confuted
.
Onely
,
let
this
forme
of
the
Synagogues
blinde
reason
,
teach
vs
to
auoyde
preiudice
and
enuious
conceipt
,
left
,
in
stead
of
reasoning
For
,
wee
reason
Against
the
truth
.
Enuy
is
blinde
,
and
frameth
but
blinde
arguments
:
Whereas
Charitie
seeth
reasons
rightly
,
and
giueth
to
euery
soule
the
due
.
Secondly
,
we
learne
from
the
Church
of
Gentiles
to
be
careful
in
distinguishing
betweene
good
and
euill
,
and
to
giue
to
either
the
due
.
For
as
we
are
not
to
call
euill
good
,
so
neither
to
terme
Good
Euill
,
vnder
paine
of
Gods
curse
,
and
as
hee
would
not
be
held
abhominable
before
the
Lord
:
Isa.
5.20
.
Prou.
17.15
.
Yea
,
to
hold
fast
(
with
Iob
)
our
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
,
[
*
](A15991-e10870-b)
*
Abbenezra
in
his
Dramatique
expos.
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
,
[
*
](A15991-e10940-b)
*
Sol.
Polyh
.
in
cap.
46.
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
[
*
](A15991-e11010-b)
*
They
write
that
this
bird
is
euer
but
one
,
and
onlie
resiant
in
Arabia
:
And
that
in
her
fulnesse
of
yeeres
,
she
●lickers
in
her
drie
neast
against
the
sun
,
and
so
is
fired
into
ashes
:
that
out
of
these
ashes
ariseth
a
little
worme
,
which
afterwards
becommeth
the
Phoenix
.
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
,
[
*
](A15991-e11110-b)
*
Saepe
est
sub
palliolo
sordido
sapientia
.
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
[
*
](A15991-e11230-b)
*
Whereof
in
cap.
3.7
.
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
,
[
*
](A15991-e11260-b)
*
Ambros.
on
Coloss.
2.
Imperatore
absente
,
Imago
habet
authoritatem
,
absente
autem
Non.
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
Vine
.
As
before
I
vnderstoode
literally
Pharaohs
daughter
,
so
heere
by
the
Sunne
,
I
vnderstand
the
[
*
](A15991-e11550-b)
*
So
do●h
Ra●
.
Selomeh
and
Abben-ezra
▪
but
then
apply
it
to
their
own
churches
estate
,
spoken
of
in
Ezech.
20.5
.
&c.
hote
Clime
of
Aegipt
,
where
sh●e
was
borne
and
brought
vp
:
q.d.
True
,
I
am
blacke
,
and
that
not
so
much
to
be
faulted
,
seeing
it
befalleth
me
naturally
through
the
Sunnes
hote
piercing
rayes
in
Aegipt
.
Further
(
by
the
same
proportion
)
I
vnderstand
the
Priests
and
Prophets
of
Aegipt
vnder
the
terme
,
Mother-sonnes
:
q.d.
Besides
that
,
my
natiue
country
is
a
scorching
soile
,
I
haue
bin
drawne
many
times
abroade
into
the
heate
(
from
one
vineyard
to
an
other
,
from
one
greene
tree
and
groue
to
another
,
and
this
by
the
Prophets
of
mine
owne
natiue
soile
,
by
the
Sacrificers
of
Osiris
(
Mitzraims
Bacchus
)
whose
spirituall
menaces
drew
me
to
pilgrimage
in
the
sultring
seasons
.
This
double
consideration
she
propounds
for
mitigation
of
the
Iewish
censure
.
From
whence
we
learne
,
first
,
that
forraine
and
externall
lettes
and
hindrances
they
excuse
man
to
man
many
times
à
toto
wholy
:
and
they
excuse
vs
before
God
,
though
somtimes
not
a
àtoto
wholie
yet
à
tanto
in
part
,
the
sinne
being
so
much
the
lesse
.
Secondly
,
seeing
cases
heere
are
shadowes
of
spirituall
cases
wee
are
to
obserue
,
first
,
that
naturall
light
and
heate
(
represented
by
the
Sunne
)
in
themselues
the
good
creatures
of
God
,
they
are
by
reason
of
the
Soules
disease
,
means
of
making
vs
more
blacke
.
The
heate
of
concupiscence
spotteth
our
thoughts
,
words
,
and
workes
:
and
the
light
of
our
minde
(
termed
Conscience
)
it
bewraieth
our
blackenesse
:
the
first
acteth
our
blot
,
the
second
declareeth
it
:
but
the
light
of
Ierusalem
(
the
pure
law
of
God
)
it
more
reveales
it
,
for
the
testimony
of
God
is
greater
then
the
witnesse
of
our
heartes
1.
Iohn
.
3.20
.
Secondly
,
these
that
are
brethren
(
borne
and
nourished
in
the
same
Church
with
vs
)
they
many
times
that
should
be
leaders
of
the
people
,
shall
prooue
such
as
cause
people
to
go
astray
(
a
generall
complaint
of
the
Prophets
)
and
I
wish
that
our
Churches
stomake
had
not
cause
to
abhorre
many
,
for
teaching
people
Machiauels
pollicies
and
Romish
traditions
,
rather
then
doctrine
,
which
is
according
to
godlinesse
,
and
many
times
shall
thrust
poore
soules
out
of
liuing
,
out
of
calling
,
yea
out
of
the
Synagogues
:
and
somtimes
(
which
is
Romes
Catholike
practise
)
out
of
their
liues
,
thinking
(
such
shall
be
their
blinde
zeale
,
as
our
Sauiour
●aith
)
that
in
so
doing
,
they
doe
to
God
an
acceptable
seruice
.
And
all
this
shall
betide
them
,
if
their
Hearers
,
Proselites
,
Disciples
,
will
not
keepe
the
vines
of
their
Pastors
lewd
plantation
,
of
the
diuel
&
the
false
prophets
deuising
:
whereas
euery
vine
our
heauenly
father
hath
not
planted
,
shal
be
pulld
vp
by
the
roots
.
Thirdly
,
that
her
pastoral
brethren
cracked
in
the
nose
against
her
(
for
the
word
[
*
](A15991-e11750-b)
*
Nicharû
.
Nicharû
so
signifieth
)
it
putteth
vs
in
minde
,
not
only
of
false
teachers
their
impetuositie
(
snuffing
and
cracking
in
the
nose
as
Prouender-prickt
Stallions
)
but
also
how
the
elect
of
God
are
oftentimes
not
so
ready
to
satisfie
imperious
bad
commaunds
,
as
be
the
reprobate
.
For
as
God
hath
chosen
them
before
the
worlds
foundation
vnto
holinesse
,
so
that
seed
of
Election
is
not
alwayes
so
on
sleepe
,
but
it
somewhat
feeleth
,
disliketh
,
and
opposeth
to
actions
of
reprobation
:
insomuch
as
thereby
their
idolatrous
Chemarims
are
forced
(
such
stirres
in
Romes
Church
do
argue
a
remnant
of
holy
seede
)
to
threaten
▪
thunder
,
curse
with
Bel
,
Booke
,
and
Candlelight
.
The
second
part
of
her
petitions
reason
,
it
is
gathered
from
an
internall
cause
of
her
blackenesse
,
and
that
is
,
her
owne
inherent
negligence
in
looking
to
her
owne
vine
,
her
owne
particular
calling
and
proper
duty
;
wherein
wee
see
an
opposition
betweene
that
shee
omitted
and
committed
.
She
omitteth
her
owne
taske
,
and
vndergoeth
an
other
:
that
is
,
leaueth
good
,
and
taketh
euill
.
And
this
was
the
lot
of
I●phets
people
,
to
leaue
their
fathers
house
,
as
did
the
prodigall
:
and
to
consume
their
beautie
and
str●ngth
in
the
house
of
a
stranger
:
euen
in
the
vineyards
of
Sodom
and
Gomorrha
,
Zeboim
and
Admah
:
sometimes
haled
therevnto
by
Sin
and
Sinners
forcings
and
violent
courses
:
sometimes
voluntarily
and
freely
without
all
remorse
and
feeling
.
Secondly
,
(
which
was
Barnards
meditation
)
we
are
many
times
ready
to
vndergo
the
keeping
of
other
mens
vines
,
when
wee
are
vnfitted
to
watch
ouer
our
owne
:
busied
about
great
things
,
when
we
cannot
discharge
the
lesse
.
[
*
](A15991-e11890-b)
*
Barn
.
serm.
30
in
Cantic
.
Ego
loci
huius
occasione
meipsum
reprehender●
soleo
,
quod
animarum
susceperim
curam
,
qui
meam
non
sufficerem
custodire
:
by
the
occ●sion
of
this
scripture
(
saith
Bernard
I
have
vsually
repr●hended
my selfe
,
because
I
haue
vndergon
the
charge
of
others
,
before
I
was
●nabled
to
ke●pe
mine
owne
.
An
holy
reprehension
and
that
whereof
we
all
(
more
or
lesse
)
stand
indicted
in
our
conscience
.
If
the
Apostle
could
say
(
in
1.
Tim.
3.5
.
)
If
any
cannot
rule
his
owne
house
,
how
shall
[
*
](A15991-e11950-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
hee
vndergoe
the
cure
of
God
his
Church
?
We
may
well
say
,
If
we
be
not
faithful
keepers
of
our
owne
soule
,
how
shall
we
keepe
others
?
Oh
Lord
be
mercifull
vnto
vs
,
and
make
vs
more
faithfull
towardes
our selues
and
others
.
Lect.
VIII
.
Verse
6.
O
thou
whom
my
Soule
loueth
shew
me
where
thou
feedest
,
where
thou
[
*
](A15991-e12050-b)
*
Tarebits
.
causest
to
lie
downe
at
No
one
.
For
why
shoulde
I
bee
[
*
](A15991-e12080-b)
*
Cegnótjah
,
so
expounded
of
Rab.
Selom
.
Iarchi
.
as
she
that
couereth
her selfe
to
the
flocks
of
thy
companions
.
THE
Church
of
the
Gentiles
hauing
finished
hir
by
speach
with
the
Iewish
Sinagogue
,
she
now
returneth
to
her
Beloued
,
and
shutteth
vp
her
former
Supplication
:
First
,
by
adding
a
new
Petition
(
Show
me
,
&c.
)
Secondly
giuing
a
reason
thereof
thus
:
For
why
should
I
be
&c.
In
the
Petition
,
I
obserue
,
First
,
the
amiable
forme
she
vseth
:
Secondly
,
the
matter
it selfe
.
The
forme
is
this
:
O
thou
whome
my
Soule
loueth
:
a
forme
passing
amiable
,
amorous
,
piercing
:
for
by
it
she
expresseth
the
Character
or
print
of
her
Soules
affection
towards
Messiah
.
And
hereby
she
teacheth
,
first
howe
God
in
Christ
Iesus
is
beloued
of
the
whole
Church
:
namely
,
with
the
very
Soule
.
Externall
ceremonies
are
(
without
this
)
but
a
dead
carcase
,
a
stinking
and
abhominable
sacrifice
.
This
loue
of
the
soule
is
the
Generall
of
these
particulars
in
Deut.
6.5
.
Luke
.
10
,
27.
Soule
being
put
for
all
the
faculties
and
powers
of
nature
.
Secondly
,
euery
member
of
this
church
is
enabled
of
GOD
in
due
time
,
particularly
to
say
,
Thou
whom
my
soule
loueth
.
As
Thomas
by
way
of
application
,
My
Lord
and
my
God
(
Iohn
.
20.28
.
)
and
Dauid
,
Oh
Lord
my
portion
,
Psal.
119.57
.
For
all
knowledge
(
without
habilitie
to
apply
Christ
and
his
benefites
to
this
poore
soule
,
it
is
but
Speculation
,
not
Practise
:
a
generall
Surueyance
,
no
particular
Possession
.
The
first
in
Deuils
and
Reprobate
,
but
this
peculiar
to
God
his
chosen
.
For
the
matter
of
this
Petition
,
it
is
Refection
or
Comfort
:
&
this
laide
downe
in
two
braunches
:
first
,
in
desiring
,
to
knowe
of
Christ
the
place
of
his
feeding
:
secondly
,
the
place
of
lying
downe
in
the
daies
heate
,
euen
then
when
the
Sun
was
come
to
the
Meridional
point
.
To
desire
Repast
,
and
to
desire
Rest
after
repast
,
it
is
naturall
(
irrationall
creatures
desire
both
these
:
for
by
the●
they
labour
the
conseruation
of
Nature
)
but
to
couet
so
to
eate
,
and
so
to
rest
after
meate
,
as
the
Church
doth
heere
,
it
is
not
naturall
,
but
spirituall
:
not
an
act
of
Nature
,
but
of
Grace
:
from
aboue
,
not
from
the
earth
.
For
the
first
,
she
coueteth
to
know
where
Christ
feedeth
.
What
,
where
he
feeds
himselfe
alone
?
Nay
,
where
hee
feedeth
with
his
little
flocke
(
opposed
to
his
companions
flockes
after
)
yet
she
speaketh
of
him
so
singularly
,
as
if
he
were
alone
,
because
HE
,
and
the
sheepe
of
his
Pasture
are
One
:
to
be
distinguished
,
not
seuered
.
(
For
God
and
Man
in
Christ
are
vnited
and
made
one
:
)
and
therefore
euery
member
of
this
body
,
desirous
to
feed
with
this
Head
:
where
this
carcase
(
Christ-crucified
is
)
thither
these
Eagles
resort
,
Math.
24.28
.
Yea
,
to
the
ende
they
may
finde
this
foode
for
themselues
and
their
yoong-ones
,
they
make
their
abode
,
vpon
the
toppe
of
the
Rocke
(
though
in
the
earth
,
their
cogitation
is
aboue
)
and
from
high
discerne
,
and
thence
repaire
for
soules
nuriture
,
Iob.
39.30.31
,
&c.
Besides
,
(
by
introducing
him
as
a
shepheard
,
and
her selfe
as
a
sheepe
(
an
allusion
ancient
,
and
in
scripture
frequent
,
psal.
23.1
,
&
95
,
7.
Ezek.
34.31
,
&c.
)
she
thereby
would
testifie
,
not
only
her
place
of
subiection
,
but
also
,
her
readines
,
euen
euery
soules
readines
to
aberre
,
to
wander
out
of
the
way
,
without
this
great
shepheards
direction
.
Moses
was
no
sooner
in
the
mount
for
a
few
daies
resiant
,
but
Israel
staied
in
the
Wildernesse
.
Christ
was
no
sooner
brought
before
the
Rulers
,
but
Peter
looseth
him
himselfe
:
and
had
not
the
Lorde
by
his
vnder-shepheard
Nathan
sought
vppe
Dauid
,
Dauid
had
starued
in
the
pit
.
O
Lord
(
for
thy
Sons
sake
)
leaue
not
the
sheepe
of
thy
English
pasture
to
their
owne
heartes
(
for
then
we
should
wander
and
loose
ourselues
for
euer
)
But
let
thy
sauing
grace
preuent
vs
in
our
euils
,
and
glorifie
thy
mercies
vpon
vs
.
For
Rest
after
soules
repast
,
she
vttereth
that
in
the
next
branch
,
coueting
to
know
where
he
caused
his
flocke
to
couch
in
the
heat
of
the
day
.
Teaching
hereby
,
first
,
that
after
the
soule
hath
beene
well
fedde
(
specially
in
the
blessed
word
and
sacraments
)
it
coueteth
a
place
of
rest
,
wherein
it
may
ruminate
and
chaw
the
cud
,
by
spirituall
meditation
.
Such
Animals
as
vnder
the
Lawe
did
chaw
the
Cudde
,
and
did
part
the
hoose
,
Leuiticus
11.3
.
&c.
they
were
counted
cleane
:
but
if
they
only
chawed
the
cudde
,
not
parting
the
hoofe
:
or
parting
the
hoofe
,
chawed
not
the
cudde
,
these
were
accounted
pollution
and
vnholy
.
As
for
the
she●pe
,
he
lacked
neither
.
This
was
a
resemblance
of
the
Gentiles
soule-pollution
till
Messiah
tooke
away
the
partition
wall
,
and
cleansed
them
by
the
faith
of
the
Gospel
.
Act.
11.4
,
5
,
6
,
&c.
with
15.7
,
8
,
9.
And
such
is
the
state
of
euery
soule
,
as
first
ruminates
not
on
spirituall
gifts
:
or
ruminating
thereon
,
doe
not
after
that
parte
the
foote
,
that
is
,
put
a
difference
betweene
spirit
and
spirite
,
doctrine
and
doctrine
,
one
action
and
another
.
For
,
not
to
part
the
things
which
God
hath
parted
,
is
but
to
mingle
and
confound
Christ
with
Belial
:
to
ioyne
yron
and
clay
togither
,
which
can
neuer
bee
made
one
:
and
yet
(
vaine-men
)
how
many
now
be
there
among
vs
,
that
sweat
and
fret
for
concluding
such
mongrell
religion
,
bastardly
deuotion
!
As
the
Lords
minister
would
be
well
accepted
of
GOD
,
hee
must
take
the
precious
from
the
vile
.
Ierem.
5.19
.
and
as
euery
soule
would
be
taken
for
a
sheepe
of
Christes
Pasture
,
he
must
try
the
Spirits
:
and
trying
al
things
by
the
touchstone
of
iudgement
diuine
,
he
must
retaine
that
is
good
,
and
flie
that
is
euill
,
1.
Iohn
,
4.1.1
.
Thess.
5.21
,
22.
Such
meditation
,
such
partition
,
is
,
in
some
measure
,
in
euery
true
Christian.
By
the
first
,
there
is
a
partaking
with
the
nature
diuine
:
by
the
second
,
a
declaration
of
diuine
discretion
:
and
in
both
(
for
the
one
can
no
more
be
without
the
other
,
then
faith
without
works
)
there
is
pictured
forth
,
God
sitting
in
that
Conscience
,
as
a
Pilote
at
the
shippes
helme
,
steering
all
to
the
hauen
of
Heauen
.
And
that
she
couets
this
ruminating
place
in
the
time
of
daies
heate
,
it
teacheth
vs
,
not
only
to
expect
affliction
and
persecution
as
an
vnseparable
companion
with
the
Gospel
(
2.
Tim.
3.12
.
Reue.
7.14
.
figured
by
the
Sunnes
heate
in
Math.
13.6
,
21.
)
but
also
to
deale
with
God
before
hand
by
prayer
,
that
wee
may
in
such
day
of
tentation
in
peace
and
patience
possesse
our
soules
,
howsoeuer
the
body
be
conuayed
through
fire
to
heauen
,
as
Elias
by
the
burning
Chariot
.
Such
rest
of
soule
we
must
in
the
dayes
of
peace
and
plenty
labour
for
,
pray
for
feruently
:
and
then
no
doubt
,
our
eyes
shall
see
rest
,
and
our
soules
finde
comfort
vnder
the
shadow
of
the
Highest
.
But
that
she
saith
,
where
thou
[
*
](A15991-e12630-b)
*
It
is
in
the
coniugation
Hiphil
,
which
signifieth
,
a
double
action
causest
to
lie
downe
,
it
putteth
vs
in
minde
of
our
Natures
backewardnes
for
couching
vnder
Gods
wing
in
the
day
of
fiery
trial
.
Shadows
of
our
owne
,
seeme
best
and
safest
vnto
vs
,
(
as
it
was
with
Demas
,
yea
,
with
Peter
)
but
such
a
shadow
shelters
onely
the
body
,
not
the
soule
:
and
therefore
Peter
can
in
that
finde
no
true
rest
:
out
he
must
of
that
place
,
and
weepe
bitterly
,
for
hauing
not
couched
in
the
right
place
.
Vnwilling
wee
are
to
lie
downe
with
Christ
:
pray
we
therefore
that
he
may
cause
vs
to
goe
where
hee
woulde
haue
vs
to
goe
:
that
he
may
cause
vs
to
lie
downe
where
he
himselfe
lieth
downe
:
that
as
a
shepheard
he
would
direct
vs
with
his
eye
,
make
vs
subiect
to
his
voyce
:
specially
,
in
the
day
of
tentation
to
feede
and
comfort
vs
:
for
I
thinke
a
day
of
tentation
is
not
farre
off
.
The
Reason
of
this
Petition
followeth
.
]
For
why
should
I
be
as
she
that
couertly
turnes
her selfe
to
the
flocks
of
thy
companions
?
as
if
she
should
say
,
There
is
no
reason
why
.
Where
shee
might
haue
affirmed
plainly
that
there
was
no
cause
why
shee
shoulde
turne
from
her
Beloued
to
other
Riuals
,
she
rather
chooseth
to
speake
by
Interrogation
,
for
the
more
patheticall
expressement
,
first
,
of
her
Beloueds
desert
(
for
he
deserued
all
her
loue
:
)
secondly
,
of
her
owne
soules
sinceritie
towards
him
,
in
that
shee
concludes
it
an
vnreasonable
thing
to
diuert
from
the
Substance
and
Truth
,
to
shadowes
and
falshoode
.
From
whence
we
may
further
obserue
,
first
,
what
the
nature
of
a
Schismaticall
soule
is
:
secondly
,
what
larues
and
vniust
titles
all
false
Christs
and
pseudo-prophets
doe
assume
to
themselues
,
for
procuring
them
flocks
.
For
Schismatikes
their
nature
,
it
is
this
,
not
to
forsake
Catholike
vnitie
,
without
some
pretext
and
colour
,
as
the
Church
speaketh
here
,
Couering
themselues
.
As
they
were
before
but
hypocrites
in
the
churches
bosome
,
so
in
their
departure
(
or
as
Iohn
cals
it
,
going
out
)
they
striue
to
hypocrise
more
:
that
is
,
to
maske
their
faces
,
to
couer
themselues
with
some
such
attire
,
as
they
may
not
be
deemed
rending
wolues
,
but
simple
hearted
sheepe
.
Our
Sauiour
(
in
Matth.
7.15
.
)
hee
plainely
termeth
these
[
*
](A15991-e12770-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Induments
of
sheepe
,
that
is
,
all
externall
simplicitie
,
humilitie
,
sincere
behauior
:
that
(
were
it
not
for
particular
fruite
whereby
they
are
distinguished
from
other
beleeuers
,
namely
,
their
false
faith
,
false
prophecie
)
the
Elect
themselues
should
be
seduced
by
them
.
And
as
they
will
maske
in
the
skins
which
in
right
appertaine
to
Christs
sheepe
,
so
they
will
say
they
goe
out
from
vs
,
onely
because
we
are
wolues
,
vncleane
birds
,
&c.
that
is
in
truth
,
because
their
diuell
hath
silched
away
some
of
our
garments
while
wee
haue
slept
,
and
therewithall
hath
put
his
seruants
induments
vpon
vs
:
that
so
wolues
may
seeme
sheepe
,
and
sheepe
may
seeme
wolues
.
A
fruite
well
beseeming
Satan
,
who
transformes
himselfe
into
an
Angell
of
light
,
2.
Cori.
11.14
.
and
a
fruite
well
enough
beseeming
his
Ministers
and
people
,
who
must
conforme
themselues
to
him
that
was
a
murderer
&
lier
from
the
beginning
.
What
titles
false-Christs
and
false-Prophets
assume
to
themselues
,
it
appeares
in
this
,
that
they
terme
themselues
,
Christs
companions
.
If
they
were
his
Companions
indeede
,
she
would
not
abhorre
Communion
with
them
:
but
hauing
the
name
,
and
not
the
thing
,
(
painted
Sepulchers
,
the
inside
corruption
)
she
therefore
loathes
them
,
and
by
an
holy
derision
disgraceth
them
.
Such
a
Companion
is
Mahomet
,
(
a
terme
stole
from
Daniel
,
who
of
Gabriel
indeed
was
pronounced
[
*
](A15991-e12870-b)
*
Chamudoth
and
Machomed
of
Chamad
.
Chamudoth
the
Concupiscences
of
God
)
who
makes
himselfe
a
fellow
with
Iesus
:
yea
,
to
whom
Iesus
shall
send
his
people
at
last
.
Such
a
companion
is
the
bodie
of
Apostatical
Popes
,
who
make
themselues
to
be
openers
of
heauen
,
shutters
of
hell
,
&c.
(
the
flat
contrary
is
rather
true
)
and
of
this
stampe
be
all
Ministers
,
who
terme
themselues
Apostles
,
Euangelistes
,
Prophets
,
Pastors
,
Doctors
,
Elders
,
Deacons
:
but
being
examined
by
the
Angel
of
Ephesu●
(
Reuel.
2.2
.
)
they
are
found
onely
to
haue
the
Name
,
not
the
Thing
.
As
to
haue
a
sheepish
conuersation
,
it
nothing
helpeth
a
wolfe
:
so
,
to
haue
Christ
his
shepheards
names
,
it
nothing
helpeth
hypocriticall
Ministers
.
Lastly
,
marke
how
all
these
paintings
tend
to
the
winning
of
Flocks
,
that
is
,
of
many
Congregations
:
but
in
very
troth
,
to
make
them
onely
Sinagogues
of
Sathan
:
hunting
by
Sea
and
Land
to
make
Proselites
,
and
loe
,
they
make
them
twofold
more
the
children
of
hell
:
Reuel.
2.9
.
Math.
23.15
.
Christs
Church
but
a
flocke
:
as
for
these
they
be
many
(
for
it
is
a
broade
way
that
leades
to
destruction
)
and
their
flocks
are
many
:
not
so
much
as
they
be
found
all
of
one
Religion
,
as
for
that
they
be
diuided
by
the
head
,
howsoeuer
ioyned
by
the
tailes
,
in
carrying
fire-brands
for
consuming
the
Lords
wheate-field
,
like
Samsons
foxes
.
And
hereupon
it
is
,
that
one
Faction
is
of
Rome
,
another
of
Arrius
,
an
other
of
Donatus
,
&c.
all
agreeing
in
one
(
as
the
factious
in
Ierusalem
did
against
Christ
,
and
the
seditious
afterwards
against
Titus
Vespatian
)
but
then
diuided
amongst
themselues
(
as
the
sundry
Schismes
amongst
Brownists
and
Anabaptists
,
&
betweene
Romish
schoole-men
,
not
to
speak
of
the
late
diuision
betweene
Seculars
and
Iebusites
)
and
that
in
some
head-points
(
at
least
,
so
imagined
of
their
heades
)
as
therefore
they
will
not
ioyne
one
with
another
in
any
spirituall
seruice
:
specially
,
not
in
the
sacrament
of
holy
communion
.
These
euils
considered
,
what
maruell
is
it
,
that
the
faithful
,
not
onely
desire
to
attaine
the
presence
of
Christ
and
his
flocke
more
and
more
;
but
also
conclude
peremptorily
(
by
God
his
help
)
not
to
turne
aside
to
such
deceiptfull
companions
?
Thus
farre
her
Supplication
.
Now
her
Beloued
returneth
his
answere
.
Lect.
IX
.
Verse
7
[
*
](A15991-e13140-b)
*
Im
doth
so
signifie
when
the
matter
requir●th
it
.
Seeing
thou
knowest
not
,
O
thou
fairest
of
women
,
get
thee
forth
in
the
steps
of
the
Flocke
,
and
feede
thy
Kids
aboue
the
tents
of
the
Shepheards
.
HEerein
obserue
Messiahs
Assumption
,
[
Seeing
thou
knowest
not
,
&c.
]
then
his
Direction
.
[
Get
thee
forth
,
&c.
]
The
Assumption
is
a
taking
of
the
Church
at
her
word
.
She
before
pleaded
Ignorance
,
hee
assumeth
her
Graunt
:
and
therefore
in
the
next
place
granteth
her
Petition
.
Hence
I
obserue
,
first
,
the
Churches
Ignorance
in
this
life
,
although
come
(
as
before
)
into
Messiahs
chambers
of
presence
.
Which
not
onely
is
plaine
from
that
practise
of
Mother
Zion
in
Leuit.
4.
Where
Priest
,
Magistrate
,
People
,
The
whole
Congregation
haue
sacrifices
peculiar
,
appointed
for
their
Ignorances
:
but
also
from
the
Apostles
expresse
testimonie
,
saying
,
We
but
know
in
part
,
&c.
Yea
,
if
any
were
so
wise
as
Agur
,
(
who
for
his
prudencie
had
his
sayings
ioyned
vnto
Salomons
prouerbs
)
yet
if
he
compare
the
knowledge
that
is
in
him
,
with
that
which
ought
to
be
in
him
,
he
may
say
to
Ithiell
and
Vcall
:
[
*
](A15991-e13310-b)
*
Prou.
30.1
,
2
For
I
am
brutish
in
comparison
of
a
man
,
and
there
is
not
the
vnderstanding
of
Adam
in
me
:
and
I
haue
not
learned
wisedome
,
nor
know
the
knowledge
of
holy
things
.
Which
base
estimate
Dauid
had
of
himselfe
,
or
else
he
would
not
in
euery
other
verse
of
the
119.
Psal.
desired
direction
,
begged
knowledge
and
vnderstanding
.
Secondly
,
where
with
vs
it
is
a
prouerbe
,
Confesse
and
be
hangd
:
we
may
learne
how
confession
of
our
wants
before
God
in
humilitie
,
it
is
so
farre
from
condemning
vs
,
as
in
troth
it
is
our
beautification
,
and
bringeth
with
it
iustification
.
For
marke
Messiahs
speach
,
O
fairest
of
women
!
The
Synagogue
said
she
was
blacke
,
she
confessed
herselfe
to
be
blacke
and
ignorant
:
and
loe
,
vnto
hir
beloued
she
is
most
beauteous
.
How
commeth
this
about
?
By
confession
of
wants
,
the
old
Adam
was
put
off
;
and
by
desire
of
graces
supply
,
the
new
man
is
put
on
.
The
condemning
and
killing
of
the
first
,
is
the
iustifying
and
quickning
of
the
new
.
In
ourselues
wee
[
*
](A15991-e13400-b)
*
Ezech.
16
,
6.
&c.
lie
sprawling
in
our
owne
wombs-blood
:
but
by
God
his
grace
we
are
washed
:
and
by
bracelets
and
beauty
put
vpon
vs
,
we
become
the
fairest
amongst
the
Heathen
.
Thirdly
,
by
making
his
Church
a
Woman
amongst
women
,
he
would
teach
vs
,
that
as
Wife
to
her
Husband
,
[
*
](A15991-e13430-b)
*
Eph.
5.25
.
&c
euen
such
wee
should
be
to
Christ
,
who
gaue
himselfe
for
his
Church
,
that
he
might
sanctifie
it
,
and
cleanse
it
by
the
washing
of
water
through
the
word
:
that
he
might
make
it
vnto
Himselfe
a
glorious
Church
,
not
hauing
spot
,
or
wrinckle
,
or
any
such
thing
:
but
that
it
should
be
holy
and
blamelesse
.
And
to
this
purpose
,
see
how
the
Church
is
in
Reuel.
12.
brought
in
as
a
woman
,
crowned
with
twelue
starres
,
cloathed
with
the
Sunne
,
standing
on
the
Moone
.
The
false
Church
is
also
compared
to
a
woman
in
Reuel.
17.
but
an
Harlot
,
drunken
and
beastly
:
and
the
seuerall
parts
thereof
to
Aholah
and
Aholibah
in
Ezek.
23.
whose
breasts
are
pressed
,
and
the
teats
of
whose
virginitie
are
bruised
.
No
maruell
then
,
though
he
pronounce
his
Church
,
the
fairest
of
women
:
nor
maruell
(
considering
this
fairenesse
is
from
him
)
that
hee
expects
our
holy
loue
and
constant
faithfulnesse
towards
him
.
Direction
]
it
is
laid
downe
in
two
parts
:
first
,
in
that
he
directeth
his
Elect
of
the
Gentiles
into
the
high
way
of
the
Saints
:
Secondly
,
appointeth
this
Gentile
Church
the
place
,
where
she
was
to
feede
her
Kids
.
The
way
she
is
to
walke
in
,
it
is
the
old
tract
,
padded
forth
by
his
Flocke
before
her
.
The
place
she
is
directed
to
,
for
feeding
her
yong
Goates
,
it
is
[
*
](A15991-e13570-b)
*
Gnàl
.
Aboue
,
or
Ouer-against
the
Shepheards
tents
.
For
the
way
she
is
to
follow
,
it
is
the
steps
of
the
Flocke
,
or
(
obseruing
the
Article
)
of
that
Flocke
.
[
*
](A15991-e13640-b)
*
The
old
Latine
&
others
:
but
our
Tremelius
and
the
Romists
Arrias
Montanus
,
do
reade
it
singular
.
Some
reade
,
Flockes
(
which
sometimes
my selfe
did
follow
)
and
indeede
the
word
Tsón
it
lacketh
the
plurall
number
in
forme
of
declension
,
though
not
in
sense
or
signification
:
by
reason
whereof
the
number
is
taken
for
sense
singularly
,
or
plurally
,
euen
as
Interpreters
vnderstand
of
the
holy-ghosts
meaning
.
But
seeing
the
new
Testaments
Church
is
here
directed
to
the
way
of
the
old
Testaments
Church
,
which
Church
,
as
One
is
opposed
to
the
Many
Churches
of
Heretiques
and
false
Companions
,
I
rather
condiscend
to
the
singular
number
:
although
(
but
here
not
so
necessarily
)
the
plurall
Flockes
it
may
also
intend
that
one
church
,
considered
according
to
her
sundry
times
,
and
variable
outward
estate
:
or
(
which
here
I
take
not
to
be
so
proper
)
if
this
direction
should
be
giuen
,
not
so
much
to
the
whole
body
of
Gentiles
,
as
to
any
one
particular
distressed
soule
,
then
the
plurall
number
implieth
sundry
particular
Churches
,
as
of
Rome
,
Corinth
,
Galatia
,
Ephesus
,
&c.
whose
vniforme
steps
are
the
way
which
here
is
propounded
.
And
so
the
difference
of
Numbers
may
cause
a
Diuersitie
,
but
not
Contradictorie
doctrine
.
The
faithfull
of
the
Gentiles
entreated
to
knowe
the
place
of
Christs
feeding
,
and
couching
of
his
flocke
at
mid-day
,
here
she
is
told
how
she
may
come
to
that
place
:
and
that
is
,
first
,
by
Getting
forth
:
secondly
,
by
walking
in
the
steps
of
his
flocke
.
Getting
forth
,
it
implieth
,
either
a
Motion
from
one
place
to
another
:
(
like
as
Israels
going
out
of
Aegipt
into
the
Wildernesse
:
and
out
of
that
into
Canaan
)
or
a
Motion
from
one
qualitie
to
another
:
as
when
one
goeth
out
of
Euill
vnto
Good
(
so
did
the
prodigall
,
leauing
his
by
wayes
,
and
betaking
himselfe
homeward
:
so
did
the
Apostle
,
when
he
left
his
persecuting
Christ
,
and
fell
to
preach
Christ
)
or
else
it
importeth
a
going
from
one
good
quality
to
another
:
not
by
leauing
the
first
,
but
by
addition
thereto
.
And
so
Israel
went
from
strength
to
strength
,
Psal.
48.
and
the
first
Romans
from
faith
to
faith
,
Rom.
1.
The
first
Motion
so
is
Locall
;
the
second
qualificatine
:
and
this
latter
,
either
by
Desertion
,
or
Addition
.
The
first
motion
is
naturall
,
the
second
is
spirituall
.
Motion
from
place
to
place
(
as
the
Iewes
going
out
of
Babilon
with
their
faces
towards
Zion
)
that
was
a
figure
:
but
for
the
Elect
to
go
out
of
the
confusion
of
Nature
,
into
the
orderly
way
of
God
his
spirit
leading
vnto
heauens
rest
,
that
was
figured
thereby
.
And
for
this
cause
Babylon
,
Aegypt
,
and
Sodome
are
of
Saint
Iohn
spiritually
propounded
in
Reuela
.
11.8
.
and
18.2.4.21
.
Which
conuinceth
our
Factious
of
notable
blindenesse
,
who
more
call
people
from
Place
then
from
Qualitie
,
from
the
figure
,
rather
then
that
was
figured
.
For
if
the
Church
be
no
more
one
sort
of
people
(
as
Israel
in
Egypt
,
the
Iewes
in
Babylon
)
but
a
catholike
people
consisting
of
all
tongues
,
and
stretched
forth
from
sea
to
sea
,
how
shal
the
Church
goe
out
of
Locall
Babylon
,
seeing
the
[
*
](A15991-e14020-b)
*
Antidoton
prooueth
that
at
large
.
wheate-field
is
the
whole
earth
or
world
:
and
the
Tares
of
Babylon
are
sparsed
ouer
the
whole
field
?
How
can
we
make
a
Locall
departure
out
of
Babylon
,
except
we
go
out
of
the
world
,
that
is
,
transgresse
the
limits
of
the
earth
?
Spirituall
motion
(
figured
by
the
former
)
wee
can
here
in
this
world
make
,
God
his
spirit
assisting
.
And
that
is
it
which
here
the
Church
of
the
Gentiles
is
taught
,
when
shee
is
bid
to
get
her
forth
:
and
this
also
in
both
the
spirituall
senses
:
first
for
going
out
of
her
former
euill
vnto
good
(
that
is
,
from
her
former
confessed
blacknes
and
ignorance
,
vnto
puritie
and
sauing
knowledge
.
)
Secondly
,
from
the
already
confessed
measure
of
grace
,
vnto
a
greater
measure
.
The
first
is
taught
in
such
scripture
Heb.
12.12.13
.
Rom.
12.9
.
The
second
in
such
,
Iohn
1.16.1
.
Thess.
3.10
.
Ephes.
2.21
.
And
this
conuinceth
our
age
notably
of
euill
,
where
we
finde
most
of
the
better
sort
contented
with
the
bare
beginnings
of
Christ
,
with
a
slender
portion
of
knowledge
,
and
lesse
holinesse
:
although
it
is
an
argument
onely
of
a
sound
soule
,
euer
to
hunger
and
thirst
after
more
righteousnesse
,
more
holinesse
,
more
knowledge
,
more
faith
,
more
obedience
:
darkely
represented
by
going
vp
to
the
Temple
,
and
by
*
Ezekiels
seauen
and
eight
steps
,
and
the
fifteene
Psalmes
of
degrees
:
Act.
3.1
.
Luke
17.10
.
Ezek.
40.22.26.31.34.37
.
Psal.
120.
&c.
Whereas
a
declining
from
good
to
euill
,
is
tiped
by
Israels
going
downe
into
Aegypt
:
the
Mans
going
downe
from
Ierushalem
to
Iericho
,
with
such
like
.
As
for
standing
at
one
stay
,
there
is
no
figure
of
that
:
because
no
soule
can
liue
at
one
stay
of
good
or
euill
:
for
hee
that
goeth
not
towards
God
,
hee
goeth
towards
the
diuell
.
For
such
respect
(
where
the
wicked
oft
are
called
the
sonnes
of
Belial
in
the
old
Testament
)
some
take
the
word
Belial
(
in
English
wicked
)
to
be
deriued
of
Beli
(
in
English
Not
)
and
Iagnal
(
in
English
He
ascends
)
because
the
seede
of
Satan
Ascend
not
,
but
contrariwise
,
Descend
,
and
goe
downe
from
the
liuing
God
;
as
he
that
went
downe
from
Ierushalem
to
Iericho
.
Lect.
X.
THe
Good
she
is
to
goe
into
,
is
,
the
steps
of
the
Flocke
.
The
Flocke
(
as
before
)
is
the
people
and
sheepe
of
his
pasture
,
the
antient
Church
,
so
tearmed
in
Psal.
95.7
.
and
100.3
.
So
that
the
paths
or
steps
of
this
flocke
,
they
are
nothing
else
but
the
waies
of
his
faithfull
people
,
the
holy
examples
they
left
for
direction
to
successors
,
[
*
](A15991-e14390-b)
*
Ephes.
2.10
.
For
we
are
his
workemanship
,
saith
the
Apostle
,
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
,
that
wee
should
walke
in
them
.
To
which
purpose
hee
saith
to
the
Corinths
,
Be
ye
the
followers
of
me
,
euen
as
I
am
of
Christ
:
Giuing
further
to
vnderstand
,
by
the
word
he
there
vseth
Mimetáj
,
that
they
were
to
shape
and
fashion
themselues
euery
way
to
him
,
as
he
did
to
Christ
:
for
the
word
Mimos
signifieth
such
a
person
as
can
●iuely
expresse
the
Gesture
and
Action
of
an
other
.
Whence
we
learne
,
that
the
holy
words
,
and
holy
works
they
are
left
behinde
(
as
sheepe
leaue
their
straight
padde
behinde
)
first
,
for
directing
right
steppes
to
our
feete
:
secondly
,
for
leauing
to
our
successors
,
an
example
of
good
,
as
others
haue
to
vs
.
It
is
a
mightie
Question
at
this
day
,
To
what
Christian
Church
●
soule
should
adde
it selfe
?
To
such
as
are
agnominized
Protestants
,
or
to
Romanists
,
or
to
Anabaptists
,
or
to
Arrians
,
or
to
Brownists
,
&
c.
?
Answere
from
this
text
is
made
,
Get
thee
foorth
into
the
steppes
of
the
Flocke
,
into
the
way
of
the
Faithfull
gone
before
thee
.
But
here
the
doubt
is
renewed
,
for
which
is
that
way
,
the
narrow
way
that
leadeth
vnto
true
rest
?
The
Protestants
say
,
Ours
is
the
way
:
the
Romanists
say
,
theirs
is
the
way
,
&c.
Indeede
our
Sauiour
foreseeing
the
straits
of
these
last
times
,
by
reason
of
false
prophets
crying
,
Here
is
Christ
,
there
is
Christ
,
hee
saith
,
that
if
it
were
possible
,
the
very
Elect
should
be
seduced
.
What
is
then
to
be
done
?
The
Synagogue
of
the
Iewes
by
ministery
of
their
Prophet
Ieremie
,
So
saith
the
Lord
,
stand
in
the
wayes
(
alluding
to
a
Passenger
,
who
hauing
set
forward
his
iourney
,
dooth
come
to
sundry
wayes
:
and
not
knowing
which
way
to
take
,
he
standeth
there
doubting
,
considering
,
enquiring
:
and
therefore
followeth
)
and
aske
for
the
old
way
(
which
is
the
good
way
)
and
walke
therein
,
and
ye
shall
finde
rest
for
your
soules
.
All
Christians
,
by
baptisme
,
haue
sette
on
this
way
(
for
Baptisme
into
the
Name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holy-ghost
,
is
the
very
first
sacramentall
marke
of
this
Christian
voyage
)
but
after
a
while
,
they
meete
with
many
wayes
(
not
out
of
the
Catholike
Church
,
for
all
baptized
ones
are
in
the
externall
face
thereof
:
but
)
within
the
limites
of
the
Lords
wheate-field
:
of
all
which
wayes
,
onely
one
is
the
right
way
,
the
other
seducing
wayes
,
fitter
for
Tares
,
then
Wheate
,
for
sauage
beasts
of
Idol
-
Ephesus
,
to
sculke
in
with
Demetrius
,
then
for
Peters
Lambes
to
walke
in
.
The
case
thus
standing
,
what
is
to
be
done
?
Shall
wee
with
giddy
heades
rush
of
our
owne
head
into
any
of
these
wayes
?
There
is
away
(
saith
Salomon
)
that
seemeth
right
to
a
man
,
but
the
issues
thereof
are
the
wayes
of
death
.
Consideration
,
yea
and
Consultation
is
heerein
highly
needefull
:
the
foolish
will
beleeue
euery
thing
,
so
the
prudent
will
consider
his
steppes
.
The
Prophet
telles
vs
,
wee
must
enquire
,
not
for
the
newest
way
(
as
vaine
folkes
enquire
for
the
newest
cutte
)
but
for
the
Olde
way
.
And
of
whome
must
wee
enquire
that
?
Aske
any
heretique
or
schismatique
,
of
the
olde
way
,
and
each
of
them
will
say
,
their
way
is
the
olde
way
:
of
whome
then
must
wee
demaunde
?
with
whome
then
must
wee
consult
?
First
I
will
tell
thee
what
Salomon
did
in
a
particular
strait
:
Secondly
,
I
will
tell
thee
what
we
are
to
doe
in
this
.
[
*
](A15991-e14720-b)
*
The
word
Zó●óth
signifieth
women
setting
to
sale
:
But
whether
victualles
,
or
their
bodies
,
or
both
,
it
is
a
question
.
In
Latine
therefore
it
is
well
turned
Meritoriae
.
Sale-women
came
before
Salomon
with
a
liuing
childe
,
the
one
saying
,
it
was
hers
,
the
other
saying
no
,
it
was
hers
.
The
Wise-man
here
vpon
calleth
for
a
sworde
,
commaundeth
his
seruants
to
diuide
the
liuing
childe
in
twaine
,
and
then
to
giue
the
one
halfe
to
the
one
,
and
the
other
halfe
to
the
other
.
The
true
Mother
hearing
this
,
crieth
out
,
Oh
my
Lord
,
giue
her
the
liuing
child
and
slay
him
not
:
but
the
other
said
,
Let
it
be
neither
mine
nor
thine
,
but
diuide
it
.
Then
Salomon
easily
saw
that
the
mercilesse
woman
was
not
the
Mother
,
and
therefore
commaunded
it
to
be
giuen
to
the
other
.
By
this
Childe
,
in
mystery
,
may
be
intended
the
liuing
babe
Iesus
,
about
which
true
and
false
Christians
contend
for
(
Iesus
came
of
[
*
](A15991-e14800-b)
*
Matth.
1.5
.
Rahab
a
Sale-woman
in
the
worst
sence
,
respecting
the
first
state
of
her
life
,
but
holy
and
faithfull
in
her
leauing
Iericho
and
ioyning
to
Israel
)
one
Church
crieth
,
O
King
diuide
:
an
other
crieth
,
rather
take
him
whole
,
for
this
seamelesse
coate
is
not
to
be
schismed
:
whether
of
these
Churches
is
like
to
be
the
true
Rahab
,
the
right
mother
?
euen
she
that
sheweth
mercy
,
she
that
had
rather
with
Moses
be
blotted
out
of
the
life-booke
,
then
to
see
the
first
fruites
of
Israel
torne
asunder
.
For
though
all
errour
be
condemnable
,
yet
the
safest
error
is
that
of
the
right
hand
in
the
aboundance
(
or
ouer-aboundance
)
of
loue
and
mercy
vnto
all
.
Whereas
these
that
instead
of
praying
for
their
enemie
,
do
blodily
entreate
them
:
insteap
of
ministring
to
their
necessity
,
do
bereaue
them
of
necessaries
:
instead
of
preseruing
life
,
do
(
euen
for
difference
about
the
babe
)
curse
with
bell
,
booke
and
candlelight
,
hang
,
burne
,
barbarian-wise
torment
,
they
not
onely
declare
themselues
to
be
of
a
bad
spirit
,
but
also
to
draw
Fathers
in
the
same
corporation
(
though
not
of
so
vnmercifull
conuersation
)
to
be
the
worse
iudged
of
.
But
seeing
such
Dichotomizers
,
diuiders
,
renders
,
may
also
fall
within
the
Church
of
Israel
(
but
one
people
)
and
much
more
within
the
Catholike
Church
of
the
Gentiles
,
consisting
of
al
sorts
of
people
;
we
therfore
can
not
so
easily
nor
safely
iudge
hereby
of
the
church
,
as
of
bastardly
members
therein
.
In
the
next
place
let
vs
search
out
a
more
certaine
rule
to
walke
by
.
We
are
to
enquire
after
this
Olde
way
,
but
of
whom
?
Tertullian
,
Cyprian
,
Ambrose
.
Angustine
Hierome
,
Barnard
,
&
c..
Letvs
consider
that
Tertullian
now
is
a
found
Catholike
,
and
by
&
by
he
preacheth
against
all
second
marriage
,
not
to
touch
him
with
much
Montanisme
.
Cyprian
walketh
by
Catholike
one-baptisme
,
by
and
by
he
falleth
(
and
a
whole
counsell
of
Bishops
)
into
Rebaptization
,
and
ere
long
after
this
is
reuoked
of
many
.
Ambrose
sometimes
knew
no
sacramentall
washing
,
saue
Baptisme
,
but
afterwards
he
twits
Rome
for
not
washing
of
the
feete
,
from
Iohn
13.
Augustine
one
while
saith
there
is
no
third
place
after
this
life
,
anon
he
will
not
deny
but
there
may
be
some
purifying
place
.
Hierom
now
writes
like
a
Catholike
,
anone
he
falleth
into
the
haeresie
of
Origen
,
touching
the
saluation
of
all
,
after
some
fulnes
of
torment
.
Barnard
one
while
saith
,
there
be
but
bare
three
places
,
Heauen
,
Earth
,
Hell
:
anone
he
fretteth
vpon
a
place
of
this
Song
,
at
some
which
then
denyed
Purgatorie
.
In
a
word
,
the
Romanists
themselues
,
in
a
booke
set
forth
by
them
(
termed
Index
expurgatorius
)
and
that
by
the
decree
of
their
Trident
Counsell
,
haue
so
commuted
,
changed
,
blotted
antiquities
,
(
writers
Theologike
,
Lawyers
,
Phisitians
,
Philosophers
,
Mathematicians
,
Humanitians
)
as
all
the
world
may
see
their
inconstant
direction
.
Concerning
which
,
I
will
adde
Franciscus
Iunius
his
speech
prefacing
the
same
Index
printed
,
Anno
Domini
.
1586.
[
*
](A15991-e15100-b)
*
Occlamant
illi
,
attendite
ad
vias
,
videte
&
interrogate
,
&c.
They
ball
against
vs
,
saying
,
attend
to
the
wayes
,
see
and
demaunde
which
is
the
good
way
of
the
ancient
wayes
,
and
walke
in
that
.
They
cry
out
,
remoue
not
the
bounds
of
your
Elders
(
Prou.
22.28
.
)
for
it
is
wickednesse
,
infidelitie
,
impietie
.
And
(
loe
)
themselues
doe
obstinately
refuse
to
vndergo
the
Lawe
which
they
constantly
vrge
on
others
.
When
it
seemeth
good
to
them
,
they
adde
,
detract
,
change
,
surrogate
wordes
,
members
,
sentences
,
pages
:
yea
,
they
faine
and
refaine
Fathers
at
their
pleasure
.
Presently
after
which
words
,
he
further
manifests
himselfe
to
bee
an
eare
and
eye-witnesse
of
such
their
falsification
at
the
presse
.
In
somuch
as
we
haue
as
great
cause
(
at
least
in
any
equal
iudgement
)
to
prohibite
their
Romish
Bookes
to
be
read
of
any
our
Nouices
(
Schollers
or
others
)
yea
,
to
forbidde
our
people
the
giuing
much
credit
to
the
Ancient
Fathers
,
as
they
be
by
them
published
:
as
their
Pope
Im-pius
the
fourth
,
in
their
long
Trident-councell
,
to
prohibite
(
in
his
blinde
[
*
](A15991-e15160-b)
*
Called
Index
librorum
prohibitorum
cum
regulis
,
&c.
Alphabet
)
a
great
number
of
bookes
,
whereof
(
not
a
few
of
them
)
were
written
by
men
in
their
Romish
Sinagogue
,
though
not
fully
of
it
.
As
for
their
Councells
,
howe
haue
they
by
themselues
beene
rescided
,
and
Canons
added
,
taken
away
,
altered
?
For
their
Popes
voyce
,
reade
their
Platina
and
other
their
owne
writers
,
and
it
shall
appeare
to
be
the
voyce
,
somtimes
of
an
heretike
,
many
times
of
an
Atheist
,
the
Dragons
mouth
of
blasphemie
opened
against
the
heauenly
places
and
the
Saints
therein
.
To
seeke
for
the
olde
way
at
the
mouths
of
these
who
frame
new
deuises
euery
day
,
it
should
prooue
but
folly
and
frenzie
.
Some
here
will
demaund
,
if
so
the
old
way
be
not
to
be
found
amongst
the
ancient
fathers
,
Greeke
and
Latine
?
I
answere
,
yes
:
the
old
way
(
at
least
for
the
substance
thereof
)
it
is
by
GOD
his
watchfull
prouidence
preserued
amongest
them
.
For
as
we
were
to
belieue
that
they
were
holy
lampes
in
their
age
,
so
we
are
to
belieue
(
and
these
which
are
conuersant
in
their
writings
can
proue
)
that
howsoeuer
with
themselues
,
somtimes
one
with
another
they
dissented
,
yet
in
the
Foundation
and
Substance
of
Religion
,
they
consented
.
But
seeing
this
substantiall
truth
(
as
the
lillie
among
the
thornes
)
it
is
not
onely
too
vneasie
of
many
Christians
to
bee
selected
,
but
is
also
knowne
to
be
truth
by
some
other
example
&
patterne
before
them
;
it
remaineth
wee
examine
which
is
the
old
and
perfect
way
.
In
one
word
,
it
is
the
very
Word
of
God
contained
in
the
Canonicall
scriptures
.
A
word
and
will
so
perfect
,
as
Iohn
sealeth
it
vp
in
Reuel.
22.
with
a
curse
to
him
that
addeth
to
it
,
or
taketh
from
it
.
Yea
,
it
is
so
perfect
a
word
,
as
Perfection
was
in
it
before
Christes
Incarnation
:
We
haue
a
most
sure
word
of
the
Prophets
,
to
the
which
ye
doe
well
that
ye
take
heed
,
as
vnto
a
Light
that
shineth
in
a
darke
place
,
vntill
the
day
dawne
and
arise
in
your
hearts
.
Nor
was
it
other
scripture
then
the
[
*
](A15991-e15310-b)
*
So
vnderstoode
of
Th●
.
Aquinas
.
2.
Tim.
3.16
,
17.
Old
Testament
,
which
is
commended
to
Tim●thie
for
able
to
make
the
man
of
God
absolute
and
perfect
vnto
all
good
workes
.
Nay
,
which
more
is
,
it
was
so
perfect
in
Salomons
time
,
as
nothing
was
to
be
put
vnto
it
,
Prou.
30.6
.
But
which
dooth
more
magnifie
the
scriptures
sufficiency
,
it
was
perfect
in
Moses
his
time
:
that
is
,
the
perfect
rule
of
f●ith
is
contained
in
the
fiue
bookes
of
Moses
,
Deut.
12.32
.
This
word
of
God
so
perfect
in
Moses
,
perfect
in
Salomon
,
perfect
in
the
Prophets
:
as
I
may
say
▪
by
way
of
resemblance
,
perfect
in
Father
,
perfect
in
Sonne
,
perfect
in
Holy-ghost
:
sacred
Trinitie
in
Vnitie
.
It
then
will
be
demaunded
,
what
vse
is
there
so
of
the
new
testament
?
I
answere
,
vnspeakable
much
.
As
Salomon
did
comment
on
Moses
,
and
the
Prophets
on
both
:
so
the
newe
Testament
is
a
commentarie
on
all
.
Such
paines
the
holy-ghost
hath
taken
for
causing
the
way
of
truth
to
be
easie
,
as
indeede
it
is
easie
Pro9
.
8.9
.
to
such
as
will
vnderstand
.
That
causeth
Isaiah
to
send
his
people
To
the
law
and
testimonie
,
Chap.
8.20
:
and
this
caused
Christ
to
send
the
people
to
the
olde
Testament
,
which
saith
,
Search
the
scriptures
,
in
Iohn
5.39
.
and
this
for
their
further
conuiction
,
Tertull.
aduers.
haeret
.
de
praescript
.
cap.
8.
Origen
.
in
lib.
7.
ad
Rom.
Chrysost.
hom.
Aug.
in
Ioh.
tract
.
33.
Gers.
de
laud●
script
.
See
the
rest
,
and
all
on
Io:
5.
&
2.
Tim.
1.
for
he
knew
that
they
had
not
the
will
to
come
vnto
him
.
Some
late
Romanists
vrge
the
word
Indicatiuely
thus
:
You
doe
search
,
&c.
because
they
would
debarre
lay-people
from
reading
the
Scriptures
:
and
for
the
Indicatiue
sence
they
produce
Cyrill
.
Against
which
one
,
I
oppose
Tertullian
,
Origen
,
Chrysostome
,
Augustine
,
&c.
Rupertus
,
Aquinas
,
Gerson
,
Albertus
Magnus
,
and
who
not
?
Christ
(
saith
Chrysostome
)
sent
not
the
Iews
backe
to
the
simple
and
bare
reading
of
the
scriptures
,
but
to
the
very
diligent
search
thereof
.
He
saide
not
,
Reade
the
scriptures
,
but
Search
.
He
commaundeth
to
digge
more
deepely
,
that
so
we
may
finde
the
things
which
are
hidde
in
profunditie
.
And
for
such
profound
search
,
it
is
that
S.
Luke
so
highly
praiseth
the
Beraeans
.
To
leaue
Gods
Rule
,
for
Mans
Rule
,
it
is
,
to
forsake
triple
perfection
for
more
imperfection
:
and
(
to
vse
Ieremies
speech
)
it
is
a
forsaking
of
him
that
is
the
fountaine
of
liuing
waters
,
for
digging
to
mens
selues
,
pits
,
broken
pits
that
can
hold
no
water
,
Chap.
2.13
.
When
[
*
](A15991-e15710-b)
*
Aug.
de
vnitat
.
ecel
.
Non
audiamus
,
haec
dico
,
haec
dicis
,
&c.
Augustine
dealeth
with
the
Donatists
he
saith
▪
Let
vs
not
heare
;
I
say
this
,
thou
saist
that
,
but
let
vs
heare
,
haec
dicit
dominus
,
this
saith
the
Lord
.
The
Lordes
bookes
are
certaine
,
to
,
the
authoritie
whereof
we
both
consent
.
Ibi
quaeramus
ecclesiam
,
therein
let
vs
seeke
the
Church
,
by
them
let
vs
examine
our
cause
:
I
will
not
that
the
Church
be
shewen
by
humane
documents
,
In●ert
.
Author
on
Math.
homil.
49.
but
by
the
diuine
oracles
.
Herevpon
it
was
,
that
Chrysostomes
Riual
considering
the
church
,
all
in
confusion
from
Mat.
24.
he
cryeth
,
These
that
be
in
Iudaea
,
Let
them
flie
to
the
mountaines
;
namely
,
such
as
are
in
Christianitie
,
Conferant
se
ad
scripturas
,
let
them
betake
themselues
to
the
Scriptures
.
Because
,
from
the
time
that
Heresie
inuadeth
the
churches
,
there
can
bee
no
probation
of
true
Christianitie
,
nor
(
for
such
as
are
willing
to
know
the
truth
of
faith
)
can
there
be
any
other
refuge
,
but
the
sacred
scriptures
.
Before
such
time
,
by
many
meanes
it
might
haue
beene
manifested
,
which
was
the
Church
of
Christ
,
and
which
was
Gentilisme
:
but
now
(
to
such
as
are
willing
to
know
which
is
the
true
Church
of
Christ
)
there
is
no
way
,
but
[
tantummodo
per
scripturas
]
only
by
the
Scriptures
.
Thus
,
together
with
the
ancient
Church
of
God
I
conclude
from
Scripture
,
that
in
the
word
of
God
is
contained
the
Old
way
,
wherein
the
faithfull
are
to
walke
.
Of
the
Prophets
and
Apostles
therefore
we
are
to
learne
,
with
them
to
consult
.
But
here
the
Romanists
do
obiect
thus
:
the
[
*
](A15991-e15870-b)
*
Lindanus
in
Tilmanno
de
verbo
Dei
:
error
5.
Scriptures
are
a
a
waxen
Nose
,
a
shipmans
Hose
,
which
euerie
heretike
can
turne
to
his
purpose
:
the
Scriptures
therefore
,
how
perfect
soeuer
to
saluation
,
yet
not
sufficient
for
Instruction
.
I
answere
:
first
,
let
them
graunt
vs
saluation
,
and
let
them
take
the
destruction
to
themselues
.
Secondly
,
how
it
is
possible
they
should
be
sufficient
for
saluation
▪
but
not
for
instruction
:
seeing
,
howsoeuer
instruction
may
be
without
saluation
,
yet
saluation
cannot
be
without
instruction
.
Thirdly
,
if
the
word
of
the
Creator
be
insufficient
,
what
Diuell
is
that
dare
say
the
worde
of
any
creature
can
bee
sufficient
▪
Fourthly
,
no
Heretike
can
turne
the
scripture
to
his
heretical
purpose
.
He
may
labour
so
to
turne
it
,
he
may
contend
to
make
it
a
Pandor
:
but
such
it
neuer
can
be
:
for
(
as
an
Ancient
well
saieth
)
it
is
not
the
Scripture
,
but
their
collection
or
sense
of
scripture
that
maketh
the
heresie
.
Fiftly
,
I
answere
:
that
though
the
Old
way
be
manifest
in
the
scriptures
,
yet
onely
seene
of
these
that
haue
the
eyes
of
the
scriptures
.
Colours
cease
not
to
be
colours
,
though
the
blinde
cannot
iudge
of
them
.
Men
are
Men
,
though
the
halfe
blinde
in
the
Gospel
saw
them
a
farre
off
to
be
but
as
trees
.
The
insufficiencie
is
not
in
the
word
,
but
in
our
vnderstandings
:
and
therefore
stand
need
with
the
Emmauites
in
Luke
.
24.
to
haue
our
vnderstandings
and
cies
opened
of
Iesus
.
When
we
are
come
to
the
scriptures
,
wee
are
come
to
a
sufficient
rule
,
but
then
we
must
haue
in
vs
the
inward
oyntment
(
as
Iohn
termeth
it
,
1.
Ep.
2.27
.
)
that
is
,
his
Spirit
,
for
leading
vs
into
all
truth
,
or
else
,
in
seeing
,
we
perceiue
not
,
and
hearing
,
wee
vnderstand
not
.
To
this
purpose
,
excellent
is
that
saying
of
Barnard
:
[
*
](A15991-e16000-b)
*
Barn
.
ad
fratres
de
mont
de
vita
solit.
With
what
spirit
the
scriptures
were
writ
,
they
couet
to
be
read
,
and
with
the
same
spirit
to
be
vnderstood
.
For
thou
shalt
neuer
enter
the
sense
of
Paul
,
till
(
by
vse
of
good
intention
in
reading
of
him
,
and
by
study
of
continuall
meditation
)
thou
haue
drunke
in
his
spirit
.
Thou
shalt
neuer
vnderstand
Dauid
,
till
by
experience
it selfe
,
thou
haue
put
vpon
thee
the
very
affections
of
the
Psalmes
.
Whereto
I
will
adde
that
of
Chrysostomes
Riuall
:
[
*
](A15991-e16060-b)
*
Incert
.
author
on
Math.
homil.
4.
As
all
men
see
this
corporall
heauen
,
but
yet
beholde
not
God
inhabiting
therein
:
so
,
al
men
reade
the
scriptures
diuine
,
but
notwithstanding
,
all
vnderstand
not
,
that
the
God
of
truth
is
placed
in
the
scriptures
,
but
onely
such
a
one
as
hath
beene
baptized
to
the
receiuing
of
the
holy-ghost
.
Nor
doth
this
condemne
,
but
commend
the
scriptures
heauenlinesse
,
who
will
not
be
vnderstood
,
but
of
such
as
haue
receiued
the
spirit
that
is
of
heauen
,
nor
any
vision
had
from
thence
,
till
the
Lambe
Christ
Iesus
haue
vnsealed
it
,
Reu.
5.
for
no
other
is
worthy
so
much
as
to
touch
the
letter
,
ceremony
or
outside
.
Naturall
Wit
will
serue
for
naturall
Writ
:
but
the
diuine
writings
of
God
will
not
stoope
to
the
naturall
spirit
of
Man
.
[
*
](A15991-e16120-b)
*
1.
Cor.
2.14
The
naturall
man
(
saith
Paul
)
perceiueth
not
the
things
of
the
spirit
of
God
(
for
they
are
foolishnesse
vnto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
)
but
he
that
is
spirituall
,
discerneth
all
things
.
Thus
from
scripture
and
ancient
Churches
consent
,
it
plainely
appeareth
,
that
for
seeing
the
Old
way
(
the
Good-way
,
wherein
the
Patriarches
,
Prophets
,
Apostles
haue
walked
)
it
is
absolutely
necessarie
,
that
euery
soule
doe
vnto
the
scriptures
bring
the
spirit
of
the
scriptures
:
that
is
,
for
vnderstanding
the
word
of
God
,
they
are
to
bring
the
holy
spirit
of
God
.
For
[
*
](A15991-e16160-b)
*
Math.
11.19
Dan.
12.10
.
wisdome
will
be
iustified
of
her
children
.
None
of
the
wicked
shall
haue
vnderstanding
,
but
the
wise
shall
vnderstand
.
Lect.
XI
.
And
feede
thy
Kids
aboue
the
tents
of
the
Shepheards
.
THe
Direction
so
giuen
vnto
her
,
for
the
way
she
is
to
walke
in
,
now
followeth
the
Direction
,
shee
hath
for
feeding
of
her
yong-ones
.
The
yong-ones
are
here
termed
Gedijoth
of
Gedj
,
vsually
turned
,
a
Kidde
,
or
a
yong
Goat
.
Rabbj
Dauid
Kimchi
saith
(
as
Pagnine
noteth
in
the
roote
Gádáh
)
that
it
signifieth
also
a
Lambe
.
I
take
it
to
be
indifferently
any
yong-one
of
the
flockes
,
as
Pullus
in
Latine
is
any
yong
one
of
Beasts
or
Birds
.
So
I
conceiue
from
the
adiunct
it
hath
in
Genes.
28.20
.
where
it
is
Gedj
[
*
](A15991-e16330-b)
*
Of
Gniz
.
Hàgnizijm
a
Kid
of
the
goates
,
that
is
,
a
yong
one
of
the
goates
:
the
distinction
so
made
by
Gniz
a
Goate
,
left
any
should
doubt
what
kinde
of
yong
one
it
was
.
And
this
distinction
is
also
well
obserued
of
Ábben-ezra
hereon
.
Euen
as
the
Latines
ioyne
the
word
sheepe
,
or
Goate
,
&c.
with
pullus
,
when
they
would
haue
vs
to
vnderstand
the
particular
kinde
they
speake
of
.
Now
,
in
this
place
it
must
be
considered
what
flocke
he
speaks
of
,
and
then
it
may
be
knowne
whether
Lambs
or
Kids
be
entended
.
The
word
flockes
[
Gnèderéi
]
in
the
sixt
verse
,
it
is
a
generall
word
.
The
word
flocke
[
Tsòn
]
in
this
verse
,
it
is
also
a
generall
word
for
Cattle
:
and
so
neither
of
them
particulate
any
one
kinde
.
Afterwards
in
this
Song
,
the
Church
hath
[
*
](A15991-e16430-b)
*
In
chap.
6.5
.
once
some
assimilation
with
sheepe
,
but
sundry
times
with
goates
.
I
see
not
so
how
to
tie
it
in
this
place
to
the
one
rather
then
the
other
:
but
if
it
may
,
I
would
rather
take
the
word
Kidde
.
Yet
seeing
it
seemeth
indifferent
,
we
will
make
vse
of
both
.
Yong-ones
in
the
faith
.
First
,
wee
may
hence
obserue
the
Lord
his
tender
care
ouer
yong-ones
:
who
would
,
not
onely
haue
the
Parents
to
come
,
but
also
would
haue
the
yoong
tender
sucklings
to
be
brought
vnto
him
.
The
Catabaptists
herein
are
hard-hearted
,
debarring
Infants
a
place
in
the
Church
,
denying
them
the
entring-sacrament
of
the
Church
,
why
?
because
they
are
Kiddes
,
because
they
are
vncleane
till
they
be
cleansed
by
actuall
faith
in
the
sight
of
the
Church
.
True
,
if
they
be
considered
in
themselues
,
they
are
yong
Goates
conceiued
and
borne
in
sinne
(
and
so
were
all
the
Male-children
circumcised
vnder
the
law
)
but
what
then
,
therefore
not
to
be
baptized
?
It
followeth
as
well
,
therefore
Abrahams
Males
not
to
be
circumcised
.
Obiection
,
There
was
a
commandement
for
that
,
so
not
for
this
.
Answere
,
It
being
once
commaunded
that
they
should
be
sealed
,
that
seale
remaineth
theirs
,
t●ll
a
commandement
be
giuen
to
the
contrary
.
If
once
they
had
that
mercy
,
then
alwayes
that
mercie
:
except
Christ
came
to
lessen
former
mercy
,
which
to
affirme
were
blasphemie
.
Obiection
,
But
Circumcision
that
seale
is
abolished
.
Answere
,
It
is
abolished
for
the
outward
signe
(
the
foreskinnes
cutting
)
but
the
matter
of
that
sacrament
(
Christs
blood
purging
vs
from
sinne
,
mortifying
the
old
man
,
liuing
in
the
new
man
)
that
is
still
abiding
,
hauing
an
easier
signe
(
namely
Water
)
adioyned
thereto
:
euen
as
the
Paschall
supper
hath
the
Lords
supper
come
in
his
place
:
the
signe
changed
,
but
the
matter
(
our
foode
and
strength
in
Christ
)
continued
.
We
can
shew
that
children
are
once
receiued
in
,
let
them
shewe
when
they
can
,
that
children
were
cast
out
.
Obiection
,
Baptisme
is
the
seale
of
that
righteousnes
that
is
by
faith
:
therefore
child●en
vnpossessed
of
actuall
faith
,
not
to
be
baptized
.
Answere
,
So
Circumcision
(
Rom.
4.11
.
)
was
the
seale
of
that
righteousnesse
which
was
by
faith
;
doth
it
also
follow
,
Children
therefore
not
to
be
circumcised
?
Foolish
spirits
,
Children
had
circumcision
,
not
in
respect
of
actuall
faith
in
them
,
but
in
respect
of
actuall
faith
in
the
Church
,
of
whom
they
were
borne
,
or
(
for
some
were
strangers
)
in
respect
they
were
vnder
the
Churches
gouernement
:
as
Abrahams
males
(
[
*
](A15991-e16620-b)
*
Gen.
17.13
23.
freeborne
and
strangers
in
his
house
vnder
him
)
were
circumcised
:
not
by
vertue
of
their
actuall
faith
in
the
promise
:
but
rather
,
for
that
they
were
counted
branches
of
his
tree
:
[
*
](A15991-e16630-b)
*
Iam.
2
23.
for
he
belieued
God
and
it
was
counted
to
him
for
Righteousnesse
.
Which
equitie
once
established
,
it
continueth
much
more
vnder
the
Gospel
.
And
to
put
it
out
of
all
doubt
,
our
Sauiour
in
Marke
10.14
.
affirmeth
of
Infants
,
that
such
were
of
the
kingdome
of
God
,
and
therefore
an
errour
in
his
Disciples
to
keep
them
backe
from
the
blessing
which
appertaineth
to
the
seede
of
the
Church
,
seeing
all
such
to
vs
are
borne
within
the
Couenant
of
grace
:
for
so
the
Lord
said
,
I
am
thy
God
,
and
the
God
of
thy
seede
.
If
(
as
the
Apostle
speaketh
in
Rom.
11.16
.
)
the
first
fruits
be
holy
,
so
is
the
lumpe
:
if
the
roote
be
holy
,
so
are
the
branches
:
that
is
,
to
vs
holy
in
respect
of
the
Couenant
,
as
also
in
1.
Cor.
7.14
.
Where
the
Childe
of
the
Belieuer
(
be
Father
or
Mother
the
belieuer
)
is
termed
Holy
:
not
actually
holy
(
for
Dauid
was
borne
and
conceiued
in
iniquitie
.
Psal.
51.5
.
)
but
by
imputation
i●
respect
of
our
birth
vpon
the
Churches
lappe
:
for
as
[
*
](A15991-e16740-b)
*
Ambr.
on
3.
Cor.
7.14
.
whatsoeuer
is
dedicated
to
Idols
,
is
vncleane
:
euen
so
,
whatsoeuer
is
vnder
the
profession
of
God
,
is
holy
.
And
that
grace
this
way
hath
rather
abounded
then
diminished
,
marke
that
Females
also
are
in
this
newe
Church
,
so
well
as
Males
baptized
.
Before
they
were
receiued
in
and
by
the
Males
(
seeing
woman
was
builded
out
of
man
)
but
now
also
in
themselues
.
Which
augmentation
of
grace
I
take
here
to
be
entended
,
seeing
the
word
here
is
not
Gedaym
(
He-yong-ones
)
but
Gedijóth
,
She-yong-ones
.
Iaakob
returning
home
,
he
takes
all
his
Animals
with
him
,
yong
and
old
:
so
Israel
comming
out
of
Aegypt
,
brings
euery
Hoofe
away
.
The
chosen
of
the
Gentiles
comming
out
of
Labans
Idolatrous
house
,
and
Pharaohs
mansion
of
bondage
,
must
leaue
nothing
in
the
house
of
the
stranger
.
Old
and
yong
,
all
must
come
.
The
old
must
bring
the
yong
(
Kids
by
the
first
Adam
,
but
Lambs
by
the
second
Adam
:
vncleane
by
nature
,
cleansed
by
grace
,
and
to
be
held
holy
in
respect
of
God
his
promise
rather
then
for
actuall
holines
in
themselues
)
these
yong-ones
,
Isaiah
foreseeth
in
his
49.
Chapter
,
Verse
22.
to
be
brought
vnder
the
standart
and
colours
of
Iesus
:
the
sonnes
brought
in
the
armes
,
and
the
daughters
carried
vppon
the
shoulders
of
their
Elders
:
arguing
not
onely
the
tender
loue
of
Messiah
in
calling
them
,
but
also
the
holy
care
and
endeuour
of
parents
in
bringing
them
.
Secondly
,
they
are
commaunded
(
hauing
so
brought
them
)
to
feede
them
.
Hauing
bodies
and
soules
vnder
their
charge
,
they
must
feede
both
.
To
feede
the
body
they
oftentimes
care
,
saying
,
otherwise
they
were
worse
then
Infidels
,
&
should
deny
the
faith
:
but
no
care
,
or
very
small
for
the
soule
:
as
though
in
not
feeding
of
this
,
they
should
not
also
be
Infidels
,
and
deniers
of
the
faith
.
Yes
,
and
I
say
more
,
as
much
as
in
them
lieth
,
makers
of
Infidels
,
and
murderers
of
the
faith
.
Abraham
beleeuing
this
,
hee
taught
his
family
the
feare
of
God
.
So
did
the
Emperour
Ioshua
,
so
did
Dauid
,
so
did
Captaine
Cornelius
.
So
did
the
faithfull
Women
,
Queene
Hester
,
Lois
,
Eunike
,
[
*
](A15991-e16990-b)
*
2.
Iohn
1.
Lady
Electa
.
For
if
there
be
a
conscience
for
feeding
the
earthly
part
of
man
(
his
body
)
with
bodily
foode
,
how
much
more
a
conscience
for
feeding
of
the
Heauenly
part
of
man
(
his
soule
)
with
celestiall
foode
?
If
the
Magistrate
which
made
neither
,
will
punish
thy
abuse
of
the
body
:
how
much
more
will
the
King
of
Kings
which
made
both
,
plague
thee
for
abuzing
the
body
:
but
specially
torment
thee
,
for
murdering
of
both
.
He
that
is
not
minded
to
teach
a
Child
,
must
not
presume
to
vse
the
place
of
a
father
.
Hee
that
will
not
teach
a
seruant
,
must
be
maister
and
man
himselfe
,
and
not
presume
to
sit
in
a
Maisters
chaire
.
Otherwise
,
it
shall
be
iust
with
God
to
leaue
their
children
,
to
leaue
their
Seruants
to
such
notorious
euils
,
as
may
be
the
vndoing
and
killing
of
parents
and
masters
.
For
if
thou
haue
no
care
to
bring
them
vp
for
God
,
howe
canst
thou
exspect
that
God
shoulde
bring
them
vp
for
thee
?
Grieue
God
with
them
,
and
see
if
he
will
not
grieue
thee
in
them
.
[
*
](A15991-e17030-b)
*
1.
Sam●
.
4
The
fall
of
Hophni
and
Phineas
,
may
in
iust
iudgement
bee
the
breake-ne●ke
of
Eli.
Thirdly
,
this
feeding
of
the
yong-ones
,
is
enlarged
from
the
place
where
they
were
to
be
fedde
.
The
worde
Gnàl
signifying
sometimes
Against
,
sometimes
Neere
sometimes
Oppositiuely
,
somtimes
With
,
it
causeth
sundry
here
to
vnderstand
diuersly
.
I
vnderstand
it
,
as
properly
,
and
at
first
hand
it
ordinarily
importeth
,
namely
for
Aboue
.
As
if
in
plaine
speach
the
Holy-Ghost
had
s●id
,
thou
Church
of
Gentiles
must
pitch
thy
Tent
Aboue
the
Tents
of
the
Sinagogue
:
by
my
appearance
grace
hath
abounded
,
and
therefore
greater
things
required
at
thy
hands
.
Vppon
this
ground
,
our
Sauiour
,
saith
Iohn
Baptist
,
was
greater
then
anie
Prophet
before
him
:
but
then
touching
the
state
of
such
as
should
minister
in
the
new
Kingdome
or
Church
,
he
saith
,
that
the
least
of
them
is
greater
than
Iohn
,
Matthew
.
11.11
.
The
Sinagogue
liued
vnder
shadows
,
Iohn
saw
the
day
breaking
,
and
the
Apostles
with
their
successors
haue
seene
the
abolishing
of
these
dark
tipes
,
and
the
brightnesse
of
the
day
of
grace
.
The
Patriarchs
and
Prophets
saw
,
but
it
was
a
farre
off
.
Moses
vaile
now
to
vs
is
remoued
,
and
we
behold
the
glory
of
the
Law
present
,
and
(
as
it
were
)
face
to
face
.
In
the
rudiments
of
the
sinagogue
we
are
not
to
stick
,
but
to
ascend
and
clime
higher
towards
perfection
.
As
grace
is
enlarged
,
so
obedience
must
be
enlarged
.
Our
Kids
by
nature
,
but
Lambs
by
grace
,
they
are
to
be
fedde
aboue
,
they
are
to
be
taught
the
mysterie
of
this
Kingdome
:
A
mysterie
,
kept
secret
from
the
worlds
beginning
,
but
now
is
opened
and
published
among
all
Nations
by
the
scriptures
of
the
Prophets
,
at
the
commandement
of
the
euerlasting
God
for
the
obedience
of
faith
,
Rom.
16.25.26
.
Fourthly
,
by
the
phrase
Tents
,
we
are
taught
(
which
Hezekiah
had
learned
in
Isa.
28.12
.
)
that
our
life
and
continuance
here
,
is
but
a
Shepheards
Tent
:
now
pitched
downe
,
by
and
by
raised
vp
.
Now
spred
forth
abrode
,
anone
rould
vp
in
a
bundle
.
Now
faire
and
strong
,
soone
after
wether-beaten
,
rent
,
rotten
,
cast
aside
into
a
co●ner
,
Abrahams
Tent
on
his
backe
taught
him
this
.
Israels
Tents
pitched
and
pulled
vp
in
the
Wildernesse
for
fortie
yeares
together
,
that
also
taught
them
that
here
was
no
continuing
cittie
.
And
all
this
also
,
for
causing
vs
to
die
to
these
transit●ries
:
for
vnder
the
Sunne
nothing
but
vanity
of
vanities
.
Lect.
XII
.
Verse
.
8
[
*
](A15991-e17310-b)
*
Ragnèjáthí
of
Rágnáh
to
feede
,
or
to
pastorize
.
My
Pastorall-loue
,
I
haue
compared
thee
to
my
horses
in
the
Chariots
of
Pharaoh
.
9
Thy
Cheekes
are
comelie
,
with
rewes
of
stones
,
and
thy
Necke
with
chaines
.
10
Wee
will
make
for
thee
,
Borders
of
golde
,
with
Studdes
of
siluer
.
CHrist
measuring
the
Churches
temptation
,
hee
herein
laboureth
her
comfort
.
The
temptation
hath
beene
two-fold
:
first
,
in
that
she
was
possessed
with
blackenesse
:
secondly
,
in
that
shee
lacked
his
sauing
presence
.
The
first
he
cureth
in
the
two
first
verses
,
which
containe
a
narration
of
the
beauteous
good
she
was
already
possessed
of
:
the
second
he
cureth
in
the
last
verse
,
which
vtters
the
good
she
shal
afterwardes
be
possessed
of
.
And
all
these
excellent
giftes
and
graces
,
present
,
and
to
come
,
they
are
laide
downe
by
comparison
with
Charriot
Horses
,
furnished
with
all
complements
beseeming
King
Salomon
in
the
middest
of
his
Royaltie
.
First
,
to
the
Epithete
hee
giueth
the
Church
,
then
to
the
Comparison
.
The
Epithete
is
,
My
Pastoral
loue
,
or
,
Shepheardesse-companion
.
A
sweete
terme
:
not
onely
to
make
her
his
Loue
,
or
Felow
,
but
also
his
friendly
Associate
in
friendly
office
,
that
is
,
in
the
function
of
spirituall
feeding
.
He
feedeth
vs
,
wee
feede
each
other
.
He
is
the
Arch-Shepheard
of
our
soules
,
we
are
Shepheards
subordinate
,
tied
to
walke
by
his
Table-rules
,
and
written
commandements
:
we
are
his
friends
,
if
we
doe
whatsoeuer
he
commands
vs
,
Iohn
.
15.14
.
And
his
commaundement
to
the
ministerie
,
in
the
person
of
S.
Peter
is
,
Feede
my
lambes
,
and
twice
,
feede
my
sheepe
,
Iohn
.
21.15.16.17
.
And
to
the
whole
body
he
commaundeth
the
duty
of
edifying
communication
,
Ephes.
4.29
.
of
ministring
the
holy
gift
one
to
another
,
as
good
disposers
of
the
manifolde
grace
of
God
,
exhort
and
watch
one
ouer
an
other
continualy
.
Touching
the
Comparison
,
and
first
with
that
which
doo●h
touch
her
present
estate
:
wherin
she
is
compared
to
Chariot
horses
,
in
.
2.
Kin.
2.
Elisha
seeing
his
Maister
Elijah
assumed
and
rapt
in
a
whirle-winde
of
a
fiery
chariot
,
and
fiery
horses
,
he
cryeth
out
,
my
father
,
my
father
,
the
Chariot
of
Israel
,
and
the
horsemen
thereof
:
as
if
he
shoulde
say
,
In
loosing
of
thee
(
Oh
fatherly
Prophet
)
we
loose
the
Chariot
and
Horsemen
of
Israel
,
the
verie
strength
of
the
battell
.
This
terme
,
it
seemeth
,
was
in
that
age
so
commonly
giuen
to
true
Prophets
,
[
*
](A15991-e17570-b)
*
2.
Kin.
13.14
.
as
Ioash
King
of
Israel
affords
it
to
Elisha
on
his
death-bed
.
And
Zechariah
long
after
in
a
vision
chap.
1.8.10
.
seeth
them
to
be
Horsemen
:
euen
as
Iohn
afterwards
,
in
Reuelat.
6.2
.
compared
with
Psal.
45.4.5
.
doth
see
Messiah
their
Leader
mounted
vpon
the
word
of
truth
:
which
Messiah
hee
afterwards
in
chap.
19.14
.
doth
see
accompanied
with
all
the
warriors
in
heauen
(
that
is
,
the
faithfull
in
the
church
)
and
all
mounted
vpon
horses
.
From
which
places
we
may
perceiue
the
strength
and
speedinesse
of
Ministers
,
and
their
faithful
Hearers
.
The
true
Ministers
of
God
,
they
are
the
strength
of
the
Church
,
as
Elijah
and
Elisha
the
strength
of
Israel
.
As
for
the
faithfull
people
,
they
are
the
strength
of
the
worlde
.
Where
Vision
failes
,
the
people
doe
perish
:
as
when
Moses
was
in
the
Mount
,
Israel
fell
to
Idolatrie
in
the
vallies
.
When
the
Church
is
remooued
,
the
world
is
adiudged
:
euen
as
when
the
eight
soules
were
closed
in
the
darke
,
and
Lot
with
his
Three
got
forth
of
the
Citty
:
the
world
was
drowned
,
and
Sodome
burned
.
As
the
Prophets
of
God
are
the
strength
of
the
Church
,
so
the
Church
it selfe
is
as
Ailas
shoulders
,
the
very
pillars
of
the
world
,
The
first
must
teach
the
Church
to
make
much
of
her
Teachers
:
the
second
must
enforme
Sodome
to
leaue
grieuing
of
Lot
:
I
mean
,
it
must
teach
the
world
to
make
much
of
the
Church
.
Otherwise
,
they
shall
at
last
learne
,
that
the
departure
of
Iaakob
,
is
the
losse
of
Labans
thrift
.
Besides
,
the
faithfull
(
Preachers
and
Hearers
)
must
learne
,
that
as
they
are
called
to
be
strong
,
yea
pillars
for
strength
(
the
first
Epistle
of
S.
Paul
to
the
Corinthians
the
sixteenth
Chap.
and
thirteenth
verse
,
Galat.
the
second
Chapter
and
ninth
verse
,
)
so
to
be
speedie
,
(
1.
Cor.
Chapter
nine
,
verse
foure
and
twentie
)
for
cursed
(
saith
Ieremy
)
are
they
that
doe
the
worke
of
the
Lorde
negligently
.
Secondly
,
marke
the
speach
of
our
Salomon
,
My
horses
in
the
Chariots
of
Pharaoh
:
the
Palfries
His
,
the
Chariot
Pharaohs
.
What
is
this
,
but
that
the
spirit
of
Strength
and
Speede
it
is
Christs
;
and
the
vntoward
flesh
(
which
is
to
be
drawne
by
the
same
druine
Spirit
)
it
is
of
the
world
and
the
very
Chariot
of
Satan
.
Soule
and
body
(
as
wheeles
and
axeltree
)
do
runne
which
way
the
diuel
driueth
:
till
the
stronger
man
(
Iesus
)
haue
freed
our
Chariot-nature
from
that
power
of
Hell
;
and
so
with
all
doth
ioyne
himselfe
by
his
owne
spirit
vnto
our
nature
:
Sinnes
Coach
.
Yea
,
so
much
the
rather
,
as
here
in
the
strongest
draught
of
Christs
spirit
(
Sinne
is
still
a
troubler
of
our
Israel
,
sin
still
pulleth
backe
and
is
pursuing
vs
,
as
Pharaoh
with
his
Chariots
pursued
Israel
)
for
leading
vs
captiue
backe
againe
to
the
ten
times
plagued
Aegypt
.
But
ten
times
happie
wee
,
who
euen
here
haue
the
holy
spirit
of
strength
and
celeritie
to
draw
vs
towards
Canaan
the
Land
of
Rest
,
Pharaoh
and
his
horses
shall
drowne
in
the
red
sea
,
when
the
Piller
and
Cloude
shall
bring
the
Elect
into
the
land
of
promise
.
The
Churches
strength
and
celeritie
so
laid
downe
,
now
followeth
her
beauty
:
first
in
respect
of
her
cheekes
:
secondly
,
of
her
necke
.
The
Cheekes
are
compared
with
his
palfries
reines
,
stretched
down●
the
iawes
,
rainged
with
precious
stones
:
her
necke
is
assimilated
to
the
collers
(
or
chaines
)
of
his
steeds
(
and
such
had
Midians
Cammels
on
their
neckes
,
Iudg.
8.26
.
)
Touching
the
first
,
if
thereby
were
entended
only
hir
cheekes
,
I
would
conclude
,
that
chiefly
thereby
were
meant
her
spirituall
complexion
amiable
in
the
eyes
of
Messiah
:
but
seeing
the
word
Lèchájáik
is
properly
Thy
Iawes
,
I
take
it
,
hee
rather
intends
the
mouth
bridled
and
kept
backe
from
riotous
speach
.
A
lesson
taught
by
Saint
Iames
in
Ch.
1.19
.
when
he
saith
,
Be
slow
to
speake
.
And
the
person
that
can
bridle
his
tongue
,
is
by
him
in
Ch.
