Sermons on Three Chapters of Song of Songs, Sermon 5

Sermons on Three Chapters of Song of Songs · Sermon 5

p. 55THE FIFTH SERMON. Our helpe be in the name of God, &c. It is written as followeth in the firſt Chapter of the Canticle of Canticles, the fourth verſe.

4 Drawe me, we will runne after thee: when the king ſhall hauehave brought mee into his priuy chambers, we wil be merry and reioice in thee, and wil celebrate thy dilections which are better then wine.

1 Howe much this woorde of Drawing importeth, & how greatlie repugnant the nature of man is to God and his truth.

2 Two moſt pernicious errors againſt this doctrine.

3 Wee had neede to be drawen during the courſe of our whole life.

4 The imperfection of man appeareth both in the vniuerſal body of the church, & in euerie member thereof.

5 With what coard the Bridegroome draweth his Bride vntounto him.

6 We muſt one drawe the other to run al together.

7 An application of this doctrine as wel againſt thoſe which are idle and negligent, as thoſe which drawe backe and turne aſide.

8 This is not all, to runne: but wee muſt runne after the Bridegrome, and of what turnings we muſt take heed in this race.

9 What hauehave bin, & are, & ſhal be the ſecret chambers wee are admitted into, there to be merrie.

10 How we muſt make more reckoning of the dilection of this Bridegroome, then of al things els without exception.

11 Wherefore ſpeciall mention is made of wine, and how deteſtable a thing drunkenneſſe is.

12 The concluſion of this doctrine.

p. 56HITHERVNTO wee hauehave vnderſtood what hath bin the moſt ardent deſire of the ſpouſe, rauiſhed with the conſideration of the excellency of hir Bridegrome, with whom ſhe wiſheth and deſireth to bee entierly and happily ioyned and vnited. All which may ſeeme not to accord and agree with that which ſhe now addeth, demaunding to be drawen by him, whereas they which march forward of themſelues with al diligence, as this ſpouſe doth, which ſeemeth rather to flie thē to runne, need not be drawen, no more then a free horſe needeth the ſpurre, but they which are ſlow and heauy, and they much more which are altogether reſtiffe. And therefore wee muſt wey well this worde of Drawing, to make our profite the better by it. We muſt therefore firſt of all confeſſe, that if wee hauehave in vsus any good motion at al, that is to ſay, tending in ſuch ſort as it ought, to the glory of god, be the ſame neuer ſo ſmall, it proceedeth not from our nature, either in whole, or in part. For contrariwiſe there is in our nature nothing but moſt deſperate & moſt obſtinate rebellion, vntil the ſpirite of God doe driue away, firſt the darckeneſſe of our vnderſtanding, which cānot, nor wil not of it ſelfe, ſo much as thinke vpō the things of God, 2. Cor. 3.5. and that ſecondly it correct the frowardneſſe of our wil, which is an enimy of God, & of whatſoeuer is truly good, Rom. 5.10. & 8.7. And this is the cauſe why the Apoſtle, Epheſ. 2.1. ſaith not ſimply, that we are wounded, but that we are naturally dead in our ſinnes and offences.

