Sermons upon the Fifth Chapter of the Song of Solomon, Sermon 2
The ſecond Sermon. After Prayer, as is before mentioned following thus.
IN the former part of this day (beloued in the Lorde) we hauehave 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 hauehave hearde of one circumſtaunce of the ſecond part of the chapiter, concerning the maner 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 hauehave already handled. Now it followeth in the 2. verſe, wherein the ſuit is ſtil continued. Open vntounto me my ſiſter, my louelove, 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 louelove 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 vntounto vsus. Wherefore I pray you (my brethren) let him now come a ſpeeding, open your heartes vntounto him, enlarge your bowels towardes him, imbrace and hugge him thorough faith, yea ſet your whole louelove on him. The like ſpeeche of knocking and opening we hauehave 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 vntounto him, and wil ſup with him, &c. Which ſpeeches, import ye Chriſt is alwayes calling vponupon mē, and vouchſafeth to come to them by ye preaching of his word, crauing entertainment.God …ocketh diuers wayes. Yea he knocketh aloud at eueryevery 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 vsus by his word? And yet alas few open vntounto 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, the Lord forſooke them, & gaue them ouer in ye 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 hauehave knocked at their heartes, though they hauehave rebounded again, & men hauehave quēched the ſpirit, ſo as the Lord hath puniſhed them with the ſpirite of ſlumber, that they ſhoulde hauehave 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 ye heauens aboue, tokens in thearth beneath. The conſtellations of the heauens threaten ſtrange alterations, exchāges & great calamities, the ſtrange wonders hauehave their lowd voices: as vntimely thūders, fiery appearances, vnknown commets. Alſo beneath, vniuerſal earthquaks, practiſed conſpiracies, reports of warrs, ye Romiſh Antichriſt ſeeking to ſubuert the trueth, dangers at home, dāgers abroad. Which al are forewarnings & knockings for our good to waken vsus, & cauſe vsus 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 yt the heauens, ye earth, ſonne, moone, ſtarres, foules, beaſts, fiſhes, fruits, & the daily kindnes of God are arguments of his ſuite to mooue vsus to open vntounto Chriſt. But of al theſe, ye knocking of his word is vehement and mighty, & for our good, if wee can ſée it or had hearts to open vntounto it. Open vntounto me. &c. When ſuch ſpeeches & exhortatiōs ar vſed in ye ſcripture, yt is not left to ye 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 vntounto honor, ſanctified and prepared to eueryevery 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 any thing of him ſelfe. For albeit God requireth vsus 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 vntounto 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 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 vsus 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 vntounto a new life, and refourmeth them to hauehave their hearts open, that ſo being renued, they open vntounto 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 vntounto 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, humblenes, meekenes, &c. with al the furniture of ye 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 hauehave euidence of ſaluation, but remaine ſtill in damnation, and the wrath of God abideth vponupon him. And as for the other obiection, where they ſay, yt 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 ye 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. 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 yt howſoeuer ye wicked periſh in their contempt, not ſhewing the fruits of election, & ſo ſhut vp ye gate againſt chriſt, it is the iuſt iudgement of God. On the other ſide, ye children of God being ſanctified, and their harts renued by his ſpirit, they opē vntounto Chriſt. For ye regenerate as god worketh in them by his ſpirit, wherby the praiſe of their regeneration belongeth vntounto God, ſo their actions are both actiue & paſſiue. Actiue, in ye God hauing reformed & altered their wils & nature by his ſecond creation, they will good things, deſiring ye lords wil to be accō pliſhed in them. And paſſiue, in that though they are reformed, yet (by ye reaſon of ye remnāts of ſin which remaine in ye ſaints not fully purged) they ſtill hauehave néed of ye 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 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 vntounto 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, hauehave 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, 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 vsus 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 vntounto 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 through any defect or fault in God, or in the meanes whereby hee offereth grace, but they refuſe it. Let vsus therefore craue, yt 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 hauehave place in vsus, that we may open vntounto 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 vsus to open vntounto him and to giuegive 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 vsus, ſith it is not for his owne benefite but for our eternall good. But let vsus 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 louelove, my Doue, my vndefiled. 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 louelove of Chriſte in making choyce of the faithfull to bee as his Wyfe and Spouſe. As if he ſhoulde ſaie: ſith I hauehave vouchſafed to caſt my louelove vponupon you, and to chooſe you for my Wyfe, and hauehave 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 vntounto 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 louelove 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 hauehave with Chriſt, as him ſelfe calleth ye beléeuers which do ye wil of his heauenly father. Mat. 12.50. His mother, ſister & brother. This ſhoulde be a maruailous meane to mooue vsus to louelove him againe, ſith he vouchſafeth ſuch friendly and familiar names to vsus, 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 vsus his Spouſe and LoueLove: 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 louelove, ſo it doth not vnfitly note vntounto vsus 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 vnderunder 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 vsus, which before were his enemies. Rom. 5.10. Col. 