3.2
.
called
Téleios
anér
a
consummate
or
perfect
man
.
A
lesson
learned
of
Dauid
in
Ps.
39.1
.
when
he
writes
:
I
haue
said
,
I
will
keep
my
wayes
from
sinning
in
my
tongue
:
I
will
keepe
my
mouth
bridled
,
whiles
the
wicked
is
with
me
.
And
this
was
the
lesson
that
[
*
](A15991-e18170-b)
*
Socrat.
Scholastic
.
lib.
4.
ca.
23.
Pambo
(
a
simple
vnlearned
man
)
desired
to
learne
:
and
to
that
end
meditated
on
this
speach
of
Dauid
whole
nineteene
yeares
,
as
Socrates
the
Schooleman
recordeth
.
Nor
maruell
at
it
:
for
if
he
that
can
bridle
his
speach
be
a
Perfect
man
:
and
if
the
gift
and
grace
of
so
guiding
the
Iawes
,
bee
compared
to
rainges
of
precious
stones
,
it
must
necessarily
be
an
hard
thing
to
obtaine
:
seeing
excellent
things
are
not
easily
attained
.
And
this
grace
lacking
,
marke
what
the
Apostle
Iames
saith
:
Toú
tou
mátaios
hê
thrêskeia
,
This
Mans
Religion
(
or
worship
)
is
in
vaine
.
For
the
second
part
of
her
comlines
,
it
is
her
necke
chained
.
These
Chaines
I
take
to
be
only
the
sacred
laws
of
God
,
legall
and
Euangelicall
.
It
was
but
one
Chaine
to
the
furnishing
of
Israel
,
in
Ezek.
16.11
:
but
here
vnto
the
new
testaments
church
it
is
chaines
.
The
Sinagogues
chaine
is
expressed
by
the
word
Rábid
simply
a
Chaine
or
ornament
:
but
this
churches
Chaine
is
expressed
by
the
woorde
Chárûs
,
which
signifieth
rather
a
Chaine
of
pearle
or
precious
stone
.
Looke
how
one
lincke
is
wreathed
in
another
,
so
is
one
law
clasped
with
the
other
:
and
as
many
pearles
are
drawen
vpon
one
threed
for
making
of
one
Chaine
,
so
are
many
precious
promises
(
compared
by
our
Sauiour
to
Pearle
)
continued
in
one
,
by
the
draught
of
one
and
the
same
diuine
spirit
.
All
which
,
vnity
of
law
and
Gospel
should
teach
vs
to
be
at
vnitie
therewith
,
as
also
one
with
an
other
.
At
vnitie
with
the
commaundements
of
God
,
we
are
taught
in
Deut.
6.6
.
&c.
where
we
are
commaunded
to
haue
them
in
our
heart
,
to
binde
them
for
a
signe
on
our
hand
,
and
as
frontlets
betweene
our
eies
.
Not
to
write
them
in
a
scrole
,
as
Romanists
do
Iohns
gospel
,
tying
it
about
their
necke
for
externall
preseruations
:
and
as
the
Pharises
did
the
Decalogue
betwixt
their
browes
:
and
the
Babylonians
(
if
not
now
,
yet
in
[
*
](A15991-e18350-b)
*
Raban
in
Deut.
l
:
1.
c.
12
Rabanus
time
)
for
externall
signe
of
holinesse
,
but
as
the
same
learned
father
well
expoundeth
:
precepta
mea
sint
in
manu
tua
,
vt
opere
compleantur
:
sint
ante
oculostuos
,
vt
die
ac
nocle
mediteris
in
eis
:
Let
my
precepts
be
in
thine
hand
,
that
is
,
be
fulfilled
in
action
:
and
bee
placed
before
thine
cies
,
that
is
,
Day
and
night
let
them
be
thy
meditation
.
Which
lesson
learned
,
what
shall
the
holy
Doctrines
bee
vnto
vs
?
Salomon
thus
answereth
,
They
shal
be
a
comely
ornament
on
thine
head
,
and
as
chaines
for
thy
necke
,
prouerbs
1.9
.
and
we
,
in
the
vnitie
we
haue
therewith
,
shall
be
assured
of
our
vnitie
with
God
,
whose
word
it
is
.
As
also
,
being
at
one
with
another
,
as
God
is
one
with
his
word
,
and
his
word
with
it selfe
)
we
farther
encrease
that
Onenesse
with
God
and
Christ
,
which
Iesus
prayeth
so
much
for
in
17.
of
Iohns
Gospel
.
Which
Vnity
had
and
held
,
what
maruell
though
we
be
beauteous
in
Messiahs
eies
,
for
his
owne
beautie
is
so
vpon
vs
,
Ezech.
16.14
.
So
much
for
her
present
happinesse
,
for
strength
and
comelinesse
.
Her
future
happinesse
consisteth
in
this
,
that
golden
borders
studded
(
or
as
some
turne
it
,
embrodered
)
with
siluer
,
they
should
be
made
for
her
.
Where
first
obserue
the
Maker
,
secondly
the
Worke
made
.
The
Maker
is
laid
downe
in
these
words
,
We
will
make
.
What
we
?
Euen
Father
,
Son
,
and
Holyghost
:
that
sacred
Trinitie
,
who
in
the
sixt
day
of
Creation
said
;
Let
vs
make
man
in
our
Image
.
In
personall
respect
,
three
,
but
for
essence
and
substance
,
One
,
and
therefore
affording
but
one
Image
,
not
sundry
Images
Messiah
thus
introducing
Father
and
Holighost
togither
with
himselfe
;
for
making
this
new
worke
,
he
would
the●by
,
no●
onely
intimate
,
that
there
is
no
worke
of
Grace
that
is
not
deriued
from
the
whole
Trinitie
,
termed
throughout
Genesis
.
1.
Chap.
by
the
plurall
word
Aelohim
:
but
also
,
he
would
hereby
signifie
the
excellencie
of
the
worke
that
was
to
be
acted
by
such
Actors
.
The
worke
is
considered
in
two
degrees
:
first
,
in
borders
of
Gold
:
secondly
in
embroyderie
of
siluer
.
For
the
borders
(
made
excellent
from
their
matter
,
Gold
)
it
implieth
an
addition
and
enlargement
of
Grace
through
the
obseruance
of
his
word
:
a
word
refined
seauen
times
in
the
fire
,
and
more
to
be
desired
then
gold
,
yea
then
much
fine
golde
,
psal.
19.10
.
For
by
this
golden
word
the
Laodiceans
were
to
be
made
Rich:
and
by
the
repreaching
of
this
word
,
the
Apostle
would
adde
vnto
the
Thessalonians
faith
,
Reuelat.
3.18.1
.
Thess.
3.10
.
Nor
maruell
at
such
enlargement
of
one
and
the
same
diuine
grace
,
more
hammered
by
the
same
spirite
:
for
Golde
(
the
shadow
of
such
substantiall
grace
)
by
the
mallet
will
be
woonderfully
enlarged
.
Scrib.
phys.
lib.
2
Experience
(
saieth
One
)
teacheth
,
that
the
third
part
of
one
graine
will
circumuest
a
threed
of
134.
feete
long
.
A
fit
mettle
for
denoting
the
multiplication
of
grace
,
which
in
the
faithfull
is
as
a
fountaine
springing
vp
vnto
eternall
life
.
The
second
degree
of
this
worke
is
,
the
studding
or
embrodering
of
the
borders
with
siluer
.
It
may
be
,
that
Salomon
alludeth
to
that
his
prouerb
:
[
*
](A15991-e18700-b)
*
Prou.
25.11
.
A
word
spoken
in
his
place
,
is
like
apples
of
golde
,
with
pictures
of
siluer
:
and
the
rather
if
we
respect
the
Greeke
translation
,
We
will
make
likenesses
(
or
Images
)
for
thee
,
with
prints
of
siluer
.
Once
we
are
sure
,
that
hereby
is
meant
the
garnishing
and
polishing
of
the
former
borders
:
for
Messiah
is
not
contented
onely
with
this
,
that
there
be
a
golden
ground-worke
,
but
also
will
haue
it
embroydered
,
and
so
grow
vp
vnto
perfection
of
knowledge
,
whereto
the
Apostle
exhorteth
the
Hebrewes
in
chap.
6.
ve.
1.
who
before
had
laide
the
foundation
of
Christianitie
.
And
worthily
is
the
foundation
compared
vnto
golde
,
and
the
building
there
vpon
,
compared
but
to
siluer
:
because
we
are
to
be
saued
by
the
foundation
,
not
by
that
is
edified
thereon
,
1.
Cor.
3.10
.
&c.
The
first
is
our
Iustification
,
the
second
is
but
as
fruits
growing
from
thence
,
that
is
,
actions
of
sanctification
.
Thus
out
of
her
naturall
imperfection
,
God
(
that
called
light
out
of
darknesse
)
doth
worke
vpon
,
and
in
,
his
church
,
perfection
.
Forget
we
therefore
(
as
did
the
Apostle
)
the
way
we
haue
already
runne
,
and
presse
we
forward
to
the
marke
of
perfection
placed
before
vs
.
Her
disease
of
blackenesse
he
thus
hath
cured
,
by
putting
his
beautie
vpon
her
.
Her
languishment
in
lacke
of
his
presence
,
this
he
promiseth
to
cure
,
in
after
season
.
Thus
he
Praiseth
,
and
thus
he
Promiseth
,
to
what
end
?
Vt
laudando
,
&
promittendo
virtus
crescat
.
That
by
such
praise
and
promise
,
vertue
in
her
may
be
enlarged
.
Lect.
XIII
.
Verse
11.
Whiles
the
King
was
at
his
Repast
,
my
Spikenard
gaue
the
smell
thereof
.
12.
My
Welbeloued
is
as
a
bundle
of
Mirrhe
vnto
mee
:
hee
shall
lie
betweene
my
breasts
.
13.
My
Welbeloued
is
as
a
cluster
of
[
*
](A15991-e18950-b)
*
R.
Sal.
larchi
doth
out
of
their
Agada
note
that
this
tree
bringeth
forth
fruit
four
or
fiue
times
yeerely
.
Cópher
,
in
the
vines
of
Gnengedj
.
IN
the
three
verses
last
handled
,
Christ
sette
forth
his
Churches
excellencie
,
in
respect
of
time
present
and
to
come
:
In
these
three
verses
the
church
againe
on
the
other
hand
setteth
forth
Christs
excellencie
,
first
in
respect
of
time
past
,
in
the
first
verse
:
then
in
respect
of
time
present
,
in
the
other
two
verses
.
His
excellencie
for
time
past
,
it
propoundeth
vnto
vs
Messiah
feeding
at
table
like
a
King
,
hauing
the
rowme
perfumed
with
Spikenarde
.
Wherein
obserue
,
first
his
Kingly
feeding
:
secondly
,
the
roomes
aromatique
sauour
.
His
repast
or
feeding
is
not
expressed
in
the
text
,
but
necessarily
vnderstood
:
for
word
to
word
it
is
thus
to
be
turned
:
[
*
](A15991-e19020-b)
*
Bimesibbe
,
of
Sáhah
to
circuite
.
Whiles
the
King
was
in
his
circle
,
or
,
in
his
compasse
:
alluding
to
the
Iewish
forme
of
sitting
at
Table
,
which
was
round
about
.
Now
seeing
this
sitting
round
,
it
cannot
entend
the
Kings
sitting
alone
,
but
a
session
with
others
,
it
is
to
be
gathered
,
[
*
](A15991-e19070-b)
*
Prou.
14.18
.
That
as
the
glory
of
a
King
consisteth
in
the
multi●xde
of
people
,
so
this
King-like
Session
is
the
rather
,
because
of
the
faithfull
,
and
many
faithfull
guests
,
that
together
with
this
King
doe
enuirone
this
Table
.
The
King
is
Messiah
,
Christ
I●sus
,
the
head
of
the
Church
:
they
that
associate
him
,
are
the
faithfull
gathered
from
East
and
West
to
sit
down
with
Abraham
:
[
*
](A15991-e19110-b)
*
Matth
8.11
.
the
chamber
wherin
they
be
gathered
,
is
the
kingdome
of
heauen
.
The
table
they
sit
at
,
is
to
be
considered
according
to
the
place
.
The
kingdome
of
heauen
is
two-folde
:
the
kingdome
of
Grace
,
and
the
kingdome
of
Glory
.
If
this
table
be
considered
in
the
latter
,
then
it
denoteth
onely
that
Catholike
Vnitie
and
One-nesse
in
perfection
,
which
our
Messiah
prayeth
for
in
the
17.
of
Saints
Iohns
Gospel
.
Which
thing
beheld
of
Paul
in
a
rapt
or
spirituall
traunce
,
made
him
vnable
thereof
to
speake
any
thing
,
2.
Cor.
12.2
.
&c.
except
with
Peter
(
vppon
a
little
taste
of
his
glorious
Vnitie
,
Math.
17.4
.
Luke
9.33
.
)
he
should
haue
said
he
wist
not
what
.
If
wee
consider
this
table
heere
in
the
Kingdome
of
grace
(
and
the
circumstance
of
time
doth
properly
teach
that
)
then
it
is
that
Chatholike
Vnitie
begunne
here
:
somewhat
represented
by
our
feasts
of
loue
termed
Agapai
wherein
the
open
wicked
are
of
Saint
Iude
verse
12.
compared
to
spots
.
Which
feasts
of
Loue
,
the
Corinths
did
keepe
before
the
Lords
supper
,
but
with
horrible
schisme
:
contrary
,
not
onely
to
the
end
of
that
feast
,
but
also
of
the
Lords
supper
ensuing
:
for
in
that
sacramentall
supper
,
the
vnitie
of
Christ
and
his
members
is
notably
signified
and
sealed
.
For
as
the
circled
vnitie
beginnes
and
ends
in
Christ
,
who
is
our
Alpha
and
Omega
,
first
and
last
:
so
besides
,
he
giueth
vnto
these
faithfull
ones
himselfe
for
foode
:
that
so
in
a
spirituall
sorte
He
,
the
King
,
and
they
the
people
may
become
one
,
as
in
a
Naturall
sorte
the
bread
and
wine
becommeth
one
with
our
natures
.
Vpon
that
ground
Irenaeus
thus
writ
:
[
*
](A15991-e19270-b)
*
Iren.
lib.
4.
cap.
34.
The
Eucharist
consisteth
on
two
things
,
an
earthly
,
and
an
heauenly
.
And
so
in
truth
doth
euery
exhibitiue
sacrament
,
because
by
that
which
is
earthly
we
should
ascend
to
the
apprehension
of
that
is
heauenly
.
The
reprobate
may
eate
the
signe
,
but
not
the
thing
signified
.
For
if
hee
could
eate
Christ
his
flesh
signified
by
the
bread
,
then
hee
should
liue
for
euer
.
Iohn
6.50.51
.
Let
old
Barnard
teach
the
Romanists
:
he
writes
thus
:
[
*
](A15991-e19340-b)
*
Barn
.
ad
frat
.
de
●ont
.
The
thing
of
the
Sacrament
,
none
partake
,
but
the
worthy
and
fit
.
As
for
the
Sacrament
without
the
thing
of
the
Sacrament
,
it
is
death
:
whereas
the
thing
of
the
Sacrament
without
the
Sacrament
(
that
is
,
Christ
without
the
signes
)
it
is
life
eternall
to
the
receiuer
.
And
no
maruell
,
for
the
Bread
and
Wine
do
but
signifie
vnion
:
as
for
the
Body
and
Blood
,
they
are
our
vnion
and
life
signified
,
and
to
the
faithfull
together
with
the
Signes
exhibited
.
In
this
vnion
,
the
King
sitteth
with
his
people
,
and
the
people
with
their
King
.
These
that
but
stood
in
Salomons
presence
,
are
(
of
Shebahs
Queene
)
pronounced
blessed
:
howe
much
more
happy
they
that
stand
,
yea
,
that
sit
in
the
presence
of
this
King
:
yea
,
which
more
is
,
doe
liue
in
him
,
and
by
him
,
feeding
vppon
him
,
as
Eagles
tire
on
flesh
,
and
sucke
vp
the
blood
of
the
slaine
.
Matth.
chap.
24.38
.
Iob
chap.
39
,
30.
&c.
These
that
bring
not
true
faith
vnto
this
Table
,
they
swallow
the
Signes
and
Death
withall
(
as
Iudas
swallowed
the
Paschall
soppe
,
and
the
diuell
withall
)
and
therfore
,
if
knowne
of
the
Church
,
they
should
be
debarred
of
the
Church
;
specially
if
they
may
be
debarred
,
without
pulling
vp
wheate
,
without
rending
Churches
communion
.
Some
here
will
obiect
,
Christ
knew
Iudas
to
haue
an
euill
hart
,
yet
he
admitted
him
to
this
sacred
communion
.
I
answere
:
first
,
admit
he
was
admitted
:
that
yet
is
nothing
to
vs
,
seeing
he
was
secretly
wicked
,
that
is
,
a
maskt
hipocrite
,
and
vnseene
of
the
church
.
Seene
he
was
of
God
,
but
not
of
Man
.
For
Christ
,
in
respect
of
his
manhoode
,
no
more
knew
that
Iudas
was
to
be
the
traitour
,
then
thereby
he
knew
the
latter
day
,
whether
the
terme
latter
day
,
haue
relation
to
the
day
of
Ierushalems
or
the
worlds
downe-fall
.
His
manhood
knew
by
Dauids
Prophecie
,
that
one
of
his
familiars
should
betray
him
,
but
who
was
the
person
,
he
knew
not
,
except
by
Communication
of
the
other
nature
,
his
God-head
.
Whereas
,
not
the
things
of
the
God-head
,
but
the
peculiars
of
the
manhood
,
are
for
our
imitation
.
Secondly
,
though
from
the
first
three
Euangelists
it
hardly
appeareth
otherwise
but
that
hee
was
present
(
because
of
the
Histories
mixture
,
and
mixture
of
Times
)
yet
from
Saint
Iohn
in
his
13.
chap.
and
30.
verse
,
it
is
plaine
hee
was
absent
.
For
there
it
is
said
:
Assoone
then
as
he
had
receiued
the
soppe
,
he
went
immediatly
out
.
Now
the
soppe
was
of
the
Passeouer
,
not
of
the
Lords
supper
which
was
in
the
last
place
instituted
.
Going
forth
so
with
the
soppe
of
the
first
,
hee
stayed
not
the
celebration
of
the
second
.
Nor
is
this
my
iudgement
alone
.
Beza
hereon
writeth
thus
:
[
*
](A15991-e19570-b)
*
Beza
in
his
large
Annot.
Hence
their
iudgement
appeareth
certaine
,
who
thinke
that
Iudas
was
not
present
at
the
institution
of
the
Lords
supper
.
Nor
is
it
a
late
iudgement
,
for
Theophilus
hath
this
:
[
*
](A15991-e19620-b)
*
Alleadged
by
Tho
Aquin.
in
his
Continuum
.
Diuerse
say
,
that
Iudas
was
not
partaker
of
the
mysteries
▪
but
that
he
went
out
vnto
the
mount
of
Oliues
.
Before
him
,
Hilarius
giueth
in
this
testimony
:
It
may
be
perceiued
he
(
so
)
departed
,
by
this
:
that
he
is
sh●wne
to
be
returned
with
the
Company
.
And
for
stopping
of
the
Romanists
mouths
,
let
them
heare
what
Clemens
saith
,
in
the
person
of
the
Apostles
:
who
(
as
some
of
them
say
)
succeeded
S.
Peter
in
the
Popedome
:
[
*
](A15991-e19720-b)
*
Cle●
.
of
institut.
booke
5
chap.
6.
When
he
(
that
is
,
Iesus
)
had
deliuered
vnto
vs
the
Anti-tipicall
mysteries
of
his
precious
body
and
blood
(
wherein
togither
with
vs
,
Iudas
was
not
present
,
he
went
out
into
the
Mount
of
Oliues
.
Into
this
circled-session
the
hypocrite
(
without
his
wedding
garment
)
may
come
:
but
the
Lord
of
the
feast
will
finally
finde
him
out
.
The
Open-wiched
tares
(
Shimei
,
Ioab
,
Diotrephes
)
may
occupie
a
place
amidst
the
wheate
and
children
of
the
kingdome
,
the
ministers
of
the
kingdome
not
knowing
how
to
pull
vp
these
burry
cliuing
foes
,
but
finally
the
Angel
reapers
shall
collect
them
,
binde
them
,
and
commit
them
to
the
fiery
furnace
.
According
to
secret
grace
and
Election
,
M●ssiah
hath
a
holy
communion
here
(
for
he
knoweth
who
are
his
,
and
they
haue
his
spirit
)
but
so
the
visible
and
externall
communion
▪
it
is
here
imperfect
(
scarse
seauen
without
a
Nicholas
,
twelue
without
a
Iudas
,
a
Congregation
without
a
Diotrephes
,
Hil-altars
in
midst
of
the
Temple
)
but
in
the
haruest
,
in
the
worlds
end
,
a
separation
shall
be
made
,
and
the
externall
communion
be
perfect
.
He
that
expecteth
a
full
purgation
of
the
visible-church
in
this
world
,
he
altogether
erreth
from
scripture
,
as
[
*
](A15991-e19830-b)
*
In
my
Antidoton
.
elsewhere
I
haue
largely
inough
prooued
.
But
yet
,
no
one
in
his
place
must
be
negligent
to
purge
it
of
euil
,
so
farre
as
their
calling
reacheth
,
when
it
may
be
done
without
harming
the
Lords
wheat-field
,
that
is
,
his
Church
.
It
followeth
:
My
Spikenard
gaue
his
smell
:
Christ
hath
his
communion
,
and
she
hath
her
odour
.
Like
vnto
that
in
the
gospel
,
where
our
Sauiour
with
others
sit
at
supper
,
together
in
Bethania
,
Pistis
,
Faith
:
for
it
was
not
onely
a
faithfull
vnguent
,
vncorrupt
oyntment
,
but
also
by
Faith
applied
to
Christes
death
)
whose
sweet
sauour
filled
there
the
house
.
Spike-nard
(
or
Nard
of
India
)
a
kind
of
sweete
plant
,
whereof
is
prepared
a
most
precious
sweete
oyle
,
hauing
the
nature
of
warming
,
piercing
,
digesting
.
The
Herb
it selfe
is
hot
in
the
first
degree
,
and
dry
in
the
second
:
whereby
it
falleth
out
that
it
is
an
excellent
Comforting
nature
,
and
also
repercussiue
.
Vnder
this
odoriferous
Nard
,
I
mystically
vnderstand
,
first
,
the
sacrifice
of
a
faithfull
penitent
heart
(
whose
sighes
and
confessions
,
petitions
and
praises
are
as
Noahs
oblations
in
Gen
8.21
.
called
the
odours
of
the
Saints
,
Reue.
8.4
.
)
and
secondly
,
they
be
these
sauourie
almes
which
the
faithfull
minister
to
the
Saints
,
termed
by
the
Apostle
an
odour
that
smelleth
sweete
,
a
sacrifice
acceptable
and
pleasant
vnto
God
,
Philip.
4.18
.
The
first
of
these
doe
specially
respect
God
,
the
second
our
Neighbour
.
For
as
in
Church-Communion
;
God
and
Man
are
considered
at
one
,
and
in
Christ
made
one
:
so
,
no
soule
can
manifest
it selfe
to
be
of
this
fellowship
,
that
first
,
persumeth
not
Christs
head
:
then
secondly
his
members
with
this
aromatike
odour
.
Christes
head
is
the
Father
,
and
his
body
is
the
church
,
1.
Cor.
11.2
.
&
.
12.27
.
To
the
Father
of
heauen
are
all
deuotions
of
the
heart
to
be
offered
vpon
the
golden
altar
of
Messiahs
obedience
:
for
onely
this
Angell
of
the
East
(
Reuel.
8.1
.
&c.
)
whose
starre
appeared
in
the
East
,
hath
a
golden
censor
,
for
censing
the
prayers
of
the
Saints
.
As
for
the
oblations
of
the
hand
,
(
the
contribution
of
the
faithfull
)
they
appertaine
to
the
faithfull
needy-ones
.
Do
good
we
must
vnto
all
,
but
specially
to
the
houshold
of
faith
,
Galat.
6.10
.
And
this
specialtie
appeareth
,
when
as
the
speciall
almes
(
termed
the
Collection
for
the
saints
,
1.
Cor.
16.1
.
and
sundry
times
called
a
Grace
in
2.
Corinthi
.
8.
and
9.
)
they
be
appropriated
to
the
vse
of
the
sanctified
,
of
the
Gracious
.
Not
that
we
are
to
contribute
onely
to
the
visible
Gratious
(
for
as
God
without
respect
to
mans
worke
dooth
good
to
the
verie
wicked
:
so
,
are
we
)
but
specially
we
are
to
tender
the
gracious
:
as
God
by
a
Speciall
grace
hath
regarded
them
beyond
others
.
In
both
we
are
to
be
like
vnto
God
:
and
both
of
them
be
vnto
him
,
as
the
Morning
and
Euenings
incense
.
Thus
Christ
as
a
King
feasteth
with
his
church
and
the
church
againe
feasteth
with
him
in
sauourie
words
and
workes
,
but
made
sauourie
onely
by
his
spirit
.
Iudas
Iscariot
will
finde
fault
with
the
effusion
of
this
oyle
,
not
because
he
loueth
the
poore
,
but
for
that
he
hath
the
bagge
,
and
studieth
how
to
robbe
the
poore
.
Let
not
Mary
cease
to
offer
her
Deuotions
to
God
,
and
her
Almes
to
Messiahs
members
:
for
howsoeuer
Iudas
thinke
all
,
but
oyle
spilt
vpon
the
ground
,
our
Iesus
will
say
,
No
,
let
her
alone
,
against
the
day
of
burying
she
kept
it
.
There
be
a
number
of
Dogges
now
,
that
neither
will
themselves
doe
good
to
the
poore
,
nor
can
bee
contented
that
others
do
them
Good
.
With
Iudas
they
thinke
all
lost
that
is
spent
vpon
Christ
and
his
members
(
and
herevpon
it
is
,
that
our
Ages
Atheists
doe
robbe
the
Church
)
intending
with
Iscariot
the
paunching
of
themselues
.
Let
them
in
time
repent
,
and
in
time
make
restitution
,
lest
God
in
his
iustice
do
leaue
them
with
theefe
-
Iudas
to
the
halter
:
or
at
least
,
to
haue
their
portion
with
Hypocrites
and
Foxes
.
The
Brownist
,
which
now
teacheth
them
to
robbe
the
Church
,
will
then
be
farre
enough
from
defending
the
play
,
or
helping
Sacri-legists
out
of
Hels-mouth
,
that
gapeth
to
receiue
them
,
as
they
gape
to
swallowe
vp
the
Churches
inheritance
.
Let
Iesus
and
his
members
feast
together
while
they
may
:
for
after
the
feast
there
wil
be
a
fast
,
a
day
of
Crucifixion
,
a
darke
and
gloomie
day
.
While
the
Bridegroome
is
with
vs
,
let
vs
publikely
bestow
our
odours
on
God
and
Man
:
when
the
gospels
sunne
shall
be
eclipsed
and
Christ
haue
yeelded
vp
the
ghost
,
then
with
the
Centurion
,
let
vs
knocke
our
breast
,
moorne
,
and
lament
,
for
that
darkenesse
is
ouer
all
our
Earth
.
Lect.
XIIII
.
HAuing
thus
praised
her
Loue
for
that
was
past
,
shee
now
commeth
to
that
praise
which
toucheth
the
present
time
:
whereas
she
first
compareth
him
to
a
bundle
of
Myrrhe
:
secondly
,
of
Copher
.
For
Myrrhe
it
is
an
Indian
tree
,
and
in
taste
very
bitter
,
and
of
the
second
degree
hote
and
drie
,
and
of
preseruing
nature
:
for
which
cause
Nicodemus
in
Iohn
19.39
.
doth
mix
Myrrhe
with
Aloes
,
for
embalming
the
body
of
Iesus
.
That
Christ
is
to
the
church
,
a
nosegay
of
Myrrhe
,
what
meaneth
it
,
but
that
he
doth
by
his
Spirits
heate
,
exiccate
,
or
dry
vppe
the
superfluitie
of
our
degenerate
nature
,
wherby
body
and
soule
is
preserued
to
eternall
life
.
For
,
as
it
is
the
office
of
Messiahs
spirite
,
to
kill
,
or
mortifie
sinne
in
vs
,
so
likewise
to
viuifie
and
quicken
vp
in
vs
,
the
spirit
of
true
life
.
The
first
is
done
by
the
bitternesse
of
the
Law
,
the
second
is
done
by
the
redolent
doctrine
of
Faith
or
Gospel
.
And
as
the
church
hath
in
the
present
,
a
sense
thereof
,
so
shee
couenanteth
for
future
time
,
that
this
Messiah
shall
(
as
a
bundle
of
Myrrhe
)
be
couched
betweene
her
breasts
;
and
that
,
no
doubt
for
these
purposes
:
first
,
for
manifesting
how
deare
Christ
crucified
is
vnto
her
,
with
all
his
bitter
agonies
:
secondly
,
for
keeping
her
rebellious
sprowting
lusts
vnder
all
her
life
.
That
the
bitter
crosse
of
Christ
is
of
great
esteeme
in
the
harts
of
the
faithfull
,
consider
not
onely
in
this
,
that
they
desire
with
Paul
,
onely
to
know
Christ
,
and
him
crucified
,
1.
Cor.
2.2
.
but
also
are
baptized
into
his
death
,
and
so
with
the
Apostle
doe
die
dayly
,
1.
Cor.
17.29
,
30.
For
such
as
walke
on
in
wickednesse
,
l●bouring
their
owne
particular
,
these
are
not
common-weal●s-men
,
but
common-illes-men
:
and
as
Paul
termeth
them
,
Enemies
vnto
the
Crosse
of
Christ
,
Philip.
3.18
.
so
farre
are
they
from
exulting
with
the
Apostles
in
bitter
sufferings
and
sharpe
temptations
.
This
bundle
is
no
Nosegay
for
their
bosoms
.
That
the
church
placeth
it
betweene
her
breasts
,
for
the
subduing
of
deceitfull
lusts
,
which
are
euer
ready
to
spring
out
of
the
heart
,
it
also
appeareth
in
this
,
that
the
faithfull
m●ditating
the
death
and
agonies
of
Iesus
,
they
thereby
are
drawne
to
remember
their
owne
sinnes
,
which
lashed
him
,
goared
him
,
killed
him
:
the
remembrance
whereof
wil
easily
proue
a
cooling
carde
for
[
*
](A15991-e20450-b)
*
Philautus
,
in
English
,
a
louer
of
himself
.
Philautus
,
able
to
kill
self-loue
,
and
to
cause
a
loathing
of
fleeting
deceiuable
pleasures
.
To
which
purpose
our
Lordes
Supper
(
setting
forth
his
death
till
he
come
)
it
is
a
soueraigne
medicine
.
For
as
the
meditation
of
the
world
causeth
Demas
to
runne
backe
and
embrace
the
world
:
euen
so
the
meditation
of
Christ
crucified
,
it
causeth
Mary
Magdalen
to
leaue
carnall
couch
,
arise
earely
to
repayre
vnto
his
sepulchre
.
And
vpon
this
ground
was
builded
(
but
through
a
blinde
zeale
)
the
ancient
Monasticke
solitarie
life
,
estranged
from
the
communion
of
the
church
,
fitter
for
a
Timon
of
Athens
,
an
hater
of
Mankinde
,
then
for
a
common-wealths
man
,
or
one
of
christian
fraternitie
:
seeing
we
are
not
called
,
to
seeke
only
our selues
,
but
the
common
vtilitie
of
his
church
in
a
mortified
conuersation
.
[
*
](A15991-e20520-b)
*
Ieron
.
aduers.
Vigil
.
It
was
prettily
,
but
vnfitly
saide
of
Hierome
to
Vigilantius
,
Ego
cùmfugero
,
non
vinco
in
●o
quod
fugio
:
sed
fugio
ne
vincar
:
I
,
in
flying
the
societie
of
mankinde
,
doe
not
ouercome
,
in
that
I
flie
:
but
therefore
I
flie
,
lest
I
shoulde
bee
ouercome
.
Vigilantius
reprooued
his
Monasticke
life
,
saying
,
it
rather
behooued
such
a
Scholler
to
stand
in
the
forefront
of
the
battell
,
and
to
minister
a
good
example
to
others
by
publike
battell
against
sinne
.
Hierome
answereth
,
that
hee
fledde
lest
he
shoulde
be
ouercome
.
Herein
the
good
man
answereth
Vigilantius
with
as
good
reason
,
as
when
he
proueth
to
the
same
Vigilantius
(
vnworthily
of
him
called
Dormitantius
)
that
the
religious
were
to
light
Tapers
at
mid-day
in
their
Deuotions
,
because
the
virgins
in
the
fiue
and
twentieth
chapter
of
Matth.
had
lampes
:
because
in
the
twelfth
chapter
of
Luke
,
the
faithfull
are
exhorted
to
haue
their
loynes
girded
,
and
burning
lights
in
their
handes
:
and
because
it
is
said
of
Iohn
Baptist
in
the
fift
chapter
of
the
Gospel
after
Saint
Iohn
he
was
a
burning
Light
,
&c.
The
very
rehearsall
of
which
errour
is
vnto
this
lightsome
age
,
a
plaine
proofe
,
Quod
aliquando
dormitat
bonus
Homerus
,
that
a
wise
man
sometimes
is
taken
nodding
.
Our
Romanists
make
Elias
and
Iohn
Baptist
founders
of
this
Heremetical
life
:
whereas
Elias
and
Iohn
Baptist
were
publique
preachers
to
the
death
.
Somtimes
(
as
our
Sauiour
also
)
they
gaue
place
to
the
furie
of
persecutors
,
not
to
the
end
to
liue
mued
vp
in
a
Cabin
or
Cloister
(
for
as
Christ
would
not
please
himselfe
,
Rom.
1.5.3
.
so
the
Apostle
saith
,
Let
no
man
seek
his
owne
,
but
euery
man
anothers
wealth
.
1.
Cor.
10.24
.
)
but
for
a
while
they
gaue
place
with
the
politike
souldier
,
to
the
end
they
might
with
more
strength
returne
for
ouercomming
of
the
aduersarie
.
And
yet
our
Monastick
persons
are
so
far
from
being
Moni
,
our
solitary
persons
so
far
from
being
,
Soli
,
Alone
,
as
in
troth
they
are
not
in
the
wildernes
,
but
in
the
Citties
:
not
liuing
vpon
Hippes
,
Hawes
,
Rootes
,
but
feeding
on
Dainties
:
not
lodging
on
the
ground
,
but
couched
on
soft
beddes
:
not
mortified
to
the
world
,
but
liuing
to
the
pleasures
thereof
.
So
that
in
comparison
of
the
ancient
monks
(
Paulus
,
Antonius
,
Macarius
&c.
)
these
are
but
Lies
without
the
Life
,
the
very
Name
without
the
Thing
.
If
Ierome
himself
were
aliue
and
beheld
our
Romish
monks
,
he
would
say
(
as
sometimes
he
writ
to
Heliodore
)
[
*
](A15991-e20790-b)
*
Hieron
.
ad
Heliod.
de
lau●●
vit.
solit.
Interpretare
v●cabulum
Monachi
,
hoc
est
,
nomen
tuum
.
Quid
facis
in
turba
,
qui
solus
es
,
&c.
Looke
to
the
interpretation
of
the
Monch
which
is
the
name
of
your
profession
.
And
then
,
what
dost
thou
in
peoples
companie
,
who
professeth
thy selfe
alone
,
&c.
Yet
,
he
would
tell
them
,
that
their
popular
life
is
no
more
answerable
to
his
Monastick
rules
giuen
v●to
the
Monk
Rusticus
,
then
an
Ape
is
like
a
man
:
who
instead
of
reasonable
speach
can
do
nothing
but
mumpe
and
mow
.
We
are
all
to
smell
vnto
Christ
crucified
,
&
to
mort●fie
sin
;
but
not
only
in
our selues
,
but
also
in
others
:
not
by
liuing
as
an
Owle
in
the
desart
,
but
by
keeping
the
Churches
societie
,
and
frequentation
of
Sacraments
:
seeing
Christ
is
specially
present
,
where
the
faithful
in
his
name
be
gathered
togither
.
For
the
second
part
of
Praise
,
touching
her
present
sense
of
Christ
,
it
is
borowed
from
a
kind
of
growth
termed
in
the
original
,
Copher
:
Camphora
per
nares
,
&c.
which
some
turne
Campher
,
some
Cyper.
Campher
smelled
vnto
,
doth
naturally
keepe
vnder
or
weaken
carnall
lust
.
If
that
should
be
here
intended
,
how
fitly
is
it
then
here
planted
amongst
the
vines
of
Engadidi
;
that
is
,
a
mendecine
for
bridling
lust
,
ouer-soone
stirred
vp
by
drinking
the
fruite
of
the
vine
.
Woorthie
the
noting
is
that
of
a
certaine
Auntient
[
*
](A15991-e20920-b)
*
Clem.
Alex.
in
paedagog
.
l.
2.
c.
2
Vino
efferuescente
,
luxuriant
ac
intumescunt
vbera
&
pudenda
,
fornicationis
imaginem
iam
praenunciantia
:
Wine
once
boyling
in
mankinde
,
the
breasts
and
bashfull
partes
doe
thereupon
luxuriate
and
passe
ordinarie
limites
,
fore-shewing
so
the
image
of
vnchastitie
.
Will
we
vse
the
delightfull
meates
and
drinkes
of
nature
,
and
not
bee
thereby
prouoked
to
vnbridled
lust
,
let
vs
then
smell
to
Christ
,
as
to
Campher
.
Let
vs
have
the
eye
of
our
soule
fastned
on
his
sufferings
,
and
labour
amidst
our
delights
to
sauour
his
bloody
agonies
:
and
Camphora
to
the
body
shal
not
haue
so
strong
effect
,
as
the
meditation
of
Iesus
to
the
soule
.
If
Cyper
be
here
entended
(
Copher
is
plainely
according
to
Greeke
and
Latine
Dialect
turned
Cyper
:
the
letter
[
*
](A15991-e21010-b)
*
As
Cores
into
Cyrus
.
vaf
into
ypsilon
,
and
[
*
](A15991-e21060-b)
*
As
Iapho
into
Ioppe
.
ph
into
p
vnaspirat
)
we
are
to
consider
,
first
what
it
is
:
secondly
,
what
thereby
may
be
meant
.
Ciper
is
different
from
Cipres
,
as
Cyprus
from
Cyporus
:
which
too
ignorantly
of
some
haue
bene
taken
for
the
same
.
Cyper
of
Cyprus
,
it
saith
[
*
](A15991-e21170-b)
*
Nannius
in
his
Scholia
hereon
.
Nannius
the
Papist
,
is
not
mentioned
of
Dioscarides
nor
Pliny
.
But
if
he
looke
better
into
Dioscorides
and
Pliny
(
Lib.
12.
cap.
24.
)
he
shall
,
not
onely
finde
in
Dioscorides
,
that
it
is
of
a
glewing
nature
:
but
also
in
Pliny
(
that
which
he
rehearseth
out
of
Hermolaus
Barbarus
)
that
Cyprus
hath
leaues
like
to
the
Oliue
tree
,
but
more
gre●ne
and
fatty
,
with
white
seede
sweete
smelling
.
Though
Egesippus
say
,
that
there
is
growing
hereof
about
the
fountaine
which
Helizeus
cured
in
Ierichoes
fieldes
:
and
Hermolaus
,
in
Ascalone
of
Iudea
:
yet
Salomon
propoundeth
vnto
vs
such
Cyprus
as
is
growing
in
the
vines
of
Engaddi
.
This
place
Engaddi
,
is
a
Citty
in
the
coasts
of
Iudea
(
Ios.
15.62
.
)
where
Dauid
sometimes
safeguarded
himselfe
from
the
furie
of
Saul
:
as
in
1.
Sa.
●4
.
a
place
full
of
rocks
and
wilde
goates
adioyning
to
Mare
mortuum
the
Dead
sea
.
First
,
that
this
sauoury
Cypres
groweth
in
the
wildernesse
:
secondly
,
in
[
*
](A15991-e21490-b)
*
Quo
nomine
vrbs
Sippori
appellatur
:
Rabbinus
innominatus
.
Engaddi
:
thirdly
,
by
the
dead
sea
.
That
the
sauoury
things
of
Christes
Kingdome
are
lodged
rather
in
the
Wildernesse
then
Citty
,
in
the
field
rather
than
in
the
Towne
:
consider
,
not
only
Iohns
being
carryed
foorth
into
the
Wildernesse
,
when
hee
would
vnderstand
the
mysteries
of
Antichrist
,
(
Reuel.
17.
)
but
also
the
sauing
treasure
to
be
found
in
the
field
,
Matt.
13.44
.
Not
in
glorious
Ierushalem
,
but
in
Bethleem
,
the
least
of
a
thousand
,
Micah
.
5.2
.
Which
teacheth
vs
,
not
to
seek
for
the
great
things
of
heauen
amongst
the
great
things
of
the
earth
,
for
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
mightie
:
and
vile
things
of
the
world
,
and
things
which
are
despised
hath
God
chosen
,
and
things
which
are
not
,
to
bring
to
nought
things
that
are
,
1.
Cor.
1.27.17.28
.
For
Engaddi
or
Gnen-gedi
,
it
is
a
compounded
word
:
the
first
part
whereof
signifieth
an
Eie
or
Fountaine
:
the
latter
part
of
the
word
signifies
a
Kid
,
[
*
](A15991-e21660-b)
*
Gen.
30.11
.
or
(
whereof
Leahs
adopted
son
Gad
tooke
his
name
)
it
may
be
turned
,
A
company
.
So
that
the
whole
worde
may
be
Englished
,
The
Eye
of
my
Kid
,
or
the
Fountaine
of
my
Kid
:
the
eye
of
my
company
,
or
,
fountaine
of
my
company
.
Considering
the
rockes
and
wilde
Goates
in
the
bounds
of
Engedi
,
heere
may
bee
an
allusion
to
the
yong
goates
,
who
from
the
Rockes
,
not
onelie
cast
their
Eye
vpon
the
fountaines
below
which
were
their
watring
plots
(
for
the
high
minded
must
come
downe
,
or
they
drinke
the
Fountaine
which
in
the
faithfull
springeth
vp
into
eternall
life
)
but
also
would
from
aboue
cast
an
eie
to
vineyards
belowe
,
wherein
grew
this
Copher
,
as
the
tree
of
life
amidst
Paradise
,
which
mystically
is
Iesus
in
the
midst
of
his
church
.
But
as
the
owners
of
the
vines
would
wall
the
Orchard
from
the
Goates
,
not
onely
from
the
old
,
but
also
from
the
yong
)
so
that
howsoeuer
they
see
,
and
bleated
after
the
pleasant
plants
,
yet
they
could
not
come
to
spoile
them
:
euen
so
the
wicked
of
the
world
,
they
may
see
and
crie
after
Iesus
,
as
also
hunger
for
the
destruction
of
his
people
:
but
the
owner
of
this
church
hath
set
such
a
hedge
about
Iob
,
as
Satan
cannot
touch
his
soule
:
and
he
is
(
as
[
*
](A15991-e21790-b)
*
Zechar.
2.5
Zechary
saw
)
a
wall
of
fire
about
his
church
.
In
safetie
such
people
must
needes
be
,
notwithstanding
all
the
attempts
of
the
wicked
.
Besides
,
whosoeuer
enter
into
couenant
with
Christ
(
the
best
floure
of
their
garden
)
they
must
know
that
the
Eie
of
their
company
is
vppon
them
:
not
onely
the
eye
of
the
Cananite
(
for
Cananites
will
still
be
in
Abrahams
land
:
which
must
teach
professors
to
walke
the
more
warily
)
but
also
the
eye
of
their
owne
company
(
that
is
of
the
faithfull
)
it
will
be
vpon
them
.
Vnto
which
little
ones
,
who
so
shall
administer
offence
,
they
thereby
shall
heape
vpon
themselues
a
woe
:
and
cause
their
holy
angels
that
stand
still
in
the
presence
of
God
,
continually
to
list
after
,
and
speedily
to
execute
the
heauenly
Fathers
indignation
vpon
such
Scandalizers
.
Who
,
otherwise
letting
their
good
workes
shine
out
,
they
thereby
shall
reioyce
the
heartes
of
these
little
ones
:
and
also
occasion
them
,
for
such
good
workes
,
to
glorifie
the
heauenly
Father
.
That
these
vines
and
Cyper
amidst
them
,
were
so
neere
bordering
the
[
*
](A15991-e21850-b)
*
In
Latine
,
mare
mortuum
.
Dead
sea
,
(
so
called
because
nothing
woulde
liue
in
it
)
it
may
represent
vnto
vs
Baptisme
,
wherein
wee
professe
a
dying
from
sinne
:
euen
as
in
the
Red
sea
,
Israel
is
said
to
be
baptised
to
Christ
.
Which
Baptisme
should
euer
be
in
our
eies
,
for
causing
vs
to
remember
the
couenaunt
wee
there
smitte
for
mortifying
the
flesh
and
his
deceiuable
lusts
.
Which
dead-sea
(
called
also
[
*
](A15991-e21900-b)
*
Solin
.
Polyh
.
in
cap.
48.
Lacus
Asphalti
)
may
further
preach
to
vs
the
neerenesse
of
GODS
iudgement
to
the
wicked
,
seeing
it
is
so
neere
to
the
faithfull
.
For
if
iudgement
(
saith
Peter
)
begin
at
vs
,
Thus
the
Trumpet
of
Christ
hath
caused
his
church
to
Eccho
backe
praise
.
If
first
he
praise
vs
,
we
then
can
praise
him
.
For
except
he
draw
,
we
shall
not
follow
:
so
that
to
him
may
fittely
bee
said
,
I
prae
,
sequar
;
Go
thou
,
sweete
Iesus
,
before
,
and
we
(
by
thy
grace
)
shall
follow
.
To
the
end
therefore
wee
may
euer
bee
able
and
ready
to
praise
him
according
to
his
owne
desert
:
let
vs
alway
haue
an
eare
to
the
praise
which
he
giueth
the
church
beyond
her
owne
desert
.
It
followeth
:
Lect.
XV.
Verse
14.
My
Loue
,
behold
thou
art
faire
,
beholde
thou
art
faire
,
thine
eyes
(
are
like
)
the
Doues
.
15
My
Beloued
,
Behold
thou
art
faire
and
pleasant
:
yea
,
our
Bedde
is
greene
.
16
The
Beames
of
our
houses
be
Cedars
,
our
Galleries
of
Fyrre
.
CHrist
and
his
church
haue
once
mutually
commended
each
other
:
now
againe
they
doe
that
,
yet
more
succinctly
:
adding
withall
,
a
conclusion
of
praise
ioyntly
.
For
the
Commendations
,
Christ
againe
beginneth
,
then
the
Church
followeth
.
His
Eulogie
is
laid
downe
,
first
,
in
an
assertion
simple
,
but
repeated
(
Thou
art
faire
,
thou
art
faire
)
prefaced
first
with
his
Loue-title
(
My
Loue
)
then
by
this
word
of
attention
,
Behold
:
secondly
,
it
is
laid
downe
in
a
comparison
,
where
the
churches
eies
are
likened
to
Doues
.
First
,
to
the
preface
My
loue
,
Behold
:
the
first
word
manifests
his
vndying
sweete
affection
,
by
the
which
he
is
one
and
the
same
to
his
church
for
euer
:
the
second
argueth
his
care
for
her
serious
attention
.
The
first
teacheth
vs
neuer
to
doubt
of
his
loue
,
whose
gifts
and
calling
are
without
repentance
(
Rom
11.29
.
)
for
whom
once
he
loues
,
he
loues
for
euer
.
The
second
teacheth
how
dull
we
are
at
the
best
,
for
hearkning
as
we
ought
:
and
therefore
alwayes
neede
,
that
(
with
Timothie
)
wee
stirre
vppe
the
gift
of
God
that
is
in
vs
,
stirre
vp
fire
,
or
to
giue
life
to
fire
(
namely
,
by
stirring
vp
)
doth
put
vs
in
minde
of
the
spirituall
ashes
in
our
nature
,
which
are
readie
to
couer
and
choke
the
zeale
of
godlinesse
in
vs
,
without
stirring
and
casting
off
deceiueable
affection
.
For
the
proposition
,
Thou
art
faire
,
or
good
,
or
gratious
:
it
teacheth
what
the
church
is
in
Gods
sight
:
namely
,
most
amiable
vnto
him
,
when
first
she
hath
passed
all
praise
from
her selfe
vnto
Christ
,
[
*
](A15991-e22290-b)
*
1.
Cor.
1
30
who
of
God
the
father
is
made
to
her
,
wisedome
,
righteousnesse
,
and
sanctification
,
and
redemption
.
Wisedome
for
couering
her
ignorance
;
Righteousnesse
,
for
hiding
her
iniquitie
;
Sanctification
,
for
making
her
holy
;
Redemption
for
her
ful
and
absolute
saluation
.
The
doubling
of
the
assertion
,
it
declareth
how
the
word
of
God
is
not
Yea
and
Nay
(
that
is
,
an
vnconstant
word
as
prophane
men
would
make
it
)
but
yea
,
and
in
him
Amen
,
vnto
the
glory
of
God
through
vs
,
2.
Cor.
1.18
,
&c.
And
so
the
ancient
Scriptures
are
termed
of
Saint
Peter
,
a
most
sure
propheticall
word
,
to
which
we
doe
well
to
take
heede
,
as
vnto
a
light
that
shineth
in
a
darke
place
.
Touching
the
comparison
betweene
the
Churches
eyes
and
Doues
,
it
offereth
to
our
consideration
,
first
,
to
enquire
,
what
th●se
eyes
be
;
secondly
,
wherein
they
be
compared
to
Doues
.
Eyes
of
the
faithfull
,
they
be
Corporeall
,
or
Mentall
,
or
Personall
.
Corporeall
or
bodily
eyes
be
externall
instruments
seated
in
the
head
(
as
the
windowes
of
nature
)
hauing
liddes
(
as
Port-cluses
)
for
drawing
vp
,
or
letting
downe
,
according
as
inward
sense
instincteth
.
The
sense
of
vnbridled
conceipt
in
Lot
,
it
caused
him
,
(
Gen.
13.10
.
)
to
draw
his
Port-cluse
vppe
,
for
better
discerning
what
grounds
might
make
for
his
most
aduantage
.
The
inward
sense
of
holy
conceipt
or
chaste
thought
in
Iob
(
cap.
30.1
.
)
it
caused
him
to
let
his
eye-casements
downe
,
lest
hee
should
first
see
a
maid
(
as
Dauid
saw
Bathsheba
)
and
so
consequently
,
his
thought
should
adulterate
:
for
eyes
vnbridled
,
are
said
of
Peter
(
in
2.
Ep.
2.14
.
)
to
be
eyes
filled
with
adultery
.
The
Family
of
Loue
do
take
themselues
to
become
vnto
such
perfection
,
as
(
with
the
Hereticall
Adamites
)
they
not
onely
can
,
but
also
must
,
in
their
Paradise-assemblie
behold
,
not
onely
the
face
,
but
all
the
body
bared
:
as
their
*
H.
N
teacheth
,
not
to
touch
the
consequent
.
Iob
,
Dauid
,
Paul
could
neuer
attaine
here
such
perfection
,
which
if
they
had
,
yet
neuer
would
they
haue
turned
such
grace
into
wantonnesse
,
but
haue
fled
(
as
the
Apostle
teacheth
in
1.
Thess.
5.
)
the
very
appearance
or
shew
of
euill
,
much
more
the
euill
it selfe
.
But
these
Atheists
are
perfecter
and
wiser
then
any
Patriarch
or
Apostle
.
I
doubt
not
but
these
fellowes
are
perfecter
and
wiser
then
Christ
in
our
nature
,
who
neither
befo●e
others
,
nor
yet
his
disciples
,
did
euer
walke
naked
.
But
let
these
Mach-les-villaines
goe
:
for
though
they
seeme
to
be
of
an
Allegoricall
Religion
(
for
they
destroy
all
diuine
hystorie
)
yet
in
their
outward
carriage
to
others
,
they
will
be
of
any
religion
.
And
so
while
they
talke
of
bearing
the
crosse
▪
they
will
neuer
suffer
for
any
deuotion
.
For
the
crosse
they
talke
of
,
it
is
onely
allegoricall
and
inward
:
and
that
also
they
onely
beare
,
till
they
be
come
to
their
Land
of
peace
:
that
is
,
the
perfect
vnderstanding
of
their
church
.
For
Mentall
eyes
,
they
be
the
inward
senses
of
nature
(
as
Imagination
,
Phantasie
,
Conceipt
,
&c.
)
who
haue
chiefly
their
seate
in
the
head
;
commaunding
the
externall
senses
,
as
Kings
commaund
their
subiects
.
All
which
senses
are
included
in
the
word
,
Minde
.
Which
minde
,
as
it
naturally
mindeth
damnable
earthly
things
(
Phillip.
3.19
.
)
so
the
Apostle
enioyneth
all
the
faithfull
to
be
renewed
in
the
spirit
of
their
minde
(
Ep●es
.
4.23
.
)
according
to
the
creation
that
is
in
righteousnesse
and
truth
of
holinesse
.
For
Personall
eyes
,
they
be
such
Persons
,
as
who
for
their
office
sake
are
reputed
eyes
.
And
these
be
of
two
kindes
:
Ciuill
and
Ecclesiasticall
.
Ciuill
are
such
as
direct
the
common-wealth
:
Ecclesiasticall
are
such
as
direct
the
church
:
both
of
them
called
to
be
vnto
their
charges
,
the
same
that
the
eye
is
to
the
body
,
the
minde
vnto
the
soule
.
And
that
they
be
personally
to
be
vnderstood
here
,
I
take
it
to
be
most
proper
(
as
in
1.
Cor.
12.12.17
.
)
because
here
is
an
assimilation
of
ecclesiastike
members
with
them
of
the
Doue
.
But
if
the
Light
that
is
in
the
church
and
common-wealth
be
darkenes
,
how
great
is
that
darkenesse
?
The
Eye
considered
,
it
resteth
we
now
examine
what
Doues
be
,
to
whome
these
●ies
be
resembled
.
They
be
tame
Birdes
,
well
knowne
amongest
vs
,
and
therefore
neede
no
personall
description
.
A
Bird
of
right
simple
carriage
,
a
feeder
of
the
best
graine
,
whose
Song
is
mourning
,
very
fertile
,
and
(
as
Ambrose
reporteth
)
vsed
in
Syria
and
Aegipt
,
for
carying
Letters
betwixt
partie
and
partie
.
For
as
the
Birdes
nature
is
(
be
she
neuer
so
farre
from
her
natiue
and
naturall
home
)
to
returne
vnto
her
accustomed
place
:
so
when
A.B.
shall
haue
committed
some
of
his
doues
to
C.D.
and
C.D.
haue
committed
some
of
his
vnto
A.B.
whether
of
these
soeuer
shall
tie
his
Letter
vnder
the
Doues
wing
committed
vnto
him
,
and
so
set
her
free
,
she
will
flie
homewardes
with
this
Letter
:
where
obserued
of
her
first
Maister
,
the
Letter
is
taken
and
viewed
.
But
sometimes
it
falleth
out
(
Spies
suspecting
such
forme
of
intelligence
)
they
doe
ayme
at
al
Doues
roming
alone
(
for
otherwise
they
flie
ordinarily
togither
)
and
so
such
a
poore
Doue
shotte
thorow
and
slaine
for
Letters
sake
.
These
things
considered
,
let
vs
come
to
applie
them
.
The
corporeall
eye
must
labour
to
bee
like
the
Doue
for
simplicitie
and
chastitie
.
Otherwise
it
is
no
Do●es
eye
,
but
a
Buckegoates
eye
;
who
is
saide
to
bee
termed
of
the
Isidori
lib.
etimol.
12.
cap.
1.
Hirci
sunt
oculorum
anguli
secundum
Suetonium
.
Latines
,
Hircus
,
of
the
corners
of
the
eye
called
Hirci
,
because
his
eyes
looke
thwarte
ouer
vnto
carnalitie
.
Such
a
continent
eye
Dauid
prayeth
for
,
Psa.
119.37
.
and
such
a
stayed
eye
had
Abram
,
who
woulde
not
let
his
eye
looke
vp
after
externall
things
,
but
as
the
Lord
should
bid
him
lift
vppe
his
eye
,
Genes.
13.14
.
And
so
much
the
more
must
these
eyes
be
watched
ouer
,
by
how
much
the
more
all
sortes
of
vanitie
enter
oft
in
by
them
(
as
thieues
in
at
the
windows
)
for
polluting
the
heart
,
and
sacking
the
conscience
.
The
Minde
,
which
is
the
soules
eye
,
it
must
labour
to
assimilate
the
doue
in
all
simplicitie
(
not
simplicitie
ignorant
,
but
simplicitie
subtile
)
according
to
that
in
Mathew
the
tenth
chapter
,
and
sixteenth
verse
,
Be
wise
as
Serpents
,
but
simple
as
Doues
:
and
so
much
the
rather
must
the
minde
be
simple
,
innocent
,
chaste
,
because
it
sitteth
at
the
Soules
helme
,
stering
all
the
outward
senses
,
according
as
it selfe
conceiteth
.
Let
the
eye
of
the
body
shutte
vp
it selfe
within
her
casements
;
yea
,
let
the
naturall
eye
be
quite
pulled
out
,
and
the
minde
will
stil
shewe
it selfe
to
be
as
an
vnruly
King
in
his
pallace
:
who
(
it
being
vnregenerate
and
so
his
imaginations
and
thoughts
only
euill
continually
,
Gen.
6.5
.
)
wil
set
al
the
Family
,
al
the
affections
in
a
flame
of
vnlawful
desires
.
This
eye
therfore
is
then
like
the
Doue
,
when
so
it
is
washed
,
purged
,
made
chaste
,
and
shall
minde
celestiall
things
:
for
where
the
treasure
is
,
there
will
the
hart
be
also
.
The
personall
eyes
(
Magistrate
and
Minister
)
they
are
appointed
of
God
for
meanes
of
good
to
both
the
former
eies
.
The
Magistrate
his
corporall
sworde
regardeth
the
bodies
eye
:
The
Minister
his
spirituall
sword
respecteth
the
spirituall
eie
.
Moses
and
Aaron
must
herein
ioyne
together
for
causing
continencie
in
the
whole
man
.
If
the
Magistrates
sword
cannot
feare
from
outward
act
of
vncleanenesse
,
then
it
must
be
drawne
out
,
and
cut
adulterie
from
the
Land
.
All
vncleannesse
is
to
be
punished
,
but
adulterie
and
the
degrees
of
vncleanenesse
beyond
that
,
Moses
condemneth
to
the
death
,
Deut.
22.13
,
&c.
Leuit.
20.
Lawes
ceremoniall
they
were
not
,
and
therefore
not
abolished
,
but
haue
their
equitie
continuing
for
euer
.
As
the
Ministers
prepare
the
Church
,
2.
Cor.
11.2
.
for
one
husband
,
euen
to
present
it
as
a
pure
Virgine
vnto
Christ
:
so
,
it
is
the
Magistrates
duety
,
to
ioine
his
Sword
with
Gods
word
,
for
keeping
the
Church
chaste
in
body
and
minde
.
Question
.
But
what
if
the
Lawe
put
not
the
adulterating
party
to
death
(
not
to
frame
any
question
of
other
sortes
of
vncleanenesse
)
shall
it
not
be
lawfull
for
the
Innocent
partie
,
to
liue
with
the
Nocent
?
Answere
.
That
it
is
lawfull
(
prouided
the
offendor
shew
due
penitence
)
it
hath
beene
the
[
*
](A15991-e23050-b)
*
August
.
ad
Pollent
.
lib.
2.
Tindall
on
Matth.
6.
Pet.
Mart.
in
com
.
locis
.
Zanchius
in
operibus
Dei
.
Szeged
.
in
com
.
locis
,
&c.
Churche●
iudgement
in
all
ages
.
Some
haue
thought
that
Ierome
and
Chrysostome
were
other
w●se
minded
,
but
Peter
Martir
in
his
common
places
the
seauenth
class.
2.
sect.
41.
doth
answere
,
that
they
spake
of
an
Adultresse
,
Quae
poenitentiam
non
egerit
,
which
had
not
satisfied
by
repentance
:
and
indeede
,
for
a
man
to
ioyne
with
such
a
woman
,
it
is
(
as
the
Apostle
affirmeth
,
1.
Cor.
6.16
.
to
make
himselfe
one
body
with
an
harlot
.
But
if
shee
be
washed
by
repentance
(
as
no
doubt
Michal
was
before
Dauid
would
become
one
body
with
hir
,
who
before
was
Concubine
to
Phalti
,
)
then
holy
men
of
God
haue
still
concluded
the
lawfulnesse
of
retaining
her
..
An
tu
pollutam
existimas
(
saith
August
.
)
quam
Baptismus
&
poenitentia
purgauit
?
quam
deus
emendauit
?
Ea
tibi
non
debet
vider●
polluta
Et
si
clauibus
ecclesiae
iam
est
reconciliata
&
admissa
in
regnum
coelorum
,
quo
iure
tupotes
à
te
repellere
?
That
is
,
dost
thou
esteeme
her
polluted
,
whom
baptisme
and
repentance
hath
purged
?
whom
God
hath
amended
?
She
ought
not
of
thee
to
be
esteemed
polluted
.
And
if
by
the
churches
keyes
she
be
now
reconciled
and
admitted
into
the
Kingdome
of
heauen
,
by
what
right
canst
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
tende●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
m●n●stration
,
the
message
of
God
committed
vnto
them
.
Bu●
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
[
*
](A15991-e23650-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
hôra
time
,
because
the
Spring
is
the
time
of
times
for
manifesting
flouresbeauty
.
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
,
[
*
](A15991-e23720-b)
*
1.
Cori.
3.22
,
23.
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
vegetati●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
[
*
](A15991-e23820-b)
*
Isa.
54.1
,
2.
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
[
*
](A15991-e23850-b)
*
Chap.
66.8
.
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
f●uitefulnesse
.
Christ
by
his
Spirit
is
Agent
,
the
Church
in
her
senses
and
affections
is
Patient
:
he
soweth
the
[
*
](A15991-e23940-b)
*
1.
Pet.
1.23
.
Seede
of
his
word
:
she
,
as
ground
,
receiueth
the
word
into
the
middest
of
her
heart
.
Thus
betweene
them
both
spirituall
sonnes
and
daughters
are
begotten
.
Insteede
of
fathers
,
children
be
,
whom
Messiah
maketh
Princes
through
the
earth
,
Psa.
45.16
.
And
this
royall
fertilitie
both
of
them
mutually
ioyeth
and
singeth
for
ioy
,
teacheth
vs
to
reioyce
in
the
Churches
enlargement
;
as
also
to
know
,
that
God
cannot
be
our
Father
,
except
(
as
Cyprian
speaketh
)
the
Church
be
our
Mother
.
For
the
place
of
spirituall
education
,
Galleries
.
Beames
for
the
sustentation
thereof
,
and
these
are
such
as
feede
vpon
strong
meate
:
being
(
as
it
were
Iames
,
Cephas
,
and
Iohn
)
pillers
of
the
Church
.
And
these
Beames
are
set
out
by
the
matter
they
were
of
:
they
were
Cedar
.
Cedar
is
a
tree
very
common
in
mount
Lebanon
,
like
vnto
Iuniper
,
or
rather
to
[
*
](A15991-e24130-b)
*
According
to
Isidore
17.7
.
Cypres
for
leafe
,
but
for
tree
,
it
is
tall
and
strong
,
and
the
wood
of
permanent
nature
,
not
rotting
,
nor
admitting
any
worme
:
and
as
a
late
writer
affirmeth
,
[
[
*
](A15991-e24150-b)
*
Scribonius
in
phys.
lib.
2.
Viuentes
res
putrifacit
&
perdit
,
putridas
autem
restituit
&
consornat
.
]
Liuing
things
it
putrifieth
and
killeth
,
but
rotten
things
it
restoreth
and
conserueth
.
All
which
properties
doe
rightly
appertaine
to
strong
Beleeuers
,
specially
to
the
Ministers
.
They
are
placed
ouer
their
brethren
,
and
therefore
in
spirituall
gifts
they
should
be
taller
then
the
people
by
the
shoulders
,
as
one
well
alludeth
to
Saules
tallnesse
.
They
should
not
admitte
of
any
worme
(
worme
of
conscience
)
for
that
was
it
that
consumed
Balaam
,
Iscariot
,
Demas
:
specially
the
worme
Couetousnesse
,
whose
nature
is
,
to
[
*
](A15991-e24200-b)
*
1.
Tim.
6.10
.
bore
thorow
:
but
fast
they
must
stand
in
the
faith
,
and
being
strong
,
sustaine
the
infirmities
of
others
.
Yea
,
their
ministerie
is
of
nature
to
kill
the
quick
,
and
to
quicken
the
dead
.
That
is
,
by
the
power
of
the
law
,
to
mortifie
the
prowd
Pharise
,
who
in
his
conceipt
liueth
,
and
is
righteous
:
but
with
the
doctrine
of
faith
(
or
Gospel
)
to
quicken
the
poore
Publican
that
seeth
and
confesseth
himselfe
to
be
dead
in
sinnes
and
trespasses
.
The
Beames
of
the
pari●ular
churches
being
such
,
no
maruell
though
their
prais●
bes●ng
out
vpon
the
C●●ball
.
The
Gaieries
(
a●
the
word
borrowed
from
[
*
](A15991-e24240-b)
*
R●●●it
of
Racha●
to
●unne
,
●s
Pa●nin●
notes
from
the
vse
in
Thargum
.
Running
intendeth
)
they
were
certaine
wal●es
builded
on
the
toppe
of
houses
:
the
railing
in
of
whose
sides
(
lest
any
should
fall
downe
)
was
by
the
[
*
](A15991-e24290-b)
*
Deut
22.8
.
lawe
commaunded
.
Which
Galleries
are
heere
set
downe
with
respect
of
the
matter
they
were
made
of
.
Our
translation
s●ith
,
Firre
:
some
othe●s
,
Cypresse
:
some
other
turne
the
hebrew
word
Bróthim
(
whose
sing●lar
,
for
forme
of
character
,
may
bee
Brút
)
by
the
Latine
word
Bruta
:
which
was
a
tree
(
as
Plini
)
recordeth
[
*
](A15991-e24370-b)
*
Plin.
in
lib.
12
cap.
17.
Petunt
in
Helimaeos
arb●rem
Brutam
,
Cupresso
fuso
similem
,
&c.
like
to
a
broade
C●pres
tree
,
with
whitish
boughes
,
of
excellent
sweete
sauour
being
kindled
,
of
sauour
most
like
vnto
Cedar
.
From
these
likenesses
(
it
seems
the
diuersity
of
translation
,
hath
growne
.
For
Firre
it
is
well
knowne
to
vs
for
a
tall
straight
tree
,
very
airie
,
and
fiery
natured
,
and
well
sauouring
.
Let
it
be
what
it
shall
bee
,
that
is
here
intended
,
it
is
specially
to
teach
vs
the
excellencie
of
these
Galleries
,
which
mystically
I
vnderstand
to
be
setled
contemplations
,
whereto
the
faithfull
,
by
steppes
ascend
(
as
the
Priests
by
Ezekiels
Temple
staires
)
farre
beyond
themselues
:
as
also
did
Paul
when
he
was
rapt
vp
into
the
third
Heauen
,
there
to
heare
[
*
](A15991-e24450-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
2.
Cor.
12.4
●hings
vn-vtterable
.
The
meanes
of
ascending
to
these
Galleries
is
to
walk
by
the
sight
of
euery
visible
creature
.
For
throghout
the
Scriptures
,
the
Holy-ghost
taketh
vs
by
the
hand
,
leadeing
vs
by
and
through
Visibles
,
that
thereby
we
may
ascend
vnto
things
Inuisible
.
Yet
so
to
mount
beyond
Nature
wee
cannot
,
but
by
the
line
of
Gods
open
directions
:
for
without
the
word
we
see
the
heauens
and
earth
as
Beasts
see
them
,
without
al
mounting
vpward
.
But
when
we
are
come
to
the
highest
degree
of
our
contemplation
,
that
further
we
cannot
[
*
](A15991-e24520-b)
*
Rom.
12.3
.
vnderstand
with
sobrietie
,
(
for
God
dealeth
to
euery
man
the
measure
of
that
faith
:
)
in
that
Galerie
stay
we
,
therein
let
our
senses
walke
and
rest
,
being
bounded
on
the
one
hand
,
and
on
the
other
with
the
canonicall
scriptures
:
lest
otherwise
we
fall
from
an
high
:
for
such
a
fall
must
be
fearefull
.
Yea
,
and
as
we
are
to
take
heede
of
such
a
suddaine
slippe
,
so
likewise
are
we
to
beware
we
doe
not
with
Dauid
cast
our
eye
from
heauen
to
the
earth
,
lest
there
we
spie
carnal
things
vnworthy
our
sight
:
for
such
a
sight
,
some
,
and
some
,
pull
,
our
minde
downe
,
and
teacheth
it
to
minde
earthly
things
.
Another
danger
no
lesse
is
to
be
auoyded
,
and
that
is
,
to
beware
we
bring
not
women
(
fleshly
affections
)
with
vs
,
as
did
Absalom
into
his
Gallerie
:
for
if
we
doe
,
all
Israel
below
,
and
God
aboue
,
wil
censure
our
going
in
,
and
our
comming
out
,
to
be
but
carnall
speculation
.
An
Heathen
could
in
this
case
say
,
[
*
](A15991-e24570-b)
*
Mercurius
Tresmagistus
in
Pimandri
cap.
11.
Stretch
out
thy selfe
in
magnitude
boundlesse
,
rise
from
out
of
thy
body
,
ouer-retch
all
time
,
become
Eternitie
,
and
so
thou
shalt
come
to
know
God
.
By
the
word
of
faith
it
is
,
that
we
must
so
ascend
,
on
the
same
rest
,
and
in
the
same
walke
,
lifting
our
senses
vp
to
Heauen
,
and
the
God
of
Abraham
will
let
vs
see
the
day
which
is
farre
off
;
but
see
it
we
shal
,
and
reioyce
.
Here
let
vs
sleepe
with
Iaakob
,
and
we
shall
haue
a
vision
of
Angels
ascending
and
descending
vppon
the
Sonne
of
man
.
Into
this
Mount
let
vs
goe
with
Moses
,
and
God
will
let
vs
see
all
Canaan
before
we
come
at
it
.
Vp
hither
let
vs
ascend
with
Iesus
,
and
we
shal
see
him
transfigured
,
his
face
as
bright
as
the
Sun
.
But
when
we
haue
seene
such
sights
,
let
vs
stay
our
speech
,
(
for
Contemplation
is
rather
Actio
animi
quam
oris
,
an
action
of
the
Mind
,
then
of
the
Mouth
)
lest
with
Peter
we
wish
our
Tabernacle
there
,
and
thinke
there
is
no
other
heauen
.
Yea
,
after
any
great
measure
of
glory
manifested
vnto
our
contemplating
souls
,
let
vs
feare
a
[
*
](A15991-e24690-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Cori.
12.7
.
a
splint
or
spell
of
wood
.
splint
in
the
flesh
,
some
Satan
ready
to
buffet
vs
,
because
of
our
ouer-much
readinesse
to
reioyce
aboue
th●t
wee
should
.
For
after
S.
Paul
had
beene
in
some
such
notable
rapt
of
Mind
,
he
found
Satan
breaking
a
pale
(
or
speares-splinture
in
his
nature
)
galling
him
much-more
,
then
if
a
sp●ll
of
wood
had
bin
in
side
or
other
member
.
Christ
and
his
Church
had
before
,
their
Chamber
of
mutuall
delights
,
but
here
,
they
are
come
to
the
Battlements
,
to
glorious
contemplation
.
B●fore
they
were
climing
and
praising
each
other
:
but
here
,
they
are
come
to
the
height
of
Grace
,
casting
their
eyes
vp
after
the
height
of
Glory
.
Amiddest
which
contemplation
,
they
ioyntly
sing
out
the
praise
of
their
Bed
,
the
praise
of
their
Hou●es
:
preaching
to
all
,
the
fertilitie
of
their
Bed
,
the
complements
of
their
Building
.
And
there
,
with
praise
vnto
God
,
for
that
I
haue
heard
&
seene
in
them
,
I
leaue
them
in
the
first
part
of
their
Dilections
,
singing
(
as
it
were
)
with
lowd
tuned
Cimballs
.
The
end
of
the
first
part
.
THE
SECOND
PART
of
Salomon
his
Song
of
Songs
,
Expounded
and
Applied
By
Henoch
Clapham
Esaiah
5.1
.
I
will
now
sing
to
my
Beloued
,
the
Song
of
my
Beloued
touching
his
Vine-yard
.
Printed
at
London
by
Valentine
Sims
for
Edmund
Mutton
dwelling
in
Pater-noster-Row
at
the
signe
of
the
Huntes-man
.
1603.
Reuerendissimis
,
Magistro
ac
Socijs
Immanuel
.
Colleg.
in
celeberrima
Cantabrigiae
Academia
,
Henoch
Claphamus
Salutem
.
DOctissimi
Viri
,
nimis
forsan
audaculus
,
ista
nobis
qualiacunque
offerre
,
videar
.
Mouet
autem
officium
,
quo
Collegio
nostro
(
ego
nam
olim
illius
Arboris
surculus
,
imo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
ac
in-primis
Tutori
mihi
charissimo
,
Doctori
Guliel
.
Ionesio
,
lubens
obstringor
.
Pro
particulari
,
primam
istius
Operis
,
Ministri
nostrae
Ecclesiae
,
secundum
autem
&
vos
habitote
partem
.
Non
est
quidem
quod
volo
(
velle
enim
mihi
largum
,
penè
infinitum
)
sed
quod
quidem
possum
.
Hoc
siteneatis
,
habeo
quod
opto
:
&
vos
mihi
calcar
reliqua
percurrendi
dabitis
:
Valete
.
Post-scriptum
DIxi
,
Valete
?
Hac
Epistola
finita
,
venit
mihi
in
visum
[
*
](A15991-e25040-b)
*
Dicitur
An
Aduertisement
&c.
&
praefigitur
libro
titulato
,
A
Trea●tise
of
Vocations
.
Libellus
famosus
,
per
nostrae
Academiae
Typographum
excusus
:
in
quo
,
non
solum
publicè
mentitur
de
Epistola
quadam
,
quam
nunquam
scripsi
,
sed
etiam
(
vt
omninò
me
ignorans
)
de
Vita
&
Professione
mea
in
genere
conquestus
est
,
[
*
](A15991-e25080-b)
*
Ferè
dixeram
Kn●uiter
,
ac
fortasse
restiùs
.
grauiter
.
Qualis
vita
,
iudicet
Ecclesia
.
Professio
autem
nulla
est
mihi
,
nisi
publica
diuini
Verbi
praedicatio
.
Sed
vt
ne
Calumniatori
respondeam
:
Ecclesiastica
hic
authoritaes
,
illius
Libellationem
condemnauit
,
ac
è
libris
legitimè
rasit
.
Hoc
&
vos
intelligatis
,
ac
&
vos
de
Albo
scriptorum
Perkinsicorum
remoueatis
,
humiliter
flagito
.
Et
sic
iterum
valete
.
The
Text.
1
I
Am
the
Rose
of
Sharôn
,
the
lilly
of
the
vallyes
.
2
As
a
Lilly
amongst
the
thornes
,
so
is
my
Loue
amongst
the
Daughters
.
3
As
the
apple-tree
amongst
the
trees
of
the
Forrest
,
so
is
my
Welbeloued
among
the
Sons
of
men
.
In
his
shadowe
had
I
delight
and
sate
downe
,
and
his
fruite
was
pleasant
to
my
palate
.
4
He
brought
me
into
the
house
of
Wine
;
and
Loue
was
his
banner
ouer
me
.
5
Stay
me
with
Fiagous
,
comfort
me
with
Apples
,
for
I
am
sicke
of
Loue
.
6
His
left
hand
is
vnder
mine
head
,
and
his
right
hand
doth
embrace
me
.
7
I
adiure
yee
(
ô
Daughters
of
Ierusalem
)
amongest
the
Roes
and
Hindes
of
the
Field
,
that
yee
stirre
not
vppe
nor
waken
[
*
](A15991-e25240-b)
*
Ad
verbum
,
my
Loue
till
it
please
.
my
Beloued
till
HE
please
.
THE
Second
Parte
.
The
Argument
of
this
second
Part.
Messiah
prouoketh
his
Spousesse
(
the
Church
)
to
due
thankefulnesse
.
And
this
she
doth
,
by
speaking
glorious
things
of
him
:
with
due
charge
,
that
He
of
none
be
molested
.
Lect.
I.
Verse
1
I
am
the
[
*
](A15991-e25370-b)
*
Chabatseleth
,
it
may
happily
be
compounded
of
Chába●
to
loue
:
and
Tsél
a
shadow
:
because
the
Rose
loueth
or
lurketh
in
the
shade
.
It
loueth
neither
scorching
heat
,
nor
pining
colde
,
but
temperate
places
,
such
as
shadowing
plottes
in
Sharôns
feeding-soile
,
prepared
for
cattle
to
chaw
the
cud
in
,
when
Sunnes
heate
was
parching
.
Rose
of
the
Field
,
the
Lilly
of
the
Vallies
.
Verse
2
As
a
Lilly
amongst
the
Thornes
,
so
is
my
Loue
amongst
the
Daughters
.
IN
the
last
Act
of
diuine
dilections
,
we
left
Christ
and
his
Church
in
the
Galeries
of
Contemplation
.
In
that
part
,
the
Church
begunne
the
Song
,
and
both
Christ
and
she
ioyntly
conclude
it
.
In
this
chapter
are
two
parts
:
the
first
vttered
in
the
first
seauen
verses
:
the
other
in
the
residue
.
This
next
part
is
begunne
by
Christ
,
but
finished
by
his
Church
.
In
the
two
first
verses
,
Messiahs
speech
lieth
:
who
in
the
first
verse
singeth
his
owne
state
;
and
in
the
second
,
the
condition
of
the
faithfull
and
his
members
.
The
speech
of
himselfe
,
is
a
declaration
of
his
lotte
in
his
first
comming
,
namely
,
his
humiliation
in
the
flesh
.
And
this
is
done
by
way
of
comparison
:
by
setting
forth
his
condition
vnder
the
the
Rose
of
a
certaine
peculiar
Feild
,
which
from
the
originall
appeareth
to
be
Sharôn
:
secondly
,
he
doth
assimilate
himselfe
to
the
precious
Lilly
of
the
vallyes
.
And
both
of
these
applied
to
his
owne
praise
.
To
his
owne
praiset
Yea.
But
how
can
one
with
praise
,
praise
himselfe
?
It
is
lawful
for
a
man
to
commend
his
owne
things
,
when
the
praise
thereof
is
giuen
to
God
:
specially
,
being
forced
thereto
by
way
of
Iustification
,
through
the
calumniations
of
wicked
people
.
And
so
the
Apostle
Paul
commended
his
guiftes
and
worke
(
the
false
Apostles
labouring
to
disgrace
the
same
)
when
otherwise
himselfe
acknowledgeth
it
to
be
but
the
fashion
of
a
foole
.
But
for
Messiah
to
praise
himselfe
,
it
is
without
question
euer
lawfull
and
good
:
first
,
for
that
he
is
God
,
and
therefore
cannot
sinne
:
secondly
,
for
that
he
is
Man
filled
with
the
holy
Ghost
beyond
all
measure
:
and
therefore
his
actions
holy
,
and
all
of
them
infinitely
praise-worthy
.
His
commendations
are
conueied
vnder
naturall
resemblance
:
and
this
first
,
to
a
certaine
kind
of
[
*
](A15991-e25540-b)
*
So
Rab.
Shelomol●
and
Aben-ezra
reade
it
.
So
R.D.
Kimch●
in
Rabb
.
innominat
.
Rose
,
&
as
here
it
is
turned
,
the
Rose
of
the
fielde
.
The
Hebrewes
expresse
the
worde
Field
by
Shádeh
(
as
in
Gen.
3.1
)
with
his
compound
:
as
also
in
the
word
Bàrá
(
as
in
Dan.
4.9
.
)
an
ordinary
and
vsuall
proceeding
in
the
scriptures
.
But
here
is
the
word
Sharôn
,
which
expresseth
not
any
field
,
but
one
particular
field
so
called
.
Of
which
field
Sharôn
wee
reade
in
1.
Chron.
●
.
16
.
confining
at
least
on
Gods
inheritance
.
The
fertilitie
of
this
field
(
speciallie
for
grazing
of
cattle
)
it
may
appeare
in
1.
Chron.
27.29
.
Isa.
35.2
.
And
[
*
](A15991-e25680-b)
*
B●●-gorion
in
his
b.
of
Herodians
.
B●n-Gorion
repeating
the
bountie
of
the
first
great
Herod
,
for
augmenting
the
Iewish
temple
,
doth
remember
withall
,
that
to
the
works
dedication
,
he
sent
for
300.
yong
Bullocks
and
too-too
many
sheep
out
of
Sharôns
fieldes
.
A
fat
fielde
,
and
therefore
employed
in
fatting
of
cattell
.
Vnto
the
Rose
growing
in
this
Pasture
,
our
Sauiour
compares
himselfe
.
The
terme
of
Rose
,
exal●s
him
:
but
the
place
of
groth
obscures
him
.
First
,
to
the
Rose
:
secondly
,
to
Sharôn
.
A
Rose
delighteth
in
shadowy
places
,
orient
of
hew
,
colde
of
complexion
,
but
passing
redolent
,
and
of
comfortable
condition
.
Such
a
flower
is
Iesus
;
most
delighted
in
temperate
places
,
for
hew
,
the
chiefest
of
tenne
thousand
:
a
cooler
to
the
conscience
,
but
passing
sauory
and
comfortable
to
the
distressed
Patient
.
That
he
delights
in
temperate
places
,
no
maruell
:
for
as
ouer-aboundance
of
heate
scorcheth
:
so
,
too
much
cold
sterueth
the
plant
.
That
is
,
as
aboundance
of
scorching
persecution
doeth
burne
the
Churches
Head
:
so
,
freezing
affections
doe
nippe
the
life
of
his
members
.
The
bitter
heat
of
his
fathers
hand
forcing
him
to
sweate
clotted
blood
,
it
caused
him
to
cry
out
,
Let
this
cup
passe
away
from
me
.
The
withdrawing
of
the
Godhead
,
did
so
freeze
and
nippe
the
Manhood
,
as
it
caused
him
on
the
other
side
to
cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Heat
burnt
him
,
cold
starued
him
:
nor
maruaile
.
For
howsoeuer
in
himselfe
hee
was
worthie
of
a
temperate
place
in
the
earth
,
yet
because
of
vs
his
members
(
euen
for
our
redemption
)
he
was
to
passe
through
hot
fire
and
cold
water
:
euen
through
the
extreames
of
his
fathers
indignation
.
And
as
the
Prophet
foresawe
it
,
so
he
did
it
.
But
otherwise
(
seeing
no
affliction
is
pleasant
for
the
season
)
he
coueted
the
temperate
shade
,
a
meane
betweene
both
,
most
sutable
to
nature
.
Orient
of
hew
,
the
church
doth
preach
him
in
this
Song
,
when
she
saith
:
[
*
](A15991-e25830-b)
*
Chap.
5.10
He
is
white
and
ruddy
,
the
chiefest
of
ten
thousand
.
White
and
redde
meeting
in
a
rose
(
and
that
in
a
principall
maner
)
it
is
a
beauty
of
beauties
:
and
such
is
the
beautie
of
Iesus
.
No
maruell
then
though
the
Psalmist
thus
say
to
him
,
[
*
](A15991-e25850-b)
*
Psal.
45.2
Thou
art
fairer
than
the
children
of
Men.
Here
I
might
introduce
the
Physiognomie
of
Iesus
according
to
ancient
Record
,
but
that
I
leaue
to
the
fift
Chapter
.
Meane
time
,
an
Objection
seemeth
to
arise
from
Isaiah
,
who
affirmeth
of
him
,
that
[
*
](A15991-e25890-b)
*
Isa.
53.2
.
He
hath
neither
forme
nor
beautie
:
yea
that
when
we
should
see
him
,
there
should
be
no
forme
for
which
wee
should
desire
him
.
Hereto
I
answer
:
the
corporeall
sight
of
Iesus
,
it
specially
appertained
to
the
Iews
,
who
indeed
would
take
no
knowledge
of
him
(
notwithstanding
Natures
beautie
)
because
as
an
earthly
King
he
came
not
to
them
with
earthly
pompe
.
And
the
rather
,
for
that
the
Scribes
and
Pharises
had
taught
them
,
that
not
only
Messiah
would
come
,
none
should
know
from
whence
:
but
also
,
should
gather
all
the
Iewes
together
,
and
stablish
amongest
them
an
earthly
Kingdome
.
Such
a
painted
forme
,
he
brought
not
with
him
.
Secondly
,
such
simple
externall
forme
(
the
place
considered
)
may
well
denote
the
state
of
his
body
on
the
Crosse
,
which
(
no
doubt
)
by
reason
of
blowes
,
thorne-prickings
,
and
spatterings
vpon
,
could
appeare
nothing
at
all
beauteous
.
Oh
vile
sinne
of
ours
,
so
to
blemish
the
Roses
white
and
redde
!
But
if
the
Person
of
Messiah
be
in
it selfe
considered
,
it
must
needs
be
beauteous
.
Why
?
Because
there
was
no
sinne
in
him
.
Sinne
brought
in
death
:
and
death
spreads
through
nature
corruption
:
corruption
labours
deformitie
:
so
that
without
sinne
nature
cannot
admit
deformitie
.
[
*
](A15991-e25960-b)
*
Actes
2.31
And
herevpon
it
was
,
that
his
flesh
in
the
graue
,
did
feele
no
corruption
.
Nay
,
where
the
Manhood
was
not
onely
free
from
sinne
,
but
also
fully
assumed
and
wedde
vnto
the
Godhead
,
there
cannot
be
deemed
onely
want
of
deformitie
,
but
also
a
perfection
of
lineaments
and
beautie
.
But
for
the
beautie
which
he
here
propoundeth
to
his
church
,
it
is
not
corporeall
(
because
Mary
Magdalen
must
not
cleaue
to
that
)
but
rather
spirituall
.
:
Like
as
when
the
Psalmist
hauing
saide
,
Thou
art
fayrer
than
the
children
of
Men
,
doth
adde
(
as
a
reason
)
Grace
is
powred
in
thy
lippes
:
giuing
to
vnderstand
,
that
the
Grace
of
the
lippes
(
namely
Wisedome
,
[
*
](A15991-e26030-b)
*
Eccles.
8.1
which
causeth
a
mans
face
to
shine
)
that
was
Messiahs
beauty
.
Steeuens
face
beheld
of
his
foes
,
they
saw
it
as
the
face
of
an
Angel
:
how
much
more
shined
it
after
his
golden
Oration
?
And
if
a
little
portion
of
diuine
Wisedome
cause
a
sinfull
mans
face
to
be
beauteous
,
howe
much
more
must
Messiahs
lippes
be
ruddie
and
his
face
orient
,
who
is
the
Fathers
Wisedome
and
the
fountaine
of
graces
?
That
this
sauing
Rose
is
a
cooler
,
it
appeareth
by
the
shield
of
Faith
,
wherewith
his
members
being
armed
,
they
quench
the
firy
darts
of
Satan
,
Eph.
6.16
.
For
which
respect
also
,
he
prefaceth
the
gift
of
his
spirit
in
Act.
2.
by
filling
the
churches
house
with
an
airy
blast
.
