Sermons upon the Fifth Chapter of the Song of Solomon, Sermon
Certaine very worthy, Godly and profitable Sermons, vponupon the ſongs of Solomon.
FOR ſomuch as (right dearely beloued in the Lorde Ieſus Chriſt) by ye prouidence of God, I am come among you at this time, where I am likely to ſtay a few dayes: I thought good as my maner is, to ſpend the time in beſtowing on you ſome portion of ſuch Talentes, as the Lorde in ſome meaſure hath enriched me with all. My purpoſe is therfore, (the Lord ayding me with his holy ſpirite, in this ſo holy and weighty a worke, as the preaching of his ſacred worde is) to handle vntounto you for ſome good conſiderations, the fifth Chapter of the excellent ſongs of Solomon, with the two firſte verſes of the ſixth Chapter, as it is read in the common tranſlation: but I reade them with the fifth chapter, for the cauſes that ſhall be alleaged when I come to the handling of them, the Chapter followeth to this effect.
Canticles
5.
1 I Am come into my garden, my Sister, my ſpouſe: I gathered my myrrhe with my ſpice: I ate mine honye combe with mine bony, I dranke my wine with my milke: eate, O friendes, drinke, and make you mery, O welbeloued.
2 I ſleep, but mine heart waketh, it is the voyce of my welbeloued that knocketh, ſaying, Open vntounto mee, my ſister, my louelove, my doue, my vndefiled: for mine head is full of dewe, and my locks with the droppes of the night.
3 I hauehave put of my coate, how ſhall I put it on? I hauehave waſhed my feete, how ſhall I defile them?
4 My welbeloued put in his hand by the hole of the dore, and mine heart was affectioned toward him.
5 I roſe vp to open to my welbeloued, and mine handes did drop downe myrrh, and my fingers pure myrrh vponupon the handles of the barre.
6 I opened to my welbeloued: but my welbeloued was gone, and past: mine heart was gone when he did ſpeake: I ſought him, but I coulde not finde him: I called him, but he anſwered me not.
7 The watchmen that went about the citie, found me: they ſmote me & wounded mee: the Watchmen of the walles took away my vayle from me.
8 I charge you, O daughters of Ieruſalem, if you find my welbeloued, that you tel him that I am ſicke of louelove.
9 O the fairest among women, what is thy welbeloued more then other welbeloued? what is thy welbeloued more then a nother louer, that thou dost ſo charge vsus.
10 My welbeloued is white and ruddie, the cheefest of ten thouſand.
11 His head is as fine Gold, his locks curled and black as a Rauen.
12 His eies are like doues vponupon the riuers of waters, which are waſht with milke, & remaine by the full veſſels.
13 His cbeeks are as a bed of ſpices, & as ſweete flowers, and his lippes like lilies dropping down pure myrrhe.
14 His bands as ringes of gold, ſet witb the cbryſolite, his belly like white yuorie couered with ſaphirs,
15 His legges are as pillars of marble, ſet vponupon ſockets of fine gold: his countenance as Lebanō, excellent as the Cedars.
16 His mouth is as ſweete things, and be is wholy delectable: this is my welbeloued, and this is my louer, O daughters of Ieruſalem.
17 O the fairest among women, whither is thy welbeloued gone? whither is thy welbeloued turned aſide, that wee maie ſeeke him with thee?
Canticles. 6.
1 My welbeloued is gone downe into his garden to the beds of ſpices, to feede in the gardens, and to gather lillies.
2 I am my welbeloueds, and my welbeloued is mine, who feedetb among the lillies.
THAT wiſe and excellent man Solomon King of peace and righteouſnes: who was a Figure of Chriſte, as hee wrot many worthy Prouerbs, pithy and waighty ſentences, and many things of great wiſedome: ſo among the reſt, he wrot theſe excellent ſonges, in which hee doth amiably, pleaſauntly, ſweetely, and comfortably, by alligoricall, and parabolicall ſpeeches, cypher out and deſcribe vntounto vsus, the pure, free, perfect, eternall and cōſtant louelove of Chriſt Ieſus, towards his Church, and eueryevery faithfull ſoule, with al his incomparable and heauenly riches, wiſdom, beauty, and perſonnage: as alſo the louelove of the Church towards him, and what great & princely benefites ſhe reapeth by him. For Solomon in his marriage with the daughter of Pharaoh, in all his wiſdome, gouernment, and riches, ſupported the perſon of Chriſte Ieſus: as in the 45. Pſal. is manifeſt. Nowe after many things mencioned afore in this booke, which were betwéene Chriſte and his ſpouſe, in diſcouering their louelove one to the other, with many other circumſtances, which the Tert it ſelfe ſhall yeelde vntounto you: in this Chapter, Solomon declareth how Chriſt calleth his ſpouſe, making liberall and princely offers vntounto her, earneſtly ſuing for entertainment, vſing many reaſons to further his ſuit, and many tokens of his louelove and good will, to obtaine the fauour of his ſpouſe. Which calling of Chriſte, we had neede to bee made acquainted withall, that we may be careful to embrace, louelove and obey him. Alſo, of the other ſide, he laieth foorth vntounto vsus comfortably, how the Church commeth on by degrees, & what lets ſhe met with al in her beginnings, within and with out, at home and abroad, in her ſelf and in others: yet in the ende, ouerſtrideth all lets, and ſequeſtreth her ſelfe from the worlde, cares, and all hurtfull hindrances: inquiring ſeriouſly after her louelove of others, and conferring with her fellow virgins of his perſon, and excellency, of his wiſedome, doctrine, and of the place where hee haunted: by which meanes they were allured to ſeeke after Chriſte with her: from which circumſtances, floweth holſome and comfortable inſtructions for vsus in our times. Laſtly, he ſheweth how the ſpouſe aſſureth her ſelfe of the louelove of Chriſte, crauing his euerlaſting preſence, & ſatiſfiying her ſelf in his louelove. So as I wil conſider the whol ſumme of this chapter in two principal parts and after the particular braunches,The Chapter deuided into two principall partes. iſſuing out of theſe generall parts, as in the proceſſe of the matter I ſhall note vntounto you. Firſt in the 1. and 2. verſes of this chapter, the calling of the ſpouſe or Church by Chriſte, and that ſuit of Chriſte is ſet downe, whoſe particulers, ſhal bee noted in their place. Secondly, the manner of the comming on of the ſpouſe or faithful, and the obeying of her calling: which continueth it ſelfe from the thirde verſe to the ende, which alſo ſhal be conſidered in ſeueral parts, according to the nature of the text, when we come to handle it. Now to ſpeake in order of the wordes themſelues.
