FOR somuch as (right deare­ly beloued in the Lorde Iesus Christ) by y ^e proui­dence of God, I am come among you at this time, where I am likely to stay a few dayes: I thought good as my maner is, to spend the time in bestowing on you some portion of such Talentes, as the Lorde in some measure hath enriched me with all. My purpose is therfore, (the Lord ay­ding me with his holy spirite, in this so holy and weighty a worke, as the preaching of his sacred worde is) to handle vnto you for some good conside­rations, [Page 2] the fifth Chapter of the excel­lent songs of Solomon, with the two firste verses of the sixth Chapter, as it is read in the common translation: but I reade them with the fifth chap­ter, for the causes that shall be allea­ged when I come to the handling of them, the Chapter followeth to this effect.

THAT wise and ex­cellent man Solomon King of peace and righteousnes: who was a Figure of Christe, as hee wrot many worthy Pro­uerbs, pithy and waighty sentences, and many things of great wisedome: so among the rest, he wrot these excel­lent songes, in which hee doth amia­bly, pleasauntly, sweetely, and comfor­tably, by alligoricall, and parabolicall speeches, cypher out and describe vnto vs, the pure, free, perfect, eternall and cōstant loue of Christ Iesus, towards his Church, and euery faithfull soule, with al his incomparable and heauen­ly riches, wisdom, beauty, and person­nage: as also the loue of the Church to­wards him, and what great & princely benefites she reapeth by him. For Solo­mon [Page 6] in his marriage with the daugh­ter of Pharaoh, in all his wisdome, go­uernment, and riches, supported the person of Christe Iesus: as in the 45. Psal. is manifest. Nowe after many things mencioned afore in this booke, which were betwéene Christe and his spouse, in discouering their loue one to the other, with many other circumstances, which the Tert it selfe shall yeelde vnto you: in this Chapter, Solomon de­clareth how Christ calleth his spouse, making liberall and princely offers vnto her, earnestly suing for entertainment, vsing many reasons to further his suit, and many tokens of his loue and good will, to obtaine the fauour of his spouse. Which calling of Christe, we had neede to bee made acquainted withall, that we may be careful to em­brace, loue and obey him. Also, of the o­ther side, he laieth foorth vnto vs com­fortably, how the Church commeth on by degrees, & what lets she met with al in her beginnings, within and with out, at home and abroad, in her self and in others: yet in the ende, ouerstrideth [Page 7] all lets, and sequestreth her selfe from the worlde, cares, and all hurtfull hin­drances: inquiring seriously after her loue of others, and conferring with her fellow virgins of his person, and ex­cellency, of his wisedome, doctrine, and of the place where hee haunted: by which meanes they were allured to seeke after Christe with her: from which circumstances, floweth holsome and comfortable instructions for vs in our times. Lastly, he sheweth how the spouse assureth her selfe of the loue of Christe, crauing his euerlasting pre­sence, & satisfiying her self in his loue. So as I wil consider the whol summe of this chapter in two principal parts and after the particular braunches, The Chap­ter deuided into two principall partes. is­suing out of these generall parts, as in the processe of the matter I shall note vnto you. First in the 1. and 2. verses 1 of this chapter, the calling of the spouse or Church by Christe, and that suit of Christe is set downe, whose particu­lers, shal bee noted in their place. Se­condly, 2 the manner of the comming on of the spouse or faithful, and the obey­ing [Page 8] of her calling: which continueth it selfe from the thirde verse to the ende, which also shal be considered in seueral parts, according to the nature of the text, when we come to handle it. Now to speake in order of the wordes them­selues.

Verse 1. I am come into my Garden, (my Sister my spouse) I gathered my myrrh with my spice, I ate my bony comb with my bony, I haue drunke my Wyne with my Milk, Eate O friends, drink and make you merry, O welbeloued. This speech is an answer and reply to a former suite and suppli­catiō of the spouse or church, which she had made vnto Christ, that he woulde vouchsafe to come and bee resident in his garden, which is his Church, and that the comfortable winde of his spi­rite, might blow vpon it, to prosper it, as in the end of the fourth chapter, ver. 16. appeareth. Not that Christ is first sought of his church before he seeketh that. For in y ^e 1. Chap. the church con­fesseth shee can not come vnlesse she be drawne, but being once drawn on, and illumined with Gods Spirite, then [Page 9] her will is reformed, and her desires sanctified, to long after God and Christ. So that after she had somewhat seene into the excellency of Christ, she coueteth to feele him more thoroughly, and to haue him make his abode with her. For the godly euer grone and sigh, both for the encrease of graces already re­ceiued, and also for newe graces daily to be distilled into their hearts. Christ therefore aunswereth, that he hath ta­ken possession of his Garden, euen of his heauenly kingdome, and that he is very rich, and able to pleasure al his friends, sutors, and cliants: there wan­teth nothing vnto him, but he hath al things in aboundaunce, and without measure. Wherefore he replieth with a new suit vpon his spouse and church, that shee wil take parte with him of those his heauenly riches and spiritual treasures, giuing also entertainmente to his owne personage, who had taken such pain, & ventred him self to so ma­ny discommodities for his Churches sake, as after followeth in the seconde verse. For Solomon as I saide, Moses was a [Page 10] figure of Christ in his marriage with the daughter of Pharaoh, as Psal. 45. Now the true husband of the Churche is Christ Iesus, and none other: for he is that Bridegroome that hath the bride. Iohn. 3.29 Whosoeuer therfore vsurpeth the head ship of the Church, besides Christe the true husbande, is a theefe and enemy to the spouse. The Pope therefore is a false husband, and wrongfully layeth claime to the Church, and all his chil­dren are but bastardes. But Solomon here figuratiuely describing Christ, to enter into his garden: vnderstandeth both that hee hath taken possession of his heauenlye Kingdome and riches, wher he prepareth heauenly and eter­nal banquets for his saintes and elect: & also that he is come into his Church and inheritaunce vpon earth, to make proffer of al these his riches and royal treasures to his saints, that they may participate with him in his glory. To this end Solomon putteth vpon Christe the person of a Sutor, or woer: and de­scribeth the Church vnder the person of a maiden or virgine, longing after [Page 11] her loue. This 1. vers. and the 2. con­taineth the first part of the Chapter, the first part of the chap­ter, standing in two pointes. which concerneth the suite of Christe, whereby hee calleth his Churche and faithfull. This suite I wil giue vnto you after this manner. First the rea­sons 1 which he vseth in his suite, The rea­sons. which are 4. These shal be considered in their place Secondly, the suite it selfe, or cal­ling 2 of his spouse, The suite it selfe. which because it is intermedled between the reasons. I wil note them to you as they lye, for I will not tye my selfe to any prezise or­der, but note the matter it self, as may be most forcible to mooue vs, and moste fit for the sense of the place, and edify­ing of you. The first reason. He first beginneth with reasons which he propoundeth, as matter to mooue his Spouse withall, and to make a more easie way to his suite. The firste reason, hee setteth downe in the forme of a preface or narration, which is drawne from his excellent dignitie, prerogatiue, and eternal ri­ches, which hee hath already receiued. I am come into my Garden, I gathered my Myrrh. &c. He propoundeth as I say, [Page 12] his reasons, and first, that he hath fair possessions, and a rich & princely king­dome, furnished with al heauenly and spiritual commodities, and he offereth the pleasures of this his kindome vnto his Church on earth, which he after a­gaine calleth his garden. For I can­not vnderstand this entrance into his garden onely of Christes heauenly re­sidence in glory, whither he is ascen­ded and hath taken possession of life, but euen of his kingdome also, which he exerciseth ouer his saints on earth. Because it is an answere and graunt to the former suite of the Church that he woulde come to his garden, euen to his Church on earth, by his word and spirite. Hitherto tendeth the Metaphor of descending, chapter 6. ver. 2.10. So that albeit Christe bee resident in the heauens, enriched and dignified with all power of thinges in heauen and earth, yet is hee present with his Church on earth in spirit, and in the ministery of his worde and Sacra­ments, as the printes of the soals of his feete. Ezech. 42.7. And so doth set abroach all [Page 13] his heauenly riches to vs, by the prea­ching of his Gospell, intreating vs to receiue them. Also we see that vsually Christes kingdome and Church on earth, is figured by a Garden, fielde or yarde, and not his heauenly kingdome of glory, so as the Metaphors or simi­lies vsed of the holy Ghost els where make plaine this matter. For the Church is compared to a vineyarde, Isai. 5.1. Iere. 2.21. Math. 21.33. Mar. 12.1. By which places we find y ^t the church of God which is on y ^e earth is compared oft to a garden or yard. So as I conclude by these borrowed speeches of the scripture, that y ^e garden doth not onely import the possession of his heauenly kingdome, but euen also his church on earth, which God gaue his sonne an inheritance: euen to the vtmost partes thereof, both Iews and Gentiles, to whom he offereth his ri­ches, and communicateth his heauen­ly inheritaunce to the faithfull which they apprehend here by faith, and af­ter shall fully possesse in heauen with Christ. Christ here protesteth himselfe [Page 14] to haue all true felicitie, and therefore perswadeth his Spouse to open vnto him, & participate his graces: and sure it is, this cannot but be a great reason to moue vs to embrace him, sith he is cheefe heire of al things, it is a reason which earthly woers vse much, if they can report of their greate reuenewes, riches, possessions, rich friendes: espe­cially if they are already in possession, and their inheritaunce come to them already, then it carrieth some sway withall, to mooue their louers to cast some liking on them. So Christe is here discribed vnto vs as a Sutor, which standeth not at the courtesy of his freendes, but is already inuested and installed into his roiall kingdom: and his inheritance is already deliue­red into his hands, by his heauenlye father. This reason, me thinks should waigh very much with vs, for it is forcible, if we haue any hearts to bee mooued. This reason is amplified by particulars: afterward whē he saith, I haue gathered my myrrh with my spice, I baue ate my bony comb with my hony, &c

There is interlaced certaine ti­tles of loue, as my sister, my doue, which include part of another reason, which titles, we will consider of afterward, when we come to the mention of ma­ny titles giuen to the spouse in the 2, verse by myrrh, spice, hony, wine, and mylke. Solomon figureth and impor­teth vnto vs, heauenly & spirituall ri­ches. For as these things are delicate, & nourishable to y ^e body, so y ^e word & the sweet promises of life, are meat drink and all necessaries to the soule. There­fore the spirite of God vnder these earthly benefits, commendeth the hea­uenly and spirituall. As Esay 55.1.2. The graces of the spirit of god brought to vs by Iesus Christe, and conuaied into the faithfull by the preaching of the Gospell, are called waters, wine, ho­ny, bread. And Prouerb. 9.1. Wisdome is compared to a Queene, keping open house, opening all her Treasures, drawing her wines, preparing her table, bringing foorth her treasures, and calling all to participate with her. Also Christ him­self, Iohn. 7.37. offereth to the thirstie, [Page 16] to drink euen of the waters of life, which after is interpreted, Iohn. 7. ver. 39. to be ment of the graces of the spirite of God. Thus we plainly see by the bor­rowed speeches of the scriptures, that by these earthly benefites and commo­dities, are figured heauenly and spi­rituall graces. For the same that meat drinke and other pleasures is to the body, the same is the worde and the riches thereof to the soule. Christ is els where compared to a Kinges sonne that married and biddeth guesse to his wedding. Math. 22.2. See then the force of this reason I pray you, that Christ intreateth to be recei­ued, sith he hath taken possession of all riches and wanteth nothing, but is a­ble euery way to doe vs good. If this reason can preuaile with mē in earth­ly matters and benefites? Oh what shame is it that the same shoulde not preuaile with vs in heauenly suites, wherein standeth the life of our souls. So God reasoneth with Israell many times for his benefites, that he is able to pleasure them, therefore they ought [Page 17] to admit of him to be their God. Thus Christ hers after a sort boasteth of his riches, as sutors make many brags of their wealth, but Christ hath all true welth in déed, so as we may rest on his word. It is sure a strong argument to perswade vs (if we saw into it aright) to grant to his loue, sith so rich a sutor vouchsafeth to make offer vnto vs. Neither doth he require any rich dowry at our hands, only to find a faithful & obedient spouse of vs, which he himself al­so worketh in his. Thus christ offereth liberally of his riches to al his people, to allure thē to take part with him, & to be married vnto him: for as I sayd, Solomon in y ^e person of a husband or su­tor, & of a wife or maydē as louers, de­scribeth the loue which is betweene Christ & his church. Now Christ com­meth into his gardē & church on earth diuers wayes, to reueale & discouer his heauenly riches to vs. First by himself in his own persō in y ^e dais of his flesh, and by his owne ministerie enioyned him of his father, he came to redeeme and saue his spouse beeing lost, and to [Page 18] feoft her into his eternall inheritance layde vp in the heauens, hauing also committed the euidences and free deed of his gift to his Church: namely, his worde. Also he commeth by his Mini­sters, whom he sendeth as spokesmen and friendes, for so Iohn calleth him­selfe the Bridegromes friend. Io. 3.29 Albeit then, that Christ be ascended in to his heauenly pallace, yet he ceaseth not dayly to become a Sutor vnto vs by his preachers, discouering by his Gospel, Col. 1.27. al his heauenly & glorious ri­ches, to cause vs to be enamored vpon him. For as the Sutors and Woers boast them selues of their wealth, landes, riches, &c. that they might the sooner speed, and make large offers of feoftments into lands, to obtain those whome they loue: so our Christ setteth out him selfe as a very rich and weal­thy woer, who is able to bestow a very rich dowrie on his wife, who also com­meth of a very noble famous & honorable parentage & rich friendes, is him­selfe a rich heyre, yea the onely heyre of all thinges, and yet most sweetely, [Page 19] louingly, and fauourably abaseth him selfe, to match with a poore, miserable, naked, and despised maiden, hauing no friendes, voyd of succour, out of ap­parell, diseased, and helplesse, who E­zek. 16, in the day of her byrth was desti­tute, no eye pittied her, cast out in the open fieldes to the contempt of her person, in the day of her byrth: yea left in her own bloud naked and despised. But this sweet and mercifull sutor, touched with the bow­els of pittie, had compassion on her, when she could not pittie her selfe (oh dolefull estate and desperate) but Oh gracious and liberal loue, which pro­mised life to the dead, comfort to the distressed, and beautified her with his owne garments and iewels, yea visi­ted her in the time of loue, comming in his owne person to woo her vnto him­selfe. See then the exceeding loue of Christ Iesu towards vs miserable and vnworthy wretches, inuicting and calling vs, to the participation of his ri­ches so incomparable: but wee are scorneful and high minded, which play as the coye Dames which are sullen [Page 20] and selfe willed, that say many waies, and loue many sutors. Yea we foord of Christ that most louing and gratious woer, setting lighte by him, as one to homely and base, to graunt oure loue vnto. Oh vnkindnesse intollerable, oh intractable frowardnesse, oh damnable refusall of so healthful offers, yet suche is our nicenes, that we hold aloof from so happy offers, and yet perswade oure selues, we shal speed wel ynough. Can it be that the Lorde will take this at our hand, that when he hath offered to match his son so basely for our benefit, we should hold scorne of his mercifull offers? no no, he will surely reuenge it vpō vs. Wel, we sée y ^t Christ is set out vnto vs, as one y ^t hath eat, drunk, & gathered al his cōmodities (y ^t is) as one y ^t hath possession already of all thinges, is vnder no mans gardenership, and liberally offereth to participate the same to his church. Eat O friends, drink, and be merry, O welbeloued. We see here the franck liberality of Christe, who hourdeth not vp to himselfe, but large­ly giueth foorth vnto others, yea, hee [Page 21] chéereth vp his guests most comforta­bly: noting that as Christe feedeth his Church on earth, with the spirituall dainties of his worde, &c. So after this life, he calleth them to the participati­on of his heauenly and eternall ioyes. Eat, drink, &c. This is part of the suit, containing matter of exhortrtion, to mooue the spouse to participate of the heauenly riches, which he offereth vn­to her, and conueyeth them into the hearts of the beleeuers, by the prea­ching of his word, wherby he assureth them of the right title of life, commu­nicating the riches of his grace and life vnto them, and we eat and taste of these heauenly benefites here on earth by faith, so that vnlesse wee thorough fayth receiue the word, and feede of it, we can haue no part w ^t Christe in his riches. So also, through faith we feede vpon Christ in deede, in the Sacra­ment of the supper, and are nourished by his body and bloud, into a new life of holines, and righteousnes here: and vnto eternal life in the resurrection of the iust: Wherefore Christ is described [Page 22] here, as one y ^t banqueteth his spouse. But as these are wordes that doe con­taine part of his suite: so also, they in­clude a seconde reason which he vseth, The second reason. and it is drawn from his liberal kind­nesse and frée heartednesse, in offering to participate his riches to his spouse. For if Christ had bene neuer so able to pleasure his church, or neuer so rich & glorious: yet if we were not sure that he would be liberall and depart from his riches, but that he kept al to him­self, it booted vs nothing: but sith Christ abounding in all riche treasures and heauenly, doth also depart as it were from them, to imploy his riches on vs: this should greatly perswade with vs, me thinks to yeelde to his request, and take this franke offer at his handes. So that all his speech is ful of reasons and arguments to perswade. But pity it is to see, how worldly men are bloc­kish at these things, ye we al shew our contempt and neglect of these rich of­fers of the Lord towards vs. But what excuse can wee forge, to shift of this so wonderful a loue, that we should set so [Page 23] light by it? Is it because hee commeth no more in his owne person vnto vs? Why, the Heauens must containe him til he come to iudgement. Acts. 3.21. What is it, because he is poore, of low degree or meane personage? his riches are without price, his parentage is of God, his person is moste amiable. What then? is it because hee speaketh by others as his spokesmen, and those men thraught with infirmities as our selues? In deede this sticketh in the stomack of many, for they contemne y ^e word, which is y ^e suit of Christ, because it is spoken by men: so they esteem the sacred word as of men, and not of God. Surely, he could haue sent the troup of his mighty & glorious Angels to make his matche, but he hath himselfe spoke in his owne person first, & nowe conti­nueth his suite to vs in his behalfe, by his ministers and faithfull seruantes. For he hath put his treasure in earthy vessels, that the excellencye of that pow­er might be of God & not of vs. 2. Cor. 4.7. Also, We are ambassadors in Christs steed, as though God did beseech you through vs, [Page 24] so we pray you in Christes steede, to be re­conciled vnto God. 2, Cor. 5.20. So as the Lorde hath ordeined Pastors and tea­chers in his church, euen of men in his own name. Paul he likewise labored to present the people a pure virgine vnto God. 2. Cor. 11.2. Let vs not therefore (my brethren) despise y ^e meanes which God hath ordeined to saue vs by, and to make vp the match betweene his sonne and vs in our heartes, least wee prouoke the Lords displesure. If some great Prince should send of his nobles as ambassadors vnto any of vs, or to a man of poors estate, to beg his daugh­ter for his onely sonne, meaning to preferre her so honourably, and his sonne louing her entirely: were it not great discourtesye to refuse? and woulde he not easily graunt to it? so sith God sendeth oute his ministers to beg our soules for his deare sonne, and requireth that we wil bestow our selues vppon him: were it not a great contempt againste God, and a worse daunger to our owne soules? if wee shal refuse so gratious an offer. Now [Page 25] as God vouchsafeth this honour to his ministers: as to bee Suters for his sonne to his Church, to call them to the heauenly banquet: So they must not labour to winne the Church to them selues, and to prefer their owne glory. As the Pope which woulde haue the Church at his commaunde­ment, and so commit whooredome a­gainst Christe. Or as many vaine glorious teachers, which preach them selues & not Christe. Also seducers, se­ctuaries, &c. They all play as the fals harted man, which beeing put in trust to speake to a mayden for another, doe wooe and make suite for them selues, to tourne the liking of the mayden to their owne persons. Thus many tea­chers playe the wantons with the Spouse of Christ Iesus, when they should learne of Paul, to present her perfect vnto Christe. Howbeit the church of our times, hath many wan­ton Sutors that wooe for them sel­ues, and not for Christe. It is re­quisite, that sith the ministers of the worde, are to speake for so noble and [Page 26] heauenly a personage, who is a rare Phoenix, and the onely Sonne of the liuing God, sent to his chosen Spouse vpon earth to offer the match of life, to vnfould and discouer all the secretes of his heauenly and eternall loue, spiri­tuall and princely riches of his grace: that they deale in these waightie mat­ters, moste reuerently, wisely, religi­ously, carefully and faithfully, to speak the Gospell and message of Christ as they ought to speake it, and not to vt­ter themselues in preaching of Christ. For many which preach the trueth af­ter a sort, yet ah alas, nothing regarde the weight of this so honorable and holy ambassage. For there are some which thinke Christe too base to bee preached simply in him selfe, and ther­fore mingle with him too too much the wisedome of mans eloquence, and thinke that Christe commeth naked­ly, vnlesse cloathed with vaine os­tentaion of wordes. Others esteeme him too homely, simple and vnlearned, vnlesse he bee beautified and blazed o­uer with store of Gréeke or Laten sen­tences [Page 27] in the pulpits: some recken of him as solitarie, or as a priuate per­son with out honor and pompe, vnlesse he bée brought foorth of them very so­lemnly, accompaned and countenaun­ced, with the auncient Garde of the fa­thers and Doctors of the Churche to speake for him: or els he must be glo­sed out and painted with the frooth of Philosophi, Poetry or such like. And so regard not to preach Christ crucified to the Iewes. A stumbling blocke to the Grecians folishnes, but to them which are called both Iews & Grecians, Christ is the power of God, and the wisedome of God. 1. Cor. 1.23.24. I do not speake against learning, wisedome, the knowledge of tongues, or the fathers, abolishing all vse of them, but highly esteming of the firste as the Lordes giftes and graces, and reuerencing the Fathers as wor­thy instruments which the Lord vsed for their time. And all these are neces­sary, tyme, person, place, and fit occasi­on seruing. But I wold gladly Christ might appeare in his power by the pure handling of the Gospel, though it [Page 28] be counted foolishe preaching of the world. 1. Cor. 1.21. Yet it is the ordi­nary meanes appointed to saue them that beleeue. And sure, I cannot other­wise thinke of many, which study to preach them selues, and to haue their giftes, (yea some times those giftes which they haue not) to be knowne, rather then the power of God in his Gospel, then of Babes and yong chil­dren; which hauing any gay thing a­bout them, that they themselues think highly on, thinke all men should de­light in their gayes: therefore they are alwayes pointing at their gay broo­ches, pointes, laces, &c. shewing euery one where they are gay. So these men which preach them selues, are al­wayes poyncting at their gaye elo­quence or giftes, which they set more by, then the pure handling of the worde. But we are in Christes stéede, to make suite for him to the soules of men: wherefore we must deale faith­fully with him, For a wicked messen­ger faelleth into euill, but a faythfull am­bassadour is preseruation. Prouerb. 13.17. [Page 29] I therefore (beloued) though moste vnworthy to open my mouth in Chri­stes behalf vnto you, yet as one apoyn­ted a sutor in the Lords cause and his Churches, doe beseech you in the bow­els of Iesus Christ, that you woulde be wonne vnto him: espousing both body and soule to be at his heauenly pleasure. O, despise not so gracious offers. Let it not be your pride to say often nay to the Lordes suite, it is more curtesie to let him speede at the first. And though we haue heretofore listened to the suite of Sathan, and he hath had his pleasure at our handes, which might giue the Lorde iust cause to cast vs off, and not to continue a­nie more his suite to vs: yet if we will returne from our sinfull loue of Sathan and sinne, the worlde and our owne selues, to match with Christ Iesus, and bee gouerned vnder him: hee will vouchsafe to embrace vs, and receiue vs to fauour. Oh, therefore good people, as you loue your owne souls, let me intreate, and in intreating let me obtaine, that you [Page 30] will vnfeignedly loue Christ Iesus a­gaine. I maye not leaue you til I ob­taine at your handes. O that I coulde so vndermine your hearts and vse my speech so, as I might preuaile with you, and speede for so gracious a sutor and louer. Alas (my deare brethren) we haue serued our owne lustes too too long already. For is it not sufficient for vs, that we haue spent y ^e time past of the life after the lust of y ^e Gentiles, walking in wantonnes, lustes, drun­kennesse, pride, selfeloue, couetousnes, gluttony, drinkings, and such other abhominations? 1. Pet. 4.3. Let the rest of our life be consecrate vnto God, for we haue played the filthy harlots too much, and haue mocked with the Lord a long time. We haue made many fayer promises and shewes of loue, but in vaine some of vs, for we haue turned to our owne filthines againe, and not liued chaste in our soules be­fore the Lorde, so as it is wonder that he hath not giuen vs a bil of diuorce­ment al this time, and turned vs out of doores. Let vs therefore humble our [Page 31] selues, before the bill of diuorcement be published against vs. Alas, let not the loue of this world, though it séeme neuer so gorgious rich and precious in our eyes, deceiue vs, so that our loue shoulde be set vpon that, and Christe shoulde be gainesayd, who hath beene at great cost with vs. Some refuse to ioyne with Christ, because they are wedded to their pleasures and profits, and are loth to be weaned from them. Some thinke Christe to homely and plaine for them, and not gallant y­nough to maintayne them in their pride, in their great ruffes, gorbellies, broadred heare, and a thousande such vanities which hinder them from matching with Christ. The courtlike mi­nions drowned in their pleasures, are ashamed of the playnes of Christ, for they that are in kinges housen weare soft apparell, but Christe is without such pompe. Othersome refuse him be­cause he is deformed and worne with afflictions, being loath to vndergo the crosse with him. Othersome imbrace him willingly, so farre as their plea­sures [Page 32] and commodities reache, and as they may liue easely, but when Christ looketh to haue their loue in trouble, in pouerty, in shame, in dishonor, then they leaue him, as most faithlesse and shamelesse strompetes. Other some vse Christ as a band to couer their vnchast and filthy life, and as a cloake to couer their vncleannesse, when in professing of him, they thinke to set a good face on the matter, & countenance themselues by him, though they priuily nourish & pamper most vile & beastly affections, yea vglesome monsters at home, as a harlot which taketh a husband is bear his name as an outward honesty, and yet let out her body most shamelesly to other men, who cutteth off her selfe by her vnfaithfulnesse from her husband: So shal al such haue a bill of diuorce­ment, and bee vtterly caste off from Christe Iesus, vnlesse they repent. Christ I say is come into his Garden by his ministers, and ouerlooketh his Church, labouring by his worde to draw men more neere vnto him, for his word is his errande or suite, which [Page 33] he maketh to vs, and the free deed of feofment which hee maketh to his Spouse of his inheritaunce: so as we must by faith set our hand to it, doing all seruices and loyalties due to the Lorde, who holdeth the prerogatiue o­uer vs. Yet we refuse to make sure this our estate vnto vs, or to match with Christe, affiauncing our selues wholy vnto him, both body and soule to be sanctified, to the vse of holinesse and righteousnesse. Surely there is iust cause that we should yeeld to this suite, to eat of his pleasures with him. to make merry with Christ in this his roial banquet, and to match our selues to him. In deed there is a great ine­qualitie in the match, that the sonne of God should come downe from hea­uen, indued in our [...]she, to espouse him self to mans soul, which was for­feited into the hand of sathan and hel: so as modesty might seeme to be an ex­cuse to hold vs backe, but it is not that which hindreth vs, but euen pride, selfeloue, contempt ignorance, world­ly mindednesse and such like. Cast off [Page 34] therefore al lets, and yeeld ouer your selues to the Lorde, sith he hauing all riches, offereth to participate the same with vs, and intreateth vs so to doe, by his seruantes. If we seeke for a rich match: Lo, he is most rich. If for honor and dignity, he is most honorable and king of al kings. If for pomp, he hath al the glory of his father. If for beauty and person, he is most beautifull and personable. If for pleasure, he hath all true pleasures. If for ease, he offereth true rest and ease, euen to our soules. If we seeke to match with an honest stock, who is more honest, gratious, lo­uing, and holy then the sonne of God? Who loketh not to our person, beauty, riches, stock, or parētage (for we come al off the rotten, poore, beggerly, defor­med, Psal. 44.3. and defiled race of Adam) but be­holdeth vs in him selfe, and as the He­brwes speake, pleaseth him selfe in vs and so sanctifieth vs in him self, to be­come a noble generation and kingly priesthood: 1. Pet. 2.9.10 yea he hath mercy on her y ^t was not pittied. Hosh. 2.23. Thus we see, that Christ in whom all riches are [Page 35] without measure, is not a niggarde to kéep thē to himself, but most frankly & frely he imparteth thē al to his church, and participateth, euen his own glory with his saintes: so as he hath giuen charge to his angels to becom y ^e princely gard of his quéen (which is the com­pany of the beléeuers) whom the Lord sanctifieth to be holy without spot and wrinckle. For we must not looke to be at our owne wil, and follow our owne minds, but must be at the commande­ment of our spiritual husband Christe Iesus, to doe his will, renouncing our owne will and corrupt affections, and become new creatures. For they y ^t are Christes, haue crucified the flesh with the lusts & desires thereof: Gal. 5.24. and let him y ^t is in Christ become a new creature. 2. Cor. 5.17. And this is it, that frayeth men from Christ, because they are loath to vnder go his burthen and yoke, to cast of the world, & leuing thēselues behind thē to follow Christ. And true it is, vntil we are truely won vnto christ, & affianced to him by faith, forsaking our own sel­ues, we are in the state of damnation. [Page 36] Let vs therfore vpon paine of damna­tion, forsake our selues, the world, Sathan, sinne, and our owne worthines, and stand to the Lords curtesie: yea, let vs wed our selues to him, seruing him with obedient heartes, preseruing our thoughtes, affections and desires chast vnto him, not intangled with the loue of the world, our owne pleasures, and filthy lustes. For Christ loueth not to match with the soule that is set in the loue of this worlde, or where vnclean­nesse is resident. Oh therefore I pray you, let vs ioyne handes and heartes with him, let vs euen this day make a new couenaunt with him: yea let e­uery one of vs in our souls mourn & lament, that we haue let out our lusts thoughts, affections, and members to Sathan heretofore, and plaied the har­lots with him: I say, let this day be a witnesse with vs, that we haue affian­ced our heartes vnto Christ. O let me not speake or intreat in vaine, it wil be your own hurt deare brethren. We can except nothing againste this hea­uenly sutor, neither in his person, pa­rentage, [Page 37] riches, loue, nor in the coue­naunts which he maketh with vs. He may except many thinges against vs, but passing ouer al occasions, he freely loued vs when we were his enemies: he chose vs before we were, and visited vs when we were miserable harlots and outcastes, redeemed vs when we were captiued of Sathan, washed vs and bathed vs in his owne precious bloud, when we were grieuously defi­led and desperately forlorne, he trym­med vs with his owne beauty and righteousnesse, when we were vgle­some in our selues, cloathed vs in his owne garmentes, when we were na­ked. Finally he decked vs, that hee might loue his owne goods in vs, and came in the time of wooing in his own fleshe: pitched the field against sathan and sinne, who had taken vs captiue, and to whom we had giuen our selues as slaues, and so as a valiant champi­on fought for his spouse, iustled with all the powres of hell, Math. 16. and shooke the foundations of it, brake the yron gates thereof, that they shall not preuaile a­gainst [Page 38] his spouse, and brought vs out from thence, restoring vs most won­derfully, euen by his paineful death and blouddy passion. Also he hath left vs pledges and pawnes of his loue, and that he wil returne in his time to take vs home to his own heauēly pal­lace. For his sacramentes are as rings and regal giftes, tokens, and remem­braunces of his loue, to bind vs to him againe, who hath so dearely redeemed and purchased vs by a costly and bloo­dy price: so as he hath left worthy re­membrances of his valiant acts, and noble exploites: yea his Royal Stratagemes, and princely pollicies, and skil­fulnesse to shift off all the fiery dartes of the aduersary, haue easely be­wrayed them selues, who in that spi­ritual battaile hath foyled, nay cleane destroyed, and triumphed ouer al his and our enemies, hauing gotten a ful conquest and victory for his church and spouse. Thus this noble and ven­trous Knight, hath dearely purchased a Spouse to him selfe. O wonderful loue, O mercy vnspeakable, O inuin­cible [Page 39] courage of an Heroicall spirite. But ah alas, our wilful and damna­ble frowardnesse, that yeeldeth not to this heauenly and louing Sutor. If this wil not mooue vs, what wil moue vs? If this causeth not our heartes to melt nothing can. Oh stony heartes harder then the flint, that are not bro­ken at this, and colder then the stone Chalazias (which the fier can not heat) if this kindle not feruent loue in our heartes againe vnto Christ. For who can deny loue to such a stedfast louer, or can say nay, to such a paineful Su­tor? Now therefore, if there be anie Bowels of loue in vs (deare Christi­ans) let vs bee mooued at this, and sith he tooke such payne to winne vs most vyle and vnworthy of his loue, what if it coste vs oure pleasures, commodities, our credite, our friends, yea or our lyfe it selfe, to followe him? Let vs not strayne courtesie at these thinges to loose so incom­parable a Iewel.