2 We muſt therefore in this place take heede of two moſt falſe doctrines, whereof the one is of thoſe, who being ignorant of the effect of the fall of the firſt man in his whole poſterity, euen vntounto the litle children which are yet in the womb of their mother, hauehave thought that man being prouided of ſome naturall vnderſtanding and iudgement, had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator: as a childe that hath a good witte, p. 57neede no more then a good maſter, or as a faire white paper, which is fit to receiue all that a man will write in it. The other of theſe falſe doctrines is of them, which compare our nature vntounto a lame man, that hath no need but of one to ſtaie him vp, to go vpright. And this is the opinion of thoſe Sophiſts, which confeſſe indeed that we hauehave need of the grace of God to preuent vsus, and accompany vsus, by reaſon of that natural infirmitie which is befallen vsus by the hereditary corruption which wee drawe from our firſt father: but they will hauehave the grace of God to ſerue vsus but for a payre of crutches, hereby afterward to eſtabliſh their owne merits. The firſt therefore vtterly take away the ſupernaturall grace of God, which is the firſt ground and foundation of our ſaluation: & therefore hauehave they beene heretofore rightly condemned and deteſted: but the other, deſiring to part ſtakes betweene that which they call Free-will & the grace of God, fall by an other way into the ſame inconuenience and miſchiefe. For towardes God, the former of theſe doctrines is as good as the later, whereas we ought to auouch & confeſſe, that it is the mere & only grace & mercy of God, not which aideth our nature being weakned, but which changeth it altogether in quality, bringing vsus out of darckeneſſe into light. Act. 26.18. & Epheſ. 5.8. & from death vntounto life, Epheſ. 2.1.5. & He which knoweth not this grace & that ſo far too as this point reacheth, knoweth not what the goſpel meaneth, or the words of the Lord, Ioh. 6.44. No man commeth vntounto me except the father drawe him. They reply hereupon that wee then transforme men into blocks & ſtones, depriuing them vtterly of vnderſtanding & will: which concluſion they falſly draw from our doctrine. For wee know well enough, God be thanked, that the fall of the firſt man hath not depriued him of vnderſtanding and will, by the which faculties, man doth yet ciffer from bruit beaſtes: ſo farre wee are from transforming of him into wood or ſtone, although the ſcripture call the hart of the man vnregenerate, a hart of ſtone, oppoſed to an hart of f…ſh, that is to ſaie, made ſoft and tender by the grace of God, Ezec. 36.26. But we ſay, that in that which concerneth the knowledge p. 58of the true God vntounto ſaluation, that is to ſay, touching the doctrine of the goſpell, which is the power of God to ſaluation to all that beleeue, Rom. 1.16. fleſh and blood reueile it not vntounto vsus, neither in whole nor in part, Mat. 16.17. but the ſonne of God muſt reueile it vntounto vsus, Ioh. 1.18. not as if we had eyes and there needed nothing els but to preſēt the truth vntounto them to make vsus to ſee, but giuing vsus firſt eyes, that is to ſay in the language of the Apoſtle Epheſ. 1.18. enlightning the eyes of our mind, to wit, which were before cleane put out in reſpect of this knowledge of our ſaluation. The like is to be ſaide of the will vtterly out of rule, and repugnant to that of God. Our vnderſtanding therfore remained vntounto vsus, but filled with ignorance and vncapable of knowledge: yea an enemie to the truth of God, Rom. 8.7. We hauehave alſo a will, but repleniſhed and filled with all wickednes and vanitie, by reaſon whereof the Lorde ſpeaking of this firſt grace vſeth the word of New-birth, Ioh. 3.3. which declareth the firſt originall and beginning of our ſpirituall life and being, I meane touching theſe new qualities of both parts of the ſoul, & not in reſpect of the eſſence of them. To conclude therfore that which the Apoſtle ſaith, that mā before this firſt grace, is ſold vnderunder ſin, that is to ſay, is made a ſlaue of ſin: Rom. 7.14. and that the naturall man, that is to ſay, that the mā which is not otherwiſe quickned & made aliue in his ſoul, thē now it is naturally in him, cānot conceaue the things of the ſpirt of God, is moſt true of man entirely cōſidered in his own nature without any maner of exception, or qualification whatſoeuer.