And
for
like
cause
diuerse
times
the
operation
of
his
Spirite
is
compared
to
Water
:
and
in
the
fourth
Chapter
hereafter
,
vnto
the
cold
Northerne
winde
.
But
that
herewithall
he
is
redolent
and
comfortable
to
Man
,
consider
al
the
sauourie
oblations
(
morning
and
euenings
incense
)
offred
vp
vnder
the
Law
.
All
which
,
as
they
represented
prayers
and
almes
of
true
Belieuers
,
so
euer
in
the
first
place
they
figured
Christ
,
(
the
first
fruites
of
our
lump
)
in
and
by
whom
all
our
things
are
made
redolent
.
It
was
not
the
sauour
of
Noahs
Beastes
and
Birds
(
Gen.
8.21
.
)
but
the
sauour
of
Messiahs
sacrifice
,
which
caused
the
heauenly
father
to
smel
a
sweet
sauour
of
rest
with
the
earth
.
And
comfort
must
this
Odour
bring
to
the
soule
,
far
beyond
that
a
Rose
bringeth
to
the
bodie
.
For
this
but
naturall
,
the
other
spirituall
:
this
the
shadow
,
but
the
other
the
substance
:
this
an
effect
of
the
creature
,
but
th'
other
of
the
Creator
.
This
comfort
caused
Paul
forget
whether
he
had
his
vision
in
the
bodie
or
not
,
2.
Cor.
12.2
,
3.
Yea
,
the
smell
of
this
,
with
the
comfort
annexed
,
caused
him
(
for
the
winning
thereof
)
to
count
all
other
things
losse
,
and
to
iudge
them
for
dung
.
And
strong
was
this
sauor
,
and
no
weaker
the
comfort
in
our
Martyrs
senses
and
affections
,
when
one
thought
no
otherwise
of
the
fire
hee
was
lodged
in
,
then
of
a
pleasant
bedde
of
Roses
.
Euse●
.
hist.
●
.
4.
cap.
15.
When
Polycarpus
(
Bishop
of
Smyrna
)
was
burned
,
instead
of
stench
,
the
Christians
are
reported
to
haue
felt
a
fragrant
sweete
odour
,
as
of
incense
or
some
precious
perfume
.
Which
myracle
(
no
doubt
)
our
Lord
effected
,
not
somuch
for
signifying
how
sauourie
the
Saints
their
death
be
,
as
to
cause
them
consider
the
sweetnesse
of
Christ
that
liueth
in
his
members
:
the
comfortable
effect
of
this
Rose
,
when
he
is
the
Alpha
and
Omega
,
the
first
and
last
of
our
Nose-gay
.
Now
to
Sharôn
.
It
is
(
as
before
)
a
field
of
pasture
for
Buls
and
Oxen
contiguate
to
Bashan
.
Being
a
field
for
feeding
of
Cattell
,
it
must
not
onely
be
fertile
,
but
also
admit
shadowing
plottes
for
the
Beastes
shelter
in
the
dayes
heate
.
So
that
the
Roses
of
Sharôn
must
●ereby
be
flowers
of
a
singular
kinde
.
But
seeing
vnreasonable
Beastes
didde
graze
there
▪
these
Roses
were
subiect
to
all
spoyle
and
lewd
trampling
vnder
foote
.
From
the
places
fertility
and
shadow
,
whereby
the
Rose
was
super-excellent
,
we
lea●ne
,
the
singular
prerogatiue
of
Iesus
,
(
borne
of
the
Virgine
Marie
,
ouer-shadowed
by
the
Holy-ghost
,
)
made
altogether
sufficient
for
mankind
.
From
the
danger
ensuing
this
flower
by
reason
of
Sharôns
beastes
(
yea
of
Basans
buls
,
ps.
22.12
.
)
we
learne
,
the
perilous
estate
and
manifold
molestures
accompanying
our
Iesus
from
the
verie
Wombe
,
by
reason
of
such
vnreasonable
beasts
as
Paul
contended
with
at
Ephesus
:
that
is
,
vnreasonable
men
(
Iew
&
Gentile
)
who
as
Buls
should
encompasse
him
,
snuffing
at
his
growth
,
trampling
his
beauteous
Nature
vnder
foote
.
Who
(
as
Aesops
morall-cocke
valued
one
graine
of
barly
before
all
precious
stones
in
the
world
▪
so
these
)
doe
more
highly
estimate
one
chyue
of
grasse
,
then
all
the
fragrant
Roses
of
Sharón
.
Nay
,
beastly
minded
people
can
no
more
brooke
the
orient
complexion
of
Messiah
in
his
sacred
ordinances
(
Worde
and
Sacraments
)
then
stomaked
Buls
can
abide
the
colour
of
redde
.
But
let
them
frette
and
push
their
fill
:
from
[
*
](A15991-e26430-b)
*
Isa.
63.1
,
2
,
3
Edom
and
Bozra
,
with
redde
garments
stayned
with
the
blood
of
his
aduersaries
,
he
shall
come
alone
triumphing
.
Nay
,
where
he
said
,
I
will
tread
them
in
mine
anger
,
and
trample
them
vnder
foote
in
my
wrath
,
and
their
blood
shal
be
sprinkled
vpon
my
garments
,
and
I
will
staine
all
my
rayment
:
hee
hath
already
done
it
by
shedding
his
owne
blood
,
laying
downe
his
owne
life
,
taking
vp
his
life
againe
,
arising
,
ascending
,
and
leading
vp
with
him
captiuitie
captiue
.
[
*
](A15991-e26470-b)
*
Reuel.
12.3
,
5
Let
the
Beastes
of
Sharôn
push
their
hornes
against
heauen
,
(
as
the
redde
Dragon
their
parent
watched
in
his
birth
to
deuoure
him
)
they
can
preuaile
no
more
then
Dogs
that
yelp
against
the
Moone
:
for
this
white
and
ruddy
Rose
is
taken
vp
vnto
God
his
throne
.
Where
he
sittes
at
[
*
](A15991-e26490-b)
*
Psal.
110.1
right
hand
of
Maiestie
,
till
his
father
haue
fought
the
second
battel
,
causing
the
enimies
to
become
a
footstoole
.
So
far
the
flower
of
Sharon
,
the
Rose
of
the
worlds-field
.
The
Lilly
is
a
flower
of
hot
quality
,
of
excellent
cleere
colour
,
(
whatsoeuer
his
colour
be
)
furnished
with
beauteous
accomplements
:
namely
,
with
the
forme
of
a
Bel
,
leaued
with
the
number
of
sixe
,
furnished
within
with
7.
graines
and
all
within
of
the
colour
of
golde
,
hanging
downe
the
head
the
lower
,
by
how
much
the
stalke
is
higher
:
of
sauour
so
sweetely
strong
as
mans
sences
will
easily
be
ouerturned
with
the
strength
thereof
.
This
is
the
lilliy
whereto
our
Sa●ior
assimilates
himselfe
.
That
Messiah
before
,
was
compared
with
the
cold
qualitie
,
a
reason
was
giuen
thereof
.
Herewith
the
Lilly
(
hot
in
operation
)
but
this
in
another
respect
.
Cold
he
was
,
in
respect
of
his
quenching
the
fiery
darts
of
Satan
:
hot
he
is
,
in
respect
of
chearing
vp
appalled
spirits
that
haue
bin
nipped
with
the
cold
frosts
of
desp●r●tion
.
And
as
for
the
first
,
hee
was
compared
to
water
and
the
Northerne
winde
:
For
his
royal
accoutrements
,
they
superexcel
.
Of
the
Lillies
furniture
it
is
saide
(
Math.
6.28
,
29.
)
that
Salomon
in
all
his
glory
was
not
araied
like
one
of
them
.
But
touching
Iesus
his
clothing
,
it
surpasseth
the
Lilly
.
The
coate
of
Iesus
is
saide
to
bee
without
seame
:
and
the
spirituall
deckings
of
him
are
without
all
schismes
:
nothing
of
his
spirit
,
that
is
not
at
vnitie
in
it selfe
.
Wherewith
was
his
humanitie
inuested
?
himselfe
shall
answer
:
The
spirit
of
the
Lord
is
vpon
mee
,
Isa
61.1
.
If
the
spirit
be
his
garment
,
then
no
creature
,
nor
all
creatures
can
compare
with
him
in
glory
.
No
maruell
then
though
himselfe
say
,
Behold
a
greater
than
Salomon
is
here
,
Math.
12.42
.
for
he
was
the
Lilly
of
the
vallies
,
which
farre
surmounted
Salomon
.
The
Lillies
bell-like
forme
,
it
may
put
vs
in
minde
of
The
Lilly
is
called
of
the
Hebrues
Soshan
(
the
flowre
of
sixe
)
because
of
[
*
](A15991-e26710-b)
*
Obserued
of
Aben-ezra
in
Shir
hash
.
his
six
leaues
.
God
creating
all
in
measure
and
Number
,
he
by
the
number
six
would
call
vs
to
remember
the
ancient
worke
of
creation
dispatched
in
sixe
dayes
:
as
also
in
the
creation
of
our
new
Heauens
and
new
Earth
together
with
Messiahs
appearance
:
[
*
](A15991-e26760-b)
*
This
I
haue
laide
downe
in
my
booke
of
New
Ierushalem
.
that
is
,
a
new
state
ecclesiasticall
and
ciuill
,
for
the
new
Testaments
Church
to
walke
in
.
For
neither
naturall
nor
spirituall
Creation
,
but
all
is
in
him
,
for
him
and
by
him
.
Which
further
appeareth
by
Psa.
45.
dedicated
to
him
that
excelleth
on
Soshannim
.
For
the
7.
graines
growing
therein
,
they
leade
vs
to
further
consideration
of
Christ
,
who
also
is
the
Saboath
of
our
soule
.
The
seauenth
day
,
the
seauenth
yeare
,
the
7.
times
seauenth
yeare
begetting
the
great
Iubile
,
they
al
were
shadowing
rests
of
Messiahs
rest
,
The
Lillies
golden
colour
within
,
dooth
intimate
the
golden
graces
wherewith
his
soule
is
filled
.
From
which
golden
fountaine
we
drawe
grace
for
grace
,
the
glorious
die
of
our
conscience
.
The
head
dependant
by
how
much
the
more
the
stalke
is
of
height
,
it
teacheth
the
humilitie
of
Iesus
:
who
(
rather
then
Dauid
)
might
sing
the
131.
Psalme
:
Lord
,
mine
heart
is
not
hauty
,
neither
are
mine
eyes
loftie
:
As
for
the
transicke
sauour
of
the
Lillie
,
it
well
represents
the
ouerswaying
rauishments
of
the
soule
by
a
full
contemplation
of
celestiall
glory
.
[
*
](A15991-e26940-b)
*
Aben-ezra
obserues
this
strength
.
Daniel
fell
downe
at
the
sight
of
Gabriel
,
vnable
to
sustaine
his
sight
,
[
*
](A15991-e26980-b)
*
Dan.
8
.
1●
,
18.
but
when
the
soule
shall
haue
a
full
sauour
of
glory
sealed
vp
in
Messiah
,
hee
shall
become
appalled
,
stand
as
speechles
,
and
be
ready
to
sink
vnder
through
the
strong
verdure
of
such
an
object
.
Now
for
the
Lillies
growth-plot
,
the
Vallies
,
it
teacheth
not
orlie
the
glorious
humble
estate
of
Iesus
,
during
his
whole
pilgrimage
here
,
whereto
the
Gospel
doth
plentifully
witnes
(
wherof
before
)
but
also
it
enformeth
vs
of
the
benefit
of
Humilitie
.
For
as
the
vallies-lilly
,
is
,
first
fre●r
from
harme
by
tempests
,
as
also
capable
of
more
moisture
then
is
the
Lilly
of
the
Mountaines
:
euen
so
our
Sauiour
Iesus
by
his
humble
and
lowe
carriage
was
freer
from
his
fathers
indignation
(
yea
,
heereby
didde
vndermine
the
building
of
damned
Principalities
and
powers
)
as
also
by
such
estate
became
fully
fitted
to
receiue
all
the
sacred
dewe
of
Heauen
:
for
the
proud
and
hautie
shall
be
sent
emptie
away
,
but
the
humble
and
meeke
shal
be
filled
with
euery
good
thing
.
As
pride
goeth
before
destruction
,
so
Humilitie
goeth
before
glory
and
true
receipt
of
graces
?
So
much
of
Messiahs
speach
touching
himself
,
hauing
so
compared
himself
to
the
Rose
of
Sharôn
&
the
Lilly
of
the
Vallies
.
In
the
Churches
garden
I
haue
gathered
this
Nosegay
,
and
(
by
the
guift
God
hath
giuen
)
haue
knitte
it
together
:
it
remayneth
that
heereafter
we
●auour
it
,
and
smell
to
it
,
for
keeping
vs
from
the
worlds
pestilence
.
Now
to
Messiahs
speech
of
his
church
.
Lect.
II
AS
the
Lilly
amongst
the
Thornes
,
so
my
Loue
amongst
the
Daughters
.
]
Two
senses
(
and
both
analogicall
)
may
herein
be
obserued
.
First
,
an
assimilation
of
the
churches
state
with
Christs
:
secondly
,
a
si●ile
of
hir
state
with
som
natural
Lilly
.
The
first
may
well
follow
the
former
proposition
,
where
Messiah
affirmed
himselfe
to
be
the
Lilly
,
and
may
be
resolued
thus
:
Looke
what
my
lot
is
in
this
wicked
world
,
the
same
is
my
churches
:
but
my
lot
is
to
be
galled
and
pricked
of
the
wicked
world
,
therfore
such
is
my
churches
portion
.
And
in
this
sense
,
not
the
Church
,
but
Christ
himselfe
is
the
Lilly
also
in
this
verse
.
That
the
Church
is
alotted
to
suffer
persecution
and
hard
entreatie
of
the
wicked
galling
world
,
euen
as
her
Lilly-like
Sauiour
did
before
her
,
it
is
euident
in
such
places
,
Luke
.
21.12
,
17.
Iohn
.
15.18
,
19.
&
16
.
3●
.
at
large
depainted
in
the
Apocalyps
visions
,
and
found
of
the
churches
part
true
by
dayly
experience
.
And
this
is
it
which
causeth
a
Sympathie
or
f●llow-like
feeling
betwixt
Christ
the
head
,
and
his
Church
the
members
.
Nor
is
there
any
reason
that
the
greene
branch
should
be
beaten
,
and
the
dry
spared
:
that
the
scholer
should
be
aboue
the
Maister
,
and
the
saued
better
than
the
Sauiour
.
This
doctrine
may
seeme
here
to
be
directly
concluded
:
but
because
I
remember
no
writers
(
specially
ancient
)
thatso
vnderstandeth
of
this
place
,
I
leaue
it
to
the
churches
iudgement
,
&
will
come
vnto
the
second
sense
.
That
this
verse
entendeth
directly
,
a
comparison
between
the
church
and
such
a
Lilly
as
groweth
amongst
thorns
(
not
respecting
Christ
to
be
this
Lilly
)
it
is
an
vsuall
iudgement
:
but
a
dissent
betweene
Ancients
and
some
our
moderne
writers
,
about
the
doctrine
which
may
be
properly
intended
.
Ancients
vnderstand
hereby
the
churches
affliction
in
this
world
,
as
the
lot
of
[
*
](A15991-e27160-b)
*
Tho.
Aquin.
in
1.
Cor.
11.
lect.
4.
Bonj
inter
malos
,
accompanying
the
good
inhabiting
amongst
the
euill
.
Latter
writers
,
some
of
them
do
too
confidently
conclude
only
an
extol●ing
of
the
Churches
beautie
;
as
if
the
Lillie
heere
were
only
praysed
for
beautie
,
before
the
Thorne
.
To
me
it
seemeth
that
both
their
doctrines
flowe
vnconstraynedly
from
hence
,
and
therefore
,
not
to
be
restrained
to
one
of
them
alone
.
For
the
better
declaration
wherof
,
le●
vs
consider
,
first
what
and
who
is
this
Lilly
:
secondly
,
the
Thorne
:
thirdly
,
the
Loue
:
fourthly
,
the
Daughters
.
What
the
Lilly
is
we
haue
before
heard
.
Who
this
Lilly
is
,
it
necessarily
may
be
concluded
:
if
not
Christ
(
as
before
)
then
his
church
.
Nor
is
it
vnvsuall
in
scripture
for
an
attribute
to
be
translated
from
Christ
to
his
church
,
in
Iohn
.
1.7.8
.
Christ
is
called
the
Light
;
in
Matth.
5.14
.
the
church
her selfe
is
so
called
.
Christ
throughout
the
new
Testament
is
proclaimed
the
Messiah
in
hebrew
,
the
Christos
in
greeke
,
the
Vncted
in
latine-english
:
and
in
the
old
Testament
,
Kings
ouer
the
church
haue
the
same
title
:
as
also
the
Iudges
called
Sauiours
.
But
all
this
with
a
difference
,
they
as
shadowes
,
he
as
the
substance
:
th●y
as
instruments
vnder
him
for
some
temporarie
good
:
he
in
himselfe
the
cause
from
&
for
all
●ternitie
.
So
the
n●me
of
God
is
giuen
to
some
man
:
not
for
essence
sake
,
as
was
Christ
:
but
for
office
sake
,
as
were
the
Iudges
of
Iudah
.
Thus
the
same
names
in
common
betweene
God
and
man
,
Christ
and
his
Church
:
but
for
a
diuerse
regarde
and
a
secondarie
consideration
.
So
,
in
the
former
verse
,
Messiah
is
termed
a
Lillie
:
which
for
a
new
consideration
may
be
here
giuen
to
his
Church
:
yea
,
for
a
like
respect
and
like
consideration
,
whether
we
respect
sauour
or
beauty
.
But
he
then
as
of
himselfe
,
she
by
communion
with
him
and
his
spirit
.
What
,
and
who
this
thorne
is
,
is
easily
decided
.
The
naturall
thorne
is
no
tender
herbe
or
flowre
,
but
a
sturdie
hard
tree
:
not
smoothe
as
the
Lilly
,
but
knobby
and
full
of
dangerous
prickes
.
Who
these
mysticall
thornes
be
,
let
Dauid
in
his
last
words
(
and
last
words
be
most
authenticke
)
let
him
declare
that
:
The
wicked
(
saith
he
)
be
euery
one
thornes
.
Where
the
word
Wicked
is
in
the
originall
expressed
by
the
word
Belial
,
which
well
declareth
the
nature
of
the
wicked
,
for
that
they
be
(
as
Ierome
expounds
it
)
Beli-gnôl
without
yoke
,
that
is
,
such
as
will
not
come
vnder
the
yoke
of
obedience
:
crying
out
(
as
in
the
second
Psalme
)
let
vs
breake
their
bands
and
cast
their
coards
from
vs
.
Kimchi
deriues
it
of
Beli
[
*
](A15991-e27440-b)
*
Obserued
of
Peter
Martyr
1.
King
.
21.10
.
and
Gnalah
[
not-ascending
]
because
their
matters
prospered
not
.
But
mee
thinkes
the
latter
might
be
applied
to
them
for
not-ascending
to
the
templ●
,
not
ascending
to
mount
Zion
,
the
Tabernacle
of
the
saued
.
Such
base
earthly
spirits
,
such
beastly
rude
Libertines
,
they
be
these
thornes
:
whose
laughter
and
merriment
is
compared
by
Salomon
to
the
The
Loue
here
spoken
of
,
it
is
the
Church
(
as
euer
before
)
who
loueth
Christ
,
because
he
loued
her
first
,
1.
Ioh.
4.19
.
whose
loue
is
but
patient
in
respect
of
his
loue
agent
:
for
otherwise
wee
follow
not
,
then
as
the
first
drawes
vs
.
The
loue
of
Christ
,
is
as
a
Lilly
among
the
Thornes
.
why
?
The
daughters
amongst
whom
she
conuerseth
,
they
be
but
as
thornes
:
false
sisters
,
hard-hearted
,
knurry-conditioned
,
full
of
pricking
and
stinging
words
and
works
.
These
wicked-ones
be
compared
in
the
feminine
kind
,
because
his
Church
is
considered
as
a
woman
:
notwithstanding
it
consisteth
also
of
men
.
Now
let
vs
consider
this
Lilly-like
Church
,
continuing
in
this
world
amidst
these
thorny-daughters
.
First
,
as
vaine
Poets
(
but
to
some
reasonable
purpose
)
affirm
that
Venus
neuer
appeared
so
beauteous
as
when
she
sate
by
blacke
Vulcanes
side
;
so
,
this
Lilly
the
faithfull
neuer
shine
more
cleare
,
then
when
they
be
bes●tte
with
persecuting
people
,
blacke
conditioned
mankind
.
Stephens
face
neuer
shind
so
Angel-like
in
the
church
where
all
were
vertuous
,
as
it
did
before
the
councell
,
whereall
(
to
speake
of
)
were
vitious
,
tyrannous
.
Light
a
candle
at
noone-day
,
and
it
shines
little
because
of
other
light
:
but
in
the
darkest
place
,
that
light
is
glorious
.
Some
faithfull
shine
not
so
amongst
other
faithfull
,
as
amongst
faithlesse
:
but
when
a
meane
Belieuer
is
compared
with
a
Barbarian
,
then
we
behold
white
and
blacke
,
light
and
darkenesse
.
And
this
puts
me
in
minde
of
[
*
](A15991-e27630-b)
*
Pet.
Farland
and
Edward
Graues
.
two
men
,
strong
Brownists
while
they
continued
in
our
Christian
parts
:
but
comparing
people
with
people
,
their
consciences
accused
them
for
charging
our
English
Church
to
be
no
true
Church
.
The
one
to
the
other
shewed
their
minds
change
,
praised
God
for
that
meane
,
&
returned
again
to
the
vnity
they
before
despised
.
No
other
arguments
euer
so
preuailed
,
as
the
consideration
of
English
faith
and
forraigne
idolatrie
.
Beauteous
is
the
whole
visible
Church
in
comparison
of
the
thornie
world
:
and
surpassing
beauteous
be
the
wheat-children
of
this
kingdome
,
in
comparison
of
the
visible
tares
,
the
troublers
of
Israel
.
As
the
Lilly
is
passing
orient
amidst
thornes
,
and
the
Church
glorious
amidst
the
wicked
Libertines
:
euen
so
a
Lilly
amongst
thornes
cannot
escape
all
euil
;
nor
the
Church
amidst
the
wicked
can
be
free
from
persecution
.
Dauid
shal
be
afflicted
in
Israel
,
and
Christ
bored
on
the
Crosse
in
Iudea
.
Enemies
without
,
and
false
brethren
within
,
they
shall
doe
but
their
nature
,
that
is
,
pricke
,
s●ing
and
nettle
the
faithfull
.
The
Lilly
giueth
no
cause
of
vexation
to
the
thorne
(
for
it
was
a
flowre
of
Gods
making
,
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
,
Greg.
Mag.
vseth
malum
in
this
text
:
except
it
were
the
printe●s
f●ult
:
for
m●lus
is
in
the
Expos●●●on
.
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
Mal●
(
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
●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
:
s●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
.
Isidore
in
etymol.
l.
17.
cap.
7.
and
in
P●inies
vse
,
much
.
)
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
[
*
](A15991-e28070-b)
*
Bartholom
.
Angl.
lib.
17.
ex
Isid.
etymol.
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
[
*
](A15991-e28130-b)
*
Or
for
Tau
,
put
Tôph
a
timpany
,
because
it
sounded
ashes
,
as
by
preaching
mans
fall
.
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
,
●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
[
*
](A15991-e28220-b)
*
For
there
was
no
euill
in
the
tree
,
s●eing
each
creature
was
good
,
●s
Be●a
well
noteth
.
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
the●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
i●
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
.
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
Barth
.
de
prop●rt
.
lib.
11.
c.
6.
Naturians
haue
borne
the
world
in
hand
,
that
by
certaine
darke
shaddowes
collected
in
the
ayre
,
(
resembling
mens
words
and
works
)
Pithagoras
(
yea
Abbot
Tritemius
and
Bartholomeus
Glanduile
)
could
declare
what
was
done
a
farre
off
,
so
the
same
word
and
deede
were
not
aged
aboue
24.
houres
.
But
if
knowledge
be
held
miraculous
in
the
Prophet
Eliseus
bewraying
the
King
of
Aram
his
councell
(
2.
King
.
6.8
,
&c.
)
then
cannot
I
but
beleeue
,
there
is
no
such
naturall
knowledge
.
That
Frier
Bartholmew
teacheth
,
how
by
certaine
artificiall
glasses
,
there
might
be
caused
abroad
very
shapes
of
bodies
,
which
simple
beholders
would
imagine
to
be
ghostes
or
spirits
:
I
will
easily
beleeue
the
Frier
in
that
,
for
it
may
be
he
had
learned
it
of
his
Church-priests
,
who
,
by
such
deceiuable
shewes
made
people
beleeue
,
that
mens
soules
walked
:
who
well
paied
for
their
paines
,
could
coniure
these
shadows
at
their
pleasure
.
Let
Edmonds
the
Iesuite
with
his
Priests
make
that
cleare
:
who
haue
caused
people
to
belieue
themselues
to
bee
possessed
with
Diuels
;
specially
,
after
they
had
giuen
them
Potions
and
Brimstony
fumigations
,
able
to
traunce
an
horse
.
Which
Brimstony-Diuel
they
could
dispossesse
,
by
ceasing
to
possesse
their
bodies
any
longer
with
such
Hors-drinkes
and
Helhsh
smoakings
.
But
let
al
such
sorts
of
shadows
(
very
effects
of
Aegyptian
darknes
)
go
by
,
and
let
vs
come
to
the
shadow
of
our
Appletree
:
and
what
is
that
in
mysterie
?
The
Psalmist
thus
answereth
:
He
that
dwelleth
in
the
secret
of
the
most
high
,
shal
abide
in
the
shadow
of
the
Almightie
:
which
at
large
after
is
expounded
by
termes
of
protection
,
euen
as
an
Henne
vnder
her
wings
protecteth
her
yong-ones
.
This
comfortable
shadow
,
this
shield
of
protection
in
the
times
of
Suns
heate
and
Sins
heat
(
in
the
time
of
bodies
persecution
and
soules
persecution
)
this
shadow
the
faithfull
desire
,
crying
:
Hide
●ee
from
the
conspiracie
of
the
wicked
,
and
from
the
rage
of
the
workers
of
iniquitie
.
Hither
they
flie
,
as
doues
vnto
their
culuer-house
,
as
the
Childe
into
Mothers
lappe
.
To
Idols
,
to
the
shadow
of
Iothams
bramble
,
or
any
other
creature
they
fly
not
,
and
why
?
All
power
in
heauen
and
in
earth
is
giuen
to
Christ
,
and
he
will
not
giue
his
Glorie
to
another
.
Call
vppon
him
in
the
day
of
affliction
,
and
he
will
heare
thee
:
come
vnto
him
,
and
hee
will
ease
thee
.
And
because
hee
woulde
haue
thee
finde
him
,
euen
when
thou
dost
not
seeke
him
,
loe
he
cast
himselfe
into
the
forest
,
where
the
site
most
fitte
for
him
,
is
paradise
.
Though
he
be
remooued
in
his
body
,
he
is
present
in
the
spirite
,
[
*
](A15991-e28660-b)
*
Totus
Christus
,
non
totum
Christi
est
v●ique
.
Lomb.
in
li.
3.
dist.
22.
present
in
his
word
,
present
in
his
sacraments
.
Whole
Christ
though
not
the
whole
of
Christ
)
is
euery
where
.
Rudely
though
he
be
handled
in
his
ordinance
,
yet
present
he
is
.
If
his
word
,
if
his
disciple
be
hardly
entreated
,
he
counts
himselfe
persecuted
:
and
when
Satan
woulde
dart
them
through
with
fierie
darts
of
sinne
,
he
takes
the
shot
into
his
owne
wings
,
his
protection
as
a
shadow
reviues
and
comforts
them
.
There
is
no
saluation
(
saith
Peter
,
Act.
4.12
)
in
any
other
,
for
amongst
men
there
is
giuen
none
other
name
vnder
heauen
,
whereby
we
must
be
saued
.
Hic
ergo
requiescamus
&
ruminemus
,
let
vs
therefore
solely
repose
our
comfort
in
his
shadow
for
euer
.
The
second
comfort
deriued
from
him
to
all
that
rest
vnder
him
,
it
is
his
fruite
:
for
thereof
the
Church
thus
speaketh
:
his
fruite
was
pleasant
to
my
palate
.
What
fruites
be
these
?
In
one
worde
,
his
words
and
workes
.
words
,
Dauid
thus
pathetically
cries
out
:
How
sweete
are
thy
speeches
to
my
palate
,
beyond
hony
vnto
my
mouth
!
Let
the
Iews
pursiuants
deliuer
their
iudgement
heerein
:
Neuer
(
say
they
)
Did
man
speake
after
this
maner
.
As
for
Simon
Peter
,
he
cryeth
out
,
Thou
hast
the
wordes
of
eternall
life
,
to
whom
should
we
goe
?
As
if
he
should
say
,
it
is
not
for
any
man
to
seeke
for
words
that
bring
eternall
life
,
in
any
one
but
thee
:
therfore
wee
will
not
depart
from
thee
,
[
*
](A15991-e28840-b)
*
Greg.
Mag.
hereon
.
for
running
after
any
other
.
This
caused
Gregorie
to
conclude
well
:
Ipse
est
quippe
lignum
vitae
,
&c.
For
he
is
the
tree
of
that
life
which
he
giueth
to
vs
.
If
in
other
mens
words
we
finde
any
refreshment
,
wee
receiue
it
not
as
theirs
,
but
as
that
which
is
Christs
:
because
,
whatsoeuer
is
in
them
besides
God
,
without
doubt
we
finde
to
be
poyson
for
vs
.
Ouer
against
which
words
,
the
Ancient
Annotatour
puts
in
the
Margine
,
Salutis
verbum
in
solo
Christo
inuenitur
,
the
word
of
saluation
,
is
onely
to
be
found
in
Christ
.
Then
of
the
other
side
followeth
,
for
a
soule
to
build
his
faith
on
the
meere
word
of
man
(
howsoeuer
it
carry
with
it
a
name
of
the
Churches
decree
)
it
is
to
build
,
not
on
the
Rocke
,
but
on
a
sandie
foundation
.
For
his
works
,
what
one
action
can
be
remembred
that
is
not
delectable
?
His
worke
of
incarnation
,
taking
our
nature
vppon
him
:
his
worke
of
warfare
in
our
nature
,
to
the
killing
of
sinne
vpon
the
crosse
,
and
his
conquest
of
death
by
an
happy
resurrection
:
his
glorious
ascention
in
our
nature
,
leading
captiuitie
captiue
,
and
giuing
spirituall
gifts
vnto
men
:
his
sitting
at
the
right
hand
of
maiestie
in
our
nature
,
making
continuall
intercession
for
his
people
:
and
from
thence
sending
foorth
the
Angels
for
ministring
vnto
the
good
of
the
heires
of
saluation
.
His
affoording
word
and
sacraments
for
our
dayly
instruction
:
his
gift
of
naturall
life
,
with
all
necessary
temporaries
accompanying
his
people
.
His
protections
in
time
of
calamitie
:
his
spirits
delightfull
presence
amiddest
persecution
:
his
sweete
care
of
vs
in
life
and
in
death
.
No
one
particular
action
can
be
remembred
,
that
is
not
pleasant
and
pleasure
it selfe
.
Eate
of
these
apples
in
Faith
,
digest
them
with
Meditation
,
and
thou
findes
in
them
another
maner
of
delight
,
then
carnall
Israel
did
in
Manna
.
That
quickly
did
rot
,
this
neuer
felt
corruption
.
Tagnamû
vrèaû
kj
tóbh
Iehóuah
▪
Taste
ye
,
and
see
ye
,
how
good
the
Lord
is
,
psal.
34.8
.
Euery
action
an
apple
of
life
;
and
not
a
leafe
of
this
tree
,
but
it
serueth
to
heale
the
nations
with
,
Reuel.
22.2
.
Lect.
IIII.
Verse
.
4.
He
brought
me
into
the
[
*
](A15991-e29040-b)
*
B●●th
hajá●jn
.
Aug.
in
Psal.
8.
hath
domum
vinj
.
For
the
other
halfe
of
the
verse
,
Tremel●●s
,
〈◊〉
,
and
Arrias
Monta●●s
th●y
thus
turne
it
.
The
Greeke
and
olde
Latine
are
so
far
wide
heere
,
&
too-too
many
places
,
as
any
Linguist
may
know
the
first
not
to
be
the
true
Septuaginta
:
and
the
second
not
to
be
Ierome
.
Except
they
shuld
be
more
ignorant
,
or
more
conscienc●lesse
than
can
be
imagined
.
Iohn
7.38
.
house
of
wine
,
and
Loue
was
his
banner
ouer
me
.
Verse
.
5.
Stay
me
with
Flagons
and
comfort
me
with
apples
:
for
I
am
sicke
of
Loue
.
THE
Church
continueth
her
speach
,
and
in
these
two
verses
she
v●ters
two
things
:
first
,
a
Narration
of
Messiahs
loue
vnto
her
:
secondly
,
a
petition
offered
vp
vnto
her
soules
Phisition
.
For
the
Narration
,
it
vtt●reth
Christes
loue
in
two
glorious
fauours
:
first
,
in
conuaying
his
spousesse
into
a
banquetting
house
,
termed
(
by
reason
of
a
speciall
adiunct
)
the
house
of
wine
:
secondly
,
in
spreading
his
banner
ouer
her
,
termed
from
the
effect
,
Dilection
or
Loue
.
First
,
of
this
narration
,
then
after
to
her
Petition
.
In
the
verse
before
,
she
sate
in
Messiahs
comfortable
shadow
and
ate
of
his
pleasant
fruite
.
Nowe
the
welbeloued
b●ingeth
her
into
his
house
of
wine
,
that
there
she
might
be
further
cheared
and
quickened
vp
vnto
spirituall
duties
.
Wine
(
as
I
obserued
in
the
first
chapter
)
bringeth
a
delight
to
God
and
man
:
to
God
as
it
be
commeth
a
Sacrament
,
that
is
,
as
it
is
taken
spritually
of
the
faithfull
,
in
the
Lords
supper
:
or
meere
naturally
,
as
it
is
in
common
vsuages
.
The
shadow
of
Christ
comming
vppon
her
soule
(
as
the
naturall
shadow
in
the
Gospel
vpon
the
diseased
)
it
was
vnto
her
a
great
comfort
;
but
vnder
that
shade
to
be
fed
with
delectable
fruite
,
that
caused
a
greater
comfort
:
but
now
to
bee
brought
into
her
Salomons
banquetting
house
(
standing
in
Baal-hamon
,
as
a
Lord
ouer
the
multitude
)
this
must
bring
a
comfort
farre
more
great
to
the
faithfull
.
Whence
we
may
learne
,
the
nature
of
Messiahs
loue
,
namely
,
that
it
is
a
continuall
grower
,
rising
like
Nylus
and
Iordans
waters
ouer
their
banks
:
a
well
of
water
springing
vp
to
eternall
life
,
Iohn
4.14
.
Hee
that
belieueth
in
me
(
saith
Iesus
)
out
of
his
belly
shall
,
flow
riuers
of
water
of
life
:
&
vnto
his
Israel
it
is
appropriate
,
that
they
go
from
strength
to
strength
till
they
appeare
in
Zion
,
Ps.
84.7
.
Contrarie
to
the
nature
of
carnall
Loue
,
which
euer
decayeth
and
lessneth
with
the
time
,
euen
as
beautie
,
health
,
wealth
,
strength
abateth
.
But
as
Christ
loues
vs
not
first
,
by
reason
of
any
goodnesse
in
vs
at
first
,
so
his
loue
begun
without
any
cause
in
vs
,
doth
still
enlarge
it selfe
in
and
vpon
vs
.
Why
?
Because
whom
once
he
loues
he
cannot
but
loue
for
euer
.
That
crannell
must
grow
to
a
tall
tree
,
that
drop
become
an
Ocean
,
that
spark
be
conuerted
into
such
a
flame
,
as
shall
consume
all
as
stuble
before
it
.
Besides
th'
encreasement
of
his
loue
,
hee
would
by
this
banquetting
house
teach
vs
the
varietie
of
his
Loue
.
Loue
may
bee
enlarged
by
enlarging
one
and
the
same
guift
:
but
when
this
loue
enlargeth
it selfe
by
distribution
of
sundry
comfortable
guifts
,
somuch
the
more
it
is
louesome
.
He
brings
not
the
faithful
into
his
storehouse
for
adding
only
faith
to
faith
,
but
also
to
faith
,
patience
,
(
Iames
1.3
.
)
to
patience
,
Experience
:
to
experience
,
Hope
:
to
hope
,
Boldnesse
:
Rom.
5.3
,
4
,
5.
The
fruits
of
that
good
spirit
by
whome
he
adopteth
vs
,
are
not
onely
these
abouesaide
,
but
also
,
Loue
,
Ioy
,
Peace
,
long-suffering
,
Gentlenes
,
Goodnes
,
Meekenesse
,
Temperancie
,
Galat.
5.22
,
23.
In
a
word
,
Messiah
communicateth
of
all
his
sweet
fauors
to
his
church
,
by
faith
betrothed
vnto
him
.
As
the
Churle
in
the
Gospel
woulde
neuer
crie
,
Heart
be
at
rest
,
till
all
his
barnes
were
filled
:
so
the
faithfull
,
in
their
holy
couetings
should
much
more
neuer
be
at
rest
,
till
their
soules
with
diuine
graces
be
filled
.
But
as
this
fulnesse
is
not
,
till
we
haue
attained
our
perfection
in
Christ
,
which
is
after
this
life
:
so
these
that
hunger
and
thirst
after
righteous
giuings
,
they
are
in
meane
time
blessed
,
because
they
are
of
the
growing
hand
in
this
life
.
She
so
introduced
into
her
Beloueds
house
of
spirituall
delites
:
hee
secondlie
displaieth
his
Banner
of
Loue
ouer
her
.
The
spreading
of
this
Banner
,
or
the
lifting
vp
of
this
standert
is
mentioned
of
Isaiah
in
chap.
49.22
.
where
the
end
therof
is
noted
to
be
,
for
drawing
the
remnant
of
the
Gentiles
vnto
her
yong
and
olde
,
people
and
princes
to
the
same
vnity
of
faith
.
Which
Banner
hath
allusion
to
the
maner
of
Captaines
,
who
hauing
conquered
some
city
,
do
vpon
the
walls
thereof
display
their
colours
of
conquest
:
first
for
calling
togither
all
friends
to
that
standert
,
together
with
a
memoriall
of
their
subjection
:
secondly
,
for
terrifying
all
aduersaries
by
these
colours
.
Friends
are
to
repaire
vnto
their
colors
,
by
reason
of
their
sacramentall
othe
:
for
Stringi
Sacramento
,
to
be
bound
by
a
sacrament
,
is
of
the
church
borowed
from
that
Sacred
mind
which
soldiers
declared
to
their
captaine
by
oth
;
and
now
is
applied
to
that
sacred
signe
whereby
the
faithfull
doe
tie
them selues
to
their
Captaine
Christ
.
The
Israelites
did
tie
themselues
to
God
by
many
sacred
signes
or
sacraments
:
but
specially
,
by
Circumcision
,
and
the
Paschall
supper
:
and
in
the
roume
of
these
two
,
the
Church
of
Gentiles
binds
her selfe
to
Christ
by
Baptisme
and
the
Lordes
supper
.
By
the
first
we
vow
to
march
vnder
his
banner
,
and
do
fight
against
the
Diuel
,
the
world
and
deceiptfull
flesh
:
by
the
second
we
sweare
to
solemnize
his
bodies
breaking
and
blodsheding
till
his
appearance
in
glorie
.
The
standart
of
his
word
he
liftes
vp
amidst
his
people
,
calling
them
by
the
display
thereof
,
to
returne
by
repentance
vnto
their
coulours
,
And
the
Lord
added
to
the
Church
from
day
to
day
,
such
as
should
be
saued
.
Nor
maruell
,
for
whersoever
the
body
,
of
Iesus
is
,
thither
the
eagles
wil
resort
.
Thamar
shakes
off
her
incest
,
Rahab
her
vncleannes
,
Ruth
her
Idolatrie
,
&
so
haue
their
names
entred
into
the
Catalogue
of
the
ancient
Church
,
Math.
1.
The
Eunuch
of
Aethiopia
,
the
Roman
Centurion
,
Publicans
and
sinners
confesse
their
sinnes
,
beleeue
in
Iesus
,
are
baptized
,
and
so
march
vnder
the
New
Testaments
colours
.
In
a
word
,
Saint
Iohn
seeth
thous●ndes
,
of
Israel
sealed
to
the
Synagogue
:
but
of
the
Gentiles
hee
seeth
an
innumerable
company
of
people
,
of
all
tongues
and
kinreds
standing
before
Messiahs
throne
,
obseruing
this
captaines
pleasure
.
The
standart
of
his
word
displayed
amongst
these
Cittizens
,
it
puts
them
still
in
minde
of
the
homage
due
to
their
Lorde
;
like
as
the
Iewes
by
[
*
](A15991-e29640-b)
*
Ben-Gorion
in
his
booke
of
the
Iewes
war●es
.
placing
a
flag
with
the
Romanes
armes
,
vpon
Ierusalems
walls
,
on
their
three
seuerall
great
Feast-dayes
,
did
thereby
declare
themselues
subiects
to
Romes
Caesar.
Besides
,
the
displaying
of
this
banner
is
a
terrour
to
all
the
aduersaries
of
Christ
and
his
Church
.
Hold
forth
the
word
of
life
,
and
Satan
stampes
,
his
Angelles
frette
,
his
marked
souldiers
bi●●
the
bridle
.
In
it
they
behold
Christ
ascended
,
and
Satan
descended
:
the
faithfull
rising
,
and
themselues
falling
.
It
was
some
glorie
for
the
souldiers
of
Berke
,
to
haue
liberty
to
departe
their
town
with
Auntients
displa●ed
,
with
armor
on
their
backes
,
with
their
bullets
in
their
mouthes
.
But
Michaels
aduersaries
were
depriued
of
all
glorie
.
For
he
entred
into
the
house
and
bound
Satan
:
he
cast
him
and
his
Angells
out
of
the
Churches
heauenly
places
:
he
ascends
leading
captiuitie
captiue
,
and
giues
gifts
vnto
men
:
euen
to
all
his
faithfull
followers
.
No
ma●uell
now
▪
though
the
behold
of
these
victorious
colours
do
smite
a
cold●feare
into
them
,
as
Israels
antients
did
appall
the
Kings
of
the
Nations
.
Nor
maruel
though
Spains
Balak
fret
,
though
Romes
B●laam
be
willing
to
curse
:
for
if
the
colours
of
Christ
(
his
blood-shed
)
be
euer
displaid
for
a
sufficient
ransome
;
their
Euphrates
dries
vp
,
their
Pardons
may
goe
packe
,
their
purgatories
fire
is
quenched
,
and
all
their
trumperies
ouer-turned
.
Secondly
,
whereas
shee
saieth
that
his
banner
ouer
her
,
was
Loue
,
it
is
for
that
in
his
word
preached
his
seuerall
loues
are
displayed
:
euen
as
in
flags
oft
times
are
painted
the
Conquerou●s
seuerall
triumphs
,
or
instruments
of
victorie
.
Daniel
drawes
in
the
Persians
armes
a
Beare
with
three
ribs
in
his
mouth
,
because
of
his
conquest
in
three
coasts
.
Iudas
Macabeus
is
said
to
haue
in
his
standart
these
foure
lines
[
*
](A15991-e29790-b)
*
Mj
Cá●óká
Belim
〈…〉
.
verbatim
who
as-thou
,
Amongst-the
gods
,
Iehouah
.
M.C.B.I.
representing
foure
Hebrue
words
,
which
are
in
English
:
O
Iehouah
,
who
is
like
to
thee
among
the
Gods
?
Exod.
15.11
.
signifying
thereby
,
that
none
but
Iehouah
could
deliuer
in
the
day
of
battle
.
London
hath
in
Armes
a
Dagger
,
for
putting
in
minde
that
by
the
stab
of
a
dagger
,
[
*
](A15991-e29850-b)
*
Wil.
Walworth
Maior
,
1381.
Richard
the
second
then
King
.
Reuel
.
●
.
14
.
a
Maior
of
this
cittie
arrested
the
Traitour
Iacke-Straw
,
wherewith
that
disordred
troupe
of
his
was
dissolued
.
For
Messiahs
banner
it
is
Loue
,
that
is
,
in
it
(
namely
his
word
)
is
expressed
,
the
signes
of
his
Loue
.
For
in
his
fl●g
thou
maist
see
a
red-crosse
in
a
white
field
:
that
is
,
the
blood
of
Christ
Iesus
m●king
the
garments
(
of
our
conscience
)
white
.
There
thou
maist
see
a
crowne
of
thorne
piercing
his
head
,
for
curing
our
senses
:
nailes
boring
his
hands
,
for
saluing
our
actions
:
his
feete
smit
through
,
for
sanctifying
our
affections
:
water
and
blood
issuing
out
of
his
side
,
for
washing
vs
wholy
:
his
body
full
of
lashings
for
our
sinne
:
his
face
spit
vpon
,
for
making
vs
glorious
.
Loe
his
Loue
,
the
ensigne
of
his
loue
displaid
ouer
vs
for
prouoking
vs
to
praise
,
and
faithfull
obedience
.
So
farre
the
Narration
.
Lect.
V.
THe
Petition
followeth
in
the
next
verse
.
A
petition
I
call
it
,
not
because
it
containeth
onely
matter
of
request
(
for
Petitions
to
Princes
seldome
doe
that
)
but
because
her
principall
act
in
it
is
prayer
:
for
otherwise
,
as
the
Lords
praier
is
concluded
with
a
reason
of
prayer
to
God
(
For
thine
is
the
Kingdome
,
&c.
)
so
this
verse
containeth
first
matter
of
Request
,
then
a
Reason
of
that
request
.
The
matter
supplicatorie
is
vttered
in
two
branches
(
first
,
in
saying
:
Stay
ye
me
with
flagons
:
then
in
these
words
,
Comfort
me
with
[
*
](A15991-e29950-b)
*
Solin
.
Polyh
.
cap.
65.
affirms
that
those
that
dwell
by
the
Fountayne
of
Ganges
neede
no
meate
;
for
they
liue
odore
pomorum
syluestrium
,
by
the
smel
of
forrest
apples
.
apples
)
the
Reason
of
herso
earnest
prayer
is
this
:
For
I
am
sicke
of
Loue
.
The
thing
she
requesteth
is
spirituall
sustentation
and
strength
,
compared
with
Flagons
of
wine
and
the
sauour
of
apples
.
How
comfortable
wine
is
to
the
heart
,
and
the
sauour
of
pleasant
apples
to
the
sense
,
such
is
the
sense
of
Messiahs
louesome
graces
to
his
Church
.
The
false
church
hath
her
wine
of
fornication
and
apples
of
idle
inuentions
whereafter
hir
idolatrons
soule
lufteth
.
Vnto
that
idolatrous
wine
and
windie
puffing
fruite
,
this
of
the
faithfull
is
opposed
,
for
as
the
other
deriues
their
adulterate
stuffe
from
Antichrists
ministers
(
termed
spiritually
,
[
*
](A15991-e30020-b)
*
Reu.
18.3.14
Ibid.
vers.
13.
Marchants
:
for
selling
of
mens
soules
)
so
the
true
Church
hath
her
banquet
from
the
ministers
of
Christ
,
who
propine
such
spirituall
graces
,
for
the
comfortable
strengthening
of
her
soule
.
To
them
she
crieth
Stay
ye
mee
,
comfort
mee
(
for
shee
speakes
in
the
plurall
number
)
because
the
ministers
of
the
church
are
called
to
be
[
*
](A15991-e30050-b)
*
Noted
in
the
last
verse
of
the
former
chapter
.
pillers
for
supporting
the
weake
.
And
with
the
Lords
spirituall
delicacies
are
they
chiefly
trusted
,
to
the
end
they
may
be
faithfull
dispensators
thereof
.
As
the
wise-hearted
will
call
for
comfort
at
no
ministers
hand
that
is
not
of
Christ
,
and
a
Seruitour
in
this
Banquet-house
:
so
neither
will
desire
any
other
word
or
sacrament
,
then
her
B●loued
Messiah
hath
incommended
vnto
them
.
And
these
Ministers
must
also
see
that
they
deliuer
no
other
thing
to
the
people
,
as
did
that
great
Steward
of
Iesus
,
That
which
I
haue
received
of
the
Lord
,
I
also
haue
deliuered
vnto
you
.
No
wine
will
truely
comfort
the
heart
,
that
is
not
of
Iudahs
elect
vine
:
nor
any
fruit
reuiue
the
fainting
soule
,
that
is
not
(
as
before
)
of
this
tree
of
life
.
But
if
my
iudgement
may
of
the
learned
be
wel
taken
,
I
would
with
Arias
Montanus
turne
the
Hebrue
according
to
the
letter
thus
:
Vnderprop
me
in
the
Flagons
,
comfort
me
in
the
apples
that
is
,
amidst
the
flagons
,
amidst
the
fruite
:
for
the
text
hath
not
the
particle
[
eth
]
with
:
but
the
letter
Beth
which
fignifieth
in
,
among
,
amidst
,
sooner
then
with
.
The
sense
so
should
be
this
:
O
my
Welbeloued
,
Vouchsafe
that
thy
ministers
may
cheare
and
strength
me
,
who
am
readie
to
faint
and
sound
amidst
this
diuine
banquet
;
my
senses
being
ouer
weake
to
sustaine
the
strong
odour
of
thy
graces
.
For
as
a
weake
person
will
be
readie
to
sound
in
feeling
the
sauour
of
Muske
and
strong
spicerie
:
euen
so
a
Neophyt
,
or
one
of
small
experience
in
diuine
contemplations
,
will
be
quickly
cast
into
a
muse
and
a
maze
,
vnable
to
stand
in
their
spirituall
place
,
without
the
assistance
of
Christs
ministers
.
But
the
sense
I
leaue
to
the
Churches
censure
.
The
Reason
of
her
petition
is
drawne
from
her
present
sickenesse
,
enlarged
from
the
cause
thereof
,
namely
Loue
.
This
sickenes
growing
from
Loue
,
let
vs
consider
first
what
Loue
is
.
It
is
an
Affection
or
Motion
whereby
the
heart
is
instincted
with
desire
of
some
good
thing
,
after
the
fruition
whereof
it
doth
(
as
it
were
)
lift
vp
it selfe
and
open
the
gates
for
receipt
of
that
Good
,
which
to
the
Sonle
is
first
propounded
.
Of
right
loue
I
speake
.
As
for
false
loue
(
more
rightly
lust
)
it
is
in
like
sort
stirred
,
but
by
the
consideration
of
a
thing
supposed
good
.
The
cause
of
so
stirring
the
heart
is
some
Obiect
propounded
to
the
Sense
,
and
by
the
sense
presented
to
the
heart
.
The
Obiect
which
here
so
smiteth
sense
and
delighteth
her
heart
,
it
is
first
the
sight
of
his
Loues
,
portraicted
in
his
Banner
:
secondly
,
the
feeling
or
tasting
of
his
banquet
,
the
varietie
of
his
sweete
graces
.
And
because
her
soules
eye
(
the
minde
)
could
no
more
sustaine
the
glittering
shine
of
his
loue
,
then
Leahs
naturall
eie
were
enabled
with
stedfastnes
to
behold
the
Sunne-shine
in
his
strength
:
as
also
for
that
the
Churches
heart
was
no
more
able
to
entertaine
the
fulnesse
of
his
sweete
Grace
,
no
spirite
more
in
her
:
that
is
,
she
became
astonied
,
as
one
that
had
no
life
nor
motion
in
her
.
Such
forme
of
speach
,
may
well
allude
to
a
strong
amorous
passion
surprizing
an
honest
virgine
,
vnawares
meeting
her
loue
,
and
enioying
him
in
the
fulnesse
of
ioy
.
I
speake
not
of
the
Comedians
Wanton
,
who
crieth
to
others
[
*
](A15991-e30350-b)
*
Plautu●●
:
Mittite
istanc
foras
,
quae
mihi
misero
amanti
ebibit
sanguinem
.
Psal.
84.2
.
conuay
this
woman
away
,
for
she
sucketh
out
the
very
blood
of
me
her
miserable
Louer
:
but
of
such
an
amourous
loue-qualme
,
as
it
seemeth
Mary
was
in
,
when
shee
claue
fast
to
the
feete
of
Iesus
her
best
Beloued
,
vnawares
and
much
so
dainely
met
with
.
There
is
also
a
loue-sickenesse
after
the
good
thing
lacking
(
so
Dauids
soule
longed
and
fainted
after
the
Courts
of
the
Lord
:
I
would
we
could
be
sicke
of
th●t
disease
)
but
I
see
not
how
that
can
wel
be
here
concluded
,
seeing
she
was
already
in
the
court
,
yea
in
the
house
of
wine
,
banqueting
with
her
Beloued
.
Her
trance
here
I
take
to
grow
(
as
before
)
from
the
fulnesse
of
diuine
dilections
presented
vnto
her
,
the
greatnesse
and
infinitie
whereof
ouerwhelmeth
her
comprehension
.
A
disease
too
farre
from
vs
:
who
,
heare
we
,
and
see
we
dayly
,
neuer
so
many
loues
of
God
accruing
and
growing
vpon
vs
,
do
neuer
stirre
more
then
stockes
.
Why
?
because
(
as
Isaiah
well
noteth
)
our
hearts
are
fatted
:
insomuch
as
in
hearing
,
we
vnderstand
not
,
and
in
seeing
,
we
perceiue
not
.
Like
to
fishes
for
deafnesse
,
and
to
moles
for
blindenesse
.
Shebahs
Queene
could
astonish
at
Salomons
naturall
wisedome
,
but
let
Christ
Iesus
(
a
greater
then
Salomon
)
speake
to
vs
by
his
owne
word
,
and
our
spirites
moo●e
not
,
stirre
not
:
specially
by
way
of
holy
admiration
.
Could
our
spirits
be
thus
rapt
,
our
soules
thus
rauished
with
the
●acred
infinite
loues
of
our
Sauiour
:
O
,
how
he
would
delight
in
vs
,
and
ioy
in
our
loue
.
Insteade
of
sickendsse
growing
from
sacred
loue
,
most
of
vs
sooner
a●e
sicke
of
the
splene
,
sicke
of
enuy
,
sicke
for
anger
our
lusts
are
crossed
.
This
sickenesse
is
from
hell
,
as
the
other
from
heauen
.
And
therefore
leauing
that
to
the
diuell
,
termed
the
Enuious
man
:
Lect.
VI.
Verse
6
His
left
hand
is
vnder
mine
head
,
and
his
right
hand
doeth
embrace
me
.
7
I
adiure
ye
,
&c.
THis
followeth
her
petition
:
first
,
a
declaration
of
Messiahs
loue
towards
her
,
in
the
time
of
her
louetraunce
:
secondly
,
an
Adiuration
,
or
an
Oth
taken
by
the
Church
of
Ierushalems
daughters
,
for
not
disturbing
her
Beloued
.
For
Messiahs
loue
,
it
appeareth
in
one
general
act
of
fauour
,
namely
in
his
amorous
embracement
.
That
embracements
argued
loue
,
consider
it
not
onely
in
the
practise
of
all
nations
,
but
also
in
the
solemne
obseruance
thereof
in
scripture
.
By
such
embracement
,
old
Israel
prefaced
his
blessing
powred
forth
on
Ephraim
and
Manasses
,
Gen.
48.10
.
and
by
such
embracement
,
the
old
father
entertaines
his
repentant
prodigall
,
in
Luke
15.20
.
Not
to
Ioabs
embracing
of
Amasa
with
the
one
hand
till
he
stab
him
with
the
other
:
nor
to
Iscariots
embracing
of
Iesus
,
doth
the
holy
ghost
here
allude
,
but
to
the
sacred
embracement
that
passeth
betweene
friend
and
friend
:
yea
,
betweene
such
a
couple
as
(
by
passing
of
troth
)
haue
made
themselues
one
flesh
:
hauing
that
sympathie
of
affection
as
is
said
of
Hippocrates
his
Twinnes
,
who
both
laught
,
or
both
wept
,
both
liued
,
or
both
died
.
Yet
no
such
embracement
is
vnto
this
any
neerer
,
For
this
holy
embracement
,
it
is
laid
downe
in
twoo
particulars
:
First
,
in
his
left
hand
,
conuaide
vnder
her
head
:
Secondly
,
in
his
right
hand
,
amiably
embracing
her
.
Seeing
these
things
are
spiritu●ll
,
what
may
these
hands
and
these
their
actions
be
?
For
the
resolution
of
this
mysterie
,
it
is
vnapt
to
bring
in
the
consideration
of
his
left
and
right
hand
in
Matth.
25
:
seeing
there
the
left
hand
is
turned
to
the
wicked
;
but
both
hands
here
doe
circle
the
godly
.
Both
hands
here
considered
with
the
church
,
we
are
to
collect
onely
two
such
instruments
,
as
whereby
two
notable
actions
are
effected
for
benefiting
the
faithfull
.
For
any
thing
I
yet
see
otherwise
,
I
can
by
these
two
hands
most
properly
vnderstand
,
the
two
natures
of
Christ
.
Vnder
his
Left-hand
,
I
conceiue
his
Manhood
:
by
his
Right
hand
I
vnderstand
his
Godhead
.
The
manhood
of
Christ
,
may
well
be
signified
by
his
left
hand
,
for
these
two
causes
:
first
,
as
the
left
hand
is
lesse
agile
and
lesse
strong
than
the
right
,
such
was
his
manhoods
heauinesse
and
weakenesse
,
in
comparison
of
the
godhead
:
for
so
our
infirmities
were
vpon
him
,
Isa.
53.5
.
Secondly
,
as
the
left
hand
is
patient
and
suffers
,
when
the
right
hand
in
al
businesse
is
agent
and
worketh
:
so
the
Manhood
of
Messiah
was
to
suffer
,
whereas
the
Godhead
was
impassible
,
cold
and
did
worke
,
but
was
not
wrought
vppon
.
For
Rahel
(
Gen.
48.7
.
)
till
she
dyed
[
*
](A15991-e30780-b)
*
gnâla●
vpon
him
:
and
as
we
haue
it
well
turned
,
died
on
his
hand
.
But
Messiahs
loue
was
greater
;
for
he
,
to
sustaine
and
procure
life
to
his
Church
,
hath
put
vnder
his
hand
,
laid
downe
his
owne
life
.
Thus
euery
way
his
humane
weake
nature
went
vnto
the
worst
,
til
he
had
aduanced
his
Church
to
the
best
.
His
diuine
Nature
may
well
be
likened
to
the
right
hand
of
a
louer
embracing
his
weake
spowsesse
:
first
,
for
cherishing
the
church
so
fainting
:
Secondly
,
for
propulsing
all
aduersarie
accidents
.
Both
these
graces
Dauid
praieth
for
in
this
one
speach
:
Shew
thy
maruailous
mercies
,
who
art
the
Sauiour
of
them
that
trust
in
thee
,
from
such
as
resist
thy
right
hand
,
Ps.
17.7
.
wherein
hee
prayeth
,
first
,
for
staying
him
from
falling
(
spoken
of
before
)
secondly
,
for
guarding
of
him
from
the
aduersaries
resistance
.
At
his
right
hand
are
pleasures
eternall
(
Ps.
16.11
.
)
wherewith
he
cheareth
the
languishing
soule
:
and
with
his
right
hand
he
bringeth
mightie
things
to
passe
,
for
deliuerance
and
safetie
of
his
beloued
,
Ps.
108.6.13
.
When
he
looked
about
to
see
if
any
creature
would
helpe
him
in
the
work
of
our
redemption
,
loe
there
was
none
:
for
onely
this
His
owne
arme
sustained
him
:
the
arme
of
his
manhood
was
made
sufficient
to
vnderbeare
the
burden
of
our
sinne
and
the
punishment
due
therto
,
by
this
his
right
hand
,
his
al-sufficient
diuine
nature
.
The
Church
thus
resting
betweene
the
armes
of
Iesus
,
it
was
gloriously
figured
out
by
the
temples
situation
betweene
the
hills
of
Benjamin
,
Deuter.
33.12
.
which
temple
is
of
Moses
there
called
,
The
beloued
of
Iehouah
(
because
〈◊〉
figured
out
this
his
Beloued
)
and
the
Mountaines
a●e
there
called
Shoulders
,
as
if
Salomons
spirite
casting
his
eye
thither
,
shoulde
heere
more
plainely
speake
Hands
:
The
one
and
the
other
speach
implying
Armes
.
And
that
place
is
called
Ben-jamins
,
that
is
,
The
Sonne
of
the
right
hand
,
because
he
figured
the
Sonne
of
God
,
who
sits
at
his
fathers
right
hand
,
til
his
enemies
be
made
his
footstoole
:
there
also
making
continuall
intercession
for
his
Beloued
.
Is
this
Temple
of
God
(
his
beloued
Church
)
so
seated
?
is
she
of
this
Benjamin
(
the
sonne
of
the
right
hand
)
so
embraced
?
Then
●et
all
the
world
runne
on
wheeles
,
her
ship
is
in
harbour
:
her
chickens
vnder
the
wing
,
her
soule
in
safetie
.
Whether
shee
liue
or
die
,
she
liues
and
dies
the
Lords
.
Yea
,
in
dying
shee
but
sleepes
(
as
Steuen
slept
and
Dauid
with
his
fathers
.
)
Her
flesh
rests
in
hope
,
her
spirit
is
in
Messiahs
hands
,
the
Lord
of
the
resurrection
wil
in
the
appointed
day
,
awake
her
:
who
meane
time
r●steth
in
the
bosome
of
Messiah
.
Hauing
entred
this
Hold
&
taken
sure
Sanctuarie
,
let
vs
heare
her
adiuration
.
I
haue
sworne
yee
(
ô
daughters
of
Ierushalem
)
amongst
the
Roes
and
Hindes
of
the
field
,
that
ye
stirre
not
vp
nor
waken
my
Beloued
till
he
please
.
First
to
the
version
of
the
text
,
secondly
,
to
the
matter
it
vrgeth
.
The
fi●st
word
signifieth
more
then
simply
to
Charge
,
namely
,
to
charge
by
an
oth
.
[
*
](A15991-e31100-b)
*
So
doth
Ar.
Mont.
as
also
the
Greeke
Adiuraui
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
turne
it
preter-perfectly
,
not
onely
because
of
his
forme
,
but
also
for
that
the
matter
it selfe
seems
to
exact
it
;
whereof
after
.
I
reade
,
amongst
the
Roes
,
rather
than
By
the
Roes
:
first
,
because
the
Letter
Beth
is
here
prefixed
,
which
signifieth
in
or
among
more
properlie
,
as
was
noted
in
the
5.
verse
:
Secondly
,
because
it
were
very
harsh
for
the
Church
to
sweare
by
Roes
and
Hindes
.
That
afterward
I
read
,
[
*
](A15991-e31220-b)
*
So
reade
Trem.
&
Fr.
Iu.
till
He
please
,
and
so
make
the
Church
to
speake
it
,
rather
then
Christ
,
it
is
not
because
the
Original
decideth
the
point
(
for
there
,
as
I
may
terme
it
,
it
is
of
a
[
*
](A15991-e31260-b)
*
As
is
Dilectio
mea
,
which
may
implie
Man
or
Woman
.
And
the
word
Please
hath
relation
to
My
loue
;
if
the
Hebr.
Ahaba●
were
not
Dilectio
,
but
Dilecta
,
then
it
had
beene
She
expresly
.
But
seeing
the
antecedent
Loue
is
in
vse
common
,
so
must
the
relatiue
verbe
Cháphéts
be
.
doubtfull
Gender
)
but
because
the
matter
(
whereof
after
)
seemeth
rather
to
require
i●
.
Touching
the
matter
,
it
is
an
Adjuration
:
wherein
obseruable
,
first
▪
the
Parties
,
secondly
,
the
Thing
.
The
Parties
are
three
:
first
,
the
Church
of
G●n●iles
giuing
the
othe
;
secondly
,
the
Iewish
Conuerts
vndergoing
the
Oath
,
termed
heere
Daughters
of
Ierushalem
:
thirdly
,
certaine
excellent
persons
(
termed
Roes
and
Hindes
)
who
are
witnesses
of
the
Oath
and
serious
adiuration
.
The
thing
adiured
is
,
an
Vndisturbance
of
the
Beloued
during
some
certaine
time
of
his
embracement
.
The
new
Testaments
church
considered
still
as
a
Queene
in
the
armes
of
celestiall
Salomon
,
the
few
faithfull
of
the
Iewes
are
considered
as
maides
attending
her
person
(
as
in
Ps.
45.14
,
15
)
vpon
whom
his
Gentle
Queene
layeth
this
Iurament●ll
charge
or
oath
.
For
as
the
ancient
Synagogue
may
once
be
said
to
haue
sworn
her
Proselite●
(
such
of
the
Gentiles
as
were
willing
to
make
themselues
Iewes
,
Ester
.
●
.
27
.
Math.
23.15
.
)
so
,
the
Church
of
Ethnicks
now
hauing
the
prerogatiue
,
and
by
Messiah
made
first
and
principall
,
may
by
like
rule
,
be
said
to
binde
the
Iewish
Proselites
by
oth
vnto
Christian
allegiance
.
The
ancient
Synagogue
is
noted
of
[
*
](A15991-e31480-b)
*
Mose
Ben-Maim●n
in
Asure
biah
,
perek
thirteene
;
of
the
Babylonian
Talmud
,
noted
of
maister
Broug●ton●●
●●
Daniel
.
Rabbi-Mose
to
haue
committed
their
Proselites
by
Baptisme
,
euen
a●
the
Leuites
entred
the
priest-hood
with
washing
.
What
maruell
then
if
the
Gentile-Church
admitte
the
Iew
by
Baptisme
,
as
by
a
solemne
oath
,
seeing
such
washing
was
by
our
Salomon
instituted
for
a
Sacrament
,
wherein
by
oath
the
parties
baptized
are
deuoted
to
Christian
allegeance
?
By
such
solemne
washing
,
the
Baptized
do
passe
their
faith
and
troth
to
Christ
,
whose
lieutenant
the
Church
is
:
&
in
whose
sole
behoofe
she
administreth
this
sacramentall
oth
.
For
vnto
her
Husband
and
Lord
she
sweareth
her
Virgin-Proselites
whosoeuer
.
And
therefore
in
the
Celebration
saith
not
,
Into
my
Name
,
but
,
Into
the
name
of
the
Father
and
of
the
Sonne
,
and
of
the
Holy-ghost
;
I
baptize
thee
.
Which
Baptisme
into
the
Trinitie
,
is
,
for
the
Vnitie
sake
,
said
of
Paul
to
be
Baptisme
into
Iesus
(
Rom.
6.
●
.
Gal.
●
.
27
.
)
for
that
the
Father
and
Spirite
is
no
way
One
vnto
vs
,
but
by
the
Mediator
Messiah
:
who
also
(
for
that
he
is
the
Churches
Head
)
hath
freely
communicated
with
her
heerein
,
by
teaching
,
that
Conuerts
are
baptized
into
his
Body
,
1.
Cor.
12.13
.
that
is
,
into
the
communion
of
that
faith
,
whereby
Hee
the
sauing
Head
,
and
she
the
saued
body
are
happily
vnited
.
While
the
Sinagogue
stood
,
they
swore
vs
:
but
since
their
fall
,
we
impose
the
Sacramentall
oth
on
them
.
We
serued
when
they
ruled
,
and
now
in
the
time
of
our
ruledome
,
they
serue
.
In
which
respect
,
we
may
take
vp
that
of
Salomon
:
I
haue
seene
seruants
on
horses
and
Princes
walking
as
Seruants
on
the
ground
,
[
*
](A15991-e31680-b)
*
Herodot
.
in
Clio.
Cyrus
in
the
top
of
his
glory
compassionated
Cresus
in
his
bonds
(
what
time
the
captiue
cryed
out
,
O
Solon
,
Solon
,
Solon
:
which
Philosopher
before
had
told
him
that
no
man
could
be
termed
happy
before
his
death
)
Cyrus
well
remembring
that
Cresus
once
was
as
himselfe
,
and
himselfe
might
once
come
to
a
downfall
with
Cresus
.
Lect.
VII
.
IN
respect
of
the
Oth
imposed
,
we
are
taught
,
as
not
to
sweare
by
anie
creature
(
for
onlie
the
Creator
can
perfectly
iudge
)
so
to
impose
an
oth
,
when
therby
the
church
may
be
better
assured
of
peace
.
If
Dauid
thought
it
a
good
meanes
for
tying
his
owne
soule
to
the
good-abearing
(
Ps.
119.106
)
how
much
more
are
we
by
oth
to
bind
others
to
Christian
obedience
,
as
Abraham
swore
his
seruant
for
prouiding
an
Helper
for
Isaac
,
Gen.
25.2
&c.
By
whose
oth
(
taken
by
the
Lord
God
of
heauen
,
the
seruants
hand
meane
time
put
vnder
Abrahams
thigh
)
old
Augustine
well
vnderstandeth
Christ
Iesus
,
Aug.
de
bono
coniugalica
.
19
who
was
to
come
out
of
that
thigh
of
Abraham
.
But
as
no
oth
is
to
be
taken
in
vaine
,
so
no
oth
is
to
be
giuen
or
taken
,
but
when
it
may
bring
glorie
to
God
&
aduantage
to
the
Church
.
As
for
oths
taken
for
practise
of
euill
(
like
to
th●t
of
the
Iewes
for
killing
Paul
before
they
should
eate
)
it
is
euill
to
make
them
,
and
double
euill
to
keep
them
.
[
*
](A15991-e31900-b)
*
Aug.
ad
Seuer
.
M●leuit
.
Epis●●t
in
Decret.
22.
qu.
4.
cap.
Inter
caet
.
Non
est
repertum
insiurandum
vt
sit
vincul●m
iniquitatis
,
sed
ad
stabilienda
iusta
,
An
oth
is
not
found
to
be
a
bond
of
iniquitie
,
but
appointed
for
establishing
good
things
,
as
the
Decretmaister
well
obserueth
.
Who
also
there
allegeth
this
from
Isidore
:
In
mala
causa
rescinde
fidem
,
in
turpiv●to
muta
decretum
,
quod
incautè
promisisti
né
feceris
.
Breake
thy
promise
in
an
euill
matter
,
change
thy
purpose
in
a
dishonest
vowe
:
nor
doe
that
which
heedlesly
thou
hast
promised
.
For
the
thing
adiured
here
(
to
leaue
the
othes-witnesses
to
the
last
place
)
it
is
this
:
namely
such
a
cariage
of
Ierushalems
conuerts
,
as
whereby
Messiah
might
not
be
cumbred
nor
molested
for
the
time
he
shold
lodge
with
hir
.
Wherin
she
alludes
to
a
royal
Spousesse
embraced
of
her
more
royall
Loue
.
Who
for
his
quiet
and
her
owne
ioy
should
charge
the
virgin-attendants
to
be
quiet
&
husht
,
during
the
time
of
their
wished
rest
.
Wherin
I
do
obserue
,
first
Messiahs
loue
to
his
Church
,
in
vouchsafing
to
humble
himselfe
to
her
weaknes
,
willing
to
rest
with
her
amidst
her
infirmity
.
This
kind
of
Loue
the
apostle
remembreth
saying
Christ
would
not
please
himself
,
but
for
his
Churches
sake
was
contented
that
the
rebukes
of
them
that
rebuked
her
,
should
fall
on
himselfe
.
If
this
his
Loue
(
which
still
liueth
in
the
application
of
his
ministry
by
whome
he
entreateth
vs
in
all
humility
)
were
well
pondred
of
vs
,
we
would
not
onlie
humble
our selues
to
him
,
Secondly
,
it
teacheth
how
sweet
the
presence
of
Christ
is
vnto
the
soule
ouer-caried
with
infirmities
,
amazed
at
the
sight
and
sense
of
diuine
giuings
.
Salomon
saith
,
that
good
newes
from
a
farre
contry
,
are
as
coldwaters
to
a
weary
soule
,
prou.
25.25
.
To
a
soule
distressed
with
sinne
;
O
how
comfortable
are
the
glad
tidings
of
Iesus
,
brought
from
heauen
,
a
right
farre
contry
!
The
faithfull
meting
with
this
Loue
,
embraced
with
this
spirit
,
they
count
all
earthlie
delites
but
dung
in
comparison
therof
.
In
this
Loue
they
would
liue
,
and
in
this
Loue
they
couet
to
die
:
because
so
liuing
and
dying
,
they
liue
and
die
Christs
.
Thirdly
,
we
are
taught
to
see
that
Christ
be
not
disquieted
,
whilst
he
seeke
our
quiet
.
Fourthly
,
that
the
adiuration
is
limited
to
the
Beloueds
wil
and
good
pleasure
,
it
not
onely
argueth
that
this
is
spoken
by
the
church
of
Christ
,
to
who●e
wi●l
the
refe●res
her
will
(
for
Messiah
referres
not
,
the
doing
o●
not
doing
of
diuine
du●ies
to
his
peoples
will
)
But
also
it
inferreth
a
knowledge
which
the
new
Testaments
church
hath
of
Christs
arising
f●om
the
bed
of
the
Ge●tiles
,
for
conuersing
againe
with
his
ancient
natur●ll
Israel
.
This
caused
Paul
to
write
thus
:
For
I
would
not
brethren
,
that
yee
should
be
ignorant
of
this
secret
(
lest
yee
should
bee
arrogant
in
your selues
)
that
partly
obstinacy
is
come
to
Israel
,
vntill
the
fulnesse
of
the
Gentiles
come
in
.
As
if
he
should
say
,
Hardnesse
of
heart
shall
raigne
in
the
ancient
Israel
,
till
the
infinite
multitude
of
the
Gentiles
be
accomplished
:
but
their
fulnesse
once
come
,
then
the
ancient
people
shal
be
saued
,
by
vertue
of
faith
in
the
same
Deliuerer
that
came
out
of
Zion
.
This
doctrine
hath
againe
and
againe
beene
taught
in
this
song
,
whether
for
further
knowledge
,
I
referre
thee
.
Onely
here
ariseth
this
question
:
Shall
the
generall
calling
of
the
Iewes
,
be
the
falling
of
the
Gentiles
?
I
answer●
,
yea
:
as
the
calling
of
the
Gentiles
was
the
fall
of
the
Iewes
.
For
,
in
that
their
generall
calling
shall
not
be
till
the
fulnesse
of
Gentiles
be
come
in
:
what
can
be
implied
,
but
that
their
fertilitie
shal
be
our
barrennes
?
The
parties
adiuring
and
adiured
,
and
the
thing
it selfe
wherto
they
are
adiured
thus
remembred
:
it
now
resteth
we
examine
who
be
witnesses
to
this
adiuration
.
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
ne●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.
●
.
Of
which
,
sundry
after
were
promooued
to
an
higher
degree
:
as
Bar●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
.
27.3●
.
For
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
ministerie
(
th●t
is
)
for
the
building
vp
of
●he
body
of
Christ
.
The
worke
of
the
minist●●●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
Ma●ster
Beza
well
to
say
,
that
[
*
](A15991-e32690-b)
*
Beza
ser.
20
on
Christs
passion
.
pastors
and
Doctors
properly
doe
not
build
,
but
properly
do
proceed
in
a
Church
already
builded
:
by
building
vnderstanding
Planting
or
Est●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
plant●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
ch●rches
of
all
things
,
did
ordaine
vnto
them
[
*
](A15991-e32850-b)
*
For
this
see
my
Antidotons
Epistle
.
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
(
o●
,
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
Ga●herers
of
people
out
of
Babels
mixture
into
Ierushalems
vnitie
and
order
,
shall
wee
not
truely
say
,
they
succeed●
the
Apostles
?
But
first
let
vs
see
whether
the
scriptures
teach
,
that
such
a
ministrie
should
succeede
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
thirte●ne
verse
is
laide
downe
the
time
How
long
they
shall
be
so
vsed
,
in
these
words
:
T●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
building
the
Church
,
till
all
the
elect
of
Iew
and
Gentile
be
come
into
one
body
:
but
that
is
not
yet
atchieued
:
as
yet
therefore
that
twofold
ministrie
is
to
be
vsed
:
yea
,
not
to
cease
,
till
adding
to
the
Church
cease
:
And
that
(
I
hope
)
will
not
be
,
till
the
whole
world
be
summoned
to
iudgement
by
fire
.
Secondly
,
it
may
appeare
in
the
commission
giuen
to
the
Apostles
in
Math.
28.19
,
20.
Goe
forth
to
all
Nations
,
Preaching
and
Baptizing
,
and
loe
,
I
am
with
you
vnto
the
end
of
the
world
.
Word
and
sacraments
is
the
substance
of
their
commission
,
but
they
vntied
to
any
one
people
.
In
thi●
worke
some
must
succeede
,
seeing
hee
promiseth
his
presence
for
euer
.
They
were
not
to
liue
for
euer
:
therefore
some
other
to
the
worlds
end
must
succeede
in
the
word
and
sacraments
,
who
also
shall
not
be
tied
to
any
one
particular
people
.
Thirdly
,
the
Apostle
Paul
chargeth
Timothie
(
the
Euangelist
)
to
keepe
the
commandement
without
spot
and
vnrebukeable
vntill
the
appearing
of
our
Lord
Iesus
Christ
:
bringing
no
testimoniall
from
men
)
whom
notwithstanding
his
disciples
should
acknowledge
for
their
worke
sake
.
And
vnto
workes
of
diuine
redemption
,
Christ
did
send
the
Iewes
for
proofe
of
his
being
the
Messiah
:
much
more
may
a
true
Prophet
be
so
acknowledged
by
his
worke
of
Gathering
to
Christ
.
The
scriptures
so
do
plainely
teach
,
that
the
ministerie
of
Apostles
,
Euangelists
,
and
Prophets
is
a
ministerie
continued
to
the
worlds
end
.
The
same
that
were
the
ancient
for
substance
of
ministration
:
the
difference
onely
consisting
in
some
forme
of
externall
calling
,
or
other
extraordinary
qualification
.
Which
(
by
the
way
)
doth
conuince
such
of
not●ble
ignorance
,
as
referre
their
principall
triall
of
ministers
to
some
outward
forme
of
calling
.
Next
to
the
Scriptures
,
let
vs
heare
the
voice
of
sundry
Ministers
of
the
Church
,
who
had
receiued
of
God
to
be
faithfull
.
Ignatius
(
most
ancient
)
teacheth
the
Magnesians
,
Ignat.
ad
Mag.
how
the
Pre●byters
(
or
Priests
)
were
Loco
Senatus
Apostolici
in
place
of
the
Apostolicall
Sena●e
.
Ad
Trall
.
And
vnto
the
Trallians
hee
affirmeth
the
Church
presbyters
to
be
the
Session
and
con-ioyned
company
of
Apostles
:
euen
as
the
chiefest
Presbyter
represented
the
person
of
Christ
in
their
holy
session
.
And
[
*
](A15991-e33250-b)
*
Cypr.
l.
3.
ep.
9
Cyprian
succeeding
in
another
age
,
doth
teach
the
Deacons
to
be
the
more
submisse
vnto
the
Priests
,
why
?
quoniam
Apostolos
,
id
est
,
Episcopos
&
Praepositos
dominus
elegit
,
&c.
because
the
Lord
Iesus
himselfe
did
elect
the
Apostles
,
that
is
,
the
Episcops
and
Ouer-seers
:
Whereas
the
Deacons
after
Christs
ascention
were
but
chosen
of
the
Apostles
,
for
being
ministers
vnto
them
.
And
in
this
path
haue
successors
still
walked
,
affirming
the
keyes
giuen
to
the
Apostles
,
to
be
now
in
the
hands
of
the
Presbyters
.
All
of
them
clayming
authoritie
for
preaching
the
word
and
administring
the
sacraments
,
from
the
Apostles
Mandate
in
Math.
28.19
.
Now
,
if
the
Ministers
alotted
vnto
their
particular
Church
,
do
succeede
the
Apostles
,
because
of
their
ministeriall
word
,
one
and
the
same
with
the
Apstles
,
how
much
more
are
these
like
to
the
Apostles
,
who
(
besides
the
matter
of
ministration
,
which
is
word
and
sacrament
)
haue
also
a
libertie
to
preach
whersoeuer
?
Such
were
[
*
](A15991-e33350-b)
*
Euagrius
in
his
booke
of
70.
disciples
.
the
70.
dispersed
amongst
the
nations
:
and
such
were
these
of
whome
[
*
](A15991-e33370-b)
*
Euseb
eccl.
hist.
lib.
5.
ca.
10
Eusebius
maketh
mention
,
who
(
saith
he
)
in
Pantaenus
time
did
trauell
to
and
froe
,
for
promouing
and
planting
the
caelestiall
word
with
diuine
zeale
,
after
the
manner
of
the
Apostles
:
whome
there
he
term●th
,
Euangeilists
.
But
let
vs
heare
some
of
our
Moderne
writers
,
and
that
of
speciall
good
report
in
the
Church
:
[
*
](A15991-e33440-b)
*
M.
Bucer
in
l.
2.
cap.
7.
de
regno
Christi
.
Martin
Bucer
boldly
affirmeth
that
we
haue
yet
Apostles
stirred
vp
,
although
not
so
sent
,
and
qualified
with
like
excellencie
,
as
at
first
.
And
in
such
sence
,
William
Tindall
is
called
an
Apostle
of
England
:
and
Knox
of
Scotland
.
But
of
maister
[
*
](A15991-e33520-b)
*
From
Ephes.
4.
&
in
lib.
de
vera
rat
.
refor
.
Caluin
all
such
are
termed
,
sometimes
Euangelists
,
sometimes
Prophets
:
Why
?
Because
such
succede
the
one
so
well
as
the
other
,
in
the
same
worke
of
gathering
out
of
confusion
into
order
.
Peter
Martyr
speaking
of
such
as
God
so
hath
stirred
vp
in
this
last
age
,
he
saith
first
,
that
[
*
](A15991-e33560-b)
*
Pet.
Mart.
com
.
plac
.
1.
class.
4.
sect.
15
Ordination
is
not
to
be
expected
in
such
,
seeing
it
is
not
to
be
had
.
And
secondly
,
that
A
calling
from
God
is
not
lacking
to
such
a
one
,
whenas
he
is
bound
by
precept
to
doe
that
he
doeth
:
that
is
,
to
preach
the
trueth
of
Christ
according
to
that
measure
receiued
.
These
(
saith
Caluin
)
that
in
this
age
haue
held
forth
the
Torch
vnto
vs
,
that
thereby
wee
might
from
dayly
errour
returne
into
the
way
:
that
they
haue
beene
holy
Prophets
of
God
,
the
excellent
(
yea
diuine
)
manifestation
of
their
ministerie
vttered
forth
,
that
doth
witnesse
the
same
.
To
benefite
the
Church
thus
,
they
were
neuer
called
of
wolues
who
burned
with
madnesse
after
deuou●ing
and
destroying
it
.
To
heale
therefore
this
incurable
euill
(
specially
,
when
vsuall
remedies
failed
)
it
behooued
them
to
be
sent
of
God
his
hand
,
for
bringing
helpe
:
whom
the
world
would
willingly
haue
hindered
.
And
this
hee
well
noteth
to
haue
been
signified
by
the
Prophets
,
which
in
the
old
testament
are
promised
,
to
be
r●ised
vp
for
seeking
vp
the
sheep
,
that
were
scattered
in
every
mountaine
.
The
Lord
promiseth
,
not
to
stirre
vp
a
Priest
(
for
that
was
not
his
office
,
being
a
minister
standing
to
the
temple
)
but
a
Prophet
:
for
his
calling
was
to
call
Priest
and
people●
to
Order
.
And
this
selfe
same
doctrine
did
our
Wicliffe
teach
aboue
two
hundred
yeares
since
,
as
appeareth
in
his
Articles
discussed
in
the
Councell
of
Constance
.
Nor
see
I
what
the
Apostle
meaneth
in
Ephes.
3.5
.
(
where
he
saith
)
The
Gospel
is
in
another
sorte
now
reuealed
to
the
Apostles
and
Prophets
;
except
by
P●ophets
he
vnderstand
that
ministerie
which
ay
succeed●th
the
Apostles
.
Whereas
some
take
the
prophets
in
Ephes.
4.11
.
to
be
onely
such
as
had
the
gift
ofsp●ciall
fore-telling
things
,
they
not
onely
haue
the
1.
Cor.
14.
wholy
against
them
,
where
the
new
testaments
prophets
are
largely
declared
to
be
onely
such
as
waited
on
expounding
and
applying
the
scriptures
,
but
also
these
writers
against
them
,
Ambrose
,
Ierom
,
Brun●
,
Lombard
,
Aquinas
,
all
on
the
same
place
.
Whereto
(
against
the
heart
of
Romanists
,
I
will
adde
that
of
Eckius
:
[
*
](A15991-e33720-b)
*
Ecchius
in
his
homily
on
the
ninth
Lords
day
after
Pentecost
.
Nor
verely
thinke
I
(
saith
he
)
that
Christ
speaketh
here
in
Math.
7.25
.
of
prophets
telling
future
things
by
the
holy
spirit
,
but
rather
,
that
by
Prophet
he
vnderstands
an
Expositour
of
holy
scripture
,
which
whoso
doe
well
vnfold
,
they
are
termed
good
prophets
:
but
handling
them
badly
and
falsely
,
are
denominate
Pseudo-prophets
.
And
that
such
expositours
of
scripture
are
termed
Prophets
,
it
is
sufficiently
pl●ine
vnto
vs
from
Paul
,
who
witnesseth
that
Christ
gaue
some
to
be
Apostles
,
some
Prophets
,
&c.
confirming
the
terme
also
from
the
1.
Cor.
14.
Which
well
remembred
,
how
can
they
falt
vs
for
terming
Luther
,
Tindall
,
Husse
,
Sauanarol●
,
and
all
such
the
true
Prophets
of
God
:
sent
of
God
(
not
of
their
Church
)
for
calling
forth
people
to
the
building
vp
of
Ierushalems
walls
?
Whersom
say
of
such
,
that
they
were
extraordinarie
ministers
,
I
answer
:
first
,
there
was
nothing
extraordinary
in
their
ministrie
,
seing
it
was
expreslie
to
be
proued
by
the
written
word
,
Secondly
it
is
no
more
to
be
held
extraordinarie
in
the
new
church
,
then
it
was
in
the
old
sinagogue
.
In
Mother
Zion
were
vnlimited
Ministers
(
namely
Prophets
)
so
to
the
new
Testaments
Prophets
are
giuing
.
They
had
a
standing
minstry
to
their
Temple
and
Tabernacle
,
these
were
priests
and
Leuites
:
so
our
churches
of
Christ
their
peculiar
ministry
of
Presbyters
&
Deacons
.
The
Presbyters
and
Deacons
proceed
in
the
worke
established
:
the
Apostolicall
Euangelicall
,
Propheticall
ministrie
doth
call
people
into
order
,
and
recall
the
straiers
vnto
the
first
pattern
.
And
these
new
testaments
Prophets
(
for
that
semeth
to
me
the
aptest
title
)
they
haue
their
calling
,
as
they
of
the
old
testament
had
:
Some
stirrd
vp
immediatlie
of
God
,
&
acknowleged
to
be
such
for
their
work
sake
▪
some
trained
vp
in
the
schools
of
Prophets
and
sent
there-out
by
the
voyce
of
the
faithfull
.
The
first
sent
of
God
,
in
times
more
desperate
:
the
other
sent
of
the
Church
,
when
her
schooles
of
prophecie
are
rightly
settled
.
The
more
fully
I
haue
spoken
hereof
because
of
fantastick
spirits
amongst
vs
,
who
cannot
abide
to
heare
of
anie
ministrie
,
but
only
of
Parsons
&
Vicars
tied
to
their
particular
congregations
:
or
(
as
they
terme
themselues
)
Pastors
and
Doctors
of
particular
Churches
.