It may be, here wil be reply made y ^e I spend many wordes in vaine, sith no [Page 40] man denieth this suite, but all men plaucibly entertaine Christ, and come to the banquet of his word and Sacra­ments, &c. The worldly couetous man running headlong after his profites, maketh great account of Christ, that he shal stande him in steed: the meere ciuill men also haue this hope, they here his worde sometime at their lea­sure, they looke for saluation in Christ onely, and so they diet them selues with Christ, thinking they make mer­rie with him. So the adulterers, mur­therers, deceiuers, iesters, swearers, lyers, railers, contemners, drunkerds, proud men, belly Gods, Epicures, A­thists, and such others: they are con­tent to aforde Christe a roome in their mouths, and many admit of his word to lye on their deskes, and scattered in their parlours, desiring to be married and ioyned vnto him, hoping to haue life with him. So that there is no man but wil bid Christ welcome if it please him to math with them. But I aunswere al that talke of Christe, all that kisse him, al that smile on him, al [Page 41] that bid him welcome, and wold haue a good tourne at his handes, are not Christes. For so long as we remaine worldlinges, couetous, méer ciuil men, adulterers, murtherers, deceiuers, ie­sters, swearers, liers, raylers, contem­ners, drunkerds, proud men, belly Gods, epicures, Athists, &c. 1. Cor. 6.9.10. Ephe. 5.5. Gal. 5.19.20 We haue no inheritaunce in the kingdome of God and Christ. And therfore nothing to do with him For what agreement hath righteousnes with vnrighteous­nesse, or what communion hath light with darknesse? What concord hath Christ with Belial? 2. Cor. 6.14.15. Or the beleeuer with the infidel, &c? We must therfore flie from at appearaunce of euil. If we wil haue felowship with Christ Iesus. For so long as we are companions with euill men, delighting in their cōpany, suffering euil vnrebuked in o­thers, or nourishing euil in our selues: we haue not truely yeelded vnto this suite. Be not therefore companions with such, Ephe. 5.6. & vers 11. yea haue nothing to doe with the vn­fruitfull workes of darknesse, but euen re­prooue them rather. Let no man there­fore [Page 42] deceaue him selfe, with vayne hope and speeches: for, for such thinges commeth the wrath of God vppon the Children of disobedience. Ephe. 5.6. Let vs then haue fellowship with Christe Iesus, eating and drinking of his heauenly banquets, and making merry with him, that we may ioy in the strength of our saluation. This we see two of the reasons which Solomon vseth, both as arguments of perswasion, and also, as part of the suite which Christe maketh to his Spouse.

Now in this 2. verse before, Solo­mon doth not set downe any more rea­sons, or go on forward in the suite: he interlaceth one circumstance of y ^e lets which hindred the spouse in her com­ming on: (For I wil not precisely draw euery circumstance to his owne proper place in the diuision made, but note them as the text most fitly giueth occasion, and yet not altogether confu­sedly, nor improper to the diuision it selfe which I set down before) I sleepe (saith she) but my heart waketh, &c. As if she should say. These amorous spee­ches [Page 43] and friendly offers of my loue, do much affect me: so as I am forced to li­sten, but yet as a far off, & as one in a dreame or drouzie, hauing mine eyes heauy, but my faith is not vtterly ex­tinguished, for that my heart is pric­ked and mooued at him, but I am so fettred with the things of this life, and my corrupt nature lingereth about these earthly vanities, so that I am as in a sléepe and slumber, when my loue speaketh: For y ^e spouse complayneth of her vntowardnes, finding fault with her selfe, and accusing her selfe of her flacknes. Solomon, therfore here in the person of the spouse, discouereth the e­state of the faithful, noting how hardly they are throughly brought on vnto Christe, and how long it is or euer we yéelde to his suite, so as he hath much a do to get any aduauntage at our heartes, they are so inuironed with the loue of the thinges of this life. For the worlde holdeth her owne in vs so long as it can, and we naturally wed­ded therevnto, securely sléeping in the inticing & deceiuable pleasures therof, [Page 44] do suffer the vanities of this life, to seke too too deeply into our bowels, for horor, promotions, dignities, titles, credite, riches, possessions, and the company of those that we haue plea­sured in before our calling, doe make sore assaults vpon men, that the lord cannot easily vndermind them a long tyme. And what is the reason that men sleepe in these earthly pleasures and profites, euen then when their heartes are by many priuie motions of the spirite, affectioned or moued to­wards Christ after a sort? Or why are men so hindred from yeelding wholy vnto christ by these transitory things? For sooth, because Sathan abuseth the lawfull thinges of this life to poyson man withall. For vnder the title of lawfulnes, sathan beguileth and be­witcheth the heartes of men, to breake foorth into al intemperate vse of pro­fites and pleasures, as thus: to eate, drinke, to bye, sell, to exchaunge, to la­bour in a trade, to marry, to prouide necessaries of this life, to be in honor, to be rich, to vse profits and pleasures, [Page 45] to weare apparell, and such like, are thinges in themselues lawful, now sa­than inueigleeh men, closely rounding them in the eare, perswadeth them, that sith they are lawful, men may vse them at their pleasure, and satisfy their destres in thē to the full: thus he stea­leth the greatest part of mens heartes to y ^e world, crouding vp the Lord, but in a corner of their heartes, yea thru­steth him altogeather out sometimes, taking their pennyworthos of the worlde, but letting the Lorde and his kingdome fal to the ground. Howbeit Christe teacheth vs to take another course, Math. 6.33. First to seeke the kingdome of God, and the righteousnesse thereof, and then all other things shall be cast vnto vs. Also Paul teacheth vs to vse these thinges, as though we vsed them not, hauing our affections remo­ued and freed from them, least they be­come incombrances to fetter and cloy vs, that we fayle in heauenly duties. Lo then, how y ^e saints of God also are many times holden a loufe from fol­lowing of Christ, and listening to the [Page 46] voyce of his worde, euen then, when their heartes linger after him. Thus haue they lets in them selues and vn­towardnes to keep them from a choer­ful following of Christ. But we must valiantly striue against these lets, and ouerstryde al stumbling blocks, to ha­sten towards him whom we loue. For we shal be sure to be holden backe y­nough, yea: euen our selues finde de­laies to driue off y ^e time in following, our God calling vs. For the pleasures and profites of this life do so ceaze vp­pon our affections, to take them vp in­to the seruice of the world sathan and sinne, that we haue smal lust to serue God as is required. Any of all the saintes of God can easely testifie with me, that euen when Christ hath by the preaching of his worde somewhat drawne our heartes towardes him, yet we make stay at euery smal let, vnlesse we are marueilous watchful ouer our selues. For how hath the Lorde made suite to vs, and presented it to our heartes, by many priuy moti­ons of his spirite: which we quench a­gaine [Page 47] sometimes, hauing our heartes possessed againe with filthy lusts. We make many beginninges and com­mings on. But alas, if sathan make neuer so little suit to vs in the behalfe of our own lustes, pleasures or profits, how soone are we a sleepe at Christes suit? but marueilous waking vnto the suit of Sathan, though sometime the heart goeth against it. Some are loath to be weaned from their vaine compa­nie, when they haue yet some lingring in their hearts after Christe. Some haue much a doe to renounce speciall sinnes, that haue deepely rooted and strongly ruled in their nature afore their calling. Othersome loath to yeelde vp their pleasures, gaminges, profites, riches, estimation, honor, pro­motions, &c. I meane not that they shoulde vtterly cast off their honor, or calling, but renounce the ouermuch loue of thē, which holdeth them frō fol­lowing of God sincerely, or furthering of religiō carefully. Othersome are holden a sléep in y ^e cares of this life, some o­uercharged w ^t the troubles of a family [Page 48] and crosse thinges in their housholde, become drowzie and slacke to listen vnto Christe, so as many step backe a­gaine. If God cal some ruffian, or fa­mous wicked man, or one that hath beene a companion of vaine persons: then this commeth into his head, if I take this course, and follow the hea­ring of his word, and keepe company with the Godly, sure the worlde wil point me out, I shall be laughed at of my companions, and so shall become a signe to nod the head at amongst men. Thus shame disputeth with many men, when God beginneth to turne their heartes, and to worke in them a disliking of their former life, so as men aunsweare their inward calling, but as men in a sleepe and halfe amazed, til God worke further in them. Also, when God beginneth to frame the heart of some honorable or worshipful man, to the obedience of his Gospel, to here it, and preferre the preaching of it, then these replies are made of the worlde, which hold them in a slumber for the time. Syr (say they) you shall [Page 49] loose your estimation in the court, and among the great men, you shall not be so regarded as you haue beene: such grauitie and melancholike passions of sadnes as the Gospell bringeth, besee­meth not your honorable and worship­ful estate. These are the engines of sa­than, yea these are his charmes wher­by he laboureth to lull euen the Godly a sleepe, that they might not cheerfully waight vppon their calling. But the saints of God, though in their begin­ninges, these thinges may somewhat weigh with them for a time, yet cer­tainely, if their heartes doe truely lye after Christe, they striue exceedingly with them selues by prayer vnto God, till they haue gotten the mastery in these things.

My selfe (most miserable and wret­ched man that I am) haue had good ex­perience of the daungerous pulbackes and lets, which lye hid in our nature to lull men a sleepe, and make them drouzie. For when my heart in the be­ginning of my calling, began to yeelde towards the Lord, and to be somewhat [Page 50] wakened: then the pleasures of sinnes past, the shame of reproches which I saw to be vttered of the world against the Godly, the basenes of the Gospell, the daungers of trials in the profes­sing of christ Iesus, the glittering and deceiuable pleasures of this life, the holding of friendship with the worlde and worldly friends: but especially the manifolde daungers and intollerable waightines of this high calling of the preaching of the word, to deale with it purely and sincerely, as in the sight of God: from God through Christ, these thinges helde tacke with me a long time, and a thousand other thinges a­mazed me: so as I aunsweared my calling at the first, but as one a stam­med, or in a sleepe or dreame.

Let euery man therefore among you in good earnest, deale with his owne heart, for it is full of deceitful­nesse. Euery moouing of the hearte, and hopping for ioye after Christ, is not a right moouing. For so he that receiued the seede with ioye. Math. 13.20. might haue beene in Christ, [Page 51] who yet vannished againe. Thou mayest thinke that thy heart is mar­uailous affectioned after Christe, and that thou ioyest in him, when as thy affection truely tryed, is altogeather carnal and filthy. Yea many no doubt perswade them selues, that they haue Christ sure in their heartes, that they are in his fauour, that they are euen hugged in his armes, and that they shall bee saued by him, as well as the best: which yet neuer so much as truely knew Christ, nor tasted of him, and are furthest off from being saued by him. A man would think (belo­ued) that there could not be any such deceitfulnsse in mans hearte, that when they are most sure, they should be most deceiued. The reason is, be­cause they perswade themselues to be of Christ, if they do but speak of him, though the fruictes and effectes of Christs residence, are not to be seen in them. For when Christ truely taketh possession of men, & occupieth y ^e roome of their harts, there his death is strōg, to expell Sathan, the worlde, sinne, [Page 52] euil thoughtes, yea to destroy and pull downe sathans kingdome. Also his re­surrection is not idle in his saints, but sanctifieth the heart, thoughts, minde, will, affections, and vnderstanding: yea, reformeth the whole man within and without, that he is chaunged, and becommeth a new creature, his words lookes, gestures, and all his members bewray a holy and spiritual chaunge: which although it be not wrought all at once, but by degrees, yet men must not loyter and flacke their pace to as­pire to perfection. I haue marked by experience within these fewe yeares, that many whom the Lord hath called to the loue of his Gospell, from their former euil and ciuill life, that they haue bene very diligent and painefull in hearing the worde, at the first neg­lecting their callings and trades, (yea more then was expedient sometimes) yet after a while when they had some­what waded in the worde, that they haue come to some knowledge or some other gift, haue againe much neglected the worde, prayer, and other holy exer­cises, [Page 53] both in publick, and also in their priuate families: and so againe, some­what sleeping in their pleasures and profites. Thus men sleepe, and are eas­ly drawne to it, but let them take héed that their hearts sleepe not. It stan­deth Christians in hand, to looke to them selues, sith they haue so daunge­rous a nature and deceauable, as also so hurtful enemies of Sathan and the world. Many a man and woman when God calleth them, and their hearts be­gin to ayme after the Lorde, and they are forced to acknowledge the power of his word, and to condemne and find fault with their corruptions, yet they sleepe. One deferreth of the Lord with this excuse, Oh I haue a trade, and I must follow it, I could find in my hart to heare the worde, and to doe as other do, but I must liue, and I please God as wel sayth another, in my trade, &c. as in going to Sermons. Here is a sleepe that falleth vpon men, that they might not wake at the Lords call and suit. Why? God promiseth not to blesse any man in his calling (though he pro­spereth [Page 54] the contemners to their con­demnation & somtime, to make them inexcusable) vnlesse they are carefull to obey his word and wil. And it is a greater worke to worship God (and to heare his worde, is a part of his wor­ship) then to labour in our trade. I bind no man from following his cal­ling, but to bee diligent in it, yet so that the Lorde haue his part at our handes, and that wee serue not oure owne turnes and the worlds, and so neglect the Lordes worship, yea and our owne saluation, which is brought vnto vs by the preaching of y ^e gospell. Others there are, whose heartes some­what melt at the word, praier and good things, & would fain haue part in thē: but eyther some seueral sinnes, which they do not thoroughly set them selues against, and vse means to mortify, but they breake forth at euery occasion, so as they are a sléep againe, and yet the heart may haue some waking after Christ. These do hinder them, & make their heart almost a sléep, and faint vn­to any duties, or els wanting y ^e means [Page 55] to stir them vp, & being of themselues lubbrish to seek y ^e means (hauing their minds too much occupied in the world) or els shame deteining them, or feare of laws taking holde of them, & of the wicked spying them out, &c.) they neg­lect all good meanes that may do them good. Thus euery man may complain and say, I am asleepe, but few see the daunger of their sleepe, and so labor to stirre vp themselues from sleep, as the spouse doth here: but it is to be feared, y ^t many men are a sleepe, euen in their hearts, which hope better of themsel­ues, and that is a dangerous sleepe. A­wake therfore truely out of sleeep and sinne not. Let vs therfore (good christi­ans in the loue of Christ Iesus and of our own soules) searche and suruey all the corners of our harts, that there lie hid nothing in vs y ^t may holde vs back frō following of Christ: yea, let euery one of vs say, here Lord: we are at hād to wait vpon thée, our souls & body doth delight in the liuing God. That we may thus shake of al sleepy, drowzy, & worldly cares & affections, and watch [Page 56] to wayt vpon the Lordes call, that we may be ready, willingly at a beck, to imbrace him heartely in our soules: which grace God graunt vs. Amen. Thus we see in this circumstance, of y ^e lets that is interlaced here in a word, what lets are with in vs, which make our hearts heauy to looke vp to Christ Iesus. Yet we must note y ^t the spouse laboured to waken herself, and giueth not place to sleeping, but museth and calleth to minde her louers voyce, ma­king suit to be intertained. Oh (sayth shee) This is the voyce of my beloued knocking, &c. We should thus learne to rouze vp our selues from worldly sleepes, by musing of that which we haue heard out of the word: and when sathan would bring vs a sléep, in these sweete pleasures of this life and pro­fites, we shoulde thus make vse of this doctrine, and reply vpon all temptati­ons, saying, Oh I heare y ^e voice of my beloued Christ Iesus, by the preaching of his worde, calling out vpon me, that I should beware of such sleepes, I may not be wooed from him: In euery ten­tation [Page 57] a man maye make vse of this reply. Let not sathan, or sinne, or the world, so soone whisper in our ears, to allure vs to any vncleannes, but let vs straight way answere: Oh I heare the voice of Christe, calling me ano­ther way, I must waight vppon him and obey his word, &c. But I cannot go forward with this matter any fur­ther at this time, because the time cut­teth me off, you shal heare the rest of y ^e suite and reasons in the after noone, by y ^e grace of God. And the Lord our God giue vs al the true vse of this doctrin, that we may make gaine of it in our hearts to the Lord, so as these reasons of our heauenly suter Christe Iesus, may mooue vs in truth, that we seeing his greate riches and spirituall trea­sures, with the eyes of faith, and also hauing the offer of them made vnto vs by the preaching of his word, may cast off al lets and incumbrāces what so euer, and willingly imbrace Christ with all his riches, that we may com­municate with him, and may be fruit­full in all obedience towardes him all [Page 58] our life. Which grace God graunt for Iesus Christe his sake, both to vs and to all Nations, and his whole church, &c. Amen. To the which Christ with the Father, and the holye Ghost, be all honor, glory, ma­iesty, dominion and power, now and for euer. Amen.

Let vs pray. &c.

IN the former part of this day (beloued in the Lorde) we haue hearde of two reasons, which were vsed of the husband, to mooue his spouse to participate with him in his ri­ches, and to imbrace him. The one drawne from his excellent dignitie, and eternall riches and possessions, which he had already receiued. The other taken of his kindnesse and li­berall offers, to participate the same his riches to his Spouse: which as I sayde, included in it a part of the suite it selfe. Also we haue hearde of one circumstaunce of the second part of the chapiter, concerning the maner [Page 60] of the spouses comming on: and name­ly of the lets in her selfe, which some­what tyed her at the firste. Yet so, as she stirreth vp her selfe notwithstan­ding, with the meditation of the suite and voyce of her husband or sutor. All these circumstances, with the vse of them we haue already handled. Now it followeth in the 2. verse, wherein the suit is stil continued. Open vnto me my sister, my loue, my doue, my vndefi­led. &c. This second suite as it were, is noted by Solomon, to be mentioned by the spouse her selfe, making report of the exceding loue of her sutor Christ Iesus, who spak to her so amiably, gratiously, honorably, ye so carefully, as he was loath for her owne good to lose his labor. Therfore christ is brought in as one renuing his suite again & again, and continuing it, as hee doth euen to this day by the preachers of his word: Yea he hath long come a wooing vnto vs. Wherefore I pray you (my bre­thren) let him now come a speeding, o­pen your heartes vnto him, enlarge your bowels towardes him, imbrace [Page 61] and hugge him thorough faith, yea set your whole loue on him. The like speeche of knocking and opening we haue in other places, as namely in the 3. chapter of the Reuelation. verse 20. Behold I stand at the doore and knocke, if any man heare my voyce, and open the doore, I wil come in vnto him, and wil sup with him, &c. Which speeches, import y ^e Christ is alwayes calling vpon mē, and vouchsafeth to come to them by y ^e preaching of his word, crauing enter­tainment. God [...]ock­eth diuers wayes. Yea he knocketh aloud at e­uery mans hearte, and that sundry wayes. First by his word, First by his word as by an or­dinary meanes to awaken men. And howe long hath the Lorde continued knocking to vs by his word? And yet alas few open vnto him. None can de­ny but the Lordes voyce hath shaken euen the foundation of their heartes, ye euen the most vngodly ones, though they refuse to heare the voyce of the charmer, charme hee neuer so wisely. So he knocked earely and late, to the people of Israel by his Prophetes, but because they refused to heare his voice, [Page 62] the Lord forsooke them, & gaue them o­uer in y ^e end to be a dispersed people. Secondly, Secondly by his spirite. the lord knocketh by his spirit: for mē cānot deny, but many instincts & motions of Gods spirite haue knoc­ked at their heartes, though they haue rebounded again, & men haue quēched the spirit, so as the Lord hath punished them with the spirite of slumber, that they shoulde haue eares to heare, and should not vnderstand, eyes to see, and not perceiue, hearts to know, & should not beleeue, least they shold be conuer­ted, & I should heal them saith Christ. Math. 13.15. Thirdly, Thirdly by his iudge­mentes. Christ knocketh by his iudgements & works, by signes in y ^e heauens aboue, tokens in thearth beneath. The constellations of the heauens threaten strange alterations, ex­chāges & great calamities, the strange wonders haue their lowd voices: as vntimely thūders, fiery appearances, vn­known commets. Also beneath, vniuersal earthquaks, practised conspiracies, reports of warrs, y ^e Romish Antichrist seeking to subuert the trueth, dangers at home, dāgers abroad. Which al are [Page 63] forewarnings & knockings for our good to waken vs, & cause vs to trim vp our selues for our bridegroms comming, to entertaine him in our hearts here be­low, that we may be entertained with him (at his comming) into the heauēs. Fourthly, Fourthly by his mercies. he knocketh by his mercies & benefits, as a most gentle and friend­ly knocking: so y ^t the heauens, y ^e earth, sonne, moone, starres, foules, beasts, fi­shes, fruits, & the daily kindnes of God are arguments of his suite to mooue vs to open vnto Christ. But of al these, y ^e knocking of his word is vehement and mighty, & for our good, if wee can sée it or had hearts to open vnto it. Open vnto me. &c. When such speeches & exhorta­tiōs ar vsed in y ^e scripture, y ^t is not left to y ^e power & wil of mā to open, as els where 2. Tim. 2.21. If any man purge him self frō these, he shal be a vessel of the Lorde vnto honor, sanctified and prepared to euery good worke. So Heb. 4.7. To day if you wil hear his voice, &c. Also Io. 3.3. He that hath this hope in himselfe, purgeth himselfe, euen as hee is pure. These spéeches attribute not to man [Page 64] any thing of him selfe. For albeit God requireth vs to open, to come to him, to purge our selues, and to heare, &c. yet all these are borrowed from the lord, who worketh them in his saints by his spirite, and God requireth obe­dience at our handes. Iohn. 6.44. Christ saith no man cōmeth vnto me vnles my heuen­ly father draweth him. Also the means of our purging is in the word: for Ioh. 15.3. Christ affirmeth that his Disci­ples were cleane by his worde. Yea, God worketh both the will and the déed of his owne good pleasure. Phil. 2.13. Notwithstanding here arise dis­putations in the fleshe. Either we wil challenge too much to our selues, or els wilfully set against the Lordes grace offered, and so cease doing wel, saying: if I be chosen, then whatsoeuer I do, I shal be saued: if I be a reprobate, then what soeuer good I do, I shal perishe. Thus men murmure againste God, and woulde bring him to account of his owne workes, sitting like proud men in the seate of the Lordes iudge­ment, arreigning him, as though they [Page 65] would compel God to hold vp his hand at the barre. O intollerable pride, Oh damnable blasphemy. If thou art cho­sen, then shalt thou in time feele of the fruite of thy election in Christ, by ho­linesse and sanctimonie. For therfore hath God elected his, that in time they may be called to be saintes. Rom. 1.7. 1. Cor. 1.2. Yea, he hath chosen vs before the foundation of the world, that we shuld be holy and without blame before him. E­phes. 1.4. So then, this is the euidence of our election, and so of our saluation, if we labour for holinesse and a new life. For so God sanctifieth his vnto a new life, and refourmeth them to haue their hearts open, that so being renu­ed, they open vnto Christ. So that it followeth not, that if thou art elect what soeuer thou dost thou shalt be sa­ued. But if thou art elect, then God calleth thée in time vnto sanctification, to renounce sin and thine owne lusts, and so causeth thee to make sure thy e­lection by good fruits, as are mentio­ned. Col. 3.12. As the elect of God holy and beloued, put on tender mercy, kindnes, [Page 66] humblenes, meekenes, &c. with al the fur­niture of y ^e new man. And read I pray you the first Chapter of the second E­pistle of Peter, verses. 5.6.7.8.9.10.11 So then who soeuer is in Christ must become a new creature. 2. Cor. 5.17. And who so euer neuer tasteth of true mortification, holinesse and newnes of life, forsaking sin and vngodlines, can neuer haue euidence of saluation, but remaine still in damnation, and the wrath of God abideth vpon him. And as for the other obiection, where they say, y ^t if they be reprobates, &c. what so euer good they do, yet they shal be dam­ned. This followeth not neither, so as they take it. For although the purpose of God in the reprobate can not be al­tered, yet they must know that y ^e cause of their destruction is of them selues, who beeing left of God to them selues in the matter of their condemnation, do perish of them selues, and wilfully despise the sacred meanes of life, hard­ning their heartes, and shutting them vp againste Christe, by that malice which is resident in their own nature. [Page 67] Then how soeuer man murmureth a­gainst God calling them to obedience, as thogh God required some vnlawful or vnresonable thing at their handes. Yet let them know y ^t howsoeuer y ^e wicked perish in their contempt, not shewing the fruits of election, & so shut vp y ^e gate against christ, it is the iust iudge­ment of God. On the other side, y ^e chil­dren of God being sanctified, and their harts renued by his spirit, they opē vn­to Christ. For y ^e regenerate as god worketh in them by his spirit, wherby the praise of their regeneration belongeth vnto God, so their actions are both ac­tiue & passiue. Actiue, in y ^e God hauing reformed & altered their wils & nature by his second creation, they will good things, desiring y ^e lords wil to be accō ­plished in them. And passiue, in that though they are reformed, yet (by y ^e reason of y ^e remnāts of sin which remaine in y ^e saints not fully purged) they still haue néed of y ^e lords aide to go through in their calling. As Paule doth insinu­ate whē, praying that God wold make thē worthy of their calling, 2. The. 1.11. & fulfil the good [Page 68] pleasure of his goodnesse, and the worke of faith with power. He sheweth that the Godly must stil be continued and hol­den vp of God to the ende. But they neglect not the hearing of the worde, prayer, and all the soueraigne meanes of their saluation. For they know that as God worketh all in all, so he hath appointed ordinary meanes, to cause his graces to be effectual in his saints, as the preaching of his word, 1. Cor. 1. the vse of the Sacraments and prayer, &c. And sure it is, who soeuer is in the way of life, delighteth in these meanes. But he that contemneth or neglecteth these meanes, neglecteth his owne saluati­on, hauing no true taste of Christ, and so open not vnto him: in so much as the doore of vtterance is closed vp in them, their heartes not beeing opened by the keyes of the worde, which beeing com­mitted to Peter and the Apostles, haue successiuely beene deliuered to the mi­nisters of the word. In deed the Lord must first open our heartes, booring through our ears (as Dauid speaketh) by his spirite: yet this hindreth not, [Page 69] but that the worde openeth them also by preaching, conueying as it were the spirite into the hearts of the faith­ful, and therfore is called the ministry of the spirite. 2. Cor. 3.8. I will not stand to confute the Maniches, nor the Minium spirituales which deuide the spirite from the worde, when the worke togeather in the faithfull, nei­ther wil I trifle with the Scholiastes, and Papistes, affirming that freewil, though it be holpen by grace: Yet is it in vs to deserue righteousnes, &c. they may easely be confuted by the former places alleaged. I need not delay time to frame any seuerall conclusions a­gainst them in any Syllogistical forme. I conclude therefore generally, that they which open vnto Christ, doe open by the grace of God, clensing and pre­paring their hearts thervnto through his worde, and so as a fruitful cause, bringeth foorth necessary effectes of faith & obedience. And they which do not open, being left in their own sins by the iust iudgement of God, through their owne fault open not, and not [Page 70] through any defect or fault in God, or in the meanes whereby hee offereth grace, but they refuse it. Let vs there­fore craue, y ^t God would vouchsafe to opē our eies that we sleep not in death Also to open our eares, hearts, minds, and souls, and forbeare them by his spirite that his worde may enter and Christ may haue place in vs, that we may open vnto him at his suite and request, and so we may heartely byd him welcome. See then I pray you this suite and calling of Christe, desi­ring vs to open vnto him and to giue him entertainement in our heartes, which friendly offer of his, to vouch­safe to abase him selfe to dwell in our sinneful bodyes and soules, should me thinkes greatly mooue vs, sith it is not for his owne benefite but for our eter­nall good. But let vs now go on to con­sider the other two reasons which are set downe after his suite. For the calling of Christe or his suite to his Church is interplaced betweene the foure reasons which I noted before. The 3. rea­son. My sister, my loue, my Doue, my vndefi­led. [Page 71] These titles and all those before named, as Spouse, Friendes, beloued, &c. they include in them selues a nother reason to mooue the Spouse with all, drawne from the loue of Christe in making choyce of the faithfull to bee as his Wyfe and Spouse. As if he shoulde saie: sith I haue vouchsafed to cast my loue vpon you, and to choose you for my Wyfe, and haue reckoned of you as of my dearest friendes, ha­uing sanctified you to my selfe: thinke it not much to graunt me this curti­sie againe to open vnto me and enter­taine my person, submitting your selues to my good will and pleasure, which can not but wishe your good and welfare euen as myne owne. This is the reason why hee vseth suche titles of loue to bewray what good will hee beareth to the faythful, and therefore adorneth thē with these Epithets. The title of Sister noteth the spiritual kindred which we haue with Christ, as him selfe calleth y ^e beléeuers which do y ^e wil of his heauenly father. Mat. 12.50. His mother, sister & brother. [Page 72] This shoulde be a maruailous meane to mooue vs to loue him againe, sith he vouchsafeth such friendly and familiar names to vs, which are of our selues meere harlots and of kin to Sathan. But they are all borrowed titles of Christ, and special prerogatiues to the faithful. Especially this, that he inti­teleth vs his Spouse and Loue: as also Iohn calleth the Church the Bryde. Ioh. 3.29. Also Paule. Ephes. 5.28.32. calleth the Church the wife and spouse of Christ. The title of Doue, as it is a word of loue, so it doth not vnfitly note vnto vs the innocencye, simplicity, comelines, and chastity, which should be in the saints. As we find also, that the Gentiles which should flock to the Church vnder the Gospel, Esay. 60.8. are compared to Doues, which flocke to their windowes. Christ also tea­cheth his Disciples to be innocent as Doues. The title of Friendes and belo­ued, is the same which he gaue to his Disciples to be his friendes, for so by imputation hee accounteth vs, which before were his enemies. Rom. 5.10. [Page 73] Col. 1.21. My vndefiled, or perfect one. This title is wholy borrowed from Christ as the other, in whom we y ^t are filthy and loathsome in our selues, are yet in him purged from all vnclennes, as Ephe. 5.26.27. He hath sanctified & cleansed his Church, by the washing of water through the worde, that he might make it vnto him selfe a glorious Church, not hauing spotte or wrinckle, but that it should be holy and without blame. Thus he amiably, inticeth and allureth vs to tast of his spirituall graces which he hath brought from heauen, indignifi­ing vs with honorable and gratious titles in Christe, not that we are such of our selues: but Christ by imputati­on applieth that vnto vs, which is not ours, but his owne proper, & imputeth y ^t vnto him selfe (for our cause) which is not his owne but ours: namely sin, so that by imputation Christe was counted and made sinn for vs, that we might be made the righteousnes of God in him. 2. Cor. 5.21. Yea, in y ^e similitude of sinful fleshe, and for sin, he hath con­demned sin in the fleshe, that the righ­teousnes [Page 74] of the law might be fulfilled in vs, which walke not after the flesh but after the spirite. Rom. 8.3.4. So then Christe hath giuen sinne the foyl and bounde Sathan to the good abea­ring, that there is no condemnation to those which are in Christe Iesus, but they stand as pure, holy, and vndefiled in Christ Iesus before God his father, which before were most vile and filthy in themselues. This is the happy be­nefite which we haue by Christe, to be flocked into the heauenly society of our spirituall husband, which were with­out Christe before, and aliants from the common weal of Israel, strangers from the couenaunt of promise, and were without hope and without God in the worlde. Ephe. 2.12. Then, sith now wee are made one with Christe, and he hath chosen vs to be his Spouse and wife, making so high account of vs, preferring and commending vs, with so honorable and gratious titles, let vs labour to bee ioined with him, imbracing him and solacing our selues in his loue, repenting vs of our former [Page 75] liues, howsoeuer Aungel-like they haue seemed to be in the eies of men, and let vs become his friends in deed and of kinne to him, that we may re­resemble his Image in all holinesse, purenesse, innocencye, and righteous­nesse, that wee may prooue to the com­forte of our owne consciences, by an inwarde and effectuall feeling of his grace in vs that wee are in deede, his loue, Syster, Spouse and vndefi­led: which thing euerye man muste labour to seale vp to his owne con­science. The 4. rea­son. Nowe followeth the fourth and last reason of his suite, drawne from his patience and long suffe­ring, that hee hath taryed long for vs, and ventred himselfe to manye hurtes, hauing vndergone manye discommodities, and refused no la­boure to pleasure vs, and obteine our loue. For (sayth hee) my heade is full of dewe, and my lockes with the droppes of the night. It is a metapho­riall or borrowed speeche from such as watch long, and that in the night season, noting the long sufferance and [Page 76] patience of Christ Iesus towardes his Church, that had so long wayted for an answeare, and borne so many dis­commodities. As if he shoulde say, O my Spouse, or you people to whom I speake by the ministery of my worde, euen as hee which watcheth many nights bare headded, is bedewed with the myst of the nightes, and not with the dewe of y ^e morning, so I haue long wayted to be receiued and imbraced of you in my word, I haue sustayned in­finite daungers and paineful labors to pleasure you: but you haue foorded me off from time to time, that I am as one weary, fainting, and discouraged, therfore open vnto me, least I depart and cast you off. A maruailous speech, but we must take vse of it to our selues. For hath not Christe made intreatie vnto vs, and tarryed for vs, not one night or many, but euen whole yeares he hath continued his suite without intermission to vs in this lande, and hath beene a Sutor this 24. yeares, by the preaching of his word: And yet alas poore Christe, he may stande and [Page 77] starue abroade, for any entertainment he hath with the most. Can we heare that Christ tooke such great paine for vs, as we heard before? And can we be so blockish and vnkind towardes him againe? This reason might mooue vs more, if we looke thoroughly into it. The Lord sometime reasoneth in such like maner by his Prophetes, that he spent his strength in vaine, Esay, 49.4. and for nothing, to shame the people withal, who had caused the Lorde to labour in vaine by his seruaunts, and so be moo­ued to repentaunce. So he testifieth, Iere. 7.13. and 11.7. Rom. 10.21. That he rose vp earely, and stretched out his handes all the day long by his seruauntes the Prophetes, but they would not heare. Oh let vs take héed (my brethren) least that by our scorne­full refusall of the Lordes long suffe­raunce and labour, we cause the Lord to vse this reason against vs, to our condemnation in the daye of iudge­ment, if it be not, now a reason to mooue vs to repentaunce, and to open vnto the Lorde after so long a suite. [Page 78] Thus you see the first part of this cha­piter, contayning the suite of Christ, and the calling of his Spouse, with the reasons which are vsed to prouoke her with all. Let vs therefore in few wordes be mooued here by (deare chri­stians) to imbrace this so earnest and paineful a Sutor, and rest in his loue, that Christ may lyue in vs here, and we may liue with him after this life, in his heauenly inheritaunce for euer more. Amen.

