Sermons upon the Fifth Chapter of the Song of Solomon, Sermon 4
The 4. Sermon or lecture.
IN the former verſes you hauehave 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 and doctrine of Chriſt Ieſus, are moſt ſweet and delectable. Dauid reporteth the law was more ſweet vntounto his taſt then hony and the hony combe.Pſa. 19.10 This effect of ſweetnes and pleaſantnes is aſcribed vntounto 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 vsus that we ſhold heare him. The like ſpéech is of Solomon being a figure & tipe of Chriſt, yt his ſpeech was gracious. as pſa. 45.2. 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 vntounto 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 vsus willingly and cheerefully imbrace and obey them, leaſt we be compelled to vſe his ſword againſt vsus,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 louelove the doctrine of the Goſpel, which he hath by his owne mouth in his owne perſon begun to preach, and confirmeth the ſame vntounto vsus,Heb. 1.2. & 2 3. by his miniſters and faythfull teachers. It ſtandeth vsus in hand therefore 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 vntounto vsus, as it is vntounto 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 hauehave 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 hauehave 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 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 louelove 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 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, giuegive vsus the Goſpel, preach not the lawe to vsus, 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 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 vnderunder 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 vsus 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 to the diſobedient and vnſanctified (is ſweete and comfortable to all that are truely in louelove 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, vntounto 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 ye goſpel, thinking it a thing ſuperfluous, ſo they commend not of the ſweetnes of his doctrin when in ye 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 wt hopping hearts return to their wiues, families or neighbors, ſo filled with ye pleaſāt things of his mouth yt they ſay. Oh what a ſweet ſermō hauehave 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 hauehave by Chriſt that they may alſo affect others. For they that truely are in louelove 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 vsus, 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 louelove the word, the ſweet things of Chriſtes doctrine are pleaſant vntounto 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 vsus 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 ye word from ye miniſtry and preaching of it, or elſe would hauehave 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 vsus, hee that is not of God beareth vsus not. Alſo, he that deſpiſeth the ministers of God, deſpiſeth God that ſent vsus, As for our partes we hauehave the euidence of our owne conſcience, to ſtand for vsus that we ſeeke to do nothing againſt the truethe but with the trueth, we hauehave the Lorde alſo to witnes on the one ſide, yea our labours and the poure of our doctrine ſpeak for vsus in the hearts of thoſe that are conuerted, nay: euen the conſcience of the wicked themſelues do afford vsus 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, yt our miniſtery is ye miniſtery of ye ſpirit of God, & ye 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 ye godly, for we are a ſwéet ſauour of Chriſt vntounto 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 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 louelove, 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 louelove 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 louelove, in calling him louer: Solomon noteth that Chriſte loued his Churche and Spouſe firſt, ſo as in louing of him, wee ſhall louelove ſuche a one as loued vsus firſt. In this conferrence of the Spouſe with them of Ieruſalem, Solomon woulde inſinuate vntounto vsus, howe the Faythfull ſhould often be talking of their louelove 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 LoueLove 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 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 hauehave beene partners with them in the dayes of their vanities, with that Heauenlye meſſage of life. For wee ſhoulde bee careful that whomſoeuer wee hauehave offended or hurte by oure example afore, or they with whome wee hauehave 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 louelove. Yea let euerye one ſay to other, it pityeth my ſoule and I am couered with ſhame & bluſhing to thinke how I hauehave before times liued in vanitie, when I knew not Chriſt aright. But now Oh happy I, I ſee the louelove of Chriſte towardes me in his worde, and I can not but louelove him againe. Thus we ſhould be reporting the good that we hauehave by Chriſte, ſeeke to make others partners with vsus. 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, ye 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 hauehave any true louelove 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 hauehave 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 vntounto him as our onelyonly 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, wt inuinſible conſtancy, with induring patience, with endles louelove, his mouth aboūdeth with all heauenly wiſdome & doctrine ful of al ſauing health. Finally ther is nothing wanting vntounto Chriſt, but he is the glory of his father, the riches, the onelyonly 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 ye 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 vsus, 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 he is moſt amiable, they can not want him, neither wil be from him though they beg with Chriſt for a time, and hauehave 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 vsus 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 vsus with all ioy and willingneſſe imbrace him, offering him ſelfe vntounto vsus in his worde with al his riches: let vsus beleeue his word, obey it, ioy in it, comforting our ſelues in the ſweete thinges of his mouth. Let vsus yeeld to his ſuite, becomming commenders of his louelove towardes vsus. Talking of his kindneſſe, ſtirring vp others to louelove him with vsus, that we may proſper togeather in al true and vnfayned louelove and obedidience towardes his maieſtie, which grace God graunt vsus. 