Would
they
but
looke
with
a
single
eye
into
this
point
,
they
should
see
that
in
the
worst
times
it
is
liklyer
to
find
that
ministrie
,
which
for
matter
and
maner
do
rather
succeede
the
Apostles
,
then
occupie
the
place
of
Pastors
:
that
rather
are
appointed
with
Paul
to
haue
the
care
of
manie
Churches
,
then
but
one
congregation
laied
vpon
them
.
This
ministry
so
vnderstood
,
let
vs
see
how
Apostles
,
and
their
successors
may
be
compared
to
Roes
and
Hinds
of
the
field
.
Lect
VIII
.
FIrst
,
to
the
Roe
.
It
is
a
[
*
](A15991-e33900-b)
*
Isidorus
in
lib.
12.
c.
1.
etymol.
Beast
right
swifte
,
coueting
the
height
of
mountaines
,
and
from
the
top
thereof
(
in
time
of
Hunters
strait
pursuite
)
will
cast
it self
downe
headlong
in
safetie
,
by
casting
the
bodie
within
the
compasse
of
the
hornes
.
Hereto
the
Apostolicall
ministrie
may
haue
resemblance
spiritually
:
first
for
spirituall
spedines
through
the
fields
of
the
catholike
Church
.
For
in
how
few
yeares
after
Christs
ascention
was
the
Gospel
caried
through
the
earth
by
the
Head
Apostles
and
their
concomitants
.
When
Saint
Paul
writ
his
epistle
to
the
Romans
,
Saint
Luke
hath
speciallie
drawne
his
jornall
in
the
Acts.
So
it
hath
fared
with
such
,
as
haue
succeeded
in
that
worke
.
Some
haue
labored
more
,
and
some
lesse
.
Some
haue
cared
for
moe
churches
,
some
for
fewer
.
No
one
(
with
the
Papall
prelate
)
tooke
charge
of
all
,
though
with
S.
Paule
,
he
might
care
and
thirst
after
the
good
of
all
.
Secondly
,
this
large
ministerie
hath
(
with
the
Roe
)
still
affectioned
the
hiest
places
:
The
Lord
will
make
my
feet
like
the
hindes
,
and
he
will
make
me
to
walke
vpon
mine
his
places
.
These
hie
places
are
not
the
earths-mountaines
(
if
we
walke
by
a
deeper
mysterie
)
but
the
heauens
(
the
hill
of
Gods
holines
and
our
happines
)
whereto
Paul
ascended
in
the
vision
of
his
soule
,
and
wherto
Stephens
hart
&
eye
was
lift
vp
in
the
end
of
his
Apologie
,
because
his
Defence
was
in
the
heauens
.
Ierushalem
,
Samaria
,
Antioch
,
Corinth
,
Ephesu●
,
S●yrna
,
Rome
,
&c.
Whether
this
kind
of
ministerie
still
ascended
with
the
Gospell
.
As
Sathan
stil
commaunded
the
pages
or
contrie-hamlets
,
by
the
Idolatry
planted
in
the
Citties
,
as
heads
of
the
countrie
:
so
the
Lord
euer
by
this
Prophetical
ministrie
,
hath
first
smit
these
heads
of
the
Nations
:
that
the
Citties
wonne
,
they
might
commaund
the
inferiour
places
.
The
country-hamlets
were
called
Pagi●
and
very
probable
it
is
,
that
the
terme
Pagan
was
deriued
thence
,
because
of
the
heathenisme
in
them
,
when
the
Gospel
was
begunne
in
the
Citty
.
And
hereupon
it
is
,
that
the
Apostles
direct
their
Epistles
,
not
to
the
Saints
or
church
of
such
pagies
or
villages
,
but
of
such
&
such
citties
,
as
mountaines
and
heades
to
the
country
,
as
the
head
of
Aram
was
Damascus
,
and
Samaria
the
head
of
Ephraims
people
,
Isa.
7
,
8
,
9.
Thirdly
,
in
straite
pursuite
,
these
ministeriall
Roes
,
haue
cast
their
bodies
and
soules
for
safegard
betweene
their
Heades
auntlers
.
For
their
resemblance
to
Hindes
,
is
not
to
bee
maruailed
at
,
since
Messiah
himselfe
is
likened
thereto
in
ps.
22.1
.
but
with
addition
:
for
he
is
termed
Aijèleth
hashàcar
the
Hinde
of
the
morning
,
who
in
that
Psalme
is
extreamely
hunted
of
the
dogs
of
the
Euening
.
But
to
the
present
purpose
.
In
the
Hinde
(
which
is
the
Heart
)
I
obserue
,
first
her
care
for
bringing
forth
her
yoong
in
safetie
,
[
*
](A15991-e34350-b)
*
Aristot.
lib.
6.
de
animal
.
who
therefore
auoydeth
the
tracts
of
wilde
beastes
,
and
bendeth
her
body
neere
to
the
high-way
haunted
by
men
.
[
*
](A15991-e34380-b)
*
Thenceforth
in
Isid.
etymol.
lib.
12.1
.
Secondly
,
their
naturall
appetite
in
feeding
sometimes
of
serpents
,
which
causeth
them
much
(
as
Chrysostome
noteth
)
to
appetite
the
waters
.
Thirdly
,
their
prouident
wit
:
who
smit
with
an
arrowe
,
will
seeke
out
the
Herbe
Dictanie
,
and
eating
thereof
,
do
shake
out
the
arrow
.
Fourthly
,
I
note
the
Charitie
they
haue
amongst
themselues
:
who
being
to
swimme
the
waters
for
pasture
,
doe
put
the
strongest
before
,
vpon
whose
backe
the
second
rests
his
head
,
the
third
vpon
the
second
,
the
fourth
on
the
third
,
&c.
Lastly
,
I
obserue
their
simplicitie
ouer-reached
by
the
hunters
craftinesse
:
for
while
they
attend
vnto
the
noyse
of
musicke
(
a
thing
which
Isidore
saith
they
much
delight
in
)
[
*
](A15991-e34430-b)
*
Aristot.
ibi●
.
lib.
9.
they
are
foyld
and
wounded
by
their
close
lurking
enemy
.
Now
remaineth
the
application
of
these
particulars
.
First
,
their
prouident
carriage
for
safetie
in
the
time
of
deliuerie
,
doth
notably
resemble
the
former
ministers
prouidence
,
for
bringing
forth
their
Christians
,
whereof
they
labour
and
trauell
,
as
S.
Paul
did
of
his
people
.
Our
Sauiour
commaundeth
them
to
beware
of
men
.
But
of
what
kinde
of
men
?
Of
such
as
hee
termeth
woolues
,
(
Nam
homo
homini
Lupu●
)
amongst
whome
hee
sent
them
.
To
beget
and
bring
forth
yonglings
to
Christ
,
must
be
with
regard
of
the
paddes
and
tracts
of
vnreasonable
persons
,
from
whome
the
Apostle
prayeth
hee
may
be
deliuered
:
And
from
whose
deuouring
Iawes
,
such
yoong-ones
must
be
guarded
.
A
christian
in
the
first
birth
,
must
be
kept
far
from
deuouring
spirits
.
Spirituall
parents
must
haue
a
care
of
that
,
(
otherwise
the
beastes
prouidence
will
condemne
them
)
and
Neophites
or
Christian
Tenderlings
must
learne
to
cliue
and
walke
close
by
the
sides
of
their
Spirituall
Parents
;
otherwise
they
shal
be
lesse
naturall
and
more
desperate
tempters
of
God
,
then
be
the
seelie
Hind-calues
.
Secondly
,
their
eating
of
Serpents
and
thirst
after
Waters
ensuing
,
it
layeth
downe
,
not
onely
a
corruption
in
the
former
holy
men
,
but
also
common
to
all
the
faithfull
.
A
corrupt
appetite
after
that
is
serpentine
and
euill
,
the
Apostle
Paul
con●esseth
,
saying
:
What
I
hate
▪
that
do
I.
And
how
readie
Peter
and
Barnabas
were
to
swallow
the
serpent
of
dissimulation
,
the
same
Apostle
testifieth
in
Galat.
2.13
.
not
to
speake
of
Peters
ouer-deepe
swallowing
of
euill
,
when
therefore
of
Iesus
he
was
termed
Satan
.
But
O
the
goodnesse
of
God!
as
of
Serpents
flesh
Triacle
is
made
a
preseruatiue
against
poyson
:
so
the
euill
and
seuerall
sinnes
of
the
faithfull
are
turned
finally
to
their
good
.
We
knowe
(
saith
the
Apostle
)
that
all
things
(
that
is
sinne
and
all
)
they
worke
together
for
the
best
,
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
purpose
.
By
how
much
the
more
,
they
haue
swallowed
the
serpents
poyson
,
by
so
much
the
more
,
they
thirst
after
the
waters
of
Gods
grace
,
for
quenching
the
fierie
heat
of
sin
in
them
.
Yea
,
Dauid
,
As
the
Hart
braieth
for
the
Riuers
of
water
,
so
panteth
my
soule
after
thee
ô
GOD
.
The
more
the
reprobate
sinne
,
the
more
they
may
,
(
for
they
deuoure
sinne
,
as
the
fish
swallowes
water
,
)
but
the
Elect
and
Called
of
God
,
the
more
they
haue
sinned
,
the
more
they
hate
sinne
,
and
pray
fo●
the
abolishment
of
sinne
.
ô
wretched
man
that
I
am
,
who
shall
deliuer
me
?
Who
afterwardes
can
answere
themselues
thus
:
I
thanke
GOD
,
through
Iesus
Christ
my
Lord
I
shal
be
deliuered
.
Euen
he
is
the
waters
,
wheron
the
thirsty
soule
drinketh
and
is
filled
.
Thirdly
,
their
prouident
wit
for
finding
out
the
Di●t●nie
,
by
the
eating
whereof
the
arrowe
is
cast
out
,
which
otherwise
wou●d
canker
and
kill
Nature
,
it
argueth
the
wisedome
giuen
by
God
to
his
children
(
specially
to
his
ministery
)
for
expulsing
the
virulent
darts
of
Satan
,
as
also
for
propulsing
and
beating
backe
the
cruell
strokes
of
the
wicked
.
For
expulsing
such
Satanicall
darts
,
they
take
to
themselues
the
He●b
Faith
,
Thy
faith
hath
made
thee
whole
.
And
this
Faith
was
it
,
wherby
the
hearts
of
the
Gentiles
were
purified
▪
and
Faith
is
that
,
whereby
all
our
spirituall
maladies
are
healed
.
[
*
](A15991-e34810-b)
*
Cyprian
ad
Quirin
.
li.
3.
ca.
42.
Tantum
nos
posse
quantum
credimus
.
Omnia
p●ssibilia
credenti
.
So
much
we
can
as
we
belieue
:
For
to
the
Faithfull
all
things
are
possible
.
Fourthly
,
Charitie
in
the
Hindes
appeareth
in
their
swimming
,
where
the
first
sustaineth
the
second
:
the
second
vpholdes
the
third
,
&c.
The
First
of
the
Hindes
(
which
sustaineth
,
and
is
not
sustained
of
any
creature
:
for
his
owne
power
sustaines
him
)
it
is
the
Hinde
of
the
Morning
,
Marke
,
Barnabas
,
Peter
,
Thomas
;
yea
,
Abraham
,
Isaac
,
Iaakob
,
Iudah
,
Moses
,
Aaron
,
Dauid
,
all
are
noted
of
the
Holy-ghost
of
error
.
And
because
we
must
rest
on
them
,
but
as
they
respect
and
relie
on
Christ
,
therefore
He
(
the
Hinde
of
the
Morning
.
psal.
22.
in
the
title
)
is
preferred
for
all-sufficient
.
I
am
able
,
Beare
yee
one
anothers
burden
and
so
fulfill
the
Law
of
Christ
,
Galat.
6.2
.
Not
looking
euery
man
on
his
owne
things
,
but
euery
man
also
on
the
things
of
other
men
.
Which
notably
manifests
the
impietie
of
our
age
,
where
ordinarily
people
look
that
others
should
sustaine
them
,
but
they
make
no
conscience
of
sustaining
others
.
Instead
of
vpholding
their
weake
brethren
with
the
Hart
and
Hinde
,
they
will
labour
rather
to
withdraw
their
shoulder
in
the
time
of
surging
affliction
,
that
so
their
fellowe-members
may
sinke
and
be
drowned
amidst
their
temptation
.
Fiftly
,
Their
simplicitie
,
in
being
ouer-reached
by
the
huntsman
,
during
the
time
they
attend
melodie
,
it
putteth
vs
in
minde
of
a
double
simplicitie
in
the
Ministers
and
members
of
Christ
Iesus
,
and
that
in
a
double
sorte
abused
of
the
wicked
.
The
first
simplicitie
is
naturall
,
the
second
,
spirituall
.
By
the
naturall
simplicitie
,
they
are
carried
many
times
to
harken
after
the
delights
of
this
life
.
Euen
then
the
wicked
world
is
readiest
to
smite
them
through
;
yea
,
Satan
himselfe
to
snare
them
.
For
while
the
spirituall
hinde
listneth
to
the
diuell
,
to
the
world
and
the
fleshes
Musicke
,
then
Satan
lets
his
arrowes
flie
,
piercing
Iudah
,
galling
Dauid
,
snaring
Salomon
.
By
the
spirituall
simplicitie
,
they
are
carried
to
listen
vnto
heauens
harmonie
,
to
be
lifted
vp
in
the
spirite
aboue
the
flesh
,
and
to
mount
into
heauen
by
the
wings
of
prayer
.
This
melodie
is
not
(
as
the
former
)
from
an
euill
,
but
from
the
good
spirite
of
God
.
But
at
such
time
of
spirituall
delight
,
Satan
is
ready
to
pull
the
eye
of
Dauid
downe
vpon
Bathsheba
:
no
lesse
prest
to
buffet
Paul
and
to
gall
him
in
the
flesh
:
In
some
measure
,
all
the
members
of
Christ
Iesus
are
adapted
to
the
Roes
and
Hindes
of
the
field
:
specially
his
ministers
,
but
principally
such
of
them
as
haue
beene
and
are
the
Gathering
ministerie
:
ministers
appointed
to
trauase
the
Catholike
field
of
Iesus
.
Which
latter
paineful
mounting
spirited
ministerie
,
are
the
sacred
witnesses
of
the
diuine
allegeance
,
whereto
the
proselites
of
the
Iewes
are
sworne
of
the
Christian
Gentiles
.
Sworne
they
are
,
not
to
disturbe
Messiah
,
no
,
not
to
stirre
him
vp
till
he
please
.
While
thus
they
be
charged
to
looke
to
their
allegeance
,
the
Gentile
Church
is
couched
betweene
his
louing
armes
,
and
sweetely
passeth
her
time
in
sacred
contemplation
.
And
with
these
their
mutuall
dilections
,
the
second
part
is
finished
.
The
end
of
the
second
part
.
THE
THIRD
PART
of
Salomon
his
Song
of
Songs
,
Expounded
and
Applied
By
Henoch
Clapham
Esaiah
5.1
.
I
will
now
sing
to
my
Beloued
,
the
Song
of
my
Beloued
touching
his
Vine-yard
.
Printed
at
London
by
Valentine
Sims
for
Edmund
Mutton
dwelling
in
Pater-noster-Row
at
the
signe
of
the
Huntes-man
.
1603.
¶
To
the
Right
Honourable
Edmund
Lord
Sheffeild
,
Knight
of
the
Honourable
order
of
the
Garter
,
&c.
I
Doubt
not
(
Right
Honourable
)
but
you
well
vnderstand
the
Romanists
Equiuocations
(
for
so
their
false-packing
is
of
some
[
*
](A15991-e35350-b)
*
W.
at
.
and
his
fellowes
.
Secular
Priests
termed
in
print
)
not
making
conscience
(
many
schollers
of
them
)
how
deepely
they
lie
,
so
it
may
bring
present
aduantage
.
Yea
,
an
oth
is
nothing
with
such
,
hauing
their
Match-diuell
euasions
,
as
sometimes
had
their
[
*
](A15991-e35380-b)
*
Hollinshed
i●
Henr.
8.
●
.
30.
Obseruant
Frier
Forest.
Who
comming
to
be
burnt
for
teaching
people
in
secret
,
how
king
Henry
was
not
head
of
the
Church
in
his
dominions
,
and
then
put
in
minde
how
he
had
taken
an
oth
to
the
contrary
,
he
answered
,
that
hee
tooke
the
oth
with
his
outward
man
,
&
that
his
inward-man
neuer
consented
.
These
fellowes
are
like
to
one
(
of
whom
Cicero
writeth
)
who
hauing
taken
truce
with
his
enemy
for
thirtie
dayes
,
did
in
the
night
season
inuade
his
enemies
land
,
saying
:
that
The
truce
was
taken
for
dayes
,
not
for
nights
.
Hence
it
groweth
,
they
will
tell
plaine
people
how
Christ
saide
Masse
,
and
so
the
Apostles
after
:
as
if
that
Masse
(
indigestaque
moles
heape
of
riffe-raffe
)
were
not
onely
so
ancient
,
but
had
also
Christ
for
the
Authour
.
But
a
Scholler
can
send
them
to
their
Infinite-booke
containing
eight
and
twenty
huge
Volumes
,
dedicated
to
their
Pope
Greg.
the
thirteene
,
comprising
Tracts
vtriusque
juris
,
[
*
](A15991-e35510-b)
*
Tom.
1.
lib.
Aymari
Riualli
.
fol.
45.
gathered
by
Francis
Zilettus
,
where
their
Record
runnes
thus
:
A
Petro
vltra
,
&c.
Besides
other
Institutes
,
we
haue
from
Peter
a
part
of
the
ordained
Masse
.
For
after
the
consecration
introduced
of
Christ
,
he
vsed
(
which
our
Priests
now
vse
)
that
prayer
Pater
noster
.
But
Celestine
gaue
the
Masses
Introit
.
Gregor
.
found
out
the
Kyrie
eleyson
.
Thelophorus
the
Gloria
in
excelsis
deo
.
The
Collations
were
inuented
by
Gelasius
the
first
:
and
the
Epistle
and
Ghospel
were
added
to
the
Masse
by
Ierome
.
The
Alelujah
was
taken
out
of
the
Church
of
Ierushalem
;
and
the
Creede
from
the
Nicen
councell
.
Pelagius
found
out
the
Commemoration
of
the
dead
:
and
Leo
the
third
introduced
Frankinsence
.
We
haue
the
kissing
of
the
Pax
from
Innocentius
the
first
:
but
the
singing
of
Agnus
Dei
was
instituted
by
Sergius
,
&c.
As
thus
they
make
their
Masses
beginning
more
Antient
then
it
is
by
their
owne
Record
:
so
,
the
same
was
(
as
appeareth
)
a
long
time
raking
into
one
.
Not
a
few
hundred
yeares
was
that
Beggers
cloke
patched
togither
.
They
will
make
a
publike
brag
of
their
Papall
succession
,
and
yet
know
that
it
is
vndefined
who
succeeded
Peter
.
Some
of
them
saying
Linus
,
some
Clemens
,
and
some
they
know
not
what
.
Wherewith
we
can
put
them
in
minde
,
how
a
great
sort
of
their
Popes
were
[
*
](A15991-e35850-b)
*
Distinct
65.
capite
Hosius
.
sonnes
,
begotten
by
Subdeacons
,
Deacons
,
Priests
.
Who
by
an
ordinance
of
their
Apostaticall
Church
must
needes
be
Bastards
:
and
so
in
their
vnderstanding
of
Deu.
23.2
.
they
must
haue
beene
vncapable
of
all
Ecclesiasticall
function
,
specially
of
Popeship
.
Though
Parentall
vices
must
not
be
imputed
to
Children
(
for
thereby
they
would
euade
,
abusing
Augustine
therein
)
yet
Children
in
ciuill
policie
haue
beene
by
lawe
diuine
and
humane
disinherited
,
and
made
vncapable
of
many
externall
priuiledges
,
by
reason
of
Parents
vices
.
And
by
this
rule
it
is
,
that
our
late
malcontented
Seculars
(
assuming
Ro.
Parsons
the
Iesuite
to
be
a
Bastard
)
do
vrge
his
incapabilitie
of
Church-function
.
If
such
(
in
the
censure
of
their
owne
lawes
)
haue
beene
the
Succeeders
(
a
Dozen
whereof
[
*
](A15991-e35910-b)
*
In
a
Tract
of
Min.
marriag
.
Doctor
Barnes
from
their
owne
writings
hath
produced
)
how
then
,
not
to
touch
their
many
Papall
[
*
](A15991-e35940-b)
*
Their
Genebrard
noteth
in
his
chron.
23.
schismes
(
sundry
holding
many
yeeres
)
betweene
the
yeare
254
and
1439.
schismes
,
can
they
prooue
their
bragged
succession
?
Herewithall
we
may
put
them
in
minde
of
Pope
Ioane
(
who
brought
forth
her
Babie
in
the
open-streete
betweene
Theatrum
Colossae
and
S.
Clements
Church
)
whereof
arose
their
tenne
Pees
.
Penes
portam
Petri
&
Pauli
,
peperit
Papa
,
pater
patriae
,
paruum
puerum
.
Graced
(
as
Chronica
compendiosa
vttereth
)
with
a
Diuells
speach
,
crying
out
in
a
Consistorie
:
Papa
pater
patrum
,
Papissae
pandito
partum
.
For
authoritie
of
which
Historie
we
haue
writers
many
,
against
whom
they
cannot
(
without
blushing
)
except
:
as
,
Polycronicon
,
Caxton
,
Volateran
,
Nauclerus
,
Marianus
Scotus
,
Martinus
Polonus
,
Functius
,
Sabellicus
,
Sigibertus
Gemblacens
.
Laonicus
Chalcondila
,
Platina
,
Mare
Historiarum
,
Chronica
compendiosa
,
&c.
This
standing
so
:
their
Succession
will
prooue
but
doubtfull
,
schismaticall
,
whorish
.
This
they
know
well
inough
,
but
with
the
simple
they
must
equiuocate
and
iuggle
for
aduantage
.
They
will
tell
the
simple
,
how
all
translations
of
the
Bible
(
excepting
their
Latine-one
)
are
false
and
intollerable
.
Whereas
,
what
knowledge
soeuer
they
haue
of
ours
,
their
schollers
know
,
how
our
learned-men
can
produce
many
hundreds
of
grose
errours
,
from
their
Dunsticall
latine-one
,
[
*
](A15991-e36120-b)
*
For
this
,
see
their
Santis
Pagnin
in
praefat.
ad
Clem.
7.
&
their
Driedo
l.
2.
c.
1.
de
catalog
scriptur
.
fasly
termed
Ieroms
.
To
giue
an
vngainesayable
touch
:
in
Ezra
.
9.8
.
for
paxillus
,
they
reade
paxillius
.
In
Prou.
16.11
.
they
reade
lapides
seculi
for
sacculi
,
In
Psal.
133.16
.
they
reade
,
viduam
ejus
benedicam
for
victum
:
and
in
Luke
15.8
.
euertit
domum
she
ouerthrew
the
house
:
for
euerrit
she
swept
the
house
:
with
many
such
Quid
for
Quos
.
If
Bellarmine
and
such
say
,
that
this
hath
come
to
passe
through
drowsinesse
or
ignorance
of
their
Monks
,
who
first
writte
them
(
nam
Monacho
,
quis
indoctior
?
)
how
comes
it
to
passe
,
that
they
haue
printed
them
estsoones
without
correction
?
Is
i●
,
because
they
would
be
constant
,
although
(
God
knowes
)
in
euill
?
But
not
to
speake
of
such
Monkish
errours
:
how
haps
there
is
such
warre
betweene
two
of
their
Popes
(
Sixtus
quintus
and
Clemens
octauus
)
[
*
](A15991-e36360-b)
*
Bellum
papale
per
Th.
Iames
shewes
this
.
either
of
them
hauing
their
Edition
,
with
(
●
know
not
)
how
many
thousand
variations
:
and
whether
of
the
Popes
copies
will
they
follow
?
Arias
Montanus
in
his
preface
to
the
Interlinear
Bible
,
will
tell
them
how
the
latine
translation
faede
corrumpitur
,
is
filthily
corrupted
.
Hereupon
it
is
;
that
not
onely
the
two
Popes
laboured
to
mende
it
,
but
also
,
that
Pagnin
leaueth
the
old
latine
for
following
the
Hebrue
and
Greeke
:
as
Arias
after
him
,
doth
also
thousand
of
times
leaue
him
,
for
following
the
originall
more
nerely
.
Reuelat.
chapt.
5.
)
as
vnworthy
he
is
of
any
Pastorall
place
,
that
from
the
corruptest
translation
is
not
able
,
to
hold
our
Christian
doctrine
against
all
Romish
Pagan-inuentions
.
With
these
Equiuocatours
I
sometimes
in
the
succeeding
Treatise
(
so
well
as
in
the
former
)
doe
conflict
:
maintaining
the
ancient
doctrine
of
Faith
against
their
Romish
innouations
.
Against
this
(
I
doubt
not
)
some
of
that
Faction
will
kicke
,
in
my
natiue
country
:
which
somewhat
more
then
a
yeare
since
coulde
like
of
a
violent
hand
in
secret
,
for
bastonadoing
the
Authour
.
For
a
Religion
it
is
,
that
cannot
be
defended
so
well
with
words
as
swords
:
nor
so
easly
by
open
plaine
dealing
,
as
by
secret
treatcheries
and
publike
Equiuocations
.
Which
considerations
had
,
I
the
rather
haue
(
in
this
particular
Dedication
)
fled
to
him
that
Can
;
and
for
holy
respect
I
feare
not
,
Will
,
●oth
accept
and
patronize
qualiacunque
sunt
these
my
poore
labours
.
Wherewith
I
rest
Your
Honors
wherein
I
may
,
Henoch
Clapham
The
Text.
8
IT
is
the
voyce
of
my
Beloued
.
Behold
he
commeth
leaping
ouer
the
mountaines
and
skipping
ouer
the
hills
.
My
Welbeloued
is
like
a
Roe
or
yong
Hynde
.
9
Behold
he
standeth
behinde
our
wall
,
looking
forth
of
the
windowe
:
shewing
himselfe
through
the
grates
.
10
My
Beloued
spake
and
said
vnto
me
;
Arise
my
Loue
,
my
Faire-one
,
and
come
away
.
11
For
behold
winter
is
past
,
the
raine
is
changed
and
gone
away
.
12
The
flowers
appeare
in
the
earth
:
the
time
of
the
singing
(
of
birds
)
is
come
,
and
the
voyce
of
the
Turtle
is
heard
in
our
Land
.
13
The
Fig-tree
hath
brought
forth
her
yong
figs
:
and
the
vines
with
their
small
grapes
haue
cast
a
sauour
.
Arise
my
Loue
,
my
Faire
one
,
and
come
away
.
14
My
Doue
,
thou
art
in
the
holes
of
the
Rocke
,
in
the
s●cret
places
of
the
staires
:
Shew
me
thy
face
:
cause
me
to
heare
thy
voyce
:
because
thy
voyce
is
sweete
and
thy
face
comely
.
15
Take
vs
the
Foxes
,
the
little
foxes
,
destroying
the
vines
:
for
our
vines
haue
small
grapes
.
16
My
Welbeloued
is
mine
,
and
I
am
his
,
hee
feedeth
among
the
Lillies
.
17
Vntill
the
day
breake
,
and
the
shadowes
flee
away
,
returne
my
Welbeloued
,
and
be
like
a
R●●
or
yong
Hart
vpon
the
mountaines
of
Bether
.
The
third
Part.
The
Argument
of
this
third
Part.
The
Church
solaceth
her
soule
in
remembring
the
words
,
feature
and
presence
of
her
beloued
.
Messiah
:
protesting
withall
,
her
dutifull
allegiance
:
euen
to
the
subscribing
vnto
his
determined
absence
before
incarnation
,
so
well
as
to
his
continuance
in
the
heauens
now
till
the
time
all
shadowes
(
whether
Naturall
,
Legall
or
Euangelicall
)
be
to
be
abolished
,
to
the
full
restauration
of
all
things
.
CHAP.
2.
Lect.
1.
Verse
.
8.
It
is
the
voyce
of
my
Beloued
.
Behold
he
commeth
leaping
ouer
the
mountaines
,
and
skipping
ouer
the
hills
:
My
beloued
is
like
a
Roe
or
yong
Hinde
.
THis
verse
,
and
the
rest
of
this
Chapter
,
beginneth
and
continueth
a
new
Act
of
Messiahs
loue
to
his
Church
;
specially
,
to
this
of
the
Gentiles
.
As
Daniel
and
other
of
the
Prophets
haue
sundry
visions
of
one
and
the
same
thing
,
but
the
latter
visions
ordinarily
the
clearer
:
so
in
this
song
are
sundry
Acts
expressing
Christ
and
his
churches
mutuall
Loues
,
but
euerie
latter
Act
(
compared
with
the
precedent
)
is
a
clearer
of
some
former
point
,
and
a
perfecter
of
the
former
.
In
this
Act
we
haue
the
Church
still
speaking
:
eyther
declaring
her
owne
sense
,
or
the
actions
of
her
Beloued
.
All
tending
to
expresse
their
mutual
affections
one
towards
another
,
in
respect
of
Christes
comming
in
the
flesh
,
and
the
new
churches
glory
accompanying
the
same
.
In
this
verse
is
vttered
the
churches
sense
and
feeling
of
Messiahs
approaching
in
the
flesh
,
laid
downe
first
,
from
the
knowledge
she
hath
of
his
voice
;
secondly
of
his
pace
.
The
voyce
is
made
excellent
by
the
subiect
,
when
she
saith
,
It
is
the
voyce
of
my
Beloued
.
The
Pase
is
made
excellent
,
first
,
from
a
word
of
attention
,
Behold
:
secondly
,
from
the
speedinesse
thereof
:
once
,
by
saying
he
commeth
leaping
ouer
the
mountaines
and
hills
:
afterwards
,
by
comparing
him
for
that
,
to
the
Roe
or
yong
Hinde
.
The
Church
of
the
Gentiles
(
figuratiuely
considered
as
a
seed
,
in
the
loynes
of
the
ancient
Patriarchs
and
Prophets
)
doth
listen
after
,
and
quickely
in
the
spirit
obserue
Messiahs
voyce
.
Because
our
God
calleth
things
that
are
not
,
as
if
they
were
;
for
that
cause
the
new
Church
is
introduced
hearing
and
seeing
,
before
she
was
.
Like
as
Isaiah
(
foreseeing
the
New
Churches
glorie
)
doth
cal
vpon
her
to
Reioyce
:
[
*
](A15991-e36890-b)
*
Isa.
54
1.
galat.
4.27
.
saying
,
Reioyce
thou
barre●
that
bearest
no
children
&c.
which
by
the
Apostle
is
plainely
applied
to
the
church
of
the
Gentiles
,
which
then
had
no
being
by
sund●y
hundreds
of
yeares
.
Which
teacheth
the
stedfastnesse
of
Gods
decree
,
the
truth
of
his
word
,
that
future
things
are
to
him
present
:
yea
,
that
things
to
come
,
should
be
to
the
faithfull
,
as
already
acted
.
For
the
Churches
acknowledging
his
voyce
,
it
is
that
wherof
our
Sauiour
speaketh
in
the
tenth
chapter
of
S.
Iohn
,
My
sheepe
will
heare
my
voyce
:
of
whom
before
he
hath
saide
,
They
knowe
my
voyce
:
How
can
the
faithfull
heare
and
acknowledge
his
voice
,
seeing
he
is
in
the
Heauens
,
and
we
in
the
earth
?
His
voyce
is
now
heard
and
acknowledged
in
his
written
word
,
specially
expounded
and
applied
by
his
ministers
.
For
so
long
as
his
Canonicall
bounds
are
kept
it
is
not
we
,
[
*
](A15991-e36950-b)
*
Mat.
10.20
.
but
the
Spirit
of
our
Father
which
speaketh
in
vs
.
And
for
this
cause
our
Sauiour
doometh
the
acception
and
reiection
of
his
ministers
,
to
be
the
acception
and
reiection
of
himself
&
his
father
.
Which
as
it
teacheth
,
how
these
that
be
of
God
will
heare
his
worde
:
so
further
,
that
his
word
is
to
bee
acknowledged
for
the
Voyce
of
the
Churches
Beloued
.
Nor
will
the
faithfull
withdraw
their
eare
from
hearing
the
lawe
(
for
such
their
prayers
shal
be
abhominable
●
Prou.
28.9
.
)
nor
yet
hearing
it
,
speake
euill
of
it
,
as
they
would
not
be
found
blasphemers
of
the
Holy-ghost
.
But
as
the
faithfull
(
Christs
she●p
)
can
onlie
acknowledge
Christs
voyce
rightly
when
they
heare
it
:
so
from
the
mouthes
of
Foxes
,
Woolues
,
Tygers
,
what
can
wee
expect
,
b●t
barkings
and
bawlings
against
the
voyce
of
Iesus
.
Be
not
therefore
quiet
in
thy
minde
,
till
thou
finde
and
feele
these
twoo
markes
of
Christ
in
thee
:
first
,
a
readinesse
to
heare
his
sacred
voyce
:
secondly
,
a
willingnesse
to
acknowledge
it
for
the
voice
of
our
Beloued
.
And
because
his
voyce
,
therefore
to
bee
accepted
,
sweetly
embraced
,
and
layed
vp
in
our
heart
,
as
the
Gemme
and
Iewell
of
our
Beloued
,
sweetest
Beloued
,
Christ
Iesus
.
Besides
the
Churches
knowledge
of
his
voyce
,
shee
knowes
and
discernes
him
by
his
pase
.
And
because
she
would
haue
al
her
members
to
know
the
same
with
her
,
shee
prefaceth
her
speach
with
this
word
of
Attention
,
Behold
,
q.
d.
Behold
how
my
Beloued
comes
running
like
an
Hinde
.
First
,
herein
I
obserue
,
how
carefull
we
should
be
,
that
others
,
together
with
vs
,
may
heare
and
see
Christ
.
When
Isaiah
fo●esawe
him
comming
to
assume
flesh
,
he
cryes
out
,
Behold
:
and
when
the
Angel
Gabriel
came
to
assure
the
Virgine
hereof
,
he
vseth
the
same
word
,
Behold
.
The
Angels
would
haue
vs
to
behold
,
[
*
](A15991-e37080-b)
*
Isa.
7.14
.
the
Prophets
would
haue
vs
to
behold
;
and
what
are
we
that
we
will
not
behold
and
contemplate
Christs
comming
,
and
the
manner
of
his
comming
?
That
which
here
is
to
be
beheld
,
is
,
first
his
pacing
from
mountain●
to
mountaine
,
from
thence
to
the
hills
:
secondly
,
the
speedines
of
his
pace
,
layd-forth
vnder
comparison
.
His
pasing
from
mountaines
downe
to
the
hils
,
&
thence
vnto
her
in
the
lowest
earth
,
I
vnderstand
to
be
his
descending
by
degrees
▪
fro
the
heauens
to
th
earth
,
[
*
](A15991-e37100-b)
*
So
vnderstoode
of
Gr●●gorius
Magnus
.
for
the
worke
of
incarnation
.
Oh
,
(
saith
the
Prophet
)
that
thou
wouldst
breake
the
heauens
and
come
downe
:
and
here
the
faithfull
foresee
in
the
Spirit
,
that
the
heauens
gaue
place
,
and
the
Sauiour
approached
by
degrees
:
descending
(
as
Roes
from
the
Rockes
)
from
higher
to
lower
places
.
The
Ancients
see
him
comming
(
yea
,
Abraham
see
his
daie
,
though
a
farre
off
)
the
end
of
the
Sinagogue
and
the
beginning
of
the
New
Testaments
church
see
him
come
.
Insomuch
as
Iohn
Baptist
put
forth
his
finger
,
saying
,
Behold
the
Lambe
,
for
the
succeeding
ages
of
this
Church
,
they
behold
Messiah
passed
and
ascended
from
whence
hee
first
descended
into
the
lowest
parts
of
th
earth
,
Ephes.
4.9
.
From
whence
we
are
to
behold
him
in
the
next
place
,
descending
to
a
newe
purpose
.
Before
hee
came
in
humilitie
,
to
be
iudged
,
but
nowe
in
glory
,
to
iudge
:
before
to
suffer
in
his
members
,
but
now
to
be
glorified
in
his
members
.
He
approached
then
by
degrees
,
so
now
.
And
that
of
the
faithfull
was
beheld
with
comfort
,
so
should
his
second
comming
now
.
His
manner
of
comming
▪
is
for
the
swiftnesse
compared
to
the
Roe
or
Hinde
running
.
[
*
](A15991-e37210-b)
*
Gnasáél
in
2.
Sam.
2.18
.
Asahel
for
lightnesse
of
foote
,
was
compared
to
a
wilde
Roe
.
This
Gnasáel
(
or
Prepared
of
God
)
is
Messiah
,
prepared
a
Sauiour
in
the
sight
of
all
people
.
The
first
ranne
till
he
was
pearced
in
the
side
,
so
did
the
second
:
The
sight
of
the
first
slaine
,
it
caused
the
people
there
to
stand
:
and
when
should
wee
stoppe
,
but
when
we
be
come
to
our
Asahel
?
In
his
death
let
vs
rest
,
the●e
let
vs
ruminate
.
We
runne
well
when
we
rest
there
.
Woe
vnto
the
merit-monger
that
ouer-runnes
this
crosse
:
that
seekes
rest
beyond
him
:
for
by
his
blood-shedde
are
we
only
saued
:
there
let
vs
rest
,
and
pawse
in
his
passion
.
Lect.
II.
Verse
.
9.
Behold
he
standeth
behinde
our
wall
,
looking
forth
of
the
Windowes
,
shewing
himselfe
through
the
Grates
.
THE
Church
listning
and
looking
after
Messiahs
approaching
in
the
flesh
,
she
(
in
the
former
verse
)
hath
heard
and
seene
him
,
but
as
a
farre
off
.
In
this
verse
,
she
exulting-wise
,
seeth
him
right
neere
,
and
in
the
following
verses
introduceth
him
familiarly
speaking
vnto
her
.
For
the
sight
of
him
heere
,
she
hath
it
but
in
part
,
and
(
as
it
were
)
but
by
halfes
.
She
being
within
,
doth
see
him
but
as
without
vnder
her
walls
,
looking
in
by
the
windowes
and
the
N●tteworke
thereof
.
[
*
](A15991-e37360-b)
*
The
Greeke
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
nets
.
This
neere
sight
,
and
yet
imperfect
sight
,
may
be
considered
three
wayes
,
in
the
impediments
to
sight
:
first
in
respect
of
the
wall
,
secondly
of
the
windowes
,
thirdly
of
the
grates
,
all
three
betwixt
her
and
him
.
The
wal
I
vnderstand
to
be
the
ancient
legall
ceremonies
,
called
of
the
Apostle
a
stoppe
and
the
partition
wall
,
Eph.
2.14
.
For
Christ
and
the
New
Testaments
Church
,
were
parted
by
that
wall
of
sacrifices
and
other
Leuiticall
ceremonies
,
during
the
continuance
of
that
ancient
Priesthood
.
And
in
that
Argument
(
for
satisfaction
of
the
Iewes
)
is
the
substance
of
the
Epistle
to
the
Hebrewes
spent
.
What
a
stoppe
and
partition
wall
it
was
,
the
Proselites
of
the
Gentiles
added
to
the
Iewes
,
but
specially
the
Gentiles
seede
inclosed
in
Abrahams
people
,
they
sawe
and
felt
it
with
sorrow
.
Ioy
and
comfort
it
was
to
see
Christ
standing
behinde
the
wall
of
oblations
,
sprinklings
of
blood
and
washings
:
and
yet
a
sorrow
to
see
him
so
,
as
vnable
to
embrace
him
.
A
comfort
to
see
the
light
of
the
world
,
behinde
the
sanctuaries
lampes
daily
burning
:
but
a
sorrow
to
see
him
slaine
,
his
blood
powred
out
,
and
his
flesh
scorched
with
heauens-fire
,
in
the
Bullockes
,
Goates
,
Lambs
,
&c.
slaine
and
burnt
within
and
without
the
Sanctuarie
of
Israel
.
Oh
that
God
would
hasten
the
remoouall
of
Moses
ceremonia●l
vaile
,
from
his
Iewish
people
!
that
so
they
might
see
to
the
end
of
all
these
things
:
namely
that
they
were
shadowes
of
good
things
to
come
,
the
substance
and
end
wherof
is
Christ
.
The
second
impediment
,
be
the
windowes
of
this
wall
of
ceremonies
,
which
I
vnderstand
to
be
the
golden
leaues
of
the
word
vnfolding
and
clearing
the
ceremonies
:
to
which
windowes
,
the
[
*
](A15991-e37460-b)
*
Is●iah
ther●
prophecieth
the
Gentiles
flocking
to
Messiah
.
prophet
remembers
(
Isa
60.8
.
)
that
the
Lords
doues
do
flie
and
flocke
together
.
The
wall
was
a
stop
,
and
these
windowes
are
a
stay
:
but
much
lesse
impeding
then
the
former
.
Yea
,
these
windowes
are
made
(
as
the
Temples
windowes
were
)
for
leting
in
light
.
That
is
,
the
sacred
ministring
knowledge
of
the
ceremonies
(
their
vse
and
end
)
to
the
Church
:
who
through
them
(
by
the
light
of
the
word
)
doth
contemplate
and
spiritually
beholde
Christ
Iesus
,
as
behinde
them
.
What
can
a
man
behold
through
a
wall
,
but
by
the
windowes
?
And
what
knowledge
can
be
taken
of
Christ
in
sacrifice
and
sacrament
,
but
by
the
vnfolding
of
scripture
?
Shut
vp
the
scriptures
(
as
the
Romanists
haue
in
a
strange
tongue
)
and
all
ceremonies
of
the
law
and
gospel
,
are
but
as
a
wall
without
windowes
,
an
house
without
light
,
a
body
without
eyes
.
And
if
the
eie
bee
shut
and
darkened
,
how
great
is
that
darkenesse
?
But
let
the
scriptures
be
opened
,
and
ceremonies
are
seene
through
,
Christ
is
beholded
,
and
Antichrist
disclosed
.
The
Grates
and
networke
,
seeme
to
resemble
that
partition
which
(
is
recorded
)
to
haue
beene
betweene
the
Temples
court
(
where
the
people
stood
)
and
the
Sanctum
or
Holy-place
,
where
the
Priests
were
employed
about
the
Altare
.
For
,
as
the
people
were
not
to
enter
into
the
Sanctum
,
but
to
continue
Aarons
Ephod-bells
sounding
as
he
went
too
and
fro
in
the
publike
ministration
:
for
whetting
them
vp
more
feruently
to
prayer
and
meditation
of
Christes
incarnation
and
sufferings
.
First
,
the
wall
betweene
the
Church
and
her
Beloued
,
secondly
,
the
windowes
,
now
lastly
,
the
grates
.
The
first
kept
them
most
asunder
,
the
second
lesser
,
the
third
least
of
all
.
What
may
these
grates
be
,
but
particular
notices
and
neere
knowledges
,
particularly
enlightning
our
Conscience
.
Windowes
let
in
a
general
light
,
but
grates
a
particular
.
Windowes
light
,
flasheth
ouer
all
superficiallie
:
but
these
grates
admit
in
particular
lights
,
flowing
from
one
and
the
same
Celestiall-sunne
.
This
latter
knowledge
therefore
is
more
,
then
that
generall
illumination
administred
before
,
as
by
the
large
opening
of
the
scriptures
leaues
:
namely
,
this
is
a
particular
application
of
Messiah
,
fauourable
aspects
,
declared
in
the
word
,
and
sealed
vp
in
the
sacraments
.
This
Messiah
approched
from
the
mountaines
to
the
hills
,
from
the
hils
to
the
Temples
wall
:
thence
to
the
windowes
,
lastly
,
to
the
vaile
of
net-worke
:
through
which
she
might
see
her
beloued
(
euen
the
high-priest
of
al
)
more
clearly
and
pa●ticularlie
,
with
a
neerer
application
.
In
the
time
of
the
old
world
,
hee
was
as
vpon
the
mountaines
;
in
Abrahams
time
as
vpon
the
hills
:
in
Moses
his
time
behinde
the
partition
wall
:
in
Daniles
time
as
at
the
windowes
:
and
in
the
new
testaments
age
,
as
beholding
him
through
the
grates
.
Which
the
Apostle
termeth
but
a
knowing
of
Christ
in
part
;
and
the
beholding
of
him
in
a
mirrour
,
though
with
open
face
,
1.
Cor.
13.
&
2.3.18
.
Nor
is
the
cause
of
this
our
imperfect
sight
to
be
imputed
to
God
,
but
to
our
apostaticall
nature
,
couered
with
a
vaile
of
peeuish
ignorance
and
fleshly
vnderstanding
:
to
which
infirmity
of
ours
God
hath
applied
himselfe
in
his
shining
.
The
brightnesse
of
his
glorie
no
flesh
here
can
behold
,
and
liue
:
but
when
our
Messiah
shall
againe
appeare
in
the
flesh
We
shall
be
like
him
;
for
wee
shall
see
him
as
he
is
,
Nor
could
we
see
him
as
hee
is
,
were
it
not
that
hee
shall
first
make
vs
like
himselfe
.
But
after
that
Messiah
hath
thus
satisfied
her
sight
,
let
vs
heare
how
he
satisfieth
her
hearing
.
Lect.
III.
Verse
10.
My
Beloued
spake
and
said
vnto
me
,
arise
my
Lou●
,
my
Faire-one
,
and
come
away
,
&c.
THe
word
Gnanah
signifieth
so
to
speake
,
as
is
by
way
of
Answering
.
And
therfore
of
Arias
Montanus
turned
expressie
[
Respondit
]
My
Beloued
answered
.
[
*
](A15991-e37780-b)
*
R.
Selo●oh
on
Cantic
.
●
.
Rabbi
Selomoh
teacheth
the
same
on
this
place
:
adding
besides
,
that
it
signifieth
a
Conclamation
with
a
cleare
lifted
vp
voice
.
Here
then
we
are
to
obserue
,
a
beginning
of
Messiahs
speach
to
his
Church
and
continued
to
the
end
of
the
15.
verse
,
and
all
this
recounted
by
the
mouth
of
his
Church
Before
shee
heard
his
voice
,
but
a
farre
off
.
She
saw
her
Sauiour
approaching
swiftlie
vnto
her
:
And
now
being
come
so
nere
(
as
through
the
grates
he
made
himselfe
knowne
vnto
her
)
he
answers
her
lowdly
,
he
speakes
vnto
her
comfortably
.
That
she
saieth
,
He
answered
:
it
not
onely
argueth
Messiahs
affabilitie
and
much
readinesse
to
enforme
the
faithfull
:
but
also
,
that
there
was
some
question
,
or
demaund
vsed
before
of
the
Church
,
whereto
this
ensuing
answer
is
framed
.
In
the
Gospel
sundrie
times
it
is
written
,
And
Iesus
answered
and
said
:
which
some
terme
an
Hebraisme
,
or
a
forme
of
speach
vsed
of
Hebrues
,
euen
then
,
when
as
no
demaund
went
before
.
I
respect
not
what
is
Hebrewes
speach
,
but
what
is
the
speach
of
that
Holy
Canonicall
Spirit
which
spake
in
the
holy
Prophets
of
the
Hebrues
(
for
the
holy
men
of
God
spake
as
they
were
moo●ed
by
the
Holy-ghost
)
and
I
am
sure
,
[
*
](A15991-e37870-b)
*
2.
Pet.
1.21
.
that
the
Spirit
of
GOD
will
not
say
,
He
answered
his
Church
,
but
when
the
Church
hath
spoken
somwhat
first
,
wherto
he
after
frames
his
answer
.
The
Churches
speach
is
Vocall
or
Mentall
.
Vocall
speach
is
that
,
whereto
the
Bodies
voyce
is
adopted
:
and
such
speach
we
finde
not
here
(
nor
in
the
Gospel
,
diuerse
times
)
whereto
the
answer
may
haue
relation
.
Mentall
speach
is
that
,
which
is
begotten
in
,
and
brought
forth
of
the
Minde
.
And
so
wee
see
,
that
our
Sauiour
in
the
gospel
frameth
an
answer
very
oft
to
the
thoughts
of
his
hearers
:
and
so
he
heard
Moses
cry
,
when
Moses
vttered
neuer
a
word
.
Here
therefore
we
must
necessarily
collect
,
that
something
was
said
in
the
Churches
minde
,
whereto
this
answer
is
formed
.
By
his
answer
,
we
may
easily
guesse
at
her
demaund
.
The
answer
(
as
afterwards
appeareth
)
tends
to
the
drawing
her
forth
of
an
vncomfortable
,
to
a
comfortable
estate
:
as
it
were
out
of
winter
stormes
into
a
pleasant
spring
:
her
demaund
then
by
Analogie
of
Reason
)
must
be
this
:
ô
Messiah
,
how
long
will
it
be
,
ere
I
be
deliuered
out
of
this
calamitie
?
Whereto
he
answere●h
in
effect
,
Euen
now
the
time
is
,
therefore
arise
and
come
away
.
The
Rabbines
vnderstand
this
answer
to
be
made
of
God
to
their
Israel
in
Egipt
,
when
they
cried
to
the
Lord
for
deliuerance
out
of
that
bondage
.
True
it
is
that
so
they
cried
,
and
also
by
Moses
receaued
an
answer
for
present
deliuerie
.
But
,
howsoeuer
.
I
approue
Onkelos
and
euerie
of
them
for
their
application
of
this
song
to
their
sinagogue
(
it
b●ing
a
figure
of
the
new
Church
)
rather
then
Iohannes
Halgrinus
the
Cardinall
with
some
others
,
applying
all
to
the
virgin
Mary
(
for
Genebrard
himselfe
affirmes
this
not
to
be
[
*
](A15991-e38090-b)
*
Genebr
.
on
Cant.
ch.
1.
Germanus
sensus
the
naturall
sense
of
th●
Song
)
yet
we
must
know
that
the
Prophets
still
did
specially
aime
at
the
New-church
:
their
sinagogue
but
a
shadow
,
whereof
shee
is
the
substance
.
This
secret
complaint
must
so
be
our
complaint
,
this
demaund
our
demaund
,
and
the
answere
heere
framed
to
our
Israel
which
was
in
bondage
of
sinne
,
worse
then
that
of
Aegipt
:
captiued
of
Satan
,
worse
than
that
of
Pharaoh
.
The
Martire-soules
vnder
the
Altare
(
Reuel.
6.9
,
10.
)
are
figuratiuely
introduced
,
crying
:
How
long
Lord
,
holy
and
true
:
what
maruell
then
,
if
here
the
faithfull
cry
,
and
enquire
after
deliuery
out
of
Gentilisme
?
Yea
,
how
well
may
the
Gentiles
seede
(
enclosed
in
their
Fathers
the
Prophets
)
cry
after
a
freedome
from
the
lawe
of
Ceremonies
,
[
*
](A15991-e38150-b)
*
Galat.
3.
&c.
from
the
rudiments
of
the
world
,
which
the
Apostle
affirmeth
to
haue
beene
but
as
Schoolmaisters
,
Tutors
,
and
Gouernors
for
driuing
vs
to
Christ
.
Israel
groaned
after
deliuerie
,
and
so
receiued
a
comfortable
answere
.
The
Gentile
church
longed
after
Messiah
(
for
we
see
how
many
of
them
hauing
heard
Paul
once
,
they
beseech
him
to
preach
the
same
sermon
to
them
the
next
Sabboath
day
,
Act.
13.42
.
)
and
loe
,
they
are
here
comfortably
answered
.
By
which
also
we
may
learne
to
beleeue
the
readinesse
of
God
to
be
mercifull
,
if
so
we
call
vnto
him
,
in
time
of
affliction
,
psal.
50.15
.
Yet
this
must
aye
be
remembred
,
that
God
is
neuer
minded
to
re-answer
anie
petition
,
or
demaund
with
comfort
,
but
where
the
petition
or
demaund
is
framed
first
by
his
owne
good
spirit
.
The
infusion
of
which
grace
is
termed
well
of
Diuines
,
the
preuenting
Grace
.
And
this
spirituall
grace
(
made
excellent
by
faith
in
the
promised
Deliuerer
)
was
first
giuen
to
ancient
Israel
,
and
afterwards
to
the
elect
of
the
Gentiles
,
before
petition
,
or
demand
was
acceptable
.
The
answer
generally
so
considered
,
Let
vs
come
to
the
speach
it selfe
.
The
speach
vttered
by
Messiah
,
is
to
be
considered
:
first
,
in
the
amiable
Epithets
giuen
by
him
to
his
church
:
secondly
in
wordes
of
exhortation
,
and
both
these
in
this
verse
.
For
of
the
rest
in
his
place
.
The
Epithets
or
titles
are
two
,
My
loue
and
My
faire
one
.
The
old
Latine
(
for
no
iust
cause
termed
Ieroms
,
except
we
should
deeme
him
,
not
onely
passing
ignorant
in
the
holy
tongue
,
but
also
a
wilfull
additioner
to
the
Text
,
)
h●th
here
(
besides
these
two
titles
)
a
third
:
namely
[
columb●
mea
]
my
doue
,
whereby
may
appeare
(
as
by
passing
manie
moe
places
)
that
the
Latine
Translator
followed
not
the
hebrue
text
.
A
trick
vsed
by
too
many
at
this
day
,
who
wil
neyther
proceed
in
teaching
according
to
our
English
translation
(
farre
more
perfect
,
then
eyther
the
supposed
Greeke
Septuaginta
,
or
supposed
latine
Ierome
)
nor
yet
once
let
vs
heare
what
the
originall
is
.
Whereas
the
Hebrew
text
(
for
the
old
Testament
)
it
is
that
whereto
in
causes
of
difficultie
we
should
runne
,
as
is
noted
well
,
[
*
](A15991-e38330-b)
*
Arr.
Mont.
in
his
Epistles
to
the
interlinear
Bible
.
euen
by
the
Romanists
themselues
,
our
v●iust
aduersaries
.
The
first
title
,
my
Loue
,
it
is
Dodi
,
whereof
comes
Dauid
,
in
english
,
Beloued
.
A
terme
giuen
by
the
father
from
heauen
to
his
Sonne
here
in
the
earth
,
[
*
](A15991-e38400-b)
*
Matth.
3.
vlt.
when
he
saide
,
This
is
my
Beloued
,
figured
by
the
ancient
Beloued
,
Dauid
.
Here
(
as
elsewhere
)
the
word
is
giuen
to
his
Church
:
for
Christ
and
the
church
be
as
two
branches
growing
from
one
and
the
same
Hebrewe
[
*
](A15991-e38430-b)
*
So
the
Hebrues
terme
their
primatiue
wordes
.
Roote
.
And
therefore
(
as
before
was
noted
in
a
like
case
)
doe
mutually
communicate
their
titles
.
Hee
,
as
the
cause
:
Shee
,
as
the
thing
by
him
caused
.
The
second
title
is
,
my
fayre
one
.
A
faire
terme
for
the
Greater
to
giue
vnto
the
lesser
:
for
Christ
to
giue
to
his
church
.
Yea
,
a
signe
of
singular
conceipt
,
for
Messiah
so
to
denominate
his
Church
before
shee
was
risen
,
before
shee
was
come
away
to
his
sacred
neere
presence
.
If
Christ
deeme
so
amiably
of
a
soule
lying
in
spirituall
bondage
,
only
because
of
a
little
good
affection
:
how
highly
wil
he
iudge
then
of
a
soule
▪
when
it
hath
attained
to
excellent
action
?
The
Epithets
remembred
,
in
the
next
place
followeth
his
exhortation
.
And
that
is
laide
downe
in
other
two
wordes
,
Arise
thou
,
come
away
.
The
bidding
her
Arise
,
it
plainely
pointeth
at
the
Gentiles
estate
,
who
(
as
the
Priest
Zecharj
wel
said
)
did
sit
in
darkenesse
and
in
the
shadow
of
death
.
It
is
now
time
that
we
should
arise
from
sleepe
:
for
now
is
our
Saluation
neerer
than
when
we
belieued
.
q.
d.
in
plainer
speach
thus
:
We
were
bo●nd
to
arise
from
sleepe
in
sinne
,
when
our
Saluation
was
a
farre
off
,
by
reason
of
the
Sauiours
farre
continuance
from
vs
:
and
yet
thereto
wee
were
called
by
Faith
:
how
much
more
now
should
we
arise
,
seeing
wee
enioy
the
thing
we
belieued
,
Christ
now
being
alreadie
come
,
whom
once
we
onely
belieued
,
he
would
come
?
And
that
which
the
whol●
church
is
called
vnto
,
the
[
*
](A15991-e38660-b)
*
Ephes.
5.14
Apostle
calleth
euerie
particular
soule
to
,
when
he
saith
,
Stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
.
As
our
Predecessours
,
so
we
doe
naturally
sitte
in
sinne
:
And
Christ
still
by
his
ministerie
biddes
vs
arise
,
lest
wee
be
found
to
sit
in
the
seate
of
the
scornfull
(
by
mocks
persecuting
the
spirit
of
Christ
,
as
Ismael
by
his
flouts
persecuted
Isaac
)
let
vs
sit
no
longer
in
sinne
,
but
arise
,
that
Christ
may
giue
vs
light
.
After
she
ariseth
,
he
bids
her
come
away
.
She
is
not
to
arise
,
and
then
to
stand
in
the
way
of
sinners
:
but
beeing
arisen
,
to
come
roundly
away
:
as
it
is
saide
of
Mathew
,
sitting
at
the
receipt
of
custome
,
that
hearing
Iesus
to
say
,
Follow
me
:
did
make
no
more
adoe
,
[
*
](A15991-e38740-b)
*
Matth.
9.9
.
but
Arose
and
followed
him
.
It
is
no
sitting
in
an
occupation
,
no
sitting
in
a
trade
,
no
resting
vpon
life
,
much
lesse
in
filthie
sinne
,
when
Christ
bids
,
come
away
.
Were
wee
as
hie
as
Zacheus
,
we
must
come
downe
,
and
come
downe
speedily
:
were
we
with
Iames
and
Iohn
mending
our
nets
,
wee
must
leaue
all
and
follow
him
.
Yea
,
if
we
will
not
leaue
riches
,
preferrement
and
life
it selfe
when
Christ
calleth
,
wee
shall
bee
iudged
but
vnworthie
of
him
.
Specially
,
if
we
find
(
as
before
)
that
he
thinkes
most
worthily
of
vs
most
vnworthie
,
wee
shall
shewe
our selues
not
onely
beastly
,
but
stupide
and
sencelesse
stones
,
not
to
arise
away
,
when
he
louingly
inuites
vs
.
Lect.
IIII.
THE
church
hath
desired
him
to
draw
neere
,
and
he
hath
done
so
;
it
now
resteth
,
that
shee
drawe
neere
to
him
,
seeing
he
desireth
so
.
In
meane
time
,
he
vseth
such
arguments
,
as
may
quicken
her
vp
to
such
holy
obedience
.
For
vnto
her
by
her
owne
report
(
and
therefore
vnable
to
pleade
ignorance
)
he
thus
saith
.
Verse
.
11.
For
(
behold
)
winter
is
past
,
the
raine
is
changed
and
gone
away
.
Verse
.
12.
The
fl●wers
appeare
in
the
earth
:
the
time
of
the
singing
(
of
bird●
)
is
come
,
and
the
voyce
of
the
Turtle
is
heard
in
our
Land
.
Verse
.
13.
The
Figge-tree
hath
brought
forth
her
yoong
figs
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
.
[
*
](A15991-e38970-b)
*
Gregor.
Mag.
in
Cantic
.
Quid
per
hyemem
,
nisi
legis
aust●ritas
intelligenda
est
?
What
is
to
be
vnderstood
by
Winter
,
but
the
Lawes
austeri●ie
?
That
question
of
the
Ancient
one
may
answere
thus
:
yes
,
by
Win●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
ter●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
deflowre●h
the
beauteous
face
of
a
garden
and
Orchard
.
The
church
[
*
](A15991-e39060-b)
*
Eze.
20.6
&c
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
m●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
f●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-m●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
fe●re
(
namely
with
burning
fire
,
blackenesse
,
darkenesse
,
tempest
:
yea
,
so
terrible
was
the
sigh●
,
●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
exho●teth
that
[
*
](A15991-e39250-b)
*
Coloss.
4.6
.
ephes.
4.29
.
&
5.2
,
4.
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
conde●n●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
[
*
](A15991-e39410-b)
*
Zámir
,
of
which
roote
is
Mizmór
a
psalme
.
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
)
[
*
](A15991-e39480-b)
*
Ioshuah
5.11
compared
with
the
feasts
times
in
Leui.
23.
and
enioyned
in
chap.
2.14
.
it
affoorded
eares
of
corne
for
oblation
.
Nay
,
Genebrard
himselfe
presently
after
obserueth
,
that
the
word
signifieth
also
Cantillatio
a
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
t●rne
it
with
vs
,
Tempus
ca●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
[
*
](A15991-e39570-b)
*
Ge.
15.9
&c.
math.
13.4.19
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
[
*
](A15991-e39600-b)
*
Leuit.
12.6
and
14.4
.
&c.
Doues
and
Sparrowes
are
an
analogicall
sacrifice
to
God
:
as
also
before
that
,
in
the
flocking
of
fowles
●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
o●
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
r●sidue
,
the
praises
of
our
God
.
And
in
this
place
m●st
prope●ly
be
conceiued
,
the
Apostolicall
,
Propheticall
,
and
Euangelicall
ministrie
,
which
first
sung
to
others
the
Psalmes
of
d●grees
:
whereby
the
lay-people
hearing
the
same
,
might
●e
drawne
to
consent
vnto
the
diuine
consent
of
such
lowde
noised
cymbals
.
[
*
](A15991-e39660-b)
*
Ezech.
33.32
Ezekiel
s●ith
that
the
people
in
his
time
,
did
heare
the
Pro●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
[
*
](A15991-e39740-b)
*
Psal.
148.10
.
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
disord●red
Gentiles
;
namely
,
by
Apostles
,
Euangelists
and
Prophets
:
as
sometimes
the
Temples
musicke
and
song
was
vttered
by
that
trinitie
in
vnitie
(
[
*
](A15991-e39760-b)
*
1.
Chr.
15.19
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
fo●me
of
●ele●●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
T●r
(
whereof
the
Latine
by
duplication
hath
Turtur
:
for
the
Hebrues
Vau
valu●th
sometimes
u
sometimes
o
)
which
T●r
appellatiuely
is
Order
,
as
if
this
Bird
before
other
birds
should
be
a
bird
of
Order
.
This
Bird
is
a
kinde
of
Doue
[
*
](A15991-e39920-b)
*
Isidor
.
in
e●ymol
.
lib.
12.
c●p
.
7.
&
Origen
on
Leu.
cha.
2.
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
[
*
](A15991-e39990-b)
*
Leuit.
1.14
&
5.7
.
B●da
vnderstanding
by
the
Turtle
,
christs
Humanitie
.
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
Subs●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
quàm
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
,
●her
state
euer
made
his
owne
.
O
that
we
would
on
the
other
side
make
his
case
ours
,
be
faithfull
to
him
by
life
and
death
,
as
it
beseemeth
the
body
to
be
sutable
to
the
Head
▪
The
first
halfe
of
Messiahs
Spring
hath
benee
considered
in
the
purifying
of
his
Churches
voice
(
first
represented
by
flowres
,
secondly
,
by
the
singing
of
Birds
)
now
foloweth
the
consideration
of
workes
,
represented
by
tree-fruits
(
first
by
them
of
the
Figge-tree
,
secondly
of
the
Vine-tree
)
And
these
fruites
make
vp
this
springs
perfection
,
and
stand
for
a
Preludium
to
the
Summer
season
.
Lect.
V.
FOr
the
Fig-tree
,
our
Sauiour
in
Saint
Luke
21.29.30
.
he
maketh
the
burgening
thereof
(
as
also
,
of
other
trees
)
'to
be
a
signe
of
Summers
approaching
.
And
[
*
](A15991-e40120-b)
*
Plin.
lib.
17.
cap.
13.
Quaecito
occidunt
,
velocia
sunt
,
vt
ficus
,
&c.
Pliny
numbreth
it
amongst
the
trees
that
are
of
quicke
nature
:
so
that
the
time
of
her
yong
figs
appearance
,
must
(
in
such
hot
countries
)
argue
the
springs
ripenesse
,
readie
to
entertaine
summer
.
Touching
other
respects
,
Isidore
noteth
,
that
it
bringeth
forth
fruite
three
or
foure
times
a
yeare
:
and
Pliny
saith
of
the
Aegyptian
fig-tree
(
which
is
like
to
be
one
with
Palestinaes
)
[
*
](A15991-e40200-b)
*
Idem
li.
13.
cap.
7.
pomum
fert
no●
ramis
sed
caudice
ipso
,
that
is
,
it
brings
foorth
his
fruite
by
the
very
stocke
,
not
by
the
branches
.
Both
which
declare
(
as
also
experience
in
our
owne
and
colder
countries
)
that
the
first
frutizing
of
the
Fig-tree
is
,
before
the
Springs
ending
.
All
which
teacheth
the
Church
to
come
forth
of
her
dead
estate
,
to
fruitefulnesse
of
Christian
obedience
.
For
if
the
Fig-tree
slacke
not
her
duetie
,
but
laboureth
quickely
to
bring
foorth
her
fi●st
fruite
,
that
so
againe
and
againe
she
may
be
more
fruitefull
:
how
much
more
should
mankinde
hasten
the
fruits
of
godlinesse
,
for
aduantaging
the
Lord
with
moe
fruites
.
The
Naturians
further
note
,
[
*
](A15991-e40280-b)
*
Plin.
lib.
13.7
&
Isid.
in
etymol
.
lib.
17.7
that
the
Fig-tree
cut
downe
and
cast
into
the
water
,
it
presently
sinketh
.
And
when
it
hath
sometimes
lodged
in
the
mudde
,
it
afterwards
ariseth
and
floateth
aboue
the
waters
,
contrary
to
the
order
of
nature
in
trees
,
who
in
their
drinesse
swimme
,
but
thoroughly
humected
and
steeped
,
doe
forthwith
sinke
to
the
bottome
.
This
may
well
represent
a
double
qua●ification
in
Messiahs
people
,
the
regenerate
.
The
first
qualification
is
this
:
though
they
be
cut
downe
with
affliction
,
corporeall
,
or
spirituall
,
or
both
,
that
they
sinke
againe
(
for
so
these
waters
runnes
ouer
Dauids
soule
eftsoones
)
yet
they
rise
againe
.
They
may
sometimes
lodge
vnder
the
mudde
of
earthly
affects
(
as
Dauid
,
Salomon
,
Hezekiah
,
and
others
haue
)
but
vp
at
last
they
arise
by
the
spirit
of
repentance
.
For
a
iust
man
(
saith
Salomon
)
falleth
seauen
times
,
but
riseth
againe
.
Yea
,
our
sauiour
saith
seauentie
times
seauen
times
,
but
ariseth
againe
.
By
desperation
they
may
be
kept
vnder
for
a
season
:
but
when
they
seeme
swallowed
vp
of
that
muddie
euill
,
God
giueth
them
the
comfort
of
his
spirit
whereby
they
rise
as
high
,
as
they
were
falne
low
.
And
hereof
I
could
giue
particular
instance
not
farre
off
,
without
recording
of
ancient
experience
.
As
for
externall
afflictions
,
afflictions
corporeall
,
we
see
the
faithfull
that
way
oft
cut
downe
,
sinking
vnder
as
without
life
,
subscribing
(
as
did
our
worthy
Archbishop
Cranmer
)
to
muddie
conclusions
:
but
such
.
sleepe
not
long
ere
that
they
arise
and
burne
the
hand
that
so
subscribed
.
This
sinking
vnder
for
a
time
,
is
the
effect
of
old
Adams
lust
:
but
this
mounting
vp
againe
(
euen
against
all
order
of
nature
)
is
the
effect
of
grace
,
euen
of
the
seede
of
election
hid
in
our
nature
.
This
first
qualification
appeareth
here
in
our
first
resurrection
:
and
blessed
are
they
(
[
*
](A15991-e40370-b)
*
Revel.
20.
●
saith
Iohn
)
that
haue
part
in
this
resurrection
,
for
on
such
the
second
death
h●th
no
power
.
The
second
qualifications
or
propertie
,
is
that
,
which
first
is
of
God
wrought
in
them
,
namely
Humilitie
the
high
way
to
Glory
.
No
sooner
is
Iohn
Baptists
axe
laid
to
the
roote
of
their
tree
,
but
they
(
poore
tender
hearts
)
doe
sinke
vnder
in
the
sight
of
their
sinne
,
confessing
themselues
to
be
but
slime
of
the
earth
.
But
marke
the
issue
:
the
Angel
of
God
toucheth
Daniel
and
bids
him
arise
.
Israel
first
smitten
downe
,
[
*
](A15991-e40450-b)
*
Hosea
6.2
was
after
two
dayes
to
reuiue
,
and
the
third
day
to
be
raised
vp
.
He
exalts
them
(
saieth
Mary
)
that
be
of
low
degree
:
for
before
Exaltation
goeth
Humilitie
,
●uen
as
Pride
goeth
before
destruction
.
Against
natures
order
quite
,
that
one
should
ascend
by
descending
:
but
sutable
to
Grace
;
for
euen
Messiah
that
ascended
,
did
first
descend
into
the
lowest
parts
of
the
earth
.
Let
the
vnregenerate
be
cut
downe
howsoeuer
:
sinke
vnder
they
willingly
will
not
.
Swimme
aloft
they
will
so
long
as
they
can
:
such
is
the
sturdie
pride
of
their
hearts
.
But
in
due
time
the
waters
of
Gods
indignation
drench
them
thorow
,
that
[
*
](A15991-e40470-b)
*
Exod.
15.5
.
downe
they
sinke
(
as
did
Pharaoh
)
like
a
stone
into
the
bottome
:
and
there
let
them
lie
to
Doomesday
.
Condemne
thy selfe
and
thou
shal
not
be
condemned
:
sinke
thy selfe
and
thou
shalt
not
be
drowned
.
It
is
further
affirmed
of
this
tree
,
namely
,
that
[
*
](A15991-e40500-b)
*
Pli●
.
l.
13.
c.
7
Scalpendo
tantum
ferreis
vnguibus
,
aliter
non
matures●it
,
it
will
not
otherwise
ripen
,
then
onely
by
first
scratching
it
with
yron
hookes
or
rakes
.
Which
plainely
pictureth
our
vntoward
nature
that
otherwise
will
not
become
fruitefull
in
Christs
orchard
,
without
he
first
do
pierce
and
ripple
the
skinne
of
our
soule
with
the
doctrine
of
the
lawe
,
as
[
*
](A15991-e40540-b)
*
Iob
33.16
.
also
by
sealing
corrections
vpon
vs
.
Lastlie
(
for
this
place
)
it
is
not
to
be
forgotten
,
how
Naturians
affirme
,
[
*
](A15991-e40560-b)
*
Plin.
Isidore
,
&c.
that
the
wildest
Bull
is
tamed
quick●y
by
being
tied
vnto
the
F●g-tre
:
like
as
(
by
daily
experience
we
finde
)
that
the
Guinycok
swelleth
and
becoms
●eirce
by
beholding
ofred
garments
:
as
also
the
Lion
turning
himselfe
to
flight
,
if
he
be
hunted
with
burning
torches
.
The
Figtre
denoting
a
true
humbled
Christian
,
the
Bull
in
this
doth
resemble
the
fu●ious
vnregenerat
.
And
so
it
appeareth
in
Psa.
22.12
.
where
Dauid
(
in
the
person
of
Christ
)
thus
spaketh
of
his
persecutors
:
Many
yong
Bulls
haue
compassed
me
,
mightie
Bulls
of
Basan
haue
closed
me
about
.
Where
the
inferior
persecut●rs
are
termed
yong
Buls
:
the
Superiors
in
their
euill
are
resembled
to
mightie
Bulls
.
Al
,
beasts
and
bruit
beasts
,
that
set
themselues
against
Christ
and
his
members
.
But
will
these
wild
Bulls
be
tamed
by
being
vnited
to
the
Fig-tree
:
that
is
,
will
their
spirits
be
meekned
by
being
bound
vnto
Christ
and
his
members
.
In
the
second
psalme
they
are
introduced
,
crying
thus
,
Let
vs
breake
their
bands
and
cast
their
cords
from
vs
.
True
:
not
because
they
were
already
yoked
&
bound
,
but
because
they
feared
to
be
bound
.
All
amongst
vs
that
be
termed
Christians
,
haue
seemed
to
be
vnited
with
Christ
and
his
members
,
by
the
bands
of
word
and
sacraments
:
but
all
such
haue
not
indeed
beene
bound
,
for
had
they
bin
indeed
of
vs
they
would
not
haue
gone
out
from
vs
:
but
(
as
Saint
Iohn
saith
,
[
*
](A15991-e40650-b)
*
1.
Ioh.
2.19
would
haue
continued
with
vs
.
Antequam
exierent
ergo
,
non
ex
nobis
:
therefore
(
saith
Austin
hereon
)
they
were
not
of
vs
,
no
not
before
they
went
out
from
vs
.
If
they
once
had
come
verilie
vnder
the
spirituall
bonds
of
Iesus
(
had
they
bin
as
fierce
as
Saul
)
they
would
haue
becom
as
meek
as
Paul
.
Then
the
[
*
](A15991-e40700-b)
*
Isa.
11.67
.
wolfe
shall
dwell
with
the
lamb
,
the
Leopard
lye
with
the
kid
,
and
the
calfe
,
and
lion
,
and
fat
beast
together
,
and
a
litle
child
shall
leade
them
:
euen
then
shall
the
mightie
be
subdued
to
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
remor●e
,
[
*
](A15991-e40770-b)
*
Sam.
24
17.
&c.
and
27.21
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
[
*
](A15991-e40820-b)
*
Ierem.
31
18
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
[
*
](A15991-e40840-b)
*
Prou.
14.10
.
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
[
*
](A15991-e40880-b)
*
2.
Cor.
9.27
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
witnes●e
)
(
[
*
](A15991-e40970-b)
*
Plin.
lib.
16.
cap.
25.
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
perf●ction
or
finishment
thereof
.
Seeing
the
vine
is
sundry
times
hereafter
to
be
spoken
of
,
[
*
](A15991-e41040-b)
*
Ezech.
15.1
,
2
,
&c.
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
,
[
*
](A15991-e41080-b)
*
Plin.
li.
14.
c.
1.
giues
reason
thereof
.
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
f●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
,
[
*
](A15991-e41300-b)
*
In
Hip
hil
a
double
actiue
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
:
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
:
[
*
](A15991-e41530-b)
*
R.
Selomoh
hereon
.
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
ca●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
p●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
.
[
*
](A15991-e41720-b)
*
Rom.
8.30
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
.
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
:
Lomb.
lib.
1
,
dist.
41.
D.
Elegit
●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
,
Aug.
de
lib.
Arbie
.
lib.
3.
c.
17
Si
hanc
inuenire
potuero
,
nonne
●ausam
etiam
eius
caus●
quae
inuenta
fuerit
,
quasiturus
es
?
Et
quis
erit
quaerendi
modus
?
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
,
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
.
[
*
](A15991-e42180-b)
*
Greg.
in
hunc
locum
.
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
,
[
*
](A15991-e42260-b)
*
Luke
19.8
.
Isa.
8.18
.
Marke
9.24
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
benefi●e
ensuing
our
standing
b●fore
his
face
,
he
should
not
neede
twise
to
say
vnto
vs
,
Sh●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
d●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
.
Wh●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
sing●ng
Psalmes
,
hymnes
,
and
spirituall
songs
.
But
speciallie
the
voyce
of
sad-glad
prayer
;
like
to
the
ioyous
sw●et
mourning
note
of
the
Doue
in
the
pres●nce
of
her
mate
.
Sinne●addes
●addes
this
voyce
,
but
Faith
glads
it
.
Sinn●
drawes
his
notes
downe
,
and
sin
is
the
burden
of
this
Song
:
but
f●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
s●eme
not
to
heare
thee
at
the
first
or
second
;
or
moe
times
:
ye●
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
.
[
*
](A15991-e42500-b)
*
Chrys.
in
ps.
41
Hae●
dico
,
non
vt
tantum
laudetis
,
sed
vt
&
filios
&
vxores
doceatis
talia
cantarecantica
:
non
solum
texendo
,
alióue
opere
faciendo
,
sed
maxime
in
mensa
.
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
prec●s
&
laudes
,
&
quae
ante
cibum
fiunt
scripturarum
lectiones
:
psalmi
autem
&
hymni
dum
cibus
sumitur
:
antequam
eatur
cubitum
:
quinetiam
noctu
rursus
orationes
.
[
*
](A15991-e42590-b)
*
Clem.
Strom.
lib.
7.
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
sound●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
glo●ious
:
for
as
the
cause
is
,
such
is
the
effect
.
[
*
](A15991-e42650-b)
*
Eccles.
8.1
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
.
[
*
](A15991-e42710-b)
*
Luke
8.50
.
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
,
[
*
](A15991-e42790-b)
*
Abben-ezra
heereon
in
his
allegoric
.
expos.
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
g●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
vn●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
Id●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
idol●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
[
*
](A15991-e42990-b)
*
Genes.
1.11
Let
it
budde
forth
,
and
then
it
was
presently
couered
with
B●auties
carpet
:
euen
so
,
it
is
the
word
of
f●ith
preached
,
whereby
our
Owlish
Idolatrous
hoing
was
turned
into
a
sweete
Douish
voyce
:
and
our
Aegyptian-like
blackenesse
,
into
a
Douish
comelin●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
:
[
*
](A15991-e43020-b)
*
Rom.
7.18
instead
of
saying
,
In
their
flesh
(
or
vnregenerate
part
)
There
is
no
good
thing
.
For
where
Isaiahs
people
cry
out
,
[
*
](A15991-e43060-b)
*
Isa.
64.6
.
We
haue
all
beene
as
an
vncle●ne
thing
,
and
all
our
righteousnesses
(
haue
beene
)
as
fil●hy
cl●uts
,
they
speake
first
of
the
time
past
when
they
lay
drowned
in
sinne
:
secondly
,
they
censure
onely
the
actions
of
their
owne
vnregene●ate
nature
(
for
somewhat
in
body
and
soule
is
euer
heere
vnr●generate
they
bring
not
the
actions
,
of
the
spirit
in
them
vnder
that
iudgement
(
not
to
vrge
the
Hebrew
,
turned
of
some
[
*
](A15991-e43090-b)
*
Vkèbègè●
guid●lim
,
vestimentum
c●ntonum
,
A●
.
Mont.
panniculus
abiectissimus
,
Tre.
Hereon
Barn
.
in
verb.
Isa.
ser.
as
a
●estme●t
of
shreds
)
for
as
the
Holy
ghost
is
,
such
are
his
fruites
.
Thirdly
,
they
censu●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
,
[
*
](A15991-e43180-b)
*
See
more
heereafter
of
this
point
,
in
verse
16.
first
L●ction
theron
.
contrary
to
the
Apostles
proceeding
in
Galat.
5.16
,
17
,
19
,
20
,
21
,
22
,
23.
Where
the
Apostle
maketh
the
fru●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
d●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
forth
fruite
vnto
Iesus
.
By
Foxes
,
Diuines
haue
a
double
sense
.
Either
they
take
them
for
Sinnes
or
for
Persons
:
seeing
both
of
them
bring
detriment
to
the
church
.
E●●ry
sinne
,
may
well
be
compared
to
a
Foxe
(
great
sinnes
to
great
foxes
:
small
sinnes
to
small
foxes
)
whether
we
respect
the
subtiltie
of
sinne
,
or
the
harme
and
corruption
accompanying
sinne
.
And
in
such
sense
,
all
sinne
(
great
and
small
)
is
here
to
be
apprehended
and
staide
as
a
capitall
aduersarie
to
the
Churches
good
.
More
commonly
,
(
and
therein
I
am
willing
to
insist
)
by
foxes
,
are
vnderstood
subtill
destroying
persons
,
laboring
the
ruine
of
the
Church
.
And
in
such
sense
,
our
Sauiour
himselfe
calleth
Herode
[
*
](A15991-e43330-b)
*
Luke
13.32
.
a
Foxe
:
[
*
](A15991-e43350-b)
*
Rabbi
Shelom
.
and
Abben-ezra
hereon
.
and
in
such
sense
,
Rabb●
Shelomoh
calleth
the
Aegyptians
fox●s
,
for
labouring
to
destroy
their
males
in
the
birth
.
And
Abben-ezra
termeth
the
Israelites
themselues
these
foxes
,
for
destroying
the
Lords
vine
in
the
flower
(
or
first
fruites
)
by
worshipping
the
calfe
in
the
wildernesse
.
For
the
better
vnderstanding
whereof
,
let
vs
consider
what
bee
the
properties
of
the
Foxe
.
First
,
in
his
running
,
he
rolleth
in
,
and
out
with
turnings
and
windings
:
and
therfore
of
the
Latines
is
termed
[
*
](A15991-e43430-b)
*
Isidor
.
etymol.
l.
12.1
.
Vulpes
,
quasi
volupes
.
Which
well
resembleth
the
turnings
and
windings
of
the
wicked
▪
Qui
nunquam
rectis
itineribus
,
sed
t●rtuosis
an
fractib
.
currant
,
who
runne
crookedly
in
all
their
wayes
.
Against
whome
Dauid
thus
prayeth
,
But
these
that
turn
aside
by
their
crooked
waies
,
them
(
O
Lord
)
leade
forth
with
the
workers
of
iniquitie
:
so
peace
shal
be
on
Israel
:
Psal.
125.5
.
Such
by-wayes
Iscariot
ranne
,
when
he
slunke
aside
to
indent
with
the
rulers
for
betraying
of
his
Maister
:
and
as
foule
an
end
did
be●ide
him
.
Achitophel
was
a
subtill
winding
Foxe
,
but
the
snare
caught
him
and
hanged
him
for
conspiring
against
his
Maister
.
For
all
their
crookings
and
turnings
do
but
tend
,
to
the
seducing
and
harming
of
others
.
Secondly
,
the
Foxe
lacking
meate
,
he
faineth
himselfe
dead
:
and
so
the
birds
hasting
downe
(
as
to
his
carcase
)
[
*
](A15991-e43530-b)
*
Isidor
.
ibid.
Volucres
rapit
&
deuorat
,
he
seizeth
on
the
birds
,
and
deuoures
them
.
Such
cloked
ones
,
Hee
lyeth
in
waite
in
the
villages
,
in
the
secret
places
doth
he
murder
the
innocent
;
hee
lieth
in
waite
to
spoile
the
poore
:
hee
dooth
spoile
the
poore
when
hee
drawes
them
into
his
nette
.
Hee
croucheth
and
boweth
:
therefore
heapes
of
the
poore
doe
fall
by
his
might
.
Whose
might
is
prefaced
by
wicked
slight
.
Ioab
so
bowed
till
Amasa
fell
into
his
pawes
:
and
Absalom
so
crooched
,
till
aboundance
of
people
fell
into
his
snare
.
Wherewith
let
me
put
you
in
minde
of
[
*
](A15991-e43620-b)
*
In
vita
Will
.
Tindali
.
Henry
Philips
(
an
english
Fox
)
who
at
Antwerp
did
first
with
al
cunning
,
seeme
dead
to
the
world
and
Idolatrie
in
the
eyes
of
our
diuine
Tyndall
:
but
afterwards
(
Maister
Tindall
hauing
lent
him
40.
shillings
,
and
carried
him
forth
to
dinner
)
did
betray
the
Holy-man
into
the
hands
of
two
Catchpoles
,
whom
Philips
had
placed
at
the
doore
going
out
,
for
that
deuouring
purpose
.
Who
(
finally
for
the
faith
sake
)
being
brought
to
the
place
of
execution
,
was
first
at
the
stake
strangled
with
an
halter
,
and
then
consumed
with
fire
.
Hereto
,
let
me
adde
another
History
▪
[
*
](A15991-e43700-b)
*
Sleid.
lib.
17.
Iohn
Diazius
(
by
birth
a
Spaniard
,
by
doctrine
a
Sorbonist
)
conuerted
from
his
idolatrie
,
accompanying
good
men
(
amongst
whom
Martine
Bucer
)
he
finally
was
of
Bucer
sent
[
*
](A15991-e43770-b)
*
A
●itty
vpon
the
riuer
Dimow
.
to
Nurneburge
to
ouersee
the
printing
of
a
booke
there
.
A
brother
of
his
(
Alphonsus
by
name
)
a
Lawyer
and
iudge
à
latere
to
the
Inquisition
,
hee
comming
to
Nurnburge
,
did
trauell
with
the
saide
Iohn
for
his
reducement
to
Poperie
.
But
not
preuailing
,
Alphonsus
himselfe
at
last
(
O
craftie
foxe
)
he
feined
himselfe
to
be
conuerted
from
Poperie
also
.
Who
then
laboured
that
Iohn
would
accompany
him
into
Italy
:
but
not
preuailing
,
the
Fox
Alphonsus
departeth
,
exhorting
his
brother
to
constancie
.
About
three
Dayes
after
,
hee
returneth
againe
with
a
bloody
Butcher
,
hired
of
purpose
,
who
(
whilst
Iohn
Diazius
was
reading
a
letter
his
brother
gaue
him
)
did
with
an
axe
cleaue
his
head
in
peeces
.
The
fact
done
,
they
fledde
,
and
yet
were
apprehended
:
but
by
the
Popes
iustice
were
acquited
.
Yea
,
these
lesser
foxes
(
I
warrant
you
,
)
they
were
(
of
Reinard
the
great
fox
of
Rome
)
held
little
inferiour
to
Saintes
.
Our
Sauiour
bids
vs
beware
of
woolues
clad
in
sheepe-skinnes
:
and
we
from
experience
may
also
cry
one
to
another
,
Take
heede
both
of
great
and
small
foxes
,
who
vnder
a
Frierly
ducking
humilitie
,
doe
subtilly
catch
hold
and
deuoure
the
Lords
people
.
Some
by
crooching
doe
insnare
the
bodies
life
,
some
by
counterfeite
humilitie
doe
steale
away
the
soules
life
.
All
of
them
subtile
and
destroyers
of
the
church
.
Nay
,
by
somuch
the
more
their
malice
is
to
be
bewared
,
as
it
is
approoued
to
be
as
vehement
as
fire
:
they
thinking
(
which
our
Sauiour
noteth
)
that
in
so
doing
,
they
doe
to
God
passing
good
seruice
.
A
zealous
ignorance
,
and
yet
right
beastly
foxes
.
What
shal
we
then
conclude
of
such
,
as
in
the
boyling
ma●ic●
of
their
soules
,
could
be
content
(
and
sometimes
do
put
in
practise
)
to
take
away
the
●ues
of
these
,
who
in
their
owne
conscience
,
doe
bring
more
vantage
to
Christes
vineyard
in
one
day
,
then
themselues
in
7
▪
yeares
,
shall
not
these
be
much
more
held
for
foxes
!
yea
,
for
witting
and
wilfull
murderers
.
But
when
such
subtil
Machiuils
haue
laid
their
snares
for
others
,
we
see
(
timely
repentance
not
interueening
)
that
themselues
are
caught
and
strangled
.
The
Thracian
Foxe
is
noted
in
the
frost
time
[
*
](A15991-e43970-b)
*
Plin.
lib.
8.
ca.
28
aure
ad
glaciem
apposita
,
conjectare
crassi●udinem
gelus
,
by
laying
the
eare
vnto
the
yce
,
to
take
knowledge
of
the
frosts
thicknes
:
who
finding
so
the
y●e
strong
inough
,
do
run
ouer
for
pasture
.