Now in this third verse, followeth the second part of this Chapiter, The second part of the Chapiter. con­cerning the manner of the Spouses comming on and obeying of her cal­ling, which I will consider in three pointes. First the lets hindering the Spouse. One circumstaunce whereof was touched in the 2. verse, which rea­cheth to the 7. verse. Secondly, the re­nuing and recouerie of her zeale, by diligent inquiring after Christ, con­ferring with the daughters of Ierusa­lem, which continueth from the 7. ver. to the 18. verse as I reade it. Third­ly, the conclusion of the whole, wher­in [Page 79] the Spouse assureth her selfe of the loue of Christ, & affianceth her selfe to him. But first concerning the lets I which are two folde. The lets. First within, at home, in her selfe, verse 3. 4. 5. Se­condly, abroade and in others which are effectes and punishmentes of the former as we shall note when we I come at them. First of the lets with in, Lets with in verse 3. I haue put off my coate, how shall I put it on? I haue washed my feet, how shall I defile them? Some vnder­stande this, as though the Spouse should confesse her nakednes and that of her selfe she had nothing, neither was able to rise to open. Which con­fession as the Spouse might iustly make, yet because the speeche and wordes properly affoorde no such sense in my iudgement the Metaphors be­ing considered, I can not therfore wil­lingly receiue that interpretation. First for that then the spouse shoulde acknowledge, that she had put of that which she neuer had. For we are by nature naked and voyd of grace, and so haue not cast it of, sith we neuer haue [Page 80] it, till the Lorde instilleth it into vs. Secondly, the other Simile, or rather metaphor of washing of feete, can not properly note our nakednesse, vnabili­ty, or emptines of grace, for that the scripture vsually taketh the washing of the feete for sanctification and pur­ging of the affections, as Ecclesiastes. 4.17. Ioh. 13.10. and so pure handes for pure affections, 1. Tim. 2.8. Other reasons I could alleadge from the con­trary, but these suffice me. Others take it (and more properly) as if the spouse should reason, that sith she is once clen­sed, she would not defile her self again, and so promiseth to grow in sanctifica­tion. For the reason is very forcible, (if wee take it in this sence) that be­cause God hath sanctified, iustified and freed vs from sinne, it were vnseeme­ly and a shame that we should againe defile our selues, and so frustrate our selues of the fruite of Christes death, and cleansing sacrifice offered for our sinnes. For the benefite of our clean­sing and redemption, should be so farre from ministring occasion of sinne vn­to [Page 81] vs, or to presume on Gods mercyes, y ^t it should be the greatest argument to stirre vp our selues, to holines and san­ctimony, as the Apostle reasoneth. Ro. 12.1. By the mercies of God, to cause the Romaines to offer vp them selues wholy a spirituall and holy sacrifice to God. So that in this sense, the Meta­phor agreeth with the speeches that Paule vseth. Col. 3. and els where, hidding vs to put off the olde man, &c. So that by translation, our owne cor­rupt nature, with the appurtenances is compared to a coate both olde & past wearing, which bring nothing but shame in the vse of it, therfore to be put off. And true it is, we can not other­wise come vnto Christ, neither will he receiue vs, vnlesse we deny our selues, laying a side all our owne lustes and carnall affections, which all are rotten ragges that causeth Christ to loath vs. For as he that hath lyen long in pry­son in one coate, olde and louzie: men would be loath to company with him, and would be squamishe to eat, drink or lodge with him, vnlesse he be new [Page 82] shifted, ridde of his lice and wel ayred. So if we will haue fellwoship with Christe our husband, we must leaue our selues behind, and wayte on him, we must be well ayred, sweeted and shifted, els Christ will be squaymishe of our company. For he hath redee­med vs out of the pryson of Hell and Sinne, where we were forlorne, hath also washed rensed and bathed vs in his owne bloud, not to goe wallow a­gaine in the myre of sinne, but to walke in holinesse and righteousnesse before him, beeing arayed and beau­tified with the garmentes of his spi­rite and decked with the new man. In deede there are many ciuill men and carnall Gospellers that can afoord the Lorde some outwarde reforma­tion, in wordes or behauiour, as though they woulde put off their coat, but they neuer deale in truth w ^t their heartes to root out from thence the root of bytternesse altering their will, thoughts and affections. For Christ loueth to dwell in the priuy Chamber of our heartes and to bear rule there. [Page 83] When she saith that she hath washed her feet, it is ment of the affections as before I noted, importing that the saintes of God when they feele them­selues sanctified and prepared to im­brace Christ,, they féele such benefit by his presence, that they stirre vp them­selues by al means, that they may not turne back againe to their own lustes and corruptions, but labour to conse­crate them selues wholy body and soul to the Lorde, that whereas they haue before in their members serued sinne, sathan and their owne lustes, hauing let them out and bound them as ap­prentices vnto sathā. Now they make new vowes and couenantes with the Lorde that they will giue ouer their members as instrumentes of righte­ousnesse vnto God. Then here is no way for Ciuill men so long as they are meere Ciuill men, nor for world­linges, couetous men, Athistes, drun­kerds, raylers, proud persons, Swea­rers, or any suche like, to come vnto Christe, till their corrupt nature bee caste off, and their affections [Page 84] washed, sanctified and reformed. Yea, and this not for a time, but wee must vowe it for euer. For it is impossible that they which haue tasted of the hea­uenly gift, and were made partakers of the holy ghost, hauing tasted of the good worde of God, and of the powers of the world to come, if they fall away, should be renued againe by repentance. Heb. 6.4. If the righteous scarcely bee saued, 1. Pet. 4.18. where shal the vngodly and the sinner appeare? Wo be then to the swinish and brutish generation, y ^e wallow stil in y ^e myre of their own affections, and wil not come out from the world & vncleane things. These shal howle with pitifull shrikes and shril voices, when they shall bee shut out from the bridegrome Christe Iesus in his comming. Then shal they lament their whoredoms, gluttonies, pride, contempt, their railings, vnbe­leefe, and al their vnhappy wayes, but too late. Let vs therefore, (deare bre­thren) craue Gods spirite to wash our affections and cleanse our hearts, that we drasse them not in the dirt of sinne any more, least our latter end, be worse [Page 85] then our beginning. But albeit this be the more receiued interpretation, which I haue nowe longest stayed in: namely, that sith she is cleansed, shee wil not defile her selfe againe. Yet mee thinkes it is to be taken of the excuses which the Spouse made, shewing that shee had muche a doe to renonunce her pleasures, and complaineth that she is vntoward to obey her calling, hauing many lets, as if a man being in bed is loath to rise and diseaze himself in the night: so the Spouse though desirous to arise to Christe, yet her pleasures stick some what in her stomacke, and she findeth many delais in her nature, debateth the matter before shee can cheerefully rise vp to follow the call of Christ Iesus. The reasons that mooue me to this sence, are these cheefly, 1. because it is an answere to the former suite of Christe, desiring to be opened vnto, as one knocking in the night, she aunswereth she hath put of her coate and is at rest, hauing washed her féete (as the manner of that country was) so as she was loath to rise and ray her [Page 86] feete, discouering her vntowardnesse. Now if she shold answere when Christ calleth, that she is clensed and sanctifi­ed, how shold she be, vncleansed again and sanctified? (when Christ calleth to sanctification) it were a weake aun­swere to the request of Christ. 2. The metaphor of sleep and of the night, and al circumstances (in a word) aford this sense as moste naturall and proper to this place. So then the vse of it, is to teach vs howe harde beginninges wee haue in our calling, howe slowly wee come forward, and how many delayes our corrupt nature findeth to shift of al true obedience to Christe Iesus. For we must know that our condition and estate is figured vnto vs in the person of the spouse. Therefore purposely, So­lomon sheweth how we hang of & on, with Christe til the Lord hath throuh­lye humbled vs and weaned vs from our selues, which is a doctrin most ne­cessary and comfortable, that we maye be stirred vp to shake of all drowsines and loytering. For we see how hardly we obey our calling, and listen to the [Page 87] word of God, but we aunswere a farre off, and hould our selues aloofe. As Sa­muel, 1. Sam. 3.5. which ranne to Hell often before he tooke a straight course to the Lorde. For we thinke that the Lorde calleth vs not because he speaketh by men, so childish or babish are we in our begin­nings which are poore. And we scant perceiue who calleth vs. Faine wee wold follow God and come to heauen, but we are loath to foyle our féete to step the way that leadeth thither. Our pleasurs whispereth vs in the one ear, and our profits round vs in the other, y ^e corruption of our nature y ^e cleaueth so fast on, & custom of sin presseth vs so sore downe, y ^t wee can not looke vp to y ^e heauenly calling, but are inueigled & carried away (alas) almoste at euery motion, but we must bid al farwell to followe Christe. Gen. 19.16. Lot lingred behinde and loytered in his departure from Sodom, Ieremiah had excuses, Iere. 1.6. Ionah. 1.3. Ionas fled from the presence of God, be­cause of the charge inioined him, Luk. 9.59.61. Peter was loath to follow a while and kept aloofe.

Luk. 9.59.61The disciples made delaies, one would bury his father first, then hee woulde wayte on Christ. Another would néeds bid his freends farwell first. Thus we see how our nature is very slowe, and vntoward to followe the Lorde, shif­ting of so long as we can, and we will set times our selues to wayte on him. Thus we set the Lord his stent, and he must daunce attendance vpon our lea­sure. Gen. 12.4. Math. 9.9. Luk. 19.6.8. Mat. 4.28.22. Iohn. 3.2. Iohn. 19.38. Some are more suddenly called and obey: as, Abraham, Mathewe, Za­cheus, the two brethren. Magdalen & others. Other som are longer comming on, as Nicodemus, Ioseph of Arama­thia and others, the one by night came to Christ, the other secretly at the first. And though the spouse here, confesseth her slacknes, and how she was hinde­red from following of Christ, (as she destred) through her owne corrupti­ons, and worldly affections. Yet after she recouereth her zeale, and groweth more earnest in seeking after Christe, euen then when other would haue dis­couraged her. As verse 8. So that faith standeth not at a stay in the saintes, [Page 89] but increaseth by degrees: as we see in Nicodemus and Ioseph. For Nicode­mus Iohn. 7.50. spake boldly in Chri­stes cause before the Pharisyes, though he receiued a checke: Mar. 15.43. and both he and Ioseph, Iohn. 19.38.39. expres­sed their zeale after, in a costly and ho­norable buriall of Christ Iesus, euen then, when greatest daunger was. Peter also is charged after his denial, that when hée is conuerted, he shoulde strengthen his brethren. So that we must not cocker and flatter our selues in our poore beginninges, as though God required no more then we can do, or to beginne and stande at a stay, but we must increase in faith, know­ledge, zeal, and loue vnfained towards our brethren, also in care to further o­thers, especially those of our charges and families. We sée then, that it is a harde thing to follow Christ, it must cost vs our pleasures and profites, yea euen our selues wholy. Therfore Psa. 45.10. The Spouse of Solomon, which is a figure of the Church, is taught, that she can not be fit for doctrine and [Page 90] instruction and for her husband, til she had forgot her own people and her fa­thers house, so casting off all carnall affections to obey Christ onely. Now this we do maruailously vnwillingly til y ^e Lorde put vs forward. And in déed God measureth his graces by degrees to his saintes, partly to discouer our owne miseries, wants, vntowardnes, and vnfitnesse to heauenly thinges, as also the hardnesse of repentaunce, that so we may bee humbled and forced to seeke vnto God to obtaine grace to grow vnto perfection, and to be thank­ful to God for his owne worke in vs. Partly also that we should not lift vp our selues to contemne the smal beginninges in our brethren, but labour to drawe them on, sith we haue found it hard in our selues. So that the difficulty of the thing, would stir vs vp to vse the meanes the more carefully to in­crease. As the hearing of the word ex­ercising our selues in it with cōtinual & earnest praier. This answere of the the spouse & the former sléeping she cō ­plained of in her selfe, bewrayeth our [Page 91] vntowardnes, that wrangle with the Lorde a long time before we yéeld and haue many out Lanes to turne a side from him.

If therefore men will prooue them­selues to belong to Christe, (though they feele many lets in them selues) yet that shall not excuse them, but they must labour against all lets, and indeuour to resemble the Image of Christ Iesus in righteousnesse and ho­lines, hating sinne in them selues and in others, no more intangle themselus in the pleasures of sinne. But they féel the power of Christes death (as I sayd before) mortifiyng in them the corrup­tions of their nature, Gal. 5.24. wherby they crucify the flesh with the lusts and desires therof. And so are changed within and without, in their heartes and in their maners, and become holy euen as God which hath called them is holy. 1. Pet. 1.15. But me thinkes I heare some reply: yea taught euen now that the faithfull come very hardly on, and now ye looke for great thinges at our handes, and exact very precisely a great chaunge. [Page 92] Men are but men, and we can doe no more then we can do, and as God will giue grace, and euery man can not be a like, neither can euery man shewe that which is in him, nor handle his tongue: but we hope to doe as well as the proudest professor of them all. And a thousand such sleightes men haue to deceiue them selues, and to deny christ in effect. These are goodly shiftes that shal neuer stand for payment. Men are but men (say they). I answere, so long as they are but men, they are not in Christ, they must be more thē natural men, 1. Cor. 6.11. for such know not the thinges that are of God. 1. Cor. 2.14. They muste bee sanctified and cleansed by Gods spirit from their corruptions, for fleshe and bloud can not inherite the kingdome of God, but must be chaun­ged 1.. Cor. 15.50. And where they say men can do no more then they can do, and God requireth no more. I aun­swere, God requireth more then we can doe of our selues, for we haue no­thing as of our selues, no not to think a good thought, but God worketh in [Page 93] his both to wil and to doe of his owne good pleasure. Now God requireth ho­linesse, faith, obedience, &c. Phil. 2.13. which we can not doe, therfore he requireth more of vs, then we can doe of our selues, that we by his grace, may be inabled to do, that which of our selues we can not do. When they adde as God will giue grace, they seeme to charge the Lorde priuely of iniustice, and cleare them selues as faultles if they perishe for want of grace, and so would blas­phemously arraigne the Lord, as gilty of their perishing. When they see not miserable men as they are, that the cause is in them selues, that God with holdeth his graces from them. And further, how shoulde the Lorde giue grace to them which despise his word, and the ministery thereof? Whereby the Lorde conuayeth the graces of his spirite into the hearts of his Children▪ and increaseth the same graces by the same meanes. And yet despising grace offered, like desperate and brainelesse men, will blame the Lorde as cause why they want grace. Oh say they, e­uery [Page 94] man can not be a like, nor shewe y ^t which is in them, but hope to doe as as wel as the greatest professor of thē all, &c. Here they think they haue stro­ken dead al the professors at once, and haue quitted them selues like men, but though all haue not graces a like, yet all must striue by like meanes to come to grace and perfection, by dili­gent hearing, reading and musing of the worde, by Prayer and vse of the Sacramentes and such like to grow on in holinesse. But these poore wret­ches are neuer aunsweared, but seeke euen to lull them selues, yea and that their heartes a sleep, that they might not heare the voyce of Christe spea­king by his Ministers. But let vs (my deare brethren) cast off al delaies and not be sluggish as they which are loath to rise, to open vnto Christe. But willingly leape out of our beds, and renounce all worldly cares, plea­sures, profites, friendes and such other hinderances as y ^e spouse is taught, psa. 45.10. That we may hasten to Christe for our liues y ^t we may be imbraced of [Page 95] him, which grace he grant vs. It fol­loweth verse 4. My beloued put in his hande at the hole of the doore, and my inwarde partes were moued towardes him, or groned after him, or were trou­bled for him, as the same Hebrewe wordes import in Ieremy Chapiter 31.20. These speeches of the ge­stures of loue, are not to be carnally vnderstoode, but they note that Christe (whome Solomon as you haue hearde presenteth to vs in the person of a Su­tor) vseth all tokens of spirituall ie­stures and shewes of loue that may be, to allure his Spouse to loue him againe. Not that Christe commeth downe in his owne person now, to in­tice men to his loue. But (as I haue sayde) he presenteth him selfe to bée seene of vs in his Gospell as in a glasse, 2. Cor. 3.18. where hee appeareth in the glory of his father vnto vs. For by his worde he putteth in his hand as it were at y ^e dore of our harts, & vseth his faithfull Ministers as soliciters of his cause to his Churche and faithfull, who feele in deed the hand & power of [Page 96] Christ in his worde by preaching so as they are rauished, and inamored vpon him. In deed some take the putting in of the hand, for smiting and afflicting his Church, and so trāslate the worde following. And my bowels trembled at him. So the sense after their meaning is, that the Church beeing slacke and slow to grow in faith and obedience, was afflicted, rebuked, and corrected of Christ, whereby she was terrified and forced with feare, to regarde more ear­nestly the call of Christ Iesus. And in­deed true it is, that the lord calling his saintes, and they being very slow of thē selues, he vseth whyps and corrections to spurre them forwarde, of his greate loue, and we are often made more quicke and ready to obey our calling, when the Lord some way afflicteth vs. For our nature is so vntamed, so proud so lofty, sturdy and rebellious, that the Lord is faine to ioyne with his word, many crosses and trials, either of sick­nesse, pouerty, reproch, losse of friends, losse of goods, crosses in wise, in Chil­dren, in families, in affaires, hauing [Page 97] enemies stirred vp againste vs and such like, that his worde and admoni­tions might sincke the more deepely into our heartes. Which fruite Dauid felt by afflictions, when he sayd, Before I was afflicted I went wrong, but nowe I keepe thy word. Psal. 119.67. So then the Lorde is fayne to vrge vs to obey often times: Furthermore some sinnes which wee see not a long time in oure selues by the worde (yet thorough our owne blindenesse) the Lorde by some rod traceth out in vs, and haleth vs foorth before his iudgement seat, cau­sing vs to bring in euidence againste our selues, that conuicted in our owne conscience at the bar of his iudgement seat, we might confesse our selues and humbly sue for pardon. And this fruit we haue not simply by the affliction it self, (in so much as the wicked also are afflicted oftentimes, and yet profit not by it) but being taught the vse of it by y ^e word, the doctrine of the word sinck­eth the deeper when some triall is an­nexed, as the souls that are truly hum­bled can beare good witnesse with me [Page 98] by their owne experience, but if wee are still blockish and sullen, that wee murmure and bristle vp oure affec­tions against Gods corrections secret­ly in our hearts, though our mouthes are silent, and so not stirred vp to pro­fite in repentaunce by them: then wée loose the vse of them. But the Spouse she trembled at the Lordes hande and rose to open. It is a good signe when with reuerence men tremble at the word, ioining with that fear a purpose to keepe the woorde and obey it in our heart. Otherwise the wicked are forced spite of their teeth sometime to trem­ble at the worde as Foelix did, Act. 24.25. but they seeke shiftes to cast of the handes of the Lords obedience without purposing to obey. But as I saide this place may be vnderstood of y ^e louing iesture of Christ who by his worde allureth the godly, so as the spouse testifieth she was affe­ctioned towardes him. For this effect the worde worketh in the faythfull that their heartes doe melt at Gods threates, 2. Kin. 22.11 19. repenting them of their back­wardnesse as Iosiah did, and ioy in [Page 99] the sweete comfort of his worde and promises, reckoning of them aboue all riches and pleasures as Dauid did Psal. 119.111. and else where. Other some vnderstand this place, as though Christ left off knocking and departed when hee had receiued so churlish an aunswere of his Spouse, whereby her hearte was smitten with sorrowe re­penting her of her slacknesse, which may well agree to that which follow­eth, where shee findeth her loue de­parted when shee had opened. The Doctrine of which sense wee shall haue fitter occasion to note after­warde. verse. 5. I rose vp to open to my welbeloued, and my handes did drop down myrrh, and my fingers pure myrrh vppon the handles of the barre. Here the spouse beginneth somewhat to rowze vp her selfe, seeking at the call of Christe to be reconciled vnto him. And first shee sheweth that all her purest naturali­ties, or ciuil sobernes (which she high­ly thought of at the first) or her good workes, or whatsoeuer shee coulde present Christe with all of her owne, [Page 100] were nothing to procure his fauour or draw his loue towardes her. For he is not to be founde by them, neither nee­deth he oure Myrrh to annointe him withall. So then we must not come in our owne garmentes, but away with al beauty of nature and flesh and blood, and on with a pure fayth and a good conscience, in which Christe hath de­light. The Romish Church therefore, and al the iustitiaries, they preparing themselues, with their owne workes, annoyntinge and trimming them­selues, with their owne ciuility, natu­ralities and morall coniectures, are but as painted Harlottes that driue Christe farre from them, though they seeme to carry him in their bosomes. But he wil not be takē in their beauty for it is but as a menstruous cloth vn­to him. It may also be that the Myrrb may be vnderstood of y ^e blessing & sweet sauour of the gospel, which Christ powreth by y ^e preaching therof into y ^e harts of the faythfull, so as they are annoin­ted with it and made swéete, yea are also brought to repentance and to seck [Page 101] after God in his word, As the spouse heere perfumed with the sweet odours and moistened with the smelling oint­ment (which is spiritually to bee vn­derstood of the graces of Gods spirite) which her loue had left behinde him, she ariseth to open and séeke after him. ver. 6. I opened to my beloued but hee was gone and past, my heart was gone when he did speake, I sought him but I coulde not finde him, I called but be aunswered mee not. Secondly lets without Here the spouse beginneth to com­plaine of the lets she founde without, and first the absence of her husbande, whereby after she found some discom­moditie, in that others afflicted her, vers 7. For she sheweth that shee got some courage and gathered vp her spi­rites, so as she openeth vnto him desy­ring to imbrace him, yet she found lets abroade also which partly dismayed her, as the absence of her louer, and partly tyed or hindred her though in the end she preuayleth. For finding her loue slipt aside, shee fainted, and hea­ring his voyce which so affected her and wroght vpon her, that she swoun­ded [Page 102] for sorrow and her heart failed her. Which yet caused her to seeke the more earnestly after him, but he wōld not be found nor answere. So that, So­lomon inferreth Christ taking displea­sure that he was not graunted vnto at the first, and therfore turneth a side, al­so the faithful mourning after him and repenting that they imbraced him not at the first. Wherin we sée the state of a fainting soule that longeth sore after Christe, such a one as Dauid bewrayeth in him selfe. Psalm. 42.1. whose heart thirsted after God, as the weary and chased heart doth after y ^e water brooks. And after he sayth verse 6. Why hast thou forgotten me? Why go I mourning so heauily, &c. For the thirstie soule that longeth after Christe Iesus in trueth, and would fayne yeelde obedience vn­to him and haue assuraunce and full pledge of his loue, making haste to Christe, inquyring after him in his worde, groning, sighing and calling after him by Prayer: Sathan the enuious and malicious man, enemie of our soules, seeketh to stirre vp our [Page 103] incredulity to steppe betweene vs and Christe, presenting to our eies oure sinnes past, oure present infirmites, our sinnes before oure calling, and since our calling, oure wantes, lacke of zeale, our litle profiting by y ^e woord, and a thousande other bye thoughtes, that wee should seeme not to bee neere Christe, but as though hee had tur­ned his backe vppon vs, had cast vs of agayne, and helde scorne of vs, and as though all our former beginnings had beene in vayne. So we wee be­ginne to languish, the Lorde also sometime leaueth vs in oure dumpes a while, that after in his good time, hee might the more recouer our zeale, loue, fayth, hope, patience and wai­ting on the Lorde, that wee may say with Dauid. Psal. 77.7.10 I sawe it was but mine owne infirmitye. In which Psalme Dauid speaketh of greate tryalles, and so causeth his Sayntes to make so muche the more of his mercy and fauour, howe much the more Sathan and our incredulitie seeketh to hide it from vs.