Verſe 1.I am come into my Garden, (my Siſter my ſpouſe) I gathered my myrrh with my ſpice, I ate my bony comb with my bony, I hauehave drunke my Wyne with my Milk, Eate O friends, drink and make you merry, O welbeloued. This ſpeech is an anſwer and reply to a former ſuite and ſupplicatiō of the ſpouſe or church, which ſhe had made vntounto Chriſt, that he woulde vouchſafe to come and bee reſident in his garden, which is his Church, and that the comfortable winde of his ſpirite, might blow vponupon it, to proſper it, as in the end of the fourth chapter, ver. 16. appeareth. Not that Chriſt is firſt ſought of his church before he ſeeketh that. For in ye 1. Chap. the church confeſſeth ſhee can not come vnleſſe ſhe be drawne, but being once drawn on, and illumined with Gods Spirite, then her will is reformed, and her deſires ſanctified, to long after God and Chriſt. So that after ſhe had ſomewhat ſeene into the excellency of Chriſt, ſhe coueteth to feele him more thoroughly, and to hauehave him make his abode with her. For the godly euer grone and ſigh, both for the encreaſe of graces already receiued, and alſo for newe graces daily to be diſtilled into their hearts. Chriſt therefore aunſwereth, that he hath taken poſſeſſion of his Garden, euen of his heauenly kingdome, and that he is very rich, and able to pleaſure al his friends, ſutors, and cliants: there wanteth nothing vntounto him, but he hath al things in aboundaunce, and without meaſure. Wherefore he replieth with a new ſuit vponupon his ſpouſe and church, that ſhee wil take parte with him of thoſe his heauenly riches and ſpiritual treaſures, giuing alſo entertainmente to his owne perſonage, who had taken ſuch pain, & ventred him ſelf to ſo many diſcommodities for his Churches ſake, as after followeth in the ſeconde verſe. For Solomon as I ſaide,Moſes was a figure of Chriſt in his marriage with the daughter of Pharaoh, as Pſal. 45. Now the true huſband of the Churche is Chriſt Ieſus, and none other: for he is that Bridegroome that hath the bride. Iohn. 3.29Whoſoeuer therfore vſurpeth the head ſhip of the Church, beſides Chriſte the true huſbande, is a theefe and enemy to the ſpouſe. The Pope therefore is a falſe huſband, and wrongfully layeth claime to the Church, and all his children are but baſtardes. But Solomon here figuratiuely deſcribing Chriſt, to enter into his garden: vnderſtandeth both that hee hath taken poſſeſſion of his heauenlye Kingdome and riches, wher he prepareth heauenly and eternal banquets for his ſaintes and elect: & alſo that he is come into his Church and inheritaunce vponupon earth, to make proffer of al theſe his riches and royal treaſures to his ſaints, that they may participate with him in his glory. To this end Solomon putteth vponupon Chriſte the perſon of a Sutor, or woer: and deſcribeth the Church vnderunder the perſon of a maiden or virgine, longing after her louelove. This 1. verſ. and the 2. containeth the firſt part of the Chapter,the firſt part of the chapter, ſtanding in two pointes. which concerneth the ſuite of Chriſte, whereby hee calleth his Churche and faithfull. This ſuite I wil giuegive vntounto you after this manner. Firſt the reaſons which he vſeth in his ſuite,The reaſons. which are 4. Theſe ſhal be conſidered in their place Secondly, the ſuite it ſelfe, or calling of his ſpouſe,The ſuite it ſelfe. which becauſe it is intermedled between the reaſons. I wil note them to you as they lye, for I will not tye my ſelfe to any preziſe order, but note the matter it ſelf, as may be moſt forcible to mooue vsus, and moſte fit for the ſenſe of the place, and edifying of you.The firſt reaſon. He firſt beginneth with reaſons which he propoundeth, as matter to mooue his Spouſe withall, and to make a more eaſie way to his ſuite. The firſte reaſon, hee ſetteth downe in the forme of a preface or narration, which is drawne from his excellent dignitie, prerogatiue, and eternal riches, which hee hath already receiued. I am come into my Garden, I gathered my Myrrh. &c. He propoundeth as I ſay, his reaſons, and firſt, that he hath fair poſſeſſions, and a rich & princely kingdome, furniſhed with al heauenly and ſpiritual commodities, and he offereth the pleaſures of this his kindome vntounto his Church on earth, which he after againe calleth his garden. For I cannot vnderſtand this entrance into his garden onelyonly of Chriſtes heauenly reſidence in glory, whither he is aſcended and hath taken poſſeſſion of life, but euen of his kingdome alſo, which he exerciſeth ouer his ſaints on earth. Becauſe it is an anſwere and graunt to the former ſuite of the Church that he woulde come to his garden, euen to his Church on earth, by his word and ſpirite. Hitherto tendeth the Metaphor of deſcending, chapter 6. ver. 2.10. So that albeit Chriſte bee reſident in the heauens, enriched and dignified with all power of thinges in heauen and earth, yet is hee preſent with his Church on earth in ſpirit, and in the miniſtery of his worde and Sacraments, as the printes of the ſoals of his feete.Ezech. 