Such
foxes
there
be
of
mankinde
,
who
by
the
harkning
of
the
eare
and
the
application
of
senses
,
do
see
,
if
the
plots
and
grounds
whereon
they
meane
to
worke
for
profit
be
strong
inough
:
which
if
they
find
then
they
run
to
and
froe
for
aduantage
.
And
to
walke
vpon
sure
grounds
it
is
the
whole
scope
of
our
meere
Humanists
▪
Such
a
fox
beyond
the
riuer
was
Sanballat
,
&
such
a
fox
was
Tobiah
the
Amonite
;
who
mocking
the
Iewes
worke
,
did
say
[
*
](A15991-e44030-b)
*
Nehem
43.
That
if
a
fox
went
vp
,
he
should
euen
breake
downe
their
stony
wall
:
thinking
the
frost
had
made
al
their
own
p●ot-forme
strong
inough
(
who
in
their
letters
to
[
*
](A15991-e44050-b)
*
Ezr.
4.12
.
&c
Artashast
pleaded
the
Kings
tribute
&
honor
)
but
God
sent
a
thawe
that
melted
their
yce
,
their
ground
work
came
to
nothing
.
Though
our
politi●ians
ordinarily
do
walke
on
such
grounds
:
yet
somtimes
a
sodaine
thawe
or
storme
quasheth
that
yce
,
so
they
fall
in
and
be
drownd
.
Take
heed
therfore
how
thou
aduenture
thy
life
by
the
i●dgement
of
thine
eare
▪
by
the
application
of
thine
natural
senses
.
The
eye
somtimes
iudgeth
of
men
,
as
of
trees
:
the
eare
,
of
Hienaes
noise
,
as
of
some
Sheapheards
voice
:
and
yet
plus
valet
●culatus
testis
vnus
quam
auriti
decem
,
one
eye
witnes
,
is
better
then
tenne
that
report
but
by
the
eare
.
Our
Sauior
therfore
is
of
I
say
set
forth
for
a
perfect
Iudge
thus
:
[
*
](A15991-e44100-b)
*
Isa.
11.3
.
he
shall
not
Iudge
after
the
sight
of
his
eyes
,
neither
reproue
by
the
hearing
of
his
eare
:
that
is
,
he
would
not
iudge
by
vncertaine
coniectures
,
shadowes
and
glimpsies
.
These
that
in
cases
of
vndoing
a
person
,
will
be
peremptory
and
resolute
vpon
vnsufficient
triall
(
for
the
lawe
forbiddeth
such
indgement
vpon
one
witnes
,
&
the
receipt
of
an
accusation
against
an
Elder
,
vnder
two
or
three
witnesses
)
they
therein
shew
themselues
rather
foxes
,
then
imitators
of
Iesus
.
The
foxes
will
not
aduenture
their
owne
life
,
but
where
they
thinke
all
sure
:
but
e●sily
they
will
determine
the
spoile
of
others
,
vpon
a
glimpse
of
the
first
eare
,
without
first
lending
the
second
eare
to
the
Accused
.
The
last
thing
I
note
more
particularly
,
fitting
the
present
text
is
this
,
Vulpes
amare
vineas
,
that
Foxes
loues
grapes
.
Ironically
we
say
of
a
man
,
the
foxe
loueth
no
grapes
,
when
we
meane
,
hee
seemeth
not
to
loue
a
thing
which
he
cannot
get
:
like
to
a
subtile
foxe
which
passeth
by
the
grapes
vntouching
them
,
whom
hee
seeth
to
be
vnderpropped
beyond
his
reach
:
but
yet
by
learing
,
one
[
*
](A15991-e44150-b)
*
The
Latines
also
call
him
Legulus
,
a
Gatherer
,
namely
of
grapes
.
may
know
he
loues
them
.
The
vine
(
as
before
and
afterward
oft
)
doth
mystically
implie
the
Church
:
and
here
,
the
church
of
the
Gentiles
.
The
vine
considered
here
in
her
first
grape
,
doth
intimate
the
spring
of
tender
Christians
,
bringing
forth
their
fi●st
fruites
,
to
the
glory
of
God
the
planter
.
And
these
foxes
doe
so
affect
the
Churches
fruites
,
as
it
is
meate
and
drinke
to
them
,
to
chop
them
vp
and
deuour
them
.
These
foxes
(
forsooth
)
haue
no
purpose
to
teare
the
Lords
vine
,
to
deuoure
the
blossomes
:
but
by
their
learing
aside
,
wee
knowe
well
their
nature
They
cou●t
the
spoile
of
Zion
,
that
so
as
[
*
](A15991-e44190-b)
*
Lamen
.
5.18
foxes
they
may
runne
vpon
it
:
that
there
they
foxes
may
haue
holes
,
where
the
Sonne
of
man
may
not
haue
whereon
to
lodge
his
head
.
Of
which
two
l●gged
foxes
,
some
be
Ciuil
,
some
Ecclesiasticall
,
some
Mixt.
A
Ciuil
fox
was
Herod
,
and
all
the
Ciuil
gouernors
and
people
represented
by
that
Satannicall
dragon
in
Reuel.
12.
who
watched
to
crop
vp
the
womans
fruite
at
the
first
appearance
.
For
the
diuell
did
that
by
his
mysticall
body
,
died
with
red
,
as
thirsting
after
blood
.
Ecclesiasticall
foxes
be
such
Church-men
and
lewde
Prophets
as
[
*
](A15991-e44290-b)
*
Reuel
.
2.14
Balaam
:
who
for
pleasing
a
great
man
,
did
teach
how
Israel
might
sinne
for
prouoking
their
God
to
destroy
them
.
And
such
were
[
*
](A15991-e44320-b)
*
Nehem.
6
●0
.
&c.
Shemajah
and
Noaajah
,
who
were
contented
to
be
hired
of
Tobiah
and
Sanballat
,
for
fearing
good
Nehemiah
from
the
worke
of
the
Lord
.
And
such
were
the
Priests
and
Scribes
of
Iudeah
,
who
laboured
to
choke
the
Gospel
in
the
first
seeding
.
The
Mixt
foxe
,
is
such
a
one
as
is
both
Ciuil
and
Ecclesiasticall
:
and
of
this
nature
is
euery
apostaticall
Pope
,
vsurping
both
swords
:
Glossator
in
proem
.
ant●
lib.
1.
the
temporall
sword
ouer
all
Princes
,
the
spirituall
sword
ouer
all
Churches
.
In
the
Clementine
Constitutions
,
hee
is
called
Stupor
Mundi
,
The
Astonishment
of
the
world
:
and
indeede
,
he
long
time
astonished
the
world
and
benummed
their
senses
.
Then
after
in
the
same
place
,
hee
turneth
himselfe
aside
to
the
Pope
and
saith
:
Nec
deus
es
,
nec
Homo
,
qu●si
Neuter
es
inter
vtrumque
.
Thou
art
neither
God
nor
Man
,
(
what
then
▪
a
Beast
:
)
but
a
Neuter
,
Betweene
both
.
Seeing
themselues
will
haue
him
to
be
a
Neuter
,
let
it
be
.
And
seeing
they
themselues
will
haue
him
to
be
neither
God
nor
Man
,
let
him
be
a
Beast
,
euen
Reinard
the
great
foxe
,
whose
den
and
earth
almost
vndermined
the
whole
earth
.
What
a
friend
he
is
to
the
vines
,
let
it
be
iudged
by
the
carriage
of
his
Cubs
in
all
countries
,
studying
and
practising
the
ruine
of
Princes
,
the
massacre
of
true
belieuers
,
the
ouerthrow
of
parents
,
friends
and
naturall
country
.
No
foxe
so
hungers
after
grapes
,
as
they
after
firing
the
vines
,
and
spilling
the
blood
of
our
mysticall
grape
.
The
foxes
so
found
out
,
it
remaineth
they
be
hunted
.
For
this
cause
the
Lord
of
the
vineyard
is
of
the
Church
thus
introduced
,
crying
:
Take
vs
the
foxes
,
the
little
foxes
.
Lect.
IX
.
THe
Mysticall
foxes
and
their
properties
vnderstood
as
before
,
it
now
remaineth
wee
entreate
of
the
Lords
huntsmen
,
who
here
are
charged
to
apprehend
these
foxes
.
The
huntsmen
are
two
:
the
Magistrate
and
Minister
.
The
Magistrate
is
appointed
to
seize
vpon
the
bodies
of
these
craftie
aduersaries
:
and
to
that
end
the
sword
is
put
into
his
hand
.
[
*
](A15991-e44530-b)
*
Rom.
13.4
Hee
beareth
not
the
sword
for
nought
,
for
he
is
the
Minister
of
God
,
to
take
vengeance
on
him
that
doth
euill
.
Such
an
huntsman
was
Ioshuah
,
who
chased
the
Cananite
foxes
,
and
slue
them
.
Such
an
huntsman
was
Dauid
in
seizing
on
the
flowting
foxes
inhabiting
Iebus
.
Such
an
huntsman
was
Iosiah
in
pu●suing
to
death
the
foxe-like
priests
of
Baalim
:
and
such
an
huntsman
was
[
*
](A15991-e44600-b)
*
2
Kings
10
Iebu
in
Israel
,
when
(
hauing
got
the
idolatrous
foxes
into
their
house
of
Baal
)
he
put
them
to
the
sword
.
And
lest
it
should
be
thought
,
that
such
ciuil
pursuite
of
the
Churchesfoes
,
did
appertaine
only
to
that
anci●nt
Church
of
Israel
:
let
vs
remember
,
not
onely
that
Saint
Paul
(
as
before
)
doth
teach
that
the
sword
is
still
put
into
their
hand
for
such
purpose
:
but
also
,
how
our
Sauiour
with
a
ciuil
whip
did
expell
the
Temples
choppers
and
changers
:
giuing
therein
a
taste
of
that
ciuill
authoritie
which
he
naturally
deriued
from
Dauid
:
And
thereby
teaching
ciuill
Magistrates
,
the
true
vse
of
the
sword
and
lash
incommended
vnto
them
.
Are
the
Magistrates
appointed
to
hunt
the
Foxes
?
then
are
they
not
called
to
be
Foxes
,
to
be
Romish
Reinards
,
spoilers
of
our
Church
.
O
that
we
had
not
cause
to
complaine
of
some
subtile
companions
amongst
vs
,
that
by
crouching
and
creeping
,
too
oft
,
do
vsurpe
the
place
of
ciuill
huntsmen
,
but
(
in
troth
)
either
subtile
Atheists
,
making
aduantage
of
all
religions
:
or
else
Popish
Sanballats
,
that
bend
all
their
wit
,
wealth
and
might
,
to
the
ruine
of
the
Gospel
,
and
introducing
of
Romish
tyranny
.
Our
Gratious
Queene
hath
appointed
them
to
assist
her
in
keeping
of
Christs
vine
,
but
these
subtile
Iehues
(
howsoeuer
zealous
for
the
Lord
▪
til
they
were
established
and
fast
seated
in
their
roomes
)
doe
afterwards
turne
their
zeale
to
the
defence
of
Baal
.
Such
foxe-friends
wee
not
onely
finde
heere
in
our
land
,
but
we
heare
sometimes
of
such
Captaine
Foxes
in
Ireland
,
who
being
sent
forth
by
our
Soueraigne
,
to
hunt
the
Fox
,
do
betray
her
vineyard
to
the
Fox
.
Yea
,
when
her
Maiestie
hath
appointed
some
to
hunt
the
sea-foxe
at
sea
:
we
heare
sometimes
how
they
vpholde
the
Foxe
in
his
rauine
:
at
least
,
they
winke
at
the
sea-foxe
,
while
he
teares
our
sheepe
,
fleeces
them
of
their
wooll
,
causeth
the
marchant
sheepe
to
keepe
at
home
in
their
fold
,
when
for
the
good
of
our
land
,
they
should
be
pasturing
abroade
.
Take
vs
these
Foxes
,
saith
God
to
our
Queene
.
Alas
,
she
knoweth
not
sometimes
of
these
traiterous
huntsmen
:
and
sometimes
when
she
knoweth
them
,
she
cannot
apprehend
them
.
For
seldome
time
are
such
foxes
destitute
of
a
Fauourite
in
or
about
the
Court
.
Well
,
walke
on
sweetest
Elizabeth
,
in
caring
for
this
vineyards
safetie
;
and
if
men
faile
to
take
them
,
God
himselfe
will
looke
downe
from
heauen
and
take
them
in
their
owne
snare
.
The
Minister
,
that
is
,
the
Preacher
of
Gods
word
,
he
is
called
also
to
hunt
the
fox
out
of
Christes
vineyard
.
And
if
the
cause
be
such
as
he
cannot
be
driuen
out
,
yet
(
at
least
)
the
Minister
is
to
take
him
,
to
apprehend
him
,
to
endite
him
,
and
condemne
him
,
if
he
cease
not
in
time
to
be
a
Fox
:
an
enemy
to
the
vineyard
.
As
the
Mgaistrate
is
to
draw
forth
the
corporall
sword
,
so
the
Minister
is
to
pull
out
the
spirituall
sword
.
And
this
is
done
two
ways
:
first
,
by
the
word
including
,
secondly
by
the
word
expulsing
.
The
word
including
,
is
such
an
application
of
the
word
,
as
it
includeth
the
fox
or
subtile
aduersarie
within
the
outward
league
of
the
Church
.
Such
an
aduersarie
is
in
Math.
13.
compared
to
a
tare
in
the
midst
of
the
wheat
.
Though
a
tare
be
visible
,
and
the
word
of
the
Churches
Ministers
doth
condemne
it
,
yet
that
word
of
God
in
the
Ministers
mouth
doth
consider
that
subtile
●are
within
the
Church
,
and
in
such
respect
not
to
be
expulsed
the
Church
.
Nor
is
he
not
expulsed
,
in
respect
of
himselfe
,
but
in
respect
of
the
wheat
,
which
otherwise
were
like
to
be
torne
vp
with
the
Tare
.
And
for
this
respect
it
was
that
Saint
Iohn
did
take
and
condemne
Diotrephes
for
a
prowd
vsurper
,
[
*
](A15991-e44880-b)
*
Galat.
5.12
.
Saint
Paul
wisheth
certaine
cut
of
from
the
Galatians
:
whome
otherwise
he
durst
not
commaund
to
be
expelled
the
Church
.
And
in
such
tarish
respect
(
for
these
foxes
haue
such
hold
of
simple
soules
,
as
for
these
soules
sake
,
they
be
permitted
to
stay
within
the
Church
)
it
was
that
the
[
*
](A15991-e44900-b)
*
2.
Cor.
1●
.
same
Apostle
condemned
some
in
the
Church
of
Corinth
,
for
vncleannes
,
fornication
and
wantonnes
already
acted
,
whome
(
notwithstanding
)
he
wold
not
command
to
be
excommunicate
[
*
](A15991-e44920-b)
*
Aug.
contra
Epist.
Parmen.
lib.
3.
as
Austen
wel
observeth
.
As
Tares
represent
not
all
ill
,
but
only
such
weeds
as
cannot
be
extirpate
without
wheats
detriment
:
so
,
these
tares
(
that
haue
such
cleauing
and
nere
communion
with
the
faithfull
)
are
commonly
subtile
Foxes
,
hauing
such
perilous
hold
of
the
vines
,
as
drawen
they
cannot
be
therefrom
,
but
with
the
vines
destruction
.
Such
clinging
tares
,
fast
cliuing
foxes
(
such
as
Ioab
and
Shimei
were
,
whome
Dauid
for
his
time
permitted
,
but
not
approued
)
the
Ministers
are
to
take
them
,
by
their
preaching
to
apprehend
them
;
but
cannot
adiudge
them
otherwise
,
then
as
tares
in
the
wheat
field
,
diseases
in
the
body
,
which
can
more
easily
be
discouered
and
condemned
,
then
with
the
churches
peace
and
good
be
seuered
.
And
this
was
the
practise
of
the
Sinagogues
Prophets
,
who
continually
cried
out
against
the
intestine
aduersaries
,
by
legall
menaces
hunting
them
as
foxes
:
which
aduersaries
they
cold
not
expulse
the
Church
,
by
anie
ordinance
of
Moses
.
The
Magistrate
could
onely
correct
or
take
life
away
from
the
transgressors
of
the
morall
lawe
(
for
the
Priests
could
only
deale
in
the
Tabernacles
ceremonies
)
and
in
the
magistrates
neglect
of
censuring
the
breach
of
the
ten
commaundements
,
the
Prophets
were
to
shoote
out
the
Lawes
dartes
:
as
also
,
in
case
of
abusing
the
Tabernacles
ceremonies
.
The
Magistrate
ought
to
seaze
on
the
Churches
aduersaries
by
the
sword
,
the
ministers
by
the
word
.
And
as
the
word
including
doth
so
take
and
sease
vpon
them
in
the
publike
diuiding
of
the
word
:
so
,
the
same
word
do●th
take
them
in
a
grinne
,
and
sna●le
them
in
ordinary
discourse
.
This
appeareth
againe
and
againe
in
the
Ghospel
,
The
word
expulsing
,
it
is
that
vse
of
Gods
word
,
whereby
such
foxes
are
hunted
foo●th
and
expelled
the
Church
:
like
as
the
Incestuous
was
expelled
of
the
Corinths
,
1.
Cor.
3.
and
1.
Cor.
2.
as
Hymen●us
and
Alexander
(
1.
Tim.
1.20
.
)
were
expelled
of
Paul
:
and
as
Timothie
is
charged
of
the
Apostle
to
bridle
such
cancred
Teachers
as
Hymeneus
and
Philetus
,
2.
Tim.
2.16.17
.
And
this
is
done
,
by
putting
them
forth
of
the
Churches
communion
,
lest
otherwise
they
should
leauen
the
whole
fellowshippe
,
or
canker-fret
the
faithfull
.
[
*
](A15991-e45190-b)
*
Aug.
l.
3.
cont.
Parmenian
.
Tunc
antem
hoc
sine
labe
pacis
&
vnitatis
,
&
sin●
laesione
frumentorum
fieri
potest
,
cum
congregationis
ecclesiae
Multitudo
ab
eo
crimine
quod
Anathematizatur
,
aliena
est
:
And
then
this
Expulsion
may
best
be
done
without
blot
of
peace
and
vnitie
,
as
also
without
harming
the
wheate
:
whenas
the
whole
multitude
of
the
Church
shall
be
free
from
●ll
partaking
with
the
sinne
that
is
to
be
anathematized
.
This
cutting
off
is
done
partly
or
absolutely
.
It
is
done
in
part
,
when
either
the
sinner
is
but
debarred
the
Lords
supper
(
the
Lords
steward
knowing
it
to
be
a
ti●e
fitter
for
him
to
fast
,
then
with
the
residue
to
feast
:
and
this
was
represented
by
the
pollutions
legall
,
which
made
the
body
vncleane
to
the
euening
)
as
also
but
done
in
part
,
though
in
a
greater
part
)
when
the
sinner
is
not
onely
put
away
from
the
sacrament
of
Communion
,
but
also
from
the
prayer
of
Communion
.
And
this
was
represented
vnder
the
Law
,
when
for
certaine
contagion
,
they
were
expelled
the
hoste
,
and
were
no
more
to
conuerse
with
Israel
till
death
,
except
the
Lord
cleansed
them
.
And
howsoeuer
this
excommunication
be
a
putting
forth
from
all
communion
,
yet
it
doth
admit
the
partie
some
brotherly
loue
:
seeing
in
such
estate
,
[
*
](A15991-e45300-b)
*
2.
Thes.
3.15
1.
cor.
5.4
,
5
hee
is
not
to
be
counted
as
an
enemy
,
but
admonished
as
a
brother
.
Though
familiaritie
be
gaine
said
him
,
yet
not
brotherly
admonition
:
seeing
,
not
the
Spirit
,
but
the
flesh
was
deliuered
to
Satan
for
beeing
humbled
,
and
that
for
preseruation
of
the
spirit
in
the
Lords
day
of
visitation
:
for
this
power
is
not
giuen
vs
for
destruction
,
but
for
edification
.
Of
this
debarring
from
the
Lords
Table
,
as
also
driuing
forth
and
deliuerie
to
Satan
,
Chrysostome
is
pl●ntifull
.
In
[
*
](A15991-e45350-b)
*
Chrys.
hom.
3.
de
Dauid
.
&
Saul
.
one
place
,
how
earnestly
doeth
he
wish
to
know
them
of
the
assembly
,
who
the
day
before
had
bin
absent
from
sermon
,
and
present
ad
iniquitatis
spectacula
,
at
wicked
playes
.
To
what
end
would
he
know
?
Vt
eos
à
sacris
vestibulis
arceam
,
that
I
might
(
saith
he
)
driue
them
forth
of
the
Church
:
non
vt
perpetuò
foris
maneant
,
sed
vt
correcti
denuò
redeant
:
not
to
the
end
they
should
stay
without
for
euer
,
but
that
after
co●rection
they
might
returne
againe
:
shewing
afterwards
,
how
such
dealing
is
oftentimes
beseeming
a
father
in
his
familie
,
and
a
Pastor
in
his
church
.
In
[
*
](A15991-e45420-b)
*
Homil.
83.
sup.
Matth.
another
place
,
he
exhorteth
his
fellow
Presbyters
to
debarre
all
knowne
vnworthy
ones
from
the
Lords
Table
:
and
then
turning
(
as
it
were
to
one
of
them
)
he
thus
cryeth
out
,
Quod
siipsum
▪
pellere
non
audes
,
mihi
dicas
,
non
permittam
ista
fieri
.
Animam
prius
tradam
meam
,
&c.
If
thou
darest
not
debarre
the
wicked
,
tell
mee
,
for
I
will
not
suffer
it
.
I
will
rather
lay
downe
my
life
,
and
suffer
my
blood
to
be
powred
out
,
then
I
wil
agree
to
giue
the
Lords
bodie
to
the
vnworthie
:
rather
then
I
will
graunt
that
most
holy
blood
to
any
but
the
worthy
.
And
how
zealous
,
Ambrose
was
in
this
,
[
*
](A15991-e45480-b)
*
Theodoret.
lib.
3.
c.
17.
&
Sozomen
.
lib
7
cap.
24.
that
his
expelling
of
Theodosius
his
Emperour
,
will
stand
euer
for
witnesse
.
Ambrose
seeing
no
apparance
of
schisme
or
churches
harme
,
like
to
ensue
such
expulsing
(
a
great
signe
that
his
ministerie
was
gracious
withall
)
he
so
putteth
the
King
forth
,
till
he
was
willing
to
cleare
his
hands
of
blood
,
[
*
](A15991-e45550-b)
*
N●ssen●norat
.
de
●●s
qui
nolunt
repr●hendi
.
by
publike
repentance
.
Thinke
not
(
saith
Nissenus
)
that
such
segregation
proceedeth
of
an
Episcopall
arrogancie
.
Vetus
est
regula
ecclesiae
,
quae
cepit
à
lege
&
fuit
confirmata
in
gratia
:
This
is
an
ancient
Rule
in
the
Church
,
hauing
his
beginning
from
the
Law
,
and
his
confirmation
in
the
Gospel
.
The
second
kinde
of
cutting
off
is
absolute
;
as
from
all
diuine
communion
,
so
from
humane
familiaritie
:
and
all
this
for
euer
.
This
excommunication
is
of
the
Apostle
termed
Maranatha
.
1.
Cor.
16.22
.
(
of
Mare
Lord
▪
and
Atha
hee
commeth
:
for
N.
is
interposed
for
sound
sake
)
because
such
a
person
is
excommunicate
to
the
death
,
and
left
to
the
Lords
co●ming
:
who
can
and
will
take
vengeaunce
of
them
that
Loue
him
not
.
Such
wicked-ones
haue
once
knowen
and
loued
Christ
as
Iesus
their
Sauiour
:
but
afterwards
doe
voluntarily
fall
away
from
that
Loue
(
as
some
Hebrews
that
turned
backe
to
Indaisme
,
and
many
now
to
meere
Atheisme
)
who
doing
it
against
the
Sight
and
Sence
they
had
,
are
now
held
to
be
damned
of
their
owne
Conscience
,
and
to
crucifie
againe
the
Lord
of
life
(
wherof
more
largely
I
haue
written
in
[
*
](A15991-e45730-b)
*
Called
,
The
sinne
against
the
holy-ghost
a
peculiar
treatise
:
)
and
this
kind
of
cutting
off
was
repres●nted
vnder
the
Law
,
by
that
Cherem
or
deuoting
of
things
to
destruction
,
so
termed
in
Ioshuah
7.1
.
and
elsewhere
.
Thus
the
Magistrate
with
his
sword
is
to
sease
on
the
foxes
:
the
Minister
also
with
the
Word
of
God
is
to
seaze
on
them
.
If
they
cleaue
like
Burres
to
the
vines
,
we
are
to
stay
them
from
further
euill
,
(
as
much
as
in
vs
is
)
but
not
for
dragging
them
away
,
to
pull
the
Vine
downe
,
the
Church
on
our
heads
.
If
we
can
loose
the
hold
they
haue
,
we
are
(
hauing
taken
them
)
to
thrust
them
out
of
the
vineyard
,
that
Satan
(
who
raigneth
without
)
hee
may
vexethem
:
till
by
repentance
they
cease
to
be
foxes
,
as
Nabuchad-nezzar
(
comming
to
the
acknowledging
of
the
true
God
)
ceased
to
be
a
Beast
.
Nimrod
hunted
,
and
Esau
hunted
:
but
the
Holy-ghost
hath
marked
both
with
a
blacke
cole
,
as
an
hunting
whereof
they
may
be
ashamed
.
The
Prophets
hunted
,
the
Apostles
hunted
,
our
ancient
fathers
hunted
,
and
all
of
them
hunted
the
Church-foxe
.
The
same
is
our
duetie
;
and
in
dooing
it
,
it
is
our
glorie
.
The
Magistrate
and
minister
is
now
assembled
in
Royall
honourable
parliament
:
the
GOD
of
Heauen
blesse
them
,
guide
and
assist
them
for
strengthening
our
Vine
,
and
for
hunting
out
all
sorts
of
foxes
,
the
Churches
and
our
Soueraignes
aduersaries
.
Amen
.
Lect.
X.
16
My
Welbeloued
is
mine
,
and
I
am
his
,
hee
feedeth
among
the
Lillies
.
17
Vntill
the
day
breake
,
and
the
shadowes
flee
away
,
return●
&c.
THE
Church
hauing
finished
Messiahs
speach
(
first
,
for
calling
her
to
obedience
;
secondly
,
for
remoouing
impediments
)
shee
now
concludeth
this
diuine
Act
:
first
,
with
Praise
;
secondly
,
with
Prayer
.
The
matter
of
Praise
lyeth
in
this
first
verse
:
Wherein
is
vttered
the
praise
of
Messiahs
loue
and
feeding
.
His
loue
is
laid
downe
,
in
the
gift
of
himselfe
to
her
,
wherby
shee
in
the
next
place
was
made
His.
Hee
being
hers
,
shee
therewith
became
His.
[
*
](A15991-e45960-b)
*
Iohn
3.16
.
God
so
Loued
the
world
,
that
he
hath
giuen
his
onely
begotten
Sonne
,
that
whosoeuer
belieueth
in
him
,
should
not
perish
,
but
haue
eternall
life
.
First
,
the
Father
giues
the
Sonne
,
and
he
is
willing
to
be
giuen
for
vs
:
secondly
,
the
Father
giueth
vs
faith
(
as
an
hand
)
to
receiue
his
Sonne
,
and
with
him
eternall
life
.
So
that
the
giuing
of
Christ
to
vs
first
,
doth
constraine
vs
to
giue
our selues
to
him
in
the
next
place
▪
[
*
](A15991-e45970-b)
*
1.
Ioh.
4.19
His
loue
causeth
vs
to
loue
:
We
loue
him
,
because
he
loued
vs
first
.
Yea
,
saith
our
Sauiour
,
Iohn
.
15.16
.
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
.
And
so
the
Apostle
noteth
our
comprehending
of
Christ
,
to
grow
from
our
being
comprehended
of
him
.
Philip.
3.12
.
Whereby
it
commeth
to
passe
,
that
wee
are
not
onely
Members
of
his
body
,
of
his
flesh
and
of
his
bones
,
Ephes.
5.30
.
but
also
,
(
as
Saint
Peter
witnesseth
,
2.
Ephes.
1.4
.
)
partakers
of
the
diuine
nature
,
namely
,
by
qualification
and
vnitie
with
the
essence
it selfe
:
God
and
man
in
Christ
becomming
one
.
And
thus
whilst
the
Church
praiseth
Christ
,
she
preacheth
her
owne
blessednesse
,
giuen
her
by
grace
with
Christ
.
After
shee
hath
extolled
his
Loue
,
shee
praiseth
his
Feeding
:
affirming
that
to
be
amongst
the
Lillies
.
In
the
second
verse
it
appeared
,
that
the
Church
(
and
euery
soule
purified
by
faith
)
is
represented
by
the
Lilly
:
euen
by
the
fields
Lilly
,
more
gloriously
cloathed
in
her
inward
man
,
then
was
King
Salomon
in
all
his
externall
royaltie
.
This
is
the
flower
of
Paradise
,
the
pleasant
plant
of
Eden
.
Plin.
lib.
21.5
.
V●a
radice
quinquagenos
s●pe
emitt●nte
bulb●s
.
so
the
white
most
excellent
:
yea
,
as
Plinie
obserueth
,
)
most
fertile
:
yea
,
that
the
droppings
of
the
lilly
,
will
cause
and
b●g●t
moe
lillies
.
As
for
the
Church
of
the
Gentiles
,
that
she
not
only
should
be
passing
beauteous
,
but
also
very
fertile
,
Isaiah
is
wonderfull
plenteous
.
Before
we
consider
his
feeding
,
let
vs
first
consider
what
is
to
be
iudged
of
this
church
,
and
of
euery
her
lilly-white
members
.
Christ
liueth
in
her
,
she
liueth
in
him
;
and
the
same
mutuall
inhabitation
,
is
betweene
Messiah
and
euerie
of
his
members
.
Are
all
the
actions
of
the
Church
cleane
?
Or
,
are
they
all
vncleane
?
Or
,
are
some
of
her
actions
cleane
,
othersome
vncleane
,
or
euery
action
mixt
?
For
the
resolution
hereof
,
let
vs
first
r●member
that
double
birth
obserued
of
[
*
](A15991-e46210-b)
*
Prosp.
sen●
:
330.
Vna
es●
natiuitas
de
terra
,
alia
de
coelo
:
vna
de
carne
,
alia
de
spiritu
,
&c.
Prosper
:
There
is
one
Natiuitie
of
the
earth
,
another
of
heauen
:
one
of
the
flesh
,
another
of
the
Spirit
.
The
first
of
these
births
,
S.
Iohn
affirms
to
be
of
the
blood
&
wil
of
the
flesh
:
but
the
other
to
be
of
the
will
of
God
,
Iohn
1.13
.
And
this
new
or
second
birth
is
taught
Nicodemus
in
Iohn
3.
to
be
of
the
spirit
:
concluding
there
plainely
,
That
which
is
borne
of
the
flesh
is
flesh
:
but
that
which
is
borne
of
the
spirit
is
spirit
.
This
remembred
,
the
question
is
easily
answered
:
the
actions
deriued
or
flowing
from
the
first
birth
,
they
be
(
as
the
nature
is
)
vncleane
and
filthy
.
And
this
is
it
the
Apostle
Paul
remembreth
saying
:
[
*
](A15991-e46310-b)
*
Rom.
7
.
1●
.
In
me
,
(
that
is
in
my
flesh
)
dwelleth
no
good
thing
.
For
the
actions
flowing
or
growing
from
the
second
birth
,
they
be
(
as
the
spirit
is
)
holy
and
cleane
,
nor
can
they
be
otherwise
.
For
this
Saint
Iohn
is
thus
peremptorie
:
[
*
](A15991-e46340-b)
*
1.
Iohn
3
●
Whosoeuer
is
born●
of
God
sinneth
not
,
for
his
seed
remaineth
in
him
:
neither
can
he
sinne
because
he
is
borne
of
God
.
He
excepteth
not
against
sinne
in
the
first
part
,
but
in
the
second
,
where
the
seed
of
God
abideth
,
which
is
cause
of
the
new-birth
.
Which
consideration
causeth
Saint
Paul
againe
to
say
,
It
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Paul
is
not
contrarie
to
himselfe
in
saying
,
I
sin
not
,
and
,
In
my
flesh
is
no
good
thing
.
Saint
Iohn
is
not
at
warre
with
himselfe
,
in
saying
,
He
is
a
lyer
that
saith
he
hath
not
sinne
;
and
againe
,
he
that
is
borne
of
God
,
sinneth
not
.
As
both
of
them
consider
an
old
and
a
new
Adam
in
the
faithfull
:
so
,
they
giue
sinne
to
the
first
,
and
sanctitie
to
the
second
.
And
this
is
more
apparant
.
when
as
the
Apostle
placeth
two
lawes
in
these
two
parts
:
calling
the
one
[
*
](A15991-e46440-b)
*
Rom.
7.23
.
The
Law
in
my
members
,
and
the
other
,
The
Lawe
of
my
minde
:
as
also
considereth
in
one
,
and
the
same
man
Flesh
and
Spirit
,
(
Gal.
5.17
.
)
affirming
the
one
of
them
to
be
contrary
to
the
other
.
Contrarietie
doth
not
admit
vnion
,
for
what
communion
is
betweene
Christ
and
Belial
,
light
and
darkenesse
?
None
.
Irrefragable
therefore
bideth
this
Position
:
[
*
](A15991-e46520-b)
*
Zanch.
11.
Thesis
ex
.
14
In
Electis
regeneratis
duo
sunt
homines
,
Interior
&
exterior
.
I●
cum
peccant
,
secundum
tantum
hominem
exteriorem
:
id
est
,
●a
tantum
parte
qua
non
sunt
regeniti
,
peccant
.
Secundum
vero
interiorem
hominem
,
nolunt
peccatum
,
detestantur
peccatum
,
&
condelectantur
lege
dei
:
quare
non
toto
animo
aut
plena
voluntate
peccant
.
In
the
elect
once
Regenerate
,
there
be
two
men
,
an
inward
and
outward
.
When
these
sinne
,
it
is
according
to
the
outward
man
:
that
is
,
in
that
parte
wherein
they
be
not
regenerate
.
But
according
to
the
inward
man
,
they
nill
sinne
,
detest
sinne
,
and
delight
in
the
law
of
God
:
for
which
cause
they
sin
not
with
the
whole
mind
or
full
will
.
As
it
should
be
a
notable
errour
to
say
,
that
the
old
man
can
bring
foor●h
an
holy
or
cleane
action
:
so
,
as
maine
an
errour
it
shal
be
to
hold
,
that
The
new
man
can
send
forth
an
vnholy
and
vncleane
action
.
As
the
vnregenerate
part
,
is
a
bitter
fountaine
,
that
can
send
forth
no
sweete
water
:
so
the
regenerate
part
is
as
the
Well
of
Dauid
,
that
can
onely
send
forth
that
is
cleane
and
holy
.
As
the
cause
is
,
such
is
the
effect
.
As
is
the
tree
,
such
is
the
fruite
.
And
as
it
shal
be
an
intollerable
errour
to
affirme
of
meere
naturall
giftes
,
that
They
be
strong
,
therefore
holy
:
so
,
ablasphemie
(
though
not
The
blasphemie
)
against
the
spirit
of
grace
,
to
affirme
of
his
gifts
in
vs
,
(
as
of
Faith
,
Hope
,
Loue
)
because
they
be
weake
,
therefore
vncleane
.
If
these
two
births
in
vs
could
be
mixed
together
(
as
wine
and
water
)
for
making
a
third
thing
,
wee
then
might
conclude
a
mongrell
action
.
But
the
old
man
dieth
,
the
new
liueth
.
The
one
of
their
Lawes
is
as
contrarie
to
the
other
,
as
light
and
darkenesse
:
and
they
fight
the
one
against
the
other
.
So
farre
be
they
from
communion
and
their
actions
from
being
mixed
.
If
the
Prophet
cry
,
[
*
](A15991-e46650-b)
*
Isa.
5.20
.
Woe
to
them
that
speake
good
of
euill
,
and
euill
of
Good
,
it
standeth
vs
vpon
to
condemne
the
actions
of
our
flesh
,
but
to
iustifie
the
fruites
of
God
his
spirit
in
the
regenerate
.
As
it
is
prowd
prophanitie
to
giue
holinesse
to
that
dogge
of
our
nature
:
so
it
is
but
counterfeite
humil●tie
,
to
charge
the
holy
things
of
God
with
vncleanenesse
.
For
gaining
the
name
of
Humble
,
must
we
spit
vpon
the
actions
and
giftes
of
the
Holighost
?
God
forbid
.
We
may
not
do
euill
that
good
may
come
thereof
.
Besides
must
be
obserued
,
that
not
onely
the
regenerate
are
thus
cleane
and
holy
in
the
part
of
their
new
birth
:
but
also
,
that
in
their
open
state
of
grace
,
they
are
of
vs
to
be
termed
Spirituall
(
because
the
Spirit
of
God
in
them
is
principa●l
)
and
(
as
in
our
Creed
)
a
Communion
of
Saints
or
holy-ones
.
August
.
in
Galat.
4.
As
they
are
to
receiue
their
denomination
from
the
Spirit
of
GOD
and
his
sanctitie
,
which
in
them
is
principall
(
which
is
cause
of
that
distinction
in
Augustine
,
Aliud
est
non
peccare
,
aliu●
non
habere
peccatum
.
Nam
in
quo
peccatum
non
regnat
,
non
peccat
:
It
is
one
thing
,
not
to
sinne
,
another
thing
,
not
to
haue
sinne
:
For
hee
sinneth
not
in
whom
sinne
raigneth
not
:
so
it
pleaseth
Messiah
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
,
[
*
](A15991-e46750-b)
*
Isa.
1.11
.
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
,
[
*
](A15991-e46760-b)
*
Rom.
5.1
.
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-pl●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
Templ●
to
the
holy
ghost
,
an
habitation
to
the
mightie
God
of
Iaakob
:
comparing
her selfe
to
a
field
of
Lillies
,
[
*
](A15991-e46850-b)
*
R.
S●lomoh
hereon
.
her
seuerall
sanctified
members
considered
.
And
hereunto
Abben-ezra
is
drawne
,
when
not
only
he
saith
,
that
the
Lord
is
[
*
](A15991-e46880-b)
*
All●n-ezra
in
his
dramaticall
interpretation
.
drawen
(
suaui
odore
floris
i●tius
)
by
the
sweet
odour
of
this
flower
:
but
also
[
*
](A15991-e46910-b)
*
In
his
allegoric
.
expos.
in
lili●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
●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
comm●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
:
[
*
](A15991-e47110-b)
*
Heb.
s●b
.
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
Bèràch
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
don●
,
practised
by
himselfe
when
he
prayed
to
his
father
,
[
*
](A15991-e47200-b)
*
Matth
▪
26.39.42
.
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
,
eu●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
go●d
.
If
loue
cannot
preuai●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
,
[
*
](A15991-e47220-b)
*
Num.
23.19
.
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
fru●●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
,
[
*
](A15991-e47290-b)
*
Isidore
etym.
lib.
5.
cap.
31
Vmbraterrae
noctem
fa●it
.
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
.
[
*
](A15991-e47410-b)
*
Iere.
15.1
ezek.
14
20
If
Noah
,
Iob
,
Daniel
;
yea
,
if
Moses
and
Samuel
,
should
rise
vp
in
their
behoose
,
they
could
not
turne
away
the
iudgement
.
Hath
God
promised
mercie
to
the
contrite
,
saluation
to
the
faithfull
,
victorie
to
his
Church
?
It
is
as
good
as
done
:
hell
gates
cannot
preuaile
against
it
.
For
the
time
of
Messi●hs
absence
,
it
lieth
in
these
two
points
:
first
,
it
should
be
till
the
day
breake
:
secondly
,
till
the
shadowes
flee
away
.
For
the
day-breake
,
it
implieth
to
the
Gentiles
,
onely
that
time
of
Messi●hs
incarn●tion
,
whereby
the
[
*
](A15991-e47490-b)
*
Luke
1.78
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
oriens
ex
alto
.
Day-starre
from
an
high
did
visite
vs
:
or
as
the
Greeke
readeth
,
wherein
the
Rising
(
or
,
East
)
from
an
high
did
visite
vs
.
Which
implieth
not
so
much
the
Day-starre
(
called
Phósphér
and
Lucifer
,
growne
into
euill
report
,
because
of
their
application
,
to
Satan
and
Nebuchadnetsar
)
as
the
Sunne
it selfe
arising
in
the
East
.
True
it
is
,
that
Messiahs
starre
appeared
in
the
East
,
but
that
was
not
an
ordinary
,
but
extraordinary
starre
,
fore-prophecied
of
by
Balaam
[
*
](A15991-e47610-b)
*
Num.
24.17
.
Iaakobs
starre
,
whereby
the
Easterne
Sophies
had
intelligence
of
Messiahs
birth
.
The
last
writing
Prophet
of
Israels
Church
,
hee
prophecying
of
this
Day
breake
,
doeth
say
:
[
*
](A15991-e47650-b)
*
Malachi
4.2
Shemesh
t●●dákáh
.
The
Sunne
of
Righteousnesse
shall
arise
,
&c.
This
light
came
amongst
his
owne
,
but
they
louing
darkenesse
more
then
light
,
laboured
by
false
accusations
to
darken
this
Sunne
as
sackecloth
:
they
therefore
kill
him
.
But
the
firmaments
Sunne
pulled
in
his
head
,
as
ashamed
to
shine
,
when
the
Sonne
of
God
might
not
shine
.
Hereupon
the
day
did
plainely
breake
(
for
the
vaile
of
the
Temple
brake
asunder
)
and
as
at
his
birth
hee
was
highly
honoured
of
the
Gentiles
,
so
here
at
his
death
,
Pilate
(
a
Gentile
)
did
honour
him
with
a
Kingly
inscription
,
against
the
heart
of
the
Iewes
.
The
heathen
Centurian
and
his
com●any
seeing
the
euents
,
[
*
](A15991-e47690-b)
*
Math.
27.54
.
They
feared
greatly
,
saying
,
Surely
this
was
the
Sonne
of
God
.
With
his
birth
the
day
did
breake
:
with
his
death
,
the
Sunne
rose
higher
:
but
with
the
Temples
ouerthrow
by
the
army
abhominable
of
Romans
,
(
which
was
about
fortie
yeares
after
his
death
)
the
Gentiles
had
the
Sunne
of
righteousnesse
further
risen
vpon
their
Hemisphere
;
whereof
more
hereafter
.
Christ
being
thus
(
as
Simeon
Iustus
termes
him
)
a
light
to
Gentiles
and
a
glorious
light
to
Israel
,
it
teacheth
vs
all
to
shew
forth
the
vertues
of
him
,
that
hath
called
vs
out
of
darkenesse
,
into
his
maruelous
light
,
1.
Pet.
2.9
.
Lect.
XII
.
MEssiahs
absence
is
secondly
laide
downe
in
th●se
words
,
T●ll
the
shadowes
fl●e
away
:
q.d.
retire
my
Wel-beloued
till
the
nights
darkenesse
be
put
to
flight
,
till
the
ecclesiasticall
shadowes
be
chased
away
by
the
Sunnes
bright
rising
.
As
Christ
was
this
Sun
(
[
*
](A15991-e47800-b)
*
Psal.
19.5
.
comming
gloriously
forth
as
a
Bridegroome
)
so
,
the
Law
was
but
a
shadow
of
good
things
to
come
,
the
body
whereof
was
Christ
,
Heb.
10.1
.
Coloss.
2.17
.
wherein
the
Apostle
may
well
allude
to
the
shadow
(
accompanying
a
mans
body
)
which
sometimes
is
before
,
sometimes
behinde
,
as
occasion
is
ministred
by
the
Sunnes
course
:
euen
as
some
shadowes
went
before
Messiahs
incarnation
,
some
againe
followed
behinde
:
not
vnlike
to
the
[
*
](A15991-e47830-b)
*
Num.
13.24
.
two
spies
of
Israel
,
carrying
betweene
them
the
cluster
of
grapes
,
for
the
Churches
comfo●●
.
As
the
Apostle
calleth
all
a
shadow
,
so
Salomon
here
vseth
the
plurall
,
shadowes
:
because
the
whole
body
of
tipes
would
be
considered
in
the
particular
members
.
For
the
better
effecting
whereof
,
I
will
giue
a
taste
thereof
,
by
diuiding
all
ecclesiasticall
shadowes
into
these
three
classes
or
heads
:
Chronologicall
,
Personall
,
Sacramentall
.
By
Chronologicall
shadowes
,
I
vnderstand
such
as
consist
in
Number
.
By
Personall
shadowes
,
I
intend
such
as
rest
specially
in
some
Persons
.
By
Sacramentall
shadowes
,
I
conceiue
onely
such
as
consist
specially
in
typicall
elements
for
externall
signes
,
for
which
they
haue
of
ancients
beene
termed
principally
,
Sacraments
.
For
Chronologicall
shadowes
,
they
be
(
I
doubt
not
)
so
many
as
there
be
numbers
in
the
old
testament
:
the
handling
whereof
would
make
a
large
booke
,
yea
many
bookes
.
But
as
I
am
vnable
to
wade
deepe
in
any
part
of
this
argument
;
so
,
for
the
present
I
wil
obserue
some
few
times
or
numbers
:
and
these
also
of
such
nature
,
as
this
ages
sluggard
(
who
despiseth
this
wisedome
)
may
be
least
able
to
spu●ne
at
.
The
first
shadowing
number
shall
be
●ixe
,
which
I
terme
the
number
of
creation
.
In
sixe
dayes
,
God
begunne
and
finished
his
workes
of
creation
:
not
because
it
was
of
absolute
necessitie
for
God
to
vse
such
time
:
but
for
our
instruction
,
for
whome
both
times
and
creatures
were
formed
.
[
*
](A15991-e47930-b)
*
Isid.
●●ymol
.
lib.
3.
cap.
3.
N●m
vnum
semen
numeri
esse
,
non
●●merum
volunt
.
One
is
no
number
,
but
as
the
seede
of
number
:
because
all
number
ariseth
from
it
.
And
for
that
cause
,
it
may
well
be
giuen
to
God
:
who
as
he
is
in
es●●nce
One
,
so
all
number
hath
his
being
flowing
from
h●m
,
and
returning
backe
againe
into
him
,
like
the
Hierogliphick
serpent
,
which
turneth
his
taile
round
about
into
his
mouth
.
And
that
is
cause
why
Christ
God
,
doth
terme
himself
Alpha
and
Omega
,
(
the
first
and
last
of
the
Greeke
letters
)
the
beginning
and
end●ng
.
Two
is
the
first
number
,
three
the
second
:
and
this
Three
is
not
onely
made
glorious
in
the
first
three
dayes
worke
,
with
a
glorious
light
before
Sunne
,
Moone
and
Starres
were
created
:
but
also
is
closely
inferred
in
the
third
word
of
the
Bible
.
Bresh●th
Bara
(
in
the
beginning
created
)
there
followeth
Aelo●im
God
,
but
informe
plurall
:
together
with
the
third
place
;
secretly
teaching
a
pluralitie
of
persons
:
that
is
,
a
sacred
Trinitie
in
Vnitie
.
In
three
dayes
moe
,
heauens
and
earth
are
(
with
their
whole
host
)
perfected
:
and
therefore
the
number
6.
well
t●rmed
of
Diuines
,
The
perfect
number
,
or
number
of
perfection
.
But
what
may
6.
in
the
naturall
creation
,
figure
or
shadow
forth
?
Beda
,
Isidore
.
et●mol
.
l.
5.
c.
39.
Rabanus
and
others
shall
in
effect
,
answere
for
me
.
These
sixe
dayes
do
insinuate
the
sixe
ages
of
the
world
,
wherein
a
mysticall
worke
shal
be
finished
,
represented
by
the
former
naturall
worke
.
The
first
age
is
from
Adam
to
Noe
:
the
second
from
Noah
to
Abraham
:
the
third
from
thence
to
Dauid
:
the
fourth
from
Dauid
to
the
transmigration
to
Babel
:
the
fift
from
thence
to
Christ
:
the
sixt
from
Christ
to
the
worlds
ending
.
Some
others
doe
also
diuide
the
world
into
sixe
ages
,
but
with
some
difference
from
the
former
ancients
,
in
the
middle
ages
.
But
heere
I
will
content
my selfe
with
that
ancient
distinction
:
because
thereto
I
may
adde
their
application
of
the
6.
ages
to
the
sixe
dayes
:
and
the
rather
for
brideling
such
as
thinke
such
kinde
of
doctrine
to
be
but
of
yesterday
,
nothing
at
all
white
headed
.
In
the
first
age
of
the
world
,
(
say
they
)
man
was
made
,
and
was
in
Paradise
,
tanquam
lux
,
shining
as
the
Light
.
In
which
age
,
God
diuided
the
Sonnes
of
God
(
vnder
the
name
of
light
)
from
the
Sonnes
of
men
,
as
from
darkenesse
itselfe
:
and
the
euening
of
this
day
was
the
flood
.
In
the
second
age
fell
out
(
as
it
were
)
a
firmament
betweene
water
and
water
,
when
as
the
Arke
did
swimme
betweene
the
Raine
and
the
Seas
:
and
the
euening
of
this
age
was
the
confusion
of
tongs
.
The
third
age
fell
out
,
when
God
separated
his
people
from
the
Gentiles
by
[
*
](A15991-e48310-b)
*
In
Abraham
begunne
the
distinction
.
Abraham
:
seuering
them
like
as
hee
did
the
drie
land
from
the
inferiour
waters
.
And
heerewith
was
brought
forth
the
branch
(
or
budde
)
of
herbs
and
trees
:
that
is
,
this
age
brought
forth
the
[
*
](A15991-e48330-b)
*
This
specially
in
their
comming
out
of
Aegipt
,
and
receipt
of
the
Lawe
.
Saints
,
and
the
fruite
of
holy
Scriptures
:
The
euening
of
this
age
was
the
sinne
of
wicked
Saul
,
setled
in
eui●l
.
The
fourth
age
begunne
with
Dauid
,
whenas
God
established
lights
in
the
firmament
of
heauen
:
that
is
[
*
](A15991-e48370-b)
*
Prayed
for
in
Iudg.
5.
vlt.
the
splendor
of
his
Kingdome
as
the
Sunnes
excellencie
:
the
[
*
](A15991-e48380-b)
*
Synag.
to
Christ
,
as
Moone
to
Sunne
.
Synagogue
and
his
[
*
](A15991-e48400-b)
*
Princes
starres
,
Dan.
8.10
.
Princes
(
as
Moone
and
Starres
)
obaying
therto
.
The
euening
of
this
age
consisted
in
the
sinnes
of
the
king
,
whereby
that
people
deserued
to
be
carried
captiue
into
Babilon
In
the
fift
age
,
that
is
,
in
the
captiuitie
of
Babilon
,
there
appeare
(
as
it
were
)
animalia
in
aquis
&
volatilia
c●li
,
fishes
in
the
waters
,
and
birds
in
the
ayre
:
because
the
Iewes
then
begun
to
liue
amongst
the
[
*
](A15991-e48450-b)
*
People
and
Nations
represented
by
waters
,
Reu.
17.15
.
Gentiles
as
in
a
Sea
:
nor
had
they
any
stable
(
or
set
)
place
,
more
than
flickering
birds
.
The
euening
of
this
day
,
was
the
multiplication
of
sinnes
in
the
Iewish
people
:
who
became
so
blinde
,
as
they
could
not
know
the
Lord
Iesus
.
Now
,
the
sixt
age
begunne
with
the
Aduent
of
our
Lord
Iesus
Christ
.
For
as
in
the
sixt
day
,
the
first
man
Adam
was
of
the
slime
of
the
earth
,
formed
vnto
the
image
of
God
:
so
in
the
sixt
age
of
the
world
,
the
second
Adam
(
that
is
,
Christ
)
in
the
flesh
,
is
borne
of
the
Virgine
Mary
,
[
*
](A15991-e48490-b)
*
Heere
,
and
afterwardes
,
Ribanus
interlaceth
somwhat
.
Al
before
,
he
vseth
Bedaes
words
,
almost
wholy
.
he
in
a
liuing
soule
,
this
in
a
quickening
spirit
.
And
as
in
that
day
,
a
liuing
soule
was
made
,
so
in
this
age
they
desire
eternall
life
.
And
as
in
that
sixt
day
the
earth
brought
forth
the
kinds
of
creeping
creatures
and
beasts
:
so
,
in
this
sixt
age
of
the
world
,
the
Church
brought
forth
the
Gentiles
appetiting
eternall
life
.
The
which
in
sense
was
manifested
to
Peter
(
in
Act.
10.
)
by
a
sheete
of
creatures
.
And
as
in
that
day
,
man
and
woman
were
created
:
so
,
in
this
age
of
the
world
,
Christ
and
his
Church
is
manifested
.
And
as
Man
in
that
day
,
was
set
ouer
the
Beastes
,
creeping
creatures
,
and
birds
of
the
aire
:
so
,
Christ
in
this
age
,
was
set
ouer
the
Gentiles
people
and
Nations
,
that
they
might
be
gouerned
of
him
:
who
were
as
Beastes
giuen
to
carnall
concupiscence
;
or
as
serpents
obscured
with
earthly
curiositie
:
or
as
birds
lift
vp
with
pride
.
And
as
in
that
day
man
and
beasts
with
him
are
fedde
with
the
herbe
that
seedeth
,
and
the
wood
that
bringeth
fruite
and
greene
grasse
:
so
in
this
age
,
the
spirituall
man
(
which
is
the
good
minister
of
Iesus
Christ
)
hee
with
the
people
are
fedde
with
the
nourishment
of
the
holy
scriptures
,
and
with
the
diuine
Law
,
(
as
with
seeding
herbs
)
for
conceiuing
reason
and
speach
fertily
:
partly
for
the
vtilitie
of
maners
and
conuersation
beseeming
mankind
,
as
resemblanced
by
trees
bearing
fruit
:
partly
,
for
the
vigor
of
faith
,
hope
and
charitie
,
vnto
eternall
life
:
as
it
were
with
greene
hearbs
which
wither
not
with
any
heat
of
tribulation
,
&c.
And
I
could
wish
that
the
Lord
might
not
finde
vs
(
as
it
were
)
in
the
euening
of
this
age
.
The
euening
of
this
age
,
is
thus
spoken
of
by
our
Lord
:
Thinkest
thou
that
when
the
Sonne
of
man
shall
come
,
he
shall
finde
faith
on
the
earth
?
After
this
euening
,
shal
be
a
morning
:
namely
,
when
our
Lord
shall
come
in
his
glorie
.
Then
the
Saints
shall
rest
from
all
their
works
(
or
businesses
)
with
Christ
.
As
the
workes
of
the
sixe
dayes
were
thus
sealed
vp
with
a
seauenth
dayes
rest
:
so
the
Ancients
(
not
to
touch
any
moderne
writers
)
could
apply
all
to
the
worlds
sixe
distinct
ages
,
finishing
them
with
the
glorious
Sabaoth
of
Sabaoths
,
the
rest
of
rests
.
And
this
was
clearely
insinuated
by
the
Holy-ghost
to
the
Hebrewes
,
writ
to
this
effect
:
[
*
](A15991-e48590-b)
*
Hebr.
4.8
,
9
,
10.
If
Ioshuah
had
giuen
Israel
rest
,
then
would
not
Dauid
after
that
day
haue
spoken
of
another
Rest
:
But
Dauid
hath
spoken
of
another
Rest
:
Therefore
there
remaineth
another
rest
to
the
people
of
God
:
for
he
that
is
entred
into
His
rest
,
hath
also
ceased
from
his
owne
works
,
as
God
did
from
his
.
From
which
scripture
,
as
also
from
others
of
like
validitie
,
hath
analogically
beene
well
concluded
,
how
the
sixe
dayes
did
resemble
typically
the
sixe
ages
of
the
world
:
aswel
as
the
seauenth
day
did
represent
eternitie
hereafter
,
wherein
the
sonnes
and
daughters
of
God
should
rest
from
all
their
labours
:
no
more
troubled
with
worlds
garboyles
,
contrarie
to
the
Chiliasts
assertion
,
who
dreamed
(
from
a
misvnderstanding
of
Reuel.
20.7
.
&c.
that
after
the
Saints
had
rested
a
thousand
yeares
,
Satan
should
anew
assaile
and
trouble
them
.
And
besides
that
the
number
of
Sixe
is
made
sacred
sundry
wayes
in
the
old
Testament
:
we
shall
finde
the
new
testaments
Reuelation
,
to
make
it
a
number
of
perfection
to
the
Churches
workes
,
when
as
(
Reuel.
10.7
.
)
the
mightie
Angel
sweareth
,
That
in
the
dayes
of
the
Seauenth
Angel
,
when
he
shall
beginne
to
found
the
trumpet
,
the
mystery
of
God
shall
be
finished
:
as
if
he
should
say
,
the
sixe
trumpets
(
referred
to
the
new
testaments
six
ages
)
shall
found
to
the
end
of
the
Churches
businesse
:
for
when
the
Seauenth
beginneth
to
found
,
euen
then
the
mystery
is
at
an
end
and
finished
.
But
I
will
spare
to
speake
more
of
this
number
here
,
as
also
what
I
further
thinke
of
the
distinction
of
ages
.
That
which
is
spoken
according
to
the
Ancients
their
obseruance
,
may
serue
to
stop
the
mouths
of
such
as
crie
for
antiquity
.
Which
summarily
I
shut
vp
with
that
of
Isidore
:
Senarius
namque
qui
partibus
suis
perfectus
est
,
perfectionem
mundi
quadam
numeri
sui
significatione
,
declarat
.
Etymol
.
l.
3.
cap.
4.
Lect.
XIII
.
Sabaoth
of
Dayes
.
THe
next
chronologicall
shadow
,
shall
be
Seauen
:
a
number
of
Rest
:
sanctified
by
God
himselfe
,
as
was
the
number
of
Sixe
.
The
number
Seauen
,
in
regard
of
his
Rest
,
is
termed
Sabbaticall
:
and
because
in
the
great
Sabaot
of
God
,
they
shal
neither
giue
nor
take
in
marriage
,
[
*
](A15991-e48760-b)
*
Clem.
Alex.
in
Strom.
6.
Clemens
Alexandrine
saith
,
Merito
ergo
numerum
●ep●enarium
existimant
esse
sine
matre
&
sine
prole
.
They
worthily
therefore
doe
thinke
the
number
of
seauen
to
be
without
Mother
and
off-spring
.
So
sacred
is
the
number
of
seauen
,
as
ancient
Gentiles
gaue
place
to
the
seauenth
day
for
rest
,
as
also
for
perfecting
the
Creature
.
And
to
this
end
,
the
[
*
](A15991-e48800-b)
*
In
Strom.
l.
5.
former
Greeke
Antient
introduceth
Homer
,
Hesiod
,
and
Callimachus
their
Antient
Poets
.
Nor
proceeded
it
but
from
a
deepe
conceit
in
Balaam
(
the
Easterne
Gentile
Prophet
)
when
as
he
builded
seauen
Altars
,
and
offered
vp
seauen
Bullockes
.
But
passing
by
such
notes
,
let
me
come
to
the
right
sacred
booke
of
God
,
and
there
shall
plainely
appeare
,
how
renowned
this
Sabbaticall
number
is
.
And
this
shal
be
briefly
obserued
,
in
God
his
sanctifying
the
seauenth
day
,
the
seauenth
moneth
,
the
seauenth
yeare
,
and
the
seauen
times
seauenth
yeare
in
the
old
testament
:
then
afterwards
,
by
renewing
a
memoriall
of
the
number
so
oft
in
the
new
testament
.
Sixe
dayes
hauing
finished
the
naturall
worke
of
Creation
,
the
Seauenth
day
God
rested
and
sanctified
it
to
diuine
contemplation
:
Gen.
2.2
.
Exod.
20.11
.
Which
resting
from
bodily
trauels
for
giuing
full
scope
to
the
spirit
for
meditating
in
the
mercies
of
God
,
did
fore shadow
a
world
of
businesses
in
the
world
,
till
the
Seede
(
promised
in
Paradise
)
should
come
,
in
whom
alone
the
Church
was
to
haue
her
soules
rest
.
And
this
was
it
which
was
shadowed
,
by
al
other
Sabatical
or
rest
daies
;
as
plainely
affirmeth
the
Apostle
thus
:
[
*
](A15991-e48880-b)
*
Col.
2.16
,
17
Holy-dayes
,
new
moones
,
Sabaoths
,
were
but
a
shadow
of
things
to
come
,
but
the
body
is
in
Christ
.
On
which
ground
,
the
new
testaments
Church
hath
abolished
these
Sabaoths
weekely
and
festiuall
;
lest
otherwise
shee
should
Iudaize
,
as
if
Christ
were
not
come
in
the
flesh
.
Obiection
:
then
in
abolishing
of
the
day
,
we
abolish
the
fourth
commandement
.
Answere
:
no
:
we
reserue
the
morall
duetie
(
which
is
as
the
life
and
substance
of
that
precept
,
in
so
resting
and
meditating
the
next
day
after
)
onely
we
put
away
the
seauenth
day
,
which
(
in
regard
of
his
number
)
was
a
shadow
.
Which
next
day
after
(
the
eight
after
a
sorte
)
the
Ancients
still
vnderstood
by
the
eight
day
alotted
to
circumcision
:
but
in
nature
being
the
first
day
,
it
was
of
Origen
vnderstoode
to
be
the
day
wherein
Manna
first
came
downe
from
heauen
:
representing
Messiah
the
true
bread
of
life
to
the
faithfull
.
As
the
Sabaot
day
,
God
rested
from
creating
any
new
worke
:
so
Messiah
on
that
day
wholy
did
rest
in
the
Sepulchre
:
Hauing
on
the
crosse
(
when
he
cried
,
It
is
finished
)
put
an
end
to
the
worke
of
redemption
.
They
that
afterwardes
haue
inuented
new
workes
for
redemption
,
they
doe
with
[
*
](A15991-e48940-b)
*
Genes.
36.24
Anah
but
find
out
the
generation
of
Mules
:
and
with
the
cursed
earth
,
but
bring
forth
thorns
,
thistles
,
&
degenerate
vermine
.
When
he
was
come
,
in
whom
the
father
did
rest
,
and
the
church
was
to
rest
;
the
shadow
was
to
giue
place
to
the
substance
,
the
typicall
seauen
to
Messiah
thereby
typed
and
forefigured
.
Lect.
XIIII
.
Sabbaoth
of
Moneths
.
AS
sixe
dayes
brought
with
them
a
sabbaticall
seauenth
day
:
so
the
time
of
sixe
moneths
brought
with
it
,
his
Sabbaticall
seauenth
moneth
.
The
first
was
the
Sabbaot
of
dayes
,
this
second
(
as
an
[
*
](A15991-e48990-b)
*
Origen
in
numeros
,
whome
Rabanus
followeth
.
Ancient
well
termeth
it
)
is
Sabbathum
Mensium
,
the
Sabbaot
of
Moneths
.
Not
so
termed
because
the
seauenth
moneth
was
wholy
,
but
because
a
great
parte
of
it
was
to
be
rested
.
[
*
](A15991-e49030-b)
*
Leuit.
23.23
&c.
Num.
29
1.
&c.
The
first
day
of
this
seauenth
moneth
called
Tisri
,
was
the
feast
of
Trumpets
.
The
tenth
day
was
the
feast
of
Reconciliation
.
The
fifteenth
day
was
the
feast
of
Tabernacles
,
and
that
continued
seauen
dayes
after
:
euery
which
day
had
his
peculiar
sacrifice
.
The
feast
of
Trumpets
was
a
solemne
memoriall
of
the
benefites
which
they
had
receiued
by
the
vse
of
that
kinde
of
instrument
.
By
the
trumpets
of
Rammes
hornes
(
a
simple
meane
)
it
pleased
God
to
shutter
downe
Ierichoes
walls
,
Iosh.
6.
By
the
two
legall
siluer
trumpets
,
the
congregation
was
enformed
of
the
times
of
assembly
and
departure
:
secondly
,
of
warre
:
thirdly
,
of
festiuall
solemnities
,
Numb.
10.1
.
&c.
Wherein
were
represented
these
two
spirituall
things
:
the
Word
of
God
preached
,
and
holy
faithfull
Prayer
.
By
that
blessed
word
sounded
(
as
Isaiah
was
commanded
in
chap.
58.1
.
)
it
pleas●th
to
shutter
downe
the
walls
of
the
false
church
:
to
contrite
the
hard
heart
,
to
ouer
●hrow
the
mightie
imaginations
of
mankinde
.
The
sounding
of
an
instrument
,
was
but
a
weake
meanes
for
ruinating
wal's
,
chasing
of
the
aduersarie
:
but
the
arme
of
Iehouah
did
accompany
such
meanes
:
so
,
the
preaching
of
Christ
crucified
,
and
that
by
such
meane
instruments
as
the
Apostles
,
of
it selfe
was
vnable
to
conquer
one
soule
:
but
it
being
the
ordinance
of
God
,
and
so
accompanied
with
the
powerfull
operation
of
his
spirit
,
it
so
hath
cast
downe
the
Oracle-walls
of
Idolatrie
,
broken
downe
the
high
imaginations
of
flesh
and
blood
,
expulsed
the
Romish
familiar
Hobgoblins
,
dispelled
the
clowdes
of
golden
legendarie
lies
.
By
the
sounding
of
this
word
we
are
also
taught
how
to
assemble
,
and
how
to
depart
about
our
seuerall
aff●ires
:
the
word
of
God
is
to
be
our
delight
and
counsailour
.
Yea
,
this
same
word
is
to
be
sounded
ouer
all
our
sacrifices
and
spirituall
exultations
,
as
one
sacred
ordinance
for
hallowing
all
our
worship
.
The
trumpets
also
did
represent
Prayer
,
when
it
is
saide
,
that
vppon
their
sound
in
warre-time
,
they
should
thereby
be
remembred
before
their
God
.
And
hereupon
it
is
,
that
we
are
enioyned
to
[
*
](A15991-e49150-b)
*
Psal.
50.15
.
Call
vpon
him
in
time
of
trouble
:
euen
as
Salomon
(
in
[
*
](A15991-e49170-b)
*
1.
King
.
8.
his
dedication
of
the
temple
)
did
interceede
with
the
Lord
,
for
hearing
Israel
,
when
they
should
stretch
forth
their
voice
vnto
God
in
the
time
of
their
straits
.
And
so
Hezekiah
(
stretching
the
aduersaries
letter
before
him
,
Isa.
37.
)
did
lift
vp
his
complaint
to
God
,
whereupon
Iehouahs
Angel
issued
out
,
and
●lue
of
his
enemies
an
hundred
foure
score
and
fiue
thousand
.
The
feast
of
reconciliation
was
an
act
of
humbling
the
soule
before
God
;
to
whom
they
could
not
be
reconciled
without
him
that
was
preached
in
their
sacrifice
.
The
feast
of
tabernacles
or
boothes
,
put
them
in
minde
of
their
flitting
estate
,
while
they
were
in
the
wildernesse
:
and
is
to
vs
a
representation
of
our
mooueable
state
in
this
wildernesse
of
the
world
.
All
these
things
accompany
this
sabbaticall
moneth
;
the
first
moneth
according
to
Hebrues
ciuill
accompt
:
but
from
the
time
of
their
comming
from
Aegypt
,
it
became
their
Seauenth
.
For
then
the
moneth
Abib
,
called
also
Nisan
,
it
was
made
the
First
,
Exod.
12.2
.
&
13.4
.
The
Ciuil
reckning
thus
-
1
Tishri
,
-
2
Marchesuan
,
-
3
Cisleu
,
-
4
Tebet
,
-
5
Shebet
,
-
6
Adar
,
-
7
Abib
,
-
8
Ijar
,
-
9
Siuan
-
10
Tamuz
,
-
11
Ab
,
-
12
Aelúl
.
The
Ecclesiasticall
thus
.
-
1
Abib
,
-
2
Ijar
,
-
3
Siuan
,
-
4
Tamuz
,
-
5
Ab
,
-
6
Aelúl
,
-
7
Tishri
,
-
8
Marches
.
-
9
Cisleu
,
-
10
Teb
.
-
11
Sheb
.
-
12
Adar
.
The
Ciuill
First
became
thus
the
ecclesiasticall
Seauenth
,
for
teaching
vs
,
that
All
is
become
anew
to
the
faithfull
:
who
are
to
rest
in
him
,
who
was
figured
by
the
High-priest
entring
into
the
Temples
Sanctum
sanctorum
this
very
seauenth
moneth
,
and
in
no
other
.
This
seauenth
day
and
seauenth
moneth
,
doe
both
leade
vs
to
rest
in
Messiah
,
in
whom
we
are
to
Rest
,
for
the
Father
in
him
Alone
resteth
well
pleased
.
Lect.
XV.
BVt
besides
Day
and
Moneth
,
we
are
to
obserue
the
Yeare
:
which
also
brings
with
it
,
Rest
and
Sabbaot
.
And
this
was
done
euery
[
*
](A15991-e49990-b)
*
Exod.
23.10
.
&c.
Ieuit.
25.3
&c.
deut.
15.1
.
&c.
seauenth
yeare
,
from
the
time
of
typicall
Ioshua
his
partition
of
Canaan
.
Sixe
yeares
they
were
to
sowe
the
land
,
the
seauenth
yeare
they
were
to
let
it
Rest
;
and
the
owners
,
with
the
poore
,
were
to
content
themselues
and
feede
on
the
voluntary
fruits
of
that
Yeares-rest
.
Whereby
all
were
taught
,
first
,
to
rest
in
the
promised
Messiah
,
who
is
alone
sufficient
to
our
earthly
natures
,
causing
them
to
fructifie
without
our
naturall
tillage
.
Happy
is
the
body
and
soule
(
for
that
is
our
field
and
vineyard
)
that
communicates
with
these
sabbaticall
gifts
,
for
their
owne
good
and
sustentation
of
others
.
Secondly
,
it
teacheth
all
Adams
sonnes
to
labour
the
worlds
sixe
ages
,
but
with
respect
of
that
sabbaot
in
the
wor●ds
end
,
when
so
Christ
Iesus
shall
be
to
them
all
in
all
,
what
time
happinesse
shall
be
(
rich
and
poore
,
Abraham
and
Lazarus
)
to
rest
in
Him
for
euer
.
The
poore
then
shall
not
enuie
the
Rich
,
the
rich
then
shall
entertaine
the
poore
into
their
bosomes
,
without
grudge
:
for
this
is
a
Sabaoth
of
Rest
in
our
God
.
Yea
,
before
the
worlds
end
,
[
*
](A15991-e50050-b)
*
Reu.
14.13
Blessed
are
the
Dead
that
die
in
the
Lord
,
for
they
rest
from
their
labours
.
Furthermore
,
this
sabbaticall
seauenth
yeare
did
[
*
](A15991-e50080-b)
*
Deut.
15.1
&c.
forbid
the
Lender
to
aske
the
thing
againe
which
he
had
lent
:
and
yet
not
to
lend
vnto
the
poore
brother
by
reason
of
this
seauenth
yeares
rest
,
it
was
to
haue
a
wicked
thought
and
to
sinne
:
but
to
lend
and
so
to
giue
,
it
had
the
promise
of
blessing
to
accompany
that
lender
,
in
what-so
he
should
put
his
hand
to
.
Besides
,
as
this
yeare
,
the
Hebrue
(
which
for
neede
had
sold
himselfe
to
be
a
seruant
)
hee
was
(
except
himselfe
willed
the
contrarie
)
to
be
set
free
.
As
the
Creditor
might
not
debarre
lending
,
because
the
Seauenth
yeare
was
nigh
;
so
,
neither
for
that
cause
ought
hee
(
through
l●cke
of
full
sixe
yeeres
seruice
)
to
stay
the
poore
b●other
:
either
from
accepting
him
into
seruice
for
such
satisfaction
,
or
(
the
seauenth
yeare
being
come
)
to
retaine
him
longer
against
his
will
.
For
the
breach
of
this
law
,
Sword
,
Pestilence
,
and
Famine
.
All
this
plainely
preached
Mercie
:
that
mercie
which
the
rich
do
owe
in
conscience
to
the
poore
:
and
maisters
to
seruants
:
one
Christian
to
another
.
The
contrary
God
will
be
auenged
of
.
And
herewith
(
to
the
comfort
of
faithfull
seruants
and
poore-ones
)
it
doth
typically
preach
,
that
in
heauens
Sabbaot
they
shall
rest
,
maugre
the
hearts
of
worldlings
:
for
howsoeuer
they
be
mens
seruants
,
yet
they
be
[
*
](A15991-e50160-b)
*
1.
Cor.
7.22
.
The
Lords
of
free
men
.
[
*
](A15991-e50180-b)
*
Beda
on
this
place
.
In
requie
Nouitestamenti
liberatus
est
.
Hee
is
set
at
libertie
in
the
Rest
of
the
new
testament
:
how
much
more
in
the
accomplishment
of
that
Sabbaots
perfection
?
But
besides
the
Seauenth
yeare
Single
,
Iubile
rest
.
Le.
25.8
,
9
,
&c
there
was
a
seauenth
yeare
multiplied
by
seuen
,
which
proclaimed
the
folowing
yeare
for
a
yeare
of
much
libertie
.
Seauen
times
seauen
yeares
were
compted
:
the
last
whereof
is
nine
and
fortie
.
Then
in
the
seauenth
Moneth
the
great
Iubile
yeare
was
founded
,
which
was
the
fiftieth
yeare
:
that
is
,
the
yeare
after
the
seauenth
:
which
in
progression
of
number
is
Eight
:
but
in
renuall
of
number
is
the
First
.
But
that
here
is
a
renuall
of
the
Sabbatical
accompt
,
I
cannot
see
,
though
one
of
Scotland
(
otherwise
worthy
much
reuerence
)
doth
teach
:
namely
,
[
*
](A15991-e50290-b)
*
M.
Rob.
P.
in
propos
.
2.
that
the
Iubile-yeare
is
the
First
of
the
next
seauen
.
Which
if
,
then
this
would
follow
:
that
that
seauen
should
be
but
sixe
,
or
two
Rests
should
be
held
in
one
seauen
:
neither
of
which
,
I
see
any
reason
for
.
This
Iubile-yeare
(
being
the
50.
yeare
,
Time
and
number
of
Eight
is
sacred
.
Further
it
may
appeare
from
the
time
of
Circumcision
,
which
euer
from
the
Birth-tide
was
to
be
the
Eight
day
:
which
Auntients
still
didde
make
a
Representator
of
Messiah
his
day
of
Resurrection
,
which
fell
the
day
after
the
Iewish
Sabaot
,
or
seauenth
day
.
All
which
we
shall
finde
to
be
sanctified
in
the
name
[
*
](A15991-e50400-b)
*
Beda
on
Luke
2.
●ESVS
,
where
Eight
is
renowned
in
Vnits
or
Ones
:
secondly
in
Tennes
:
thirdly
in
Hundreds
.
For
in
the
name
IESVS
,
thou
hast
the
iust
Nomber
of
888.
thus
:
I
,
10.
[
*
](A15991-e50440-b)
*
Greeks
Eta
.
E
,
8.
S
,
200.
O
,
70.
V
,
400.
S
,
200.
that
is
,
IESOVS
according
to
the
Greeke
writing
in
the
new-Testament
:
as
if
hereby
were
openly
proclaimed
,
that
Iesus
first
is
He
,
to
whome
the
beast
in
Reuel.
13.18
.
with
his
number
of
666.
is
opposed
,
whereof
that
aduersary
hath
the
Name
of
Anti-christ
:
th●t
is
,
opposed
to
Christ
.
Secondly
,
that
IESOVS
is
the
end
of
Circumcision
and
lubile
,
all
drawing
to
Him
,
as
the
Iubile
or
Iobél
(
of
lábal
)
doth
naturally
signifie
.
Many
take
it
to
haue
the
Name
of
a
Rams
ho●e
,
affirming
that
this
Iubile
was
proclamed
with
such
horne-trumpets
.
But
as
such
deriuation
is
further
fetch●
,
so
I
see
not
how
(
by
the
scripture
)
it
can
be
proued
,
that
Rams
hornes
were
then
sounded
.
Nay
it
semeth
more
probable
,
that
after
Siluer
trumpets
were
instituted
togither
with
the
lawe
,
that
they
only
were
in
these
solemnities
vsed
.
Draw
vnto
Christ
they
did
,
in
18.
Iubilees
:
the
last
of
foure
Sabbaoths
or
Seauens
of
Iubile
,
proclaming
Christ
crucified
,
by
whome
came
euerlasting
Redemption
.
But
for
the
better
obseruance
hereof
,
let
vs
consider
the
Peculiars
of
this
great
Octonarie
Rest.
First
,
in
this
Great
yeare
they
were
not
to
sowe
,
no
more
then
in
the
yeare
next
afore
it
,
which
was
the
last
of
the
seauen
Seauens
:
for
the
supply
of
which
two
Rests
,
the
Lord
promiseth
to
giue
sufficient
the
Sixt
yeare
for
three
yeares
,
Leutt.
25.21
.
which
secretly
may
teach
:
once
,
that
such
as
put
their
confidence
solely
in
Christ
,
they
shall
finde
God
to
be
[
*
](A15991-e50620-b)
*
Genes.
17.1
.
El-shaddi
All-sufficient
vnto
them
:
as
also
,
that
Christ
is
an
end
to
the
ceremoniall
law
figured
by
the
Seauenth
day
:
and
the
verie
Soule
of
the
new
testament
figured
by
the
number
of
Eight
,
the
verification
of
the
former
.
Rest
to
the
Synagogue
,
Rest
to
the
Church
,
rest
to
the
Body
,
rest
to
the
soul●●
who
first
was
God
,
then
secondly
Man
,
for
double
Rest
to
the
faithfull
.
Secondly
,
all
the
Israelites
)
who
before
had
sold
any
possession
)
were
as
this
yeare
to
returne
vnto
their
possession
.
A
re●son
that
the
land
was
not
to
be
cut
off
from
any
Tribe
,
was
this
:
[
*
](A15991-e50680-b)
*
Leuit.
25
23.
The
land
(
●aith
Iehouah
)
is
Mine
:
and
ye
be
but
strangers
and
soiourners
with
me
.
For
this
cause
it
was
his
pleasure
that
his
owne
Interest
should
appeare
,
in
hauing
his
people
alwayes
interessed
therein
:
yea
,
and
in
the
yeare
of
Iubile
,
to
seaze
on
the
very
possession
.
And
what
doth
this
shadow
forth
vnto
vs
?
This
,
first
,
that
[
*
](A15991-e50730-b)
*
1.
Cor.
10.26
the
Earth
is
the
Lords
,
and
all
that
therein
is
,
and
therefore
all
the
faithfull
Israel
of
God
,
truly
interessed
therein
.
They
may
for
a
season
,
be
out
of
the
possession
thereof
:
but
in
the
meane
time
they
haue
a
true
Title
therein
:
euen
in
all
the
good
creatures
of
God
:
for
whose
vse
indeede
,
they
were
created
:
as
who
being
onely
the
persons
,
that
can
(
to
God
his
glory
)
[
*
](A15991-e50750-b)
*
1.
Tim.
4
4
,
5
sanctifie
them
by
the
Word
of
God
and
Prayer
.
Secondly
,
though
here
in
this
present
world
,
they
may
be
out
of
possession
,
yet
(
so
verily
as
they
be
Meeke
and
Patient
in
time
of
such
lacke
)
they
shall
inherite
the
Earth
;
as
our
Sauiour
himselfe
affirmeth
in
Math.
5.5
.
Where
the
word
Clero-nomesousi
import
th
a
Distribution
by
Lot
:
resemblanced
by
the
seuerall
lots
in
Canaan
,
distributed
to
typicall
Israel
,
by
the
ministrie
of
Iehoshuah
the
figure
of
Iesus
.
And
hereof
Saint
Peter
in
his
second
Epistle
,
the
third
chapter
,
speaketh
thus
:
But
we
looke
for
New
heauens
and
new
earth
(
according
to
his
promise
)
wherein
dwelleth
Righteousnes
:
as
if
he
had
said
:
though
al
be
dissolued
,
and
by
fire
finally
melted
,
yet
there
is
promised
(
besides
n●w
heauens
)
a
new
earth
,
which
wee
,
(
with
all
the
Righteous
)
do
looke
for
.
While
the
earth
is
filled
with
Iniquitie
,
we
may
be
out
of
possession
:
but
when
the
earth
shal
be
resined
and
brought
to
his
perfection
,
then
we
(
euen
the
faithfull
)
shall
haue
it
onely
in
possession
.
Nor
maruaile
that
the
Elect-ones
expect
this
great
Iubile
;
for
euery
inferior
creature
in
his
kind
,
doth
groane
after
this
day
of
Deliuerie
,
as
resting
in
hope
then
to
be
freed
together
with
the
Sonnes
of
God
,
Rom.
8.18
.
&c.
This
day
of
deliuerie
,
this
day
of
Redemption
,
this
time
of
Rest
,
it
is
not
there
,
but
there
,
not
now
,
but
then
fully
acquired
:
[
*
](A15991-e50970-b)
*
Orig.
in
Numer
.
de
2.
festi●●
.
Nam
si
altius
repetaemus
quae
vera
sint
Sabbatha
,
intra
hunc
mundum
non
est
veri
sabbathi
obseruatio
.
The
third
thing
of
the
Iubile
is
this
,
that
euerie
maner
of
Seruant
was
to
be
set
at
libertie
,
For
whereas
the
Voluntarie-seruant
in
Exod.
21.
is
saide
from
thenceforth
to
be
a
Seruant
for
euer
(
Verse
.
6.
)
it
is
to
be
restrained
vnto
the
yeare
of
Iubile
,
Leuit.
25.40
.
for
seruants
of
other
nature
were
to
be
set
free
euery
seauenth
yeare
.
For
euer
,
but
a
Long
time
,
Rabbi
Kimcht
teacheth
in
his
Rad●cals
,
alledging
to
that
purpose
,
Prou.
22.28
.
Where
Gnólam
cannot
signifie
for
euer
:
no
more
than
a
seruant
could
serue
for
euer
,
seeing
hee
was
not
to
liue
for
euer
.
If
we
turne
it
and
vnderstand
it
for
euer
in
this
or
any
other
ceremoniall
speach
,
it
must
be
[
*
](A15991-e51220-b)
*
Aquinas
in
Heb.
7.
Lect.
3
Ratione
figurati
,
in
respect
of
the
thing
figured
thereby
.
And
indeede
,
this
mystically
implied
,
first
,
a
releasement
of
such
as
had
beene
seru●nts
to
sinne
:
secondly
,
a
releasement
at
last
from
all
slauerie
,
as
well
of
body
as
soule
.
From
sinne
,
that
was
first
sounded
by
the
Trumpet
of
Messiah
in
his
publike
ministration
of
the
word
:
for
which
cause
Isaiah
introduceth
him
thus
,
speaking
,
The
spirit
of
the
Lord
vpon
me
,
therefore
Iehouah
hath
appointed
me
to
preach
the
Go●pel
to
the
Meeke
.
He
hath
sent
me
to
loose
the
bands
of
contrite
in
heart
:
to
preach
libertie
to
the
captiue
,
and
to
the
fettered
,
the
opening
of
the
prison
;
to
preach
the
acceptable
yeare
of
the
Lord
,
Isa
,
61.1.2
.
And
most
probable
it
seemeth
vnto
me
,
that
our
Sauiour
must
fulfill
the
Iubile
,
eyther
in
hir
Birth
(
which
is
termed
The
fulnesse
of
time
,
Gal.
4.4
.
)
or
in
his
Baptisme
(
what
time
from
heauen
was
preached
,
that
this
was
the
Accepted-one
:
who
therewith
entered
into
his
publike
ministerie
)
or
(
which
is
yet
most
probable
)
in
the
yeare
of
his
suffering
:
then
vpon
the
crosse
he
proclaming
,
It
is
finished
:
the
Temples
vaile
then
rending
,
and
therewith
preaching
an
end
of
legall
ceremonies
:
the
dead
then
arising
and
walking
as
hauing
their
bonds
loosed
,
and
the
dores
of
Sinnes
prison
set
open
.
The
ecclesiasticall
yeare
so
begunne
(
for
he
died
in
Abib
)
what
a
glorious
yeare
of
spirituall
libertie
was
that
in
the
Ministrie
of
his
Apostles
?
But
together
with
this
proclamation
came
not
the
full
libertie
of
the
Saints
.
That
remaineth
hereafter
to
be
fulfilled
in
the
next
appearance
of
Iesus
,
who
then
shall
restore
store
all
things
.
[
*
](A15991-e51330-b)
*
Hebr.
4
9●
▪
10
11
There
remaineth
therefore
a
Rest
to
the
people
of
God
:
and
he
that
enters
into
that
Rest
,
shall
cease
from
his
works
,
as
God
did
from
his
.
Let
vs
study
therefore
to
enter
into
that
Rest
:
and
in
the
meane
time
(
groning
vnder
the
burden
of
sinne
)
let
vs
(
with
the
Apostle
,
Rom.
7.24
.
)
cry
out
,
Who
shall
set
mee
free
from
the
body
of
this
death
?
Whereto
let
a
good
conscience
reply
:
I
thanke
God
(
it
wil
be
)
through
Christ
Iesus
,
for
when
he
againe
appeares
,
lift
we
vp
our
heads
,
for
that
is
the
time
of
our
Redemption
.
Lect.
XVI
.
Against
Romes
Iubile
.
CHrist
hauing
put
an
end
vnto
this
Iudaicall
Inbile
,
how
comes
it
about
,
that
Rome
the
last
yeare
kept
a
Iubile
,
as
also
for
some
other
times
in
the
three
hundred
yeares
next
backeward
?
It
is
,
because
Rome
by
that
(
as
by
other
things
)
must
Iudaize
and
shew
themselues
Antichristian
,
that
is
Opposite
to
Christ
.
They
may
aswell
reuiue
all
the
ceremoniall
Law
,
which
were
to
reare
vp
againe
the
Partition
wall
of
ceremonies
,
and
to
preach
actually
,
that
Christ
is
not
come
in
the
Flesh.
For
1300.
yeares
(
or
thereabouts
)
the
Church
obserued
no
such
inuention
,
nay
neuer
dreamed
of
it
.
But
about
that
time
,
Boniface
,
(
or
if
you
wil
,
Male
face
the
Eight
)
he
decreed
there
should
be
a
Iubile
solemn●zed
[
*
](A15991-e51570-b)
*
Extract
.
comm.
ii
.
5.
tit.
9.
c.
1.
euerie
hundred
yeare
But
Clemens
the
sixt
(
as
besides
the
Extrauagants
,
appeareth
in
his
Bull
,
)
he
from
Mo●es
rule
doth
institute
the
50.
yeare
.
For
some
wiser
consideration
,
Vrbanus
the
sixt
brought
it
to
33.
yeares
:
S●xtus
the
fourth
to
25.
and
Iulius
the
second
to
euerie
tenth
yeare
:
for
all
which
consult
with
a
right
profitable
[
*
](A15991-e51680-b)
*
Doct.
Will●
;
in
his
Synops.
Papism
,
the
Addition
.
writer
of
our
owne
.
Wherein
first
obserue
the
Spirit
of
gidd●nesse
wherewith
these
Apostaticall
Popes
were
smitten
,
euene
of
them
changing
his
predecessors
decree
.
Secondly
,
obserue
that
all
of
them
agree
in
one
for
●earing
vp
Iudaisme
.
And
(
which
in
the
third
place
must
not
be
forgotten
)
all
this
Inuention
was
for
setting
asale
their
Buls
of
leaden
pardons
.
If
the
second
Pope
thoght
an
hundred
yeares
too
long
for
catching
of
soules-money
,
and
so
did
draw
it
to
the
fif●eth
yeare
,
neuer
blame
him
:
much
lesse
his
successors
to
fewer
yeare
,
euen
now
to
tenne
.