And this hyding of Christ, is described here of Solomon, by the figure of louers, which sometime by shewing of strang­nes one to the other, mak one the more faine on the other. Likewise Christ by his strangenes somtimes kindleth the desire of his saints the more towards him. So Christ shewed himself strange to the woman of Cananea, was of a ve­rie grown countenance not vouchsa­fing to answere her a while, Math. 15.22. and when hee answered, it was (as a man would thinck) a verie churlish answere but al was to stir vp and trie her faith. Som­time also Christ séemeth to leaue his church, afflicting it so, that when it sée­keth after him he séemeth to be awaie. Which somtime dismaieth the Godly they thinck that the Lord neglecteth them, as Dauid complaineth, Why hi­dest thou thy face in the needfull time of trouble? and againe, Why art thou so far from my health & from the teares of my complaint? The like complaints he ma­keth. Psalm. 89.46. to the ende, and Psalm. 69.17.18. And this last man­ner of Christes holding off, by afflic­ting [Page 105] his Sayntes doth amaze them, when they see the Churche of God left in the Bryars, and the wicked tryumphing. For wee thinke that the Lord put vp too many iniuries at the handes of his enemies. I sought him but I coulde not finde him. &c. See how the Spouse though in a maze and mammering at the absence of her loue, yet lingreth after him and see­keth out for him, but as yet she find­eth him not, neyther will hee aun­swere when shee calleth. This should not discourage vs, or put vs off from inquiring after God, though he seem to absente him selfe for a time, and though wee haue not out of hande the knowledge, fayth, zeale, loue, obedi­ence, or that measure of repentaunce which wee woulde fayne haue, yea though we haue often craued for some grace at the hande of God, wayting long for it, and yet he seemeth to de­nye it vnto vs in not graunting that grace which wee pray for: yet let vs not giue ouer, but still pray and euen wrastle with the Lorde till wee ob­tayne [Page 106] the blessing. For God de­ferreth off long sometime before hee will heare, that hee might trye oure Faithe, for hee will bee tyed ney­ther to time, meanes nor measure, so as wee muste not prescribe him neither when, how, or how farre he shall graunte oure requestes, one­lye lette vs still bee inquiring after him and calling vppon him, seeking him whereas hee is to be founde, e­uen in his word and when hee is to be found, which is so long as hee ma­keth offer of his grace by his worde.

This inquiring after God is a part of his worshippe, as wee may gather from the contrary, Zephany. 1.5. where God threatneth to cut of al that sought not after God nor inquyred for him. So then wee see what a damnable state all those are in what so euer they are, which doe not seeke after God a­right in his word, and are not daily inquiring after his will to do it, but rather turn themselues away wilfully when the Lorde seeketh to finde them. As they doe which contemne the [Page 107] woorde will not heare it, or hearing it are not mooued with Zeale to followe after God and walke in his wayes, increasinge in the knowe­ledge of his will: but thinke it e­uen a drudgerye to bee compelled or called on to heare the woorde, or at leaste waye counte it a needelesse thing. But let vs bee stirred vp (beeloued) to vse all meanes, where­bye wee maye shake off all suche lettes as hinder vs, that wee maye open vnto Christe, and seeke after him euen then when hee seemeth as it were to bee turned asyde, that we maye neuer let him slippe vtterlye from vs, nor giue him cause by our scornefull behauiour to departe from vs, leaste wee after seeke him with teares when hee will not be founde.

Thus at this time we haue seene some of the letts of the spouse, too mor­row if God will we shall see the rest so far as time shall permit. The Lord our good God make all this fruitefull vnto our Soules, that wee by his [Page 108] grace may ouerstride all lettes to im­brace Christe and seeke after him, so as hee maye abide with vs for euer by his grace here, and we abide with him in his Heauenlye King­dome for euer and e­uer. Amen.

Let vs pray. &c.

IT followeth in the seuenth verse. The watchmen that went about the Citie found me, they smote and wounded mee, the watchmen of the wals tooke away my vaile from me. We heard yesterday concerning the lets in na­ture which hindred the Spouse in her comming on, and how many stayes men meet with al in their Christian calling. Also we haue seene that the spouse for slowing the time, had some what to do afterward when she would faine haue found her loue that he with drew him selfe for a time, which was some trouble to her. And sure it is when men driue off long or they come to the obedience of the Gospel, it is a corzie to them when they are cal­led: [Page 110] to see how they driue off the time with y ^e lord, & God correcteth such slac­kinges in his saints by many means. Well here the spouse inquiring after Christe her husband, and hauing ouer stryded al lets in her selfe, maketh re­port what lets shee found abroad in o­thers. And how the malice of the false and enuious teachers burst out aganst her, y ^t they abused her greatly. Some vnderstand this of the Godly teachers, that they found the Spouse and smote her with reprehensions of the worde, and tooke away the vaile of her igno­raunce from her. But because she still inquireth for her husband and louer, and that of others of Ierusalem after, for that she could not be satisfied by the watchmen, which rather hindred her: I take it therfore without question to be ment of the wicked teachers, which are so farre from helping forwarde of the Godly, that they pine at the zeale and diligence of Gods children labou­ring to disgrace them, and hazard their profession to discredite among the wic­ked, pulling off their vaile, dealing [Page 111] roughly as roynishe rufflers, to boy­sterous to handle or louingly intreat the tender Spouse of Christe Iesus. Yea some are not ashamed to saye, none are worse then those great pro­fessours and these that talke moste, thus they strengthen the hands of the wicked and raylers, opening the mouthes of the enemies to blaspheme euen the Gospell it selfe: discounte­nauncing the true seruauntes of God, causing them to mourne, whome the Lorde hath not caused to mourne: Ezek. 13. but sow pillows vnder the elbowes of the daintie and wanton people preaching peace to them, to whom the Lord hath not spoken peace. The Church of God hath alwayes had daungerous Pro­phetes, Apostles and teachers, which haue troubled the church, besides those which seduced the people with false doctrine. For I am fully perswaded y ^t the false Prophets which Ezekiel and other Prophets of God spake against, or y ^e fals Apostles in Pauls time, which he speaketh of to y ^e Corinthians & Philip­piās: were not al of thē so called simply [Page 112] for y ^t they preached fals doctrine, but in respect of their misapplying and abu­sing of doctrine. As for example to preach peace, and to cause to mourne is lawfull: but to preach peace to the wicked, or apply mourning to the god­ly, &c. is falsly to handle the truth. So to preach Christ is lawfull, but when it is done of vaine glory or contention, or to adde bondes to the saints of God, it is euil to the person that so doth. Yet Paule reioyced that Christ was prea­ched, though of contention, &c. and sure he would not haue reioyced if false doc­trine had beene taught by them. So we haue many no doubt which are voyd of the spirite of iudgement to ap­plye doctrine but handling it vncun­ningly smit & wound the Godly, but flatter and strengthen the wicked, which is no doubt a great and feare­ful sinne which Ezekiel complayned of in his 13. Chapiter. We must be wise to handle the word and not min­gle chaffe with wheat as Ieremy spea­keth Chapter 23.28. Hereof it com­meth that the false and vnfaithful tea­chers, [Page 113] do rather beat backe and discou­rage those that seeke earnestly after Christe, then further them. For they enuy that the simple sort should grow in knowledge, least their euil life, co­uetousnesse, ambition, flattery and vn­faithfulnesse in their calling should be found out. Therefore the ignoraunt ministery they seeke to holde men in ignoraunce still, or keepe them at a stay, or at least way would abuse auc­thority to molest and suppresse the zea­lous and Godly. But this should not discourage men from inquiring after God stil. If therefore any such thing should befal to any of vs, euē at y ^e hāds teachers of the Church let vs not mar­uaile: for it must be so in the Church of God, that they which are perfect may be knowne. And I perceiue e­uen here among you in these parts, y ^t as the Lord hath begun a good worke in many, so it goeth hardly forwarde, by the reason of some daungerous watchmen & ministers, enuying the successe of the worde preached. But learne of the spouse here to inquire the [Page 114] more earnestly after Christe in his word, of those which are careful in wisdome to teach. Such there haue bin al­waies in the Church of God & shal be, yea: euen of those many times which hold not y ^e smallest roomes in y ^e church. So we sée Amaziah, Amos. 7.10. who enuied the simple, & sincere preaching of Amos. Therefore he complained of him to the king saying: Amos hath cō ­spired against thee: & the land is not able to beare his word, &c. And subtily like a fox in the mean time counselled him to fly the land, for he thought his pomp & honor would decay, if Amos proceeded, because the people resorted to him, but what followed reade the chapiter. Ho­shea the Prophet chapter. 5.1. complai­ned of such in his time, saying that iudgment was against the Priests & princes, because ye are as a snare on Mizpeb and as a net spred vpon Tabor. Meaning that both the Magistrates and the Priestes of Israel deuoured the people and sought to intrap them, as the fow­lers in those mountaines layd snares for the byrdes. Also the Scribes, Pharises [Page 115] and Priestes of the Iewes, which re­tained the chiefest dignities & titles in the Church, were most noysome to the same, so as the scripture was verified saying, Psa. 118.22. Mat. 21.42. The stone which the chiefe buil­ders refused is become the head of the cor­ner. This certainly is a great offence to many when they see Christ abused of any of the rulers and great Doctors in the Church. Oh say they I can tell some of the graue fathers, & Doctors of the Church and wise learned men, yea some also of countenance and authori­ty, like not very wel of these great tea­chers nor of these gadders to sermons, and fewe such will resort to the Ser­mons, &c. Therefore I wil doe as they doe, they are as wise as the beste, as learned and as well thought of as a­ny of them all. Thus the poore and miserable people are hindered from Christ by such meanes. But Christe Math. [...]1. acknowledgeth his fathers wisedome herein, that he hath re­uealed those high and heauenly mi­steryes to the simple, and hidde them from the wise & prudent of this world. [Page 116] And Paul. 1. Cor. 1.26. affirmeth that not many noble the Lorde hath called, or wise men after the fleshe, but God hath called the foolish things of the worlde to confound the wise, &c. Howbeit (the Lord make vs truely thankfull) God hath beautified our soyl and Church of England with many nobles & godly magistrates, which countenaunce the truth & the Godly teachers and are a wal to thē, hath also inriched this his Church, with many Godly, learned and worthy men, and that of counte­naunce and titles which preferre the Gospel of Christ Iesus. Notwithstan­ding (as I sayd) such there haue beene and shal be some in the Church, euen of great ones which shall molest the same. And because this doctrine which discouereth the ambition and hurtful­nesse of some persons in the Church is hardly disgested. I must he came be­yond my vsual order to insert some au­thority of the fathers in a worde, who I suppose shall more tollerably bee heard then my selfe. Saint Barnard in the 33. Sermon vpon these Canticles [Page 117] sayth. From whom shal the Church hide her selfe? All are friendes and all are ene­mies, all kinsfolke and all aduersaries, all houshold seruauntes, yet there is none at peace, they walke in the honour of the Lords goodnesse to whom they do no honor. Hereeby he sheweth afterwarde, how many inconueniences come in the Church, thereby come their pomper pride couetousnes. Thereby (sayth he) their purses are filled, therefore they co­uet to be Princes of the Church, &c. Such thinges (saith he) come not lawfully, but because they are occupied in the affayres of darkenes, &c. Also Barnard els where in sermone de Pauli comissione. Alas lord these are the first which do persecute thee which we see to affect the highest roomes in the Churche, they haue taken the arches from Sion, they occupy the Castle, and haue by power set the Citye on fire, their conuersation is miserable, the sub­uersion of the people is pitifull. Further­more Saint Hierome vpon the 9. chap. of Hoshea saith. I doe not find in the aun­tient histories any other to haue seperated the Church and seduced the people from [Page 118] Gods house, then the Priestes & Prelates which are placed of God to be the watch­men for the people because they abused their office. For many ambitious men creeping into the seate of the Church, were ashamed of the humilitye of Christ. Which al thinges are truely verefied in the Romish Church where the Pope challengeth to be Oecumeni­cal and vniuersal Bishop of the whole Churche, and so is noysome to all churches. And woulde to God this noysomnesse had onely kept it selfe at home in Rome, & had not also infected some Christian Churches. But such is the misery of our times thorough sinne as we can witnesse of manye troublesome watchmen (which count them selues so) in the Church of God in many places. Yea the noysomnes of that Romishe crew hath sore an­noyed the Churches beyond the seas and ceaseth not to trouble and vex our Church of this lande, by sending out their Seminary Papists, and scatte­ring abroade that Viperous brood of y ^e Iesuites, which greatly molest our [Page 119] Church and land through their sediti­ous and traiterous practizes, that they might bring the spouse euē the church of England in bondage againe to that daungerous whatchman the Pope, (which I hope shall neuer be). For hee ceaseth not to smite and wounde where soeuer hee can reach, and to di­sturbe the true Spouse of Christe Ie­sus. For he playeth the roynish ruffler with the Spouse where soeuer he be­commeth: and all his complices and adhearentes are troublesome watch­men and smiters. Furthermore there are some other which for want of warrines smite the sincere professors, and their fellow brethren, wounding them either with doctrine misapplied as E­zek. 13. or with complaining of them as Amaziah did of Amos. Amos. 7. Or by open reproch or some such kind of Ishmaeli­ticall persecution. Othersome as the Brownists (if I may so terme thē) they smite all & spare none, yea the careful­lest Preachers are most charged of thē as reuolters, &c. they seeke after a sort y ^e subuersion of y ^e whole state. Finally [Page 120] many vngratious men of a filthy life and seruile nature which pretend som better shew for the time, seeke to oc­cupy the roomes of the Church, which are manye times sooner admitted a room (I know not by what negligence and grosse ouersight) then they which are careful to discharge a conscience in that calling. But would to God that they in whose handes it is to reforme would bend themselues to root out such loytering idle and loose men out of the Church. But thus the vanitie which Solomō noted in the world is to be séen, Folly is set in great excellency, and the rich set in the law place. I haue seene ser­uants on horsebacke, and Princes walking as seruants on the ground. Ecc. 10.6. For many vile and vnworthy persons (as I said) are crept (I know not by what ouersight) into the Church liuinges. Ruffians, gamesters, fornicators, ido­laters, popish prelates, idol ministers, & as Esay speaketh, domb dogges, belly Gods, Isai. 59.10.11. 2. Pet. 2.13.14.17. louers of filthy lucre, wels with out water, empty cloudes, wandring stars, &c. also sectuaries, Famelists, or [Page 121] Louists, & many other vnworthy persōs are set on horseback, when many wor­thy mē for their learning, Godlinesse, grauity, yea (as Solomon calleth them) princes, are fayn to go on foote like ser­uauntes. For so many blinde Dolts of the Country, Ploughmen and artifi­cers, thorough Symmony and corrup­tion steale into the liuinges of the Church, that the learned and meete persons in the Vniuersitie which shold be called foorth, are fayn to be without place. Which happeneth partly by de­fault of Patrons which make not con­science of the Lordes people, partly by other corruptions: but howsoeuer it be the poore soules of the people are in ex­treame hazard thereby, and the people for the moste part see not their owne misery, and therefore pitty not them­selues, nor vse any prayer to the Lord in such causes, wherein lyeth the chee­fest daunger of soules, so as both peo­ple and ministers in many places con­spire, to murther and spoyle their own fouls: For if they may haue an honest & quiet man (as they term him) and a [Page 122] good fellow, they are best w ^t such a one, though he hath no graces from y ^e Lord méet for that honourable and high am­bassage, which is a lamentable case. And the Lorde punisheth the neglect & contempt of oure times with the iust plague of the famine of their soules in some place. As Hoshea mentioneth, chap. 9. ver. 7.8.9. The dayes of recom­pence are come, Israel shall know it. The prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, there­fore the hatred is great. The watchmen of Ephraim shoulde bee with my God, but the Prophet is the snare of a fowler in all his wais, & hatred in the house of his God. So that they exercised hatred in y ^e Church bringing such as desire to be taught in to cōtempt, to be wondred at as Owls in y ^e day time, being made a sign to nod y ^e head at, euery man hath a pul at thē, raising vp scornful reproches, lies, troubles & vexations against the godly, Esay. 8.18. yea they lift them vp on y ^e scaffolds of the worlde, as monsters among men to be displaied and laide foorth to contempt as Esay in his time complayneth. [Page 123] I, and the children whom thou hast giuen me, are as signes and wonders in Israel, by the Lorde of Hostes which dwelletb in m [...]nt, Sion. Of y ^e one side diuers harsh spirites vnder the pretence of zeale for the reformation of the Church (which all the godly hartily wish for and pro­cure in their callings what they may) they doe sore assault the Church and the tender consciences of such simple ones as they can preuail with, rash­ly condemning all thinges, and see­king soule good thing after an vn­godly and vnlawfull manner as the Brownists and such like, which labour to alienate the mindes of men, from their teachers, and from the worde and Sacramentes in the Churche of this Lande, because of their priuate dislikings, whome I would wish to learne more modesty. I speake not to discredite any, but to wish men to be wise and stayed in their zeal with­out rashnesse. But thus the saintes of God are tryed, by diuers means and haue many repulses in their comming on, and by these means some that shold [Page 124] be the watchmen smite the spouse and pull of her vaile, playing the rufflers with her. Which as it is not without the Lordes witting, but by his proui­dence, so it shalbe reuenged vpon them by the same God, when he shal take the cause of his church into his hand, here we sée then that the church somtime findeth greatest lets and hurts at their hands who should chiefly preferre the cause of the church▪ & yet these watch­men they go about the city to visit, but to what end: they are painful as many now a daies, can haue nimble eies to spy out the best & forwardest; not to further thē, but to hinder them. Now let vs sée what the spouse doth in these lets & afflictions, she groweth not blockish, neither waite on other to doe as they doe, or to serue the presēt time, but zea­lously inquireth y ^e more after her make euē in y ^e midst of the contempt of men, & not being satisfied of the euil watch­mē, turneth to y ^e godly in Ierusalem saying. vers. 8. I charge you, O daughters of Ierusalem if you finde my welbeloued that you report to him that I am sick of loue. [Page 125] shee now rowzeth vp her selfe and is rered vp an end, after the pushes of the enuious watchmen, yea she ouerstri­deth these perils, that albeit shee saw some hang behinde, and othersome to let what they could, yet she recouereth her zeale and becommeth of an inuin­cible corage. The second part of the manner of her com­ming on. Heere therefore is the se­cond part of the manner of the spouses comming on, namely, the recouering of her zeale and inquiring more busily after Christ, when she saw what lets were in the waie, and contemning all lets, she boldoly chargeth the godly of Ierusalem (for that shee knewe sal­uation should come from Sion, and the word of God from Ierusalem) that they would direct her and further her vnto Christ, praying for her and commen­ding her to the Lord signifiing her ear­nest affection & constant loue towards Christ Iesus. Thus the godly should not cease to inquire after God stil and not be hindred by the wicked, but con­tinue in confessing Christ, imbracing his worde with carefulnes, musing conferring and reading of it, which [Page 126] prayer and calling vppon God, that so others also should be stirred vp by their example. As after followeth vers. 17. For it is not enough to shake handes with Christe when all other plausibly entertaine him, when princes counte­nance his Gospel, and in a calms and sunshine day. But we must also when troubles arise, when fals teachers shal seeme to depraue the trueth, yea when princes shal gage batel against Christ. Otherwise we shall prooue our selues to be but timeseruers In déed it is somwhat and that which fewe come vnto, to countenaunce the gospel, to speake, ride and go in the behalf of y ^e preachers and godly men, and to further the preaching of the worde, euen nowe in the time of our Halcion daies. But this is not al. Wee must prepare and adresse our selues, for foule weather and stor­my trials, and to be forward though al other shoulde flip backe. We must not alone then confesse Christ Iesus, with others, and perfourme the exercises of Religion, when others doe onely, but also apart by our selues, as Zach. [Page 127] 12.13. They should mourne euery fa­mily apart, and their wines apart by themselues: for a man may pray when others pray, or with his familie, and heare the worde, or conferre of it when others doe, and yet bee a verye hypo­cryte. For it is a daungerous signe of Hypocrisie, if a man haue a delighte to praye, to heare the woorde, or to talk of it, or to be occupied in any godly ex­ercise, onelye when others are occu­pied in them, or when hee is in com­pany, or may bee seene, or harde: and hath not a ioye and delighte also to bée occupied in suche holy exercises, euen alone and apart by him selfe, thoughe none bee with him, heare him, nor see him. Wee see that of­ten times men hardlye come to this, to bee zealous when other are zea­lous, to praye when other praye, to confesse when other confesse, and to exercise the worship of God when o­ther doe, but also be zealous and for­warde in Religion when others hang backe or become enemyes, this is rare and seldome amongst men.

It were good therefore if men woulde goe many times aside by themselues, and in the closet of their owne harts, deale with God, humbling themselues praying earnestlye, fasting apart by themselues, that they might, bee the more fit to doe good to themselues and others. So then we see the zeale of the faythfull must breake oute more and more, though it be insulted vppon by men and sought to be vndermined, yea we shoulde study to procure and stirre vp our housbandes, wiues, housholde, kindred, neighbours and friendes. As we read they of the church should shew their zeale, not only in being forward themselues, but calling vppon others. as Esay. 2.3. Come let vs goe vp to the mountaine of the Lorde &c. Also Iosshua in the 24. Iosh. 14 15. Chapter of his booke, exhor­ting the people to serue God in truth, bad [...] them consider what they would doe, But I (sayth he) and my houshold wil serue the Lorde. If then this be the du­ties of Christians one to further ano­ther as they can, not tarrying one for another, (as men straint curtesie in [Page 129] this point) how much more should the Minister bee forwarde in Godlinesse, knowledge and zeale, notwithstan­ding all lets to towle on the people with them vnto God? Yea: this is re­quired of all magistrates, rulers, rich­men, headboroughes of parishes, that they should be forwardest, stirring vp others by their example. But for the most part they are flowest in the lords causes, but let not vs tarry vppon o­thers, the more we haue forslowed the time, the more we are bound to redéem it. The spouse rescueth her selfe from the abuse of the euill watchmen, and turneth to them of Ierusalem, wher the Lorde was then onely resident by his ministery in his temple, inquiring of the Lorde in his lawfull and ordinary meanes, euen the ministerye of his word, whereby both he instructeth his Church and the Church and faithfull againe consult with the Lorde. We shoulde therefore make our recourse to the lawfull ministery of the word: and cal vpon, yea: and charge our Pastors and ministers (if they are slow to the [Page 130] execution of their charge) that they re­ueale and discouer Iesus Christ vnto vs. And because this wil séeme some­what saucely & mallepertly done, that the people should cal vpon and charge their ministers to be careful, &c. I must be faine to vndershore my exhortation in this point by some example. For I speake no other thing then that which Paule exhorteth the Collossians vnto, in his Epistle to them, chapter 4. ver. 17. Say vnto Archippus, looke vnto thy mini­stery, which thou hast receiued in the lord, that thou fulfill it. So that Paule woulde haue the congregation by ad­monition to stirre him vp. And sure Paule coulde haue admonished him him selfe in his owne person, but he layeth that charge on the Collossians, that they ought them selues to spurre forward their Pastor if he waxe colde, and the Pastor him selfe shoulde not refuse to be admonished by his church or people, but it must be done of them with reuerence. If Archippus was to be stirred vp to his duety by the peo­ple, who yet laboured in some measure [Page 131] in the Church, what shall be sayed to those that laboure not at all, neyther can a way with admonition, but are deafe at suche doctrine as concerne their duety? Or what shal be sayde of those Archministers which are ap­pointed to ouer see the rest, yet some of them are so farre from charging them to teach, as they doe after a sort main­taine a dumbe and loose ministery? I say therefore againe, intreat the mini­sters of your parrishes and call vppon them, yea charge them, (but reuerent­ly in the feare of God with an humble spirite) that they haue care of you, to fulfil the ministery inioyned them of the high God, vpon paine of his disple­sure, and as they wil aunswere before God for you and your families in the dreadful day of iudgement when they shall giue an account for your soules. Heb. 13.17. Oh it shaketh my trem­bling ioyntes, and dissolueth my sin­newes with feare, to thinke what woofull euydence shall bee brought in againste the carelesse ministery by the Soules of their charge, which [Page 132] perishe for want of instruction, when they shall stande vp in plea, againste them to testifie vppon their heads say­ing: Ah alas we neuer receiued in­struction by our Pastors, we maye thanke them in part of our damnable destruction, which haue not sought to bring vs vnto God, nor taught vs the way of truth, nor laboured to turne vs from our sinnes, being without knowledg themselues, kept vs in ignorance and blindnes flattering vs in our sins. But now wo alas, Hosh. [...].6. we perish because we had not the knowledge of God. Me thinkes I see the woeful wringing of handes, the trickling teares distilling from their eyes, the condemning of themselues by speechlesse silence, their heads hanging downe and the diere­ful dent of doleful death to cease vpon them. Yea me thinkes I heare their shiftles shifts, their shouting shrames crying out of their damnable estate. For what shiftes can they haue before the alseeing and iust iudge of all the world? Shal pretence of lawes excuse them, if they can say, I haue read ser­uice [Page 133] to them, and the common booke of Prayer, and done al that law require? For herewith they thinke they haue stopped mens mouthes. But they slan­der the lawes of our Prince, which re­quire as I suppose, most of those gifts in the ministers that should be admit­ted, which Paule mentioneth to Ti­tus. Howsoeuer it be ouerseen of those that haue admitted such, but lawes of men, countenance of Magistrates, nor the example of others shal not bear vs out, in the glorious and fearefull pre­sence of the great God, who shal sit as sole iudge ouer al persons and causes. But if thou hast not fedde the Lordes people, and preached the Gospel (thogh to read the worde is good, to read the booke of common Prayer is good) yet thou shalt not be excused sith it pleased the Lorde, not simply by his word but Through preaching to saue them that be­leeue. As the publique ordinary means in his Church. Yea and the lawes of the realme require such to be admitted as are able to teach. 1. Cor. 1.21. 2. Tim. 4.1.2 And Paule giueth a precise charge to Timothie to preach [Page 134] the word. But some man wil say that I wander from my text to speak thus much of the dumbe and carelesse Mi­nisters. I swerue not from it at al. For if the Spouse straitely chargeth them of Ierusalem (where God was to be inquired after in his worde) to fur­ther her to her loue, then is it necessa­rie that the neglect of this duetie in the Pastors which chiefly should helpe that way, shoulde be found fault with al, especially where their owne daun­ger is greatest, for we know how the Lorde hath threatned such in the law. I speake not this of the ministerie that men shoulde insult vppon the same with reproch (for our owne loose­nesse haue made vs reprochful ynough to the worlde) but rather that men shoulde praye for the state hereof the more carefully beeing so deformed. Neither doe I speake to whette the tongues of men (for it is their glorie to deface the ministerie) neyther yet of sinister affection againste anye as the Lorde knoweth. But I speake from a heart pitying the estate therof. [Page 135] That if it might please God, the loose ministerie may see their danger, and so be mooued to reforme them selues with grace, God grant them. Amen. And I speake the more of that state now because many are here present of that calling. This title of Daughters as it is a Metaphorical speech, bor­rowed from the fellowship of Virgins before their marriage, and in the time of their suit, as Psalm 45.14. may ap­peare: so also this name of Virgins in the ninth Chapter of the Prouerbes signifieth the Preachers of the worde, Prou. 9.2. as Prophetes Apostles, &c. where wisedome sendeth out her Maidens to call men to her heauenly and riche banquet, so the Daughters of Ieru­salem may (not improperly) signifie the teachers in this place. For their lips shoulde preserue knowledge, and the people shoulde inquire the lawe at their mouthes, as the prophet Malachi saith, Mal. 2.7. adding also a strong reason, to mooue the people to inquire, and the pastor to teach, because he is the m [...]ssenger of the Lord of Hosts. Now shal we think that [Page 136] the Lorde will send vnfit messengers, blind men and babes of his ambassage or errande, that shall not speake foorth their message? Will Princes wisely prouide to send wise and learned men on their ambassage? And shal we deny y ^e Lord his wisdome and foresight? but we thinke anye good ynough for the Lords errand. But al such, as they run before they are sent, so the Lorde sen­deth them in his iustice to punishe the sins of men, as we heard before. Hosh. 9.7.8. Now followeth. If yee finde my welbeloued tell him I am sicke of loue. The like diligent inquiry after Christ the Spouse maketh. Canticles. 3.1.2. Read it I pray you where she maketh streight search as for a thing of high price. So that she desireth after Christ so much the more, how much the more she was beaten backe of others, yea she euer languisheth after Christ con­temning all other things in respect of him. As Paule counted all thinges vile dung in comparison of Christ Ie­sus. These are all speeches of loue, she woulde haue the Godly, specially [Page 137] the teachers to commend her in their prayers vnto God. This speech, I am sicke of loue, is to discouer the heart and loue of the faythfull towardes Christ, that they cannot tell how to loue him ynough. The worldly men neuer trou­ble themselues with this loue▪ neither pine of this heauenlye and spirituall loue sicknesses. It is rather sicknesse to the earthly minded men to hear of this loue, or to be required to loue the Lord againe But they are meruellous fain of the worlde, which is an euil sick­nesse (as Solomon sayth). Well let vs (my deare brethren) laboure to affect our hearts more with Christ Iesus, ca­sting of al lets to studie of his loue and require of all the Godlye, and of the faithfull Pastors that they woulde further vs in this loue. The Spouse seemeth to be impudent here to spread abroade her loue towardes her Su­tor. For our louers are ashamed to haue it knowne that they are sicke of loue, so also the worlde is ashamed to be sick of loue for Christ Iesus: but the Spouse openly confesseth and be­wrayeth [Page 138] her languishing after him. This sicknes of loue many sweet souls labour of, some that long after the worde, hauing it not at home, doe mourne for it and are faine to seeke els where for it: If many were sick of that disease, there were exceeding hope of happy health for such. Some poore soules lye panting after Christ, and pine for his comfort and residence in them, who beeing ouercharged with the sight of their infirmities, and see­ing them selues so farre behind hand to some worthy persons of the saintes of God, also so vnapt to duties, and are so feareful of the euidence of their owne sinnes, desiring to grow in ho­linesse and obedience, that they thinke euery hower, manye dayes, till they haue more fully tasted of Christ. But to these Christe commeth willinglye and amiablye as one that will not breake a bruised reed, nor quench the the smooking flaxe.