42.7. And ſo doth ſet abroach all his heauenly riches to vsus, by the preaching of his Goſpell, intreating vsus to receiue them. Alſo we ſee that vſually Chriſtes kingdome and Church on earth, is figured by a Garden, fielde or yarde, and not his heauenly kingdome of glory, ſo as the Metaphors or ſimilies vſed of the holy Ghoſt els where make plaine this matter. For the Church is compared to a vineyarde, Iſai. 5.1. Iere. 2.21. Math. 21.33. Mar. 12.1. By which places we find yt the church of God which is on ye earth is compared oft to a garden or yard. So as I conclude by theſe borrowed ſpeeches of the ſcripture, that ye garden doth not onelyonly import the poſſeſſion of his heauenly kingdome, but euen alſo his church on earth, which God gaue his ſonne an inheritance: euen to the vtmoſt partes thereof, both Iews and Gentiles, to whom he offereth his riches, and communicateth his heauenly inheritaunce to the faithfull which they apprehend here by faith, and after ſhall fully poſſeſſe in heauen with Chriſt. Chriſt here proteſteth himſelfe to hauehave all true felicitie, and therefore perſwadeth his Spouſe to open vntounto him, & participate his graces: and ſure it is, this cannot but be a great reaſon to moue vsus to embrace him, ſith he is cheefe heire of al things, it is a reaſon which earthly woers vſe much, if they can report of their greate reuenewes, riches, poſſeſſions, rich friendes: eſpecially if they are already in poſſeſſion, and their inheritaunce come to them already, then it carrieth ſome ſway withall, to mooue their louers to caſt ſome liking on them. So Chriſte is here diſcribed vntounto vsus as a Sutor, which ſtandeth not at the courteſy of his freendes, but is already inueſted and inſtalled into his roiall kingdom: and his inheritance is already deliuered into his hands, by his heauenlye father. This reaſon, me thinks ſhould waigh very much with vsus, for it is forcible, if we hauehave any hearts to bee mooued. This reaſon is amplified by particulars: afterward whē he ſaith, I hauehave gathered my myrrh with my ſpice, I baue ate my bony comb with my hony, &c
There is interlaced certaine titles of louelove, as my ſister, my doue, which include part of another reaſon, which titles, we will conſider of afterward, when we come to the mention of many titles giuen to the ſpouſe in the 2, verſe by myrrh, ſpice, hony, wine, and mylke. Solomon figureth and importeth vntounto vsus, heauenly & ſpirituall riches. For as theſe things are delicate, & nouriſhable to ye body, ſo ye word & the ſweet promiſes of life, are meat drink and all neceſſaries to the ſoule. Therefore the ſpirite of God vnderunder theſe earthly benefits, commendeth the heauenly and ſpirituall. As Eſay 55.1.2. The graces of the ſpirit of god brought to vsus by Ieſus Chriſte, and conuaied into the faithfull by the preaching of the Goſpell, are called waters, wine, hony, bread. And Prouerb. 9.1. Wiſdome is compared to a Queene, keping open houſe, opening all her Treaſures, drawing her wines, preparing her table, bringing foorth her treaſures, and calling all to participate with her. Alſo Chriſt himſelf, Iohn. 7.37. offereth to the thirstie, to drink euen of the waters of life, which after is interpreted, Iohn. 7. ver. 39. to be ment of the graces of the ſpirite of God. Thus we plainly ſee by the borrowed ſpeeches of the ſcriptures, that by theſe earthly benefites and commodities, are figured heauenly and ſpirituall graces. For the ſame that meat drinke and other pleaſures is to the body, the ſame is the worde and the riches thereof to the ſoule. Chriſt is els where compared to a Kinges ſonne that married and biddeth gueſſe to his wedding. Math. 22.2. See then the force of this reaſon I pray you, that Chriſt intreateth to be receiued, ſith he hath taken poſſeſſion of all riches and wanteth nothing, but is able eueryevery way to doe vsus good. If this reaſon can preuaile with mē in earthly matters and benefites? Oh what ſhame is it that the ſame ſhoulde not preuaile with vsus in heauenly ſuites, wherein ſtandeth the life of our ſouls. So God reaſoneth with Iſraell many times for his benefites, that he is able to pleaſure them, therefore they ought to admit of him to be their God. Thus Chriſt hers after a ſort boaſteth of his riches, as ſutors make many brags of their wealth, but Chriſt hath all true welth in déed, ſo as we may reſt on his word. It is ſure a ſtrong argument to perſwade vsus (if we ſaw into it aright) to grant to his louelove, ſith ſo rich a ſutor vouchſafeth to make offer vntounto vsus. Neither doth he require any rich dowry at our hands, only to find a faithful & obedient ſpouſe of vsus, which he himſelf alſo worketh in his. Thus chriſt offereth liberally of his riches to al his people, to allure thē to take part with him, & to be married vntounto him: for as I ſayd, Solomon in ye perſon of a huſband or ſutor, & of a wife or maydē as louers, deſcribeth the louelove which is betweene Chriſt & his church. Now Chriſt commeth into his gardē & church on earth diuers wayes, to reueale & diſcouer his heauenly riches to vsus. Firſt by himſelf in his own perſō in ye dais of his fleſh, and by his owne miniſterie enioyned him of his father, he came to redeeme and ſaue his ſpouſe beeing loſt, and to feoft her into his eternall inheritance layde vp in the heauens, hauing alſo committed the euidences and free deed of his gift to his Church: namely, his worde. Alſo he commeth by his Miniſters, whom he ſendeth as ſpokeſmen and friendes, for ſo Iohn calleth himſelfe the Bridegromes friend. Io. 3.29 Albeit then, that Chriſt be aſcended in to his heauenly pallace, yet he ceaſeth not dayly to become a Sutor vntounto vsus by his preachers, diſcouering by his Goſpel,Col. 1.27. al his heauenly & glorious riches, to cauſe vsus to be enamored vponupon him. For as the Sutors and Woers boaſt them ſelues of their wealth, landes, riches, &c. that they might the ſooner ſpeed, and make large offers of feoftments into lands, to obtain thoſe whome they louelove: ſo our Chriſt ſetteth out him ſelfe as a very rich and wealthy woer, who is able to beſtow a very rich dowrie on his wife, who alſo commeth of a very noble famous & honorable parentage & rich friendes, is himſelfe a rich heyre, yea the onelyonly heyre of all thinges, and yet moſt ſweetely, louingly, and fauourably abaſeth him ſelfe, to match with a poore, miſerable, naked, and deſpiſed maiden, hauing no friendes, voyd of ſuccour, out of apparell, diſeaſed, and helpleſſe, who Ezek. 16, in the day of her byrth was destitute, no eye pittied her, cast out in the open fieldes to the contempt of her perſon, in the day of her byrth: yea left in her own bloud naked and deſpiſed. But this ſweet and mercifull ſutor, touched with the bowels of pittie, had compaſſion on her, when ſhe could not pittie her ſelfe (oh dolefull eſtate and deſperate) but Oh gracious and liberal louelove, which promiſed life to the dead, comfort to the diſtreſſed, and beautified her with his owne garments and iewels, yea viſited her in the time of louelove, comming in his owne perſon to woo her vntounto himſelfe. See then the exceeding louelove of Chriſt Ieſu towards vsus miſerable and vnworthy wretches, inuicting and calling vsus, to the participation of his riches ſo incomparable: but wee are ſcorneful and high minded, which play as the coye Dames which are ſullen and ſelfe willed, that ſay many waies, and louelove many ſutors. Yea we foord of Chriſt that moſt louing and gratious woer, ſetting lighte by him, as one to homely and baſe, to graunt oure louelove vntounto. Oh vnkindneſſe intollerable, oh intractable frowardneſſe, oh damnable refuſall of ſo healthful offers, yet ſuche is our nicenes, that we hold aloof from ſo happy offers, and yet perſwade oure ſelues, we ſhal ſpeed wel ynough. Can it be that the Lorde will take this at our hand, that when he hath offered to match his ſon ſo baſely for our benefit, we ſhould hold ſcorne of his mercifull offers? no no, he will ſurely reuenge it vpō vsus. Wel, we ſée yt Chriſt is ſet out vntounto vsus, as one yt hath eat, drunk, & gathered al his cōmodities (yt is) as one yt hath poſſeſſion already of all thinges, is vnderunder no mans gardenerſhip, and liberally offereth to participate the ſame to his church. Eat O friends, drink, and be merry, O welbeloued. We ſee here the franck liberality of Chriſte, who hourdeth not vp to himſelfe, but largely giueth foorth vntounto others, yea, hee chéereth vp his gueſts moſt comfortably: noting that as Chriſte feedeth his Church on earth, with the ſpirituall dainties of his worde, &c. So after this life, he calleth them to the participation of his heauenly and eternall ioyes. Eat, drink, &c. This is part of the ſuit, containing matter of exhortrtion, to mooue the ſpouſe to participate of the heauenly riches, which he offereth vntounto her, and conueyeth them into the hearts of the beleeuers, by the preaching of his word, wherby he aſſureth them of the right title of life, communicating the riches of his grace and life vntounto them, and we eat and taſte of theſe heauenly benefites here on earth by faith, ſo that vnleſſe wee thorough fayth receiue the word, and feede of it, we can hauehave no part wt Chriſte in his riches. So alſo, through faith we feede vponupon Chriſt in deede, in the Sacrament of the ſupper, and are nouriſhed by his body and bloud, into a new life of holines, and righteouſnes here: and vntounto eternal life in the reſurrection of the iuſt: Wherefore Chriſt is deſcribed here, as one yt banqueteth his ſpouſe. But as theſe are wordes that doe containe part of his ſuite: ſo alſo, they include a ſeconde reaſon which he vſeth,The ſecond reaſon. and it is drawn from his liberal kindneſſe and frée heartedneſſe, in offering to participate his riches to his ſpouſe. For if Chriſt had bene neuer ſo able to pleaſure his church, or neuer ſo rich & glorious: yet if we were not ſure that he would be liberall and depart from his riches, but that he kept al to himſelf, it booted vsus nothing: but ſith Chriſt abounding in all riche treaſures and heauenly, doth alſo depart as it were from them, to imploy his riches on vsus: this ſhould greatly perſwade with vsus, me thinks to yeelde to his requeſt, and take this franke offer at his handes. So that all his ſpeech is ful of reaſons and arguments to perſwade. But pity it is to ſee, how worldly men are blockiſh at theſe things, ye we al ſhew our contempt and neglect of theſe rich offers of the Lord towards vsus. But what excuſe can wee forge, to ſhift of this ſo wonderful a louelove, that we ſhould ſet ſo light by it? Is it becauſe hee commeth no more in his owne perſon vntounto vsus? Why, the Heauens must containe him til he come to iudgement. Acts. 3.21. What is it, becauſe he is poore, of low degree or meane perſonage? his riches are without price, his parentage is of God, his perſon is moſte amiable. What then? is it becauſe hee ſpeaketh by others as his ſpokeſmen, and thoſe men thraught with infirmities as our ſelues? In deede this ſticketh in the ſtomack of many, for they contemne ye word, which is ye ſuit of Chriſt, becauſe it is ſpoken by men: ſo they eſteem the ſacred word as of men, and not of God. Surely, he could hauehave ſent the troup of his mighty & glorious Angels to make his matche, but he hath himſelfe ſpoke in his owne perſon firſt, & nowe continueth his ſuite to vsus in his behalfe, by his miniſters and faithfull ſeruantes. For he hath put his treaſure in earthy veſsels, that the excellencye of that power might be of