3 And yet all this notwithſtanding, this manner of drawing cannot be applied to this ſpouſe, as appeareth by the wordes which went before, by which ſhee moſt plainly and vnfainedly declareth, that ſhee was already drawne, yea and as it were rauiſhed aboue the cloudes by this grace, witneſſed by a moſt vehement deſire of hers of paſſing yet farther. And therefore we muſt adde vntounto that which we hauehave already ſaid, that if the firſt grace be altogether neceſſary for vsus, euen ſo is the ſecond, and after the ſecond a third, and ſo on, in ſuch wiſe, that euen to his laſt breathing, eueryevery faithfull ſoule muſt eueryevery p. 59minute and moment cry out: Draw me, draw me: ſuch repugnancy & reſiſtance there is yet remaining in thoſe, which are moſt obedient, ſuch heauines and lumpiſhnes in thoſe which are moſt ready and diligent: and all theſe graces which come one on the head of an other, muſt proceed from the ſame fountaine from which the firſt did, I meane from the mere and only free bounty and liberality of our God, which moueth him to perfect his worke begunne in vsus; and that not to crowne any merits of our workes, but to keepe his pomiſe as freely with vsus, as he made it at the firſt. So that this diſtinction of workes going before faith and only preparatory, as the Sophiſts ſpeake, from the workes which follow and come after faith, of which they make their merites of condignitie, were verilie forged in the ſhop of Satan, who could by no better and readier meanes leade men vntounto deſtruction, then by perſwading them, that they bee of ſome price, and deſerue ſome thing before God. The Apoſtle ſpeaketh far another language: Rom. 7.24.25. who feeling in himſelfe the reſidue & remnant of the corruption which was yet in him, how regenerate ſoeuer he was, and crying out miſerable man that I am, who ſhal deliuer me from this body of death, goeth not to vaunt himſelfe of his trauailes, but giueth God thanks through Ieſus Chriſt our Lord, proteſting elſewhere, (albeit he was wel aſſured of the crowne promiſed vntounto them which run wel, and to loyal and faithful ſeruants: 2. Tim. 4.8. that he wil be found, hauing, ſaith he, not my owne righteouſneſſe which is of the law, but that which is by faith in Chriſt, Philip. 3.9. in ſuch ſort as that ſaying of Leo an auncient Biſhop of Rome, ouerthrowing the indulgences and pardons forged by his wicked ſucceſſours, is moſt true, namely, that the righteous gaue not crownes, but receiued crownes, and that from the conſtancie of the faithfull are proceeded examples of patience and not the giftes of righteouſneſſe. It is not therefore inough that God forme in vsus a deſire to know him, and to ſerue and walke after him, but he muſt ſuccour, maintaine, & giuegive continual forces to this deſire, which otherwiſe would ſuddainely die and come to nothing, and our latter eſtate and condition become worſe then the firſt. Alas wee ſee p. 60at this daie but too manie examples of that which is written: Mat. 12.45. and 2. Pet. 2.20. Our ſpouſe therefore when ſhee ſaith Draw mee, it is as much as if ſhe ſaid, Alas my beloued, although I cry, yet I ſee not that thou commeſt any thing the nearer vntounto me. This, this is the extreme deſire the fathers had, whereof Ieſus Chriſt ſpake Mat. 13.17. and 1. Pet. 1.11. I muſt therefore (ſaith the ſpouſe) approch nearer thee. But alas although I doe that which thou giueſt mee power to doe, mee thinkes I hauehave no legs, ſo heauie, ſo benummed, and ſo aſleep they are. I would gladly flie vntounto thee, but I trayle the wing, & therefore draw me. The like ought wee to ſay eueryevery daie, although we may ſaie, that this Bridegrome or beloued, is come nearer vntounto vsus now, then hee was in Salomons time, and that he is as it were painted out before our eies.

4 And wee muſt note here that this prayer pertaineth not onelyonly to euerie member of the Church in the feebleneſſe of his ſpirit and wil, but to the whole body of euerie Church, yea of the whole Church, Catholickly, that is vniuerſally conſidered, ſo vexed and troubled as al auncient hiſtories do witneſſe, both by heretiques in matter of doctrine, and ſo defaced and disfigured with infinite ſcandales and offences in the diſcipline and gouernment thereof: which thing ſhould bee well conſidered, both of them which ſeeke here belowe a perfection in euerie member of the Church, as the Cathariſtes of old, and in our time the Anabaptiſts, and of them which forge vntounto themſelues an Idea of a Catholique Church, which ſhould be without ſpotte or wrinkle, which they afterwarde apply to their phantaſme of the Sea of Rome, without any either ſcripture or reaſon. And yet for all this the true Church leaueth not to be the receptacle & gardien of the truth of God, who neuer ſuffereth that this foundation ſhould not remaine and abide firme and ſure.

5 But in ſaying Draw me, we muſt withal take the cord in our hand by which we are craned vp and drawn vntounto him: for to ſpeak thus, & in the meane time to refuſe the meane which is preſented vsus to draw vsus, were but to mock God. That which I p. 61call the corde is the preaching of the Goſpell, the ordinary inſtrument of the ſpirit of God, to open our heart, to the end to make it heedful and attentiue, and to pearce our eares to hear, & to giuegive vsus eies to ſee, in a word to lead vsus into al truth, and to confirme and comfort vsus vntounto the ende: and this is it in which the ordinarie exerciſe of all Chriſtians conſiſteth. It is but in vaine therefore for ſuch as are ordinarie and common contemners of Gods word to ſay Draw mee. For it is no more then if they ſhould ſaie vntounto God, make me to liue without a ſoule, make me to ſee without light.