Now followeth vpon this charge a a conference betweene the spouse and the maidens of Ierusalem, standing in [Page 139] two questions with their aunswears, The confer­ence in two questions with their aunsweres. to the 18. verse. And secondly the fruites of this conference is noted in the 17. verse. as we shal see afterward. The first question First questiō verse 9. O thou fay­rest among women, what is thy welbelo­ued more then other welbeloued, what is thy welbeloued more then an other louer, that thou doest so charge vs. Here they of Ierusalem inquire the cause why shee maketh more account of her wel­beloued then of any other, and what singuler thing shee saw in him more then in other. For her zeale had kindled the loue of the Godly. And Solomon purposely noteth herein how the Godly seeke to edyfie one the o­ther by religious conference. When they adde, That thou so chargest vs, or causest vs to sweare, or takest an oth of vs, for so the Hebrew word importeth, as else where so in the 13. Chapiter of Exodus verse 19. Where Moses sayth that Ioseph had made the Chil­dren of Israel swear, that they would cary his bones with thē out of Egypt. For this spéeche is of great emphasis [Page 140] and force, binding all men by a pry­uye othe to helpe forwarde and edi­fie one another, but (as I haue noted afore) especially the Ministers of the woorde are bounde by a solemne and doubble Othe as it were, to expresse their care this way. These speeches therefore are to discribe the vehe­mencye of loue, which shoulde bee in the Sayntes towardes Christe, that they shoulde neuer bee satisfied with his loue. Wee therefore shoulde be still inquiring, after Christe in his Church of his Seruauntes, especial­lye of his ministers, who shoulde bee the mouth of God vnto vs, till wee encrease and come to a full and per­fect age in Christe Iesus. Ephe. 4. And truely it can not bee, but where the heart is truelye taken vp with the loue of Christe, there will bee an excéeding ioye in his word, and a desire to en­quire of him more and more in the same. The wiseman noteth the effect of the word when it is truely resident in the heart. Pro 6.22. If my word be in thy hearte, it shall leade thee when thou [Page 141] walkest, it shall watch for thee when thou sleepest, and when thou wakest it shall talk with thee, Meaning that when the hearte is possessed with the word, then the mind, thoughts, tongue and mem­bers are in some practise of it. So Da­uid Psa. 37.31. The mouth of the righte­ous wil speak of wisedome, and his tongue wil talk of iudgement, for the loue of God is in his hart, and his goings shal not slide. So that the slack hearing of the word, the smal longing after it, the little ioy to talke of it, is a token of very litle loue or none at al towards Christ, and they are enemies to the Spouse which being watchmen doe not comfort her, shewing her the way to Christe in his word but rather discourage & hold her back. But let them y ^e truly loue Christ, be euer inquiring after him, cōforting one another, conferring, meditating, praying, stirring vp one another, so that by these meanes, as the Spouse doth here with the Godlye, wee may growe on in knowledge and obedi­ence. The minister shoulde alwayes bee Catechising his people, inquiring [Page 142] what Christ is, what cause they haue to loue and make much of him, aboue all other, where he is, how he is to be found, and labour to make them pry­uie to all the counsel of God as Paule did, Acts. 20. and that from house to house. Al­so th [...] husband shoulde be examining and furthering his wife, the wife in­quyring of the husband. I pray you husband sith you should be the mouth of God to me at home, helpe me in knowledge, let vs often pray togea­ther, let vs read the worde and heare it, comforting one an other by it. The parents shoulde be trayning vp their Children to know Christ, the Masters the Seruauntes. For such charge is giuen in diuers places. Read I pray you Deut. 4.9. & 6.7. and 11.19. So that we shoulde by all meanes draw other on by our example. And sure it is, who so euer doth not helpe to fur­ther the kingdome of Christe and the saluation of men, after a sort is a­gainst him. And they are vnworthy to be counted in the flocke of Christe which bestow not their care on him, [Page 143] and labour not to gather togeather. For our sluggishenesse suffereth the kingdome of God to fall, when yet we are all called to further the same. He that is not with me is agaynst me (sayth Christe) and he that gathereth not scattereth abroade. Mat. 12.30. But manye which wil seem to offer curtesie to the Lorde & bear him good wil in worde, yet neuer mooue foote, nor bestowe coste, nor seeke any way to preferre Gods glory or the preaching of his Gospell, neither yet to redresse sinne, neither loue those vnfaynedly that feare God. And truely I know not howe a man can haue any true per­swasion of faith in God and true loue to his neighbour, or anye comforte that hee shall perseuere to the ende, when hee is not prepared in some measure to suffer with Christe euen in trouble, and to further him in Peace, countenauncing his Saints to the vttermoste of his power, and to succour them when they are any wayes molested and afflicted. And when he laboureth not to stand by the [Page 144] ministers of the worde in the defence and confirmation of the gospel, which were the effectes and fruites which caused Paul to be so well perswaded of y ^e Philippians. Phil. 17. For whē a man steppeth backe from the defence of the gospell, for feare of trouble, or for losse of his credite, goods, estimation, &c. and neg­lecteth the seruauntes of God in their distresse, not vpholding to their po­wer, their credite, and good estate, it is a harde signe of starting aside from God to this present worlde, as Demas did. I speake this by occasion of the Spouse which stirreth vp other by her zeale, séeking help, and furtherance of y ^e daughters of Ierusalem to prefer her cause to her louer, so as it is matter not altogether alienate from my text, or impertinent to my purpose, but ne­cessarily incident to the matter subiect. Nowe followeth the aunswere to the first question The answer to the first question. concerning the personne of her louer what hee is, or what ex­cellente thing is in his personne a­boue others, verse. 10. My welbeloued is white and ruddy, the chiefest of ten [Page 145] thousand, &c. Here followeth an alle­goricall description of her husband or louer Christ Iesus, which me thinkes standeth generally in three pointes. First she describeth him from his liue­ly colour and sanguine complexion in this 10. verse. The description of the husband. Secondly she describeth him by the ennumeration of his parts or members from the eleuenth verse to the 16. verse. First his co­lour or complexion. Thirdly by his spéech in the 16. verse. But first in this verse she commendeth and prayseth his co­lour and complexion, that he is white and ru [...]y. I will not stand curiously to descant vpon the allegorical sense of these figuratiue speeches. But briefly note the sense and meaning as I can neareliest gather, and after wee will make vse generally of the vniuersall description. This whitenesse and rud­dinesse importeth a perfect and sound complexion, neare approaching to the sanguine, noting the perfection, cou­rage and spiritual beauty of Christe Iesus. This qualitie of whitenes is a colour sometime ascribed to God the Father. Daniel. 7.9.10. Also it is [Page 146] applyed to Christ. Apoc. 1.14. noting his eternity wisedome and deitie with his father, so whitenesse is ascribed to him in his transfiguration on the mount. Also sometimes the heauenly saintes are sayde to be white and cloa­thed with whitenesse, because of their glorious estate. But if I shoulde set down reasons of al these appellations titles or Epithets I should but open away to many questions vnnecessary to my purpose, I may not pursue these things after such sort, but here the per­fection, holinesse, spiritual beauty and comelines of Christ is noted. For so Solomon bearing his personne for the time is commended for his fayrenesse aboue others, Psal. 45.2 Ruddy. This colour of ruddinesse is commended in Dauid. 1. Sam. 16.12. It importeth courage and healthfulnesse. Some woulde haue this to bee the reason of this colour in Christ, for that he wa­shed sinners in his bloud. And albeit I dare not say that this should be pre­cisely ment of his bloudshedding. Yet we see somtime he is described bloudy [Page 147] and of a red colour in the respect of his death and passion for our sinnes. But here the purpose of Solomon, is to speak worthely and honorably of Christ, as of a most comely and amiable perso­nage, in whom nothing wanteth to a perfect and spiritual beauty. The cheef among ten thousande. The spouse here séemeth to amplifie the beauty of Christ from the excellency of it, that hee was such a one as a man shoulde scant find againe among ten thousand, but was as the onelye Diamonde, one picked out and shoaled from al o­ther, hauing also the préeminence ouer infinite numbers, beeing also as one that had don many feats of warre, and was famous for his noble exploites, worthy to weare a royal and princely Diadem. For the simile or Metaphor is taken from the affaires of warr, as though he were a valiant personage comly and sturdy, yea euen a standart bearer for a mightye Host. And sure it is that Christe as he is aboue all beutiful, and of a perfect temperature, so is he also head of men and Angels, [Page 148] whereby he bringeth great credite and honour to his spouse, assuring vs of his valiant courage and inuincible strength, who is ready to sauegarde and protect all that trust in him, most worthy therefore to bee sought after. We shoulde learne then to register in our hearts al excellent things of christ that we might know both him as also the honour and benefites which we en­ioy by him. And so be able to describe him vnto others, and to make reports to our families, wiues, children and seruauntes of the greate felicitie we haue in Christ, by his word and spirit, to draw them on also to seeke Christs with vs in his word. Where he is de­scribed vnto vs most worthely and perfectly: neither is he to be knowne els where. For the spouse becommeth a very blab (if I may speake so grosly) to blaze abroade to al men the secretes of her loue, but this blabbing is such a qualitie as wil be seen in those which truely loue Christ, as we heard afore. For such as are affected truly to christ Iesus louing him vnfainedly, they are [Page 149] euer talking of him, of his word, of his great riches, and of the princely dow­rie of his heauenly inheritance, which he inricheth his Church withal. Al­so by discreet and religious conference labour to towle on others. When they which neuer or seldom speak of Christ with ioy, are so modest (if it be worth that title) as they blushe to be seene or heard talking of the scriptures or of Christe Iesus. Especially if any wic­ked person be in presence, or scorners, they are then ashamed of Christ, and so bewray that they are not affected with him. Now secondly followeth the de­scription of Christ from the enumera­tion of his parts. Secondly the enume­ration of his parts. verse 11. His head is as fine gould, his lockes curled and blacke as a rauen. When the spouse saith that his head is as fine, strong or perfect gould, shee meaneth that his head is most precious, splendent and shining for beauty. For it seemeth to me to be spoken by translatiō: as thus, his head is gould, (that is) perfect and pure as gould is. For it is not vnwonted to the Hebrews somtime to vse both the [Page 150] word Cethem that is set down here, as also Zabab, which both signifie gold, by translation, for any thing that is pure of excellent. And so some do inte [...]p [...]eat that worde in the ins [...]iption or firste verse of the 56. Psal, Also Psal. 16.1. and psal. 57.1. taking M [...]cth [...]m in this sense that the psalm was preci­ous to Dauid as golde. But howsoeuer it be these corporal and earthly spée­ches are vsed by Solomon, to bewraye and set out the spirituall beauty and personage of Christe Iesus, noting by golde his perfection, soundnes, puritie, and precious excellency. For looke of what account these precious thinges are to the outwarde man, of the same account and greater are the glorious things of Christ Iesus to the saints of God. Also the ceremony of gold, preci­ous stones and iewels, was in much vse in the olde lawe, to figure vnto vs heauenly riches. Therefore the Priest had a brest plate of golde, and of most costly & pretious iewels. The Temple was wholy gilt, the Altar of beaten gold, the vessels also for the lords wor­ship, both to import the purenes that [Page 151] should be in them which come neare to the Lorde, (for he wil be sanctified in them that come neare him) as also to note the excellency and holines of the worship of God. Therfore also y ^e word for the purenes truth and soundnes of it is called gold. That which followeth of hi [...] locks curled or left vp, is a spéech borrowed from the vse of men, hauing in those times locks of heere curled or standing vp, that as it is the custome or maner of men to count them comly and seemely with their lockes, so the spouse saith, he lacketh nothing to comlines. Not that hereby ruffians in our times should beare out them selues in their curled haire, women with their haire crisped and layd out as a seemly thing, when that is reprehended by Peter. 1. Pet. 3. But it was the maner then of some valiant men to goe to. Againe it may be that shee meaneth, that as the worlde set by them selues and thinke them selues comly with their brodred or crisped haire, so the Spouse saith her loue wanted nothing to set him out. For the speeche (as I sayde) in [Page 152] allegorical. And we see that in such fi­gures as well from a bad thing as a good, a simile may be borrowed, as the comming of Christ is compared to a theefe figuratiuely in the Gospel; &c. Vaine fellowes therfore may not scof­fingly maintaine their vile and who­rishe pryde by this speech, neither yet the mincing Dames their crisped and broydred heere coloured with vnnatu­ral colours, as checking the Lorde in his worke, as one that did not [...]lly his part in fashioning of men, but we wil adde of our owne, hereof come all straunge apparrell (as the Prophet speaketh) here of come the swynishe gorbellies, Zeph. 1.8. their ruffes like Carte wheeles about their neckes. Here of spring that filthye abhomination, men to resemble women in their long heere, and women to imitate men in their dublets, and all such thinges as the Lord count the an abhomination, spring of this saucely checking of the Lorde in his workemanship, by see­king of new & vnnaturall formes. So as we cōmit filthines with al nations [Page 153] and borrowe of their whoredomes, as Israel and Iehudah did. Eze. 23.3.14 Who also lus­ting after the Chaldeans, had euen their images and form of their persons, and attire paynted on their walles that they might become like vnto them, but in the end God iustly sent them into captiuitie into Babilon, and scattered them in bondage euen in those nati­ons whose fashions they lusted after. The Lorde grant y ^t the wanton lusts of our land also in these points be not a cause in the end to turn vs out of our own land, & punish vs with those nati­ons, whose danities we haue lusted after. It followeth y ^t his haire was blacke as a Rauen. The contrary is ascribed to his haire. Dan. 7.9. and Apoc. 1.14. Where they are said to be as white as Wool or Snow, where the perfection, holinesse, vprightnesse, righteousnesse, and iustice of Christ, specially his feli­city and eternity is noted. It shoulde seeme vnto mee that albeit by black­nesse is not ment the contrarye in all points to whitenes, yet it may import the deformed estate of Christe concer­ning [Page 154] afflictions as it i [...] re [...]b [...]ned de­formed with the worlde, and as Christ is sayd to be Esay [...]3.2. Esay. 532. For the begin­nings of his kingdome should be base and contemptible as a root out of a dry ground, But he hath neyther forme nor beauty, when we see him there shal be no forme that we should desire him. But in the ende he shoulde be moste glorious, he should haue a portion with the great, and diuide the spoyle with the strong. Al­so we read in the first of the Canticles verse 5. How the spouse sayth she is blacke, noting her afflictions cheefly. So that here also his lockes may be called Blacke per metonymian, that is as one that hath tasted of afflictions which maye make him dispised of fooles, but therein his beauty appea­reth very much to his Saintes. And vsual it is to the Hebrews to cal affli­ction & troubles by the name of dark­nes and blacknes, as Mic. 7. [...] verse 12 His eyes like Doues by the brookes of wa­ters. She now describeth his eyes by the sober comlines and beuty of them, ful of al singlenes innocency and cha­stity, [Page 155] for so she meaneth by comparing them to Doues, this simile he amply­fieth by Periphrasis. First not simply liking them to Doues, but to moste beautifull Doues and cleane, which haunt the riuers. Secondly white as the milke shining with cleare bright­nesse, (for a Doue is very sharpe and cleare sighted). Thirdly always iny [...]y and moist as the Doues, by the ful ves­sels. Wherby the perfection of Christs age may be noted alwayes yong and neuer approching to decaying age. It may be also rod being set by, or according to fulnes, or disposed in most apt and comely order. For the word which is translated ful vessels, signifieth a thing that is made to fit any hollow place or roome, as the precious stone in a ringe is fitted closly to fil vp the hollow place of the ring. So that the meaning is that his eyes are fitly placed in most comly, full and conuenient manner. Yea that hee is perfectly sighted, without blemish or any appearaunce of vnseemelynesse; but hauing han­some, welfauoured and chaste lookes. [Page 156] Al these metaphors are borrowed from earthly things (as I haue saide & must often repeat) to figure a heauenly & in­comparable comlines in Christ Iesus. vers. 13. His cheekes are like a bed of spi­ces & as sweete flowers, or as yong plants, &c Meaning that as the beds of spices set in comely order, are pleasant to the sight and sweete to the smell, so his cheekes were beset with a most comly & sweete smelling beard, his lips most odourous, comely ouerhanging as the flower of the sweet & beautiful Lillie. These figuratiue speeches borrowed from the comlinesse of the creatures obiect to our sences and applyed to the person of Christe, must in no case bee corporally vnderstoode. For the holy Ghoste mooueth not to wanton loue, nor teacheth men to discribe their lo­uers, according to our fleshly liking. But in all these thinges poynteth out a spirituall and heauenly loue, which doth not satisfy it self in musing vpon, or talking of oure eternal loue Christ Iesus. For al the similies that may be or comlinesse of the Heauens and ce­lestiall [Page 157] bodies, can not sufficiently dis­couer and make playne the beautie of Christe Iesus our husbande and con­stant louer.

Vers. 14. His handes as rings of Golde set with the Chrysolite or Tarshish. Now shee describeth her louer by the gorge­ous attire, pretious gemmes, rich and costly, Iewels which the nobles in those times vsed in their rings, and in their garmentes golden buttons beset with precious pearles. Therefore shée nameth such pretious stones as were then in highest price. For the Chryso­lite or Tarshish, was a very rich stone that came out of Aethiopia, glistering as Golde, sparkling as fire, of colour like the sea, somewhat green being set in Gold. But I haue not to speak of the colours, forme, effectes or proper­ties, or diuers kindes of them, it is called of som Berillus, which stone was in times past, moste vsed in ringes of loue, or marriage rings, because of the effect that was thought to be in it for the coupling of the loue of louers and married folkes, the six square forme [Page 158] thereof, the kindes and qualities. I leaue to the Physiologists to inquire out. It meaneth that he aboundeth with al pretious and excellent things. His belly like white Iuory couered with Saphires. The belly or intralls is set downe for y ^e body by Synecdochen and she sayth it hath the brightnesse of Iuory, and it is ouerlayd or beset with Saphires (that is) moste comely and moste conueniently arayed. Hauing all pure affections. As for the Iuory, it is known for the pure­nes whitenes and vertues of it. The Saphire is a moste pretious stone of all others, so as it is called the gemme of gemmes. Al which costly gemmes & rich Iewels, beseemly the Princes of most worthy renowne, are to note the inestmable riches, treasures spirituall and heauenly, which Christe doth pos­sesse, farre surpassing and amounting in price all the riches in the worlde or a thousand worldes. vers. 15. His legs as pillers of marble fastned on sockets of fine gold. Apec. 1. His feete are compared to fine brasse most pretious, yea more ac­counted of then Golde, it was made of [Page 159] salt Peter, & a certaine stone as Pliny reporteth. lib. 24. chap. 2. calling it a kind of brasse which is digged out of the veynes of the earth in times past had in great price. Some thinke it to be the same which is called Hasmal. Ezek. 1. a present remedye againste poysons, for if poyson intoxicate bee put in a Goblet made thereof it will hisse whereby the poyson is detected. But here the Spouse compareth his legges to Marble pillers, his feete to sockettes of fine brasse, noting his perfect constancy, soundnesse, strength and duraunce, for of all other stones the Marble is moste sound, strong, smooth, durable and profitable. So then shee commendeth her loue as most comely through out and perso­nable. His countenaunce as Lebanon excellent as the Cedars. Noting the stature talenesse and boldnesse of his countenaunce. Thus shee commen­deth the personne of her beloued by t [...]e seuerall members: shewing by these figuratiue speeches the excel­lencie of his personne. And all these [Page 160] are by Solomon applied to figure (as I sayd) the spirituall beauty of Christ. Nowe haue ye seene the lettes with­out, which the Spouse founde in o­thers which smote and hindred her. Also the recouerie of her zeale not­withstanding lets, in inquiring more bustlye after Christe and charging o­thers to further her, whereby others were stirred also to conferre with her about her louer, whereupon she ta­keth occasion as you see, to describe him moste liuelye and worthilye hi­therto, first his complexion, then his personne, as concerning his manner of speeche followeth and remayneth to be handled, which we shall consider of with others thinges that followe the next reading. The Lorde giue vs all grace that no lets maye hinder vs from following of the call of God, and that wee maye not alone professe him when others doe, but euen when others steppe harke, and in the time of trial. Labouring to stirre vp others by our zeale, conferring one with ano­ther, that wee may bee able to make [Page 161] report to others of the excellency of Christ Iesus our eternal louer, euen as the Spouse doth here of her loue. That we may be alwayes commen­ding his goodnesse to all ages, that so we may bring much glory to Christ Iesus & to God his Father by our obe­dience, sanctimony, holinesse and care to professe his loue, mercy, truth, and kindnesse, which grace God grant vs, and his whol Church. &c. Amen.

Let vs pray. &c.