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 louelove 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 louelove towardes him, ſo as they ioyne with her in ſeeking her louelove, inquiring of the Church where her beloued is become, that they alſo may inioye the benefite of his louelove. 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 that heauenly and ſpirituall Sutor. (For as I ſayd, it is the property of the Godly which hauehave in truth taſted of the louelove of Chriſt to labour to draw on others, participating that ſweete and rich benefite vntounto them). Finally the Spouſe after the narration of the excellencye of her louelove, 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 louelove 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 louelove, 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 louelove, yet ſhee wil be conſtant and perſeuere in his louelove to the ende. Thus ſhe whetteth and ſharpeneth her faith by this meanes to reſcue her ſelfe vnderunder the ſhadow of his 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. For we are taughte that they which hauehave profited in knowledge, and are acquainted in the Lordes miſteryes, are called, ſanctified, and hauehave 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 yt 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 hauehave 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 vsus go and pray before the lord and ſeek the Lord of hostes. I 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 which would fayne profite by hearing of the worde. Yea I tremble to thinke vponupon 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 vsus 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 vsus. Let ye 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 vsus go to the ſermon, childrē and ſeruants haſten and make ſpeede, that we maye together ſéek after the Lord of hoſtes, & let eueryevery man ad this, I wil go with you alſo. So one neighbour ſhould ſay to another, I pray you neighbor let vsus goe together to ſuch a ſermō or ſuch a godly exerciſe, & I wil go with you. So let vsus 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 vntounto 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 vsus? 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 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 vsus (ſaith S. Iohn,1. Iohn. 4.6.) but hee that is not of God heareth vsus not. Alſo no man can hauehave 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 onelyonly hee is truely to bee founde. Oh let vsus ioyne hands and hearts together (good chriſtians) to ſeeke our God whilſte hee may bee founde, let vsus 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 vntounto you, (but for your good) and yet no otherwiſe then the 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 vsus, ſith we ſtande charged from the Lord vponupon 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 vponupon ſuch places, peruſing them with reuerence, as lay this charge vppon vsus from the Lorde to teach our houſholde and children, yea euen our 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. vponupon paine of damnation and danger of al the curſes that are written in Gods book. Let vsus 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 ye 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, 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 vntounto 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 duplicate page duplicate page 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 hauehave 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 hauehave beene partakers with vsus in corruption and ſinne, ſhould by our meanes if it may bee, euen be made partakers with vsus 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 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 giuegive vsus eyes to ſee this matter and heartes to practize it. But now let vsus 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 louelove of Chriſt, would needes know where he was become, yt 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 hauehave hearde that God is 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 vntounto God, and all godly exerciſes: then what ſhall be ſayed of thoſe, which not onelyonly are not willing to ioyne with the children of God, but euen ruſhe vponupon them, thruſting them away from them, as moſt noyſome & hurtful, pulling others back what they can? ſure they bewray that as yet they hauehave 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 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 onelyonly they of our owne houſhold, pariſhe or countrey, ſhoulde bee occaſioned by vsus 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 them ſelues might bee prouoked to emulation by vsus. 