God & not of vsus. 2. Cor. 4.7. Alſo, We are ambaſſadors in Christs steed, as though God did beſeech you through vsus, ſo we pray you in Christes steede, to be reconciled vntounto God. 2, Cor. 5.20. So as the Lorde hath ordeined Paſtors and teachers in his church, euen of men in his own name. Paul he likewiſe labored to preſent the people a pure virgine vntounto God. 2. Cor. 11.2. Let vsus not therefore (my brethren) deſpiſe ye meanes which God hath ordeined to ſaue vsus by, and to make vp the match betweene his ſonne and vsus in our heartes, leaſt wee prouoke the Lords diſpleſure. If ſome great Prince ſhould ſend of his nobles as ambaſſadors vntounto any of vsus, or to a man of poors eſtate, to beg his daughter for his onelyonly ſonne, meaning to preferre her ſo honourably, and his ſonne louing her entirely: were it not great diſcourteſye to refuſe? and woulde he not eaſily graunt to it? ſo ſith God ſendeth oute his miniſters to beg our ſoules for his deare ſonne, and requireth that we wil beſtow our ſelues vppon him: were it not a great contempt againſte God, and a worſe daunger to our owne ſoules? if wee ſhal refuſe ſo gratious an offer. Now as God vouchſafeth this honour to his miniſters: as to bee Suters for his ſonne to his Church, to call them to the heauenly banquet: So they muſt not labour to winne the Church to them ſelues, and to prefer their owne glory. As the Pope which woulde hauehave the Church at his commaundement, and ſo commit whooredome againſt Chriſte. Or as many vaine glorious teachers, which preach them ſelues & not Chriſte. Alſo ſeducers, ſectuaries, &c. They all play as the falſ harted man, which beeing put in truſt to ſpeake to a mayden for another, doe wooe and make ſuite for them ſelues, to tourne the liking of the mayden to their owne perſons. Thus many teachers playe the wantons with the Spouſe of Chriſt Ieſus, when they ſhould learne of Paul, to preſent her perfect vntounto Chriſte. Howbeit the church of our times, hath many wanton Sutors that wooe for them ſelues, and not for Chriſte. It is requiſite, that ſith the miniſters of the worde, are to ſpeake for ſo noble and heauenly a perſonage, who is a rare Phoenix, and the onelyonly Sonne of the liuing God, ſent to his choſen Spouſe vponupon earth to offer the match of life, to vnfould and diſcouer all the ſecretes of his heauenly and eternall louelove, ſpirituall and princely riches of his grace: that they deale in theſe waightie matters, moſte reuerently, wiſely, religiouſly, carefully and faithfully, to ſpeak the Goſpell and meſſage of Chriſt as they ought to ſpeake it, and not to vtter themſelues in preaching of Chriſt. For many which preach the trueth after a ſort, yet ah alas, nothing regarde the weight of this ſo honorable and holy ambaſſage. For there are ſome which thinke Chriſte too baſe to bee preached ſimply in him ſelfe, and therfore mingle with him too too much the wiſedome of mans eloquence, and thinke that Chriſte commeth nakedly, vnleſſe cloathed with vaine oſtentaion of wordes. Others eſteeme him too homely, ſimple and vnlearned, vnleſſe he bee beautified and blazed ouer with ſtore of Gréeke or Laten ſentences in the pulpits: ſome recken of him as ſolitarie, or as a priuate perſon with out honor and pompe, vnleſſe he bée brought foorth of them very ſolemnly, accompaned and countenaunced, with the auncient Garde of the fathers and Doctors of the Churche to ſpeake for him: or els he muſt be gloſed out and painted with the frooth of Philoſophi, Poetry or ſuch like. And ſo regard not to preach Chriſt crucified to the Iewes. A stumbling blocke to the Grecians foliſhnes, but to them which are called both Iews & Grecians, Chriſt is the power of God, and the wiſedome of God. 1. Cor. 1.23.24. I do not ſpeake againſt learning, wiſedome, the knowledge of tongues, or the fathers, aboliſhing all vſe of them, but highly eſteming of the firſte as the Lordes giftes and graces, and reuerencing the Fathers as worthy inſtruments which the Lord vſed for their time. And all theſe are neceſſary, tyme, perſon, place, and fit occaſion ſeruing. But I wold gladly Chriſt might appeare in his power by the pure handling of the Goſpel, though it be counted fooliſhe preaching of the world. 1. Cor. 1.21. Yet it is the ordinary meanes appointed to ſaue them that beleeue. And ſure, I cannot otherwiſe thinke of many, which ſtudy to preach them ſelues, and to hauehave their giftes, (yea ſome times thoſe giftes which they hauehave not) to be knowne, rather then the power of God in his Goſpel, then of Babes and yong children; which hauing any gay thing about them, that they themſelues think highly on, thinke all men ſhould delight in their gayes: therefore they are alwayes pointing at their gay brooches, pointes, laces, &c. ſhewing eueryevery one where they are gay. So theſe men which preach them ſelues, are alwayes poyncting at their gaye eloquence or giftes, which they ſet more by, then the pure handling of the worde. But we are in Chriſtes ſtéede, to make ſuite for him to the ſoules of men: wherefore we muſt deale faithfully with him, For a wicked meſſenger faelleth into euill, but a faythfull ambaſſadour is preſeruation. Prouerb. 