IN the former ver­ses you haue hearde (beloued) how the Spouse hath descri­bed her louer. First from his excellent colour and complex­ion. Secondly from his person and the parts and members therof. Now it re­mayneth in the third place to consider the description of him from the maner of his speech, verse 16. His mouth is as sweete thinges. And he is wholy delecta­ble: this is my welbeloued, and this is my louer, O daughters of Ierusalem. His mouth she vseth metonymically, for his speech and wordes which are sull of sweet, gracious and comfortable doc­trine, replenished with heauenly plea­sures, for to the saintes of God which are seasoned with his spirit, the words [Page 163] and doctrine of Christ Iesus, are most sweet and delectable. Dauid reporteth the law was more sweet vnto his tast then hony and the hony combe. Psa. 19.10 This effect of sweetnes and pleasantnes is ascribed vnto the word. Therefore it is sayde of the preacher, Eccle. 12.10. That he sought to find out pleasant words and an vpright writing, Eccl. 12 10. euen the words of truth. For the wisdome and doctrine of Christ Iesus bringeth life & sweet­nesse to the soule, so as the faithfull feele a most blessed effect of the worde of Christ, and his heauenly doctrine in their hearts, which forced Peter to an­swere to his master, asking of his dis­ciples if they would start from him as the other which saw not the vse of his doctrine, Ioh. 6.68. To whom shal we come but to thee? for thou hast the wordes of eternal life. This is that beloued Sonne of God the Father, whom he hath au­thorised and replenished with al hea­uenly wisedome, charging vs that we shold heare him. The like spéech is of Solomon being a figure & tipe of Christ, y ^t his speech was gracious. as psa. 45.2. [Page 164] Thou art fayrer then the sonnes of men, ful of grace are thy lips because God hath blessed thee for euer. In which the ex­cellency of the Gospel whereof Christ was a Minister is noted, which is full of grace and sweetnes, in so much that the Ministers therof are sayd, 2. Cor. 5. 15, 2. Cor. 5.15. To be a sweet sauour of Christ vnto God in them that are saued, and in them which perish. For the gospel in the own nature alwaies breatheth forth a com­fortable sauour of life, but because ma­lice, rebellion and treason, lye hid in the hearts of men against it, therefore it is deadly to the wicked and vnbe­leeuers, thorough their owne corrup­tion. Wherefore there followeth in that 45. Psalme, after mention of the gratious wisedome of Christ, that he should be gyrded with a swoord, and sufficiently armed against all his ene­mies and the contemners. So then, sith most sweet pleasant and amiable speeches, proceede out of the mouth of Christe Iesus, let vs willingly and cheerefully imbrace and obey them, least we be compelled to vse his sword [Page 165] against vs, Apoc. 1.16. for a two edged swoorde commeth out of his mouth, most sharp and cutting, hauing two effects, either to defend, comfort and maintaine the obedient, or els to confound ouerthrow and destroy the disobedient and vnbe­léeuers. The wise man sayth. Pro. 12.14.18 Pro. 13.14. & 14.3. A man shal be sociate with good thinges by the fruit of his mouth, also the tongue of the wise men is health, yea the instruction of a wise or Godly man is as the well spring of lyfe, to turne away from the snares of death, and the lyps of the wise preserue them. Many such commendations are of the spirite of a Godly speech procee­ding from good men. Now if God hath sanctified his doctrin in the mouth of his seruaunts to be healthfull euen to the soule, how sweet, comfortable, healthful and happy are the speeches of Christ Iesus? and how shoulde we imbrace and loue the doctrine of the Gospel, which he hath by his owne mouth in his owne person begun to preach, and confirmeth the same vnto vs, Heb. 1.2. & 2 3. by his ministers and faythfull tea­chers. It standeth vs in hand there­fore [Page 166] to examin what sweetnes we find in the word of Christ Iesus, and how our soules are taken vp with the de­light of it, so as we set our felicity in the worde, that it be not wormewood vnto vs, as it is vnto most men. In deed true it is, the wicked, reprobates, worldlinges, ruffians, dispisers of the word preached, and such others, think the Gospel to be suger to them, imagi­ning they haue good tast of it. Oh say they, God is merciful, a sweet & figgy God, who forgiueth sinnes freely for Christs sake, he sayth, Come to me al you that labour, &c. & I will ease you, and Iesus Christ came into the world to saue sinners, Math. 11.28. 1. Tim. 1.15. &c. These and such like sweete fragmentes, prophane world­linges and others snatche to them selues, supposing and imagining that they haue greate sweetenesse by them, the adulterer, drunkard, belly god, and carnal man can saye, Christe came to dye for sinners and we hope to bee saued by him, &c. But alas poore soules their sweetnesse shal be tur­ned to wormewood, their pleasaunt [Page 167] taste into gal and bitternesse. It is no sweete taste of Christes doctrine, when wee flatter our selues in sinne and yet hope to escape vnpunnished because Christe is merciful. No, no, thou deceiuest thy selfe, because thou delightest stil in euil, which is bitter and bringeth damnable agues, thou louest the spéeches of mercy and remis­sion of sins, but the iudgements of god they are very vnsauory, thou hast no tast nor vse of them, to humble thy self before God and to feare him, forsaking thy sinnes. But all doctrine that ma­keth against thy sinnes and pleasures thou suspectest and arte shie of as of poyson. Now whosoeuer tasteth of true sweetnesse in the worde, can not but like of the iudgementes of God which is a part of his word, as wel as of his mercies, to fear the one and loue the other. For it is an essential proper­ly in God to be a iudge to consound the wicked, to correct & rebuke his saints, as wel as to be merciful. Now to whō soeuer gods mercy seemeth swéet, & not his iudgements because god is author [Page 168] of both, he is with out all question voyde of true taste of God and his worde. Dauid prayed, O Lorde teach me thy iudgements. And surely this publique out cry of men, wherby they sue al for the Gospell, the Gospel, giue vs the Gospel, preach not the lawe to vs, it bewrayeth both a maruailous ignoraunce in men, as though the doc­trine and ende of the lawe and Gos­pel were vtter contraryes, and were not al one in effect though diuersly re­uealed: therewithall it discouereth a priuy euidence in the heartes of men against their owne soules, that they neuer were truely humbled in the sight of them selues, neither tasted of Christ aright, how soeuer they wran­gle and seeke shyftes in their owne i­maginations. More then this, they vomite out afore they are aware, a haynous reproche againste God, as though they woulde set the Lorde to schoole and Catechise him a new. For though they seeme to insult vppon men, charging that they which preach the lawe and iudgementes are blacke [Page 169] preachers, and blacke Rauens come from hell, (as I am sory that such odi­ous wordes can bee witnessed to pro­ceede from the mouths of such as chal­lenge to them felues the title of lear­ning, and reuerence for theire iudge­ment) yet notwithstāding their blows and reproches reach euen to the Lord, insomuch as the Lorde framing the hearts and mouthes of his faithfull teachers dothe speake by them. I will not stande to prooue the lawful­nes, nay the necessity of the preaching of the lawe, when our times abounde with sinne, and wantonnesse is coue­red vnder the title of the Gospell, yea when the godly themselues greatlye neede to bee humbled, for I suppose that any man of wisedome or meane vnderstanding in the worde (special­ly if he be truly humbled) would blush to gainesaye this thing. But let vs knowe (my deare brethren) that the sweetenes of Christes worde, whether teaching repentance, and a newe life, promising eternall life to the belee­uers, or threatning the curse of God [Page 170] to the disobedient and vnsanctified (is sweete and comfortable to all that are truely in loue with Christ Iesus, and worketh in them a care to apply Gods iudgements to themselues) to humble their flesh by them, stirring thē selues vp to reformation, forsaking sin, also it worketh in them a care to seale vp the assuraunce of the Lordes mercye towards them, in that they feel the ef­fect of the word conuerting their harts from sinn, vnto the liuing God, for the most part, men estéem of the mouth of Christ, as ful of sharp, bitter and loath som things, because they contemn or neglect the preaching of y ^e gospel, thinking it a thing superfluous, so they com­mend not of the sweetnes of his doctrin when in y ^e meane time the seruants of God which with a carefull conscience frequent sermons, & with a gréedye de­sire hear the word, they gaine so much good & receiue such swéetnesse from the mouth of Christ Iesus (euen the prea­chers which are his mouth) as they w ^t hopping hearts return to their wiues, families or neighbors, so filled with y ^e [Page 171] pleasāt things of his mouth y ^t they say. Oh what a sweet sermō haue we heard to day, oh how my hart is ioyed in this heauenly and sweete tasting doctrine of Christe Iesus, thus they make re­port, as the Spouse doth here, what comfort they haue by Christ that they may also affect others. For they that truely are in loue with Christ Iesus, can not but highly accounte of the wordes of his mouth. But the cause why the worde is not sauouring to so many men, is for that they delight in euill, wherebye men growe to so grosse a contempt as they commaund in effect the prophets not to prophesy. But as the Lorde replieth agaynste the contemners. Mic. 2.7. Are not my words good to him that walketh vpright­ly? So then if all the doctrine of Christ (who is authour as well of the lawe as of the Gospell) bee not sweete and pleasant to vs, it is because we make not conscience to walke vprightly be­fore oure God. For men will not come to the light because their works are euill.

But it will be obiected of the contem­ners I loue the word, the sweet things of Christes doctrine are pleasant vnto me. But the preachers they are verye harshe and collericke, others are too too Melancholick, vrging heauinesse, mourning and solitarines, beeing too precise, they will abide no pastime, &c. tell vs of pleasaunt things, of wine, &c. Isai 30.10. Micah. 2.7. Surely I aunswere them as be­fore, are not the Lord his wordes good to him that walketh vprightly? but you are risen vp against the Lorde, he that walketh in the spirite & would prophesy of new wine, he shalbe a pro­phet for this people. Thus these men wold separate y ^e word from y ^e ministry and preaching of it, or else would haue the worde limitted by their owne af­fections and liking, to serue their owne turne and their filthy lustes. But wee speake as we are taught of God, 1. Iohn. 4.6. Hee that knoweth God heareth vs, hee that is not of God beareth vs not. Also, he that despiseth the ministers of God, despiseth God that sent vs, As for our partes we haue the euidence of our owne consci­ence, [Page 173] to stand for vs that we seeke to do nothing against the truethe but with the trueth, we haue the Lorde also to witnes on the one side, yea our labours and the poure of our doctrine speak for vs in the hearts of those that are con­uerted, nay: euen the conscience of the wicked themselues do afford vs som e­uidence, insomuch as they tremble at the worde, though they spurne against it being disobedient. So that we stand confidentlye perswaded in oure selues through the Lord, y ^t our ministery is y ^e ministery of y ^e spirit of God, & y ^e sweete words of Christe Iesus: euen then whē we do by thretning iudgments seek to conuert the wicked to repentaunce, as also to further and increase the same, already begun in y ^e godly, for we are a swéet sauour of Christ vnto God, in thē which are saued and in them that pe­rish. 2. Cor. 2.15. So that they which will seeme to count of the worde in it selfe as they i­magine, and yet contemne it and par­breake it vp as a bitter or loathsom thing when it is preached, certainly they neuer tasted in truethe of the [Page 174] worde, but remayne deadly diseased in their soules, of spirituall, Hellishe and damnable agues. Well: af­ter this woorthye description of her Louer, the Spouse vauntingly try­umpheth saying. He is wholy delecta­ble, this is my beeloued, this is my loue, O daughters of Ierusalem. This em­phaticall repetition, poyntinge him oute so often, is forcible to mooue those whome shee talked with, to the liking and allowing of her Lo­uer. Thus shee concludeth in one worde that her loue was wholye de­lectable, wanting nothing to comli­nesse and perfection. For not being able by any figures, metaphors or si­milies to discribe him fully, shee in a worde shutteth vp al, that hee is al­together amiable. When she calleth him her welbeloued, she noteth that as her Sutor bore good will to her, so she also helde him as her dereling and best beloued, on whome onelye shee coulde finde in her hearte to bestowe her whole loue, in calling him louer: Solomon noteth that Christe loued his [Page 175] Churche and Spouse first, so as in lo­uing of him, wee shall loue suche a one as loued vs first. In this con­ferrence of the Spouse with them of Ierusalem, Solomon woulde insinuate vnto vs, howe the Faythfull should often be talking of their loue Christ Iesus, confessinge his Inestima­ble kindnesse towardes them to al­lure others. It is one cheefe effect or token of a true calling, when a man syncerely delighteth in Wise­dome to bee talking of the woorde, to commende the Loue of God in Christe, as Dauid saythe My mouth shall bee alwayes telling of the louinge kindenesse of the Lorde, and I will al­so tell of thy greatnesse. So also the Woman of Samaria, Ioh. 4. After shee was wonne by Christes Sermon, contented not her selfe to bee ac­quaynted with Christ her selfe alone, but leauing her Water pot and o­ther necessaryes, in all haste made report of the Messiah to her Neigh­boures to toule on them also. And certaynlye when a man is truelye [Page 176] called, his desire is kindled to make others partakers of those ioyes of the worde which himselfe dothe feele. He is also greeued and sorrowfull when hee seeth it to bee contemned of men. Especiallye suche couet to acquaynte theire Wife, Children, Seruauntes and Neyghboures, or those which haue beene partners with them in the dayes of their vanities, with that Heauenlye message of life. For wee shoulde bee careful that whomsoeuer wee haue offended or hurte by oure example afore, or they with whome wee haue had fellowshippe in euill, mighte by our meanes bee broughte to a taste of Christe, that wee com­mending the grace of God in Christe to them, might by some meanes draw them (if it may bee) from their vani­ties to Christe. Saying: Oh that you felte the good that I feele by the woorde, for where I loued sinne before, now I hate that, and Christ Iesus is my loue. Yea let euerye one say to other, it pityeth my soule and I am couered with shame & blush­ing [Page 177] to thinke how I haue before times liued in vanitie, when I knew not Christ aright. But now Oh happy I, I see the loue of Christe towardes me in his worde, and I can not but loue him againe. Thus we should be repor­ting the good that we haue by Christe, seeke to make others partners with vs. If it be a duety of one Christian to another, much more shoulde mini­sters towle on their people, the hus­bands their wiues, the parentes their children, y ^e masters their seruants, &c. Then who soeuer delight not to talke of God in his worde, but rather enuie the forwardnes of others, it is a ma­nifest taken that they belong not to Christe. What shall we saye then of them which wil not commend Christ to their people, nor draw them on, but rather discourage and pull back? how can they haue any true loue to Christ them selues, when they are afrayde men should come too neare him? Thus Solomon hath allegorically set before our eyes a description of Christe Ie­sus.

Sith then we haue presented before our eyes so honorable a state, so graci­ous a personage, so peereles a Prince, so worthy a Moschel, wise and rich in al pretious iewels as Solomon, victori­ous as Dauid, finally who is all in all, why shoulde we not highly account of him, honorably entertaine him, and with all submission subiect our selues vnto him as our onely head and guid? who shineth in passing beauty, surpas­seth in al victorious courage, in princely dignity, in perfect purenes, his ha­bite is most seemly, his comely lookes most gracious and amiable in the eies of his saints, his face wholy glorious of perfect hue, sweete with heauenly perfumes, odoriferous with spirituall spice and ointment, his garments and attire most costly and orderly, man garments of vnspotted righteousnesse, and most perfect holinesse, whereby he iustifieth and sanctifieth others. His brestes, loynes & al his body voyd of al carnal affectiōs, but replenished with heuenly and spiritual, he is garnished with hurtles innocency, w ^t inuinsible [Page 179] constancy, with induring patience, with endles loue, his mouth aboūdeth with all heauenly wisdome & doctrine ful of al sauing health. Finally ther is nothing wanting vnto Christ, but he is the glory of his father, the riches, the onely ioy and delight of his Father in whō he is wel pleased, being therefore in fauoure with him wee can want nothing. Who would not then be rain­shed at y ^e offer of so gracious & worthy a peere, who would stay with lingring steps and heauy gange to fellow faint­ly but rather chéerefully so riche and friendly a louer? yea who is there, but would make al the speed may be, til he were with him in his dwelling place? But it is wounder to see how our na­ture bewitcheth vs, and Sathan ca­steth a myst before our eyes, that we can not see these excellent thinges in christ Iesus, but count him a holy base personage & cōtemned, because he is so smally regarded of the worlde and see­meth at first blushe deformed and des­pised of men. But oh how deare is he in the eyes of God? And to his saints [Page 180] he is most amiable, they can not want him, neither wil be from him though they beg with Christ for a time, and haue not where on to rest their heade, for they are sure to enioy incompara­ble treasures in the end, in the meane while they behold them with the eyes of faith. But alas the miserable world they see no such thing. Let vs therfore (my deare brethren) make vse of this description which the Spouse hath made of Christe Iesus, that sith we heare of him to be so famous, comely, perfect, innocent, holy, valiant, con­stant, louing, kynd, yea wholy amia­ble: Also sith we see that he aboundeth with al heauenly and eternall riches wherewith he is willing and able to pleasure al his louers, let vs with all ioy and willingnesse imbrace him, of­fering him selfe vnto vs in his worde with al his riches: let vs beleeue his word, obey it, ioy in it, comforting our selues in the sweete thinges of his mouth. Let vs yeeld to his suite, be­comming commenders of his loue to­wardes vs. Talking of his kindnesse, [Page 181] stirring vp others to loue him with vs, that we may prosper togeather in al true and vnfayned loue and obedi­dience towardes his maiestie, which grace God graunt vs. Amen.

Now followeth the second question of the conference, verse 17. The second question. O thou fay­rest among women whither is thy welbe­loued gon, whither is he turned a side, &c. After the spouse had so described the person of her loue to the damosels and madens her companions, his complex­ion, members and speech, making re­porte of him in such honorable maner in their conference about his person, at the hearesay of his beauty, vertues, excellent qualities, incomparable ri­ches, her companions are taken with loue towardes him, so as they ioyne with her in seeking her loue, inquiring of the Church where her beloued is be­come, that they also may inioye the be­nefite of his loue. And she (as a blab) discouereth the haunte of her louer, willingly consenting to admit their fellowship, nay seeking earnestly for it, that they may togeather imbrace [Page 182] that heauenly and spirituall Sutor. (For as I sayd, it is the property of the Godly which haue in truth tasted of the loue of Christ to labour to draw on others, participating that sweete and rich benefite vnto them). Finally the Spouse after the narration of the excellencye of her loue, the more to al­lure others by her example, addeth an Epiphonema, or concluding sentence in the ende in her owne person, assuring her selfe to be one with her loue Christ in a moste holy communion, and that shee is a feoffy with him in al his ri­ches, affiauncing her selfe to him, be­ing perswaded of his loue, desiring his presence with her all her life, profes­sing that what soeuer happen, come life or death, health or sicknesse, she is her beloueds to liue and die. Yea what soeuer shalbe sayd, or how so euer Sa­than and men shold labor to inueagle her from his loue, yet shee wil be con­stant and perseuere in his loue to the ende. Thus she whetteth and sharpe­neth her faith by this meanes to res­cue her selfe vnder the shadow of his [Page 183] winges, hoping for his continual re­sidence with her, to feed among his lil­lyes and repast him selfe in the com­pany of his Spouse and Church. O thou fayrest among Women. This beauty is ascribed to the Spouse in respect of that beauty which she bor­roweth from Christ her husband, for she had before. Chapter. 1. confessed her blacknesse by reason of her sinnes and afflictions, but we that are most vgglesome to behold in our selues, are in Christ made moste comely. Whi­ther is hee gone that we may seeke him with thee? So they inquire the place of his abode that they may seeke him with her. These wordes include the fruite that came of the vttering and recouering of the Spouses zeale, and of that conference which she had with her companions, 2. The fruite of the con­ference. and this is interlaced in the questions, yet I note it a parte, for good considerations. That we may see the effecte of the profession of the Church that others are drawne on by her. In which much comfortable doc­trin for our instruction offereth it self. [Page 184] For we are taughte that they which haue profited in knowledge, and are acquainted in the Lordes misteryes, are called, sanctified, and haue outgon their brethren in any graces, shoulde become careful and diligent to helpe forwarde the nouices and yonglinges in religion, drawing on those that are not yet come on. Furthermore they which are not forward, but ignoraunt or behind hand to others should cast off all pride and shame to prepare them selues to be holpen of their brethren. We find y ^t it was oftē prophesied that in the kingdome of Christe, the Gen­tiles should spurre forwarde one an o­ther, prouoking one an other to seeke the Lorde, and become examples one to the other, ioining together in a most holy vnity to seek after God as in pla­ces which we haue alleaged afore. E­say. 2.2. Mic. 4.3. Also the prophet Za­chary mentioneth this thing in the eight chapiter of his prophesie, verse. 21. They that dwel in one City shal go to an other and say, vp let vs go and pray be­fore the lord and seek the Lord of hostes. I [Page 185] wil go with you also. In which we see a liuely Image of that practise which should be among Christians, to allure and intice one another, yea one neigh­bour to draw on another. For they also vow that they in their owne persons will accompany them in seeking the Lorde. Oh that this Christian fellow­ship and heauenly society of the saints of God, were more carefully practised among men. But alasse, such is the mi­sery and contempt of our times, that he which laboureth to seeke after God, in hearing his worde, frequenting Ser­mons, resorting to the companye of the Godly, perswading others also to seeke God with them, such a man is counted (O intollerable contempt) e­uen a monster among men, or as an owl in the day time among the birds. And as Isaiah saith, he that refrayneth from euill, maketh himselfe a pray. Isai. 59.15. Oh say the scorning raylers, now this ho­ly man will goe to heauen in a Hey barne, now these Puritans flocke toge­ther, and I cannot tell what scornfull reproches they hurl out against those [Page 186] which would fayne profite by hearing of the worde. Yea I tremble to thinke vpon their damnable speeches which they spewe oute of theire poysoned mouths, and the mischiefs which they conceiue in their viperous heartes a­gainst the seruaunts of God. Thus our times (ah alas) in stéede of inquiring one of another & seeking after God to­gether, do despise their brethrē, casting the Lord behinde them. But let not vs be dismaid at these reproches & taunts of the wicked, so that we shoulde cease to stir vp all that we can to seek Christ Iesus with vs. Let y ^e minister exhort, perswade & earnestly cal on his people to ioin in this christian society. Let the husband say to his wife, children and seruants, come I pray you wife, let vs go to the sermon, childrē and seruants hasten and make speede, that we maye together séek after the Lord of hostes, & let euery man ad this, I wil go with you also. So one neighbour should say to a­nother, I pray you neighbor let vs goe together to such a sermō or such a godly exercise, & I wil go with you. So let vs [Page 187] perswade, not only in word but in exā ­ple also to do our selues that which we require of others. For manye there are that can say to others goe, which goe not themselues. Some husbande can bee content his wife goe or his childe (of which there are but fewe) but hee will not mooue him selfe, which is a lamentable and doleful e­state: for though we shoulde bee wil­ling that al men shoulde goe to God, hearing his worde, vsing his Sacra­mentes, praying vnto him carefullye and continually, if we our selues ioin not with the Godly in these holy exer­cises, and in this holy Communion, v­nity and fellowship, what shal it boote vs? What shal it pleasure a man to see his Wyfe goe to Heauen, and him self go to hel, or what shal it be­nefite a Wyfe to see her Housbande carefull to serue God and so goe to lyfe, but her selfe refusing the ordina­rye meanes of Saluation to taste of eternal Death? For whosoeuer ioy­neth not himselfe in Christian society with the church of God, cutteth of him [Page 188] selfe from God, and dismembreth him selfe from Christe Iesus. Neyther can any man be of God which heareth not his word, Iohn. 8.47. yea and that by his seruants and ministers. For hee that is of God hearetth vs (saith S. Iohn, 1. Iohn. 4.6.) but hee that is not of God heareth vs not. Also no man can haue fellowship or acquain­tance with the father or the sonne, vn­lesse hee abide in the word, for whosoe­uer transgresseth and abideth not in the doctrine of Christe hath not God, 2. Iohn. 9. &c. Alas (my deare brethren) let there not bee found a froward heart in any of you, to be so proude or ashamed that you shoulde bee loath to bee drawne for­ward of your brethren to seeke after God in his worde, where onely hee is truely to bee founde. Oh let vs ioyne hands and hearts together (good chri­stians) to seeke our God whilste hee may bee founde, let vs say one to ano­ther, neyghbour if you wil goe to anye sermon or Godlye exercise, I wil goe with you and beare you company. I speake grosly vnto you, (but for your good) and yet no otherwise then the [Page 189] spirite of God spake by Zacharye. Now as there are some that can bee content, others go and themselues tar­ry at home, so ther are of the other side some that can afforde themselues lea­sure, and can beteem to be saued them­selues, but are verye Nigardes and churles towarde their wife, children, seruauntes or neighboures. Neuer caring to further them or to vse means to drawe them on, being vntoward of them selues, which is a haynous iniurye againste the Soules of those that belong to vs, sith we stande char­ged from the Lord vpon the penalty of his high displeasure, and forfaiture of his fauour, to teach our houshold, chil­dren and seruaunts, acquainting them with the Lordes will, making them priuy to his heauenly councel enacted in the parliament house of the hea­uens, and proclaymed to men by the preaching of his worde. Looke I pray you vpon such places, perusing them with reuerence, as lay this charge vp­pon vs from the Lorde to teach our housholde and children, yea euen our [Page 190] childrens children Deu. 4.9.10. Deu. 6.7. & 11.19. But our times thinke this a precisenes, or at least a duetye that standeth at our owne curtesy to doe or not to doe. As though God made Lawes, or drewe out statutes vnau­thorized, and sent them downe to men leauing them to their wil & wisdome, to be interlined, altered or confirmed at their pleasure. No: we must not ad nor take from his word, Apoc. 22.18.19. vpon paine of damnation and danger of al the curses that are written in Gods book. Let vs therefore in Gods name (my brethren) be forwarde our selues, therewithall likewise carefull ouer others A third sorte of people there is, which neither themselues wil enquire after Christ, & as much as lie in them do also wilful­ly hinder others, with scorning, ray­ling at them, end speaking, taunting, disouraging, disswading, putting in y ^e heades of suche as they dare bewray them selues t [...], saying, what meane you to bee thus zealous in Religi­on, and to bee so precise? You see wise men, and they of countenance, [Page 191] and some graue Fathers like not of this way, you will be laughed at, if you gadde thus to sermons. And you shal be slouted behind your backe, you wil also indaunger your selfe to trou­ble, and a thousand other such poyso­ned charmes the subtle Adder setteth a worke to discourage the saintes of God, and to carry many soules vnto Hell. Some wil adde this complaint, that many vndo them selues with go­ing to sermons, and poore men can not liue for them. Thus as Pharaoh they seeke to set the poore so a worke, as they might loyter in matters of saluation. Other some they aske what neede these sermons on the working dayes, is not the sunday or Lordes day ynough, and I can not tel what. But thus they enuye the worke of God in sauing men euerye waye, Not knowing that wee had neede to bee occupied in the worde of God day and night. And some are loath that on the Sabboth daye eyther, there should be continually Sermons &c. As the rulers, of the Synagogue [Page 190] [...] [Page 191] [...] [Page 192] which checked the people for that they came to Christe to bee healed on the Sabboth. Luk. 13.14.

But a fourth sort of people, they goe them selues to seeke after God and to praye to him, inticing also others by their example, of the which sort there are very few. Yet certainely we ought to labour (as I sayde) that where we haue before our calling, done hurt by our example in deed or worde, to our Wife, children, seruauntes or our com­panions, we should now redeeme that occasion by a Godly sobernes and ho­lines of life. They also which haue beene partakers with vs in corrupti­on and sinne, should by our meanes if it may bee, euen be made partakers with vs of grace. For this is one thing which vndoubtedly we doe not for the most part make conscience of. He that hath beene a companion with drun­kards, or ruffians, swearers, or vaine ciuil men before his calling, he shoulde labour when him selfe is called, and séeth the damnable estate of such men, to make his companions priuy to the [Page 193] damnable estate that they are in, and shewe them what happinesse it is to leaue those wayes of vanity to feare God aright, and that if they were out of that hellish estate, and saw the mi­rye of it, they woulde not for a thou­sand worldes be in it again, how so e­uer it seemeth to the fleshe pleasant for the time. Oh the Lord giue vs eyes to see this matter and heartes to practize it. But now let vs see further what this gracious example of forwardnes in religion worketh in the godly, euen that they are made desirous to bee co­opartners with the church in the gra­ces of Christe Iesus. Wherefore the maydens they seeing the Churche so wonderfullye rauished with the loue of Christ, would needes know where he was become, y ^t they may seeke him with her. The like fruite altogeather Zachary. chapter 8. verse 23. noteth shoulde breake foorth in the Church of the Gentiles, for sayth he. Ten men of the nations should take holde of the skirt of him that is a Iew, and say, we will goo with you, for we haue hearde that God is [Page 194] with you. So then it is a special proper­tie incident to the children of God, to be humble, lowly and willing to learn of others, casting away pride, scorne­fulnes and shame: for many are too modest, or rather squaymishe in that point If this readines should be in the Saints to catch one another, making offer of themselues to accompanie the godly vnto God, and all godly exerci­ses: then what shall be sayed of those, which not onely are not willing to ioyne with the children of God, but e­uen rushe vpon them, thrusting them away from them, as most noysome & hurtful, pulling others back what they can? sure they bewray that as yet they haue no fellowshippe in this holy and precious societie with Christe Ie­sus.