6 But to go on: a man maie demaund why the ſpouſe ſaith in the ſingular number Draw me and not Draw vsus, ſeeing that anon after ſhe ſpeaketh alſo of her companions And wee will run after thee. Let vsus therefore vnderſtand that this ſpouſe here repreſenteth not one onlie perſon, but the whole company & aſſembly of the true faithful already inſtructed, and bringing forth euerie day as a fruitful mother children vntounto God: which are here vnderſtoode by the companions of this ſpouſe. Shee ment not therefore to forget her companie in ſpeaking particularlie of her ſelfe, but to ſhew by her owne example the reſt of her traine what they ought to doe. And thus muſt they doe which hauehave profited more then others in the Church of God, they muſt bee inſtruments of grace towardes others, and ſo take one another by the hand, and aſcend vp togither to this holy houſe of God whereunto we aſpire: Eſay 2.3. which thing is principally required in the paſtors and teachers which are ſent to this effect and purpoſe.

The ſpouſe therefore addeth, ioyning her ſelfe with her companie, And we wil runne after thee. By which words is ſhewen vsus the effect of that which ſhe required, when ſhe deſired to be drawne, to wit, to the end that ſhe might not only march forward and go on with more courage but rather runne. And this is oppoſed to that negligence and ſlownes which is in the greateſt part of them which are of others moſt enabled, and al for want of taking courage to themſelues and making the graces of God to bee powerfull in them, profiting from faith to p. 62faith, & from good to better, as it is ſaid, Pſal. 84.7. without fainting and being weary in running well, Heb. 12.12. Wherefore the Apoſtle exhorting vsus, and propoſing himſelfe for an example, ſaith, That we muſt forget thoſe things which are behinde, and follow hard after thoſe things which are before, and draw to the marke, that is to the price of the high calling of God in Chriſt Ieſus. Philip. 3.13.14. the life of man being elſewhere compared vntounto a race, in the which, ſaith he, many do runne, but one only receiueth the price, namely he which runneth to the liſtes end, & ſeaſeth vpō the price, 1. Cor. 9.24. And if they be to be reprehē ded, which runne not ſwift enough, they are much leſſe to be excuſed which go not but pace by pace. But what ſhal become of them who recoile and go backward in ſteede of going forward? what ſhall become of them which not only draw back but flatly turne the back, returning as ſwine vntounto their mire, and as dogges vntounto their vomit? 2. Pet. 2.22.

7 And what may I ſay hereupon? euen thus much in fewe words, that albeit the Lord by a more then admirable continuing of his graces and ſinguler patience to inuite, to drawe, to ſummon vsus, vsus, I ſay, of this Citty, yea crying ſo loude and ſo ſhril, that this voice of his hath beene hard in al corners and quarters of the world: yet notwithſtanding I dare not ſay that there are found any rūners amongſt vsus, but too many idle, too many deaffe, too many lame, too many cold, yea too many which draw back. I ſpeake it to my great regret & griefe, cō paring the time which I hauehave ſeen, in the which there was ſo great zeale to the word of God, that the paſtors and teachers were not ſufficient to furniſh men therewith, & that not without goodly and great fruits, both in reſpect of the good order obſerued in the ſtate publick, & in priuate families, which did ring of Pſalmes and praiſes of God: one neighbour warned & inſtructed another, open ſcandals and offences were not hidden and diſſembled, the ſtraungers forgate their othes, and other their euil maners, aſſoone as they entered but the gates of Geneua: to be ſhort in cōpariſon of the time wherein we now are, men did not go, but did run vntounto God, and God did bleſſe p. 63them, withholding & ſtaying the furie & rage of their greateſt enemies, during their greateſt fiery zeal & courage. And now what? Hardly doe we retaine the name of that, of which before wee had the true ſubſtance, and our fire is a fire of chaffe. And therefore it is vntounto vsus, that that reprehenſion made by the Apoſtle to the Galathians pertaineth, that hauing begun in the ſpirit, we end in the fleſh: Galat. 3.3. Euerie one is giuen vntounto himſelfe, couetouſnes and diſtruſt hauehave poſſeſſed euerie mans hart, there are no lawes which can bridle our pompes and ſuperfluities, in ſuch a time, when wee ſhould bee rather clad in ſackcloth and aſhes, as neither the gammings, fornications, and adulteries of ſome amongſt vsus. In a word in ſteed of going forward wee goe backeward, euerie man doing ſo, as if a man to runne would charge himſelfe with a furred and heauie coate, inſteed of putting himſelfe into his dublet, yea into his ſhirt if our clothes did hinder vsus. EueryEvery man foldeth & wrappeth him ſelfe in the cares and thoughts of this woorld, inſteede of meditating and putting that in vre, which retireth and plucketh vsus from the world, that we periſh not with it. EueryEvery mā is cold inſteede of beeing hote and feruent in zeale of knowledge. To be ſhort, euerie man fatteth himſelfe ſo groſſe, that it wilbe impoſſible hereafter to paſſe through the ſtrait gate: a thing lamentable, and whereof I warne you in the name of God: while hee yet ſaith Come vntounto me, and whiles the dore is yet open, or at the leaſt onlie halfe ſhut. If we wil not, God wil ſhew vsus to our coſt (and we are verie blinde if wee perceiue not that he doth alreadie prepare himſelfe thereunto) that if we thinke not on it, he wil think on it, and when wee ſhall crie, it ſhall be aunſwered vsus, as it was them which were inuited to the banquet, Matth. 22.8. as the workers of iniquity, Mat. 7.23. as the fooliſh Virgins: Mat. 25.12. from the nūber of which the Lord keepe vsus. In ſumme therefore the faithfull as ſtraungers and wayfarers in the woorlde doe proteſt in this place, that they labour to come vntounto that Cittie whereof God is the maker and builder, Heb. 11.10. not onelie to walke thither, but alſo to runne thither with all their forces they hauehave receiued p. 64of him which draweth them thither.