13.17. I therefore (beloued) though moſte vnworthy to open my mouth in Chriſtes behalf vntounto you, yet as one apoynted a ſutor in the Lords cauſe and his Churches, doe beſeech you in the bowels of Ieſus Chriſt, that you woulde be wonne vntounto him: eſpouſing both body and ſoule to be at his heauenly pleaſure. O, deſpiſe not ſo gracious offers. Let it not be your pride to ſay often nay to the Lordes ſuite, it is more curteſie to let him ſpeede at the firſt. And though we hauehave heretofore liſtened to the ſuite of Sathan, and he hath had his pleaſure at our handes, which might giuegive the Lorde iuſt cauſe to caſt vsus off, and not to continue anie more his ſuite to vsus: yet if we will returne from our ſinfull louelove of Sathan and ſinne, the worlde and our owne ſelues, to match with Chriſt Ieſus, and bee gouerned vnderunder him: hee will vouchſafe to embrace vsus, and receiue vsus to fauour. Oh, therefore good people, as you louelove your owne ſouls, let me intreate, and in intreating let me obtaine, that you will vnfeignedly louelove Chriſt Ieſus againe. I maye not leaue you til I obtaine at your handes. O that I coulde ſo vndermine your hearts and vſe my ſpeech ſo, as I might preuaile with you, and ſpeede for ſo gracious a ſutor and louer. Alas (my deare brethren) we hauehave ſerued our owne luſtes too too long already. For is it not ſufficient for vsus, that we hauehave ſpent ye time paſt of the life after the luſt of ye Gentiles, walking in wantonnes, luſtes, drunkenneſſe, pride, ſelfeloue, couetouſnes, gluttony, drinkings, and ſuch other abhominations? 1. Pet. 4.3. Let the reſt of our life be conſecrate vntounto God, for we hauehave played the filthy harlots too much, and hauehave mocked with the Lord a long time. We hauehave made many fayer promiſes and ſhewes of louelove, but in vaine ſome of vsus, for we hauehave turned to our owne filthines againe, and not liued chaſte in our ſoules before the Lorde, ſo as it is wonder that he hath not giuen vsus a bil of diuorcement al this time, and turned vsus out of doores. Let vsus therefore humble our ſelues, before the bill of diuorcement be publiſhed againſt vsus. Alas, let not the louelove of this world, though it ſéeme neuer ſo gorgious rich and precious in our eyes, deceiue vsus, ſo that our louelove ſhoulde be ſet vponupon that, and Chriſte ſhoulde be gaineſayd, who hath beene at great coſt with vsus. Some refuſe to ioyne with Chriſt, becauſe they are wedded to their pleaſures and profits, and are loth to be weaned from them. Some thinke Chriſte to homely and plaine for them, and not gallant ynough to maintayne them in their pride, in their great ruffes, gorbellies, broadred heare, and a thouſande ſuch vanities which hinder them from matching with Chriſt. The courtlike minions drowned in their pleaſures, are aſhamed of the playnes of Chriſt, for they that are in kinges houſen weare ſoft apparell, but Chriſte is without ſuch pompe. Otherſome refuſe him becauſe he is deformed and worne with afflictions, being loath to vndergo the croſſe with him. Otherſome imbrace him willingly, ſo farre as their pleaſures and commodities reache, and as they may liue eaſely, but when Chriſt looketh to hauehave their louelove in trouble, in pouerty, in ſhame, in diſhonor, then they leaue him, as moſt faithleſſe and ſhameleſſe ſtrompetes. Other ſome vſe Chriſt as a band to couer their vnchaſt and filthy life, and as a cloake to couer their vncleanneſſe, when in profeſſing of him, they thinke to ſet a good face on the matter, & countenance themſelues by him, though they priuily nouriſh & pamper moſt vile & beaſtly affections, yea vgleſome monſters at home, as a harlot which taketh a huſband is bear his name as an outward honeſty, and yet let out her body moſt ſhameleſly to other men, who cutteth off her ſelfe by her vnfaithfulneſſe from her huſband: So ſhal al ſuch hauehave a bill of diuorcement, and bee vtterly caſte off from Chriſte Ieſus, vnleſſe they repent. Chriſt I ſay is come into his Garden by his miniſters, and ouerlooketh his Church, labouring by his worde to draw men more neere vntounto him, for his word is his errande or ſuite, which he maketh to vsus, and the free deed of feofment which hee maketh to his Spouſe of his inheritaunce: ſo as we muſt by faith ſet our hand to it, doing all ſeruices and loyalties due to the Lorde, who holdeth the prerogatiue ouer vsus. Yet we refuſe to make ſure this our eſtate vntounto vsus, or to match with Chriſte, affiauncing our ſelues wholy vntounto him, both body and ſoule to be ſanctified, to the vſe of holineſſe and righteouſneſſe. Surely there is iuſt cauſe that we ſhould yeeld to this ſuite, to eat of his pleaſures with him. to make merry with Chriſt in this his roial banquet, and to match our ſelues to him. In deed there is a great inequalitie in the match, that the ſonne of God ſhould come downe from heauen, indued in our …ſhe, to eſpouſe him ſelf to mans ſoul, which was forfeited into the hand of ſathan and hel: ſo as modeſty might ſeeme to be an excuſe to hold vsus backe, but it is not that which hindreth vsus, but euen pride, ſelfeloue, contempt ignorance, worldly mindedneſſe and ſuch like. Caſt off therefore al lets, and yeeld ouer your ſelues to the Lorde, ſith he hauing all riches, offereth to participate the ſame with vsus, and intreateth vsus ſo to doe, by his ſeruantes. If we ſeeke for a rich match: Lo, he is moſt rich. If for honor and dignity, he is moſt honorable and king of al kings. If for pomp, he hath al the glory of his father. If for beauty and perſon, he is moſt beautifull and perſonable. If for pleaſure, he hath all true pleaſures. If for eaſe, he offereth true reſt and eaſe, euen to our ſoules. If we ſeeke to match with an honeſt ſtock, who is more honeſt, gratious, louing, and holy then the ſonne of God? Who loketh not to our perſon, beauty, riches, ſtock, or parētage (for we come al off the rotten, poore, beggerly, deformed,Pſal. 44.3. and defiled race of Adam) but beholdeth vsus in him ſelfe, and as the Hebrwes ſpeake, pleaſeth him ſelfe in vsus and ſo ſanctifieth vsus in him ſelf, to become a noble generation and kingly prieſthood:1. Pet. 2.9.10 yea he hath mercy on her yt was not pittied. Hoſh. 2.23. Thus we ſee, that Chriſt in whom all riches are without meaſure, is not a niggarde to kéep thē to himſelf, but moſt frankly & frely he imparteth thē al to his church, and participateth, euen his own glory with his ſaintes: ſo as he hath giuen charge to his angels to becom ye princely gard of his quéen (which is the company of the beléeuers) whom the Lord ſanctifieth to be holy without ſpot and wrinckle. For we muſt not looke to be at our owne wil, and follow our owne minds, but muſt be at the commandement of our ſpiritual huſband Chriſte Ieſus, to doe his will, renouncing our owne will and corrupt affections, and become new creatures. For they yt are Chriſtes, hauehave crucified the fleſh with the luſts & deſires thereof:Gal. 5.24. and let him yt is in Chriſt become a new creature.2. Cor. 5.17. And this is it, that frayeth men from Chriſt, becauſe they are loath to vnderunder go his burthen and yoke, to caſt of the world, & leuing thēſelues behind thē to follow Chriſt. And true it is, vntil we are truely won vntounto chriſt, & affianced to him by faith, forſaking our own ſelues, we are in the ſtate of damnation. Let vsus therfore vponupon paine of damnation, forſake our ſelues, the world, Sathan, ſinne, and our owne worthines, and ſtand to the Lords curteſie: yea, let vsus wed our ſelues to him, ſeruing him with obedient heartes, preſeruing our thoughtes, affections and deſires chaſt vntounto him, not intangled with the louelove of the world, our owne pleaſures, and filthy luſtes. For Chriſt loueth not to match with the ſoule that is ſet in the louelove of this worlde, or where vncleanneſſe is reſident. Oh therefore I pray you, let vsus ioyne handes and heartes with him, let vsus euen this day make a new couenaunt with him: yea let eueryevery one of vsus in our ſouls mourn & lament, that we hauehave let out our luſts thoughts, affections, and members to Sathan heretofore, and plaied the harlots with him: I ſay, let this day be a witneſſe with vsus, that we hauehave affianced our heartes vntounto Chriſt. O let me not ſpeake or intreat in vaine, it wil be your own hurt deare brethren. We can except nothing againſte this heauenly ſutor, neither in his perſon, parentage, riches, louelove, nor in the couenaunts which he maketh with vsus. He may except many thinges againſt vsus, but paſſing ouer al occaſions, he freely loued vsus when we were his enemies: he choſe vsus before we were, and viſited vsus when we were miſerable harlots and outcaſtes, redeemed vsus when we were captiued of Sathan, waſhed vsus and bathed vsus in his owne precious bloud, when we were grieuouſly defiled and deſperately forlorne, he trymmed vsus with his owne beauty and righteouſneſſe, when we were vgleſome in our ſelues, cloathed vsus in his owne garmentes, when we were naked. Finally he decked vsus, that hee might louelove his owne goods in vsus, and came in the time of wooing in his own fleſhe: pitched the field againſt ſathan and ſinne, who had taken vsus captiue, and to whom we had giuen our ſelues as ſlaues, and ſo as a valiant champion fought for his ſpouſe, iuſtled with all the powres of hell,Math. 16. and ſhooke the foundations of it, brake the yron gates thereof, that they ſhall not preuaile againſt his ſpouſe, and brought vsus out from thence, reſtoring vsus moſt wonderfully, euen by his paineful death and blouddy paſſion. Alſo he hath left vsus pledges and pawnes of his louelove, and that he wil returne in his time to take vsus home to his own heauēly pallace. For his ſacramentes are as rings and regal giftes, tokens, and remembraunces of his louelove, to bind vsus to him againe, who hath ſo dearely redeemed and purchaſed vsus by a coſtly and bloody price: ſo as he hath left worthy remembrances of his valiant acts, and noble exploites: yea his Royal Stratagemes, and princely pollicies, and ſkilfulneſſe to ſhift off all the fiery dartes of the aduerſary, hauehave eaſely bewrayed them ſelues, who in that ſpiritual battaile hath foyled, nay cleane deſtroyed, and triumphed ouer al his and our enemies, hauing gotten a ful conqueſt and victory for his church and ſpouſe. Thus this noble and ventrous Knight, hath dearely purchaſed a Spouſe to him ſelfe. O wonderful louelove, O mercy vnſpeakable, O inuincible courage of an Heroicall ſpirite. But ah alas, our wilful and damnable frowardneſſe, that yeeldeth not to this heauenly and louing Sutor. If this wil not mooue vsus, what wil moue vsus? If this cauſeth not our heartes to melt nothing can. Oh ſtony heartes harder then the flint, that are not broken at this, and colder then the ſtone Chalazias (which the fier can not heat) if this kindle not feruent louelove in our heartes againe vntounto Chriſt. For who can deny louelove to ſuch a ſtedfaſt louer, or can ſay nay, to ſuch a paineful Sutor? Now therefore, if there be anie Bowels of louelove in vsus (deare Chriſtians) let vsus bee mooued at this, and ſith he tooke ſuch payne to winne vsus moſt vyle and vnworthy of his louelove, what if it coſte vsus oure pleaſures, commodities, our credite, our friends, yea or our lyfe it ſelfe, to followe him? Let vsus not ſtrayne courteſie at theſe thinges to looſe ſo incomparable a Iewel.