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) hauehave 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 vntounto God, perceiuing alſo the fruit of their faith, they might be ſet on fire to be reconciled vntounto God againe, repenting them of their falling from him, that ſo with the Gentiles they might againe bee flocked into the fellowſhip of ye 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 no more their eſtate and blindnes, nor praying for their vpriſing, conuerſion and reſtoring, whoſe receiuing again, what is it? but life to vsus 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 vsus 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 vsus, beeing parteners with vsus of that health, the foundation whereof ſprong to vsus from the Iewes. For the redeemer ſhal come vntounto 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, of him then to cal him a Iewe, alſo any deceitfull, falſe, ſpitefull, or vnkinde touche that is ſerued vsus 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 hauehave cauſe moſt to pittie, and praye for their turning vntounto God. But this is a token of vncharitable, vnreligious and vnchriſtian heartes. Let vsus 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 vsus 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 as much good in furthering of Chriſts Kingdome, as anye of vsus hauehave 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 vntounto 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 vsus, 1. Sam. 25.32bleſsed 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 hauehave a ſight & diſliking of my former 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 vntounto you brethren, and abaſe my ſelfe to mooue your affections to the louelove of God, for the louelove of Chriſt Ieſus euen conſtrayneth me there vntounto for your good. Let no man therefore abuſe my homelineſſe of ſpeech in this point, being to your edifying and gayning of glory vntounto God. But let vsus (I praye you beloued) conſent togeather in one to ſeeke after Chriſt with his Church til we hauehave founde him out, that we may ſafely aſſure our ſelues of his louelove to the ende as the Spouſe doth afterwarde, which grace God for Ieſus Chriſt his ſake graunt vntounto eueryevery one of vsus 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 read this and the verſe following with the fift chapiter. For that they hauehave 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 louelove, 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 louelove 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 ye number of ye non reſidentes) but teſtifieth to his Church ſaying, Feare not, I am with you to the endes 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 vntounto him, and are in this reſpect called the firſte fruites of his creatures, becauſe they are conſecrate, ſanctified 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 vsus, 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 ye God looketh to reape fruite at our handes in his church, that we may grow from 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 vsus. 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 vsus not empty or fruitleſſe, that he ſhould hauehave no pleaſure in vsus, and ſo bee forced to caſt vsus vp to the ſpoyle. Sure it is (the more is the pity) the Lorde ſhould find but ſmal fruite among vsus if he ſhould ſuruey our Churche in this land. Hee hath lent vsus the name of his Church, and giuen vsus a leaſe of his garden 21. yeres, & hath added to that three yeres more from yeare to yeare, but alas we hauehave bene il tennants to the Lord, his church is little ſtored by vsus, 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, ye wolf, the bear, the ſwine, doggs & ſuch hurtful cattel and beaſts, we (ah alas) hauehave 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, 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 vsus 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 vsus.Eſay. 1.14. Who beſtoweth ſuch coſt on vsus & we proſper ſo little, as hee can gather very few Lillies amongſt vsus, he wanteth the fruit of our hearts and lippes, as faith, louelove, 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 ye beginning of her maieſties 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 vponupon it, that hee maye hauehave 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 vsus truely thankfull in Chriſt Ieſus, for thoſe beginninges and proceedinges of his church which we hauehave, yt he hath planted his worde & true religion amongſt vsus, 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 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 vsus 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, & giuegive vsus ouer to the ſpoile. Let vsus therefore if we beare any good will to our Church or Countrye, labour to purge oure ſelues from al corruption and to repent vsus of oure ſinnes, that we may bring foorth good fruits, ſuch as the lord may hauehave pleaſure in, that hee may hauehave a delight to abide among vsus. For it is the ſinnes of a land that cauſeth the Lordes wrath to ſmoke againſt the ſame, but our land I ſuppoſe hauehave exceeded the old world, Sodom and Gomorrha, Iſraell, Iehuda, 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 hauehave 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 vntounto this lande,and ver. 24. and ver. 25. how feirce is this great wrath? And it ſhal be anſwered becauſe they hauehave forſaken the couenant of the Lord God of their Fathers, and hauehave ſinned againſte the Lorde. Let vsus al then (my deare brethren) be humbled with Godly ſorrow that may cauſe repentaunce vntounto ſaluation not to be repented of: Being offended with our ſelues that we hauehave 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 vsus, 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 vsus 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, beautified with al heauēly fruits of his ſpirite, as that Chriſt may hauehave pleaſure to walke in vsus, to dwell and make his abode in vsus vntounto 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 vsus pray. &c.