Againe, they which are forward and excell others in graces, must take heed that vayneglorie vndermind not their heartes, or that contempt and scorne­fulnesse do not set them afloate, to di­spise or neglecte their brethren, or to condemne those that are not so far for­warde [Page 195] as themselues, but with all a­miable modestie labour to incourage and drawe them on. O that we could striue with a godly enuie one to out­goe another in godlinesse, yet so that by our godly counsell and holy life we might bee meanes to stirre vp others, procuring them to a holy emulation. It is reported in the fourth chapiter of Iohn his Gospell, what good the report and example of the woman of Samaria did in that citie where shee dwelled, to allure many of that place to beleeue in Christ, which were after more con­firmed in fayth by Christ himselfe. So we should labour that not onely they of our owne houshold, parishe or coun­trey, shoulde bee occasioned by vs to seeke after God, but it were to bee wi­shed that the state of the Church of our lande were such thorowout, as that wee beeing gouerned all according to godly Discipline, in moste hap­pie and religious manner, the worde of GOD hauinge preheminence in all places, personnes and causes, e­uen other Nations: yea, the Iewes [Page 196] them selues might bee prouoked to e­mulation by vs. Saint Paule I re­member in his epistle to the Romans the eleuenth chapiter, verse 11. Spea­keth that the Gentiles should draw on the Iewes by emulation to follow the true God by their faith. I demand then (sayth he) haue the Iewes stumbled that they shoulde vtterly fall? God forbid, but through their fall saluation commeth to the Gentiles to prouoke the Iewes to emu­lation, or to follow the Gentiles. For to this ende God adopteth the Gentiles into the place of the Iewes, that they séeing the Gentiles ioyned vnto God, perceiuing also the fruit of their faith, they might be set on fire to be reconci­led vnto God againe, repenting them of their falling from him, that so with the Gentiles they might againe bee flocked into the fellowship of y ^e church. And certainely we al incurre a great and blameable fault, that we are no more touched with pitty ouer the na­tion of the Iewes, by whose fal we were lift vp into the Church, whose di­minishing is our riches, that we pitty [Page 197] no more their estate and blindnes, nor praying for their vprising, conuersion and restoring, whose receiuing again, what is it? but life to vs from the dead? For I see not the contrary but that the Lord will yet bring backe again some of the Iewes to his trueth, that they may be turned to their God, though the most of the nation perish in blindnesse. Let vs then bestow vp­pon them this curtesie, to pray for their conuersion, and to liue so in holinesse and righteousnesse our selues, that the Iewes and all other, may see that we feare and serue the true and liuing God. That so they may be mooued by our meanes, to seeke Christe Iesus with vs, beeing parteners with vs of that health, the foundation whereof sprong to vs from the Iewes. For the redeemer shal come vnto Sion and to them that turne from iniquity in Iacob. Esay. 59.20. We are therefore sore to be blamed, when we so scornefully reproch the Nation of the Iewes, that when we woulde speake disdainefully of any man, we thinke we can not speake more hay­nously, [Page 198] of him then to cal him a Iewe, also any deceitfull, false, spitefull, or vnkinde touche that is serued vs of any man, wee saye, he hath serued me a Iewishe tricke, and such like ray­ling speaches we throwe out against that miserable dispersed nation, whom all the worlde haue cause most to pit­tie, and praye for their turning vnto God. But this is a token of vnchari­table, vnreligious and vnchristian heartes. Let vs therefore offer them this kindenesse, to wishe well to them and all others, to labour to towle on others, as the Spouse doeth in this place, that they may with vs goe to seeke the Lorde of hostes, and our Sa­uiour Christe Iesus. Thus shoulde wee further one another to Christe, for wee are exceeding negligent this waye, to redeeme our former times of vanitye spente with our brethren. As for my selfe (myserable man that I am) vnworthy to doe any good in the Churche of God, or to any of his Sayntes. Oh howe fayne woulde I, that I were as readye and able to doe [Page 199] as much good in furthering of Christs Kingdome, as anye of vs haue fur­thered the kingdome of Sathan and sinne before oure calling. Oh that you all present had suche taste with mee of the excellencye of Christe Ie­sus, as you might all saye with one voyce I will goe with you, and will seeke Christe with you. Oh that my sinnes and yours woulde permit the Lorde to blesse my laboures among you this day, as also at all times and in other places of his Churche. As some soules might bee gayned to him by my poore mynisterye, that it may bee the ioy of my hearte. Yea, woulde to God that manye soules among you mighte bee so affected vnto Christe in trueth, being turned from your owne wayes that ye might say, as Dauid did to Abigail. Blessed be the Lord God of Is­rael who sent thee this daye to meete vs, 1. Sam. 25.32 blessed bee this day. Blessed bee this sermon or counsel, and blessed be thou, which haste kept mee this daye from suche an euill, &c. and caused mee to haue a sight & disliking of my former [Page 200] life & such a tast of Christ Iesus, that I vtterly abhorre my self for my sinnes, hartely imbracing Christ Iesus, vow­ing hereafter to indeuour to walke in al the wayes of God. I speake grosly vnto you brethren, and abase my selfe to mooue your affections to the loue of God, for the loue of Christ Iesus euen constrayneth me there vnto for your good. Let no man therefore abuse my homelinesse of speech in this point, be­ing to your edifying and gayning of glory vnto God. But let vs (I praye you beloued) consent togeather in one to seeke after Christ with his Church til we haue founde him out, that we may safely assure our selues of his loue to the ende as the Spouse doth after­warde, which grace God for Iesus Christ his sake graunt vnto euery one of vs Now followeth the aunswere to the second question of the maydens in this conference, verse 18. My beloued is gone downe into his garden to the beds of spice, to feed in the gardens and to ga­ther Lillies. Some make this verse the beginning of the sixt chapiter. But I [Page 201] read this and the verse following with the fift chapiter. For that they haue most proper relation to al the matter going afore in this 5. chapiter, and is alienate and vtterly impertinent to the matter following in the sixt chapi­ter. Especially sith it is a knitting vp of al the matter of her complaintes in her beginning and comming on, also a ful conclusion of her loue, a fit answere likewise to the second question, in the dialogue and conference had with her companions, and so a ful conclusion of the whole. She signifieth to her com­panions that her loue is descended in­to his garden and Church on earth, being conuersaunt amongst men, in his owne person sometime, also by his Ministers, by his worde and Sacra­ments, finally by his spirite properly in his saintes. For by these meanes Christ is sayd to be come down among his, and to be resident in his Church e­uen to the ende of the worlde. (For Christ is not of y ^e number of y ^e non resi­dentes) but testifieth to his Church say­ing, Feare not, I am with you to the endes [Page 202] of the worlde. Solomon vseth a figuratiue or metaphorical speech borrowed from the cituation of Ierusalem, that they went down hil, and discended to go to their out gardens, for Sion was a great hil whereon the Citye was built. In this answere also the church hath rela­tion to her former suit made to Christ, chap. 4: ver. 16. that he woulde come to his garden and eat his pleasant fruit, also to the aunswere which was giuen her, that he had taken possession of his riches, and was come into his garden, so that as Christ is in heauen with all his riches, so is hee also in his garden on earth solacing himselfe, and gathe­ring daily fruite in his church, Ioh. 15.16. by his ministers whom he sendeth, that they may bring foorth more fruite, for true it is, that albeit Christ hath all riches in him selfe, and needeth not any, yet doth he gather fruite in his church at the handes of his seruauntes: In so muche as they yeelde obedience vn­to him, and are in this respect called the firste fruites of his creatures, be­cause they are consecrate, sanctified [Page 203] and set apart from the worlde Sa­than and sinne, to serue the Lorde, and are called his Portion and inheri­taunce in manye places. But the fruite which they yeelde, is not their owne proper or naturall in them, but supernaturall and from aboue, sprin­ging out of the fountayn of the Lords good pleasure and will, is also fra­med, graffed, nouryshed and increa­sed in them by his worde preached. For all these thinges the cause ef­ficiente, the instrumentall meanes with the effecte thereof, is pithily comprysed in fewe wordes by the A­postle Iames in the firste Chapter of his Epistle at the 18. verse, where he sayth, Of his owne will begate hee vs, by the worde of trueth, that wee shoulde bee as the first fruites of his creatures, Also the graces of Gods spirit are cal­led fruites. Gal. 5.22. The qualities likewise necessarily incident to repen­tance are caled fruits. Mat. 3.8. Which metaphoricall speeches, import y ^e God looketh to reape fruite at our handes in his church, that we may grow from [Page 204] faith to faith, from strength to strength from grace to grace, til we come to ful ripenesse in Christ Iesus, to be gathe­red into his barne of eternal felicity in his comming. These fruites that the Lorde gathereth and reapeth at oure handes are his owne then, insomuch as he worketh them in his saints that he may receiue his owne with aduan­tage, crowning his owne workes in vs. It were expedient therefore that we labour to be fruitful in all heauen­lye knoweledge and obedience, that Christe comming downe to visite his Garden or church, (as it is set down in the sixt Chap. ver. 10.) he finde vs not empty or fruitlesse, that he should haue no pleasure in vs, and so bee forced to cast vs vp to the spoyle. Sure it is (the more is the pity) the Lorde should find but smal fruite among vs if he should suruey our Churche in this land. Hee hath lent vs the name of his Church, and giuen vs a lease of his garden 21. yeres, & hath added to that three yeres more from yeare to yeare, but alas we haue bene il tennants to the Lord, his [Page 205] church is little stored by vs, his hedges & walles are as it were pluckt down by manye lying in decay. For where true discipline shold build vp the brea­ches of the Lords fence, & should keepe out the noisom beasts, the lion, y ^e wolf, the bear, the swine, doggs & such hurt­ful cattel and beasts, we (ah alas) haue this gardē of the Lord hindred by such Lions, woolfs, priuy scorpions, foxlike papists, swinish Athists, brutish belly gods, enuious dogs, which al, with o­thers would easily shew their nature against the people of God if they had oportunitie, and yet they are hatched (oh pitiful danger) and nou [...]ished euen in the lap of the church. Thus many Cankers breede in the bowels of the church, heresies, fonde opinions, fami­lists, Brounists, and such other. Thus by such meanes (as lamentable it is to see) the graft of godlinesse and zeale is hindred. And through the neglect of of­ficers & magistrates rather then laws, these beastes swarme in our Church. Also drunkards, swearers, whores, a­dulterers, proude pecockes, raylers, [Page 206] contemners of God and his word, pro­phanations of the Sabboth, and an in­numerable kindes both of sinners and sinnes which ouergrow the church as a wildernesse, which because magi­strates doe not laboure to roote out so carefully as they ought, the Lord doth strangely consume som sinners by the fire of his wrath frō heauen. Which al shold be cut off by discipline or at least way bee forced to some reformation. Can it be that the Lord wil trust vs a­ny longer with a Lease of his garden? we abusing him in such maner, so as we greeue the Lords soul with our vnfaithfulnes and cause his soule to hate vs. Esay. 1.14. Who bestoweth such cost on vs & we prosper so little, as hee can gather very few Lillies amongst vs, he wan­teth the fruit of our hearts and lippes, as faith, loue, feare, obedience, charity, thankesgiuing, prayse, inuocation, hearing his word, professing his name, &c. But some perhaps wil say, why it is in as good case as we found it, the same discipline, laws, and doctrine are stil, which was in y ^e beginning of her ma­iesties [Page 207] raign, so the Lords garden and church is not impaired, and it shal bee left in as good case as it was found, and better then heretofore. Sure the Lorde doth not plāt a vineyard & let it out to stand or be kept alwaies at a stay, but to bee tilled and dressed, that it maye grow and prosper to bring foorth more fruite. For hee requireth that men be­stowe their care, labour, wisedome and trauail vpon it, that hee maye haue it more furnished and fenced. For hee ta­taketh payne him selfe aboute his Churche to that ende, that sinne may bee suppressed and Godlinesse aduan­ced But the Lorde make vs truely thankfull in Christ Iesus, for those beginninges and proceedinges of his church which we haue, y ^t he hath plan­ted his worde & true religion amongst vs, countenancing the same his truth, with the authoritye and sworde of our gratious Princesse Elizabeth, as also with many worthy learned, godly and noble Councellers, as also other lear­ned Patrons of his Church, without whom we should find to our great mi­sery [Page 208] and the spoyle of religion, howe hardly the Lordes garden should be at al kept without them. But our sinnes, yea our contempt and neglect of the word of God and his glory, doe hinder the Lorde from blessing vs with that encrease which otherwise wee mighte enioy, yea our sinnes betraye the state of our Churche and lande, and deserue the losse of so Princely a Deborah, and other woorthye personnages where­with our Church is inriched, yea that the Lorde shoulde take away all the walles and defences of our church and land, & giue vs ouer to the spoile. Let vs therefore if we beare any good will to our Church or Countrye, labour to purge oure selues from al corrupti­on and to repent vs of oure sinnes, that we may bring foorth good fruits, such as the lord may haue pleasure in, that hee may haue a delight to abide among vs. For it is the sinnes of a land that causeth the Lordes wrath to smoke against the same, but our land I suppose haue exceeded the old world, Sodom and Gomorrha, Israell, Iehuda, [Page 209] and al landes in straunge sinnes, so that if in comparison, Ezec. 16.51. Iudah and the inhabitants thereof iustified Sodom, for that their sinnes exceeded the sinnes of the Sodomits. Then we haue iustified al Nations in comparison of our sins, and therefore are in daunger to al the feareful plagues that are mentioned in the booke of God, vnlesse we speede­ly therfore repent, I feare we shal tast of such iudgementes as that the stran­ger that shal come from a farre land, Deut. 29.22. shal saye when they see the plagues of this land and the diseases therof, wherwith the Lord shal smite it, (because it shalbe fearefully destroyed except they repent) Oh wherefore hath the Lorde done thus vnto this lande, and ver. 24. and ver. 25. how feirce is this great wrath? And it shal be an­swered because they haue forsaken the couenant of the Lord God of their Fa­thers, and haue sinned againste the Lorde. Let vs al then (my deare bre­thren) be humbled with Godly sorrow that may cause repentaunce vnto sal­uation not to be repented of: Being of­fended with our selues that we haue [Page 210] not sooner and more earnestly inquy­red after Christ, praying the Lorde to beautifie his Garden and Churche of this land, with such sweet flowers, as he may please him selfe in vs, and we may grow and prosper in al fruites of the spirit. I can not finish this chapi­ter to daye, because of time, and the matter of the conclusion though in few words, yet includeth very comfortable and heuenly matter, which cannot in a few words be vttered, I wil therfore defer it til to morrow, when by Gods grace I shal finish the whole. Now the Lord our good God sanctifie our hearts to conceiue the excellencye and féele the sweetnesse of the wordes of the mouth of Christ Iesus, that we being our selues purged and sanctified by his word and truth, may carefully labour that others with vs may truely be af­fected towards him, that we may ioyn togeather in seeking of Christ, so as in the ende finding him in his worde and Sacramentes, and feeling of him by his spirite, our soules and bodies may become cleane, and well tilled Gar­dens, [Page 211] beautified with al heauēly fruits of his spirite, as that Christ may haue pleasure to walke in vs, to dwell and make his abode in vs vnto the ende, and in the ende we also may be recei­ued with him into his heauenly Gar­den of eternal ioye, to dwell, continue and abide with him, in the company of al the glorious Angels and fellow­ship of the heauenly saintes, in the presence of God his Father, for euer and euer. Amen.

Let vs pray. &c.

YEsterday we heard (beloued) a part of the description of Christ, concerning his spéech and swéet thing of his mouth, with the excellency of his doctrine: also the second question of the maydens concerning the place where he vsed with the aunswere, be­tweene which was interlined what fruit came by this conference, and how the Godly at Ierusalem were kyndled with loue to Christ by the example of the Spouse, whereby she answereth to her companions making them priuy to the place of his abode, shewing how the church is his Garden, and that he delighteth to be conuersant there, yea [Page 213] the soule of euerye faithfull man is a Garden inclosed, where Christ looketh for fruite, and commeth down thither by his spirite, gathering the fruites of obedience, sanctimony, praise & thanks giuing. Nowe wee haue the conclu­sion of the whole remayning to bee spoken of, verse 19. I am my beloueds and my beloued is mine who feedeth a­mong the Lillies. Thirdly the conclusion. This is the thirde parte in generall of the maner of the comming on of the spouse, or of her o­beying of her calling, and admitting of the suit of her louer, (which I noted to be the second part of the chapiter). For after the suit of her husband wherof you haue heard verse 1. and 2. & her manner of comming on in beeing in­cumbred with lets at the first, yet ouer striding them, and recouering her zeal breaking foorth into a noble and fa­mous description of her louer, wherby she affecteth her companions greatly towardes him, now in a triumphing maner, incouraging others by her ex­ample, she concludeth with an Epipho­nema, and finitiue sentence or determi­nation, [Page 214] assuring her selfe to bee one with her loue, and maketh vp the match in her hearte with Christ Ie­sus, purposing to holde out in faith­full loue to the ende towardes him. Perswading also her owne hearte of his faithfull permanent and eternal loue towardes her. So that we will consider in this laste clause and sen­tence as the vpshot of the whole mat­ter. Two things in the con­clusion. First the holye societie, commu­nion, coniunction and vnitie that is betweene Christ and his Church, ioy­ned with an indissoluble bande and knot. Secondly the perseueraunce, also the constant, permanent and cer­taine estate of the Godlye and elect, whereby they stand assured of the e­ternal loue of Christe Iesus towardes them, First the v­nitye be­tween christ and his Church. and of their owne saluation in him. First therefore concerning the comfortable vnitie and coniunction of Christ with his Church. We see that it is described vnto vs by many simili­tudes in the scriptures, wherein most liuely, effectually, and cōfortably that holy, spiritual and sacred society wherby [Page 215] we are incorporate into Christe is discouered. As in the 15. Chapiter of the Euangelist Saint Iohn: our sauiour Christe vnder the parable of a Vine and the branches, sheweth the mutual loue betweene him and his members, as also the sweet coniunction whereby they are necessarily ioyned togeather, that the life of the one standeth not without the life of the other, and the perfection of the one is not without the perfection of the other. For Christe hath inseperably ioyned all the faith­ful vnto him selfe, so as without them hee counteth him selfe as it were vn­perfect. Therefore Paul Ephes. 1.23. after hee had magnified the grace of God towarde the elect, and highly commended the excellency of Christe Iesus whome God had made the head of his Church, he concludeth that the Church as it is the body of Christ, so it is his fulnesse. As if he should say, in that God the Father hath orday­ned his Sonne to bee the heade of his Church, euen as the head with­out the body, is not full but vnper­fect, [Page 216] and the body wanting any mem­ber is not in al parts complete, so with out the number of his saintes which shold fulfil the mistical body of Christ, euen Christe him selfe is after a sort vnperfect. Not that hee is so in him selfe, for he is in his owne nature full infinite, and perfect admitting neither maius nor minus. But this is the riches of his grace that he [...]ath so vnited eue­ry one of his saints and elect vnto him, as he can not want any one of them. The force of this speech is wonderful to him that hath the eyes of faith, and exceedingly comfortable to the trou­bled conscience, which hath once in trueth tasted of the mercies and grace of God, in whome also the worke of faith hath béen truely begun, though it be sometime in a dampe and as it were smoothered vp, yea it can not but rauishe them to see that Christ cannot want nor cut of any member that hee hath once begun to graft into him self. But as y ^e Vines and such like plantes euery braunch thereof receiueth iuyce, moysture, life and nourishment from [Page 217] the stocke and root, hath also a necessa­ry communitie with the stocke in all thinges, so as from the stocke or root is conueyed life and nourishment to e­uery braunch: so euery faithful person which is in Christ receiue from him al necessary iuyce and supplement, to the nourishing and preseruing of a spiri­tual life in them. Though sometime some of the braunches hang the head, but yet they which are planted of the heauenly Father, shal neuer be cut off but shal haue life eternal with Christ Iesus. This thing also is set foorth vn­to vs in the simile of a body euen of the head and the members. Therefore (as I sayd) Christ is called the head of the Churche, Ephes. 1.22. Col. 1.18. For there is a mutual analogie and propor­tion, betwetne the head and the mem­bers and Christ & his Church. Wher­fore the whole Churche considered in Christ and his members, is called not only a body but also it is called by the name of Christ. 1. Cor. 12.12. So as there is a necessary vnitie betweene Christ and his members, wherby they [Page 218] are made one, therefore followeth in the 13. verse. of that Chapter, that by one spirite we are al baptized into one bo­dye, whether Iewes or Gentiles, bonde or free. Wherein the holye and swéete Communion betweene Christe and his members is layde foorth, so as verse. 27. hee concludeth, nowe you are the body of Christ, & members for your part, noting that they alone without other churches, were not the bodye of Christ, but they with al other shold be associate to the church in al times and places. Furthermore certain it is, that as the body can not bee absolutely per­fect, if it want any, euen the least member, so Christe counteth not himselfe perfect til he hath euery one of his mē ­bers, namely the beléeuers vnited vnto him. And this body of Christ which is y ^e Church, receiueth life from him, yea euery mēber is nourished, kept & maintained by one & the same spirit, which being derided from Christ, spreadeth it selfe by equall measure according to the proportion of fayth into euery be­leeuer. So as the spirite of God is as it [Page 219] were the soule of the Church, whereby euery member receiueth of the ful­nes of Christ, being quickened by him, & liuing by a common life with Christ, whereby they are assured that they are one with him, and haue life in him. So as Paul. Gal. 2.20. testifieth that when he was in Christe, he liued not, but Christ liued in him. And albe­it the members of Christ haue not al­wayes a like feeling of life in them selues, but somtime they seeme to be benumbed and a colde as it were, ha­uinge no nimblenesse or agilitye in them selues, yea as it were a sleepe and voyd of feeling, so as they scantly can haue comfort, that they are of the body of Christ, yet this hindreth not, but that they are ioined still to theire heade, sith it is as impossible that any member, that is truelye grafted into Christe shoulde perishe, bee cut or wante lyfe, as it is impossible that Christe him selfe shoulde wante life. I speake this in the respecte of the free grace of God, communicating lyfe vnto vs in Christe, also for the [Page 220] comfort of such poore soules, as beeing graffed into Christe by faith, hauing also felt of the power of his death and resurrection in truth, in that they are refourmed from their former wayes and desire to please God in holinesse, yet in the present feeling of their mi­series and imperfections can not haue comfort, but lye as poore members wounded and panting for life for the time, when yet life is not vtterly out of them. As for the bold and presump­tuous sinner or libertine, as he neuer tasted of the life which is in Christ, by mortification and sanctification, so he hath no warrant yet that hee is of Christ, and therefore I can not assure any such of the certainty of that life. This vnity and coniunction is also fi­gured vnto vs in the simile of a buil­ding or house. For we are all lyuely stones of a spiritual building, couched and layd vpon Christ Iesus the foun­dation and corner stone of the buil­ding. As 1. Pet. 2.4.5. So that as ma­ny stones couched and placed together in order do make one building, euen so [Page 221] Christ and his members become one spiritual house. Also as as the breade and wine receiued into our bodies, be­come one with our nature and sub­staunce, so Christe and his members become one and are as it were incor­porate togeather. They therfore which by faith receiue Christe Iesus in the Sacramentes, applying him with all his riches and mercies vnto them selues, may conclude with the spouse, I am my beloueds and my beloued is mine, &c. But this spirituall societie and coniunction is most liuely naturally and comfortably portraitured out vn­to vs, in the vnion and fellowshippe which is betweene man and wife, as the Apostle Paule doth worthely men­tion in the fift chapiter of his Epistle to the Ephesians, verse 30. affirming that we are members of Christes bo­dy of his fleshe and of his bones. And what more nearer societie of life is there then that which is betweene man and wife, who of two are made one fleshe, haue al thinges common, are a like intiteled to all commoidties [Page 222] and riches, the one hath a right vnto the other, that they are sequestred from all other to haue and retayne a perfect and continuall society in them selues? The societye of Parentes and children is great, of masters and ser­uaunts as part of a houshold, the soci­ety also of brethren and kindred. But this exceedeth all other, yea it is pre­ferred aboue all other Societyes, as moste comfortable, neere, secrete and continuall. But such is the infinite loue of God towards vs, y ^t he hath not onely affianced vs to his Sonne as friendes and brethren, but euen made vs one with him and he with vs. Oh Heauenly, holye, comfortable and moste sweet fellowship. No mar­uell then though the Spouse here so cheerefullye and confidentlye affir­meth that shee is her beloueds, and her beloued is hers: wherein shee doth not onely ioy that she is one with her beloued, but also aduoucheth her faith to him, warranting her selfe of all his rich, Heauenlye and incompara­ble dowrye. Thus all the beleeuers [Page 223] shoulde labour to assure them selues of this holye vnion and society with Christ, being perswaded that not only the heauenly Saints, or the excellent seruants of God which exceed others in holines, knowledge and godlines, or y ^e Apostles, Pastors, Preachers or suche like are one in Christ, and so happy: but euery faithfull man and woman must be assured in some measure, by the spi­rite of adoption that they are one with him. For sometime Satan would vn­dermind the poore afflicted souls which are snarled in y ^e cōscience of their own infirmityes & corruptions, perswading them that though the Church be one in Christ, neither can be seperate frō him also the prophets, apostles, godly lear­ned men, or suche in whome they see greater graces far way then in them selues, they easily grāt such are happy & may be sure of saluation in Christe. But I miserable wretch y ^t I am (saith the poore afflicted conscience, humbled in y ^e sight & loathing of the corruptions & remnants of sinne) I am not like to them: I cānot haue that ioy in Christ, [Page 224] [...] [Page 225] [...] [Page 226] [...] [Page 227] [...] [Page 194] [...] [Page 229] [...] [Page 230] [...] [Page 231] [...] [Page 232] [...] [Page 233] [...] [Page 234] [...] [Page 235] [...] [Page 236] [...] [Page 237] [...] [Page 238] [...] [Page 239] [...] [Page 240] [...] [Page 241] [...] [Page 242] [...] [Page 243] [...] [Page 244] [...] [Page 245] [...] [Page 246] [...] [Page 247] [...] [Page 248] [...] [Page 249] [...] [Page 250] [...] [Page 251] [...] [Page 252] [...] [Page 253] [...] [Page 254] [...] [Page 255] [...] [Page 256] [...] [Page 257] [...] [Page 258] [...] [Page 259] [...] [Page 260] [...] [Page 261] [...] [Page 262] [...] [Page 263] [...] [Page 264] [...] [Page] [Page] [Page] [...] [Page 224] and in his worde which I see others haue, neither can I profite in know­ledge by the worde, I can not pray so zealously as others doe, neither can I haue that assuraunce of Gods fauour and of saluation which me thinkes o­ther seem to haue, my sinnes are grea­ter then theirs. Also I haue such vile, damnable and hellishe thoughts come vpon me sometime, as I thinke it is impossible the children of God shoulde be troubled with, especially when I woulde ratherest prepare my selfe to heare the word reuerently, or to pray faythfully. Therefore I can not per­swade my selfe that I am one with Christe and shal neuer be cut off from him. Many such like thinges I know arise in the heartes of the Godly some­time, and many such replies dispute in their thoughtes and mindes often­times, whereby Sathan woulde faine make them weary of the meanes of their saluation, and because they can not profit by them as they would, and when they would, therefore they sus­pect them selues, calling their owne [Page 225] estate into question not hauing for the time anye comforte, in this holy and comfortable societie whiche is in Christe. Thus poore soules they many times are troubled with their owne shadow, euen then when they striue to come neare to Christe, and are in deed nearest to him some time, when they thinke them selues furthest off. But such is the loue of our God that he hideth it from vs, that we may af­ter be the surer of it. Howbeit certaine it is (if I may speake from experience in my selfe and some others, whose state I haue been priuy vnto) that ma­ny times such replyes afore mentio­ned, namely that we are inferiours to other in knowledge, in zeal, in praier, &c. whereby we faint and suspect our selues and such like motions as rise vp in our selues, spring partly from a se­creat enuye sometime in our nature which is not seene to our selues, part­ly of our incredulitie and of other in­firmities in vs, as also partly of Sa­thans mallice which wold discourage the godly from vsing the means wher­by [Page 226] we may goe forward and perseuer. But howsoeuer it be, these motions spring of our nature, the roote wherof is incredulity and want of faith, yet so that such motions as hurtfull as they are, yet are they not vtterly voyd of faith. For a certaine sound sead of faith remayneth in the saints of God, euen in these tumults and vprores of of the minde, in so much as there re­mayneth a certaine earnest lingring in their hearts towardes Christ, coue­ting to be assured of the truth of Gods promise in them selues, which con­cerne euerlasting life, yea and desiring to feele that comfort of his loue which for the time they can not feele. Which I dare warrant to that soule y ^t feeleth these in truth, that they are sure argu­ments, certain and infallible tokens, that he is one with Christ. For as that member which is a sléepe, benoumed, brused or hurt, do not cease to be a mē ­ber of the body, though it looseth some strength for the time, but is after reco­uered to strength and féeling again, so euery hurt or wound which the saints [Page 227] of God haue of their infirmities, is not by and by a cutting off from Christe. For this continual societie or vnity of Christ with his Church, is not for a time but for euer, not onely in y ^e whole Church, but also in euery particuler member thereof. Rom. 8.35.38.39. Paule triumpheth in the person of the beleeuers, that no­thing coulde seperate them from the loue of God, which is in Iesus Christ our Lord. Though therfore many od thoughtes or surmises may incumber vs for a time, so long as we dislike them in our selues, stryuing against them, groning for grace of God to sup­presse them: yet we may boldely saye with the spouse, I am Christes and Christ is mine, for so long as we hold him ours hauing a true, hearty and longing de­sire after him so long wee are his. Of this vnitye commeth necessarily that certainty of perseueraunce and of saluation, 2. The cer­teinety of perseue­rance and saluation of the saints. which the Saintes of God haue in this life, which is the second thing that I noted vnto you out of this conclusion of the Spouse. For looke of what condition the roote [Page 194] and stock is (concerning the vnity and abiding) of the same condition and na­ture are the braunches, but Christ the true root and Vine is eternal, therfore his Church or company of the belee­uers which are the braunches of that Vine, are eternal. The head is eternal, therfore the body and members are e­ternal. The foundation of that spiritu­al house neuer decayeth, therfore ney­ther the building. The husband of the Church is euerlasting and can not pe­rishe, therefore the company of the be­leeuers which are his wife can neuer perishe. For the reason of the conse­quence of these argumētes, standeth in the nature of those qualities that are in God, and not in the nature of the things them selues. For as Christ can not cease to be eternal no more then his father can, so the state of the godly can not cease to be eternal, vnles God and Christ shoulde cease from their e­ternity. For whatsoeuer quality is re­sident in the nature of God, is alwais the same because the Godhead is not mutable nor contrary in it selfe, but [Page 229] alway like it selfe. Wherefore vnlesse God and Christ shold cease to be them selues, the Church or beleeuers which were elect before al time can not cease to be eternal, in so much as the loue wherewith he loueth his eternal and chāgeth not. For Io. 13.1. Those whom he loueth, to the ende he loueth them. So that the Godly which haue once in truth tasted of the loue of God, can no more perishe then the loue of God it selfe can perish, or his mercy come to an end. This causeth the spouse in the confidence of Gods fauor to assure her selfe that Christ is hers. Now as this is true in the whole Church that it is permanent and can not perishe but be saued. So is it true in euery member, wherby they may be assured of salua­tion in them selues and of their perse­rance. How soeuer the Papists would hold soules in vnstablenes, in suspence and doubt of their saluation alway. Certaine it is, that in some measure, the children of God haue assuraunce of their saluation in this life, though not at al times alike, nor al men alike as­surance. [Page 230] That the Church or elect in general can not but be saued, there is no man I suppose that doubteth. But if any doubt I wil set down such proofs as come into my mind, wherin the perseuerance of y ^e elect shal easily appear, but we must looke into thē with y ^e eyes of faith, for y ^e eies of reason are not able once to looke vp into these misteries of faith. psa. 125.1.2. They that trust in the lord, are as mount Sion which standeth fast for euer, & can not be remoued. Also psa. 89.30. God promiseth his mercies shal be eternal to Dauid, after hee addeth y ^t if his children sin. Then I wil visit their transgressiō with the rod, & their iniquity with strokes. Yet my louing kindnes wil I neuer take from him nor falsify my truth. This being true in Dauid, is also true in euery beléeuer. Esa. 43.4.7. he shew­eth that as God maketh a precious ac­count of his people & loue them, so they should be called by his name & intitled to his inheritance, & he could not neg­lect their saluatiō, but he must also neglect his own glory. Likewise in his 49. chap he inferreth y ^e church, Esai. 49.14. and verse 15 cōplaining that the lord had forsaken thē: but the [Page 231] lord answereth, y ^t his loue surpasseth y ^e dearest loue of mothers towards their children, so as he can not forget them, vnles he forget him self. In so much as He hath grauen them in the palme of his hands, and they are euer in his sight. and verse. 1 [...] The Lord Christ affirmeth. Math. 16.18. That as the church is founded in him self, So it should neuer perishe, neither the gates of hel should preuail against it. The like certainty of the saluation of y ^e be­léeuers, our sauiour Christ auoucheth. Ioh. 10. ver. 28.29. That they which are his sheepe & obey the voice of his worde, shal neuer perish but haue euerlasting life. Confirming his assertion by a reason drawn frō y ^e nature of God his father, y ^t it was as impossible for any which truly beléeued in christ Iesus & obeyed his voice to perish, as it was for God his father & him selfe to be ouercome, which cā neuer be, therfore nether can y ^e beleeuers be frustrate of life & salua­tion. For he reasoneth y ^t because his fa­ther & he is one, & his father was of al power absolut y ^t none cold euer master him or preuaile against him, therefore [Page 232] none could euer master him or preuail against him, therefore none could pre­uail against Christ him selfe, being e­qual with his father in infinit power. Therefore also consequently none can preuaile against the saluation of his elect, which are in Christ Iesus. So that God hath layde vp the saluation of euery beleeuer in him selfe in the heauens, 1. Pet. 1.4.5. without the reach of Sathan hel, the Pope and sinne, so as we can not be defeated of it. Yea none can de­priue any of the Godly and faithful of their saluation, vnlesse they first robbe God of his infinite power, & set Christ a side from that glory wherewith his father hath glorified him. Yea shal I speake further? (But in reuerence of Gods frée grace) the faithful thē selues can not cut off them selues from their owne saluation, nor forfait it, because it is not layde vp in them selues but in God, in whose custody it is. True it is, we giue God cause in our selues to frustrate all his graces towardes vs: But God will accomplishe his worke and finishe it in his seruaunts. [Page 233] Neither let any Libertine hereof con­clude, that he will liue he careth not how, because if I beleeue I am sure al my sinnes cannot loose my saluation, I answere: faith is neuer seuered from obedience nor from a good conscience, 1. Tim. 1.5 and a pure heart which spring from faith which is careful to please God, so as such haue no fayth but an opini­on of fayth. Neuertheles I affirm it to be true, that the sinns, infirmities and falles of the Saintes of God can not frustrate their saluation, because God looketh not on them but in Christe. Shall this therefore ad courage vnto men to sinne? God forbid: nay they which are truelye humbled as they know, that God wil not for their sins cast them away. So they dare not for their liues to sinne vpon hope, though they are manye times foyled sore of their infirmities. So that although I herein minister comfort to the trou­bled soule, so I must say to those that presume vpon these great and eternal riches of Gods grace, making his mercies a bawde for their sinnes: certain­ly [Page 234] they are without all true loue to God, and must not once looke for any comfort, but be assured that as yet they are voyde of the benefite of sal­uation, and are in a damnable and Hellishe estate. For beeing without the Church, in that they shew foorth no fruites of obedience to the worde, &c. they can not looke for saluation, sith without the Church there is no saluation. Without Noahs Arke was no life. All perished in Iericho that were not in Rachabs house, so in the Church onely is saluation, without, nothing but hell and damnation. E­uery man therefore must labour to be a member of the church of Christ, yeel­ding obedience to the calling of God by the preaching of his word that they maye bee flocked into his folde and Church. For men must know that election must not be seuered from an effectuall calling which worketh in time in the true beleeuers. It is a blessednesse in deed that we are elec­ted, but if our election be not ratified by the spirite of sanctification, and [Page 235] that we haue not good euidence of it in our owne conscience, what shal it boot vs? Therefore the Psalme 65.4. After they of the Church had com­playned of their sinnes as lets to their Prayers before God, so as they beganne to suspect their owne estate because of sinne, they conclude to the comforte of their conscience, that their blessednesse stood not in them selues, but in the election of God. Blessed is be whom thou choosest and causest to come vnto thee. So as these two are ioyned togeather, name­ly election and calling, or vocation in the passiue sense (that is) that God causeth his to come, for none come of them selues. Now therefore it is expedient that we make our election sure by good workes. 2. Pet. 1.10. Yet muste we not measure our election by our good workes or the perfection of them. For we see when the seruants of God suruey their hearts to gather comfort by their calling, or by those graces which they haue tasted off, to looke on their faith, hope, obedience, loue to­wards [Page 236] God or their neighbours, alasse when they ouerlook al their best works that they can reckon vp, yet they can not haue comfort in them, if they shall onely stay in them: but they must from the effectes of theire calling (which if they be in trueth are good euidences and argumentes of comfort) looke into this originall of their happinesse, Bles­sed is be whom thou chusest. &c. For this is the fountaine of blessed es vnto vs. Then in the second place we may say, blessed is hee whome God causeth to come to him, and he y ^e feareth God, lo­uing and obeying his worde careful­ly and vnfeinedly, &c. Which al fruits of our calling are not causes of oure happinesse, but testimonies and war­rantes through the earnest of the spi­rite that we are happy.