Who
would
haue
his
Bul
's
to
lie
longer
on
his
hands
?
Onely
this
I
lastly
obserue
to
be
the
m●ine
difference
betweene
the
Iewish
and
Romish
Iubilees
.
The
Iewes
therein
did
Giue
,
these
Receiue
:
the
Iewes
forgaue
freely
,
but
the
Pope
for
Mony
:
and
for
mony
he
will
(
as
the
Spirit
speaketh
in
Reuel.
18.
)
sell
the
very
soules
of
men
.
Nor
would
it
here
be
forgotten
,
how
the
great
Romist
Cusanus
doth
diuide
the
worlds
whole
time
into
Iubilees
.
And
(
not
to
meddle
with
his
calculation
before
Christ
)
hee
teacheth
that
the
generall
resurrection
of
all
flesh
shall
fall
in
the
34.
Iubile
,
euen
as
Christ
himselfe
rose
from
the
dead
,
in
his
34.
yeare
:
as
if
these
yeares
of
Christs
age
,
were
a
mysticall
shadow
of
so
many
Iubilees
.
Now
34.
Iubiles
,
being
so
many
hundreds
,
they
so
do
make
1700.
yeares
:
and
these
to
be
compted
in
the
state
of
the
new
Testament
.
This
number
(
but
by
another
Methode
)
is
obserued
,
and
so
vrged
by
a
learned
nobleman
in
Scotland
.
That
the
Iubile
shadowes
forth
that
great
day
of
rest
(
a
day
like
to
the
first
Sabaoth
,
which
introduceth
speach
of
[
*
](A15991-e51850-b)
*
Genes.
2.2
,
3
Day
but
none
of
Night
:
because
Day
and
Rest
were
to
be
Iehouahs
last
act
in
creation
)
that
the
Iubile
(
I
say
)
figured
forth
that
great
day
of
our
Redemption
,
it
is
plaine
and
vngaine-sayable
.
But
what
number
of
time
shal
finish
al
the
worlds
worke
,
&
introduce
that
Iubile
of
soules
?
I
thinke
that
number
concealed
from
vs
:
euen
as
it
is
hid
[
*
](A15991-e51930-b)
*
Ma●.
13.32
,
33.
from
the
Angels
,
yea
from
the
Sonne
of
man
,
in
regard
of
his
manhood
.
Obiection
.
Not
the
Day
nor
Houre
,
but
yet
the
yeare
may
.
Answ.
If
the
Yeare
,
then
I
would
belieue
also
that
the
very
Day
(
if
not
also
the
Houre
,
)
it
might
be
knowen
.
The
Flood
comming
vpon
the
world
in
the
1656.
(
which
was
the
sixt
yeare
after
33.
full
Iubilees
,
the
Arke
resting
in
the
seauenth
)
Noah
was
foretolde
of
the
yeare
,
yea
of
the
very
day
,
Genesis
6.3
.
and
7.4
.
The
Angel
Gabriel
telling
[
*
](A15991-e52080-b)
*
Dan.
9.21
&c.
Daniel
of
the
70.
Sabaoths
of
yeers
,
which
should
be
cut
out
,
for
declaring
Messiah
in
our
nature
suffering
for
abolishing
transgression
,
he
giues
him
therewith
intelligence
of
the
houre
:
namely
,
that
he
,
the
Lambe
of
the
world
,
should
be
offered
vp
that
houre
wherein
he
came
to
Daniel
,
namely
at
the
time
of
Euening
sacrifice
,
which
was
the
third
houre
after
noone
:
for
from
the
time
he
preached
that
Gospel
,
Daniel
was
to
rectifie
his
accompt
.
But
because
,
no
more
the
Yeare
(
then
the
Day
and
Houre
,
)
can
be
knowne
,
I
take
it
the
Holy
Ghost
also
vseth
the
word
Time
:
when
as
(
in
the
person
of
the
Apostles
)
he
saith
of
al
the
faithful
their
knowlege
;
ye
know
not
when
the
time
is
,
Marke
13.33
.
and
therfore
watch
and
pray
continually
.
Another
thing
might
seeme
more
necessarie
our
knowledge
(
namely
,
When
the
Kingdome
shal
be
restored
to
Israel
,
Act.
1.6.7
.
)
and
neyther
that
(
in
respect
of
his
precise
time
)
is
fit
for
vs
to
know
.
That
the
Kingdome
of
Christ
shal
be
restored
to
the
naturall
Israel
,
it
is
largely
prooued
by
the
Apostle
in
Rom.
11.
but
for
the
precise
time
,
(
of
houre
,
day
,
or
yeare
)
it
is
not
for
vs
:
Why
?
Because
the
Father
hath
put
it
in
his
owne
power
.
Euen
so
our
Sauiour
touching
the
former
,
saith
,
Onely
the
Father
knowes
it
.
Many
haue
bin
bold
to
prescribe
,
the
yeare
,
and
some
,
the
day
,
but
still
haue
lied
.
About
some
540.
yeares
after
Christ
,
a
rumor
was
spread
abroad
,
[
*
](A15991-e52210-b)
*
Leonard
.
Aretin
.
de
Gothothorum
bello
,
lib.
1.
Quod
MVNDVS
esset
cum
prole
periturus
,
that
the
world
with
his
issue
was
then
to
be
destroyed
.
And
it
came
so
to
passe
:
for
a
certaine
captaine
of
Iustinians
,
going
into
Italy
for
warring
against
the
Gothes
(
his
name
being
Mundus
,
in
english
,
WORLD
,
he
then
with
his
children
was
slaine
.
In
such
a
second
intent
or
secondary
sense
,
a
man
may
haue
guessed
right
:
but
this
,
not
according
to
his
Owne
,
but
the
Diuels
meaning
.
[
*
](A15991-e52310-b)
*
Isid.
lib.
5.
ca.
39.
etymol.
Isidore
hauing
drawen
out
the
worlds
age
,
first
to
Christ
,
then
from
thence
to
his
owne
time
,
he
saith
of
the
new
testaments
age
,
as
I
do
:
[
*
](A15991-e52370-b)
*
And
Beda
(
de
rat
.
temp.
c.
22.
)
hath
this
:
Reliquum
sextae
aetatis
Deo
soli
patet
.
Residuum
sextae
Aetatis
tempus
,
soli
Deo
est
cognitum
:
the
Remainder
of
the
worldes
sixt
age
,
is
knowen
to
God
Alone
.
To
the
heauenly
Father
therfore
leaue
that
:
and
for
vs
,
let
vs
labor
in
watchfulnes
,
fasting
and
prayer
:
that
so
whensoeuer
that
day
commeth
,
we
may
lift
vp
our
heads
in
the
assurednes
of
our
full
Redemption
.
Lect.
XVII
.
Personall
Shadowes
.
Adam
Hauing
thus
giuen
a
taste
of
the
sad
wisdome
of
God
couched
in
number
(
by
hauing
somewhat
suruaied
the
Numbers
of
Sixe
,
Seauen
,
and
Eight
)
I
will
now
turne
from
figures
of
Number
and
time
(
called
Chronologicall
or
Arithmeticall
tipes
)
vnto
such
shadowes
as
concurre
with
Persons
:
whome
before
I
termed
,
Personall
shadowes
.
And
(
this
God
willing
)
shal
be
done
,
by
examining
some
Persons
before
the
lawe
,
some
vnder
the
lawe
.
And
of
these
before
the
lawe
,
I
will
elect
,
first
two
before
the
Flood
,
Adam
and
Henoch
:
secondly
,
two
after
the
flood
,
Melchitsedech
and
Isaac
.
For
Adam
)
(
the
first
man
)
he
is
a
shadowe
of
Christ
called
of
the
[
*
](A15991-e52560-b)
*
1.
Cor.
15.45
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apostle
in
1.
Cor.
15.
the
second
Man
or
Adam
.
But
Adam
being
a
man
of
such
state
as
none
of
his
sonnes
after
him
(
for
first
he
was
excellently
good
:
secondly
,
passing
Euill
:
thirdly
,
good
and
euill
)
it
thereby
commeth
to
passe
,
that
he
is
a
shadowe
d●uersly
.
In
reg●rd
of
his
first
estate
,
he
figured
Messiah
à
Simili
in
some
sort
of
likelihood
.
In
his
second
estate
,
hee
shadowed
forth
Iesus
ex
obliquo
,
ouer-thwartly
.
In
his
last
estate
he
was
a
type
ex
Renouato
,
in
respect
of
Renouation
.
For
the
first
,
behold
the
[
*
](A15991-e52650-b)
*
Genes.
1.
&
2
chap.
First
man
in
his
glorious
Creation
,
is
made
to
the
likenes
of
Aelohim
God-triune
:
secondly
,
proclaimed
Lord
ouer
the
common
creature
:
thirdly
,
giuing
titles
to
Airie
fowles
and
earthly
Beasts
:
fourthly
,
the
Woman
built
out
of
his
side
:
fiftly
,
his
Regall
seate
in
Paradise
.
In
all
these
points
the
first
Adam
shadowed
forth
the
second
à
Simili
,
in
some
due
congruitie
.
First
,
for
the
likenesse
of
God
whereto
hee
was
made
,
it
is
(
no
doubt
)
according
to
the
letter
,
the
character
of
Righteousnesse
and
truth
of
holinesse
stamped
in
his
reasonable
soule
,
Ephes.
4.23
,
24.
Coloss.
3.3.10
.
but
according
to
typicall
mysterie
,
[
*
](A15991-e52720-b)
*
Origen
.
tropol
.
in
Gen.
This
Image
(
as
one
well
writeth
)
it
is
our
Sauiour
,
the
first
begotten
of
euery
creature
,
of
whom
it
is
written
(
Heb.
1.3
.
)
that
he
is
the
splendor
of
light
,
and
the
expresse
figure
(
or
forme
)
of
his
Fathers
substance
.
Well
might
hee
shadow
forth
Messiah
that
Righteous
and
Holy-one
,
when
he
himselfe
was
truely
Righteous
and
Holy
:
while
he
himselfe
was
more
then
a
shadow
,
euen
(
after
a
sorte
)
the
liuely
image
of
Aelohim
.
O
Adam
,
thou
then
mightest
but
cast
thy
sight
into
thy selfe
,
and
there
(
as
in
a
glasse
or
pure
fountaine
)
thou
might
behold
Heauens
Trinitie
in
Vnitie
,
as
face
to
face
:
the
receptacle
of
Father
,
Sonne
,
and
Holy-Ghost
.
If
thou
hadst
there
abouts
spent
thy
contemplation
,
thou
hadst
beene
changed
into
the
same
image
,
from
glory
to
glory
,
by
the
spirit
proceeding
from
Father
and
Sonne
.
But
contemplating
the
creature
without
,
for
the
Creator
within
,
thou
lost
Vnitie
with
Veritie
,
and
became
One
with
Vanity
.
After
the
which
,
thou
in
this
respect
,
didst
loose
the
shadow
of
so
diuine
a
substance
:
and
therewith
rather
became
a
shadow
of
Satan
,
in
Apostacie
,
darkenesse
,
confusion
of
Spirit
.
Secondly
,
being
proclaimed
Lord
ouer
the
Creatures
,
he
herein
liuelily
shadowed
forth
the
Son
of
God
,
who
(
of
the
Father
)
hath
all
things
put
in
[
*
](A15991-e52840-b)
*
Ephes.
1.
●2
subiection
vnto
him
.
Which
consideration
(
I
take
it
)
enforceth
the
Author
to
the
Hebrues
,
there
to
appli●
the
eight
psalme
to
Christ-man
,
Sonne
of
man
.
Not
that
the
eight
psalme
is
to
be
immediately
vnderstood
of
Messiah
(
for
should
he
wonder
at
his
Fathers
goodnesse
towards
him
,
as
there
is
in
vers.
4
?
)
but
applied
to
Iesus
in
a
secondary
sense
,
as
almost
be
all
the
psalmes
.
Meere
man
in
the
first
place
,
bearing
a
representation
of
the
Sonne
of
God
,
becomming
Sonne
of
Man
in
the
second
place
,
for
the
recouery
of
dominion
lost
by
the
first
Man
.
For
the
furthering
of
which
mysterie
,
I
further
conceiue
the
two
termes
in
ps.
8.4
.
by
which
Man
is
expressed
:
for
this
the
Hebrue
readeth
:
What
is
[
*
](A15991-e52910-b)
*
Of
A●sh
griefe
.
See
my
Bibliothec.
4.
chap.
Aenosh
that
thou
remembers
him
?
and
the
sonne
of
ADAM
that
thou
visitest
him
?
that
is
,
what
is
Man
(
filled
with
griefe
for
prophaning
Gods
name
)
and
the
Red-earths
sonne
(
turning
to
earth
from
whence
he
came
)
what
is
he
,
that
now
(
since
his
fall
)
thou
shouldest
be
mindefull
ouer
his
Good
?
As
if
he
should
further
say
,
when
he
was
[
*
](A15991-e52940-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vir
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
l.
omo
.
ISH
man
in
his
fiery-like
excellencie
,
there
might
be
some
cause
why
thou
shouldest
let
him
exercise
Dominion
ouer
the
creature
:
but
now
being
falne
from
thee
,
it
is
a
wonder
thou
dost
not
alwayes
afflict
him
,
yea
,
presently
say
to
his
off-spring
,
Returne
to
earth
,
O
ye
sonnes
of
Adam
.
Thus
Man
,
in
his
Innocencie
,
did
stand
a
shadow
of
the
Sonne
of
God
,
Heire
of
the
world
:
but
becomming
a
Lord
of
Mis-rule
,
he
lost
dominion
ouer
the
creature
:
and
therewith
ceased
the
figure
,
till
(
by
faith
)
he
became
one
with
Christ
,
to
whom
all
power
in
heauen
and
earth
is
giuen
for
himselfe
and
his
mysticall
members
.
Thirdly
,
In
giuing
titles
to
birds
and
beasts
,
hee
heerein
shadowed
(
not
onely
the
Treasurie
of
wisedome
and
knowledge
hid
in
the
Arke
of
Christs
breast
,
Coloss.
2.3
.
but
also
)
the
practise
of
Messiahs
wisedome
,
in
giuing
fit
attributes
to
all
the
birds
and
beasts
subiected
(
from
sea
to
sea
)
to
his
dominion
.
These
birds
of
the
aire
(
representing
such
people
as
specially
haue
their
conuersation
in
heauen
)
and
beasts
of
the
field
(
denoting
such
people
,
as
specially
sauour
earthly
things
)
to
the
one
kinde
and
to
the
other
,
Christ
giueth
names
in
his
sacred
word
.
The
first
sort
he
calleth
Spirituall
,
or
heauenly
:
the
second
Carnall
or
earthly
.
And
as
fowles
of
the
heauen
haue
their
difference
and
distinct
names
withall
,
so
these
spirituall-ones
haue
their
discrepance
,
for
which
our
Sauiour
affoordeth
seuerall
titles
,
whether
amongst
such
as
gouerne
,
or
are
gouerned
.
The
like
is
amongst
the
earthly
,
where
some
are
Leopards
,
some
Beares
,
some
Dogs
,
and
all
Behemoth
.
But
as
Adams
apt
termes
were
changed
,
what
time
(
at
Babel
)
tongues
were
confounded
:
So
Antichrist
in
his
confusion
of
times
and
maners
,
hath
giuen
new
Names
to
Christs
creatures
(
as
Nebuchadnetsar
gaue
new
names
to
[
*
](A15991-e53080-b)
*
Dan.
1.6.7
.
Daniel
,
Hananiah
,
Mishael
,
and
Azariah
)
to
the
end
that
Christs
religion
might
die
with
their
names
.
Yet
all
this
keepes
not
the
Elect
from
religious
obedience
,
nor
yet
doth
alter
the
propertie
of
the
creature
.
Fourthly
,
as
woman
was
built
out
of
his
side
,
[
*
](A15991-e53120-b)
*
Genes.
2.23
.
compared
with
Ephes.
5
30
,
&c.
so
herein
hee
resemblanced
Christ
,
who
hath
made
his
Church
Members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
Ephes.
5.30
.
a
right
great
Mystery
,
as
the
Apostle
termes
it
.
Quid
est
quod
Adam
dormiente
Eua
producitur
:
nisi
quod
moriente
Christo
ecclesia
formatur
?
What
is
meant
by
this
,
that
Adam
sleeping
,
Eue
is
produced
,
but
that
Christ
dying
,
the
Church
is
formed
,
Greg.
in
Ezek.
hom.
6.
post
.
C.
Lastly
,
his
Regall
seate
Paradise
,
might
well
shadowe
forth
Christs
Regencie
in
his
Church
:
for
He
it
is
,
that
only
dresseth
the
vines
,
maintaines
the
plants
and
watereth
the
whole
garden
:
for
which
respect
he
in
the
4
chap.
15.
verse
is
called
the
Fountaine
of
the
Gardens
:
and
of
Isaiah
in
chap.
5
he
is
brought
in
singing
a
song
to
his
beloued
vineyarde
,
a
song
containing
his
Gardnerlike
offices
.
Had
but
Adam
duly
considered
his
excellencie
in
shadowe
,
he
would
not
so
easily
haue
seuered
from
the
substance
.
But
turning
his
backe
vpon
the
Lord
of
life
he
first
lost
the
Image
of
Aelohim
:
secondly
forfaited
his
Lordship
ouer
the
creature
:
he
thirdly
made
shippewracke
of
his
variable
wisedome
for
apt
appellation
:
hee
fourthly
haled
paine
vppon
mankinde
for
procreation
and
education
:
and
fiftly
,
finally
expulsed
himselfe
Paradise
.
So
ceasing
to
shadowe
the
Sonne
of
God
,
ex
congruo
,
in
direct
verity
,
in
the
next
place
hee
must
be
considered
a
shadow
,
ex
oblique
,
oppositiuely
.
That
the
first
Adam
shadowes
foorth
the
second
oppositiuely
,
it
commeth
to
passe
through
Adams
sinne
;
sinne
being
of
no
other
nature
than
contradictorie
to
God
,
to
righteousnesse
,
to
holinesse
.
This
crosse-respect
the
Apostle
remembreth
in
1.
Cori.
15.
As
in
Adam
all
die
,
euen
so
by
Christ
shall
all
be
made
aliue
.
For
howsoeuer
(
[
*
](A15991-e53330-b)
*
Leo
inserm.
18.
de
pass
.
Adam
primus
&
Adam
secundus
vunm
erat
carne
)
The
first
and
second
Adam
were
both
One
in
Flesh
,
yet
(
non
opere
)
they
were
not
One
in
worke
and
in
deede
.
And
this
shadowe
I
terme
with
Zecharias
,
(
Luke
1.79
.
)
The
shadow
of
death
:
a
shadowe
,
wherein
mankinde
sate
till
the
second
Adam
(
the
day-starre
from
an
hie
)
did
visite
vs
.
That
he
was
a
shadowe
in
the
third
place
,
namely
in
his
state
of
renouation
(
which
consisteth
in
the
renuall
of
Minde
and
will
vnto
the
image
of
God
,
the
worke
Faith
in
the
promised
Seede
)
it
followeth
à
minori
admaius
,
thus
.
If
he
shadowed
Christ
in
the
state
of
Naturall
Holines
(
for
Holines
at
first
was
borne
and
bred
with
him
)
then
much
more
in
his
State
of
Super-naturall
holines
,
where
all
was
from
Heauen
anew
deriued
.
In
his
first
standing
,
he
shadowed
the
Son
of
God
,
properly
as
God
:
but
in
this
his
state
of
Grace
,
he
shadowed
the
Son
of
God
also
,
as
Man
in
our
nature
:
for
in
him
thus
regenerate
,
God
and
man
were
vnited
in
One
:
and
the
Image
before
lost
,
is
thus
recouerd
with
aduantage
.
The
Apostle
therefore
bidding
the
sonnes
of
Adam
put
on
this
Shadow
,
his
Image
:
he
bids
them
[
*
](A15991-e53490-b)
*
Ephes.
4.24
galat.
3.27
.
Put
on
the
New
man
,
that
is
,
put
on
Christ
:
as
a
shadowe
,
more
then
a
shadowe
,
more
then
an
image
,
in
a
manner
A
Substance
.
Whereto
Origens
epithets
may
well
be
giuen
,
viz.
Inuisible
,
incorporall
,
Incorrupt
and
immortall
.
And
thus
did
Adam
shadowe
forth
Christ
:
first
,
ex
Congruo
:
secondly
,
ex
Oobliquo
:
thirdly
,
ex
Rencnato
.
First
,
in
his
state
of
Creation
;
secondly
,
Miscreation
;
thirdly
,
Re-creation
;
In
the
first
,
a
shadow
naturall
:
in
the
second
,
vnnaturall
:
in
the
third
,
supernaturall
.
Lect.
XVIII
.
Henoch
A
Diuine
shadow
,
being
as
a
Dialls
shadow
,
a
Director
to
a
substantiall
knowledge
(
the
Diall
shade
to
the
Sunnes
degree
in
the
firmament
:
the
diuine
shade
,
to
the
Sonne
of
God
his
degrees
in
the
Church
)
let
vs
see
wherein
the
Great
man
of
God
Henoch
,
doth
shadow-like
point
vnto
Christ
.
First
,
for
his
Generation
,
it
is
precisely
noted
of
Gods
spirit
to
be
,
[
*
](A15991-e53670-b)
*
Iude
14.
The
Seauenth
from
Adam
,
which
in
Genesis
5.
is
thus
:
Adam
begot
Sheth
:
he
begot
Enosh
:
he
begot
Kenan
:
hee
Mahalaleel
:
this
begot
Iered
:
and
he
Henoch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
seauenth
(
●aith
Saint
Iude
)
from
Adam
.
So
that
the
doctrine
of
number
before
taught
,
being
herein
remembred
,
it
maketh
Henoch
(
for
his
number
)
a
Sabbaticall
person
,
pointing
forth
Messiah
the
promised
seede
,
in
whom
Mankinde
was
solely
to
rest
.
The
former
sixe
(
Adam
,
Sheth
,
Enosh
,
Kenan
,
Mahalaleel
,
Iered
)
they
were
euery
of
them
bright
starres
leading
to
Christ
,
and
for
that
cause
couched
(
of
S.
Luke
)
in
our
Sauiours
Genealogie
,
but
Henoch
(
the
seauenth
)
was
he
that
made
vp
the
Pleiades
,
seauen
better
starres
,
then
them
in
the
firmament
:
for
these
be
not
Palfiies
in
Charles
wayne
,
but
in
the
ecclesiasticall
chariot
of
heauens
Salomon
.
Secondly
,
for
Henochs
name
(
in
English
Taught
or
Dedicate
)
it
points
forth
Iesus
,
Taught
of
God
the
father
,
and
Dedicated
to
his
fathers
will
for
his
Churches
redemption
.
Saint
Luke
doth
strictly
note
his
enlargement
in
learning
,
when
hee
saith
,
[
*
](A15991-e53910-b)
*
Luke
2.52
.
And
Iesus
encreased
in
wisedome
and
stature
;
not
in
respect
of
his
Godhead
,
but
Manhood
,
whereby
hee
was
One
with
Henoch
.
And
that
he
was
dedicate
to
his
fathers
worke
the
Psalmist
witnesseth
thus
:
[
*
](A15991-e53940-b)
*
Psa.
40.6
,
7
,
8
Mine
eares
thou
hast
boared
(
for
so
Cárítha
of
Cáráh
signifieth
)
which
Paul
to
the
Hebr.
10.5
.
paraphraseth
thus
,
[
*
](A15991-e53990-b)
*
Arr.
Mont.
and
Pagnine
turne
it
,
sodisti
A
body
thou
hast
ordained
me
:
whereby
is
signified
our
Sauiours
voluntary
seruice
,
whereto
he
freely
dedicated
himselfe
:
by
allusion
to
the
seruant
in
Exod.
21.6
.
who
binding
himselfe
freely
to
his
maister
,
had
(
for
a
sacramentall
signe
thereof
)
his
eare
pierced
.
And
for
dedicating
himselfe
vnto
his
seruice
,
he
was
contented
,
and
did
take
vpon
him
the
forme
of
a
Seruant
.
philipp
.
2.7
.
Thirdly
,
The
truth
of
which
being
so
taught
and
dedicate
,
appeareth
both
in
Henoch
the
figure
,
and
Messiah
figured
.
Henoch
by
vocation
was
a
Prophet
(
as
in
Iude
14.
)
so
was
Christ
:
whereof
more
in
some
other
personall
shadow
.
Henoch
walked
with
God
,
so
did
Iesus
.
Henoch
was
taken
away
of
God
from
the
earth
:
so
was
Iesus
,
death
being
vnable
to
hold
him
vnder
,
and
his
holy
flesh
vncapable
of
feeling
corruption
.
Henoch
was
no
more
seene
:
nor
shal
the
Humane
nature
of
Christ
be
any
more
seene
locally
in
the
earth
,
vntill
he
come
to
iudge
the
quicke
and
the
dead
:
for
till
the
Restauration
of
all
things
,
the
heauens
(
saith
Saint
Peter
)
must
containe
him
,
Act.
3.21
.
Fourthly
,
as
the
number
of
his
generation
,
so
the
Time
of
his
life
is
mystical
.
The
years
of
Henochs
life
were
365.
Which
number
(
[
*
](A15991-e54210-b)
*
Archangeli
apolog.
pro
Cabal
.
&
conclus
.
pag.
387.
à
peritioribus
Anatomicis
)
of
the
most
skilfull
Anatomizers
hath
beene
obserued
in
man
for
Sinewes
and
Ligatures
.
And
the
Cabalists
conclude
,
that
there
be
in
Gods
Law
,
so
many
[
*
](A15991-e54260-b)
*
Paul
.
Rici●s
de
Mosaic
.
leg
.
mandatis
telles
which
they
be
Negatiue
commandements
,
euen
365.
All
which
,
as
it
lacks
not
his
mysterie
,
so
for
the
present
,
I
obserue
this
,
that
Henoc●s
number
for
Yeares
,
and
a
yeares
number
for
Dayes
,
they
be
both
one
:
Henochs
yeares
365.
the
yeares
dayes
(
according
to
the
Sunnes
course
)
[
*
](A15991-e54340-b)
*
Beda
de
nat.
rer.
cap.
35.
&
l.
●
1.
de
rat
.
temp.
cap.
9.
Isid.
erymol
.
lib.
5.36
365
:
pointing
forth
the
glorious
Sonne
of
God
,
in
whom
all
our
dayes
and
yeares
are
sanctified
.
The
Prophet
in
Psalme
19.
doth
speake
of
the
Naturall
Sunne
and
his
circuite
according
to
the
letter
:
but
according
to
mysterie
,
the
Sonne
of
God
is
he
,
who
(
as
a
strong
Giant
)
runneth
his
course
,
the
Alpha
and
Omega
of
his
Churches
dayes
and
yeares
.
Thus
Henochs
beginning
,
progression
and
●nding
,
did
liuely
shade
forth
Messiah
in
certaine
particulars
.
Nor
haue
writers
let
all
this
passe
by
in
silence
:
for
thus
they
can
speake
:
Henoch
ambulau●t
cum
domino
,
id●m
conuersatione
:
ambulanit
cum
Domino
,
id
est
,
in
ascentione
figuram
Christ●tenens
:
Henoch
in
his
ascension
did
carry
a
Figure
of
Christ
,
Beda
in
Gen.
5.
Another
more
largely
writes
thus
:
●
[
*
](A15991-e54490-b)
*
Raban
.
in
Genes.
5.
Hic
autem
Henoch
&c.
This
Henoch
(
the
seauenth
from
Adam
)
who
pleased
God
,
and
was
translated
,
he
signifies
the
seauenth
Rest
,
[
*
](A15991-e54540-b)
*
Ad
quam
req
.
wherto
euery
one
is
to
be
referred
,
which
in
the
si●tage
of
the
worlde
(
as
in
the
sixt
day
)
is
formed
by
Christes
comming
:
for
the
sixe
agss
of
the
world
once
runne
,
and
Iudgement
done
with
the
renuall
of
heauen
and
earth
,
the
Saints
shal
be
translated
into
the
life
of
perpetuall
immortality
.
And
a
late
writer
saith
thus
:
[
*
](A15991-e54560-b)
*
I●cobus
Brocardus
in
Gen.
5
Signatur
in
ipso
Christus
&c.
In
Henoch
,
Christ
is
sealed
(
or
signified
)
who
did
the
will
of
his
father
,
afterwards
ascended
into
heauen
,
and
afterwards
appeared
not
in
his
Church
:
seeing
(
as
it
is
saide
in
Reuel
.
12.
The
Sonne
of
the
Woman
was
rapt
vp
into
heauen
.
From
thence
he
is
to
come
with
his
144.
thousands
.
Therefore
Henoch
(
when
it
is
said
,
he
walked
with
God
)
dooth
signe
foorth
Christ
to
haue
preached
the
Gospel
.
While
it
is
saide
,
hee
was
taken
away
of
God
,
it
declareth
Christ
to
haue
ascended
to
the
right
hand
of
the
Father
.
When
it
followeth
,
he
appeared
not
,
it
signifieth
Christs
Non-appearance
in
the
church
while
the
[
*
](A15991-e54670-b)
*
Dominante
Papa
,
Christum
non
apparuisse
in
ecclesias
Pope
dominee●d
&c.
Thus
they
(
and
right
many
more
)
haue
precisely
obserued
Henoch
to
be
a
figure
,
type
or
shadow
of
Christ
Iesus
.
These
two
shall
suffice
for
the
time
before
the
flood
.
Lect.
XIX
.
Melchi-tsedek
.
AFter
the
flood
,
I
will
produce
Melchi-tsedek
and
Isaac
:
and
first
,
of
the
First
.
Melchi-tsedek
we
we
reade
of
in
Gen.
14.
where
he
is
introduced
vnawares
,
meeting
Abraham
from
the
spoile
,
causing
bread
and
wine
to
be
brought
forth
vnto
him
and
his
for
his
refection
,
blessing
Abraham
and
receiuing
Tenths
of
him
.
All
which
,
the
Author
to
the
Hebrewes
remembreth
in
chap.
1.1
,
2
,
3
,
&c.
applying
al
to
Christ
,
as
the
only
Hee
which
was
figured
by
the
former
:
which
is
to
be
considered
;
first
,
in
respect
of
his
Generation●
;
secondly
,
of
his
Name●
and
thirdly
,
of
his
Office
.
For
his
Generation
,
he
is
saide
to
to
be
without
Father
,
without
Mother
,
without
kindred
,
hauing
neither
beginning
of
his
dayes
,
neither
●nd
of
life
,
wherein
he
is
likened
to
the
Sonne
of
God
.
Could
these
things
agree
properly
to
any
Man
?
No
man
so
q●alified
can
be
produced
.
These
things
agree
in
proprietie
only
to
the
Sonne
of
God
:
for
the
which
it
is
said
,
Hee
was
likened
to
him
:
whereas
otherwise
it
might
haue
beene
saide
,
He
was
one
and
the
same
with
him
,
and
so
no
shadow
of
him
.
And
yet
(
howsoeuer
not
in
proprietie
.
yet
in
a
certaine
true
respect
)
all
the
said
particulars
may
be
affirmed
of
him
,
[
*
](A15991-e54940-b)
*
Theophilact.
on
Hebr.
7.
quia
eius
generatio
subabscurior
fuerit
&
l●teris
is
non
sit
demandata
,
because
(
as
an
ancient
Greeke
vrg●th
)
his
generation
is
subobscured
and
not
committed
to
sacred
letters
.
Wherewith
take
that
of
an
ancient
Latine
,
[
*
](A15991-e54980-b)
*
Haymo
ibid.
Introducitur
sicut
Elias
&c.
he
is
sod●inly
introduced
as
is
Elias
.
For
it
is
not
at
all
to
be
belieued
that
Melchi-tsedek
was
without
father
or
without
Mother
(
for
Christ
according
to
either
nature
had
father
and
mother
)
but
it
is
so
saide
of
him
,
because
he
is
so
sodainly
introduced
in
holy
scripture
.
Wherto
accordeth
that
of
the
Sirian
Interpretor
:
Whose
father
nor
mother
is
writ
in
the
Genealogies
:
but
still
of
the
Hebrewes
affirmed
to
be
Shem
,
for
sundry
probable
respects
:
howsoeuer
in
the
story
he
commeth
in
with
a
New
name
,
for
a
mysticall
purpose
.
But
consider
the
things
in
Christ
,
and
we
shall
find
all
in
him
substantially
:
without
father
,
so
was
Christ
in
respect
of
his
Manhood
:
without
mother
,
so
was
Christ
in
respect
of
his
Godhead
:
without
kindred
,
in
respect
of
both
Natures
vnited
in
one
person
:
for
as
the
Father
and
Holy
Ghost
were
not
Hominified
,
so
(
to
the
checking
our
Familists
)
Mankinde
is
not
Goddified
.
Hauing
neither
beginning
of
his
dayes
,
nor
end
of
his
life
,
in
respect
of
his
eternall
Godhead
,
he
had
no
beginning
:
and
in
respect
of
both
natures
effecting
one
person
Mediator
,
his
life
is
without
ending
.
On
the
crosse
he
laide
downe
his
bodies
life
for
a
season
,
but
tooke
it
vp
againe
by
the
Spirit
of
Sanctification
:
so
that
howsoeuer
hee
may
be
said
then
(
regarding
the
Abstract
)
to
be
Aliue
and
Dead
:
yet
respecting
the
Concrete
(
for
the
Person
was
not
dissolued
)
he
may
be
saide
,
euen
in
the
Graue
to
be
liuing
.
Thus
the
Creature
shadowed
the
Creator
:
and
that
which
was
saide
of
Melchi-tsedek
(
Kata●ti
)
respectiuely
,
is
verified
in
Christ
(
haplôs
)
simply
,
properly
,
fully
.
For
the
name
,
it
is
precisely
opened
vnto
the
[
*
](A15991-e55190-b)
*
Hebr.
7.2
.
Hebrues
:
first
,
when
he
is
said
to
be
Melchi-ts●d●k
King
of
Righteousnes
or
Iustice
:
secondly
,
when
it
said
he
was
Melchi-salem
,
King
of
Peace
.
His
Righteousnes
appeareth
to
be
such
,
as
when
[
*
](A15991-e55230-b)
*
Gen.
14
Amraphel
,
Arioch
,
Kedor-laomer
and
Tidal
the
foure
Kings
,
did
make
warre
with
fiue
Kings
of
the
plaine
,
about
iustice
and
iniustice
:
then
was
this
Melchi-tsedek
vnchalenged
,
vncharged
of
wrong
.
His
Peace
appeareth
,
in
that
he
had
no
warre
with
others
,
nor
others
with
him
,
euen
when
all
the
Country
round
about
him
was
togither
by
the
eares
.
And
so
for
his
time
,
he
might
well
be
termed
a
King
of
righteousnes
,
a
King
of
peace
.
But
for
the
perfection
of
these
attributes
,
it
could
not
be
applied
to
[
*
](A15991-e55280-b)
*
See
for
Salem
my
Description
of
New
Ierus●●lem
Salems
(
or
Ieru-salems
)
King
:
seing
,
only
he
could
properly
be
termed
king
of
Righteousnes
and
Peace
,
that
should
be
the
Fountaine
and
Originall
of
righteousnes
and
Peace
.
And
that
only
can
be
found
in
Messiah
,
for
which
he
is
termed
of
Isaiah
cha.
9.6
.
Sar-shalôm
the
Prince
of
peace
:
and
in
chap.
53.11
.
to
be
that
tsaddik
Righteous
one
that
shall
iustifie
Many
.
For
this
Righteousnesse
and
Peace
is
not
as
a
standing
poole
,
a
qualitie
in
himselfe
for
himselfe
:
but
as
a
fountaine
springing
vp
in
all
the
faith-full
for
their
peace
and
iustification
And
for
this
cause
,
the
Apostle
termeth
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
peace
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
Righteousnesse
,
Ephes.
1.14.1
.
Cor.
1.30
.
Because
in
no
other
person
or
thing
,
the
Churches
peace
and
iustification
is
to
be
found
:
not
from
an
other
(
then
Iesus
)
is
Iustice
,
is
peace
to
be
deriued
.
So
that
Iustification
by
Christ
only
,
true
peace
of
conscience
in
Christ
only
,
it
is
no
new
doctrine
,
but
preached
long
since
in
Melchi-tsedeks
name
:
not
to
mention
the
first
preaching
of
it
in
Paradise
,
Gen.
3.15
.
Further
hereof
in
his
office
.
For
his
office
,
it
was
double
:
first
,
in
that
he
was
a
King
:
secondly
,
Preist
.
For
his
Kingship
,
it
is
made
excellent
from
the
place
:
he
was
King
of
Shalem
.
Shalem
was
afterwards
called
Iebus
of
the
Iebusites
inhabiting
it
:
and
after
that
,
Ierushalem
:
fiue
miles
(
as
[
*
](A15991-e55530-b)
*
Chytraeus
,
alleadged
by
Master
H.
Br.
some
take
it
)
from
Hebro●
,
where
Abraham
dwelt
.
Shalem
being
Peace
,
who
should
this
city
,
of
peace
be
?
Not
the
wicked
:
for
to
them
(
saith
my
God
)
there
is
no
peace
,
Isa.
57.35
.
then
it
must
needs
be
the
Godly
,
who
of
Ezekiel
.
(
48.35
.
)
are
termed
Iehouah-shammah
,
because
the
Lord
dwelleth
There
:
represented
by
Ierushalems
peace
,
when
Shelomoh
(
or
Salomon
the
Peaceable
)
was
King
in
it
.
This
peace
is
begunne
here
,
but
perfected
elsewhere
,
and
that
only
when
we
shall
haue
attained
our
perfection
laid
vp
in
Christ
.
Secondly
,
he
was
Cohén
,
a
Priest
:
enlarged
by
mentioning
him
to
whom
he
was
Priest
or
sacrificer
:
namely
,
Leél
Gneleón
,
To
the
most
high
God
.
By
which
addition
he
is
distinguished
from
all
false
Priests
.
So
that
thus
he
was
the
onely
open
King
for
iustice
,
and
the
Highest
Sacrificer
to
the
true
God
in
that
age
.
If
it
be
lawfull
to
diuine
,
who
(
of
all
men
mentioned
in
the
scripture
,
then
liuing
)
this
King
and
Priest
may
be
,
me
thinks
he
should
not
be
any
other
than
that
Son
of
Noah
(
not
borne
in
,
nor
much
knowen
to
the
new-world
)
in
whose
tents
God
was
to
dwell
,
till
Iaphet
(
in
his
Gentiles
)
should
be
by
the
Gospel
perswaded
to
returne
and
dwell
therein
.
But
wherein
doth
he
shew
him
a
King
and
a
Priest
?
Hee
shewes
himselfe
a
King
,
when
as
Hótsia
lechem
vajájin
,
he
caused
to
be
brought
forth
bread
and
wine
for
refreshing
Abraham
and
his
people
:
which
very
well
of
the
[
*
](A15991-e55740-b)
*
Looke
in
my
Bibliothecaes
14.
ch.
Elucid
.
whereto
may
be
added
Bed
a
hereon
:
Isidore
de
eccl.
Offic.
l.
1
cap.
18.
with
Cyprian
,
Macarius
,
Ba●●
,
●erome
,
Theoderet
,
Damas●ene
,
Gis●●bert
,
&c.
Ancients
was
obserued
to
shadow
forth
that
Soules
refection
,
which
is
offered
to
vs
in
the
new
Testament
vnder
sacramentall
bread
and
wine
.
In
which
respect
Chrisos
.
is
bold
to
say
,
protulit
sacramenta
,
he
brought
forth
sacraments
,
in
Psal.
109.
secundùm
Lat.
that
is
such
sacramentall
Signes
,
as
only
in
right
appertaine
to
Abraham
and
the
faithful
,
who
by
fa●●h
see
and
apprehend
a
mysterie
vnder
the
letter
,
Christ
vnder
the
shadow
,
eternall
food
vnder
elements
temporarie
:
this
offered
and
giuen
as
freely
to
all
suc●
,
are
tyred
with
fighting
against
the
Diuell
,
World
and
Flesh
:
as
the
former
to
Abrahams
literall
souldiers
,
returning
wearied
from
the
battle
.
Touching
his
Priesthood
,
it
is
recorded
of
him
,
Vajèbarcèhû
he
blessed
him
:
and
the
blessing
was
this
:
Blessed
be
Abram
to
God
most
high
,
the
possessor
of
heauen
and
earth
.
Melchi-tsedek
pronounceth
this
blessing
,
but
Messiah
could
onely
giue
this
blessing
:
for
He
only
had
all
power
in
heauen
and
earth
giuen
him
,
for
the
good
of
his
people
.
Glorious
was
the
blessing
pronounced
(
in
Numb.
6.24
,
&c.
)
by
the
chiefe
legall
Priests
,
but
the
Exhibitor
of
these
blessings
was
onely
Christ
Iesus
,
figured
by
them
and
this
.
Old
Isaac
could
say
to
E●au
of
Iaakob
:
I
haue
blessed
him
,
and
he
shal
be
blessed
:
but
without
all
shadow
it
may
be
substantially
pronounced
of
Iesus
:
my
people
I
haue
blessed
,
and
(
maugre
all
the
Gates
of
Hell
)
they
shal
be
blessed
.
Further
to
speake
of
shadow
in
King
and
Priest
,
I
referre
to
some
other
persons
vnder
the
Lawe
.
Let
this
heere
suffice
for
Melchi-tsedek
.
Lect.
XX.
Isaac
.
ISaac
is
the
next
I
here
obserue
:
whom
the
Author
to
the
Hebrues
remembreth
to
be
a
Type
,
when
as
he
saith
that
Abraham
receiued
him
f●om
death
[
*
](A15991-e56050-b)
*
Heb.
11.19
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
parable
,
that
is
,
in
shadowing
sort
.
For
the
Apostle
Paul
,
he
teacheth
the
[
*
](A15991-e56090-b)
*
Galat.
4●●
Galatians
,
that
in
Isaac
another
thing
was
meant
.
The
first
pointeth
at
Christ
,
who
dying
yet
was
not
dead●
the
second
(
in
a
secondary
sense
)
expoundeth
Isaac
to
shadowe
the
church
or
faithfull
,
who
become
that
they
are
,
by
God
his
promise
,
not
by
nature
.
How
he
representeth
Christ
,
might
many
waies
be
obserued
:
onely
I
will
obserue
that
part
of
his
historie
in
Gen.
22.
whereto
the
Authour
to
the
Hebrewes
relateth
.
And
heerein
I
will
obserue
,
first
the
Name
:
secondly
,
the
Thing
.
His
name
is
Isaac
(
in
Hebrue
forme
[
*
](A15991-e56170-b)
*
Of
Tsacak
to
laugh
.
Iitscak
)
in
English
Laughter
.
And
who
is
the
Churches
laughter
?
The
Psalmist
saith
,
that
when
Israel
was
freed
from
Babels
capituity
,
[
*
](A15991-e56230-b)
*
Psal.
120.1
.
their
mouths
were
filled
with
laughter
.
As
that
deliuerance
shadowed
the
faithfull
their
freedome
from
satan
and
sinnes
captiuitie
,
so
their
deliuerer
is
Christ
(
whereof
after
)
and
He
is
it
onely
,
[
*
](A15991-e56250-b)
*
Clem.
Alex.
in
padagog
.
l.
1.
c.
●
.
that
filleth
our
hearts
with
laughter
.
For
which
the
Apostle
saith
,
[
*
](A15991-e56290-b)
*
Philipp.
4.4
.
Reioyce
in
the
Lord
alway
,
againe
I
say
reioyce
.
And
indeede
,
all
laughter
and
ioy
out
of
Christ
,
is
but
a
Diabolicall
grinning
.
Abraham
hearing
that
hee
should
haue
a
sonne
in
his
old
age
,
hee
(
for
ioy
)
laughed
:
and
the
world
in
his
old
age
bringing
forth
Christ
Iesus
(
according
to
the
ancient
promise
)
hath
occasion
much
more
of
laughter
and
holy
reioycing
.
God
giue
vs
hearts
to
reioyce
in
this
Isaac
.
For
the
thing
,
Isaac
was
freely
offred
vp
of
Abraham
:
and
yet
not
He
,
but
the
Ramme
died
.
The
Ancients
here
haue
obserued
and
applied
much
.
I
onely
here
doe
vrge
these
particulars
[
*
](A15991-e56380-b)
*
Beda
in
Gen.
22.
Sicut
Isaac
ipse
sibi
ligna
portauit
,
ita
Christus
in
humeris
portauit
lignum
crucis
:
as
Isaac
himselfe
carried
wood
for
himselfe
,
so
did
Christ
Iesus
carry
the
wodden
crosse
.
[
*
](A15991-e56420-b)
*
Isid●r
de
e●cl
.
offic●is
,
l.
1
c.
29
Because
with
the
wood
(
that
is
,
the
fruite
of
the
tree
)
we
were
wounded
in
Adam
,
wee
are
againe
by
the
mysterie
of
wood
,
healed
:
namely
,
by
Christ
his
death
vpon
the
legall
tree
accursed
.
For
he
became
a
curse
for
vs
,
that
we
might
become
a
blessing
to
his
Father
.
Furthermore
,
when
all
came
to
all
,
the
onely
begotten
of
Abraham
died
not
,
but
the
Ramme
entangled
in
the
briers
,
died
.
So
,
not
the
onely
begotten
of
our
heauenly
father
died
,
in
the
nature
whereby
he
was
his
onely
begotten
:
but
in
his
sheepish
nature
,
by
which
he
set
free
the
sheepe
of
his
pasture
.
Died
he
not
?
[
*
](A15991-e56490-b)
*
The
like
hath
Beda
heereon
.
Significat
domini
diuinitatem
,
dum
non
fuit
occisus
:
in
that
he
was
not
slaine
,
that
representeth
his
diuine
nature
.
[
*
](A15991-e56520-b)
*
Gregor.
in
6.
hom.
in
Ezec.
He
so
died
for
vs
in
his
humanity
,
as
notwithstanding
he
remained
immortall
in
his
diuinitie
.
The
Godhead
being
impassible
,
it
was
by
the
Scape-goate
in
Leuiticus
16.
that
went
from
the
sight
of
men
al-arets
gezérah
into
the
land
of
sequestration
.
As
for
his
Humane
nature
,
that
was
the
Ramme
entangled
in
the
briers
and
thickets
of
our
sinnes
:
for
if
worldly
cares
be
thornes
(
Math.
13.22
.
)
then
well
may
the
sinnes
of
the
world
be
the
thickets
that
held
Christ
Iesus
to
death
.
So
I
vnderstand
it
of
sinnes
,
rather
then
with
some
other
of
sinners
.
And
yet
it
is
true
,
that
abhominable
sinners
compared
to
thornes
,
2.
Sam.
23.6
.
they
apprehended
and
bound
him
as
a
Malefactor
.
[
*
](A15991-e56580-b)
*
Rab.
hereon
.
Others
vnderstand
it
of
Christ
,
crowned
by
the
Iewes
with
thorne
:
and
so
indeede
he
was
crowned
and
abused
.
But
properly
,
and
next
hand
it
was
our
sinnes
put
vpon
him
,
that
captiued
his
humanity
,
during
the
occultation
of
his
diuinitie
.
O
cruell
crowne
of
thorne
,
deserving
nothing
at
all
to
be
worshipped
:
but
much
more
cruell
sinners
that
bound
him
as
a
Malefactor
:
and
notorious
pricking
sinnes
,
that
plagued
him
to
the
death
.
The
snares
of
death
tooke
hold
of
him
,
when
our
snare
thereby
was
broken
,
and
wee
(
as
a
Bird
)
deliuered
.
Well
may
the
mountaine
where
he
suffered
,
be
called
Iehouah-ijreh
,
The
Lord
will
prouide
:
for
as
it
was
promised
to
Abraham
,
it
hath
beene
performed
to
vs
,
God
hath
prouided
:
what
?
a
Sauiour
for
his
people
.
The
Lord
make
vs
thankefull
.
That
secondary
sense
,
whereby
Isaac
shadowed
the
Church
,
I
here
omitte
.
And
this
shall
suffice
for
a
●aste
of
Personall
shadowes
before
the
Law
.
Now
I
will
(
as
God
shall
enable
)
beginne
with
such
personall
types
,
as
were
vnder
the
times
of
the
Lawe
:
and
hereof
also
but
a
taste
of
some
fewe
.
And
this
is
it
to
be
done
,
first
by
producing
some
circumcised
:
secondly
,
some
vncircumcised
:
and
yet
both
sortes
figures
of
Messiah
and
glorious
things
accompanying
him
.
For
circumcised
vnder
the
Lawe
,
I
first
will
propound
Aharôn
,
the
great
sonne
of
Leui
,
the
high-priest
,
first
ordained
to
Israels
tabernacle
.
Lect.
XXI
.
Aharon
.
IN
Aharon
I
will
not
obserue
,
whatsoeuer
might
be
obserued
(
for
that
were
to
exceede
much
the
proportion
I
haue
kept
before
in
other
shadowes
)
but
onely
these
particulars
:
first
,
his
Name
:
secondly
,
his
Office
or
function
.
And
in
that
function
,
first
,
his
forme
of
Instalment
:
secondly
,
his
garments
thereto
consecrated
:
thirdly
,
the
official
Action
.
First
,
to
his
Name
[
*
](A15991-e56800-b)
*
Of
Har
,
or
herer
.
Aharon
is
a
Mountaine
:
or
(
as
Ancients
vsually
expound
it
)
a
mountaine
of
height
,
or
,
high
mountaine
.
And
how
well
in
this
Name
,
Messiah
and
his
Kingdome
is
shadowed
,
let
vs
consider
,
specially
in
two
scriptures
.
The
first
shall
be
that
in
Isaiah
,
2.2
.
the
second
,
that
in
Dan.
2.44
,
45.
Isaiah
saith
,
that
in
the
latest
of
Dayes
(
Beacharith
haiamim
)
The
mountaine
(
euen
)
the
house
of
the
Lord
,
should
be
prepared
in
the
height
of
the
mountaines
,
and
that
it
should
Lift
vp
it selfe
aboue
the
Hills
,
and
whereto
all
Nations
should
flowe
,
&c.
that
is
,
In
the
latest
or
last
of
the
worlds
dayes
(
that
is
,
in
the
worlds
sixt
age
)
God
will
effect
this
glorious
worke
:
namely
,
hee
will
Lift
vp
his
Sonne
,
and
he
shall
draw
all
faithfull
of
the
Gentiles
so
well
as
of
Iewes
)
vnto
him
.
A
standart
shall
be
lift
vp
,
and
from
farre
they
shall
bring
their
sonnes
and
daughters
to
march
vnder
it
,
to
become
subiects
of
this
kingdome
,
called
typically
sometimes
,
The
mountaine
of
his
holinesse
.
As
for
Daniel
,
he
telleth
Nebuchadnetsar
plainely
,
how
in
the
last
times
,
God
would
set
vp
a
Kingdome
which
should
neuer
be
destroyed
:
yea
,
such
a
Kingdome
,
as
should
abolish
humane
vaine
Regiments
,
for
making
roome
to
it selfe
:
because
of
[
*
](A15991-e56950-b)
*
Dan.
2.34
▪
35
a
little
stone
cut
from
the
mountaine
,
it
should
grow
to
be
a
great
mountaine
,
filling
the
whole
earth
.
Which
Stone
is
that
Petra
where
of
Petrus
tooke
name
:
the
corner
stone
and
Rocke
of
our
Saluation
:
who
(
howsoeuer
small
at
first
)
yet
finally
is
growne
as
a
mighty
mountaine
,
his
Christian
Kingdome
filling
the
earth
:
which
is
indeede
the
Reall
mountaine
of
Gods
Holinesse
.
He
,
the
Stone
and
Head
,
but
his
mysticall
body
and
Church
i●
the
Kingdome
and
large
spread
mountaine
:
for
such
is
the
vnion
of
Christ
and
his
members
,
that
what
is
first
said
of
him
,
is
often
againe
in
the
second
place
applied
vnto
them
;
specially
,
in
their
ioynt-communion
.
And
thus
in
the
name
of
Aharón
is
shadowed
forth
,
that
Messiah
in
his
mysticall
body
,
is
as
a
Mountaine
:
first
,
so
▪
Eminency
and
height
ouer
all
the
earth
(
He
ouer
the
People
:
his
people
ouer
the
earthly
Abiects
)
secondly
,
for
Vniuersalitie
:
seeing
in
tract
of
due
time
,
his
Church
should
no
more
be
paled
in
Iudea
,
but
should
flowe
through
the
earth
with
such
successe
,
as
it
should
neuer
be
destroyed
.
The
breadth
,
the
length
and
depth
,
and
height
of
our
heauenly
Father
his
loue
in
Christ
,
it
secretly
is
couched
in
this
litle
Name
;
O
thou
great
man
of
God
,
Aharon
!
For
his
Office
,
it
was
Kehunnáh
,
that
of
Priesthood
,
incommended
to
Israel
,
till
Messiah
came
;
[
*
](A15991-e57120-b)
*
Reade
the
7
,
8
,
9
,
and
10
chapt.
to
the
hebrewes
.
who
was
to
be
a
Pri●st
after
an
other
order
,
euen
of
that
in
Melchi-tsedek
:
a
Kingly
priesthood
.
And
so
our
Lord
and
great
priest
came
not
of
Leuies
tribe
(
as
did
all
the
legall
priesthood
)
but
of
King●y
Iudah
,
as
is
euident
,
hebr.
7.14
,
15.
And
as
this
legall
priesthood
was
onely
tied
to
Leuies
type
,
during
their
ceremoniall
seruice
:
so
,
not
euery
Leuite
offred
this
sacrifice
but
such
sufficient-ones
onely
,
as
were
of
Leuies
sonne
Kohath
.
As
for
the
two
yonger
houses
(
Gershom
and
Merari
)
they
were
shut
from
the
Altar
,
and
employed
in
inferiour
places
and
seruice●
,
Numb.
3.
and
4.
Wherein
(
though
darkely
)
might
be
represented
Christ
the
elder
brother
,
in
whom
the
sacrifice
satisfactory
rested
:
together
with
his
two
yonger
brethren
(
for
we
are
all
so
called
to
be
priests
,
Reuel
16.
Pet.
2.9
.
Rom.
22.1
.
)
namely
,
Minister
and
Lay-man
:
who
are
employed
in
inferiour
seruices
,
subordinate
to
Christ
Iesus
our
hie-priest
.
Which
priesthood
of
ours
,
consisting
in
offring
vppe
our selues
a
reasonable
sacrifice
,
is
as
farre
differing
from
that
of
Christs
,
as
Gershoms
and
Meraris
from
that
of
Kohath
.
Gershom
and
Merari
with
Israel
,
were
called
[
*
](A15991-e57320-b)
*
Exod.
19.6
a
Kingdome
of
Priests
,
as
now
all
Christians
are
termed
to
the
same
God
,
Kings
and
Priests
:
but
as
he
was
To
die
the
death
,
whatsoeuer
hee
was
that
touched
the
arke
with
Vzzah
,
though
a
Leuite
,
but
not
of
Kohath
and
Aaron
:
so
whatsoeuer
he
amongst
Christians
,
that
shall
vsurpe
vpon
Christs
sacrifice
,
or
(
with
Apostate
Papisme
)
encro●h
on
his
office
,
they
stand
condemned
of
high
treason
,
conspired
against
the
Lord
and
his
Annointed
:
for
M●ssiah
is
the
Sacrificer
absolute
,
hauing
trod
the
wine-presse
alone
.
They
and
wee
are
but
S●crificers
Respectiue
,
so
termed
in
respect
of
conforming
our selues
vnto
him
,
who
hath
beene
so
sufficient
for
vs
:
as
members
not
vn-naturall
,
must
needes
conforme
themselues
to
their
head
.
This
generally
of
the
Office
shadowing
and
shadowed
:
now
to
the
three
particulars
before
specified
:
his
Enstalment
,
his
Garments
,
his
Action
.
For
his
Enstalment
,
All
his
installment
(
according
to
ceremoniall
appearance
)
it
was
passing
glorious
:
and
notablie
shadowed
forth
the
super-excelling
installment
of
Messiah
to
the
worke
of
Redemption
.
Did
not
Aaron
take
this
office
vnto
him
,
but
was
he
caled
of
God
thereto
?
[
*
](A15991-e57530-b)
*
Hebr.
5.4.5
,
5
,
9
,
10.
So
neither
did
Christ
take
this
honour
to
be
made
the
hie-priest
,
but
he
that
said
vnto
him
,
Thou
art
my
Son
this
day
I
begot
thee
,
euen
he
gaue
it
him
.
And
being
consecrated
,
was
made
the
Author
of
eternall
saluation
vnto
all
them
that
obay
him
:
and
is
called
of
God
an
high
priest
after
the
order
of
Melchi-tsedek
.
Only
,
where
the
Leuiticall
priesthood
had
Coassistants
in
that
sac●ifice
,
Christ
Iesus
had
no
helpe
:
[
*
](A15991-e57560-b)
*
Isa.
63.5
.
for
looking
about
(
as
Isaiah●aith
●aith
)
if
there
were
any
to
helpe
him
,
loe
,
there
were
none
,
and
so
his
owne
at
me
sustained
him
.
Assistants
he
had
in
the
Gospels
publication
(
namely
,
his
Apostles
,
Euangelists
and
Prophets
)
but
in
the
worke
of
our
absolute
redemption
,
he
had
no
fellow
:
which
further
was
shadowed
forth
in
the
Hie-preist
,
who
only
might
enter
into
the
Sanctum
sanctorum
for
making
attonement
.
For
Moses
his
washing
them
,
that
shadowed
the
immaculate
and
vnspotted
estate
of
Iesus
:
For
such
an
hie-priest
it
besemed
vs
to
haue
,
as
is
holy
,
harmeles
,
vndefiled
,
seperate
from
sinners
,
hebr.
7.26
.
The
annoynting
them
with
such
sauoury
oile
,
it
shad●wed
the
Holy
Spirit
with
his
sauory
operations
,
by
vertue
whereof
,
euery
thing
in
him
was
to
his
fathers
nos●thrills
,
redolent
.
The
blood
sprinkling
&
oblations
burning
,
did
fore-type
,
the
sufferings
of
our
hie-priest
:
for
without
his
blood
was
no
purgation
.
That
feasting
at
the
Tabernacles
dore
,
it
shadowed
with
what
cheerfulnes
our
Messiah
came
to
do
his
fathers
wil.
As
for
the
seuen
dayes
and
their
nights
they
so
continued
,
it
well
resembleth
our
Sauiors
consecration
for
this
busines
,
to
the
whole
seuen
ages
of
the
world
:
for
he
is
the
Lamb
slaine
from
the
beginning
of
the
world
:
Christ
'
yesterday
,
to
day
&
the
same
for
euer
.
This
instalment
was
preached
in
Paradise
,
belieued
of
Adam
,
shadowed
in
his
Abels
sacrifice
,
and
so
continued
almost
4000
▪
yeares
,
what
time
he
appeared
in
our
nature
for
effecting
of
that
amongst
men
,
which
otherwise
to
his
father
was
from
the
beginning
in
Act
,
seeing
with
God
there
is
no
time
past
,
or
to
come
:
but
all
things
present
.
This
breifely
of
the
installment
into
office
.
Lect.
XXII
.
FOr
the
Garments
of
his
office
,
they
are
numbred
[
*
](A15991-e57680-b)
*
Beda
de
tabern
.
&c
cap.
3
li.
3
for
which
see
Exod.
28
4
&c.
Isidore
so
vnderstands
eight
,
in
et●m
.
lib.
19.
cap.
21
Eight
:
first
,
A
breast
plate
:
secondly
,
An
Ephod
:
thirdly
,
A
Robe
:
fourthly
,
A
broydered
Coate
:
fiftly
,
A
Miter
:
sixtly
,
A
Girdle
:
seauenthly
,
A
plate
of
pure
Golde
:
and
lastly
,
linnen
Breeches
.
With
these
eight
was
Aaron
clothed
what
time
he
was
to
exercise
his
Arch-function
.
Of
the
which
,
erant
quatuor
(
vt
annota●it
Beda
)
&
minoris
ordinis
sacerdo●ibus
concessa
)
foure
of
these
eight
were
grant●d
to
Priestes
of
the
lower
order
:
namely
,
the
breches
,
the
broidered
coate
vnworthily
turned
a
strait
linnen
,
in
the
old
latine
(
as
Arias
and
Pagnine
haue
obserued
)
then
the
Girdle
and
Miter
.
And
if
the
M●tter
and
forme
of
this
sacred
attire
be
considered
,
O
howe
truly
Pontificall
were
they
!
But
thereof
only
a
taste
.
[
*
](A15991-e57930-b)
*
Exod.
39
27
&c.
comp●r●d
with
ch●p
28
Their
Coates
,
their
mitred
ornaments
and
breeches
,
were
made
of
pure-fine
linnen
,
termed
Bisse
.
So
were
their
girdles
,
but
perfected
vp
also
with
blew
silke
,
and
purple
,
scarlet
and
needle-worke
.
But
for
the
other
garments
,
wherin
the
Minor-priests
had
no
interest
,
there
behold
more
.
The
Robe
(
called
of
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
garment
to
the
foot
:
such
a
one
as
our
Sauiour
is
repres●nted
in
Reuel.
1.13
.
)
it
was
to
be
altogither
of
blew
silke
:
and
the
hole
for
the
head
,
of
wouen
worke
:
strong
as
the
coller
of
an
Habergeon
.
Vpon
the
skirts
whereof
were
tached
Golden-bells
and
Pomegranates
.
The
number
of
whch
Bels
(
and
the
Pomegran●ts
must
be
no
l●sse
)
are
of
[
*
](A15991-e58000-b)
*
Clem.
Alex.
in
Strom.
5
Clemens
Alexandrine
s●d
to
be
166
:
but
[
*
](A15991-e58030-b)
*
Beda
de
Tabernaculo
,
&c.
lib.
3.
cap.
6.
So
R●ban●s
in
Exod.
both
of
them
following
Isidore
.
Beda
affirmes
them
to
be
but
72.
from
the
testimonie
of
Iosephus
the
Priest
in
his
Antiquities
.
For
my
part
,
I
rest
where
the
scripture
resteth
.
It
affirmeth
nothing
of
the
number
:
nor
will
I.
The
Ephod
(
a
shorter
garment
,
drawne
ouer
the
Robe
)
it
was
made
of
Golde
,
and
blew
silke
,
and
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
K●dèsh
Garments
of
holinesse
,
Exod.
28.2.4
.
garments
for
his
consecration
:
and
yet
all
but
[
*
](A15991-e58340-b)
*
Hebr.
10.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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-p●iesthood
,
wee
may
behold
in
them
,
the
pure
innocencie
of
Iesus
,
more
white
than
linnen
,
more
spiritually
fine
than
B●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
,
[
*
](A15991-e58430-b)
*
Eccles.
9
8.
At
all
times
let
thy
garments
be
white
,
for
no
such
occasion
of
triumph
,
as
to
wa●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
[
*
](A15991-e58480-b)
*
Isa.
59.17
.
Iustice
which
he
puts
on
as
an
habergeon
.
The
breeches
well
represent
his
Puritie
couering
the
shame
of
our
nature
.
The
Girdle
of
his
●oynes
and
reines
,
is
expounded
of
the
[
*
](A15991-e58500-b)
*
Isa.
11
5.
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
[
*
](A15991-e58540-b)
*
Ephes.
6.17
.
compared
with
Isa.
59.17
.
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
Great●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.
[
*
](A15991-e58710-b)
*
Cabàlists
in
these
72.
do
vnderstand
72.
tongues
and
nations
arising
vpon
Bab●ls
building
.
Archangell
in
Cabalist
.
do●.
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
)
[
*
](A15991-e58780-b)
*
Beda
.
d●
tab.
lib.
3.
c.
6.
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
str●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
v●ter
this
golden
sound
.
Iram
(
bene
inquit
Beda
)
contra
se
occultiiudicis
exigit
,
si
sine
praeaicationis
sonitu
inced●t
:
hee
p●ouoketh
the
anger
of
God
against
him
,
who
insisteth
not
in
the
sound
of
preaching
.
Nor
is
it
s●fficient
to
pray
or
preach
,
except
it
may
be
vnde●stood
of
Gods
people
:
for
[
*
](A15991-e58880-b)
*
1.
Cor.
14
8
,
9
if
the
trumpet
giue
an
vncertaine
sound
,
who
shall
prepare
hims●l●e
vnto
battel●
?
except
(
●aith
the
Apostle
)
ye
v●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
(
[
*
](A15991-e58900-b)
*
Heb.
9.24
.
euen
into
the
very
heauens
)
to
appeare
now
in
the
sight
of
God
for
vs
.
For
the
Pome●granets
,
consider
their
composition
:
they
were
made
of
blew
silke
and
purple
scarlet
.
Not
to
meddle
with
I●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
intimat●d
the
Beautie
and
comelin●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
fruit●s
are
commaunded
,
so
a●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
?
p●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
Pome●granat
,
A
Bel
and
a
Pome-granat
?
Let
it
also
be
the
Christians
Embleme
,
A
word
and
a
worke
,
A
word
and
a
worke
:
or
Faith
and
Frui●es
,
profession
and
practise
:
Say
well
and
Doe
well
:
what
thy
wordes
sound
,
let
thy
workes
expound
.
To
make
a
noyse
in
wordes
,
but
to
abolish
deedes
,
it
is
to
weare
a
Bell
without
a
pome-granat
,
a
breach
of
the
Law
.
Let
the
many
graines
cou●hed
vnder
one
pill
,
put
vs
in
minde
of
(
[
*
](A15991-e59030-b)
*
Bedaes
meditation
.
multifaria
virtutum
operatio
,
vno
Charitatis
munimine
)
of
the
manifold
operation
of
vertues
in
one
bond
of
Charitie
.
Such
wordes
▪
such
workes
concurring
,
are
as
the
fringe
of
a
Christians
garment
:
not
onely
profitable
to
the
Wearers
,
but
also
to
the
Hearers
.
And
this
briefely
of
the
Robe
.
Lect.
XXIII
.
THE
second
differencing
garment
is
the
Aephod
(
an
indument
vpon
the
other
)
stately
,
for
his
colours
and
stuffe
:
for
it
was
made
of
beaten-gold
,
blew-silke
,
and
purple
,
and
scarlet
and
fine
twined
linnen
:
and
such
were
the
shoulders
edges
.
But
on
either
shoulder
should
be
a
bosse
of
golde
,
and
in
the
same
couched
one
Onix-stone
,
wherein
Israels
names
(
as
before
)
were
grauen
,
that
so
Aaron
might
carry
the
remembrance
of
Israel
on
his
shoulders
before
Iehouah
.
For
the
state-colours
and
stuffe
,
I
will
meddle
no
more
now
,
than
thus
,
they
represent
in
Christ
Iesus
,
nothing
but
that
is
excellent
:
for
a
practike-rule
it
is
in
Diuinitie
,
that
heauenly
things
incomprehensible
,
be
expressed
by
such
earthly
things
as
are
excellent
,
and
within
our
comprehension
.
Only
somwhat
touching
the
Onix-gems
on
the
shoulders
.
The
Onix
in
his
colour
,
is
[
*
](A15991-e59160-b)
*
Plin.
l.
37.
c.
6
humani
vnguis
similitudine
,
like
to
the
naile
of
a
mans
finger
:
that
is
,
whitely-red
or
ruddi-white
:
the
very
colour
of
mankinds
nature
,
first
fetched
from
the
earth
:
excellent
in
the
first
Adam
,
but
perfectly
excellent
in
the
second
Adam
:
who
afterwards
in
this
song
(
cap.
5.10
.
)
is
saide
to
be
white
and
ruddy
,
the
cheifest
of
ten
thousand
.
And
therfore
in
this
pure
earthlike
gemme
may
well
be
shadowed
all
mankind
supported
by
Christ
Iesus
,
for
which
the
Apostle
termeth
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Sauior
of
all
men
.
[
*
](A15991-e59250-b)
*
King
of
Mauritania
.
Atlas
of
Poets
is
said
(
in
respect
of
his
great
astrologicall
skill
)
to
support
the
firmament
on
his
shoulders
(
prety
and
witty
to
their
shadowing
purpose
)
but
in
typicall
Aaron
do
here
behold
him
that
Sustaineth
all
things
with
his
mighty
word
,
Hebru.
1.3
.
But
marke
his
cariage
,
with
his
difference
.
He
caries
all
things
(
chiefly
,
all
men
)
but
so
,
as
principally
he
sustaineth
the
Israel
of
God
.
Which
when
the
Apostle
considereth
,
vnto
this
(
The
sauiour
of
all
men
)
he
addeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
specially
of
belieuers
(
1.
Tim.
4.10
.
)
euen
as
here
in
the
shadowe
,
he
vpholdeth
all
man-kinde
,
but
specially
Belieuers
,
the
Israel
of
God
,
whose
names
are
expresly
engrauen
on
his
shoulders
(
as
good
as
written
in
the
palme
of
his
hand
)
by
reason
whereof
,
their
mysticall
walls
are
euen
in
his
sight
.
Let
heauens
fall
,
let
earth
moue
,
yet
God
is
good
to
Israell
,
euen
to
the
pure
in
heart
.
Let
the
mother
forget
the
childe
,
yet
will
hee
neuer
forget
his
people
.
To
that
end
hath
our
Hie-priest
vndertaken
our
flesh-like
Onych
nature
,
that
he
might
saue
all
such
as
come
vnto
the
Father
by
him
.
This
briefly
of
the
Aephod
:
now
next
to
his
Breastplate
.
After
the
differencing
tires
of
Robe
and
Superhumerall
,
wee
are
to
consider
the
Rationall
or
Breast-plate
of
Iudgement
.
For
colour
and
stuffe
,
it
was
like
the
Superhumerall
or
Aephod
▪
but
in
length
and
bredth
only
of
an
hand
:
coopled
at
the
corners
with
gold
chaines
,
fastned
to
rings
.
Afterwards
,
there
were
platted
vpon
it
12.
pretious
stones
(
euery
stone
hauing
grauen
in
it
one
of
Israels
sonnes
names
)
but
within
was
secretly
couched
,
the
Mysticall
Vrim
and
Thummim
.
And
(
according
to
former
proportion
)
hereof
so
briefly
as
I
may
.
The
colours
and
stuffe
,
do
still
shadow
forth
,
that
euery
thing
in
Christ
Iesus
,
is
glorious
and
excellent
.
The
Rationalls
square
forme
,
with
his
12
▪
precious
gemmes
and
names
engrauen
,
doth
point
vnto
Reuel.
22.14.15
where
the
new
Ierushalem
is
foure-square
,
and
the
foundation
12.
pretious
stones
,
wherein
the
names
of
the
Apostles
were
written
.
[
*
](A15991-e59480-b)
*
De
tabern
.
lib.
3.
cap.
5.
As
Beda
by
the
2.
shoulders
could
vnderstand
the
Church
;
first
of
Iewes
,
secondly
of
Gentiles
:
so
by
Aarons
Pectorall
,
we
are
well
to
vnderstand
the
antient
church
in
Reuel.
7.4
.
&c.
pointing
at
Saint
Iohns
Pectorall
,
representing
a
large
Church
of
the
Gentiles
.
And
therfore
,
where
Aarons
Breast-plate
was
but
an
hand-square
:
Saint
Iohn
seeth
a
new
pectorall
,
thousands
of
cubits
square
.
But
as
Christ
is
the
Rocke
whereon
the
whole
Church
of
Iewes
and
Gentiles
is
builded
:
so
all
that
is
represented
by
Aharons
Breast
,
whereon
this
Rationall
(
or
reasonable
people
)
is
placed
.
Wherewith
is
to
be
obserued
,
how
euery
faithfull
soule
is
,
before
God
,
as
a
Gemme
of
much
price
:
though
differing
in
colours
(
for
the
same
measure
of
glorification
is
not
to
all
)
nor
euery
one
of
same
operation
(
for
one
and
the
same
spirit
ministreth
diuersly
)
yet
,
all
vertuous
,
all
gracious
,
all
members
of
Iesus
.
For
Vrim
and
Thummim
we
know
as
Nownes
Common
,
but
not
as
Names
proper
.
Both
of
them
are
Nownes
of
the
plurall
number
:
the
first
signifying
Flames
or
Lights
:
the
other
signifying
Perfections
or
finishments
.
For
some
Greekes
and
some
Latines
they
haue
vsed
other
version
,
but
I
know
not
how
to
defend
it
.
As
they
were
in
this
Breast-plate
,
so
were
they
names
proper
,
but
so
we
know
them
not
.
And
this
well
shadowes
out
Messiah
,
[
*
](A15991-e59670-b)
*
Coloss.
2.3
.
in
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
:
who
is
to
his
members
the
same
that
Vrim
and
Thummim
was
to
the
Gemmes
,
namely
a
reuealer
of
his
fathers
secret
:
for
where
these
are
gathered
together
in
his
name
,
there
hee
will
(
by
his
spirit
)
be
amidst
them
,
for
leading
them
into
all
truth
.
And
if
it
be
lawfull
for
mee
to
guesse
,
how
this
Vrim
and
Thummim
did
manifest
Iehouahs
secret
,
I
take
it
to
be
by
illumining
such
a
Gemme
or
Gemmes
,
(
whom
the
case
concerned
in
regard
of
such
a
tribe
,
tribes
,
or
familie
)
with
perfect
letters
or
writing
for
that
present
:
and
so
Vrim
to
haue
his
name
in
regard
of
that
Light
;
and
Thummim
to
be
so
called
,
in
Respect
of
his
perfect
or
absolute
declaration
:
finishing
and
putting
an
end
to
some
scruple
.
But
howsoeuer
,
two
glorious
hid
creatures
they
were
,
whereby
(
as
by
instruments
)
it
pleased
God
to
reueale
some
secret
,
when
Aharon
consulted
.
And
as
the
father
reueales
nothing
but
by
his
sonne
(
[
*
](A15991-e59790-b)
*
Iohn
1.
●
.
for
he
is
that
true
light
,
which
lightneth
euery
man
that
is
borne
into
the
world
)
so
is
there
no
comming
vnto
the
Father
but
by
him
.
As
for
the
Romanists
,
who
affirme
that
[
[
*
](A15991-e59800-b)
*
Decret.
lib.
Sext.
cap.
1.
Romanus
Pontifex
iura
omnia
in
scrinio
pectoris
sui
clensetur
habere
,
]
the
Roman
Hie-priest
is
to
be
thought
to
haue
all
lawes
in
the
closet
of
his
breast
:
they
herein
doe
but
labour
to
hoise
vp
a
●east
into
Christs
place
,
who
onely
is
the
Wisedome
of
his
father
.
For
their
Apostaticall
Beast
,
he
is
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Out-law
spoken
of
in
2.
Thess.
2.8
.
figured
by
Antiochus
Epiphanes
in
Daniel
7.8.20
.
&c.
●ermed
[
*
](A15991-e59890-b)
*
Zech.
11.
vlt.
Rógni
háae●l
my
vaine
shepheard
,
a
fugitiue
from
th●
flocke
:
vpon
whose
right
hand
and
eie
the
sword
of
Gods
iudgement
is
.
By
reason
whereof
,
neither
can
his
hand
hold
the
sheep-crooke
,
nor
his
eie
discerne
the
true
sheepefold
.
This
briefely
of
the
Pectorall
.
The
fourth
and
last
differencing
tyre
is
a
Plate
,
made
of
pure
golde
,
put
vppon
a
blew
silke
tape
,
wherewithall
it
was
tied
to
the
fore
front
of
the
Miter
:
in
which
was
curiously
engrauen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Holines
to
Iehouah
.
And
this
was
Aaron
to
beare
on
his
head
,
for
taking
away
such
sins
of
the
people
as
were
mingled
with
the
sacrifices
;
that
so
God
might
be
well
pleased
with
sacrificer
and
sacrifice
.
All
which
shadoweth
a
necessitie
of
Messiah
,
●uen
in
our
best
actions
.
First
,
Our
Aaron
and
Aarons
head
is
Christ
Iesus
(
Coloss.
1.18
.
)
and
[
*
](A15991-e60030-b)
*
Clem.
Alex.
in
strom.
5.
That
Sauiour
is
the
head
of
his
church
,
who
hath
for
signe
of
his
regall
empery
[
Pileus
capiti
impositus
]
that
Bonet
on
his
head
.
Secondly
,
for
the
s●cred
Superscription
,
it
plainely
preacheth
,
that
all
Sanctitie
is
to
be
ascribed
to
the
Lord
.
And
that
Isaiahs
Seraphim
(
in
chap.
6.
)
do
testifie
:
when
(
as
out
of
fierie
flames
)
th●y
cry
,
holy
,
holy
,
holy
,
Lord
God
of
hostes
.
All
holy
art
thou
O
sacred
trinitie
and
vnitie
;
and
with
thee
dwells
nothing
but
holinesse
.
Thi●dly
,
and
whereas
Aaron
must
by
intercession
remooue
the
Israelites
staines
in
sacrifice
,
it
teacheth
:
first
,
that
in
all
our
spirituall
obl●tions
(
prayers
,
pre●chings
,
almes
&c.
)
there
be
blots
and
imperfections
.
Not
that
such
blots
or
staines
be
the
works
of
●aith
,
or
effects
of
God
his
grace
in
vs
,
(
for
that
were
to
blaspheme
God
and
his
grace
,
whose
●ffects
are
all
holy
,
as
be
their
Cause
)
but
they
be
cankered
blossomes
of
the
vnregenerate
part
,
who
neuer
can
be
but
filthy
like
th'
old
Adam
they
flow
from
.
In
which
respect
,
so
long
as
the
old
Adam
is
our
crooked
neighbour
(
which
will
be
all
our
life-time
here
)
we
all
are
euer
to
pray
for
the
remission
of
our
trespasses
.
Secondly
,
it
teacheth
vs
to
offer
no
word
nor
worke
to
God
,
but
by
his
sonne
our
Mediatour
and
Hie-priest
,
Christ
.
And
this
is
by
vision
signified
to
S.
Iohn
(
in
Reuel.
8
)
where
the
prayers
of
the
Saints
are
offered
vp
in
the
golden
censor
of
the
great
Angell
of
Couenant
,
that
is
,
Christ
Iesus
.
And
S.
Peter
(
in
his
1.
ep.
2.
chap.
)
expresseth
it
plainely
,
when
hee
termes
the
faithfull
,
an
holy
priesthood
,
for
offering
vp
spirituall
sacrifices
acceptable
to
God
by
Christ
●esus
:
a
doctrine
right
frequent
in
scripture
.
For
this
is
the
[
*
](A15991-e60200-b)
*
Mal.
3.1
,
2
,
3.
Maleác
habbèrith
the
Angel
of
that
couenant
;
who
shall
sit
downe
to
try
and
fine
the
siluer
:
he
shall
euen
fine
the
sonnes
of
Leui
,
and
purifie
them
as
gold
and
siluer
,
that
they
may
bring
to
the
Lord
in
Righteousn●sse
.
Thus
Christ
our
Aaron
,
hath
perfectly
put
vpon
him
all
the
Iudgement
,
iustice
,
truth
and
holinesse
that
was
shadowed
in
Aaron
,
and
euerie
of
Israels
hie-priests
.
It
remaineth
,
that
we
,
by
truth
of
faith
,
doe
[
*
](A15991-e60260-b)
*
Rom.
13.14
put
on
the
Lord
Iesus
Christ
as
a
garment
,
for
our
able
standing
before
God
in
his
glorious
day
of
iudgement
.
Lect.
XXIIII
.
THE
Instalments
and
Garments
thus
spoken
of
,
it
now
resteth
I
say
something
of
Arons
Action
,
in
respect
of
his
sacrificehood
:
and
yet
thereof
but
a
little
.
It
consisteth
,
first
,
in
Oblation
:
secondly
,
in
Benediction
or
blessing
.
Oblation
,
is
the
offering
vp
of
some
ceremoniall
creature
vnto
God
,
in
the
behoofe
of
the
church
.
And
this
is
to
be
considered
;
first
,
in
his
offerings
presented
in
the
Holy-place
or
Sanctum
:
secondly
in
the
things
which
he
presented
in
the
most
holy
or
Sanctum
Sanctorum
.
The
thing●
offred
vp
in
the
Sanctum
(
for
the
Tabernacle
was
diuided
into
the
Court
Sanctum
,
and
Sanctum-sanctorum
)
[
*
](A15991-e60430-b)
*
Num.
18.1
,
2
and
28.1
,
&c.
this
Hie-priest
had
in
common
with
the
Minor
priests
,
but
the
Hie-priest
still
superior
in
such
oblations
.
And
these
kind
of
off●ings
were
Daily
.
But
an
other
kind
of
oblation
(
peculiar
to
the
[
*
](A15991-e60450-b)
*
Hebr.
9
6.7
Leu.
16.2
&c
hie-priest
)
appertained
to
the
sanctum-sanctorum
or
Most-holy
:
into
the
which
none
might
enter
but
the
Arch-sacrificer
:
and
this
only
,
once
in
the
yeare
(
namely
,
in
the
tenth
day
of
their
seauenth
month
(
Tishri
▪
answering
to
the
most
part
of
our
September
)
termed
the
feast
of
expiation
,
Leuit.
16.
In
his
daily
sacrifice
,
was
shadowed
forth
that
Lambe
,
which
with
God
was
slain
from
the
beginning
of
the
world
:
euen
Christ
Iesus
,
shadowed
in
the
sacrifices
of
Adam
,
Abel
,
Sheth
,
and
so
forward
to
the
time
of
the
lawe
.
And
from
that
time
shadowed
(
as
in
other
things
,
so
)
specially
in
the
Legall
lambe
offered
euery
morning
and
night
:
first
in
the
Tabernacle
,
then
afterwards
in
the
Temple
.
So
that
it
may
well
be
said
of
him
,
that
hee
was
killed
all
the
day
long
;
yea
,
all
the
worlds
yeares
along
.
The
Minor-priests
(
that
is
the
Heads
of
faithful
families
)
did
ply
the
shadowing
Altare
with
such
types
:
but
Christ
(
our
Aaron
)
he
was
the
Head-priest
,
and
Gouernour
of
his
holy
Family
:
who
(
being
better
then
the
figure
)
did
not
offer
for
his
owne
sinnes
(
in
that
he
was
sinlesse
)
but
for
the
sinnes
of
his
people
.
And
this
in
mysterie
he
did
and
doth
euer
:
for
which
he
is
termed
(
as
afore
)
a
priest
according
to
the
Order
of
Mel●hi-tsedek
,
that
is
,
an
Eternall
priest
:
more
perfect
than
that
of
Aaron
.
But
for
offering
vp
himselfe
Actually
in
that
our
Nature
which
Really
is
to
satisfie
for
transgression
,
it
was
to
fall
out
in
the
end
of
the
world
,
(
hebrews
9.26
.
)
that
is
,
in
the
last
Age
or
mysticall
Day
.
Which
oblation
,
as
it
was
himselfe
,
so
but
One
,
and
Once
represented
by
that
one
day
of
Expiation
,
wherein
the
hie-priest
was
to
enter
the
Most-holy
.
Then
the
which
what
can
be
saide
more
fully
,
for
abolishment
of
Romish
Reall
flesh-sacrifice
,
which
daily
their
blasphemous
Priests
,
would
be
thought
to
offer
vp
,
after
that
by
muttering
,
charming
,
breathing
they
haue
made
to
them
the
body
of
a
false
Christ
,
begotten
of
Bake●s
bread
.
In
the
generation
of
which
false
Christ
,
the
Bread
is
Patient
in
roome
of
the
Virgin
:
and
their
vnholy
breath
is
Agent
,
insteade
of
the
Holy-Ghost
ouer-shadowing
.
The
very
repetition
of
which
Stage-play
is
a
sufficient
conf●tation
:
So
much
briefely
of
Aarons
oblation
.
Aarons
Benediction
or
Blessing
,
it
is
eyther
that
which
hee
powred
out
vpon
inferiour
officers
:
or
else
,
vpon
all
the
people
.
The
inferiour
officers
were
,
first
,
Minorit-priests
:
secondly
,
Seruiceable
Leuites
:
for
every
Priest
vnder
the
Law
was
a
Leuite
,
but
not
euery
Leuite
a
priest
.
For
these
officers
ecclesias●●ke
,
they
were
blessed
of
the
Hie-priest
in
their
[
*
](A15991-e60740-b)
*
Num
8.11
vsque
ad
sinem
.
entrance
into
such
function
:
together
with
other
peculiar
ceremonies
.
For
blessing
the
people
,
that
specially
was
done
at
the
time
of
their
publike
worship
(
as
in
Leuit.
9.22.23
.
Numb.
6.22
.
&c.
)
the
equitie
of
both
lying
in
that
Antient
Canon
:
[
*
](A15991-e60780-b)
*
hebr.
7.7
.
Without
all
Contradiction
,
the
Lesser
is
to
be
blessed
of
the
Greater
.
By
all
which
is
liuely
shadowed
,
that
Christ
our
high-priest
is
onely
hee
,
by
whom
Minister
and
people
become
blessed
.
The
heauenly
father
blesseth
,
but
by
his
Sonne
our
Mysticall
Aaron
.
This
dooth
the
Apostle
remember
,
when
to
the
Ephesians
(
chap.
1.3
.
)
hee
thus
prayeth
:
Blessed
be
God
,
euen
the
father
of
our
Lord
Iesus
Christ
,
which
hath
blessed
vs
with
all
spirituall
Blessing
in
heauenly
thing●s
,
through
Christ
.
And
of
him
it
can
be
onely
essentially
said
,
that
hee
,
the
Greater
,
blesseth
vs
the
Lesser
.
Who
(
as
before
he
was
shadowed
in
Isaac
,
so
he
)
can
only
say
,
Such
I
haue
blessed
,
and
they
shal
be
blessed
.
Which
action
of
blessing
is
in
the
Gospel
very
frequent
:
whereas
,
not
onely
he
blesseth
Ministers
and
people
,
but
also
meate
and
drinke
,
a
more
inferiour
creature
.
To
him
let
minister
and
people
repaire
for
a
blessing
:
Ministers
for
speaking
effectually
,
People
for
hearing
effectually
.
If
he
blesse
,
their
water
is
turned
strait
to
wine
:
but
if
he
curse
,
their
thigh
rottes
,
and
their
figtree
will
neuer
become
fruitefull
.
Let
this
here
suffice
for
Aaron
.
Lect.
XXV
.
Iosua
.
THe
next
personall
Shadow
shal
be
that
great
successor
of
Moses
,
the
Leader
and
Planter
of
Israel
in
Canaan
:
who
primordially
was
termed
Hoshea
;
but
secondarily
IEHOSHVA
,
Num.
13.9.17
.
The
[
*
](A15991-e60960-b)
*
Talmud
Hieros
.
in
Cohem
Gad●●
:
obserued
of
maister
H.
Br.
in
Dan.
Rabbines
doe
prettily
search
out
from
whence
this
Iod
commeth
(
for
so
Hebrews
do
terme
the
letter
I
,
)
which
here
is
preponed
to
Hoshea
;
by
which
it
commeth
in
hebrew
forme
,
to
be
Iehoshua
.
Who
therein
obserue
how
it
was
that
IOD
,
which
was
taken
from
Abrahams
wife
,
when
of
Sarai
she
was
called
Sarah
,
Genes.
17.15
.
Which
letter
IOD
(
of
Greekes
called
Iota
)
wandred
as
without
a
resting
place
,
till
such
time
as
it
found
a
place
in
Hoshea
.
Whereto
that
ancient
prouerbe
might
wel
allude
in
Math.
5.18
.
One
Iote
,
or
one
title
shall
not
scape
,
till
all
things
be
fulfilled
.
If
the
Iewish
Cabalists
were
not
here
blinde
,
Sarah
should
not
more
easily
leade
them
to
Iosuah
,
then
the
blessed
Virgin
might
leade
them
to
IESVS
.