8 But we may not forget theſe woords After thee. For it is not enough to run, but wee muſt firſt run in the right way, and ſecondlie wee muſt runne right, without ſtraying either to the right or to the left hand, and thirdlie we muſt tend & go forwarde vntounto the mark vntounto which we ought to tend, if we will not hauehave our paines to be fruſtrate and loſt. Al theſe things are giuen vsus in Ieſus Chriſt ſolely and alone. For firſt, beſides that it is of his ſpirit that we receiue as well the deſire of running, as the power to runne, Phil. 2.13. He is the waie, the truth and the life, and for to follow him without ſtraying, and to obtaine the price at the end of our race, he muſt alwaies run before and we muſt runne after him. They therefore, who to goe to eternall life deuiſe vntounto thēſelues new waies, that is to ſay any ſeruing of God according to their owne pleaſure, or happilie followe the inuentions and deuiſes of other men whatſoeuer, although theſe waies be neuer ſo common and frequented, and as olde and ancient as a man can wiſh: how euer they replie that theſe are not other waies, but onelyonly certaine pathes, which bring them into the high way, as thoſe men dreame which make themſelues beleeue, that the merits of works agree verie well with grace: and the inuocation of holy men departed with the office of mediation of Ieſus Chriſt alone: and his corporal and eſſential preſence in the maſſe with the verity and truth of the bodie of Ieſus Chriſt, and with the aſcenſion and ſecond comming of him, and other ſuch concluſions neceſſarilie contradictorie: yet notwithſtanding not holding the right way after him, they ſhal not find him at their iourneyes end, and conſequentlie they ſhall hauehave no other fruit of their trauaile, then that which Eſay ſpeaketh of 29.13. and the Apoſtle: Coloſ. 2.18. Yee ſee then al falſe worſhippes and religions condemned in one word, of which the Apoſtle in that place of the Coloſ. 2.18. handling this very matter ſetteth down three kindes. The firſt is of thoſe which are grounded vponupon certaine vaine ſpeculations, hauing an appearāce of ſome great wiſdom. As whē at this day, men ground the Interceſſiō of Saints vponupon this, that men go p. 65not to kings & princes, but by mediators. Item that if holy perſonages hauehave had credit with God being in this woorld, they hauehave a great deale more beeing receiued with him into paradiſe. Item that we muſt ſatisfie God in this woorlde, or in the other. Item that becauſe the perfection of euerie eſtate conſiſteth in vnity, there muſt bee one generall head in the adminiſtration and gouernment of the catholique Church, or other like concluſions of theirs who forge and deuiſe a religion after their own fanſie, taking their humane diſcourſe (a very bad rule and ſquire) to rule and ſquire out their building by. The ſecond kind conſiſteth in groſſe ſuperſtitions, and ſuch as are manifeſt vntounto all, except it bee to them, which are altogither blinde and ſo will bee. Such hauehave beene from all time infinite maners of fancied things & doings, by which men hauehave dreamed, firſt that their ſinnes were thereby done forth, and finally that God himſelfe was endebted vntounto them for them, as are at this daie in the Church of Rome holy water, holy waxe, paternoſters or beades, going on pilgrimage, certaine ſignes of the croſſe, certaine kinds of weeds & attires & other ſuch bables, in which there is neither ſenſe nor reaſon, neither with God nor with men.