1.21. My vndefiled, or perfect one. This title is wholy borrowed from Chriſt as the other, in whom we yt 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 vntounto 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 vsus to taſt of his ſpirituall graces which he hath brought from heauen, indignifiing vsus with honorable and gratious titles in Chriſte, not that we are ſuch of our ſelues: but Chriſt by imputation applieth that vntounto vsus, which is not ours, but his owne proper, & imputeth yt vntounto 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 vsus, that we might be made the righteouſnes of God in him. 2. Cor. 5.21. Yea, in ye ſimilitude of ſinful fleſhe, and for ſin, he hath condemned ſin in the fleſhe, that the righteouſnes of the law might be fulfilled in vsus, 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 hauehave 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 vsus to be his Spouſe and wife, making ſo high account of vsus, preferring and commending vsus, with ſo honorable and gratious titles, let vsus labour to bee ioined with him, imbracing him and ſolacing our ſelues in his louelove, repenting vsus of our former liues, howſoeuer Aungel-like they hauehave ſeemed to be in the eies of men, and let vsus 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 vsus that wee are in deede, his louelove, 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 vsus, and ventred himſelfe to manye hurtes, hauing vndergone manye diſcommodities, and refuſed no laboure to pleaſure vsus, and obteine our louelove. 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 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 ye morning, ſo I hauehave long wayted to be receiued and imbraced of you in my word, I hauehave ſuſtayned infinite daungers and paineful labors to pleaſure you: but you hauehave foorded me off from time to time, that I am as one weary, fainting, and diſcouraged, therfore open vntounto 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 vntounto vsus, and tarryed for vsus, not one night or many, but euen whole yeares he hath continued his ſuite without intermiſſion to vsus 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 ſtarue abroade, for any entertainment he hath with the moſt. Can we heare that Chriſt tooke ſuch great paine for vsus, as we heard before? And can we be ſo blockiſh and vnkind towardes him againe? This reaſon might mooue vsus 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 vsus 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 vsus, to our condemnation in the daye of iudgement, if it be not, now a reaſon to mooue vsus to repentaunce, and to open vntounto the Lorde after ſo long a ſuite. 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 vsus therefore in few wordes be mooued here by (deare chriſtians) to imbrace this ſo earneſt and paineful a Sutor, and reſt in his louelove, that Chriſt may lyue in vsus 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 the Spouſe aſſureth her ſelfe of the louelove of Chriſt, & affianceth her ſelfe to him. But firſt concerning the lets 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 come at them. Firſt of the lets with in,Lets with in verſe 3. I hauehave put off my coate, how ſhall I put it on? I hauehave 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 hauehave not caſt it of, ſith we neuer hauehave it, till the Lorde inſtilleth it into vsus. 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 vsus 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 vntounto vsus, or to preſume on Gods mercyes, yt 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 vsus 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 vntounto Chriſt, neither will he receiue vsus, 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 vsus. 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 ſhifted, ridde of his lice and wel ayred. So if we will hauehave 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 vsus out of the pryſon of Hell and Sinne, where we were forlorne, hath alſo waſhed renſed and bathed vsus 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 wt 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. 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 hauehave before in their members ſerued ſinne, ſathan and their owne luſtes, hauing let them out and bound them as apprentices vntounto ſathā. Now they make new vowes and couenantes with the Lorde that they will giuegive ouer their members as inſtrumentes of righteouſneſſe vntounto 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 vntounto Chriſte, till their corrupt nature bee caſte off, and their affections 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 hauehave 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, ye wallow ſtil in ye 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 vsus 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 then our beginning. But albeit this be the more receiued interpretation, which I hauehave 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 vntounto, 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 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 vsus howe harde beginninges wee hauehave 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 vntounto vsus in the perſon of the ſpouſe. Therefore purpoſely, Solomon ſheweth how we hang of & on, with Chriſte til the Lord hath throuhlye humbled vsus and weaned vsus 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 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 vsus not becauſe he ſpeaketh by men, ſo childiſh or babiſh are we in our beginnings which are poore. And we ſcant perceiue who calleth vsus. 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 vsus in the one ear, and our profits round vsus in the other, ye corruption of our nature ye cleaueth ſo faſt on, & cuſtom of ſin preſſeth vsus ſo ſore downe, yt wee can not looke vp to ye heauenly calling, but are inueigled & carried away (alas) almoſte at eueryevery 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 vponupon 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 hauehave diſcouraged her. As verſe 8. So that faith ſtandeth not at a ſtay in the ſaintes, 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 louelove 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 vsus 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 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 onelyonly. Now this we do maruailouſly vnwillingly til ye Lorde put vsus 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 vntounto God to obtaine grace to grow vntounto perfection, and to be thankful to God for his owne worke in vsus. 