Nor
(
were
not
a
vaile
ouer
their
eyes
)
could
th●y
rest
in
this
,
that
Hoshea
assumed
Iod
from
Sarah
:
but
rather
Cabalike-wise
be
led
thereby
to
Iesus
,
who
assumed
the
Womans
seede
,
the
seed
of
a
Virgin
:
that
so
,
what
woman
had
lost
,
it
might
be
found
in
Iesus
.
Did
Moses
the
great
Law-giuer
,
afford
that
IOD
to
the
Arch-duke
of
Israel
?
But
Iehouah
(
greater
than
Moses
)
he
that
gaue
the
law
primordia●ly
to
Moses
,
euen
he
gaue
a
Iote
of
womans
seed
to
our
captaine
Christ
.
Nor
what
the
Father
hath
giuen
him
,
can
any
man
or
Diuell
pull
out
of
his
hands
.
This
to
the
Cabalists
.
But
for
our
more
particular
information
,
let
vs
consider
this
shadow
,
first
,
in
his
Name
:
secondly
,
in
his
Office
.
The
name
Hoshea
or
Iehoshua
or
Iosua
,
they
are
in
hebrew
forme
,
the
verie
same
that
Iesus
is
in
greeke
forme
.
Which
causeth
the
Author
to
the
Hebrewes
,
chap.
4.8
.
(
writing
in
Greeke
)
not
to
say
,
If
Ioshuah
had
giuen
them
rest
,
&c.
but
,
If
Iesus
had
giuen
them
rest
:
for
euery
of
them
are
deriued
of
one
and
the
same
Roote
(
Iásh●
,
not
sounding
Gnaijn
)
and
in
english
is
a
Sauiour
,
according
to
the
interpretation
of
that
verie
Ang●ll
Gabriel
,
in
Math.
1.21
.
where
the
promised
seede
is
termed
Iesus
,
why
?
Because
he
shall
saue
his
people
from
their
sinnes
:
euen
as
the
Iudges
(
after
Ioshua
)
were
termed
Sauiours
,
for
God
stirred
them
vp
temporarily
to
saue
Israel
from
the
yoke
of
the
enemies
.
So
that
Hoshea
and
Iesus
haue
one
and
the
same
name
of
Sauiour
:
the
first
of
them
tempora●ly
[
*
](A15991-e61480-b)
*
Nom●n
enim
Iesu
(
quod
in
lege
praedicabitur
)
erat
adumbratio
Domini
:
Clem.
Alex.
in
paedag
.
lib.
1.
cap.
7.
sauing
Israel
,
according
to
the
proportion
of
a
shadow
:
the
second
sauing
all
his
people
eternally
,
according
to
the
proportion
of
a
substance
.
For
his
Office
,
it
hath
generally
beene
noted
in
his
Names
signification
,
which
more
particularly
I
will
obserue
:
first
,
in
his
Conducting
of
Israel
:
secondly
,
in
his
Circumcising
of
Israel
:
thirdly
,
in
his
Dispossessing
of
Cananites
,
and
Possessing
Israel
of
Canaan
.
In
conducting
of
Israel
,
he
shadowed
our
Sauiour
Iesus
,
who
vnto
Ioshua
(
in
chap.
5.14
.
)
doth
terme
himselfe
Sar-tsebá-Iehouah
,
The
captaine
of
Iehouahs
Armie
:
that
is
,
the
Leader
of
his
people
.
In
which
respect
also
euery
Iudiciall
and
Regall
Annointed-ones
were
figures
.
And
blessed
are
that
people
,
who
haue
Christ
Iesus
for
their
Iosua
,
for
their
Gedeon
,
for
their
Dauid
,
for
their
Captaine
.
All
Baptized-ones
do
professe
that
(
By
God
his
grace
)
they
will
march
vnder
his
Banner
(
a
red-crosse
in
the
white-field
of
an
vnspott●d
Conscience
)
fighting
against
the
Diuell
,
the
World
,
and
Flesh.
As
they
would
not
be
arraigned
of
periurie
,
yea
,
of
capitall
hie
treason
in
conspiring
with
the
enemy
,
let
all
such
looke
to
that
sacramentall
oth
,
and
at
least
(
now
at
last
)
become
more
faithfull
Followers
.
2
Ioshua
receiuing
commandement
of
God
,
to
Circumcise
Israel
now
the
Second
time
(
chap
5.2
.
)
it
will
shadow
forth
that
Circumcision
which
is
made
without
hands
,
Coloss
2.11
.
(
and
the
very
same
repres●nted
by
Baptisme
)
which
is
an
inward
circumcision
made
by
the
Spirit
.
This
the
Apostle
(
in
Rom.
2.29
.
)
doth
call
,
Circumcision
of
the
heart
in
the
spirit
,
because
in
such
an
heart
was
that
mortification
which
was
represented
by
the
outward
signe
.
But
for
the
first
circumcision
,
he
saith
it
is
in
the
letter
,
that
is
,
onely
according
to
outward
obseruance
:
and
this
he
saith
,
doth
make
a
true
Iewe
,
that
is
,
a
true
Christian
to
God-ward
.
As
that
second
circumcision
did
well
represent
Regeneration
,
so
Ioshua
herein
did
well
r●present
our
Iesus
,
by
whose
spirit
and
word
we
are
inwardly
circumcised
and
Baptized
:
for
though
Iohn
powre
on
the
water
,
yet
Christ
must
minister
the
Spirit
.
[
*
](A15991-e61800-b)
*
Orig.
on
Ios.
5.
It
is
Christ
that
hath
giuen
vs
the
second
circumcision
by
Baptisme
of
New-birth
;
it
is
he
that
hath
purged
our
soules
.
Nor
without
the
second
Circumcision
,
is
the
shame
of
our
mysticall
Aegypt
,
remooued
.
3
Ioshua
Dispossessing
Canaan
of
the
vncircumcised
,
he
therein
may
well
shadow
forth
Christ
Iesus
two
wayes
:
first
,
in
dispossessing
the
earth
of
the
reprobate
,
that
so
the
meeke-ones
may
possesse
it
,
Math.
5.5.2
.
Pet.
3.13
.
For
as
it
was
created
for
the
sonnes
of
God
,
so
onely
they
shall
finally
possesse
it
,
and
haue
a
glorious
vse
of
it
.
Secondly
,
it
may
well
shadow
also
,
the
dispossessing
our
bodi●y
earthly
Canaan
of
spirituall
Cananites
(
of
vncircumcised
sense
and
affection
)
and
this
was
[
*
](A15991-e61900-b)
*
Orig.
on
Iosh.
Lect.
1.
&
in
Tropolog
.
Origens
meditation
,
when
he
thus
writ
:
Within
vs
are
these
Nations
of
vices
.
For
within
vs
are
Cananites
,
within
vs
are
Perezites
,
within
vs
are
Iebusites
.
Yea
,
I
say
more
,
that
the
seauen
accursed
Nations
(
of
Cananites
,
Hittites
,
Hiuites
,
Perizzites
,
Girgashites
,
Amorites
,
and
Iebusites
)
are
naturally
within
vs
:
who
onely
can
bee
cast
forth
by
that
stronger-man
Iesus
,
as
sometimes
the
former
nations
were
cast
forth
by
[
*
](A15991-e61960-b)
*
Ioshu
.
24.11
Ioshua
:
and
as
(
after
that
)
seauen
diuells
were
cast
out
of
Mary
Magdalene
by
Christ
Iesus
.
But
the
dispossessing
of
euill
is
here
but
in
part
(
for
still
there
is
some
Canaanite
in
our
land
)
and
so
we
be
taken
vp
for
better
vse
but
in
part
.
But
when
our
[
*
](A15991-e61990-b)
*
Aug.
cont.
F●ust
.
lib.
16
remembreth
this
.
Iesus
shall
come
from
Paran
mysticall
(
Habak.
3.3
.
)
as
Ioshua
did
from
Paran
literall
(
Numb.
13.1
.
)
he
shall
,
not
onely
beginne
,
but
also
liue
to
perfect
such
purgation
.
So
much
for
Ioshua
.
Lect.
XXVI
.
Samson
.
THe
next
shadow
I
select
from
many
,
is
Samson
,
or
(
according
to
Hebrew
forme
)
Shimshôn
.
In
whom
wee
will
consider
,
first
his
names
signification
:
secondly
,
his
calling
.
His
name
(
being
deriued
of
Shèmesh
)
it
is
(
Sol-eius
)
as
much
to
say
in
English
,
as
his-sunne
.
Amongst
the
Iudges
stirred
vp
to
saue
Israel
,
Samson
shined
as
a
Sunne
in
that
Churches
firmament
.
All
of
them
starres
,
but
this
Deliuerer
a
Sunne
among
the
starres
,
casting
his
glorious
lightsome
beames
through
Canaan
and
Palestina
.
But
if
we
make
transition
from
this
shadow
to
his
substance
,
we
shall
finde
Messiah
to
be
that
glorious
bright
Sunne
wherewith
the
Church
is
environed
in
Reuel.
12.1
.
&c.
out
of
whose
Goshen
there
is
nothing
but
Aegyptian
darkenesse
.
This
(
in
mystery
)
is
that
Sunne
in
Psal.
19.6
.
Who
is
like
a
Bridegroome
comming
forth
of
his
nuptiall
chamber
(
for
hee
that
hath
the
Bride
,
is
the
Bridegroome
,
Ioh.
3.29
.
)
and
he
is
that
Gibbôt
mightie
strong-man
that
runneth
his
course
,
and
none
can
resist
him
.
When
the
Iewes
and
Gentiles
,
by
nailing
him
to
the
crosse
,
and
sealing
him
in
a
tomb
,
did
labour
to
stay
his
course
,
they
yet
preuailed
not
:
for
his
sound
went
forth
to
the
ends
of
the
earth
right
quickely
,
Rom.
10.18
.
Meane
time
,
as
they
abused
him
on
the
crosse
,
the
very
firmamentall
Sunne
did
preach
to
all
the
world
,
that
the
diuine
Sonne
of
heauen
was
suffering
an
eclipse
in
his
course
.
At
the
eclipsing
of
whose
Glory
,
that
sphericall
Sunne
did
blush
,
did
turne
away
his
light
,
as
abashed
at
mankinde
,
that
shamed
not
to
doe
violence
to
the
Authour
of
Nature
,
the
beginner
and
finisher
of
our
saluation
.
In
comparison
of
this
Sunne
,
Samson
was
but
a
starre
:
for
from
this
Sunne
,
all
Churches
starres
doe
mutuate
their
glittering
shine
,
doe
deriue
their
Glory
.
Which
Sunne
,
as
it
hath
these
fortie
yeares
together
(
and
vpward
)
giuen
a
large
shine
in
our
land
by
the
beames
of
his
Gospel
:
so
,
God
grant
that
our
sinnes
doe
not
cause
this
Sunne
to
set
:
that
wee
naile
him
not
in
his
members
on
the
crosse
,
lest
spirituall
darkenesse
couer
all
our
ear●h
at
noone-tide
.
For
Samsons
Calling
,
it
is
twofold
:
first
,
Ceremoniall
:
and
secondly
,
Morall
.
His
Ceremoniall
Calling
is
that
whereby
hee
was
imme●iately
sep●rate
from
the
wombe
,
for
which
hee
was
called
Nazarite
.
His
Morall
vocation
is
that
whereby
in
ripe
yeares
he
became
a
Martiall
Iudge
ouer
Israel
.
For
his
Ceremoniall
title
,
we
wi●l
first
consider
the
Word
,
then
secondly
his
Ceremonie
.
The
worde
Nazarite
(
of
Názar
)
dooth
signifie
One
seperated
or
exempted
from
common
things
,
to
the
end
a
certaine
vowe
may
be
performed
to
the
Lord
,
as
in
Numb.
6.2
.
And
indeede
,
our
sacred
vowes
to
God
will
not
be
performed
,
otherwise
then
with
Henoch
and
the
Nazarite
wee
seperate
our selues
from
the
common
courses
of
Men
,
that
so
we
may
walke
with
God
.
And
such
perfect
seperation
was
in
Christ
,
for
which
he
is
so
oft
of
the
Holy
Ghost
termed
Nazarite
.
I
am
not
ignorant
,
that
many
(
from
Math.
2.23
.
)
doe
affirme
that
Iesus
is
termed
Nazarite
,
not
in
respect
of
the
ceremoniall
terme
,
but
of
the
Citty
Nazaret
wherein
hee
sometimes
dwelled
.
And
their
reason
is
two-fold
:
first
,
because
Saint
Mathew
saith
,
that
his
dwelling
in
that
Citty
gaue
cause
,
why
he
should
be
called
Nazarite
:
secondly
,
because
the
Syriak
text
reades
[
*
](A15991-e62420-b)
*
Look●
Tremelius
thereon
Natsareth
with
tsadi
,
not
Nazareth
with
zaijn
.
For
the
Syriaks
forme
of
writing
,
it
is
not
much
materiall
:
seeing
Translators
vse
much
libertie
in
proper
Names
:
as
in
the
Gospel
,
one
and
the
same
word
is
written
diuersly
,
as
Gersene
,
Math.
8.28
.
is
Gaderene
,
Luke
8.26
.
Mark
5.1
.
so
Simson
in
Hebrew
(
if
wee
aspirate
not
Shin
)
is
Sampson
in
Greeke
,
and
Samson
in
Latine
.
Which
ouer
much
respect
to
the
Syriake
,
hath
not
onely
led
many
to
thinke
that
our
Sauiour
had
the
name
Nazarite
onely
from
that
Citty
,
but
also
,
that
the
towne
Nazareth
had
allusion
to
Isaiah
11.1
.
where
Christ
being
prophecied
of
,
the
Prophet
saieth
,
And
there
shall
come
a
rod
forth
of
the
stocke
of
Ishaj
[
Venétser
]
and
a
graffe
out
of
his
roote
:
or
as
some
will
,
a
goodly
spring
out
of
his
rootes
:
though
indeede
I
cannot
see
how
Netser
can
signifie
a
spring
,
except
by
spring
they
meane
a
sprout
,
twigge
,
or
●prig
.
But
passing
by
the
Syriaks
ts●
it
is
sufficient
that
the
originall
Greeke
in
the
New
testament
,
doth
neuer
write
it
otherwise
then
with
z
,
because
the
Greekes
z●ia
doeth
naturally
expresse
the
Hebrewes
zaijn
not
tsadi
.
Nor
would
it
be
vnheeded
,
that
the
Holy
Ghost
still
readeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Iesus
the
,
or
that
Nazarite
,
rather
than
of
Nazareth
.
Touching
Saint
Mathew
,
it
is
true
,
that
the
people
tooke
occasion
of
so
terming
him
in
regard
of
that
Citie
:
but
doth
it
therfore
follow
,
that
the
Holy-Ghost
made
the
same
to
be
his
Only
reason
?
When
as
Caiphas
prophecied
,
that
It
was
expedient
one
should
die
for
the
people
,
vnderstode
he
as
the
Spirit
of
prophecy
vnderstood
?
No
such
matter
.
The
souldier
percing
our
Sauiours
side
,
he
therein
fulfilled
a
prophesie
in
Zech.
12.10
.
and
yet
with
no
purpose
to
fulfil
that
prophesie
.
But
in
this
point
the
scripture
is
right
copious
:
nor
vnto
vs
should
it
be
strange
,
that
Man
oft
fulfilleth
the
scripture
vnknowing
:
and
in
aiming
at
one
end
,
dooth
accomplish
that
which
the
Holy-Ghost
applieth
to
another
.
But
to
presse
the
point
a
litle
furder
.
Saint
Mathew
saying
,
He
went
and
dwelt
in
a
Citty
called
Nazareth
,
that
it
might
be
fulfilled
which
was
spoken
according
to
the
Prophets
,
that
he
should
be
called
a
Nazarite
:
in
what
Prophets
is
it
so
said
?
Find
that
and
●he
knot
is
vnloosed
.
Reade
the
4.
great
prophets
and
the
12.
l●sser
prophets
,
and
thou
neuer
finds
it
once
.
In
a
word
the
prophecie
appeareth
in
Iudges
13.5
.
where
it
is
said
of
Sam●on
the
figure
,
[
*
](A15991-e62820-b)
*
Graec.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nezir
Aelohimijhièh
hannagnar
,
and
that
boy
shal
be
called
a
Nazarite
.
Which
,
howsoeuer
found
in
this
place
alone
,
may
be
said
to
be
according
or
by
the
prophets
:
first
,
for
that
this
booke
(
containing
an
historie
of
so
many
yeares
)
must
be
pend
by
moe
th●n
any
one
Prophet
:
secondly
,
it
may
be
so
said
,
in
respect
of
the
Iewish
diuision
of
the
Bible
,
who
part
the
old
testament
into
[
*
](A15991-e62870-b)
*
Ierom.
in
prologo
Galeato
.
three
bookes
or
seuerall
volumes
,
thus
:
Genesis
,
Exodus
,
Leuit.
Numb
.
Deut.
do
make
one
booke
:
Ioshua
,
[
*
](A15991-e62910-b)
*
Iudges
and
Ruth
are
with
them
but
one
Booke
:
Euseb.
eccles.
hist.
li.
6.
out
of
Orig.
on
psal.
1.
Iudges
,
Samuel
,
Kings
,
Isaiah
,
Ieremiah
,
Ezekiel
,
and
the
12.
small
prophets
,
all
they
make
the
second
booke
:
Iob
,
Psalmes
,
Prouerbs
,
Preacher
,
Canticles
,
Daniel
,
Chronicles
,
[
*
](A15991-e62970-b)
*
Ezra
1.
and
2
being
Nehem.
Ezra
and
Hester
make
the
third
booke
.
The
booke
of
Iudges
so
con-ioyned
in
the
second
Volume
,
may
wel
be
numbred
within
the
prophets
:
specially
seeing
historie
includeth
propheticall
mysterie
.
And
that
S.
Peter
plainly
intimates
in
Act.
3.24
.
when
he
saith
,
All
the
Prophets
from
Samuel
,
and
thenceforth
as
many
as
haue
spoken
,
haue
likewise
foretold
of
these
dayes
.
Some
vnderstanding
Ioseph
to
be
Nazarite
from
Gen.
49.26
.
(
where
the
worde
Seperate
is
Nazir
,
remembred
also
of
Moses
in
Deut.
33.16
.
)
do
therfore
vnderstand
the
prophets
Mathew
speaks
of
,
to
be
Iaakob
,
Moses
,
and
the
Penner
of
Samsons
storie
.
Which
indeed
is
something
:
but
howsoeuer
he
was
of
men
called
Nazarite
(
and
that
oft
in
scorne
,
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
.
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
,
Barn
.
s●rm.
30.
in
Cantic
.
till
infirmitie
of
body
require
it
.
Barnard
reprooueth
many
o●
his
time
for
their
ouermuch
curiositie
in
diet
(
Qui
in
totus
flunij●
,
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
●um
sivis
,
etiam
Aur●
&
poto
balsam●
.
Giue
to
me
such
another
as
Timothie
was
,
and
if
thou
wilt
,
I
will
seede
him
with
gold
,
and
giue
him
bal●●
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
●aith
thus
:
If
any
one
[
*
](A15991-e63450-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
Nou●
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
,
[
*
](A15991-e63530-b)
*
Isaiah
.
29.
●
.
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
Tu●tle
and
immaculate
Lamb
,
by
the
sheding
of
whose
blood
onely
we
are
cleansed
.
3
it
is
her
praise
to
haue
long
haire
,
because
it
is
giuen
her
for
a
Couering
:
and
it
is
a
womans
shame
,
to
be
s●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
would
be
so
farre
from
taking
their
long
Medusaes
shagges
for
a
glorie
,
as
they
would
therein
shame
and
know
themselues
worthy
to
be
counted
for
that
,
amongst
the
number
of
beasts
:
To
whom
that
ancient
adage
of
ours
is
adopted
,
Bush-naturall
,
more
haire
than
wit
.
If
they
would
herein
be
Nazarites
,
then
let
them
(
as
before
)
abstaine
from
wine
,
from
all
strong
drinks
,
from
other
dainties
,
and
from
hauing
communion
with
any
vncleanenes
.
And
yet
if
they
were
minded
so
to
do
,
they
should
but
Iudaize
,
and
after
a
sort
preach
that
Christ
is
not
come
in
the
flesh
:
seeing
his
so
comming
,
is
the
abolishment
of
legall
shadowes
.
Our
Messiah
fulfilled
this
abstinence
from
Glorie
(
in
the
roome
thereof
clothing
himselfe
with
shame
)
not
so
much
in
wearing
long
haire
(
for
I
know
not
whether
the
painter
deale
rightly
therin
)
as
in
bearing
our
beastly
shamefull
Sinnes
vpon
him
,
a●
a
burden
.
Which
sinnes
of
ours
grew
and
multiplied
in
length
vppon
him
(
who
is
the
Churches
head
)
and
he
vnder
them
mourned
,
till
the
time
of
his
voluntarie
vow
was
expired
.
And
that
vow
was
then
fulfilled
,
when
vpon
the
crosse
he
cryed
,
Tetelestai
,
It
is
finished
.
4.
Whereas
not
onelie
Sam●on
was
tied
to
these
legall
obseruances
,
what
time
he
should
be
borne
:
b●t
also
his
Mother
is
of
the
Angel
en●oyned
such
abstinence
before
&
after
conception
:
she
herein
might
well
resemble
the
blessed
Virgine
Marie
,
to
whom
the
Angell
Gabriel
related
the
extraordinarie
forme
of
Messiahs
conception
,
by
the
Holy
Ghost
his
ouershadowing
.
Which
blessed
Virgin
(
no
doubt
)
vpon
such
intelligence
would
right
willingly
abstaine
from
wh●tsoeuer
might
vnb●seeme
such
a
Glorious
generation
:
as
also
endeuour
aft●r
euery
obedience
,
by
the
which
she
might
be
the
fitter
Temple
of
the
holy-ghost
,
the
fitter
Mansion
for
the
mightie
God
of
Iaakob
.
With
the
angell
she
conferred
at
Nazaret
(
Luke
,
1.26
.
&c.
)
and
therewithall
might
secretly
obserue
,
that
the
Holy
thing
which
was
to
be
borne
of
her
,
he
should
be
some
new
Samson
and
extr●ordinarie
Nazarite
.
Euen
hee
by
whose
abstinence
Adams
Gluttony
was
to
be
cured
.
Euen
he
,
that
should
touch
no
vncleane
thing
for
clensing
his
myst●call
bodie
:
and
yet
should
vndergoe
our
Sin
and
Shame
for
a
season
,
that
so
at
last
he
might
shaue
and
sheare
it
quite
off
for
our
Redemption
.
So
much
,
as
Samson
was
a
Nazarite
.
Lect.
XXVII
.
TOuching
his
Morall
or
Iudiciall
calling
,
I
wil
obserue
,
first
,
his
Preparation
thereto
:
secondly
,
his
Practise
.
For
the
Preparation
[
Rúach
Iehóuah
[
*
](A15991-e64020-b)
*
So
Arr.
turneth
it
:
and
Pagnin
in
the
toote
págnam
.
Iepagn●móh
[
[
*
](A15991-e64070-b)
*
Iudg.
13.25
.
the
Spirit
of
Iehouah
by
turnes
acted
him
,
or
smit
him
:
like
as
a
Musitians
fingers
smit
an
instrument
for
effecting
melodious
harmony
,
which
without
such
stroke
,
would
sound
nothing
.
Wherein
is
secretly
intimated
,
that
not
Samson
alone
,
but
euerie
man
also
,
is
as
an
instrument
strong
(
with
the
cords
of
●e●●e
and
affection
)
but
giu●ng
forth
no
true
sound
,
otherwise
then
they
be
smit
and
instincted
by
the
sauing
Spirit
of
Iehouah
.
And
for
such
respect
it
is
,
that
the
Apostle
wille●h
the
Ephesians
to
make
melodie
to
the
Lord
i●
their
hearts
,
chap.
5.19
.
Could
Samson
not
set
vpon
his
Iudici●ll
calling
,
ti●l
this
diuine
Musicall
Spir●t
cam●
vpon
him
and
acted
?
Nor
did
our
Messiah-Samson
attempt
such
publique
calling
for
deliuering
his
Israel
,
till
the
same
spirit
came
vpon
hi●
in
the
forme
of
a
Doue
:
which
spirit
else
was
alw●yes
with
him
,
but
quasi
latenter
as
it
were
in
a
more
hidde
manner
.
Samson
,
till
he
was
growen
to
mans
s●●te
,
i●
scarslie
heard
of
:
but
then
the
Spirit
coms
vpon
him
and
driues
him
forth
to
skirmish
.
So
our
great
Nazarite
conceales
himselfe
much
till
he
was
growen
to
be
about
30.
yeares
●ged
:
then
he
steps
forth
to
Baptisme
(
within
the
diuine
tents
of
his
father
)
where
the
Holy
Ghost
commeth
vpon
him
and
acts
him
thence
into
the
wildernes
,
wher
he
was
to
begin
his
skirmish
.
Thus
fitted
,
he
goes
forward
,
and
this
for
the
preparation
.
His
Practise
I
will
consider
,
first
,
as
he
hath
to
doe
with
a
Beast
:
secondy
,
with
men
mannered
like
beasts
.
The
Beast
is
,
[
*
](A15991-e64180-b)
*
Iudg.
14
▪
5
,
&c.
a
yong
cruel
Lion
,
which
comes
roaring
vpon
Samson
;
whome
the
Nazarite
seizeth
on
,
and
teareth
in
fitters
.
By
the
carcasse
of
which
Lion
,
Samson
afterwards
comming
,
behold
Bees
had
couched
hony
therin
,
whereupon
he
framed
that
Riddle
:
Out
of
the
Eater
came
meate
,
and
out
of
the
[
*
](A15991-e64220-b)
*
I
so
take
it
,
because
an
opposition
is
entended
.
sharpe
came
sweete
.
Samson
hauing
a
calling
to
skirmish
with
vnreasonable
men
,
the
Lord
dealeth
with
him
(
as
sometimes
with
Dauid
)
he
casts
a
Lion
in
his
way
,
that
so
conquering
that
beast
,
he
might
with
more
strength
of
faith
,
lift
vp
his
hand
against
the
vncircumcised
.
And
such
rude
copings
as
this
,
eue●y
Nazarite
of
God
meeteth
with
.
But
in
ouercomming
such
temptations
,
l●t
them
not
say
that
flesh
and
blood
hath
deliuered
them
,
but
that
their
conquest
is
by
the
Spirite
of
God
,
whose
grace
is
sufficient
for
them
.
But
for
the
further
mysterie
I
will
relate
vnto
you
,
first
the
application
of
a
certaine
Augustine
by
this
Lion
,
doth
vnderstand
such
brutish
Kings
and
princes
,
as
at
the
Gospells
first
out-gate
,
did
rore
against
our
Samson
(
Christ
Iesus
)
whome
finally
he
did
spiritually
conquer
and
bring
vnder
.
Who
(
being
once
subdued
to
Iesus
)
did
afterwards
(
as
Isaiah
foretolde
)
become
nource-fathers
,
and
mother-fosterers
,
and
feeders
of
the
Lords
people
.
And
true
it
is
,
that
the
earths
Gouernours
were
first
such
Lions
,
and
secondly
such
profitable
Bees
,
in
feeding
the
faithfull
with
the
hony-combes
and
sweete
of
their
Kingdome
.
Nor
neede
it
be
a
wonder
,
when
as
Saul
(
a
great
Maister
of
Israel
)
did
at
first
,
rage
and
roare
against
Iesus
:
who
afterwarwards
(
being
knockt
downe
,
and
his
heart
contrited
or
rent
)
did
become
of
a
Saul
,
a
Paul
:
of
a
Persecutor
,
a
Professor
:
of
a
Lion
,
a
Lambe
:
of
an
eater
,
a
feeder
of
many
with
that
foode
of
the
word
,
which
Dauid
affirmeth
to
be
sweeter
then
the
hony
and
the
hony-combe
,
Psal.
19.10
.
This
age
affordeth
many
such
Sauls
,
but
few
Pauls
:
many
Hornets
,
but
few
Bees
:
much
gall
and
aloës
,
fewe
hony-combs
.
Nay
,
which
is
more
,
the
hony-combs
,
which
others
left
to
the
Church
,
a
number
doe
spoile
the
Church
of
them
.
In
a
neerer
sence
(
for
the
head
is
neerer
then
the
members
)
I
doe
with
some
[
*
](A15991-e64410-b)
*
Ni●olaus
Collado
in
l.
de
I●su
Nazaraeo
.
other
vnderst●nd
Satan
by
this
Lion
.
As
Saint
Peter
doth
resemble
the
Di●el
to
a
roaring
Lion
walking
about
,
seeking
who
he
may
deuoure
,
(
1.
Pet.
5.8
.
)
nor
know
I
but
the
Apostle
may
allude
to
the
fo●mer
:
●o
,
it
wel●
fitteth
the
time
of
our
Samsons
outgate
into
the
wildernesse
.
What
time
,
not
only
he
was
acted
of
the
holy
spirit
,
but
also
did
there
meete
with
hells
hungry
Lion
co●e
for●h
against
him
,
roaring
and
bellowing
his
horrible
t●ntations
.
But
our
Samson
in
the
power
of
his
owne
word
and
spi●it
did
cope
with
that
Lion
,
and
(
as
Dauid
som●times
did
)
too●e
hold
of
his
beard
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
b●ought
him
downe
and
cast
him
forth
,
what
then
ensueth
?
This
:
In
his
carcasse
the
Lords
sacred
bees
do
hiu●
,
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
exp●lsed
,
and
become
the
habitation
of
a
better
spirit
.
Generall●
,
it
i●
the
Kingdome
of
the
world
,
out
whereof
he
is
cast
,
that
so
the
Lords
Apostolicall
minist●ie
,
may
in
all
places
plant
the
word
of
he●uens
kingdome
:
howsoeuer
in
tract
of
time
the
carcasse
hath
corrupt●d
,
and
the
honie
beene
mingled
.
More
p●rticularly
,
this
carcasse
is
the
nature
of
Iew
and
Gent●le
,
naturally
posses●●d
with
an
vnclean
spirit
,
till
our
Samson
(
by
the
finger
of
his
spi●it
)
haue●en●
our
hea●●s
and
cast
forth
that
strong
man
,
Sinne
.
.
After
which
,
hi●
m●nist●riall
Bees
)
directed
by
the
spirite
of
he●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
vict●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
slaught●r
of
a
thousand
with
an
Asses
Iaw-bone
:
secondly
,
his
carrying
away
of
the
City
Azzahs
gates
and
posts
vppon
his
shoulders
:
th●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
rep●es●nted
,
Christ
Iesus
his
conquest
,
and
th●t
by
a
right
simple
inst●ument
,
if
it
be
valued
by
the
worlds
iudg●ment
.
For
what
is
the
word
preached
to
the
wise
of
the
world
?
Is
it
[
*
](A15991-e64570-b)
*
1.
Cor.
1.18
.
Foolishnesse
?
And
these
from
whose
iawes
it
comes
,
are
they
iudg●d
otherwi●e
then
Asses
,
and
rid
of
the
wo●ld
,
as
Balaam
rid
his
Asse
?
But
as
the
Asse
reproo●ed
him
;
so
,
by
the
foolishnesse
of
preaching
(
1.
Cor.
1.21
.
)
it
pleaseth
him
to
saue
his
people
,
and
to
ouer●hrow
the
vnbelieuer
.
For
the
foolishn●sse
of
God
is
●i●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
e●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
[
*
](A15991-e64690-b)
*
Of
gnázaz
to
strengthen
.
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
mountain●
,
from
whence
they
had
purposed
to
haue
cast
himselfe
headlong
.
But
with
ancient
[
*
](A15991-e64750-b)
*
This
tradition
,
the
top-paintings
of
nardins
church
in
North-holand
wil
witnes
,
not
to
alleadge
other
authoritie
.
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
preua●le
against
his
Church
)
togither
with
the
posts
and
spirituall
sustentacles
thereof
.
Which
when
he
had
done
,
he
preache●
to
his
disciples
in
a
mount
,
that
All
power
in
heauen
and
in
earth
was
giuen
him
:
from
which
Mount
he
asc●nded
into
the
mount
of
he●uen
,
leading
captiuitie
captiue
,
hauing
spoiled
principalities
and
powers
,
that
so
h●
might
giue
giftes
to
his
people
.
In
Samsons
death
,
I
will
note
,
first
,
his
being
cap●iu●d
:
secondly
,
his
being
flowted
:
lastly
,
his
pul-downe
of
Dagons
house
.
He
was
captiued
of
the
Philistims
,
what
time
his
[
*
](A15991-e64870-b)
*
Collado
doth
wel
terme
his
Nazarites
haire
.
Sacramentum
&
obsignationem
r●boris
,
pag.
52
Sacramentall
lock●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
pr●uation
of
his
strength
.
But
(
which
excelleth
the
shadow
)
himselfe
was
willing
to
l●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
whol●
house
before
him
;
and
so
with
his
owne
fall
(
like
a
right
captaine
,
who
for
the
generall
good
,
negl●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
afor●
,
(
in
the
sense
of
which
weaken●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
,
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
tim●
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
Ioshua
,
the
capt●ine
of
Israel
.
Onely
here
we
f●rther
may
note
,
that
Christ
is
a
SAVIOVR
not
onely
as
he
is
a
King
and
fights
his
churches
battailes
,
but
also
as
hee
is
our
Hie-priest
and
offers
vp
himselfe
a
sacrifice
.
This
Iehoshuah
is
in
vision
beheld
of
the
Prophet
[
*
](A15991-e65250-b)
*
Zechar.
3.1
&c.
Zechariah
,
as
standing
before
the
Angel
of
the
Lord
,
with
Satan
at
his
right
hand
to
hinder
him
:
presently
wherevpon
,
his
vncleane
garments
were
stripped
off
,
●nd
change
of
Garmen●s
with
their
Diademe
,
put
on
.
And
of
these
things
onely
now
.
That
Iehoshuah
in
all
this
is
a
shadow
of
our
Iesus
(
besides
that
the
hi●-priest
was
so
alwayes
)
it
may
be
obserued
after
in
the
8
,
9
,
and
10
,
verses
of
Zecharies
third
Chapter
:
where
the
two
titles
Tsemach
and
Aeben
that
is
,
Branch
and
stone
are
applied
to
this
P●iest
:
for
his
representing
of
Messiah
the
life
of
our
tree
,
the
corner-stone
of
our
saluation
.
But
to
the
particulars
.
1.
Iehoshuah
standeth
liph●ei
before
the
countenances
of
Iehouahs
Angell
.
The
Angell
of
Iehouah
(
that
of
ancient
time
led
Iaakob
,
and
spoke
to
the
●athers
in
the
Wildernesse
)
he
is
no
other
Sonne
of
God
,
before
whose
Faces
(
that
is
,
in
the
very
fulnesse
of
whose
face
)
the
priest
stood
in
all
his
actions
of
oblation
:
but
more
fully
in
the
face
of
this
Angell
of
Couenant
,
what
time
he
set
his
face
on
the
Sacramentall
Ark
of
Gods
presence
,
whervpon
were
fixed
the
faced
Cherubims
.
Our
hie-priest
Iesus
(
in
whom
the
Godhead
dwelt
somaticôs
bodily
)
hee
euer
in
his
function
stood
before
the
very
face
of
his
heauenly
father
,
but
more
specially
,
when
he
set
his
face
towards
the
Holy
of
Holies
,
the
heauens
,
whither
he
was
to
enter
for
making
continuall
interc●ssion
for
his
people
.
Thither
he
looked
,
and
thither
he
directs
his
prayer
of
prayers
,
in
Iohn
.
17.1
.
&c.
Which
,
as
it
leadeth
vs
to
him
for
Sole-meditation
;
so
to
offer
vp
our
prayers
,
almes
and
our selues
,
(
a
liuing
sacrifice
)
as
in
the
very
presence
of
GOD
,
and
that
before
the
very
face
of
our
Iesus
,
the
fathers
Arch-angel
.
For
as
by
no
other
name
we
are
to
be
saued
,
so
by
no
other
Angell
,
can
we
haue
accesse
vnto
the
Father
.
2.
Marke
,
that
Satan
standeth
at
Ioshuahs
right
hand
lesitnò
to
satanize
him
:
that
is
,
shewing
his
aduerse
power
for
hindring
such
oblation
and
intercession
.
And
who
is
that
Minister
,
and
what
is
that
Christian
,
that
hath
not
oft
found
Satan
at
their
right
hand
(
in
the
midst
of
their
right-handed
blessed
actions
)
crossing
,
hindring
,
opposing
?
But
when
our
Iesus
was
to
offer
vp
himselfe
a
pure
vnspotted
oblation
,
O
how
Satan
in
himselfe
and
his
members
,
laboured
to
shake
his
right
hand
;
Nay
,
good
Peter
(
or
euer
he
was
aware
)
was
a
Proctor
for
Satan
,
Math.
16.23
.
He
of
his
blind
good
meaning
exhorting
Christ
to
pitty
himselfe
,
receiued
this
speech
from
our
Lord
,
Come
behinde
mee
Sathan
:
by
the
very
phrase
teaching
him
,
that
in
his
former
suggestion
,
he
had
but
plaide
Satans
part
,
and
therefore
his
place
was
to
stand
behind
,
as
the
diuel
did
at
Iehoshuahs
elbow
.
3.
But
Satan
thus
standeth
not
at
the
right
hand
of
Iesus
without
a
checke
:
for
thus
he
speaketh
,
The
Lord
reprooue
thee
Satan
:
and
that
Lord
which
hath
chosen
Ierushalem
,
reprooue
thee
.
For
,
is
not
this
as
a
brand
plucked
out
of
the
fire
?
Wherein
not
only
we
may
note
a
reprehension
:
but
also
,
a
reason
thereof
.
The
reprehension
is
made
excellent
,
from
the
person
which
is
to
reprehend
:
and
that
is
Iehouah
that
hath
chosen
Ierushalem
for
putting
his
name
there
:
yea
,
Hee
that
hath
taken
Iehoshuah
(
as
a
brand
)
out
of
the
flaming
fire
.
That
Iehouah
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Being
of
Beings
is
to
reprooue
him
,
it
twiteth
Satan
with
his
sl●p
from
his
first
being
,
his
backesliding
from
the
place
of
his
Creation
:
by
the
which
,
of
an
happy
Being
,
he
is
become
a
satan
,
that
is
,
an
Aduersarie
to
euery
blessed
being
.
When
satan
contendeth
with
our
Michael
the
great
Angel
of
the
Couenant
,
about
the
Body
of
Moses
,
our
great
captaine
vsed
the
same
speach
,
The
Lord
reprooue
thee
(
Iude
9.
)
a
twiting
curb
for
satan
.
But
here
being
an
opposition
,
not
to
the
body
of
Moses
,
but
to
the
body
of
Iesus
,
(
for
contending
with
the
Mosaicall
shadow
,
it
was
a
contradicting
of
Iesus
the
substance
)
he
is
not
onely
taken
downe
with
the
respect
of
his
Creation
,
but
also
of
his
Churches
Election
,
(
vnder
the
Choise
of
Ierushalem
)
as
also
of
Iesus
his
preseruation
from
out
the
fire
of
affliction
,
what
time
his
fathers
indignation
flamed
against
him
,
for
our
sinnes
sake
vpon
him
.
While
he
burned
,
the
heauenly
father
seemed
to
haue
forsaken
him
(
for
so
he
cried
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
But
hauing
burned
to
the
full-point
of
satisfaction
,
his
father
(
which
was
his
owne
arme
,
Isa.
63.5
.
)
sustained
him
:
vppon
which
deliuerance
hee
cried
,
It
is
finished
.
Lastly
,
we
are
to
obserue
Iehoshuahs
garments
:
first
,
such
as
were
put
off
:
secondly
,
such
as
then
were
put
vpon
him
.
The
garments
where
with
he
was
first
couered
,
but
afterwards
to
be
put
off
,
are
epitheted
[
*
](A15991-e65800-b)
*
Of
tsóa
dung
of
jatsa
to
goe
out
:
quia
est
exitus
ventris
.
tsoim
filthy
,
as
filthy
as
dung
:
which
mystically
is
interpreted
in
the
same
place
▪
to
be
iniquitie
:
and
indeede
,
there
is
no
filthinesse
to
iniquitie
.
These
filthy
garments
,
these
damnable
iniquities
,
they
are
the
sinnes
of
Christ
his
mysticall
members
,
put
vpon
Iesus
their
Hie-priest
.
For
the
which
sinnes
as
he
was
to
satisfie
:
so
,
no
satisfaction
without
suffering
,
without
passing
through
the
fierie
furnace
of
Gods
indignation
▪
Hercules
his
supposed
venemous
shirt
neuer
cleaued
so
close
to
his
ribbes
(
in
the
tearing
away
whereof
,
he
is
saide
to
rend
withall
the
flesh
)
as
this
filthy
garment
of
ours
,
cling'd
to
his
backe
:
set
on
fire
by
the
iustice
of
Iehouah
,
to
the
scorching
and
tearing
of
soule
and
body
.
But
satisfaction
made
,
the
vttermost
farthing
paide
,
off
goe
these
garments
:
and
change
of
garments
are
put
on
.
Mortalitie
is
put
off
,
immortality
and
glory
is
put
on
.
Howsoeuer
at
first
he
was
made
lower
than
the
Angels
,
yet
thus
at
last
he
is
crowned
with
Glory
and
renowne
;
Hebr
2.7
.
for
which
hee
prayed
in
Iohn
17.1
.
&c.
For
the
change
of
Garments
and
Diademe
here
,
they
haue
allusion
to
the
clothings
and
Miter
commaunded
to
Aaron
and
euery
his
successour
,
whereof
before
I
haue
largely
spoken
.
And
therfore
in
our
Iehoshua
,
we
see
an
end
of
Aarons
ministerie
:
the
shadow
giuing
place
to
the
Substance
.
From
Iesus
his
double
clothing
,
I
might
passe
to
his
mystical
body
the
Church
,
who
is
commaunded
to
put
off
the
old
man
,
and
to
put
on
the
new
(
a
doctrine
auowed
in
Baptisme
)
but
now
that
shall
not
be
necessarie
.
And
so
farre
the
Personall
shadowes
vnder
the
law
circumcised
.
Lect.
XXIX
.
Cyrus
.
VNder
the
time
of
the
Lawe
,
but
yet
vncircumcised
,
I
wil
now
onely
note
Cyrus
,
the
great
King
of
Persia
:
the
subduer
of
Babel
,
the
returner
of
Iewes
to
their
Ierushalem
,
the
furtherer
of
the
Temples
rebuilding
,
and
therefore
called
,
The
vncted
of
Iehouah
,
2.
Chron.
36.22
,
23.
Ezra
.
1.1
,
&c.
Isaiah
44.28
.
&
45.1
.
&c.
To
the
more
methodicall
vnderstanding
whereof
,
I
will
note
,
first
his
Name
:
secondly
his
Country
:
thirdly
,
his
Office
:
His
name
is
Cyrus
,
which
diuerse
doe
diuersly
english
,
some
cleauing
to
one
language
,
some
to
an
other
.
But
to
me
it
seemeth
reasonable
to
cleaue
to
two
languages
:
the
Hebrew
and
Persian
:
for
so
in
Isaiahs
Hebrew
,
hee
is
of
the
Holy-Ghost
termed
(
an
hundred
yeares
at
least
)
before
he
was
borne
:
[
*
](A15991-e66080-b)
*
Iustin.
hist.
l.
1
and
by
that
name
of
sheepheard
in
Persi●
(
after
his
bi●th
)
hee
is
said
to
be
named
.
And
so
(
as
I
noted
before
in
Samsons
Nazarisme
)
the
holy-ghost
the●eby
intending
one
thing
,
but
men
meaning
ano●her
.
In
the
Heb●ew
I
see
nothing
more
probable
then
that
is
compounded
of
the
letter
Caph
and
the
word
Rosh
,
in
English
As-an
head
.
And
was
not
hee
as
an
head
to
his
people
Israel
,
a
ciuil
Politicall
head
for
the
weale
of
Gods
people
?
An
Head
he
is
not
term●d
,
it
may
befor
that
he
was
vncircumcised
(
for
Princes
of
the
Circumcision
are
oft
termed
Heads
of
the
People
)
but
As
an
head
,
because
hee
was
of
God
mystic●lly
annointed
to
the
welfare
of
his
people
.
The
Persians
calling
him
Cyrus
,
what
should
they
ther●
by
signifie
?
I
rest
in
that
which
ancient
Hisychius
[
*
](A15991-e66210-b)
*
Io.
Wolphius
in
Ezra
cap
1.
●aith
hereof
:
Omnium
verisim●llium
est
.
concluded
,
namely
,
that
in
it
they
had
respect
to
the
Sunne
,
which
in
their
language
they
call
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Cyro
:
as
being
a
Sun
ouer-shining
all
the
shepherds
chi●dren
,
with
whome
(
as
humane
antiquity
recordeth
)
he
was
trained
vp
.
Vnto
which
his
first
shepheard
like
estate
,
I
doubt
not
,
the
Spirit
of
prophecy
alluded
,
when
he
faith
,
Cirus
my
shepherd
,
Isa.
44.28
.
And
this
their
King-Like
shepheard
,
they
might
the
rather
call
Suane
,
for
that
[
*
](A15991-e66290-b)
*
Iustin.
hist.
li.
1.
Nam
&
sol●m
vnumdeum
Per●ae
es●e
evedunt
.
Before
which
hee
noteth
that
Cyrus
was
made
King
amongst
the
shepherds
as
they
plaied
they
worshipped
the
Sunne
:
Whereto
the
spirit
of
pro●hecie
may
well
allude
when
as
by
Isaiah
cap.
44.5.6
.
)
he
saie●h
,
Though
thou
hast
not
knowne
me
,
I
haue
girded
thee
:
that
they
may
know
from
the
rising
of
the
Sun
to
the
fall
,
that
there
is
none
besides
me
:
For
the
application
of
all
this
to
Christ
,
there
shall
here
need
no
discourse
.
For
as
in
Samson
wee
learned
that
Christ
Iesus
is
the
Churches
Sunne
,
imparting
shine
vnto
all
,
so
,
in
him
and
others
hath
beene
obserued
,
that
he
is
to
his
Church
,
not
only
As
an
head
,
but
an
head
:
yea
,
that
supreame
mysticall
Head
,
to
which
all
Politicall
heads
are
subordinate
.
2
Cyrus
,
by
country
,
is
a
Persian
.
It
was
termed
Persia
of
Paras
,
which
signifieth
,
to
part
or
diuide
.
And
so
Daniel
expoundeth
the
verb
peres
in
his
chap.
5.28
:
with
due
allusion
to
the
King
of
Paras
then
encompassing
the
Cittie
:
who
(
togither
with
his
vnckle
Darius
)
did
soone
after
parte
and
diuide
the
Kingdome
of
Babel
:
diuiding
Gods
people
from
the
Gentiles
,
by
pasporting
the
Iewes
backe
againe
to
their
owne
country
.
When
Babel
was
first
a
building
(
Genes.
11.1
.
&c.
)
the
sacred
Trinitie
in
vnity
,
said
:
come
let
vs
go
downe
and
there
confound
their
tongue
:
which
confusion
did
presently
diuide
and
part
the
people
.
Nor
till
our
Sunne-like
Cyrus
come
downe
with
glory
,
will
the
present
Babel
of
the
world
be
ouerthrowne
.
Some
thing
was
doone
in
his
first
comming
(
whereof
in
the
next
place
)
but
an
absolute
parting
of
the
wheate
from
tares
:
an
absolute
diuision
of
Heauens
sheep
from
Hellish
goats
,
of
the
circumcised
from
the
vncircumcised
,
that
awaiteth
his
comming
as
King
,
for
the
first
was
as
a
seruant
shepheard
:
such
as
Cyrus
his
state
at
first
was
,
but
in
the
second
place
a
Kingly
Diuider
.
3.
For
the
calling
whereto
the
Lord
annoynted
this
Persian
:
Isaiah
(
in
the
former
places
)
depaints
it
in
many
golden
ph●ases
:
but
in
the
first
place
,
in
a
generall
terme
called
of
the
Lord
,
My
shepheard
:
and
afterwards
the
Accomplisher
of
all
my
desire
,
which
desire
he
accomplished
:
1.
in
subduing
Nations
,
wherby
he
became
Monarch
of
the
Easterne
world
,
2.
in
gaining
the
riches
and
treasures
that
before
were
couched
in
Darknes
:
3.
in
deliuering
Iudah
out
of
captiuity
:
and
4.
in
putting
downe
a
lawe
for
Ierushalem
and
the
temple
,
saying
to
Ierushalem
:
[
*
](A15991-e66610-b)
*
Their
first
Returne
was
not
onely
to
build
the
temple
,
but
also
the
cittie
.
Thou
shalt
be
built
:
and
to
the
Temple
,
Thy
foundation
shal
be
surely
laide
.
That
he
so
subdued
nations
,
and
therewith
got
their
treasure
,
[
*
](A15991-e66640-b)
*
Pl●n
.
33.
l.
3.
cap.
humane
writers
witnesse
that
,
and
the
sacred
scriptures
conceale
it
n●t
.
That
he
sent
Gods
people
back
againe
,
the
blessed
word
neither
conceales
that
:
2.
Chron.
36.22.23
.
Ezra
1.1
.
&c.
enriching
them
in
their
returne
with
some
of
his
gained
Hidden-treasure
.
But
whether
the
Citty
and
Temples
building
is
to
be
counted
from
this
Cyrus
,
many
doe
make
it
a
right
great
question
.
For
the
better
conceipt
whereof
,
it
shall
be
necessary
to
lay
downe
the
Angels
speach
in
Dan.
the
ninth
,
from
whence
ariseth
this
question
,
and
more
then
this
.
The
Angel
Gabriel
(
he
that
afterwardes
brought
word
to
the
Virgine
Mary
touching
Messiahs
conception
)
his
wordes
to
Daniel
be
these
,
Seauenty seauens
[
*
](A15991-e66770-b)
*
Nechth●k
so
turned
of
Trem●l
.
Pagn
.
Ar.
Mont.
are
cut
out
vpon
thy
people
and
vpon
the
citie
of
[
*
](A15991-e66810-b)
*
Kads●●ca
.
thy
holinesse
,
for
consuming
wicked●esse
and
to
[
*
](A15991-e66840-b)
*
So
Tremel
.
&
Ar.
Mont.
&c.
euen
as
it
is
turned
afterwardes
,
to
seale
vision
,
&c.
And
it
may
be
that
●t
relateth
to
Daniels
being
sealed
vp
in
the
Denne
:
as
afterwardes
Messiah
was
sealed
in
the
Tombe
.
seale
sinnes
,
and
to
make
reconciliation
for
iniquitie
,
and
to
bring
Righteousnesse
euerlasting
,
and
to
seale
vision
and
Prophet
,
And
to
annoynt
the
Holy
of
Holies
.
These
seauentie
seauens
(
being
seauens
of
yeeres
,
according
to
that
Propheticall
proportion
in
Numb.
14.34
.
and
Ezech.
4.5.6
.
)
they
doe
amount
to
490.
yeeres
:
and
so
of
the
Church
it
hath
still
beene
numbred
.
Now
for
the
partes
of
this
grosse
summe
,
this
Angel
Gabriel
(
in
English
,
Man-god
:
)
for
bringing
newes
of
Messiah
,
which
should
be
Man-god
)
he
afterwards
diuideth
into
parcells
,
with
speciall
charge
,
that
it
be
heeded
and
learned
,
for
thus
hee
proceedeth
:
And
know
thou
,
and
vnderstand
From
the
out-gate
of
the
Word
,
To
cause
the
[
a
](A15991-e66960-b)
a
It
must
mean
the
first
return
,
or
else
Daniel
could
not
vnderstand
Gabriel
.
Returne
,
and
to
build
Ierushalem
,
and
vnto
Messiah
the
PRINCE
shal
be
seauen-seauens
,
[
b
](A15991-e67010-b)
b
Vaf
can
signifie
no
lesse
;
besides
that
,
it
coupleth
two
numbershere
,
respecting
the
two
subiects
,
of
these
numbers
,
afore
spoken
of
:
namely
The
Returne
&
Messiah
.
Where
One
(
otherwise
learned
)
doth
pawse
at
Seauen-seauens
with
this
stop
(
:
)
commonly
called
Colon
(
&
this
by
reason
of
the
Heb.
accent
there
called
Athnach
,
concluding
so
but
seuen-seauens
to
Messiah
the
Prince
;
and
therefore
the
terme
Messiah
but
to
signifie
some
Iewish
Gouernor
annointed
them
)
it
may
be
easily
obserued
in
infinit
number
of
places
through
the
Bible
,
yea
,
sundry
times
before
in
this
chapter
,
that
Athnach
supplieth
our
Comma
noted
thus
(
,
)
except
in
such
places
we
should
holde
it
an
accent
Musicall
,
rather
than
Grammaticall
.
For
the
next
wordes
,
It
shal
be
builded
,
&c.
I
necessarily
include
them
in
a
Parenthesis
,
seeing
they
relate
to
Ierushalems
building
.
then
Sixty-two-seauens
it
(
shal
be
builded
againe
streete
and
wall
in
the
straitnesse
of
Times
.
)
And
after
these
sixtie-two-seauens
shall
Messiah
[
c
](A15991-e67160-b)
c
I●ccáréth
of
Carah
so
signifieth
.
See
a
reason
of
this
phrase
before
in
Lection
18.
note
2.
be
pierced
through
,
[
d
](A15991-e67200-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
word
for
word
,
And
not
to
(
or
,
for
)
himselfe
.
Pagn
.
and
Ar
Mont.
subscribe
to
that
.
and
not
for
himselfe
.
(
And
the
[
e
](A15991-e67260-b)
e
The
Romans
vnder
Titus
,
40.
yeers
after
Christs
ascention
,
were
so
the
scourge
of
God
in
destroying
Ierushalem
that
murdring
city
.
People
of
a
future
Captaine
shall
destroy
the
Citie
and
Sanctuarie
,
and
the
end
thereof
shal
be
with
an
[
f
](A15991-e67300-b)
f
Hereby
is
signified
an
vncurable
ouerthrow
of
that
ceremoniall
kingdome
,
as
once
of
the
olde
world
with
a
deluge
.
inundation
;
and
to
the
end
of
the
warre
are
[
g
](A15991-e67320-b)
g
God
had
determined
,
that
the
Destruction
should
not
be
at
once
,
but
(
as
letting
forth
the
waters
of
his
wrath
gushing
)
at
sundry
times
.
Thus
,
vpon
Messiahs
death
he
remembers
the
punishment
:
and
then
commeth
to
speake
of
Messiahs
last
seauen
more
particularly
:
which
also
done
,
he
then
(
the
seauentie-seauens
concluded
)
returneth
●o
the
Punishment
.
desolations
cut
out
.
)
And
he
shall
strengthen
a
Couenant
to
Many
in
one-seauen
.
And
in
halfe
of
that
seauen
,
he
shal
cause
sacrifice
and
oblation
to
[
h
](A15991-e67350-b)
h
Though
the
Iewes
sacrificed
after
for
forty
yeeres
,
yet
the
Ceremonial
Sacrifices
,
did
now
virtually
cease
:
seeing
Messiah
the
substance
of
all
thé
●hadowes
,
&
the
end
of
the
Ceremoniall
law
,
had
so
offred
vp
himselfe
a
sacrifice
,
once
for
All
,
Heb.
7.
●7
.
Whereto
I
doubt
not
our
Sauior
had
relation
,
when
(
on
the
crosse
)
he
cried
out
,
Tatelestas
,
it
is
finished
;
wher
vpon
the
vaile
of
the
Temple
rent
asunder
,
preaching
to
them
,
that
then
was
an
end
put
to
these
matters
.
cease
.
And
vpon
the
[
i
](A15991-e67400-b)
i
Or
,
Army
.
wing
of
Abbominations
he
shall
make
desolate
,
and
that
to
the
end
:
powring
[
k
](A15991-e67420-b)
k
It
:
namely
,
Desolation
.
it
also
vpon
the
[
l
](A15991-e67450-b)
l
That
is
,
vpon
the
Iewes
,
cut-forth
(
or
alotted
)
to
destruction
.
Thus
from
the
first
Returne
vppon
the
word
of
Cyrus
to
Messiahs
ceas●●g
oblation
,
are
70.
seauens
of
yeares
.
For
Ierushalems
destruction
it
was
40.
yeeres
after
:
neither
did
Gabriel
count
to
that
,
howsoeuer
speake
of
it
.
Christ
told
the
Iews
that
within
a
generation
,
Ierushalem
should
be
laid
waste
;
but
neither
of
the
yeere
,
nor
day
,
not
houre
he
tells
them
.
Neither
(
as
he
was
son
of
man
,
that
is
,
by
his
humane
knowledge
)
did
he
know
it
:
seeing
the
prophets
,
nor
Gabriel
,
had
from
God
spoken
of
that
precise
time
.
And
stil
,
for
probation
of
his
doctrine
,
he
sent
them
to
the
Prophet●
cut-forth
destroyed
.
So
farre
Gabriels
golden
Oration
,
Now
to
the
present
purpose
.
Herein
(
besides
other
things
)
he
hath
taught
Daniel
,
that
from
the
Out-gate
of
th●t
Word
or
Edict
(
whereby
the
people
were
to
returne
from
Babel
to
I●dea
,
for
building
Ierushalem
,
there
should
be
seauentie
-
Seauens
to
that
following
time
,
wherein
Messiah
should
come
,
for
consuming
sinne
(
that
is
,
sacrifice
for
sinne
,
besides
the
killing
of
sinne
in
our
nature
)
bringing
in
withall
eternall
righteousnes
&c.
Which
glorious
effects
,
seeing
they
accompany
none
but
Iesus
Messiah
:
of
him
Alone
(
and
of
no
other
Annoynted
one
or
moe
)
can
this
be
spoken
.
A
golden
prophecie
for
his
matter
(
the
matter
is
no
lesse
then
the
Quintessence
of
the
sauing
Gospel
)
and
euery
of
these
490.
yeares
,
are
as
so
many
golden
linkes
of
Time
:
beginning
with
the
Shadowe
,
and
ending
with
the
thing
shadowed
.
Great
pity
but
we
should
fasten
them
aright
.
For
in
them
lieth
open
matter
for
stopping
the
Iewes
mouth
,
for
abolishing
Mahomatisme
,
for
conuincing
of
Papisme
,
for
settling
a
true
Christian
▪
Daniel
(
in
English
,
The
Iudgement
of
God
)
to
him
was
this
Oracle
deliuered
,
for
light
and
saluation
to
all
such
,
as
rest
not
in
humane
fancies
,
but
)
in
the
Iudgement
of
God
.
But
to
the
question
.
When
and
by
whom
this
Word
or
Edict
should
goe
out
,
it
is
of
many
called
into
question
.
The
cause
of
which
contr●rietie
ariseth
,
first
from
certaine
parts
of
Gabriels
speech
:
secondly
,
from
the
prophane
Greekes
their
Olympique
computation
.
From
Gabriels
speach
,
some
take
the
490.
yeares
should
finish
with
his
assuming
our
nature
;
in
respect
of
which
extraordinary
conception
,
they
thinke
that
phrase
(
the
shewing
,
or
The
annointing
of
the
holy
of
Holies
is
vsed
.
Some
thinke
by
that
speach
is
entended
his
Baptisme
:
for
that
the
Holy-Ghost
then
openly
ouershadowed
him
.
Others
cast
the
period
of
these
490.
yeares
vpon
Christs
death
,
because
of
these
words
:
After
the
threescore
and
two
sannets
,
Messiah
shall
be
pierced
thorough
.
Others
vnderstanding
by
Messiah
or
Annointed
,
not
Iesus
the
Christ
,
but
the
Iewish
annointed
,
shadowing
Gouernours
doe
fasten
the
end
of
Gabriels
seauens
vpon
Ierushalems
destruction
:
first
,
because
the
Annointed
Gouernement
then
ceased
to
be
:
secondly
,
for
that
Gabriel
in
the
end
of
this
Oration
doeth
speake
of
Ierushalems
desolation
,
which
fell
forth
about
some
fortie
yeares
after
Christs
ascention
.
Foure
sundry
opinions
thus
arise
from
three
speeches
of
this
sacred
Prophecie
.
As
for
them
that
thinke
,
howe
by
a
certaine
number
of
yeares
,
an
vncertaine
is
meant
,
they
make
the
Angel
to
come
about
an
idle
message
.
He
professeth
(
verse
22.
)
that
he
came
to
giue
knowledge
and
vnderstanding
to
Daniel
:
but
if
by
seauenty
seauens
he
meant
eightie
seauens
,
or
some
other
number
,
then
the
Angel
taught
him
nothing
:
for
Daniel
knew
before
,
that
Messiah
should
come
and
finish
our
redemption
.
So
certaine
an
vncertaintie
is
this
,
as
it
is
vnworthy
to
be
numbred
with
the
worst
of
the
former
foure
.
For
all
the
former
hold
the
number
of
490.
yeares
proper
and
certaine
,
onely
they
call
into
question
:
first
when
these
yeares
begunne
?
secondly
,
when
they
finished
?
And
hereunto
some
of
the
former
haue
beene
drawne
from
a
certaine
computation
of
the
Greekes
called
Olympique
,
of
the
hill
Olympus
,
where
Gallants
from
all
parts
came
and
stroue
for
the
victorious
Garland
.
These
Olympiq●e
maisteries
were
(
as
some
haue
taught
)
euery
fift
yeare
:
but
against
them
,
[
*
](A15991-e67830-b)
*
Onuphr
.
comment
.
lib.
1.
Fastorum
.
Onuphrius
opposeth
many
others
,
that
conclude
them
to
haue
beene
held
euery
fourth
yeare
.
[
*
](A15991-e67870-b)
*
Plutarch
.
in
initio
Numae
Pampil
.
Such
vncertaintie
there
is
in
this
Gentilique
computation
.
As
the
famous
Plutarch
could
say
of
the
Olympiades
beginning
,
[
Tempora
igitur
diligentius
exequi
per
difficile
est
:
&
ea
maxime
quae
ex
victoribus
.
Olympiae
ducuntur
:
quoru●
descriptionem
aiunt
serò
Hippiam
Eliensem
aedidisse
,
nullo
subnixum
necessario
ad
fidem
Argumento
]
in
effect
,
There
is
no
trust
to
be
giuen
vnto
Olympiad
reckonings
:
so
,
I
may
say
of
their
Endings
,
little
assurance
can
be
had
,
whether
euery
fourth
yeare
:
or
not
also
sometimes
the
fift
yeare
,
as
the
Romans
held
their
Lustrum
:
or
not
whether
(
sometimes
)
euery
other
yeare
,
seeing
greedinesse
of
Gaming
will
not
alwayes
be
held
in
like
compasse
.
Now
forsooth
,
some
affirming
that
Cyrus
victory
fell
in
such
an
Olympiade
,
and
our
Sauiours
birth
,
baptisme
,
Death
(
in
respect
of
Augustus
and
Tyberius
Caesar
vnder
whome
they
f●ll
)
to
fall
in
such
an
Olympiade
:
betweene
which
Olympiades
moe
yeares
arise
then
these
490.
of
Gabriel
:
they
hereupon
conclude
,
that
the
Angels
seauens
must
begin
later
then
Cyrus
Edict
.
Some
labor
to
proue
that
the
Greeks
accompt
may
be
reconciled
with
our
Sauiours
baptisme
,
at
least
,
with
his
death
.
Others
migh●●ly
resist
that
:
who
to
make
Daniels
seauens
finish
Ierushalems
last
desolation
by
the
vncircumcised
Romanes
,
doe
beginne
the
accompt
from
Darius
Nothus
(
said
to
be
He
in
Ezra
6.
)
what
time
a
renuall
of
Cyrus
his
edict
went
forth
.
And
this
must
be
about
some
hundred
yeares
after
Cyrus
.
Some
other
taking
this
Darius
in
Ezra
for
another
then
Nothus
(
namely
,
for
an
Artaxerxes
seuered
,
sirnamed
Long-hand
)
doe
beginne
the
compt
about
some
six
and
thirtie
sooner
:
but
for
that
,
are
forced
to
prosecute
the
after-time
as
they
may
.
And
no
maruell
,
for
if
the
Gentile-writers
confound
one
Gouernor
with
and
for
another
,
no
maruel
though
their
yeares
reckonings
be
as
confused
in
this
,
as
about
Great
Homers
time
of
life
,
where
some
of
them
cannot
come
within
two
or
three
hundred
yeare●
one
of
another
.
As
for
the
booke
intituled
A
plaine
and
perfect
Method
,
it
herein
doth
answere
the
selfe
.
For
speaking
of
these
yeares
in
three
places
,
each
place
(
as
forgetting
the
other
)
doth
oppose
to
the
other
.
And
that
which
teacheth
the
Persians
gouernment
to
haue
beene
but
130.
yeares
.
doth
hew
off
the
other
two
legs
:
seeing
these
which
follow
the
Greekes
,
doe
a●gment
the
Persians
gouernment
an
hundred
yeares
or
thereabouts
.
For
the
difference
is
not
about
yeares
in
the
following
Gouernements
,
but
onely
in
this
.
Such
ill-happe
haue
men
medling
with
Gabriels
Oration
,
when
as
they
flie
the
Scriptures
simplicity
,
and
betake
themselues
to
corrupt
historie
.
Another
opinion
(
lately
come
out
of
the
North
)
doth
ioyne
the
beginning
of
Gabriels
yeares
(
without
all
question
)
to
the
first
yeare
of
Cyrus
his
Monarchie
,
wherein
hee
returned
the
Iewes
:
and
the
ending
of
Gabriels
halfe
seauen
he
fastneth
vpon
our
Sauiours
death
.
But
marke
with
all
,
that
as
the
Angell
parted
the
seauenty
seauens
(
first
into
7.
seauens
:
secondly
,
into
62.
seauens
:
thirdly
,
into
one
seauen
)
so
betweene
the
first
number
of
seauen
sennets
and
the
second
number
of
62.
hee
interiects
63.
yeares
for
making
good
the
Computaion
of
prophane
Chronicles
.
Which
in
very
troth
(
with
that
of
putting
downe
of
a
certaine
number
for
an
vncertaine
)
is
to
teach
Daniel
one
thing
when
himselfe
meanes
another
:
and
so
to
make
Daniel
nothing
wiser
than
before
:
yea
,
which
is
more
:
it
is
the
putting
in
of
a
leather
,
thong
to
Gabriels
golden
chaine
:
the
sowing
of
Daniels
ground
with
miscellaine
:
the
yoking
of
an
Oxe
and
Asse
together
.
And
all
these
inconueniences
grow
,
from
laboring
that
the
Bible
may
conforme
it selfe
to
Gentiles
vncircumcized
Chronicles
:
where
religion
teacheth
vs
to
draw
them
to
the
Bible
.
And
if
they
will
not
thereto
be
drawen
,
then
to
cashire
them
(
specially
Graecians
)
for
falsifiers
,
deceiuers
.
For
as
the
Apostle
could
say
of
the
Cretians
:
They
were
alwayes
liers
:
so
more
Generally
we
may
with
[
*
](A15991-e68240-b)
*
●0
.
Reuelin
.
de
verbo
mirif
.
lib.
2.
Iamblicus
and
the
Aegyptian
priest
in
Platoes
Timaeo
,
hold
these
generally
for
Children
,
lying
and
vnconstant
.
And
how
vnconstant
they
be
,
it
wel
enough
appeareth
in
the
great
varietie
of
Computation
,
introduced
by
writers
on
this
scripture
.
Seeing
some
of
them
still
serue
for
confirming
the
absurdest
iudgem●nt
.
But
to
passe
from
Fables
to
faith
,
from
Prophane
to
diuine
Writers
,
let
vs
from
scriptures
of
our
God
labour
to
finde
out
the
beginning
,
continuance
and
ending
of
Gabriels
seauens
of
yeares
.
The
Angell
commeth
to
Daniel
for
giuing
him
vnderstanding
,
as
of
the
Thing
in
particular
:
so
of
the
grosse
time
and
his
partes
.
When
the
Angel
came
vnto
him
,
it
is
noted
in
Dan.
9.1
.
namely
,
in
the
first
yeare
of
that
Darius
the
Mede
,
which
before
diuided
the
Kingdome
with
Cyrus
vppon
the
present
surprizing
of
Babel
.
Which
also
in
2.
Chron.
36.22
.
and
Ezra
1.1
.
is
termed
the
first
yeare
of
Cyrus
.
From
this
time
the
computation
was
to
haue
his
beginning
.
Which
may
appeare
,
first
from
Cyrus
Edict
then
going
out
,
wherto
the
Lord
long
before
had
made
him
his
annointed
:
secondly
,
from
the
other
Darius
in
Ezra
6.
who
there
groundeth
his
proclamation
vpon
the
Memorandum
of
Cyrus
his
established-canon
.
For
as
the
Lawes
of
Medes
and
Persians
were
not
to
be
altered
(
Dan.
5.8
,
15.
)
so
this
King
fastens
his
commaundement
vpon
the
decree
of
Cyrus
.
And
vnto
this
Word
of
Cyrus
,
the
Iewes
did
leane
in
their
answer
to
the
Aduersarie
:
nor
durst
the
Aduersarie
but
appeale
thereto
,
if
so
,
such
a
decree
was
extant
,
Ezra
5.7
,
8
,
9
,
10
,
&c.
Thirdly
,
it
appeareth
from
the
Angels
mouth
,
who
saith
,
that
the
70
▪
seauens
were
to
begin
with
the
Edicts
out-gate
for
returning
the
people
to
build
.
Which
returne
was
then
made
,
in
the
first
yeare
of
Cyrus
and
his
Darius
.
Fourthly
,
if
the
words
outgate
must
be
that
of
the
other
Darius
(
which
in
their
computations
must
be
some
hundred
or
64
▪
or
moe
yeares
after
Cyrus
)
then
the
age
of
diuerse
of
the
Returned
would
arise
to
an
incredible
number
.
For
as
there
were
diuerse
beholders
of
the
New-Temple
,
[
*
](A15991-e68640-b)
*
Asher
rá●eth-habaijth
harishôn
:
who
had
seen
that
very
first
house
,
well
therefore
called
Zekénim
,
auncient
or
old-men
.
who
before
had
seene
the
first
Temple
(
Ezra
.
3.12
.
)
and
that
with
such
iudgement
,
as
they
wept
at
the
inferioritie
of
the
second
:
so
,
giue
them
but
30.
yeares
at
the
time
of
their
captiuitie
:
then
the
seauentie
of
captiuitie
:
then
a
hundred
or
sixtie
foure
after
th●ir
Returne
:
and
so
they
must
be
aged
then
two
hundred
yeeres
▪
or
164.
yea
and
so
much
the
more
aged
as
the
temples
worke
endured
,
after
that
second
authorized
onset
.
But
that
many
cohabitants
should
then
be
so
aged
,
it
is
not
easily
credible
.
It
was
a
faire
age
to
be
149.
and
within
49
▪
years
of
the
returne
,
the
work
was
to
be
finished
,
as
the
Angell
telleth
,
in
saying
,
From
the
out-gate
of
the
Word
,
to
cause
a
Returne
and
build
Ierushalem
,
shal
be
7.
seauens
:
that
is
,
49.
Whereto
it
is
like
the
Iewes
cast
their
eye
in
Iohn
2.20
.
Where
they
say
the
Temple
was
46.
yeares
a
building
,
not
compting
the
first
[
*
](A15991-e68720-b)
*
In
the
end
wherof
Daniel
fasteth
,
Daniel
10.1
.
three
yeares
,
when
●he
foundation
had
beene
laide
and
staide
.
Obiection
.
So
in
Iohn
,
8.57
.
they
say
that
Iesus
was
not
yet
fiftie
yeare-old
,
doth
it
follow
therefore
he
was
neere
fiftie
.
Answer
.
I
answer
,
first
,
they
were
more
expert
in
such
monuments
as
the
Temple
,
(
wherein
they
had
a
deepe
superstition
)
than
in
our
Sauiours
age
,
which
nothing
they
regarded
.
Secondly
,
they
were
to
determine
,
not
what
our
Sauiour
was
,
but
what
hee
was
not
:
namely
,
that
he
was
not
so
aged
as
Abraham
.
And
to
this
purpose
they
had
spoken
well
inough
if
they
had
saide
,
thou
art
not
yet
a
1000.
yeares
old
:
where
as
Abraham
died
aboue
1770.
yeares
since
.
Object
.
Gabriel
saith
not
alone
,
that
there
should
be
seauen
seauens
to
that
building
,
but
also
to
the
Annointed
:
and
your selues
grant
that
Iesus
the
annointed
then
came
not
.
Answere
.
I
answer
,
the
words
[
And
to
the
Messiah
or
Annointed
]
they
are
ioyned
to
the
62.
seauens
following
:
secondly
,
they
that
would
by
Messiah
vnderstand
the
Iewish
body
of
gouernement
,
they
neither
can
deny
,
but
that
they
had
a
Messiah
shadowing
Gouerner
(
Zorobabel
the
Lords
signet
)
in
their
first
returne
.
With
the
Ancient
[
*
](A15991-e68840-b)
*
Clem.
Alex.
strom.
1.
Clemens
(
whom
infinite
troopes
haue
followed
)
I
conclude
this
,
thus
:
Quod
in
septem
bebdomadib
.
aedificatum
sit
Templum
,
hoc
clarum
est
:
It
is
as
cleare
as
the
Sunne
,
that
the
Temple
was
aedified
in
the
seauen
seauens
of
yeares
:
that
is
,
in
the
first
49.
yeares
following
the
Edict
of
Cyrus
.
And
so
doth
[
*
](A15991-e68890-b)
*
Dauid
Chytr
.
on
Ioh.
2
Dauid
Chytreus
conclude
from
Metasthenes
the
Persians
accompt
,
as
of
all
most
probable
.
For
the
62.
seauens
(
that
is
,
434.
yeares
)
they
stand
as
an
intervallum
of
time
,
betweene
the
materiall
temple
,
(
which
was
the
shadow
)
and
that
holy
of
Holies
Christ
Iesus
,
the
Temple
shadowed
:
who
after
to
the
Iewes
thus
saide
:
Destroy
this
Temple
,
(
pointing
at
himselfe
)
and
in
three
daies
I
will
raise
it
vp
againe
.
For
the
last
7.
of
yeares
,
therein
our
Sauiour
was
baptized
,
publiquely
preached
and
died
.
And
that
his
death
put
an
end
to
this
seauen
(
and
so
to
the
490.
yeares
.
)
I
see
no
otherwise
from
the
Angels
speach
.
For
howsoeuer
he
speak
of
their
Citties
finall
desolation
by
Vespasians
army
,
yet
[
*
](A15991-e68990-b)
*
Beda
confesseth
that
,
thus
Quod
autem
se
quitur
:
&
ciuitatem
&
sanctuarium
dissipabit
&c.
Non
ad
70.
hebdomadas
pertinet
lib.
de
natura
rerum
cap.
9.
he
brings
it
not
within
the
compasse
of
the
former
Seauens
:
but
precisely
placeth
it
after
Messiahs
death
:
it
being
a
iudgement
vpon
them
and
their
Children
,
for
preferring
the
Murderer
Barabas
,
to
the
Lord
of
life
Iesus
.
And
as
hee
precisely
affirmes
,
that
Messiah
in
the
halfe
of
that
last
Seauen
shold
cause
sacrifice
and
oblation
to
cease
(
and
that
was
by
this
death
,
he
himselfe
preaching
that
in
his
last
speach
,
it
is
finished
)
so
,
the
Angel
in
his
first
speach
saith
,
that
70.
seauens
were
cut
out
&c.
for
consuming
iniquity
,
making
reconciliation
for
bringing
in
eternall
iustice
,
for
sealing
vp
vision
and
Prophet
and
for
annointing
the
Holy
of
Holies
.
The
Epoche
or
period
of
all
which
,
most
probably
can
be
fastned
to
our
Sauiours
death
:
euen
that
time
of
offring
vp
himselfe
vpon
the
crosse
,
the
time
of
Euening
sacrifice
,
wherein
Gabriel
came
first
to
Daniel
for
enforming
him
of
these
Seauens
.
If
any
of
these
yeares
should
ouer-reach
his
death
,
I
would
then
thinke
(
with
diuerse
ancient
and
moderne
writers
,
holy
Christians
)
that
it
should
be
three
yeares
and
an
halfe
,
giuen
vnto
the
Apostles
for
full
conuincing
the
Iewes
by
the
Gospel
.
And
hereto
the
Text
seemeth
to
lend
a
looke
,
when
as
the
hebrew
readeth
:
Halfe
the
seauen
shall
cause
oblation
and
sacrifice
to
●ease
.
Where
the
word
[
*
](A15991-e69130-b)
*
Chatsi
is
one
with
the
latin
Dimidium
.
chatsi
signifying
Halfe
or
Middle
(
and
it
is
generally
held
that
our
Sauiour
preached
halfe
seauen
yeares
)
it
hath
caused
some
to
thinke
it
to
be
the
first
halfe
,
rather
than
the
second
.
But
the
former
is
to
me
most
probable
.
Notwithstanding
,
if
any
in
this
or
the
former
parts
of
number
,
be
otherwise
minded
,
I
meane
not
thereabouts
to
be
contentious
.
Only
,
herein
let
vs
at
least
accord
,
that
the
Angell
hath
spoken
properly
and
plainely
:
but
our
sinnes
hinder
vs
from
conceiuing
many
things
rightly
.
And
this
so
briefely
and
plainely
as
I
can
,
in
so
intricate
a
question
.
1.
Did
Cyrus
the
annointed
Shadow
,
send
forth
that
Edict
or
word
,
whereby
Ierushalem
and
the
Temple
were
builded
?
O
,
but
the
annointed
Substance
(
Christ
Iesus
)
sent
forth
a
Worde
for
building
his
Church
,
and
framing
Temples
to
the
Holy
ghost
:
things
greater
than
that
of
Ierushalem
and
the
Temple
in
Iudea
.
All
the
commaundements
comming
forth
from
Princes
for
furthering
the
Churches
worke
,
they
must
receiue
their
Authori●●e
,
and
haue
their
due
reference
to
the
word
of
our
Cyrus
the
substantial
Annointed
.
For
of
his
word
(
much
more
than
that
of
Medes
and
Persians
)
it
may
be
said
,
It
admitteth
no
alteration
.
As
Princes
would
not
be
thought
to
alter
the
word
of
our
great
Monarch
,
let
them
bridle
[
*
](A15991-e69310-b)
*
The
Seculars
&
Iesuites
that
still
from
beyond
sea
desire
hither
to
come
,
for
hindering
the
Lords
worke
.
the
enemies
beyond
the
Riuer
,
that
so
the
foundation
of
Religion
and
Church
long
since
laide
(
and
by
Idolatrers
staid
)
it
may
goe
forward
,
be
built
vpon
,
and
rise
vp
towards
perfection
.
Yet
when
we
haue
done
what
we
can
.
the
Temple
will
come
short
of
the
first
:
the
state
of
the
Church
in
this
age
nothing
comparable
to
that
of
the
first
age
.
Cyrus
the
vncircumcised
must
giue
place
to
Salomon
the
Circumcised
:
2.
Did
Cyrus
subdue
Nations
,
Gold
,
Mirrh●
,
and
Frankensence
.
For
setting
such
at
libertie
,
as
before
were
captiued
of
satan
,
and
chained
vnder
the
power
of
darkenesse
,
he
therein
hath
beene
no
lesse
glorious
.
O
,
it
remaineth
,
that
as
he
hath
set
vs
free
,
so
we
doe
no
more
entangle
ourselues
:
but
that
setting
our
faces
towards
Heauens
Zion
,
we
labour
to
be
as
He-goates
before
the
Flocke
,
drawers
of
others
by
our
holy
example
.
And
this
we
see
,
[
*
](A15991-e69460-b)
*
Beda
in
Ezra
cap.
1.
Quod
Cyrus
Rex
Dominum
Saluatorem
&
Nomine
designanit
&
factis
:
that
King
Cyrus
,
both
in
his
Name
and
Acts
,
doth
shadow
forth
our
Lord
and
Sauiour
.
So
much
shall
suffice
for
a
taste
of
Personall
shadows
.
Lect.
XXX
.
Tree
of
Life
.
Shadowes
Sacramentall
.
HAuing
thus
giuen
a
taste
of
shadowes
Arithmetical
and
Personal
,
it
now
remaineth
that
I
speake
something
of
Sacramentall
shadowes
.
The
word
Sacrament
is
of
right
large
vse
in
Ecclesiasticall
writings
.
Insomuch
as
,
whatsoeuer
the
Greekes
call
Mysterion
a
Mysterie
,
the
Latines
often
terme
Sacramentum
a
Sacrament
.
Which
more
particularly
may
appeare
in
the
Olde
Latine
translation
of
the
new
Testament
,
who
in
Ephes.
5.32
.
Reuel.
17.1
.
turneth
Mysterion
by
Sacramentum
:
for
that
in
such
large
sense
,
euery
Ecclesiastike
secret
is
a
sacrament
.
But
after-age
hath
called
it
to
straiter
sence
,
defining
that
to
be
onely
a
sacrament
,
which
is
[
*
](A15991-e69600-b)
*
Lemb
.
lib.
4.
dist.
1.
●
.
cited
from
August
.
Sacri
rei
signum
,
a
Signe
of
some
holy
thing
.
Which
externall
signe
is
of
God
appointed
(
for
he
alone
can
institute
such
a
signe
,
who
can
giue
the
grace
thereby
signified
)
for
assuring
his
church
of
some
necessarie
grace
.
In
a
word
,
Sacraments
(
as
some
haue
noted
)
are
of
two
sorts
:
the
first
onely
Representatiue
:
the
second
also
Exhibitiue
.
Representatiue
sacraments
are
such-signes
as
onely
represent
some
grace
:
and
that
is
commonly
some
common
grace
.
And
so
the
Raigne-bow
was
and
is
,
a
signe
of
God
his
grace
or
fauor
,
touching
the
no
more
destroying
of
the
world
by
water
:
Paradise
and
Canaan
Representatours
of
Heauen
:
Noahs
Arke
,
the
Tabernacle
and
Temple
,
shadowers
of
the
church
.
Exhibitiue
Sacraments
are
such
signes
,
as
not
onely
represent
,
but
also
doe
exhibite
vnto
the
Belieuer
,
the
very
grace
signified
:
and
such
be
the
signes
of
Bread
and
Wine
in
the
Lords
supper
,
of
water
in
Christian
Baptisme
.
Of
which
kinde
of
sacrament
I
meane
here
to
insist
:
giuing
vnto
you
an
assay
thereof
:
first
from
such
sacramentall
exhibitiue
shadowes
as
went
before
the
Lawe
:
secondly
,
vnder
the
Law
.
Before
the
Law
,
I
will
propound
:
fi●st
,
somewhat
of
Paradise
in
the
state
of
Mans
innocencie
:
secondly
,
some
such
shadow
as
fell
out
of
Paradise
,
in
the
time
of
mans
nocencie
.
In
the
Garden
I
note
a
certaine
peculiar
tree
placed
in
the
midst
therof
,
called
[
*
](A15991-e69720-b)
*
Genes.
2.9
.
The
tree
of
life
(
vnto
which
tree
there
is
due
allusion
in
Reuel.
22.2
.
)
which
was
[
*
](A15991-e69750-b)
*
Tremel
.
&
Ian.
in
annotat
.
Simbolum
&
Sacramentum
vitae
,
a
pledge
and
Sacrament
of
life
:
termed
of
Rabanus
,
sacramentum
visibile
invisibilis
sapientiae
,
a
visible
sacrament
of
inuisible
wisedome
.
The
tree
termed
The
knowledge
of
good
and
euil
excepted
,
it
was
permitted
Adam
to
eate
of
all
the
other
trees
:
therefore
also
to
eat
[
*
](A15991-e69810-b)
*
So
Lomb.
in
lib.
1.
dist.
17.
F
of
this
sacramentall
shadowing
tree
.
And
hereto
it
is
the
Holighost
alludeth
in
Reuelation
2.7
.
when
he
saith
,
To
h●m
that
ouercommeth
,
I
will
giue
to
eate
of
the
tree
of
life
,
which
is
in
the
midst
of
the
Paradise
of
God
.
Yet
betweene
the
eating
of
this
and
the
common
trees
,
there
was
great
difference
.
For
on
the
common
fruites
he
was
to
eate
for
bodies
sustentation
,
but
on
this
peculiar
tree
for
his
soules
instruction
.
Which
caused
an
Ancient
well
say
,
[
*
](A15991-e69860-b)
*
Beda
in
Genes.
2.
in
eo
erat
sacramentum
,
in
caeteris
lignis
●●●●entum
,
in
the
tree
of
life
there
was
a
sacrament
,
but
in
the
other
trees
,
nourishment
.
And
what
was
this
internall
sacrament
,
or
grace
signified
?
Rabanus
shall
answere
,
Sanctus
Sanctorum
v●ique
est
Christus
,
it
is
no
other
than
Christ
the
Holy
of
Holies
.
So
Haymo
on
Apoc.
22.
Lignum
quippe
vitae
,
Christus
est
,
sapientia
dei
patris
de
qua
Salomon
(
in
Pro.
3.18
)
dicit
:
Lignum
vitae
est
bis
qui
apprehenderint
●am
:
&
qui
tenuerit
eam
beatus
.
He
is
the
Churches
life
:
for
without
feeding
on
him
by
faith
,
we
with
Adam
fall
vnder
the
power
of
Death
.
He
indeede
is
the
tree
of
life
,
planted
by
the
riuers
of
waters
,
which
bringeth
forth
his
fruite
in
due
season
,
whose
leafe
fadeth
not
:
and
whatsoeuer
hee
dooth
,
it
shall
prosper
.
The
best
tree
he
is
in
the
Churches
Garden
:
and
in
the
midst
of
the
Court
of
Conscience
he
is
to
be
planted
.
But
if
we
flie
him
for
tasting
of
Antichrists
tree
(
a
tree
of
knowledge
for
good
and
euill
:
the
good
of
that
religion
being
a
cloke
of
the
euill
)
then
we
deserue
to
be
driuen
from
the
[
*
](A15991-e69980-b)
*
Acts
3.15
.
Lord
of
life
,
euen
as
Adam
was
forced
from
the
sacramentall
shadow
.
Was
Adam
then
taught
,
that
life
was
the
free
guift
of
God
?
How
much
more
now
(
hauing
sinned
)
is
it
the
gift
of
God
freely
without
all
demerit
?
Stood
Adam
then
in
neede
of
a
sacrament
for
sustaining
his
faith
?
How
cursed
are
they
then
with
the
Suenkfeldians
,
that
pretend
such
a
perfection
in
this
life
as
needeth
no
preaching
,
no
sacrament
.
When
Adam
had
(
by
reason
of
his
sin
)
cut
himselfe
voluntarily
from
the
Lord
of
life
,
was
he
therevpon
driuen
from
the
externall
signe
of
life
?
Yea
:
for
teaching
the
gouernors
of
the
Church
to
seclude
such
from
sacramentall
signes
,
as
first
haue
openly
and
impenitently
cast
behind
them
the
thing
signified
.
And
thus
in
Paradise
vnder
shadowes
,
the
Gospel
was
preached
,
and
holy
discipline
practised
.
This
briefly
of
the
tree
of
Life
.
Lect.
XXXI
.
Sacrifice
.
THE
next
exhibitiue
sacramentall
shadowe
shal
be
that
of
Sacrifice
,
instituted
of
God
vnto
man
,
in
the
time
of
his
Nocencie
.
And
this
I
will
not
prosecute
in
all
his
particulars
(
for
that
were
to
swimme
through
an
Ocean
of
ceremonies
)
but
somewhat
Generally
and
Superficially
:
first
,
by
speaking
somewhat
of
the
Persons
imployed
in
sacrifice
:
secondly
,
of
the
sacrifice
it selfe
.
The
Persons
personally
employed
in
Sacrifice
were
Men.