The third ſort was in the Apoſtles time of them, which yet held and retained the Iudaical ceremonies, willing to mingle them with Ieſus Chriſt. In the roume of this hauehave ſucceeded at this day the traditions of men, and an infinit number of deuotions, by which not only the commaundements of God are taken away and aboliſhed, and Chriſtians brought into a moſt miſerable ſeruitude and bondage: but the grace alſo of Ieſus Chriſt himſelfe is vtterly made voyde and of none effect, and there is nether doctrine nor ſacramēt remaining vncorrupted. Now al this is nothing els but to runne in vaine after ſtraunge Gods, although a man giuegive them not this name but that al this is diſguiſed vnderunder theſe faire woords of ſeruing of God, of the authoritie of the Church, of Antiquitie, and of good Meaning. But in lieu of all this we are ſent here vntounto Ieſus Chriſt alone, and conſequently to his holy and only woorde preached, and p. 66wholly put in writing, firſt by the Prophets according to the meaſure and diſpenſation of the times, & finally by his Apoſtles, without being lawfull euen to the Angels themſelues, to chaunge any thing therein, to ad or diminiſh, the Church being founded and grounded vponupon this ground-plat & foundation, and no other whatſoeuer, Epheſ. 2.20. Apoc. 21.14. the whole Scripture alſo giuing vsus moſt certaine witnes hereof: which without this would not be ſufficient for the barring and ſhutting out of all falſe doctrines and hereſies: which thing cannot be ſaide without great blaſphemy. Ye ſee then what are our liſtes, what is our race and courſe, and what the price is which is ſet for vsus at the end thereof. Neither doth this point concerne only the doctrine which is common to the whole true church, but this aduertiſemēt muſt alſo guide vsus in al our particular thoughts, deliberations and practiſes, in which wee muſt alwaies demaund of God the addreſſe and direction of his holy ſpirit, that we neuer go beyond him, but alwaies walk after him, hauing him and his commaundements before our eyes, as we are taught at large in that excellent Pſal. 119. and Pſal. 1.2. And herein committed Saint Peter a very great fault, by and by after he had made that excellent confeſſion of faith, by reaſon whereof he was called Cephas, that is a ſtone or rock: when hee would needes bee medling in counſailing his maiſter, for which cauſe hee was called Satan, and had it ſaid vntounto him, Goe behind me, thou vnderſtandeſt not the thinges of God, but the things which are of men. Afterwarde Ieſus Chriſt addeth, If anie man wil come after me, let him renounce himſelfe, & take vp his croſſe and follow me. And therefore to conclude, if we wil be Chriſtians we may not go before Ieſus Chriſt, but we muſt follow.