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 hauehave found it hard in our ſelues. So that the difficulty of the thing, would ſtir vsus 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 vntowardnes, that wrangle with the Lorde a long time before we yéeld and hauehave 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. Men are but men, and we can doe no more then we can do, and as God will giuegive grace, and eueryevery man can not be a like, neither can eueryevery 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 hauehave 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 hauehave nothing as of our ſelues, no not to think a good thought, but God worketh in 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 vsus, 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 giuegive 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 giuegive 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, eueryevery man can not be a like, nor ſhewe yt which is in them, but hope to doe as as wel as the greateſt profeſſor of thē all, &c. Here they think they hauehave ſtroken dead al the profeſſors at once, and hauehave quitted them ſelues like men, but though all hauehave 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 vsus (my deare brethren) caſt off al delaies and not be ſluggiſh as they which are loath to riſe, to open vntounto Chriſte. But willingly leape out of our beds, and renounce all worldly cares, pleaſures, profites, friendes and ſuch other hinderances as ye ſpouſe is taught, pſa. 45.10. That we may haſten to Chriſte for our liues yt we may be imbraced of him, which grace he grant vsus. 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 louelove, are not to be carnally vnderſtoode, but they note that Chriſte (whome Solomon as you hauehave hearde preſenteth to vsus in the perſon of a Sutor) vſeth all tokens of ſpirituall ieſtures and ſhewes of louelove that may be, to allure his Spouſe to louelove him againe. Not that Chriſte commeth downe in his owne perſon now, to intice men to his louelove. But (as I hauehave ſayde) he preſenteth him ſelfe to bée ſeene of vsus in his Goſpell as in a glaſſe,2. Cor. 3.18. where hee appeareth in the glory of his father vntounto vsus. For by his worde he putteth in his hand as it were at ye 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 Chriſt in his worde by preaching ſo as they are rauiſhed, and inamored vponupon 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 louelove, and we are often made more quicke and ready to obey our calling, when the Lord ſome way afflicteth vsus. 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 enemies ſtirred vp againſte vsus 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 vsus 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 vsus, and haleth vsus foorth before his iudgement ſeat, cauſing vsus 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 hauehave 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 ye 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 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 ye 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 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 louelove departed when ſhee had opened. The Doctrine of which ſenſe wee ſhall hauehave 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 vntounto 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, were nothing to procure his fauour or draw his louelove 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 vntounto him. It may alſo be that the Myrrb may be vnderſtood of ye bleſſing & ſweet ſauour of the goſpel, which Chriſt powreth by ye preaching therof into ye harts of the faythfull, ſo as they are annointed with it and made ſwéete, yea are alſo brought to repentance and to ſeck 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 louelove 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 withoutHere 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 vntounto 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 louelove ſlipt aſide, ſhee fainted, and hearing his voyce which ſo affected her and wroght vponupon her, that ſhe ſwounded 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 vntounto 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 ye 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 vntounto him and hauehave aſſuraunce and full pledge of his louelove, 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 incredulity to ſteppe betweene vsus 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 ye 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 vsus, had caſt vsus of agayne, and helde ſcorne of vsus, and as though all our former beginnings had beene in vayne. So we wee beginne to languiſh, the Lorde alſo ſometime leaueth vsus in oure dumpes a while, that after in his good time, hee might the more recouer our zeale, louelove, 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 vsus.
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 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 louelove, 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 vsus, or put vsus off from inquiring after God, though he ſeem to abſente him ſelfe for a time, and though wee hauehave not out of hande the knowledge, fayth, zeale, louelove, obedience, or that meaſure of repentaunce which wee woulde fayne hauehave, yea though we hauehave often craued for ſome grace at the hande of God, wayting long for it, and yet he ſeemeth to denye it vntounto vsus in not graunting that grace which wee pray for: yet let vsus not giuegive ouer, but ſtill pray and euen wraſtle with the Lorde till wee obtayne 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 vsus 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 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 vsus bee ſtirred vp (beeloued) to vſe all meanes, wherebye wee maye ſhake off all ſuche lettes as hinder vsus, that wee maye open vntounto 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 vsus, nor giuegive him cauſe by our ſcornefull behauiour to departe from vsus, leaſte wee after ſeeke him with teares when hee will not be founde.
Thus at this time we hauehave 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 vntounto our Soules, that wee by his grace may ouerſtride all lettes to imbrace Chriſte and ſeeke after him, ſo as hee maye abide with vsus for euer by his grace here, and we abide with him in his Heauenlye Kingdome for euer and euer. Amen.
Let vsus pray. &c.