As
the
Apostle
vnder
the
state
of
the
Gospel
,
would
not
at
any
hand
permit
a
Woman
to
execute
the
publike
ministerial
function
(
1.
Cor.
14.34
,
35.1
.
Tim.
2
,
12.
)
because
shee
was
not
the
first
in
Creation
,
though
first
in
transgression
:
so
from
the
beginning
it
was
in
the
Church
of
God
,
no
otherwise
practised
then
by
men
:
as
for
testifying
their
headship
in
that
kinde
:
so
,
for
the
better
shadowing
forth
Messiah
,
whome
in
that
action
they
were
represented
.
Now
of
men
,
some
haue
thought
that
two
sorts
were
vnto
this
action
before
the
law
licenced
:
the
First-borne
and
Prophets
.
So
to
conclude
,
they
were
led
,
not
by
any
direct
Canon
of
Gods
word
,
but
from
such
presidents
as
where
they
find
the
elder
sacrificing
with
Kain
and
Noah
:
or
(
notwithstanding
their
Iunior-ship
)
are
found
sacrificing
with
Habel
and
Abraham
.
From
which
presidents
(
if
their
reason
be
drawne
into
forme
,
they
can
no
otherwise
than
thus
syllogize
:
The
Elder
and
Prophet
did
sacrifice
:
therefore
onely
they
two
might
sacrifice
.
This
word
Only
in
the
consequent
(
more
then
in
th'
antecedent
)
bewrayes
a
maime
in
the
argument
.
If
they
frame
their
reson
thus
(
We
finde
onely
them
two
sacrificing
,
therfore
only
they
two
might
sacrifice
)
that
is
so
weake
as
this
:
We
finde
in
the
word
onely
,
that
fire
came
downe
from
heauen
after
the
flood
,
for
consuming
wicked
and
the
belieuers
sacrifice
:
therefore
onely
after
the
flood
fire
came
so
downe
.
This
reason
may
be
true
,
yet
not
necessarily
true
,
seeing
fire
might
come
downe
before
(
as
[
*
](A15991-e70270-b)
*
Theodotion
in
Beda
&
Raba
.
many
haue
thought
,
vpon
Habels
sacrifice
,
)
although
not
in
scripture
recorded
:
seeing
the
grant
of
this
(
and
so
of
the
former
)
is
nothing
ag●●nst
any
Canon
of
faith
,
giuen
before
the
Lawe
.
Secondly
,
what
warrant
is
there
,
that
Habel
was
a
Prophet
,
more
than
any
other
beleeuing
I●nior
?
If
any
say
that
Habel
did
not
sacrifice
but
only
by
the
hand
of
Adam
,
the
same
may
as
easily
be
affirmed
of
Kain
the
Elder
,
and
yet
neither
of
them
prooued
;
first
,
because
the
scripture
saith
not
so
:
secondly
,
because
no
Canon
forbade
them
:
thirdly
,
because
we
neuer
reade
of
Adams
sacrificing
,
although
(
no
doubt
)
hee
sometimes
did
sacrifice
:
fourthly
,
the
[
*
](A15991-e70360-b)
*
Gen.
4.3
.
&c.
text
implyeth
their
immediate
comming
to
Iehouah
themselues
with
their
sacrifice
.
All
which
maketh
me
to
thinke
,
that
before
the
law
restrained
it
to
Leuies
tribe
,
it
was
lawfull
for
any
faithfull
Man
to
sacrifice
.
But
seeing
euery
thing
that
is
lawfull
,
is
not
presently
therefore
●xpedient
,
nor
alwayes
doth
edifie
(
1.
Cor.
10.23
.
)
it
is
likely
(
for
order
sake
)
that
the
chiefest
of
an
assembly
was
chosen
(
one
or
moe
as
circumstances
vrged
)
for
offering
vp
the
oblations
,
[
*
](A15991-e70400-b)
*
Iob
1.5
.
and
42.8
.
as
Iob
sometimes
for
his
Children
and
kinsfolkes
.
So
honorable
a
thing
it
was
to
sacrifice
,
as
the
infidelious
people
did
Apishly
immitate
that
in
all
ages
:
yea
,
[
*
](A15991-e70430-b)
*
Fenestella
de
sacerd.
Rom.
cap.
11.
pleraque
,
sacra
à
solis
Regibus
obiri
consueta
,
the
most
of
the
sacrifices
were
of
their
Kings
alone
offred
:
as
being
an
action
beseeming
the
princes
of
the
people
.
Whereto
Clemens
Alexandrine
subscribeth
,
saying
:
[
*
](A15991-e70470-b)
*
Clem.
Alex.
strom.
5.
The
Aegiptians
did
not
commit
their
Mysteries
to
euery
one
amongst
them
&c.
but
to
these
only
which
were
to
come
vnto
the
gouern●ment
of
their
kingdome
:
and
of
the
priests
to
such
as
were
most
approued
for
education
,
learning
,
lineage
.
Which
obserued
,
it
causeth
me
to
thinke
they
erre
,
who
in
Gene.
47.22
▪
do
turne
the
word
Cohànim
princes
,
denying
them
to
be
Priests
:
not
only
against
the
ordinary
vse
of
the
word
,
but
also
against
the
hie
honour
which
Egiptians
euer
gaue
to
their
Priesthood
.
The
same
errour
I
take
to
be
committed
by
them
in
Exod.
2.16
.
for
turning
Cohen
a
prince
,
as
if
Iethro
were
not
a
Priest
:
whereas
to
be
a
Priest
,
it
was
nothing
derogatorie
to
a
prince
,
but
rather
an
addition
of
diuine
honour
.
Nor
is
it
to
be
maruailed
at
,
that
Idolatrers
of
the
hiest
place
should
then
be
sacrificers
,
seeing
the
princes
of
the
Faithfull
were
then
employed
in
that
:
and
the
Idolatrous
neuer
came
behinde
the
Faithfull
,
in
giuing
to
their
Priests
hie
honour
and
ho●orable
endowments
.
Obiection
:
It
is
not
like
that
Moses
woulde
match
with
an
Idolatrous
Priest
.
Answ.
Why
not
so
well
as
with
an
Idolatrous
Prince
?
But
what
need
more
then
that
in
Exod.
18.12
.
where
t
is
plainely
said
:
And
Iethro
(
Moses
Father
in
law
)
did
take
burnt-offrings
and
sacrifices
to
Aelohim
:
that
is
,
he
sacrificed
to
God
.
To
say
he
offred
by
the
hand
of
Aaron
or
Moses
,
it
is
not
only
besides
scripture
,
but
also
somewhat
harsh
,
he
being
an
vncircumcised
Midianite
.
That
they
feasted
togither
with
him
presently
after
the
sacrifice
,
it
is
no
more
then
Iaakob
did
with
his
Idolatrous
kinred
in
Genes.
31.54
.
a
thing
,
not
only
lawfull
,
but
expedient
,
the
circumstances
considered
.
Honorable
was
the
Priesthood
before
the
lawe
,
but
made
more
diuine
vnder
the
lawe
:
the
former
liberty
to
sacrifice
being
restrained
to
one
particular
family
,
namely
,
that
of
Aaron
.
But
thereof
sufficiently
before
in
his
Shadowe
.
So
much
for
the
Person
.
For
the
Sacrifice
,
let
vs
consider
,
first
,
the
word
:
secondly
,
the
Thing
.
The
word
Sacrifice
is
so
much
as
a
thing
made
sacred
,
or
holy
.
In
the
Originall
,
it
is
termed
Mincha
,
Gnoláh
zebach
,
Karban
.
It
is
termed
Mincha
,
because
it
was
an
oblation
or
gift
:
Gnolah
because
it
ascended
,
namely
in
the
flame
of
fire
:
Zebach
of
killing
.
And
because
these
slain●
creatures
were
laid
on
the
altare
,
it
therfore
is
termed
Mizbèach
.
The
sacrifice
was
termed
Karban
of
drawing
neere
,
namely
,
to
God
:
and
thereof
it
is
that
the
word
Korban
rose
in
Marke
7.11
.
The
Sacrifice
or
sacred
thing
it selfe
,
it
was
Animate
or
In-animate
.
An
animate
or
breathing
Sacrifice
was
that
of
Habel
,
for
he
Himselfe
offered
a
Lambe
:
[
*
](A15991-e70880-b)
*
Porphyr
.
lib.
2.
c.
1.
de
sacrif
.
contrarie
to
blasphemous
Porphiry
,
who
saith
:
The
first
Sacrificers
did
not
at
first
offer
Beasts
,
but
hearbs
,
&c.
Whereas
at
first
,
there
was
little
other
vse
of
beasts
than
for
Oblation
.
An
inanimate
or
vnbreathing
sacrifice
was
that
of
Kain
,
for
he
offered
some
shock
of
corne
or
some
such
like
thing
:
and
both
these
kinds
of
sacrifices
were
plenteous
vnder
the
Law
:
the
quick
consuming
whereof
into
ashes
,
was
an
euident
signe
of
Gods
acceptation
,
Psalm
.
20.3
.
And
what
by
these
sacrifices
was
shadowed
?
The
son
of
Man
,
euen
as
the
tree
of
life
did
represent
,
The
Son
of
God
.
These
sacrifices
(
and
specially
the
Animate
)
did
represent
that
humane
and
earthly
nature
of
ours
,
which
the
Son
of
God
was
in
the
fulnes
of
time
to
assume
,
for
our
redemption
:
in
respect
of
which
nature
,
the
Prophets
sawe
him
as
the
Son
of
Man
,
long
before
hee
became
indeed
,
The
Son
of
Man
.
And
thus
the
fall
of
Man
brought
with
it
,
the
fall
of
Gods
Son
.
The
Head
is
contented
to
stoope
with
his
body
,
Christ
with
his
Church
:
pawning
himselfe
for
her
,
payning
himselfe
for
her
:
becomming
poore
for
making
her
rich
,
giuing
her
libertie
by
his
captiuitie
:
procuring
to
her
pleasure
by
his
paine
,
life
by
his
death
.
Nor
did
the
Sacrifices
only
represent
this
,
but
also
exhibite
and
seale
Christ
(
with
his
benefits
)
vnto
the
faithfull
Communicant
.
In
which
respect
it
is
,
that
the
Author
to
the
Hebrues
saith
[
*
](A15991-e71000-b)
*
Hebr.
11.4
.
that
Habel
by
his
Oblation
obtained
witnesse
that
he
was
iust
:
that
is
,
imputed
iust
by
Christ
Iesus
sealed
to
his
conscience
.
To
whome
(
as
to
all
ancient
Belieuers
)
Christ
was
the
Lamb
slaine
from
the
beginning
of
the
world
:
[
*
](A15991-e71030-b)
*
Heb.
13.8
.
Iesus
Christ
yesterday
,
and
to
day
,
the
same
also
for
euer
.
[
*
](A15991-e71040-b)
*
Iamblicus
de
Mysterijs
,
in
cap.
de
virt.
sac
.
The
Egiptian
priest
could
say
;
Deus
vim
●fficacem
imprimit
Sacramentis
,
God
deeply
printeth
an
effectuall
operation
in
Sacraments
,
speaking
of
their
fantastick
Sacrifices
;
but
the
faithfull
of
God
vnder
and
before
the
lawe
,
might
in
deede
and
trueth
say
,
that
a
vitall
power
was
con●aid
vnto
them
by
the
Sacrifice
:
no
lesse
then
eternall
life
by
Christ
Iesus
,
sealed
vnto
their
Conscience
by
the
stamp
of
his
Spirit
.
By
which
externall
shadowe
they
were
so
taught
and
sealed
,
till
Messiahs
day
did
breake
,
and
the
Lawes
shadowes
fly
away
.
So
much
generally
of
Sacrifice
.
Lect.
XXXII
.
Circumcision
.
THe
next
Sacramentall
exhibitiue
shadow
shal
be
Circumcision
,
first
incommended
vnto
Abraham
in
the
seauenteenth
of
Genesis
,
and
continued
in
his
seede
,
till
Christ
putte
that
away
for
establishing
Baptisme
.
But
baptisme
by
sufficient
preaching
being
once
established
,
thencefoorth
Christ
Iesus
should
profite
him
nothing
that
would
be
circumcised
,
Galat.
5.2
.
This
Circumcision
was
nothing
else
but
a
solemne
cutting
away
of
that
fore-skinne
in
a
Manchild
,
which
appertaines
to
the
generatiue
part
.
Which
the
Lord
(
at
the
first
institution
thereof
)
doth
sometimes
call
his
Couenant
,
sometimes
the
Signe
of
his
Couenant
.
Why
?
Because
the
thing
signified
was
to
the
true
Belieuer
,
conua●de
with
the
signe
:
euen
as
it
is
in
all
exhibitiue
sacraments
.
And
that
is
it
which
causeth
the
Apostle
(
in
Rom.
4.11
.
)
to
call
it
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
seale
of
that
Righteousnesse
which
is
by-faith
.
Which
Sacrament
was
to
Abrahams
n●turall
s●ed
(
as
Baptisme
,
is
vnto
Christs
spirituall
seed
)
an
infallible
signe
of
being
receiued
into
the
Cou●nant
of
grace
,
and
holy
Church
of
GOD
.
For
by
this
signe
,
the
Hebrew
Israel
and
Iew
(
all
Abrahams
petigree
)
were
distinguished
from
all
the
world
besides
,
termed
Gentiles
.
The
ancient
prophane
Herodot
.
Herodot
.
in
Enterpe
.
He
liued
about
Nehemiahs
time
,
as
is
guessed
.
recordeth
that
the
Colchians
,
Aegyptians
,
Aethiopians
did
circumcize
themselues
;
and
of
the
Aegyptians
he
will
(
forsooth
)
that
the
Phaenicians
and
Syrians
in
Palestina
(
these
must
be
the
Iewes
)
they
learned
Circumcision
.
Yet
(
forsooth
,
saith
he
)
●
cannot
define
,
whether
the
Egyptians
learned
it
of
the
Aethiopians
,
or
they
of
the
Egyptians
.
[
*
](A15991-e71290-b)
*
Deut.
30.6
coloss.
2.11
.
Silly
Greeke
,
it
is
something
he
saith
,
but
farre
from
the
truth
.
He
thought
the
Iewes
had
lea●ned
it
of
the
Aegyptians
.
Why
?
No
doubt
,
because
hee
had
heard
,
that
sometimes
their
predecessours
had
beene
in
Aegipt
.
Whereas
it
was
instituted
neere
two
hundred
yeares
,
before
Iaakob
went
downe
into
that
country
.
And
whereas
he
affirmeth
so
many
of
the
Gentiles
to
circumcise
,
it
is
nothing
likely
,
they
euer
hauing
the
Hebrew●s
and
their
religion
,
in
horrible
detestation
.
Onely
this
may
be
:
some
of
Abrahams
seede
(
specially
by
Ismael
,
borne
of
the
Aegyptian
Hagar
)
might
be
sparsed
in
such
places
and
there
continu●
this
ceremony
.
But
for
circumcision
to
be
practised
by
naturall
Egyptians
,
it
is
against
all
probabilitie
.
Philo
Iudaeus
therefore
in
his
discourse
of
Circumcision
,
making
one
argument
of
the
vse
thereof
to
the
bodily
cleanenesse
,
(
specially
in
the
priestes
)
hee
therewithall
affirmeth
of
the
Aegyptians
▪
that
they
▪
for
such
purpose
,
did
〈◊〉
their
bodies
.
For
Circumcision
,
we
see
how
odious
it
was
vnto
the
Gentiles
in
the
time
of
Maccabees
,
as
diuerse
Iewes
(
for
liues
preseruation
)
were
glad
to
vncircumcize
themselues
,
by
a
painefull
stretching
and
curious
phisiking
of
the
scarred
skin●e
.
It
is
sufficient
that
the
ancient
Greek
hath
recorded
the
Ceremonie
,
though
altogether
ignorant
to
whom
it
appertained
:
and
to
what
end
,
vsed
.
But
what
is
shadowed
in
Circumcision
?
First
,
If
wee
respect
the
paring
away
of
the
flesh
,
it
shadowes
forth
the
expoliation
and
casting
away
of
the
olde-man
with
his
inueterate
lusts
.
And
this
of
the
Holy
Ghost
is
oft
termed
,
the
circumcision
of
the
*
heart
.
If
we
respect
the
shedding
of
blood
accompanying
that
cutting
,
it
may
wel
represent
the
blood
of
Christ
Iesus
appointed
to
be
poured
out
for
our
sinnes
,
for
the
washing
away
of
our
lusts●
for
without
blood
no
remission
,
Heb.
9.22
.
And
if
with
the
representation
we
respect
what
therein
to
the
faithfull
is
exhibited
,
it
is
no
other
thing
than
Christ
,
who
of
God
the
Father
is
made
vnto
vs
,
Wisdome
,
Righ●eousnes
,
Sanctification
and
Redemption
,
1.
Cor.
1.30
.
Who
by
his
spirite
and
word
worketh
in
vs
true
mortification
to
sinne
,
and
true
Viuification
to
Holinesse
and
trueth
of
Righteousnesse
.
Nor
lesse
was
taught
to
Abraham
,
at
the
gift
of
Circumcision
.
For
being
[
ben
]
a
Sonne
of
99.
yeares
,
hee
in
his
olde
age
is
tau●ht
to
cut
off
the
old
man
,
that
so
a
Couen●nt
may
be
sealed
in
his
flesh
.
The
Couen●nt
is
expr●ssed
when
he
saith
,
I
am
God
all
sufficient
,
walke
before
me
and
be
thou
vpright
:
wherein
the
Lord
not
onely
calle●h
Abraham
and
his
seede
to
vprightnesse
of
Ob●dience
towards
him
,
but
also
preacheth
and
promis●th
to
be
God
all-sufficient
vnto
him
and
his
.
Nay
,
lest
he
should
thinke
his
obedience
the
Cause
why
God
would
be
sufficient
vnto
him
,
the
Lord
first
pronounceth
him
El-shaddaj
;
and
then
biddeth
Abraham
walke
vprightly
:
because
his
All-sufficiencie
in
the
first
place
,
was
cause
of
his
integritie
in
the
second
place
.
Which
couenant
standing
of
free-grace
and
promise
,
it
could
not
doe
lesse
than
leade
Abraham
by
the
hand
vnto
the
Seed
of
promise
(
euen
Christ
Iesus
)
by
whom
al
the
earth
was
to
receiue
a
blessing
.
Vnto
the
which
blessed
seede
,
the
Lord
seemeth
to
will
Abram
and
Sarai
to
Behold
:
when
as
he
turnes
Abram
into
Abraham
,
and
Sarai
into
Sarah
:
so
,
adding
to
their
names
the
hebrewe
letter
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
in
english
is
,
Behold
.
Whereto
the
Angel
Gabriel
might
haue
an
eye
,
when
to
the
Virgine
Mary
hee
cryed
,
Behold
.
Which
letter
(
of
hebrewes
termed
He●
,
of
vs
,
H
,
)
is
to
Cabalists
their
character
of
the
[
*
](A15991-e71650-b)
*
And
indeed
it
is
but
aspiration●
nota
,
a
letter
of
spirite
or
breathing
in
heb.
gr.
and
latine
.
holy
ghost
.
By
which
forme
of
learning
(
if
Abraham
euer
approoued
such
learning
)
that
faithfull
couple
were
taught
,
to
giue
the
praise
of
all
goodnesse
to
that
Spirite
of
God
,
by
whom
they
were
sealed
vnto
the
day
of
redemption
.
Thus
the
Church
in
her
infancie
was
taught
by
letters
.
In
this
state
of
the
Gospel
wee
should
be
able
to
put
these
letters
together
,
for
spelling
a
Word
:
euen
that
Word
,
which
assumed
Flesh
for
the
circumcising
and
sauing
of
Mankind
.
So
much
for
circumcision
.
Lect.
XXXIII
.
Passeouer
.
THe
fourth
sacramentall
shadow
exhibitiue
,
shall
be
the
Passeouer
.
The
Passeouer
is
a
certaine
sacred
feast
,
instituted
to
Israel
of
Iehouah
:
what
time
they
were
presently
to
depart
out
of
Aegipt
,
that
ancient
house
of
Bondage
.
For
the
better
vnderstanding
whereof
,
I
will
first
obserue
the
Name
:
secondly
,
the
Thing
it selfe
.
The
name
in
the
Originall
is
Pesach
(
from
whence
the
New
Testaments
language
hath
Pascha
:
and
in
our
old
language
Pase
,
)
it
signifieth
no
other
than
a
Trans-ition
or
Passing-ouer
.
Which
terme
of
Passeouer
is
giuen
to
this
feast
,
from
the
Angel
his
Passing-ouer
the
Houses
of
such
as
kept
this
feast
;
when
in
other
houses
hee
slew
the
first-borne
of
Man
and
Beast
,
Exod.
12.12
.
For
the
Feast
it selfe
,
it
offers
to
our
considerations
:
first
,
the
Time
,
when
?
Secondly
,
the
Meate
,
what
?
Thirdly
,
the
manner
How
it
was
then
to
be
applied
.
The
time
offers
to
vs
,
first
,
the
Moneth
;
secondly
,
the
Day
;
thirdly
,
the
Houre
.
The
Moneth
is
termed
[
*
](A15991-e71930-b)
*
Exod.
13.4
compared
with
the
12.2
.
Abib
:
in
English
,
a
stalke
of
corne
with
the
eare
:
so
termed
,
for
that
Israel
in
it
was
to
offer
the
first
fruites
of
corne
to
Iehouah
(
Iosh.
5.11
.
Leuit.
23.14
.
)
and
not
onely
because
in
that
moneth
,
the
greene
eares
of
corne
appeared
.
Which
month
is
made
excellent
otherwise
;
for
where
before
they
held
onely
a
Ciuill
accompt
of
the
yeare
,
beginning
with
Tishri
(
answerable
to
the
greater
part
of
our
September
;
for
the
worlds
creation
they
held
to
beginne
with
the
Autumnes
Equinoctiall
:
seeing
Adam
had
at
first
a
ripe
haruest
)
this
Abib
was
so
the
seauenth
:
answering
with
the
beginning
of
the
Springs
Equinoctiall
,
entring
in
March
.
But
now
by
a
new
accompt
(
called
the
Ecclesiastike
reckoning
)
the
Ciuill
seauenth
is
made
the
Churches
first
and
Head-month
.
Which
in
regard
of
the
shadowing
feast
,
doth
not
onely
leade
vs
to
Christ
,
as
he
is
the
head
of
the
Church
,
from
whose
raigne
in
their
hearts
,
the
faithfull
are
to
take
their
accompt
:
but
also
,
to
Christ
rising
fresh
and
greene
in
that
moneth
,
the
first
fruites
of
our
bodies
Resurrection
,
rising
vp
to
heauens
glorie
.
And
that
he
was
this
corne
,
remember
his
owne
speach
:
verily
,
verily
,
I
say
vnto
you
:
Except
the
wheate-corne
fall
into
the
ground
and
die
,
it
bideth
alone
.
But
if
it
die
,
it
bringeth
forth
much
fruite
.
Iohn
.
12.24
.
When
saint
Peter
therefore
(
of
a
blind
good
meaning
)
did
labour
to
stay
his
Maister
from
so
dying
:
our
Sauiour
termes
him
Satan
or
Aduersarie
.
To
what
?
To
the
much
fruite
which
would
arise
by
his
dying
.
And
this
the
Spirite
foretolde
long
before
in
Salomons
psalme
,
saying
:
Pissath-bar
&c.
An
handfull
of
corne
(
or
a
[
*
](A15991-e72070-b)
*
So
Ar.
Mon●
.
particle
or
moytie
of
corne
)
shal
be
in
the
head
of
the
Mountaines
.
The
fruite
thereof
(
ijrgnash
)
shal
burst
out
as
(
that
of
)
Lebanon
.
And
they
shall
flourish
from
the
Cittie
,
as
the
hearb
of
the
Earth
:
psal.
72.16
.
Plainely
did
the
spirite
so
fore-tell
,
what
great
abundance
of
faithfull
people
should
arise
,
from
that
one
blessed
graine
of
wheate
sowne
and
dying
.
The
very
word
[
Bar
]
not
onely
signifying
Corne
,
but
also
(
and
that
more
vsually
)
a
Sonne
.
Yea
,
where
Ben
implieth
an
ordinary
sonne
:
Bar
importeth
a
Sonne
of
excellencie
:
and
so
it
is
giuen
to
the
Sonne
of
God
in
Psal.
2.12
.
A
graine
of
him
(
namely
,
his
humane
body
,
)
it
was
sowne
in
the
earth
this
month
of
Abib
.
But
the
third
day
after
it
rose
(
it
needed
not
three
months
with
shadowing
corne
)
and
with
it
rose
the
bodies
of
many
(
Matthew
27.52
,
53.
)
shewing
himselfe
thereby
,
the
Lord
of
life
and
resurrection
.
O
let
vs
sanctifie
the
first
fruites
of
our
nature
vnto
him
,
who
in
the
first
fruites
of
our
nature
hath
dyed
for
our
redemption
,
risen
for
our
Iustification
and
ascended
for
our
Glory
.
The
month
so
considered
,
the
Day
followes
.
The
Day
is
twofold
:
first
,
the
tenth
day
wherein
the
Animall
was
prepared
:
secondly
,
the
fourteenth
day
,
wherein
it
was
slaughtered
.
For
the
tenth
day
,
Rabanus
well
obserueth
that
Christ
Iesus
(
represented
by
the
paschall
Lambe
)
he
publiquely
preached
in
Ierushalem
so
long
before
the
feast
day
,
setting
himselfe
so
apart
to
be
crucified
the
fourteenth
.
Nor
is
it
vnlike
,
that
so
many
dayes
before
the
Iudas
Iscariot
had
concluded
in
his
heart
,
the
betraying
of
Iesus
.
Which
length
of
time
doeth
make
his
sinne
more
egregious
:
namely
,
a
considerate
sinne
in
an
h●rd
heart
:
not
all
that
while
relenting
.
Some
other
scruples
(
touching
our
Sauiours
time
of
eating
the
passe-ouer
and
his
crucifixion
)
I
here
passe
by
.
For
the
Houre
of
this
feast
,
it
was
[
béin
h●ágnarbaijm
]
betweene
the
two
euenings
.
What
time
is
that
?
[
*
](A15991-e72290-b)
*
Ioseph
.
Scalig.
de
emend
.
temp.
lib.
6.
hauing
his
ground
it
seemeth
from
Iosep●
.
de
bello
●●d
.
lib.
6.
Interuallum
oblationis
&
occasus
:
it
is
(
saith
one
)
that
time
which
passeth
betweene
the
euenings
oblation
and
the
Sunne
sette
.
But
with
Beza
and
our
marginall
translation
,
I
take
it
to
be
the
Twy-light
:
and
the
rather
because
G●è●èb
implieth
a
mingling
.
Of
what
?
of
light
and
darken●sse
:
being
deriued
of
Gnárab
to
betroth
:
for
that
it
is
the
betroth●ng
or
coupling
together
of
two
dayes
.
And
in
this
feast
,
it
was
the
coupling
together
of
the
fourteene
and
fifteene
day
,
about
the
Sunnes
setting
:
which
mixture
of
time
wee
terme
Twilight
:
and
the
Hebrewes
,
gnarbaijm
.
Thus
the
tenth
day
of
the
first
moneth
,
the
Animall
was
deputed
to
death
:
the
fourteenth
day
i●
died
.
And
like
inough
about
the
third
houre
of
the
after
noone
(
in
the
dayes
twelue
houres
,
it
being
the
ninth
)
the
Animall
died
,
the
very
time
that
Messiah
yeelded
vp
the
ghost
.
And
in
the
twilight
after
the
Paschall
feast
begunne
,
as
a
sanctification
of
light
and
darkenesse
,
and
of
all
times
to
the
faithfull
feeders
of
Iesus
.
So
much
of
the
Feasters
time
:
not
medling
at
all
with
the
feast
of
vnleauened
bread
,
his
time
adioyned
.
This
Paschall
feasts-meate
,
was
a
yeareling
of
the
sheepe
or
the
Goates
:
that
is
,
a
lambe
or
kidde
being
a
yeare
old
.
The
perfection
of
age
,
did
argue
the
fulnesse
of
Christ
Iesus
(
who
also
is
termed
our
Passouer
and
paschall
Lambe
,
1.
Cor.
5.7.1
.
Pet.
1.19
.
)
for
the
creature
(
lambe
or
kidde
)
in
the
one
of
them
was
represented
Innocency
:
in
the
other
Nocency
.
The
Lambe
an
innocent
thing
not
opening
the
mouth
against
the
shearer
:
the
yoong
goate
a
nocent
harmefull
creature
.
The
lust
therefore
compared
to
sheepe
,
and
placed
on
Christ
(
the
great-shepheard
)
his
right
hand
:
the
wicked
therefore
compared
to
Goates
,
and
put
apart
on
Christs
left
hand
:
as
is
the
Diuel
and
his
Angels
.
But
how
could
Christ
be
represented
in
either
?
For
the
Lambe
,
none
doubteth
:
seeing
that
hee
onely
was
without
blemish
,
and
no
guile
was
found
in
his
mouth
.
For
being
a
yoong-goat
,
it
was
for
that
,
he
was
not
onely
[
*
](A15991-e72430-b)
*
Beda
on
Exodus
12.
hostia
pro
peccato
,
an
oblation
for
sinne
:
but
also
,
because
he
was
of
God
made
sinne
for
vs
(
who
otherwise
knew
no
sinne
)
that
we
might
be
made
the
righteousnes
of
God
in
him
,
2.
Cor.
5.21
.
In
taking
a
Lambe
for
the
feast
,
they
were
to
see
the
innocency
in
Christ
;
but
in
taking
a
yoong-goat
,
they
might
see
our
nocency
and
damnable
guilt
vpon
him
.
This
briefly
of
the
meate
.
Now
to
the
maner
How
,
it
was
to
be
applied
:
first
,
before
the
eating
:
secondly
,
in
the
eating
:
thirdly
,
after
the
eating
.
Before
the
eating
it
was
to
be
slaine
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
2
In
the
eating
consider
,
first
,
the
Parties
:
secondly
,
the
Thing
.
The
Persons
were
the
same
family
,
whereto
they
might
●oyne
some
other
,
in
case
themselues
could
not
eate
vp
the
Animall
.
In
one
sufficient
family
,
might
well
be
shadowed
forth
that
one
Catholike
Church
of
God
,
ioyned
vnto
one
Christ
.
And
in
[
*
](A15991-e72580-b)
*
Rabanus
his
consideration
two
families
vnited
,
might
well
be
tiped
out
the
fewer
of
Iewes
,
and
the
moe
of
Gentiles
called
together
,
for
making
one
body
to
Christ
:
that
so
,
they
without
vs
should
not
be
made
perfect
,
Hebr.
11.40
.
For
that
they
were
to
eate
,
it
was
not
onely
,
a
part
,
but
the
whole
,
with
head
feete
,
and
purtenance
.
By
Head
and
Feete
,
some
[
*
](A15991-e72610-b)
*
Beda
,
Raban
.
Antients
do
vnderstand
the
Diuinity
and
Humanitie
of
Christ
,
both
which
are
spiritually
swallowed
of
the
true
belieuer
,
whereas
Heretikes
oft
are
found
to
swallow
but
the
one
.
As
our
Arrians
,
that
for
essence
onely
holds
him
Man
:
and
the
Anabaptists
,
that
make
him
onely
in
substance
God
.
But
thereby
may
be
further
meant
:
that
the
higher
things
of
Christ
and
the
lowest
things
of
Christ
,
with
euery
thing
or
circumstance
appertaining
to
the
Word
made
flesh
,
it
should
of
euery
christian
Church
be
receiued
by
faith
,
and
digested
by
practise
.
Which
aptly
reprooueth
such
,
as
affecting
high-points
,
do
reiect
rudiments
:
or
affect
rudiments
so
,
as
they
despise
to
be
led
on
to
perfection
:
or
affecting
higher
and
lower
points
,
doe
contemne
circumstances
.
Whereas
the
least
thing
in
Christ
Iesus
,
is
to
a
faithfull
Israelite
right
sanable
.
3
After
they
had
eate
,
looke
if
any
thing
remained
,
it
was
to
be
consumed
in
fire
.
[
*
](A15991-e72670-b)
*
Rab.
hereon
.
What
is
this
,
except
when
there
is
something
concerning
the
mysterie
of
Christs
incarnation
,
which
wee
cannot
vnderstand
and
penetrate
,
that
then
in
all
humilitie
wee
leaue
it
to
the
power
of
the
Holy-Ghost
.
Touching
the
ceremonies
,
first
,
of
standing
:
secondly
,
hauing
a
staff
in
the
hand
:
thirdly
,
of
eating
it
hastily
:
fourthly
,
[
*
](A15991-e72700-b)
*
The
sowre
herbs
Iosephus
speaks
of
were
qualified
,
and
in
a
second
seruice
.
with
bitter
herbs
,
and
fiftly
,
shodde
,
they
seeme
all
of
them
to
be
appropriated
only
vnto
their
eating
of
the
Passouer
in
Aegypt
:
and
in
the
wildernesse
at
least
,
not
agreeing
to
their
time
of
Rest
in
Canaan
.
For
as
then
ceremonies
did
tipe
forth
the
readinesse
and
speede
they
were
to
make
thence
vpon
the
Lords
Call
(
it
being
a
land
,
as
the
ceremonies
also
taught
,
of
vn-rest
and
bitternesse
)
so
our
Sauiour
(
who
came
not
to
breake
,
but
fulfill
euery
iot
of
the
law
,
he
(
with
his
disciples
)
is
found
sitting
and
aside
leaning
in
the
passouer
.
And
here
I
prosecute
onely
that
which
after
the
institution
,
remained
the
same
to
that
Church
after
.
Into
which
order
of
continuing-ceremonies
,
it
is
generally
[
*
](A15991-e72740-b)
*
See
Bezae●
large
annotations
on
Mat.
26.20
.
thought
of
Hebrue
Doctors
,
that
the
dashing
of
blood
vpon
the
dores
cheekes
,
and
vpper-post
,
may
be
referred
.
This
briefly
of
the
Pass-ouer
:
in
whose
place
wee
haue
our
Lords
Supper
:
the
Signe
changed
,
but
the
thing
signified
,
still
continued
.
Lect.
XXXIIII
.
Manna
.
MAnna
shall
be
the
next
Sacramentall
exhibitiue
shadow
.
Of
which
Manna
thou
hast
the
narration
in
Exod.
16.12
,
13
,
14
,
&c.
and
briefly
thus
it
is
:
Israel
murmuring
at
their
want
of
bread
in
the
wildernesse
,
the
Lord
rained
from
heauen
a
bread
,
white
,
like
to
hoare-frost
,
but
proportioned
like
Coreander
seede
.
This
breade
they
gathered
(
for
fortie
yeares
together
,
one
iust
moneth
onely
excepted
,
Exodus
.
12.
&
14.4
.
Iosh.
5.11.12
.
)
in
the
weeke
sixe
dayes
:
euery
day
an
Omer
(
or
Gnomer
)
full
:
but
the
sixt
day
,
double
measure
,
for
seruing
them
also
in
the
Sabbaot
,
wherein
it
rained
not
.
Which
bread
,
as
they
were
to
gather
but
for
the
day
(
and
thereof
,
he
that
had
gathered
more
,
had
nothing
ouer
:
and
he
which
had
gathered
the
lesse
,
had
no
lacke
)
so
,
being
reserued
(
beyond
the
commandement
)
vntill
the
next
day
;
loe
,
it
was
full
of
wormes
and
stinking
.
For
the
better
vnderstanding
and
vse
whereof
:
I
will
obserue
first
,
the
Name
:
secondly
,
the
place
from
whence
it
came
:
thirdly
,
the
externall
resemblance
:
fourthly
,
the
time
of
gathering
it
:
fiftly
,
the
measure
thereof
to
the
Gatherer
:
sixtly
,
God
his
iudgement
vpon
the
abuse
thereof
.
But
hereof
so
,
as
the
mysticall
vse
thereof
may
also
therewith
be
vttered
.
1
For
the
name
of
this
bread
,
it
is
MAN
,
or
Mannah
:
and
the
terme
is
giuen
by
Israel
vnto
it
,
what
time
they
first
see
it
.
Touching
the
signification
of
the
word
Man
,
two
sorts
of
people
conclude
diuersly
.
The
one
sort
are
such
,
as
reade
Israels
speach
[
Man
hu●
]
interrogatiuely
,
Man
hua
in
Exo.
16.15
.
so
:
What
is
this
?
The
other
sorte
is
such
as
reade
the
speach
affirmatiuely
,
thus
:
It
is
Man
:
or
,
It
is
a
gift
.
These
that
reade
interrogatiuely
,
doe
make
the
word
MAN
in
proprietie
to
be
a
[
*
](A15991-e73010-b)
*
So
Cyril
on
Ioh.
6.
&
Plan
tins
Index
.
Syriake
word
,
in
English
valuing
,
What.
And
that
course
is
followed
of
the
old
Latine
translatour
:
who
(
as
appeareth
in
my
old
written-bible
)
both
putteth
downe
the
text
,
and
in
the
text
also
coucheth
his
owne
significatiue
opinion
,
thus
[
Man
hu
?
quod
siguificat
,
Quid
est
hoc
?
]
Man
hu
?
which
signifieth
,
What
is
this
?
This
his
opinatiue
signification
,
he
might
with
more
modestie
haue
put
into
the
margine
,
and
not
therewithall
to
ad
vnto
the
text
.
Pagni●
turnes
it
,
It
is
man
.
Arias
Montanus
crosse-wise
turnes
it
,
Manest
.
Quid
h●●
?
What
's
this
?
But
what
haue
we
to
doe
in
Exodus
with
Syriake
phrase
?
Israel
in
Moses
speaketh
onely
Hebers
language
:
and
therefore
Man
hu
if
read
interrogatiuely
,
must
be
:
Is
it
a
gift
?
if
affirmatiuely
,
which
reason
rather
euinceth
,
then
thus
:
It
is
a
gift
.
For
Man
(
of
Man●h
)
is
in
Hebrew
a
Portion
or
gift
,
and
here
it
is
such
a
portion
to
Israel
,
as
they
were
to
acknowledge
it
,
the
free
gift
of
God
.
And
what
did
this
Mannah
or
gift
leade
them
vnto
?
To
no
other
thing
then
Christ
,
who
is
giuen
of
God
the
Father
vnto
vs
for
feeding
our
soules
in
this
worlds
wildernesse
;
while
we
are
trauailing
towards
the
true
land
of
Rest
,
wherein
shal
nothing
dwel
but
Righteousn●sse
.
In
which
respect
,
the
Apostle
(
in
1.
Cor.
10.3
.
)
doth
call
Manna
spirituall
meate
,
and
our
Sauiour
himselfe
in
Ioh.
6
.
3●
,
35.
doth
plainely
expound
himselfe
to
be
that
bread
of
life
,
which
was
shadowed
by
the
perishing
Manna
.
Wherein
Cyrill
well
thus
s●ith
:
Sensibile
illud
Manna
,
Intelligibi●e
hoc
figurabat
:
That
sensible
bread
did
figure
forth
this
Intelligible
bread
.
And
Augustine
hath
this
,
[
[
*
](A15991-e73260-b)
*
Aug.
de
poe●itent
.
vtilitate
Quicunque
in
Manna
Christum
intellexerunt
,
eundem
quem
nos
cibum
spiritualem
manducauerunt
]
whosoeuer
in
Manna
did
vnderstand
Christ
,
euen
they
did
eate
the
same
spirituall
meate
which
wee
doe
.
2
Which
Manna
is
made
excelent
,
respecting
the
Place
from
whence
it
came
:
namely
from
Heauen
.
And
therefore
in
psal.
78.24.25
.
it
is
called
the
wheate
of
heauen
,
and
[
Leche●
abbirim
]
turned
of
the
Septuaginta
,
bread
of
Angels
:
but
according
to
the
Originall
,
Bread
of
the
strong-ones
.
And
them
I
take
to
be
no
other
,
then
Aelóhim
,
Father
,
Sonne
and
Holy
Ghost
:
the
very
strength
of
Israel
.
Thus
the
strong
God
from
heauen
shewd
his
might
for
feeding
his
people
.
But
here
a
contradiction
may
seme
to
arise
,
seeing
our
Sauiour
(
in
Ioh.
6.32
.
)
faith
,
that
Moses
gaue
them
not
bread
from
heauen
.
Which
indeed
is
no
contradiction
:
seeing
our
Sauiour
speaketh
not
Simply
of
Bread
,
but
of
true-bread
,
which
also
is
of
him
called
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
bread
of
life
,
or
of
that
life
which
is
eternall
.
That
which
Moses
gaue
,
was
temporary
bread
,
bread
of
death
(
seeing
the
eating
thereof
would
not
preserue
from
death
)
but
Christ
(
who
thereby
was
represented
,
and
to
the
true
belieuer
exhibited
)
is
the
true
and
very
bread
,
whereon
who
so
feedeth
,
shall
liue
to
God
for
euer
.
The
first
was
heauenly
bread
,
in
respect
of
being
rained
from
aboue
:
but
comming
into
ballance
with
Christs
flesh
,
it
must
giue
place
as
earthly
.
The
shadow
must
stoope
to
the
substance
:
the
sacramentall
signe
,
to
the
thing
signified
.
The
Signe
considered
apart
from
the
Thing
,
it
is
earthly
and
corporeall
:
but
ioyntly
considered
with
the
thing
of
the
sacrament
,
(
as
in
psal.
78.24.1
.
Cor.
10.3
.
)
it
is
heauenly
and
spiritually
.
And
such
is
the
nature
of
euery
exhibitiue
sacrament
.
Amb.
de
sacrif
.
lib.
5.
c.
5.
Which
Ambrose
well
obserued
when
he
said
[
non
iste
panis
est
qui
vadit
in
corpus
,
sed
panis
vitae
aeternae
,
qui
animae
nostrae
substantiam
fulcit
,
]
it
is
not
this
bread
(
speaking
of
the
Eucharist
)
which
goes
into
the
body
,
but
the
bread
of
eternall
life
,
that
vnderproppeth
the
substance
of
our
Soule
.
Barn
.
de
coen●
Dominiserm
.
Nor
lesse
excellent
is
that
of
Barnard
:
[
hìc
pereat
physicale
nutrimentum
.
Cibus
iste
non
est
ventris
sed
Mentis
]
here
let
the
naturall
nourishment
perish
:
for
this
is
not
meat
for
the
belly
,
but
for
the
mind
.
As
our
Sauiour
almost
abolisheth
the
signe
for
establishing
the
Thing
signified
:
so
haue
many
auntient
Greeks
and
Latines
almost
in
speach
destroyed
the
Eucharists
bread
and
wine
,
for
establishing
the
body
and
blood
therby
signified
.
But
as
our
Sauiour
did
that
,
not
simply
,
but
comparatiuely
:
so
the
Auntients
must
be
vnderstood
charitably
.
3
For
th'
externall
resemblance
,
it
was
in
quantity
like
to
Coriander
seede
:
in
colour
white
,
like
to
hory
frost
.
Coriander
seed
is
(
of
the
[
*
](A15991-e73550-b)
*
Plin.
l.
1.
c.
11
Naturian
)
helde
to
be
,
semen
firmum
,
a
firme
and
a
fast
seede
.
The
[
*
](A15991-e73590-b)
*
Lib.
20.
c.
20.
principall
whereof
he
ascribes
to
Aegipt
.
Israel
being
but
lately
come
out
of
Aegipt
,
they
might
in
this
resemblance
to
Coriander
,
be
led
to
the
Seed
of
the
woman
,
which
,
as
by
the
stooping
of
the
Godhead
to
earth
,
was
to
be
assumed
in
the
earth
.
A
litle
seede
(
and
as
slenderly
valued
)
when
he
was
in
the
earth
:
but
finally
,
become
so
tall
a
tree
,
as
it
ouer-peereth
Nebuchadnetzars
,
and
all
the
trees
of
the
field
.
And
by
the
Mannaes
whitenesse
,
they
might
be
led
to
such
a
seede
of
the
woman
,
as
should
be
sinlesse
,
vnspotted
,
exempted
from
humane
generation
.
Thus
from
the
Signe
,
they
might
passe
to
the
diuine
guift
signified
:
feeding
by
faith
on
the
seede
promised
to
Abraham
:
a
seede
more
pure
and
sweet
,
then
all
the
Mosaicall
Manna
.
4
The
time
of
gathering
it
,
was
the
whole
week
in
the
mornings
,
the
Saboth
day
only
excepted
.
The
sixe
days
might
(
as
Auncients
obserue
)
well
represent
the
worlds
sixe
ages
,
wherein
the
Israel
of
God
is
to
seeke
vp
Christ
and
the
things
of
Christ
.
As
for
the
day
of
Gods
great
Sabaoth
and
eternall
rest
,
it
administreth
nothing
vnto
these
foolish
virgins
,
that
then
thinke
to
acquire
oyle
,
to
obtaine
Manna
.
In
that
great
Rest
,
we
are
to
liue
by
the
Graces
of
Messiah
here
obtained
.
The
collection
euery
day
,
teacheth
euery
day
to
seeke
the
thinges
that
are
from
aboue
:
and
the
gathering
of
it
in
the
mornings
,
doth
well
enforme
vs
,
first
to
seeke
the
kingdome
and
his
righteousnes
:
not
doubting
,
but
in
so
doing
,
all
other
things
shal
be
cast
vpon
vs
after
.
For
the
Day
wherein
Manna
first
rained
,
it
is
most
probable
,
to
be
the
first
day
of
the
weeke
.
Why
?
Because
the
Lord
at
first
telleth
them
,
[
*
](A15991-e73690-b)
*
Exod.
16.26
that
sixe
days
they
should
gather
it
,
and
the
seuenth
day
,
rest
:
secondly
,
as
they
thus
gathered
the
six
days
,
so
some
went
out
in
the
seauenth
(
which
was
Sabaoth
)
but
found
none
.
The
first
day
of
the
weeke
,
it
so
raining
downe
Manna
(
as
Origen
collected
,
and
others
from
him
obserued
)
what
day
was
that
but
Lords
day
,
the
day
of
our
Lords
resurrection
:
that
very
day
wherin
not
only
natural
,
but
also
●hat
supernaturall
light
burst
out
of
darknes
.
That
day
therfore
let
vs
arise
early
&
go
out
of
our
houses
to
the
publike
assembly
of
God
,
to
seeke
&
gather
the
bread
of
life
.
[
*
](A15991-e73710-b)
*
Origen
.
hom
7
on
Exod.
In
the
Lords
day
(
one
well
writes
)
the
Lord
continually
showreth
downe
Manna
from
heauen
.
Them
that
that
day
,
through
lazines
,
neglect
to
goe
forth
,
GOD
iustly
may
fa●ish
,
and
vnto
them
denie
the
bread
of
eternall
life
.
Our
Sauior
rising
that
day
,
he
preached
therein
5.
or
6.
times
.
The
Apostles
conuened
duely
together
in
that
day
,
establishing
it
to
the
churches
.
The
Churches
haue
in
all
ages
vniformly
maintaind
it
.
Go
forth
this
day
to
seeke
and
gather
true
Manna
,
and
the
whole
weeke
after
shall
be
the
rather
blessed
vnto
thee
.
But
sleepe
,
slug
,
gut
and
gull
at
home
this
day
,
and
the
whole
weeke
after
is
like
to
be
accused
vnto
thee
.
As
thou
loues
God
,
heare
his
word
in
the
publike
places
:
there
fill
the
Omer
,
and
returne
home
therewith
for
feeding
thy
family
.
5
The
measure
which
euery
one
was
to
gather
full
,
is
termed
Gnomer
or
Omer
:
in
quantity
,
the
tenth
part
of
an
Epha
.
An
[
*
](A15991-e73780-b)
*
Sebast.
Mu●
.
in
Matth.
13.
ann●tat
.
d.
Epha
containeth
the
quantitie
of
432.
Hens-egs
,
the
value
of
euery-ones
gathering
amounted
so
to
a
competent
measure
.
And
yet
so
,
as
he
that
gathered
much
had
nothing
ouer
,
and
he
that
gathered
little
,
had
no
lacke
,
Exod.
16.17
.
When
Manna
representeth
Christ
,
then
this
Omer
doth
well
represent
the
Belieuers
Capacity
,
whereby
he
is
enabled
to
receiue
the
things
of
Christ
.
And
thereto
the
Apostle
may
allude
in
Rom.
12.3
.
when
hee
admonisheth
to
vnderstand
no
further
,
then
God
hath
dealt
to
euery
man
the
measure
of
faith
.
To
euery
one
God
hath
giuen
a
measure
of
faith
(
as
an
Omer
)
whereby
hee
is
made
capable
of
grace
in
that
measure
.
For
the
filling
of
which
sanctified
capacity
,
euery
belieuer
must
●oorth
with
the
assembly
,
to
gather
heauens-food
,
before
the
Sunne
of
persecution
arise
and
cause
it
to
melt
from
the
face
of
the
earth
.
O
,
how
many
mornings
haue
we
slept
away
our
thirst
:
hauing
gathered
no
knowledge
of
Christ
,
by
the
which
we
may
be
relieued
in
the
heate
of
affl●ction
▪
God
be
mercifull
vnto
vs
,
in
giuing
vs
grace
to
trudge
abroade
hereafter
:
redeeming
that
time
we
haue
lost
:
For
the
dayes
are
euill
.
If
we
but
take
paines
to
fill
our
Omer
,
marke
the
mercy
of
God
:
we
shall
haue
to
sustaine
vs
,
so
well
as
they
which
haue
gathered
more
.
Like
to
that
in
the
parable
,
where
they
that
came
last
into
the
vineyard
,
doe
(
so
well
as
the
first
)
receiue
the
penny
.
As
that
peny
intends
not
the
measure
of
glory
,
I
am
enim
friuola
illa
verba
Meum
&
Tuum
,
quae
tot
bella
mundo
inuexerunt
,
ex
sancta
illa
ecclesia
erant
exterminata
,
Inhabitabaturque
non
al●ter
terra
,
quam
ab
Angelis
caelum
:
At
that
time
,
them
two
idle
words
(
Mine
and
Thine
)
were
rooted
out
of
that
holy
Church
:
which
since
haue
haled
so
many
warfares
into
the
world
.
There
the
earth
was
no
otherwise
inhabited
,
then
heauen
of
the
Angels
.
But
now
I
may
adde
the
earth
generally
no
otherwise
inhabited
,
then
Hell
of
diuels
.
Question
,
Should
euery
one
then
haue
like
measure
?
Answere
,
The
Holy
Ghost
vrgeth
not
that
,
but
this
,
that
the
poore
haue
their
lackes
supplied
of
the
Rich.
The
distinction
of
poore
and
rich
the
Holy
Ghost
takes
not
away
:
nay
,
he
establisheth
them
,
(
for
God
hath
made
them
both
,
Prou.
22.2
.
)
but
he
commandeth
vs
to
tender
their
neede
,
as
we
would
haue
God
to
tender
ours
:
that
they
may
be
comforted
in
their
place
,
as
God
hath
comforted
vs
in
ours
.
But
whereas
in
the
sixt
day
they
were
to
ga●her
double
,
namely
two
Omers
,
that
may
not
onely
(
which
Ancients
haue
obserued
)
teach
,
that
in
the
sixt
age
of
the
world
(
namely
,
in
this
state
of
the
Gospel
)
a
double
grace
is
offered
:
but
also
,
that
in
the
last
time
of
our
life
wee
are
to
labour
for
the
more
grace
,
by
how
much
the
more
,
our
weekes-age
is
welnie
runne
,
and
the
great
Sabaoth
neere
vs
.
So
farre
ought
we
to
be
from
concluding
,
The
older
we
are
,
the
more
idle
we
may
be
.
5.
Touching
the
iudgement
of
God
inflicted
on
the
mis-application
of
Manna
,
it
is
this
:
if
any
Israelite
should
reserue
thereof
vntill
the
next
day
after
gathering
thereof
,
God
smit
that
with
stench
and
an
horrible
worme
of
corruption
.
The
reason
hereof
groweth
from
hence
,
because
God
gaue
for
the
day
,
sufficient
for
that
day
to
the
Gatherer
.
And
therefore
none
could
be
reserued
till
the
next
day
,
but
it
must
grow
from
one
of
these
two
euils
:
either
from
d●ffidence
or
distrust
in
Gods
prouidence
,
as
if
God
would
not
administer
new
Manna
the
next
day
:
or
else
of
sleepy
slouthfulnesse
to
goe
out
the
next
day
:
for
the
nourishing
of
which
idlenes
,
they
should
the
former
day
so
lay
vp
for
the
after
day
.
Both
which
were
notable
euills
,
whether
by
Manna
we
vnderstand
the
things
of
Christ
,
or
temporary
substance
heere
vouchsafed
.
In
Mannaes
shadowing
forth
Christ
,
we
are
taught
first
,
not
to
distrust
the
sufficiencie
of
Christ
in
any
one
day
:
secondly
,
for
the
things
of
this
life
not
to
be
carefull
for
to
morrow
.
That
we
are
not
to
distrust
christs
sufficiencie
for
euery
particular
day
,
it
is
because
,
Iesus
Christ
yesterday
,
to
day
,
the
same
is
also
for
euer
,
Hebr.
13.8
.
for
neuer
is
his
hand
shortned
,
that
it
cannot
saue
,
Isah.
59.1
.
Did
Christ
feede
thee
yesterday
and
to
day
?
the
same
he
will
also
doe
to
morrow
.
But
as
thou
went
out
and
laboured
for
his
grace
yesterday
and
to
day
:
so
thou
m●st
out
and
renue
thy
labour
to
morrow
.
Touching
caring
for
to
morrow
,
our
Sauiour
forbids
that
,
when
hee
saith
,
Care
not
then
for
to
morrow
adding
this
reason
:
for
the
morrow
shall
care
for
it selfe
;
the
day
hauing
inough
of
his
owne
griefe
,
Math.
6.34
.
Labour
we
are
dayly
for
temporary
things
(
for
it
is
the
propertie
of
the
Parables-foole
,
to
say
,
heart
be
at
rest
,
thou
hast
aboundance
,
thou
neede
labour
no
more
:
for
a
Christian
is
still
to
labour
,
if
not
for
himselfe
,
yet
for
helping
of
others
)
but
labour
we
are
without
carking
,
caring
,
afflicting
the
soule
.
Wee
neede
not
grieue
for
to
morrow
:
for
if
we
liue
so
long
,
we
shall
finde
the
time
to
bring
with
it
,
sorrow
sufficient
for
it selfe
.
But
if
any
will
of
diffidence
in
Gods
prouidence
,
content
themselues
with
these
things
diuine
already
acquired
(
the
Hebrewes
sinne
in
ch.
6.1
,
2.
and
the
sin
of
a
number
now
,
who
content
themselues
with
the
beginnings
of
Christ
,
not
drawing
on
to
perfection
)
it
shall
be
iust
with
God
to
make
them
stinke
in
the
nosethrills
of
the
people
:
yea
,
to
smite
them
with
the
worme
of
conscience
,
which
may
gnaw
them
in
hell
for
euer
,
Isa.
66.24
.
Marke
9.48
.
Whether
it
proceede
of
diffidence
in
Gods
after-prouision
:
or
of
idlenesse
to
striue
after
the
renuall
of
Mercie
:
The
like
iudgement
may
in
iustice
be
inflicted
vpon
distrust
and
negligence
in
acquiring
ciuill
temporaries
:
seeing
to
the
vpright
walker
God
hath
promised
all
good
things
,
Psal.
84.11
.
but
enioyning
therewith
,
that
they
must
labour
as
they
meane
to
eate
,
Gen.
4.19.2
.
Thess.
3.10
.
But
O
cursed
age
!
how
many
now
store
vp
in
diffidence
,
till
God
smites
them
with
Nabal
,
Ananias
and
Saphira
:
and
how
many
with
the
foole
in
the
Gospel
(
hauing
filled
their
barnes
)
leaue
off
to
labour
,
giue
themselues
to
ease
and
gluttonie
,
till
ease
haue
slaine
them
,
and
the
Angels
of
Gods
wrath
do
vnawares
take
away
their
soule
?
Which
if
a
wickedness
:
then
how
great
a
sinne
is
idlenesse
in
the
poore
▪
In
them
it
must
be
one
of
the
seauen
capitall
sinnes
with
a
witnes
:
seeing
they
haue
nothing
of
their
owne
,
wherewith
to
maintaine
their
ease
and
gluttonie
.
These
often
prooue
gad
▪
bees
,
flying
vpon
Gaddes
hill
,
till
they
come
to
hang
on
Tyburne
or
elsewhere
,
till
they
stinke
,
and
the
worme
consume
them
.
So
much
of
Manna
.
Lect.
XXXV
.
Rocke-water
.
The
next
exhibitiue
sacramental
shadow
is
the
Rock-water
spoken
of
in
Exod.
17.
the
historie
whereof
,
briefely
is
this
:
the
Israelites
murmuring
in
the
defect
of
drinke
,
and
Moses
complaining
thereof
to
God
:
behold
,
the
Lord
commaundeth
Moses
to
take
his
rodde
,
and
therewith
smite
a
certaine
Rocke
,
promising
therewith
the
issue
of
waters
for
quenching
Israels
thirst
.
Moses
herevpon
tak●th
his
rodde
,
doth
chide
the
people
,
smites
the
rock
twise
,
and
waters
issue
out
aboundantly
,
Numb.
20.10
,
11.
But
because
Moses
and
Aaron
belieued
not
rightly
that
promise
,
God
denieth
to
them
the
bringing
of
Israel
into
the
land
of
promise
:
Ibidem
.
12.
That
this
Rocke-water
signified
,
yea
,
to
the
belieuer
exhibited
,
Christ
and
the
things
of
Christ
,
is
plaine
in
1.
Cor.
10.4
.
Where
the
Apostle
teacheth
,
that
the
fathers
did
all
drinke
the
same
spirituall
drinke
:
for
they
dranke
of
the
spiritual
Rocke
that
followed
them
;
and
the
Rocke
was
Christ
.
Was
that
Rocke
the
verie
Christ
?
No
:
no
more
than
the
spirituall
bread
and
wine
in
the
Lords
supper
,
is
the
very
Body
and
blood
of
Christ
:
but
so
called
,
because
,
together
with
the
signe
,
the
thing
signified
was
exhibited
.
Fide
manente
,
Aug.
in
Iohan.
trv●t.
45.
signa
sunt
mutata
.
Ibi
Petra
Christus
:
nobis
Christus
,
quod
in
Altari
penitur
:
The
same
faith
(
saith
Austin
)
abideth
still
,
but
the
signes
are
changed
.
There
the
Rocke
was
Christ
,
but
that
which
now
is
placed
on
the
Altare
(
or
communion
table
,
namely
the
bread
and
wine
)
euen
that
is
Christ
vnto
vs
.
But
for
the
clearer
vnderstanding
of
this
sacramentall
shadow
,
let
vs
consider
more
particularly
:
1.
why
Christ
is
termed
Rocke
:
2.
what
is
meant
by
the
waters
issuing
thence
:
3.
by
the
stroke
wherevpon
the
waters
issued
.
1.
Christ
is
termed
Rocke
,
because
(
as
the
Psalmist
termes
him
)
he
is
the
Rocke
of
our
saluation
:
that
is
,
euen
[
*
](A15991-e74340-b)
*
Mat
7.24
,
25
For
this
,
see
New
Ierush
.
serm.
2.
at
large
.
He
,
vpon
whome
if
we
build
,
let
the
raine
fall
,
the
floodes
come
,
the
winds
blow
and
beate
vpon
our
house
,
it
yet
falls
not
:
because
it
is
founded
vpon
that
Rocke
.
Euen
he
is
that
Rocke
vpon
whom
the
Church
(
the
house
of
God
)
is
builded
:
whereby
it
comes
to
passe
,
that
the
infernall
powers
cannot
preuaile
against
it
,
Math.
16.18
.
Thus
to
the
whole
church
he
is
the
same
that
he
is
to
Peter
and
euery
particular
Belieuer
:
and
to
euerie
particular
member
the
same
as
to
the
whole
.
Shaken
they
may
be
,
as
was
Peter
,
but
not
finally
remooued
,
no
more
than
was
Peter
.
Which
caused
an
Antient
well
say
,
[
*
](A15991-e74400-b)
*
Barnard
.
in
serm.
61.
The
Rocke
is
in
heauen
;
in
the
same
is
stedfastnes
and
assurance
.
And
indeede
,
where
else
can
it
be
,
but
in
our
Sauiour
?
The
world
roareth
,
the
flesh
oppresseth
me
,
the
world
followes
and
hangs
vpon
me
.
And
yet
notwithstanding
,
I
fall
not
:
For
I
am
founded
vpon
a
sure
Rocke
.
2.
What
is
meant
by
the
waters
issuing
thence
?
Origen
makes
this
answer
:
[
*
](A15991-e74450-b)
*
Origen
.
in
Exod.
Percussus
enim
Christus
&
in
crucem
actus
,
Noui
testamenti
fontes
produxit
:
Christ
being
smitten
and
hangd
on
the
crosse
,
out
of
him
issued
the
fountaines
of
the
New-Testament
.
By
which
fountaines
hee
should
meane
nothing
else
but
Mysteria
,
the
secrets
of
the
Gospel
,
as
somewhat
before
hee
had
spoken
.
Rabanus
hereon
hath
:
Percussus
enim
Christus
,
sitientibus
lauacri
gratiam
&
donum
spiritus
sancti
●ffudit
:
Christ
being
smitten
,
he
powred
forth
to
the
thirstie
,
the
grace
of
our
washing
,
and
the
gift
of
the
Holy
Ghost
.
And
true
it
is
,
that
what
we
draw
from
Christ
,
it
is
to
the
world
a
Mysterie
,
and
so
are
all
the
things
sealed
vp
in
Christ
Iesus
,
reuealed
onely
to
his
members
.
And
as
true
it
is
that
our
new
births
washing
,
and
euerie
gift
of
the
spirit
,
it
floweth
out
of
him
,
as
from
the
Head-fountaine
.
As
they
be
mysteries
,
so
our
Sauiour
thanketh
the
heauenly
f●ther
for
hiding
them
from
the
world
,
but
reuealing
them
to
his
children
.
And
as
they
flowe
from
him
,
not
onely
as
a
fountaine
,
for
washing
away
sinne
and
vncleanenesse
(
Zechar.
13.1
.
)
but
also
to
become
in
vs
an
eternall
spring
flowing
vp
vnto
heauens
Paradise
:
so
,
himselfe
teacheth
the
woman
of
Samaria
(
Iohn
.
4.14
.
)
that
he
was
to
giue
these
waters
:
and
soone
after
informeth
his
Disciples
,
that
none
could
drinke
them
but
by
Faith
:
when
as
he
thus
saith
,
He
that
beleeueth
in
me
,
shall
neuer
thirst
,
Iohn
.
6.35
.
Iesus
Messiah
is
thus
,
[
*
](A15991-e74540-b)
*
Cantic
.
4.15
The
fountaine
of
the
gardens
(
for
watering
the
churches
)
the
well
of
liuing-waters
,
springing
vp
in
the
true
belieuer
,
vnto
Eternal
life
.
Open
thy
filthy
he●rt
,
and
these
waters
will
cleanse
thee
.
Set
thy
mouth
of
faith
to
his
mysticall
side
,
and
quench
thy
spirituall
thirst
:
yea
,
cease
not
to
draw
,
vntill
thou
haue
drunke
vppe
eternall
life
.
Be
n●t
drunke
with
wine
,
wherein
is
excesse
,
but
●e
fille●
with
the
spirite
,
Ephes.
5
,
18.
These
waters
haue
(
to
Gods
praise
)
●loted
●long
through
the
midd●st
of
Englands
Paradise
.
God
graunt
th●t
our
sinnes
become
not
as
coardes
for
bringing
in
Romes
Philistims
for
stopping
and
fil●ing
vp
our
wells
with
Grauell
.
In
Queene
Maries
daies
they
had
dammed
them
vp
:
but
our
Isaac
digged
them
●new
and
gaue
to
them
ancient
names
.
Sweet
heauenly
father
,
for
thy
Sonnes
sake
continue
them
still
open
,
euen
to
our
posteritie
for
euer
:
that
so
thy
poore
Israel
may
neuer
haue
occasion
to
murmure
.
3.
The
strokes
which
Moses
gaue
were
two
.
Therevpon
he
is
of
God
charged
with
infidelitie
:
which
causeth
diuines
to
conclude
the
signe
thereof
in
his
smiting
.
[
*
](A15991-e74650-b)
*
Tremell
.
&
Fr.
lun
.
Some
haue
taken
it
,
that
hee
ought
onely
haue
spoken
to
the
Rocke
:
and
therefore
his
smiting
(
though
it
had
beene
but
once
)
to
be
a
signe
of
diffidence
:
as
if
God
would
not
by
the
word
alone
haue
fetched
out
waters
.
But
such
,
comparing
to
this
purpose
,
Num.
20.
and
vers.
8.
with
11.
should
therewithall
haue
remembred
Exod.
17.6
.
where
it
is
plain●ly
commaunded
,
that
hee
shoulde
also
smite
the
Rocke
.
Others
more
generally
haue
deemed
,
th●t
his
diffidence
was
declared
in
his
smiting
the
second
time
:
whereas
the
Lord
onely
bidde
him
speake
and
smite
:
not
smite
twise
.
And
indeede
this
is
somewhat
,
though
it
may
be
,
not
all
.
For
to
what
p●rpose
would
so
wise
a
man
smite
the
second
time
,
but
because
the
waters
issued
not
vpon
the
first
stroke
?
How
fell
it
out
then
that
waters
came
not
vpon
the
first
blow
?
Because
he
distrusted
the
Lords
word
.
Yea
,
Aaron
that
smit
not
,
is
accused
of
diffidence
also
.
And
indeed
▪
a
right
hard
thing
it
was
to
belieue
that
a
rocke
should
send
forth
aboundance
of
water
.
Besides
which
circumstance
,
obserue
also
the
speach
of
Moses
to
the
people
:
Heare
now
ye
Rebels
:
shall
we
bring
you
water
out
of
this
Rocke
?
He
saith
not
,
that
they
would
fetch
water
out
,
but
asks
the
question
shal
we
?
as
if
they
would
saue
their
honestie
,
though
water
came
not
out
:
se●ing
they
made
no
promise
of
bringing
it
out
.
The
not
issuing
of
waters
vpon
the
first
stroke
,
it
taught
Moses
and
Aaron
the
fruite
of
diffidence
in
Gods
promise
:
but
issuing
forth
vppon
the
second
blowe
,
it
taught
them
,
that
God
is
faithfull
who
hath
promised
,
though
his
children
many
times
be
faithlesse
.
But
what
doth
this
rod
and
the
stroke
therewithall
shadowe
?
The
rodde
,
I
know
not
what
it
may
better
resemble
than
Prayer
(
the
spirit
of
prayer
,
in
respect
of
God
,
called
the
[
*
](A15991-e74760-b)
*
Isa.
11.4
.
rod
of
his
mouth
)
wherewithall
Christ
Iesus
is
pierced
,
and
cannot
but
open
to
the
meaning
of
his
owne
Sprite
:
euen
as
in
the
Gospel
,
our
Sauiour
could
not
but
awake
and
satisfie
his
disciples
thirst
,
when
as
they
cryed
,
Saue
vs
,
or
we
perish
.
Moses
(
representing
the
law
)
[
*
](A15991-e74790-b)
*
Beda
and
Rabanus
in
their
meditat
.
doth
leade
the
Israel
of
God
to
Christ
for
water
of
refreshment
.
All
s●biects
to
the
Law
must
come
to
him
,
and
there
,
with
the
spirit
of
prayer
,
smite
.
If
our
infidelitie
cause
that
no
refreshment
come
from
his
presence
vpon
the
first
call
,
smite
we
must
againe
,
and
the
windes
,
stormes
,
and
b●llowes
of
tentation
shall
giue
place
.
[
*
](A15991-e74820-b)
*
Iames
4.3
We
oft
aske
,
and
receiue
not
,
because
we
aske
amisse
,
namely
,
to
satisfie
our
owne
lusts
.
But
asked
w●e
in
faith
without
wauering
,
we
could
not
but
receiue
:
for
in
so
knocking
,
he
himself
hath
promised
to
open
.
But
because
wee
beginne
with
Moses
,
to
halt
in
the
beginning
of
prayer
,
shall
we
not
therefore
persist
and
renew
our
petition
?
God
forbid
:
for
as
an
[
*
](A15991-e74850-b)
*
Beda
in
Rom.
1.
ex
August
.
Ancient
could
well
say
,
[
melius
est
in
via
claudicare
,
quam
prater
viam
fortiter
ambulare
]
it
is
better
to
halt
in
the
way
,
than
to
walke
vprightly
out
of
the
way
:
so
I
conclude
it
,
farre
better
to
persist
in
prayer
with
imperfection
,
than
desperately
to
leaue
off
prayer
,
which
is
flat
defection
.
If
Moses
his
weakenesse
hindred
that
effect
which
should
haue
followed
the
first
stroke
:
a
signe
of
a
strong
rising
faith
it
was
in
Moses
,
to
repeate
the
stroke
.
And
thus
this
Rocke
,
the
waters
▪
rod
,
and
strokes
,
do
leade
vs
vnto
Christ
,
&
the
things
of
Christ
.
So
much
for
this
shadow
.
Lect.
XXXVI
.
Brazen
Serpent
.
THe
last
Sacramentall
shadow
which
I
obserue
to
be
giuen
vnto
Israel
,
for
signe
exhibiting
Messiah
to
the
true
Beleuer
▪
it
is
that
Brazen
Serp●nt
lift
vp
in
the
wildernes
of
Moses
,
at
the
Lords
commaundement
for
the
sauing
of
Israel
from
th●
stinging
of
Serpents
Numb
.
21.
Which
Serpent
so
lift
vp
,
our
Sauiour
himselfe
(
in
Ioh.
3.14.15
.
&
12.32
.
)
doth
expounde
of
himselfe
▪
For
the
better
vnderstanding
whereof
,
let
vs
consider
:
first
,
Israels
disease
:
secondly
,
the
Curation
of
that
disease
.
Israels
Disease
was
a
mortall
sting
or
poison
,
smit
into
their
bodies
by
f●ry
Serpents
,
stirred
vp
of
God
for
punishing
their
murmuring
against
the
Lorde
.
This
murmuring
was
their
rebellious
speach
vttered
against
the
Lords
magistrate
and
Minister
(
Moses
and
Aaron
)
for
that
they
lacked
ordinary
bread
,
and
were
fed
only
with
Manna
.
Of
which
sacramentall
bread
they
speake
despitefully
:
first
,
when
they
say
,
Our
Souls
lothes
it
:
secondly
,
when
they
lightly
terme
it
,
light
bread
.
Which
dealing
of
theirs
,
the
Apostle
calleth
,
a
tempting
of
Christ
:
when
by
way
of
vse
he
saith
to
euery
Christian
:
Neither
let
vs
tempt
Christ
,
as
some
of
them
also
tempted
him
and
wer●
destroyed
of
Serpentes
.
Their
Soules
thus
tempting
Christ
,
yea
,
murmuring
against
Christ
(
first
,
in
respect
of
their
lewd
language
against
the
Personall
figures
of
Christ
(
Moses
and
Aaron
)
secondly
,
against
the
Sacramentall
shadowe
of
Christ
(
that
is
,
against
Manna
)
the
Lord
punisheth
this
disease
of
the
Soule
with
that
of
the
Body
,
effected
by
the
firy
dartes
of
Serpents
:
like
as
in
1.
Cor.
11.30
.
he
punished
many
Christians
with
bodily
greiuances
,
for
abusing
the
Lords
sacramentall
supper
.
All
which
teacheth
vs
(
as
we
would
preserue
the
Body
from
temporall
plagues
:
and
th●
Soule
from
being
stung
with
the
fiery
Serpents
of
hell
)
to
fly
all
murmuring
against
the
good
guifts
of
God
:
be
they
Personall
or
Sacramentall
.
It
is
said
of
the
serpent
termed
[
*
](A15991-e75150-b)
*
Actuarius
de
medic
.
compos
.
in
cap.
de
Rabioso
cane
.
Aspis
,
that
he
giueth
a
wound
to
the
body
[
puncto
acus
simile
]
not
bigger
then
the
pricke
of
a
nedle
.
But
marke
the
effect
.
A
little
blood
therewith
disti●leth
,
and
that
right
blacke
.
A
sodaine
darknes
ouer-spreadeth
the
eyes
.
The
whole
body
falles
to
labour
thereon
,
[
non
sine
quodam
voluptatis
sensu
]
but
not
without
a
certaine
tickling
pleasure
.
In
a
word
,
the
whole
man
is
quickly
ouerthrowne
.
The
Aspe
and
[
*
](A15991-e75210-b)
*
Orig.
in
Exod.
16.
these
fiery
serpents
,
is
satan
and
the
damned
spirits
,
who
of
God
are
stirred
vp
in
iustice
to
punish
our
abuse
of
holy
thinges
.
The
serpents
sting
is
[
*
](A15991-e75230-b)
*
Beda
on
Numb.
21.
Sin
[
1.
Cor.
15.56
.
]
and
these
sinnes
,
are
the
fiery
darts
of
the
hellish
wicked
,
Ephese
.
6.56
.
The
stroke
of
sin
semeth
so
small
as
a
pinnes
point
:
which
causeth
fooles
to
tush
thereat
,
as
being
a
thing
of
nothing
:
but
heed
it
wel
,
and
thou
shalt
see
blacke
blood
stand
in
it
,
a
signe
of
death
,
the
least
sinne
of
his
owne
nature
,
being
mortall
.
And
watch
the
effects
of
this
Sinne
further
:
and
behold
,
the
eie
of
the
soule
darkneth
more
and
more
:
and
when
the
eye
is
darkenesse
,
howe
great
is
that
darkenesse
?
The
whole
soule
therewith
falls
of
trauelling
with
sinne
(
but
with
a
certaine
itching
pleasure
,
)
the
fruit
of
which
labour
is
a
l●e
in
the
right
hand
,
when
so
the
soule
awaketh
.
This
is
the
Aspe
,
this
is
the
fiery
serpent
that
stingeth
:
that
old
serpent
and
dragon
,
that
stung
man
and
murthered
mankinde
from
the
beginning
.
And
this
is
his
sting
,
Sinne
:
euen
the
peruersion
of
our
nature
,
that
tickling
foolerie
wherewith
we
delight
our selues
to
death
and
destruction
.
This
for
the
disease
.
The
Curation
of
Israels
disease
litterally
was
thus
:
A
brasen
Serpent
(
called
also
[
*
](A15991-e75300-b)
*
The
letter
S●in
,
ho●soeuer
pronounced
.
Sháraph
and
plurally
Sheráphim
,
Num.
21.9
.
compared
with
verse
6.
from
their
fierie
appearance
)
such
a
serpent
,
vpon
Gods
commandement
,
was
artificially
made
of
pure
sparkeling
brasse
,
and
lift
vp
on
some
pole
.
Whereto
,
if
the
stung
Israelite
cast
vp
his
eye
,
loe
,
hee
was
immediately
cured
.
Now
vnto
what
mysterie
did
this
lead
Israel
?
Namely
to
lift
vp
the
eye
of
the
soule
vnto
Iesus
Christ
,
who
vppon
the
crosse
was
lifted
vp
for
sauing
the
true
belieuer
.
This
our
Sauiour
teacheth
when
he
saith
:
And
as
Moses
lift
vp
the
serpent
in
the
wildernesse
,
so
must
the
Sonne
of
man
be
lift
vp
:
that
whosoeuer
beleeueth
in
HIM
,
should
not
perish
,
but
haue
eternall
life
,
Iohn
.
3.14
,
15.
The
lifting
vp
of
the
bodies
eye
vnto
that
,
led
them
to
the
lifting
vp
of
their
bodies
eye
(
a
belieuing
minde
)
vnto
this
.
The
fal●ing
of
the
body
there
,
led
them
to
the
soules
saluation
here
.
Tempor●ll
life
in
the
former
,
did
preach
to
them
eternall
life
in
the
latter
.
Thus
that
sinne
which
was
committed
by
eating
of
the
forbidd
tree
,
is
here
salued
by
the
Lord
of
life
hanged
vpon
the
t●ee
.
The
S●rpent
with
sting
,
is
here
ouercome
by
a
Serpent
without
sting
.
O
th●t
in
our
Douish
innocencie
,
we
could
for
auoyding
●uill
,
be
so
wise
as
Serpents
!
Hath
Satan
by
the
fi●ry
darts
of
sin
s●it
vs
?
Hold
out
the
shield
of
faith
,
(
Ephe.
6.16
.
)
and
they
are
quenched
.
For
the
faithfull
are
deliu●red
from
these
empoysonments
of
sinne
[
cùm
Chr●●tum
in
cruce
eleuatum
interioribus
abtutibus
semper
aspiciunt
,
So
much
briefly
of
shadowes
Arithmeticall
,
Personall
and
Sacramentall
.
Lect.
XXXVII
.
Vntill
the
day
breake
,
and
the
shadowes
flie
away
,
Retire
my
welbeloued
and
be
like
a
Roe
or
yoong
Heart
vppon
the
mountaines
of
Bether
.
WEe
haue
before
at
large
examined
the
sorts
of
shadowes
,
types
and
figures
which
were
to
giue
place
and
breake
vp
,
with
the
time
of
the
Gospels
bright
appearance
.
In
the
second
place
(
as
at
first
I
obserued
)
it
remaineth
,
that
something
be
said
of
the
shadowes
vnder
the
Gospel
,
which
are
not
to
flie
away
,
vntill
the
second
comming
of
Christ
Iesus
:
for
so
it
may
be
,
that
the
Church
here
designeth
,
not
onely
the
First
,
but
also
the
Second
comming
of
Messiah
.
With
which
appearance
the
Sabbaticall
morning
shall
beginne
;
a
day
without
darkenesse
and
euening
(
as
is
his
shadow
Genes.
2.23
.
)
for
then
we
shal
see
Christ
Iesus
as
he
is
,
and
no
longer
be
vnder
shadowes
,
1.
Iohn
3.2
.
The
shadowes
peculiar
to
the
time
of
the
Gospel
,
(
for
imposition
of
hands
is
in
common
to
both
Testaments
)
they
be
two
:
Baptisme
and
the
Lords
supper
.
And
vnto
these
two
it
was
that
Ancients
had
relation
,
whenas
they
say
[
[
*
](A15991-e75580-b)
*
Beda
ex
August
.
in
cap
:
19
Io●an
.
aper●it
latus
vt
illic
quodammodo
ostium
vitae
panderetur
,
vnde
Sacramenta
Ecclesiae
mana●erunt
:
]
The
side
of
Christ
was
pierced
,
that
so
the
doore
of
life
there
might
be
set
open
,
from
whence
the
Churches
sacraments
haue
issued
:
vnderstanding
so
by
water
,
Baptisme
:
and
by
blood
(
synecdochically
)
the
Lord
his
last
supper
.
Herevpon
it
was
,
that
Augustine
(
balancing
the
old
and
new
sacraments
)
hee
saith
in
one
place
,
that
Christ
hath
giuen
to
vs
[
[
*
](A15991-e75650-b)
*
Aug.
de
doct.
chri
.
l.
3.
c
9.
Pauca
pro
multis
]
a
few
for
many
:
and
in
another
place
,
hee
saith
,
that
Christ
hath
ioyned
his
people
together
[
[
*
](A15991-e75690-b)
*
In
epist.
ad
Ianuar.
10●
.
sacramentis
numero
paucissimis
]
by
sacraments
,
fewest
in
number
.
Now
,
the
fewest
in
number
is
Two
:
for
[
vnita●
non
est
numerus
]
one
is
no
number
.
As
for
the
Romanists
numbring
vp
to
the
Gospel
,
seauen
Sacraments
,
it
is
quite
besides
booke
,
proceeding
onely
from
sup●rstition
,
as
was
that
in
their
elder
brother
Balaam
,
calling
for
seauen
Altares
,
seauen
Bullock●
,
and
seauen
Rammes
,
Numb.
23.1
.
To
discourse
here
of
these
two
sacraments
,
it
is
not
my
purpose
:
fi●st
,
for
that
such
doctrine
is
often
vppon
occasion
deliuered
amongst
vs
:
secondly
for
th●t
the
doctrine
of
these
two
sacraments
,
it
hath
often
beene
vrged
before
in
our
discourse
of
the
old
Testaments
shadowes
.
Mutantur
signa
,
Res
autem
signata
manet
,
the
signes
are
changed
,
but
the
th●ng
signified
rem●ineth
.
For
vnto
Baptisme
,
thou
maist
referre
all
the
shadow-washings
with
purifications
:
and
vnto
the
Lords
supper
,
thou
maist
referre
all
the
mysticall
eatings
and
drinkings
,
in
and
without
Paradise
:
before
and
after
the
flood
:
before
the
Law
and
vnder
it
.
And
this
is
the
new
Testaments
perfection
and
glory
:
that
in
one
speach
,
twoo
things
are
spoken
:
that
in
twoo
sacraments
,
two
hun●●●d
are
sealed
vp
to
the
faithfull
.
Which
two
sacraments
,
as
they
leade
●nto
Christ
,
so
when
Christ
our
life
app●areth
in
glory
,
these
sh●dowes
must
vanish
also
.
[
*
](A15991-e75780-b)
*
Ambros.
in
Coloss.
2.
Appar●n●●
v●ritate
figura
cess●t
:
sic●●
〈◊〉
abse●●●
Imp●r●tore
,
im●g●●iu●
hab●t
authoritatem
,
pr●sente
●on
habet
:
the
truth
it selfe
appearing
,
the
figure
ceaseth
:
euen
as
an
Emperours
image
hath
authoritie
in
his
●bsence
,
but
being
present
no
such
matter
.
Till
that
day
therefore
breake
,
and
these
two
shadowes
also
flie
away
,
let
vs
with
all
truth
of
faith
and
thankefulnesse
,
set
forth
the
precious
passion
and
bloodshed
of
our
Sauiour
Christ
Iesus
.
Thus
much
touch●ng
th●
time
of
Messiahs
decreed
absence
.
It
remaineth
in
the
second
place
,
that
the
maner
of
his
absence
be
considered
:
namely
,
as
a
Roe
or
yong
hart
vpon
the
Mountaines
of
Bether
.
And
herein
obseruable
,
first
,
the
Creature
whereto
he
is
resembled
,
namely
,
a
Roe
or
yong
Hart
:
secondly
,
the
place
of
his
abode
,
and
that
is
,
the
mountaines
of
Bether
.
Of
the
Roe
and
Hinde
,
I
haue
before
spoken
in
verse
7.
and
9.
and
that
somewhat
amply
:
here
therefore
I
passe
by
such
particulars
as
toucheth
that
resemblance
.
Touching
the
Mountaines
of
Bether
,
something
is
to
be
spoken
,
wherewith
the
whole
is
to
be
concluded
.
Bether
is
here
taken
of
some
for
the
Proper
name
of
a
place
so
termed
:
of
othersome
it
is
taken
Appellatiuely
,
and
so
is
englished
,
mountaines
of
diuision
.
If
the
proper
name
of
a
place
,
then
it
is
not
yet
obs●rued
,
what
place
that
should
be
;
excep●
that
which
in
2.
Sam.
2.29
.
is
t●rmed
Bithron
,
in
the
land
of
Gilead
.
As
for
the
old
latine
that
readeth
Bethel
(
belikes
Lamed
wanted
the
head
,
If
the
Hebr●e
word
Bether
be
not
a
proper
name
,
but
a
Noune
Common
(
and
so
it
is
to
be
termed
,
Mountaines
of
Diuision
)
then
it
is
a
question
,
what
mountaines
these
be
,
who
(
according
to
the
Letter
)
are
pointed
at
.
As
I
knowe
no
Writer
that
hath
determined
that
,
so
I
can
not
gesse
wh●t
mountaines
,
except
they
should
be
,
either
the
Mountaines
that
enuironed
Ierushalem
,
or
suppo●ted
Zion
,
which
neither
I
see
,
how
[
*
](A15991-e76110-b)
*
And
yet
in
a
figure
,
those
mountaines
may
be
●o
termed
.
The
reason
wherof
see
vpon
cha
4.6
.
hereafter
:
which
ver●e
,
if
it
expound
this
,
then
the
mountains
of
Myth
and
Incense
be
these
Diuiders
.
litterally
they
may
b●
so
termed
:
or
else
,
the
two
Mountaines
Gerizim
and
G●ebal
(
Deut.
11.
●0
.
&
27.
&c.
Iosh.
8.33
.
)
where
the
twelue
tribes
were
Diuided
:
Simeon
,
Leui
,
Iudah
,
Issacar
,
Ioseph
and
Beniamin
,
vttering
the
blessing
from
mount
Gerizim
:
and
Reuben
,
Gad
,
Asher
,
Zebulun
,
Dan
and
Naphtali
,
vttering
the
Legall
curse
from
the
other
mountaine
.
And
betwee●e
what
could
there
greater
Diuision
be
,
then
betweene
Blessing
&
Cursing
?
Let
the
Mountaines
be
what
they
shall
be
,
I
doubt
not
but
thereby
we
are
mystically
led
:
first
,
to
the
partition
wall
which
diuided
betweene
Iew
and
Gentile
,
vntill
the
comming
of
Christ
,
who
then
of
two
were
made
one
:
no
people
then
standing
of
as
accursed
,
but
all
called
into
one
Sheepe
folde
for
communicating
with
the
Gospel
of
blessing
.
Secondly
(
as
we
respect
Christ
now
returned
into
the
heauens
,
the
mountaines
of
Gods
holinesse
)
so
,
it
further
in
mysterie
leadeth
vs
to
these
mountaines
of
notable
diuision
,
by
which
we
yet
are
parted
from
the
full
fruition
of
Iesus
.
So
that
the
church
of
the
Gentiles
figuratiuely
introduced
before
Christs
incarnation
,
doth
but
subsc●ibe
to
Messiahs
mysticall
feeding
in
Israel
(
to
whom
the
Oracles
were
committed
,
and
they
so
lift
vp
aboue
the
Nations
)
till
the
Day
wherein
the
Gentiles
●hould
be
visited
,
the
wall
of
ceremonies
pulled
downe
,
and
the
shadowes
vanished
.
But
the
two
people
once
made
One
by
the
Gospel
,
the
Church
so
here
may
be
introduced
,
subscribing
to
Messiahs
continuance
in
the
high
Heauens
,
vntil
the
great
Sabbaticall
day
begin
to
breake
:
what
time
,
not
only
the
Churches
sacramental
shadowes
shall
vanish
;
but
also
the
Night
of
sin
,
the
workes
of
darkenesse
,
the
shadow
of
death
shall
flie
away
,
and
be
no
more
seene
.
As
a
Roe
and
Hynde
he
sometimes
fed
in
the
height
of
Iuda
,
but
now
resteth
in
the
height
of
Heauen
,
solacing
at
the
right
hand
of
glorie
.
There
(
O
thou
whom
my
soule
loueth
)
be
as
a
Roe
or
yong-Hart
,
lately
chased
and
bloodily
entreated
in
our
valley
of
death
:
there
rest
and
solace
thy selfe
,
maugre
the
Dragons
gaping
,
Antichrists
warring
,
the
Atheists
yealping
against
the
Moone
.
Thou
didst
promise
,
being
once
lift
vp
,
to
draw
all
thy
members
vnto
thee
.
O
my
soules
Ioy
,
thou
was
first
lifted
vp
betweene
earth
and
heauen
,
for
thy
Churches
redemption
:
and
now
thou
art
exalted
hier
then
the
heauens
,
for
thy
peoples
glorification
.
Draw
vs
(
O
sweete
Hynde
of
the
Morning
)
drawe
vs
after
thee
;
that
howsoeuer
the
body
conuerse
here
awhile
below
,
yet
our
soules
conuersation
may
be
aloft
with
thee
:
So
be
it
.
And
so
an
end
of
the
third
Part.