9 The ſpouſe addeth The king hauing brought vsus into his priuy chambers, we wil be cheerful & merrie. Declaring by theſe words that ſhe is indeed the true Church, cheering her ſelfe ſo greatly with that which notwithſtanding yet ſhee ſawe not but in part. 1. Cor. 13.12. but holding herſelfe ſo aſſured of the reſt, for which ſhe hath ſo ſure pleadges: 2. Cor. 1.22. that it ſeemeth p. 67her, ſhe is as it were already placed in heauenly places: Eph. 2.6. according to the example of the Prophet crying out Pſal. 84. O eternal God of hoſtes, how are thy tabernacles to be deſired, as he alſo wiſheth and longeth after them moſt feruently. Pſ. 42. and reioyceth himſelfe herein: Pſal. 133. ſpeaking of the ſhadowes, the bodie and ſubſtaunce of which are in Ieſus Chriſt. The ſecret chambers therefore of him who is here called the king, and is ſo indeede, according to the ordinaunce of the father which no man can breake or infringe, Pſal. 2.6. are firſt of all the reuelations of the ſecrets of God touching our ſaluation in Ieſus Chriſt, by the mouth of his Prophets: which wee may call the porch or fore-chamber vntounto the pallace of heauen, into the which the Saintes and holy men beeing brought before the manifeſting of the Lorde in fleſhe, hauehave ſeene and as it were ſaluted the promiſes a farre off: Hebr. 11.13. looking in into the holie court thorough the vaile, for the which viſion and ſight, it is ſaid by the Lord, that Abraham reioyſed, Ioh. 8.56. So doth the ſpouſe alſo in this place, declaring notwithſtanding that ſhee looketh for ſome better thing, namely that which is called The great ſecret of piety and Godlines, that her beloued would make himſelfe to bee ſeene in fleſh, would be iuſtified in the ſpirit, ſeene of Angels, preached vntounto the Gentiles, beleeued on in the worlde, and receiued into glory. 1 Tim. 3.16. This was then the time when this ſpouſe was brought in into the Cabinets and ſecret chambers of her beloued, meaning thereby the more neere and plain opening of all the will of his heauenly father, Ioh. 15.15. and himſelfe being really exhibited, In whom are ratified all the promiſes of ſaluation. 2. Cor. 1.20. For which reaſon Eſay calleth the Goſpel the arme of God. Eſay 53.1. and Saint Paul ſaith that it is the power of God to ſaluation to all that beleeue. Rom. 1.16. And therefore it is not without cauſe that Simeon holding our Sauiour in his armes receaued a moſt ſingular and vnſpeakable contentment, Luk. 2.29. and that our Lord ſaid vntounto the Apoſtles that they had a great aduantage aboue the auncient iuſt men and Prophets. Math. 13.17. But yet notwithſtanding wee ſee yet but as it p. 68were through a cloude, and know not but in part, 1 Cor. 13.12. not appearing as yet what we are, which is differred vntounto his later comming: 1. Ioh. 3.2. We are therefore entred into the ſecret chambers, but beholding as it were from behind the dore the glory of the Lord, as it were in a glaſſe, 2. Cor. 3.28. looking till hee bring vsus into the innermoſt of theſe ſecret chambers, which he is gone to prepare for vsus, Ioh. 14.3. to ſee him as hee is in his true kingdome, and to bee eternally with him, 1. Theſſ. 3.17. to ſee that which eye neuer ſawe, to heare that which eare neuer hard, and to know that which neuer aſcended into the hart of man. 1. Cor. 29. And thus you ſee what the cabinets & ſecret chambers are, and the true place called the holie of holies, not earthly but heauenly, vntounto which eueryevery faithful ſoule aſpireth, as vntounto the place of their true & euerlaſting reſt, and their vnſpeakable ioy, euen to the Lord, as here it is ſaide: not only becauſe that all this glory proceedeth of his onelyonly grace, but alſo becauſe he is the laſt end therof: the faithful deſiring to be ſaued for no other cauſe but to glorifie him, (not ſtaying ſo much on that which ſhall betide themſelues to ſing that goodly ſong vntounto God with ful and perfect ioy, Not vntounto vsus O Lord, not vntounto vsus, but vntounto thy name giuegive the glory for thy goodnes and faithfulnes ſake, Pſal. 155.

10 It is not then without iuſt and great cauſe (the which notwithſtanding no man vnderſtandeth but he which is born of the ſpirite, and which hath his ſenſes faſhioned thereunto and purified, to diſcerne rightly betwixt that which is good and that which is il: Heb. 5.14. that this bleſſed company promiſeth that ſhe wil forget the wine, that is to ſay, al the moſt alluring delicacies of this life, to take her whole pleaſure in the meditation of the dilections of this her beloued, vſing againe a woorde of the plurall number to ſignifie more expreſlie the plenty and aboundance of that which God hath reſerued in ſtore for his, as alſo before ſhe made mention not of one cabinet and ſecret chamber, but of ſecret chambers, according to that which the beloued afterward ſaid, that there are many lodginges and chambers of abode for the elect in his fathers houſe: Ioh. 14.2. p. 69and we maie not doubt but that by this word of Delicacies wee are to vnderſtand, not onelie that which is beſides the neceſſitie, which is required to the entertainment of this life, according to the ſaying of the Apoſtle, that hauing foode & raiment we be therewith content, ſeeing we brought nothing into this world nor ſhal carrie anie thing out of it: 1. Tim. 6.7. but alſo that wee muſt goe ſo farre, if we be true Chriſtians, that nothing, be it of the higheſt, middle or loweſt quality, no not our owne ſelues, which we ſhould not caſt far from vsus, and to which we ſhould not ſay I know thee not: Deut. 33.9. ſo farre as it ſhould turne vsus neuer ſo little from that dutie which we owe vntounto God. And this is that which Ieſus Chriſt ſignifieth by thoſe formes of ſpeaking, of hating of father and mother for the louelove of him: Luk. 14.26. of cutting off the hand and the foote, and putting out the eies: Matth. 18.8 and not ſeeking to ſaueour life: Mat. 16.25. For we may not vnderſtand theſe ſpeeches according to the letter after the manner of certain fantaſtical men, ſo to become a murderer of a mans ſelfe: nor after the maner of hipocriticall monks, as if it were a woorke of perfection to forſake father and mother to retire a mans ſelfe into a deſert for contemplations ſake, vnprofitable both to ones ſelfe and to others: but according as the firſt table of the Law, which ruleth the ſecond, teacheth vsus, when we are commanded to louelove God with al our heart: which cannot be done, if the things of this woorld hauehave neuer ſo little a part of it: for it is another thing ſo to vſe this world, as to referre all things thereof to the glorie of the Creator without ſeeking after anie thing elſe in it but the vſe, with giuing of God thanks. And this is that which Salomon himſelfe hath taught vsus at large in that excellent booke of the Preacher, in the which he hath walked vsus through the whole labyrinth & mizmaze of this life, ſhewing vsus the knowledge of vſing it wel without abuſing of it, according as the Apoſtle doth alſo warn & aduertiſe vsus: 1. Cor. 7.31▪ and 1. Tim. 5.17. and the pſalmiſt moſt amplie Pſal. 49. Therefore although it be here ſaid, that a man muſt think more vponupon the dilections of the beloued thē vponupon wine, wee maie not ſo take it, as if wee might giuegive our heart ouer to p. 70them both, but more vntounto the one then vntounto the other: but this muſt be taken to ſignifie that neither the preſent life, nor ought at al in it, ſhould poſſeſſe the affection and mind of the ſpouſe. So whē it is ſaid Pſ. 52.5. thou loueſt that which is euil better then that which is good, and Ioh. 3.19. that the world loued dracknes better then the light, we muſt vnderſtād hereby that that which was euil was loued, as alſo darkeneſſe, & not that the good & light were leſſe loued, that is, loued indeed, but not ſo much loued as euill and darkeneſſe.