But it may seeme somewhat na­kedly affirmed of the Spouse without proofe, when she professeth her selfe to be her beloueds and that her beloued is hers, when she addeth no reason of it. For albeit many grant that they which are truely in Christ, and in the [Page 237] fauour of God they are happy, they can not but doe wel and are of the sure grounde. But here standeth the questi­on and difficulty of the cause, howe e­uery man may knowe that hee hath part in that vnity of Christe, and how a man maye bee sure of saluation in this life. To come to this point, wee must first consider that that which is spoken in the scriptures concerning the saluation of the Church or elect in general, with the causes & effects ther­of, is spoken also of euery member of the Church, and is true in both. As for example, if it bee true, that the Churche or Elect were loued and elec­ted of God before the beginninges of the Worlde, then this is true, euerye faythfull beleeuer was elected before al times. Agayne if the Churche bee called to the participation of the gra­ces of God, then euery faithful belee­uer is. Also if the Churche bee holye, then euery one of the Churche is al­so in time called to bee holy. If the church be redeemed and the sinnes therof pardoned, that it be sanctified, iusti­fied, [Page 238] saued and glorified in the ende, then euerye beleeuer (which is of the church) is redeemed, his sinnes pardo­ned, is iustified, sanctified in time, sa­ued and glorified in the ende. If the Church or elect in general can not pe­rish, but is permanent, induring and sure of saluation, then neither any one member of the church can perish nor be lost, but is permanent and sure of sal­uation. Nowe this wee must consider when I speake of the assurance of the Children of God: I vnderstande not such a certantye as is not mingled at all with any doubtfulnesse. For the best assured is not alwayes alyke per­swaded of his saluation, neyther haue all men a like feeling of the comfort and assurance of eternall health. For sometime it is in the Ecclipse, and the comfort of Gods fauour, is intercepted from vs by the cloudes of our infirmi­ties, so as the eyes of our faith are daze­led. But at sometimes at least, the Children of God haue some good assu­raunce of their saluation, though for the most part they seeme to hang in a [Page 239] mammering. Also othersome haue not so full a sight of it as others haue. Partly because of manye corrupti­ons in their nature, which they la­bour not so earnestly to purge as they ought. Partly also because the pro­portion of faith or the knowledge of God is not a like in al, but some more some lesse. But we shall in vayne speake of the assuraunce of the grace of perseueraunce or certaintie of sal­uation, vnlesse we looke vpon the head spring of Gods mercyes in Christe Iesus, with the eyes of faith and so­bernesse: also vnlesse we haue the te­stimony and earnest peny of the spi­rite of God, whereby we are sealed a­gainst the day of redemption. For if a­ny man haue not the spirite of Christ, he is not his. Rom. 8, verse. 9. Ephes. 1.13.14. Rom. 8.14. Gal. 4.6. Of the other side, They that are led by the spirite they are the sonnes of God sith God hath sent foorth the spirite of his sonne into their heartes which cryeth Abba Father. Which as Paule sayth in the eight of y ^e Romans, beareth witnes with our spirit that we are the children of God, Rom. 8.16. if we bee [Page 240] children then heirs also of God and annex­ed heirs with Christe. Hitherto agreeth that sentence of Iohn in his first epistle chapter 4.13. 1. Ioh. 4.13. Hereby we knowe that wee dwel in God and God in vs, in that he hath giuen vs of his spirit. Yet it may be some man wil reply how shal I know that I haue the spirite of God and Christ? I aunswere that by the fruites of the spirite of sanctification, wee may haue good comfort and perswasion that wee haue the spirite of God. Paul in his E­pistle to the Romans chap. 8. If Christ be in you the body is dead concerning sinn, Rom. 8.10.11 but the spirite is life for righteousnes sake. If the spirit of him that raysed vp Iesus from the dead dwelleth in you, be that raysed vp Christ from the dead shal also quicken your mortal bodies, for his spirite that dwelle [...]h in you. Where the Apostle sheweth that Gods spirite worketh mortification in his saints, renuing them to a new life, purging dayly the corruptions of sinne and remnant of iniquity, which by de­grees diminish in the saints. Whosoe­uer therefore tasteth of true mortifica­tion and sanctification, hating sinne in [Page 241] truth, labouring to reforme the same, desiring to growe in holinesse and a new life, applying his heart to be go­uerned by the worde in obedience, though he taste of the remnauntes of sinne, which wil neuer be fully purged in the saints, til they are restored ful­ly in the appearing of Christ Iesus, in that person vndoubtedly the spirite of God beginneth to haue a worke, and to incorporate that person into him­selfe, that he may be one with Christe and may put on Christ. Many circum­staunces there are which time wil not suffer me to note vnto you concerning this matter. But sure it is that these are generall and infallible notes which I haue mentioned, whereby a man may be perswaded (these being in him in trueth though vnperfect) that hee shal neuer fal vtterly away, labouring to shew forth the fruite of faith, hope, patience, obedience, loue to the worde, towardes his brethren, a care to keepe the worde, beeing prepa­red or vnfainedly desiring to [...]e prepa­red to be parteners with the saintes of [Page 242] God in affliction and in the confirma­tion of the Gospell, [...]m. 8.17. suffering with Christ that we may also be glorified with him, for these fruits caused Paule to affirme (as I noted before) that he was perswaded of the Phillipians, that God woulde perfite that good worke that he had begun in them, euen to the daye of Iesus Christe. Now if this worke of perseuerance were our own, we might iustly suspect that we could neuer be saued, or if God hauing be­gun in vs, should after leaue vs to our selues to finishe vp our owne saluati­on, then wee might well doubt of lyfe: But sith God which is a perfect workeman beginneth (who leaueth nothing that he taketh in hand vnfi­nished) to worke grace, faith, sanctifi­cation, obedience, loue and mortifica­tion in vs, (though they are not per­fect and absolute in vs) he can not but finish his owne worke and perfite his saints. Hereof Dauid boldly, confident­ly and comfortably, insulting vpon, and triumphing against all troubles and afflictions. Psa. 138.8. concludeth [Page 243] with full assurance, That the Lord will performe his worke towards him, Adding a reasō, because His mercies endured for euer. And yet he ascribeth the worke of perseuerance vnto God, ending w ^t this suite. O Lord forsake not the worke of thy handes. Charging the Lorde that he was his worke, in that he had framed him a new by his spirite, therefore it could not stand with the Lordes mer­cy to cast him off. Oh valiant faith in the seruant of God. Thus God euer perfiteth his worke in anye one that belong vnto him, but the time of his working and the mesure, he reserueth to him selfe to appoint at his pleasure. So that though we feele not his quickning grace when we desire it, (nay sometime it seemeth to be furthest off when we craue it and neede it most) also though wee haue not that mea­sure of his grace which we woulde haue, yet let vs not faynt, but waite on the Lorde with Patience and prayer, for certainelye except the Lorde will deny him selfe (I speake with reuerence of his glorious ma­iesty) [Page 244] he can not but giue to him that hath, [...]th. 13.12. and he shal haue aboundantly, yet he can not but make an ende in his seruaunts when he hath once begun. Not that God is tyed to vs at our com­maundement. But ipsemet sibi est ne­cessitas. He is a necessity to him selfe, for his mercies are eternal. But this I haue sufficiently prooued afore. Yet in a worde note this, that God hath tyed his power to his will and pro­mise, that whatsoeuer he willeth and promiseth in his worde hee can not chuse but doe it. Whatsoeuer he hath denyed, that he doth not. In this sense God sayth, Gen. 19.22. That be can doe nothing to Sodom before Lot was departed. But to returne to the Spouse againe, though shee doth not fully in this speech set downe the reasons that might per­swade her of this certainty: yet if we consider all the former circumstaun­ces of her comming on or obaying of her calling, we shal finde worthye fruites which she felt in her selfe and expressed, that might yeeld some ar­gument of this certaine perswasion. [Page 245] As this: her heart lying after Christe in the beginning of her calling, thogh many lets mette with her, also the complayning of her vntowardnesse which bewrayed a sight of her wants. Furthermore her trembling at his displeasure or fearing at his word be­ing affectioned towardes him. Fi­nally her seeking and inquyring af­ter him euen when daunger was, her zeale in following him, not onely when others forsooke her, but euen when many sought to hinder and mo­lest her. Thus recouering her zeale she procured others by conferring of the excellency of Christ, to be parte­ners with her in seeking after him. Which al were worthy fruits of faith, that might giue her comforte to con­clude that shee was her welbeloueds. Thus euery man must labour to come to some assuraunce of his future e­state, that we may not liue alwayes to doubt, but that we may bee ready to passe in peace at our latter daye, hauing assuraunce that we shal dye happely and well: yea, that we may [Page 246] haue the eyes of faith to looke into our saluation, so farre as wee maye saye with Simeon, Lorde now lettest thou thy seruaunt depart in peace accor­ding to thy worde, [...]uk. 2.29.30 for myne eyes haue seene thy saluation. Also that we may with Iob, stand perswaded through saith that our redeemer lyueth, and that we shall See God, not with other, but with these same eyes. [...]ob. 19.25.27 In the meane time let vs labour to glorifie oure God by oure obedience, fayth, loue, and newnesse of life, that we maye shewe how we are one with Christe by this that he maye liue in vs and we maye dye so our selues: that so we may in this lyfe bee sure of sal­uation afterwarde. For what my­serye is it to lyue, and in the ende not to bee sure of saluation? To this purpose Iohn in his first Epistle, cha­piter 3. verse 2. sheweth that the loue of God is great in y ^t he hath admitted vs to be his sons, after he addeth, That we are euen now the sonnes of God, but it doth not appeare what we shal be: that is, we see not now fully what glory [Page 247] the Lord hath layd vp for vs. But we are assured that we shal be like to the sonne of God. So then the faithfull haue their comfort and assuraunce in this lyfe, of obtayning life after. Also Paule affirmeth vnto Timothy, 2. Tim. [...] That he was sure from hence forth there was layd vp for him the crowne of righteousnesse, which the lord the righteous iudge should giue him at the last day. And because we shoulde not make exception and saye, yea Paule was a notable instru­ment of God, I easly beléeue he might be sure of life, but I am nothing to Paule, &c. therefore he addeth. That crowne is not layd vp onely for me, but for al them also that loue his comming or ap­pearing. For sure it is, God hath com­mitted vs to the custody of him that wil neuer see vs perish, and he againe moste carefully committeth vs to his father. Ouerlooke I pray you, with all diligence that heauenly prayer of our Sauiour Iesus Christe in the 17. Chapiter of Iohn, especially from the sixth verse, to the ende. Which is full of moste Heauenlye and won­derful [Page 248] comfort if the Lorde giue vs eyes and hearts to see and vnderstand it aright. Christe there noteth these qualities chiefly, in his saints. After the fountayn of their election discoue­red which issueth out of the free loue of God, he saith of them that they kéep his worde. 2. They acknowledge all good thinges to come from God tho­rough Christ receiuing them thank­fully as from him, also they receiue his wordes and are assured that hee came from God. And because he was to leaue his Disciples and to departe concerning his corporal presence, hee therfore committeth them in this sort to his father saying. Verse 11. I am now no more in the worlde these are in the world and I come to thee. O holy father keepe them in thy name, euen them whom thou hast giuen me, that they may be one as we are. This vnitie he prayeth for in al that shold after beleeue, that they may be one in God and Christ, as be and his Father was one. O wonderfull care of so gracious a Patron. In these wordes Christe sheweth that [Page 249] as the father and the som [...] are one, so as they can not be seuered, so also they which are in Christ, in whome these foresayde effectes are to bee founde in trueth in some measure, are one with God and Christ, so as nothing can de­uide nor seperate them asūder. Which is a wonderful comfort to the Saints of God, that their happy life and eter­nal being, is necessarilye after a sorte ioined with the life and eternal being of God and Christe. He meaneth not that the saints are so one with God as he shoulde bee hominified with man, and man deified with God. For this foolish and doltishe blasphemye of the Family of loue is so absurd, as it were a folly to spende any speech in the con­futation thereof. But as the godly are in Christe and so sure of saluation, so they must not loyter in hope and neg­lect their calling, now because men are subiect to this sliding, our Sauioure Christ in that 17. of Ioh. Iohn. 17. ver. 15. pray­eth that his father woulde keepe them from euil, sanctifying them in his trueth which is his worde. For that [Page 250] is the ordinary means and instrument whereby God vpholdeth his children, and we abide in him and hee in vs so long as we abide in his doctrin, 2. Iohn. 9. which is easily seene in this, that Sathan sée­keth nothing more then to weaken our fayth in the worde, raysing vp so ma­ny opinions, sects and heresies: there­fore this should stirre vs vp to watch­fulnesse.

Thus we see the Spouse might law­fully conclude of the certaintie of her vnity and perseuerance with her hus­bande. Yea al of vs by her example should labour to haue the like perswa­sion of our selues, affiancing our selues also vnto Christ, praying for the fruits of the spirit of adoption in vs, that we being careful to keepe the word, to be­leeue and receiue it, that being assured that Christ was sent of God a sauiour vnto vs, maye imbrace him heartely with al his heauenly riches, stryuing to ouerstride al lets that might hinder vs from cōming to him, being zealous of his glory & truth, stirring vp others by our example, professing his name [Page 251] boldly, exercising all godly exercises, hearing his word, praying oft & heart­ly vnto him, ioyning in the company of the godly, beeing humbly thankfull vnto God for his greate mercyes in Christe: so as euery one of vs may be bolde in truth and feeling to say, I am Christs, and Christ is mine. O let vs inde­uour our selues (my deare brethren) that we may haue a liuely tast & assu­rance, of this heauenly and spirituall communion, vnity, coniunction society and felowship with Christ Iesus, that we may stande perswaded of his eter­nal loue towards vs and of our owne saluation in him. For alas it maketh me tremble to think what a miserable state y ^e doubtful vnbeléeuers which la­bour not to haue any assuraunce of life shall come vnto. Who as they neuer were in Christ, nor tasted not in truth of the effects before mentioned, so shall they be without christ in eternal paine banished from the presence of God & of his glorious angels, without the fauor of God & without life it selfe. But let not those be dismaied which doubting [Page 252] sometime yet in the middest of their doubt desire to be sure of Gods fauour, for the vnbeleeuing doubters haue no suche desire in truth, resting vpon the word, and waiting for further grace and assurance. I know our nature wil neuer make an end of replying against the certainty of our saluation, because of the imperfections and infirmities of the Children of God beeing ful of dis­trust many times. For when we consi­der our estate in our selues, howe wee are short of all duties, vnfitte to serue our God in al true obedience, finding many treasons and rebellions in our selues, being ignorant in his truth, al­so when we profite not by the word, by praier, neyther preuayle as we would agaynst our imperfections, infirmities and corruptions: then we doubt of the Lordes loue towards vs, suspecting of his work in vs, fearing least al our former profession be in vain, and can see nothing that should giue vs comfort of the fauour of God towardes vs. Thus we suppose the loue of God and his fa­uour to be inconstant, measuring them [Page 253] by our infirme and weake faith, or by the scant measure of our obedience. But what shoulde such a one doubt of the grace of God, who seeing his wants, loathing his sinnes, stryuing against them, louing the word vnfay­nedly, desiring to haue a heart to pray without hypocrisie, labouring for a new life, beeing angry with him selfe for sinne, and that he can no more pro­fite by the worde, in knowledge, true zeale, humility, loue, patience, and de­siring hartely that he may neuer start from the obedience of God and his word? Can it be that when the Lorde loued vs before we were, ye when we were his enemies, before our calling of his free mercye, that he wil now loath vs, leaue and forsake vs vtterly when he hath begun his owne worke in vs? Could he loue vs when we were in our sinnes without remorse of con­science: and can he now hate vs when we indeuour to leaue our sinnes and are vexed that we can no more grow in godlinesse and obedience? Could he loue vs when we were voyde of his [Page 254] grace, and vnsanctified? and can hee abhorre vs when hee hath begun san­ctification in vs by his worde and spi­rite? shall wee measure the loue of God by our infyrmities? or shall wee thinke that his loue lasteth no longer then wee stande in full obedience? In deede wee must continue grounded in the trueth, and Paule after the menti­on of the constant estate of the fayth­full, prayeth still for the increase of grace, because wee can not bee perfecte in this earth. But God who begin­neth and calleth vs is faythfull, The. 5.24. Thes. 3.3. which will also doe it: yea, hee is faythfull whiche will stablishe vs and keepe vs from euill.

Furthermore, what moued the Lord to beginne any beginning of grace in vs? did not his owne free mercie and loue? and the same cause also mooueth the Lorde to continue and holde out his mercies begunne to his saintes vn­to the ende. So Gen. 18. Gen. 18.18. God reasoneth and taketh occasion from his owne mercies to bee still mercifull vnto A­braham.

So that God doth not measure his mercy by our faith or obedience, but by his owne loue and nature, that as his loue is eternall, so his mercyes haue no ende. Oh d [...]uinity vnspeakable, Oh infinite loue, Oh gracious mer­cye, Oh the wonderfull goodnesse, constancye, truth and faithfulnesse of so louing and kynde a God, towardes vs poore, miserable, vyle wretches and crauling Wormes. But as for the contemners of grace and they which herevpon shal presume of their good estate without good testimonye of the Lordes worke in them, not louing his worde, not hearing nor obeying the same, nor beeing care­full to mortifie seuerall sinnes in them, not caring but neglecting to refourme them selues and their fa­milyes by the worde, nor exerci­sing Prayer a necessarye fruite of faith, &c. Let suche bee assured that the Lorde hath not begunne his woorke in them yet, nor made them priuye to his eternall and free loue: But they are voyde of the [Page 256] earnest peny of the spirite of God, and in danger to be damned from the pre­sence of God. For he shall come in fla­ming fire, [...]. The. 1.8.9 rendring vengeaunce to them that know not God, nor obey vnto the Gos­pel of our Lord Iesus Christ, which shal be punished with euerlasting perdition from the presence of the Lord, and the glory of his power. This might make the con­temners and neglecters of the word to tremble if their heartes were not clo­sed vp to destruction. Therefore if we want the effectes a fore say e, or haue them but in a shew or in hip [...]sie, let vs feare: for the hypocrites may goe very far, so as in outward apperaunce there appeareth no difference betwéen them and the children of God. Let vs then beware that our harts deceiue vs not. For hypocrites may confesse their sinnes and that to the seruants of God may also craue forgiuenesse, desiring the prayers of the Godly but more for the escaping of the punishment of sin, Exo. 10.16.17. Acts. 8.24. then the hatred of the sinne it felfe as Pharao did, and Simon Magus. Hypo­crites may seeme to haue a great tast [Page 257] and ioy in the happy estate of the righ­teous, and a desire to haue part of their felicity as Balaam, Num. 23. [...] & 24.4.5. excelling in some gifts of knowledge, yea they are forced to blesse and fauour the righteous, but al this as men in a traunce. 1. Kin. 21.2 27. They may repent after a sorte with Achab, who yet was solde to do wickedly, and as Iudas who hung himselfe. For the repentance of hypocrites is not ioyned with a hatred of their sinne, nor a de­sire of change and amendment, neither yet with the hope of Gods fauour, but either they are ouercharged altogether with the horror of the punishment of sinne, but not of the sinne it selfe and so dispayre: or else they harden their heartes agayne in their sinnes, and so purpose not vnfeyned amendment of life: therefore though they seeme to re­repent often, yet are neuer the better. But the godly as they tremble & shook at y ^e horror of the punishment of sinne, so they also hate sinne it selfe, desiring and longing for a new change in them selues and a through amendment, panting, [Page 258] thirsting, breathing and vnfay­nedly longing to taste more and more of the fauour of God. Furthermore hy­pocrites maye striue for the defence of religion, inferre scriptures for their purpose, may finde fault with the ig­norant and dumbe ministery, maye boast them selues to be of God as A­bilah did. Chr. 13.4. vers. 9.10. Yea they may be hot against papistry and idolatry, and yet faint from the true faith in God, and bee hurtfull and mercilesse towardes the saintes of God as As [...] the king was. Chr 15 9.6. & 16.10.2. Yea hypocrites may after a sort reue­rence the ministers of God, and doe good thinges whilest the preachers are with them, furthering religion and countenancing after a sort good things for the time, [...]. Chro. 24. [...].6. Mark. 6.20. as Ioash did in the dayes of Iehoiada the priest. And as Herod in the dayes of Iohn the Baptist. And yet in the ende turne againe to idolatry and slea those that rebuke them, as Io­ash did. 2. Chr. 24.21. Hipocrites may assemble with the saints of God to holy exercises, and frequent the same as Achitophell did with Dauid. Psa. 55.13.14 They may receiue the [Page 259] word with ioye and bring forth some kind of fruit for a season, Math. 13.2 [...] they may re­fourme them selues in their outwarde maners and in their speeches. Final­ly hypocrites some of them may come to these pointes, to be lightened with knowledge, to tast of the heauenly gift to be partakers of the holy Ghost, (concerning the giftes thereof, though not of the spirite of sanctification in them selues) to tast of the good word of God for the time, and of the powers of the world to come. Thus farre may hypo­crites goe, which yet because they are not refourmed vnto the image of God, and tast not in truth of the spirit of re­generation, they are but as vanitye and shall perish as the smoke. Those points I note to the end that the wic­ked hypocrites might not presume vp­pon this doctrine of comfort, for the saints of God that truely begin to tast of regeneration, & that the godly also might bee humbled to examine their heartes that they maye bee sure, that though the measure of grace in them be scant, yet that it be sound and in [Page 260] truth in them. I can not stande to set downe the Antithesies and oppositions of the qualities of the hypocrites and of the Godly, to shewe in particulers wherin these things differ, yet I know if time woulde serue it were profitable for the children of God. Neither can I stand to shew of the other side how far the Godly may slyde and yet be reco­uered, and the difference of the fals of the hypocrites and of the righteous and beleeuers. For true it is that the saints of God though they can not vt­terly fal away from God or from grace (as we haue already prooued). Yet some of them some times fal very far, yea and that not only before their cal­ling, but also after they haue truely ta­sted of grace. If I should recken vp the fal of Noah after the flood, the fall of Lot, the fall of Dauid, Solomon, Peter, which fel into grosse sinnes after their calling: (For, as for the example of Paule, Magdalen, Mathew, Zacheus, who were notoryous sinners afore their calling, and were truly conuer­ted: these examples stand not so fitly to [Page 261] this point which I speake of, but the other sinning after their calling, for these after sinnes, be they that wound some of y ^e saints of God so déepely) if I say I should mention the example of them sinning after their calling, no man must be so bolde to presume to ex­tenuate their sinnes by them, or boul­ster their fals by their slydings (as the hypocrites doe against whome the wrath of God shall smoke). But the children of God they may sée somwhat hereby how farre some of the Godly slide sometime and are recouered. But these sinned not vpon presumptiō but of infirmitie. So that the corruption of nature preuailing, Gods spirit was buried as it were for the time. But if men by their slidinges are not war­ned to stande the surer after, hauing their heartes more kindled with the hatred of sinne, and are not made more watchfull ouer their infirmities pray­ing more against them, purposing a­gainste them, fasting and mourning for them, so as they gather the more strength thereby to withstande the [Page 262] stronglier after, then let them beware least their estate indéede be most daun­gerous and miserable, but thus much in a word of this thing for I mencion these circumstances, because of the cer­teintie which the saints of God haue in this life, that none might deceiue them selues vnder a coulour of hope, vnles they féele the true work of sanc­tification in them, though but begun & not yet perfited which cānot be til the comming of Iesus Christ. Let vs all therefore labour (my déere brethren) to increase in all true holynes & sanc­timony after the reuealed wil of God, that wee may resemble the Image of our heauenly father prsented vnto vs in a manifest pattern, euen in Christ. That by the worde we may growe to more perfection dayly, praying for the graces of Gods spirite to be encreased in vs, that ouerstriding al lets and in­cumbrances which might fetter or in­snarle vs, tasting of all former vani­ties, filthy lusts, the loue of this world selfe loue, pride, vainglory, hypocrisie, feare of daungers, not hauing our eies [Page 263] fixed on the hate of the world, to bee so tied to our owne credite, estimation, commodities, profites or eaze, as wee should feare any hatred of the wicked scornfulnesse and reproches of the vn­godly, or be loth to vndergo any shame for the supporting of Gods glory, that all these being set apart of vs, we may cheerfully with the spouse, euen when others set against vs and forsake vs, presse foorth to the discouering of oure zeale, seruing God in shame and ho­nor, in good reporte and ill reporte, in peace and trouble, yea in life and in death, alwayes preferring the Lordes cause and his glory, which shoulde bee more precious in our eies then a thou­sand worlds or our own life it self: yea let vs labour to drawe on others to fol­lowe Christ with vs, that y ^e Lord may ceaze vpon our hearts taking them vp into his seruice. That so we glorifying God in our calling both generall and particular, furthering others also wee may ioyfully behold the fruits of our obedience and profession, that we may with the spouse conclude affirmatiue­ly, [Page 264] confidently and boldly in full assu­rance by the testimony of Gos spirit, that we are Christs and Christ is ours affiancing our selues vnto him, so that nothing may seperate vs from the loue of God which is in Iesus Christ our Lord, but that we shall take possession with him of his glory in the heauens, which grace God graunt to euery one of vs and to all his people, for Iesus Christ his sake. To whome with the father and the holy ghost, be al glory honor, praise and domi­nion, for euer and euer, Amen.

Let vs pray. &c.