11 Neither muſt wee marueile that this word of Wine is taken here generally, rather then any other word, to ſignify vntounto vsus the abuſe of the good creatures of God. For if there bee any thing in the world which the world hath for all time and in all places abuſed, it is wine: in ſuch ſort that for one murderer, one couetous perſon, one adulterer, or ſuch other like vitious man, yea for one glutton, there ſhalbe found a thouſand drunkards, or abuſers otherwiſe of wine, be it of the vine, or of other natural or artificiall drinke: a thing ſo much accuſtomed, that men hauehave a long time made it a common trade, yea a vertue, as Eſay hereof beareth vsus witnes, Eſay. 5.11. & 22. ſince which time we ſe to our great griefe how the moſt part of the world is growen to bee worſe and worſe in this poynt, the Apoſtle not hauing ſpoken in vaine. Epheſ. 5.18. That therein is exceſſe, and that which an auncient writer, who neuer hard Ieſus Chriſt ſpoken of, ſaith, That drunkennes was the Metropolitan or capitall Cytty of all the whole prouince of vices. In ſteede of this, the Apoſtle in the place aboue alleaged warneth vsus to be filled with the holy Ghoſt, as before him the Lord himſelf doth, crying ſo loude by Eſay. 55.1. Come take wine without mony or mony worth. How euer it be, the ſentence giuen by the Lord ſhalbe executed, to wit, That drunkardes ſhall hauehave no part in the kingdome of heauen, 1. Cor. 6.10. Beſides the horrible iudgements which God executeth dayly vponupon the bodies of drunkards witneſſed by that common prouerb being moſt true, The pot ſleyeth more men then the ſword. To returne to our purpoſe & ſo to conclude, this holy Queene and her companions, acknowledging that p. 71al goodnes commeth from the mere grace of god, drawing vsus vntounto himſelfe, proteſt in this place, that being once admitted and let in into the ſecret chambers of the king, they will forget whatſoeuer they hauehave had and receiued without him, that is to ſay, they wil not looke back, to ſorrowe for this or for that, nor hauehave their minds & affection any where elſe, then on the glory and praiſe of this king, whom they ſhall then enioie: which ſhal be truly and fully accompliſhed in the later daie, but muſt be happily begun & cōſtantly purſued after of vsus here below, not following the example of Lots wife: Luk. 17.32. but making in veritie and truth the ſame proteſtation which Dauid maketh: Pſal. 16.5. and the Apoſtle Galat. 2.20. and 6.14. to wit, that God is our true foundation, and that we liue not in our ſelues, but that Ieſus Chriſt liueth in vsus, and that the world is crucified vntounto vsus, and wee crucified vntounto the world. According to this holie doctrine, &c.