It may be, here wil be reply made ye I ſpend many wordes in vaine, ſith no man denieth this ſuite, but all men plaucibly entertaine Chriſt, and come to the banquet of his word and Sacraments, &c. The worldly couetous man running headlong after his profites, maketh great account of Chriſt, that he ſhal ſtande him in ſteed: the meere ciuill men alſo hauehave this hope, they here his worde ſometime at their leaſure, they looke for ſaluation in Chriſt onelyonly, and ſo they diet them ſelues with Chriſt, thinking they make merrie with him. So the adulterers, murtherers, deceiuers, ieſters, ſwearers, lyers, railers, contemners, drunkerds, proud men, belly Gods, Epicures, Athiſts, and ſuch others: they are content to aforde Chriſte a roome in their mouths, and many admit of his word to lye on their deſkes, and ſcattered in their parlours, deſiring to be married and ioyned vntounto him, hoping to hauehave life with him. So that there is no man but wil bid Chriſt welcome if it pleaſe him to math with them. But I aunſwere al that talke of Chriſte, all that kiſſe him, al that ſmile on him, al that bid him welcome, and wold hauehave a good tourne at his handes, are not Chriſtes. For ſo long as we remaine worldlinges, couetous, méer ciuil men, adulterers, murtherers, deceiuers, ieſters, ſwearers, liers, raylers, contemners, drunkerds, proud men, belly Gods, epicures, Athiſts, &c.1. Cor. 6.9.10. Ephe. 5.5. Gal. 5.19.20 We hauehave no inheritaunce in the kingdome of God and Chriſt. And therfore nothing to do with him For what agreement hath righteouſnes with vnrighteouſneſſe, or what communion hath light with darkneſſe? What concord hath Chriſt with Belial?2. Cor. 6.14.15. Or the beleeuer with the infidel, &c? We muſt therfore flie from at appearaunce of euil. If we wil hauehave felowſhip with Chriſt Ieſus. For ſo long as we are companions with euill men, delighting in their cōpany, ſuffering euil vnrebuked in others, or nouriſhing euil in our ſelues: we hauehave not truely yeelded vntounto this ſuite. Be not therefore companions with ſuch, Ephe. 5.6. & verſ 11.yea hauehave nothing to doe with the vnfruitfull workes of darkneſſe, but euen reprooue them rather. Let no man therefore deceaue him ſelfe, with vayne hope and ſpeeches: for, for ſuch thinges commeth the wrath of God vppon the Children of diſobedience. Ephe. 5.6.Let vsus then hauehave fellowſhip with Chriſte Ieſus, eating and drinking of his heauenly banquets, and making merry with him, that we may ioy in the ſtrength of our ſaluation. This we ſee two of the reaſons which Solomon vſeth, both as arguments of perſwaſion, and alſo, as part of the ſuite which Chriſte maketh to his Spouſe.
Now in this 2. verſe before, Solomon doth not ſet downe any more reaſons, or go on forward in the ſuite: he interlaceth one circumſtance of ye lets which hindred the ſpouſe in her comming on: (For I wil not preciſely draw eueryevery circumſtance to his owne proper place in the diuiſion made, but note them as the text moſt fitly giueth occaſion, and yet not altogether confuſedly, nor improper to the diuiſion it ſelfe which I ſet down before) I ſleepe (ſaith ſhe) but my heart waketh, &c. As if ſhe ſhould ſay. Theſe amorous ſpeeches and friendly offers of my louelove, do much affect me: ſo as I am forced to liſten, but yet as a far off, & as one in a dreame or drouzie, hauing mine eyes heauy, but my faith is not vtterly extinguiſhed, for that my heart is pricked and mooued at him, but I am ſo fettred with the things of this life, and my corrupt nature lingereth about theſe earthly vanities, ſo that I am as in a ſléepe and ſlumber, when my louelove ſpeaketh: For ye ſpouſe complayneth of her vntowardnes, finding fault with her ſelfe, and accuſing her ſelfe of her flacknes. Solomon, therfore here in the perſon of the ſpouſe, diſcouereth the eſtate of the faithful, noting how hardly they are throughly brought on vntounto Chriſte, and how long it is or euer we yéelde to his ſuite, ſo as he hath much a do to get any aduauntage at our heartes, they are ſo inuironed with the louelove of the thinges of this life. For the worlde holdeth her owne in vsus ſo long as it can, and we naturally wedded therevnto, ſecurely ſléeping in the inticing & deceiuable pleaſures therof, do ſuffer the vanities of this life, to ſeke too too deeply into our bowels, for horor, promotions, dignities, titles, credite, riches, poſſeſſions, and the company of thoſe that we hauehave pleaſured in before our calling, doe make ſore aſſaults vponupon men, that the lord cannot eaſily vndermind them a long tyme. And what is the reaſon that men ſleepe in theſe earthly pleaſures and profites, euen then when their heartes are by many priuie motions of the ſpirite, affectioned or moued towards Chriſt after a ſort? Or why are men ſo hindred from yeelding wholy vntounto chriſt by theſe tranſitory things? For ſooth, becauſe Sathan abuſeth the lawfull thinges of this life to poyſon man withall. For vnderunder the title of lawfulnes, ſathan beguileth and bewitcheth the heartes of men, to breake foorth into al intemperate vſe of profites and pleaſures, as thus: to eate, drinke, to bye, ſell, to exchaunge, to labour in a trade, to marry, to prouide neceſſaries of this life, to be in honor, to be rich, to vſe profits and pleaſures, to weare apparell, and ſuch like, are thinges in themſelues lawful, now ſathan inueigleeh men, cloſely rounding them in the eare, perſwadeth them, that ſith they are lawful, men may vſe them at their pleaſure, and ſatiſfy their deſtres in thē to the full: thus he ſtealeth the greateſt part of mens heartes to ye world, crouding vp the Lord, but in a corner of their heartes, yea thruſteth him altogeather out ſometimes, taking their pennyworthos of the worlde, but letting the Lorde and his kingdome fal to the ground. Howbeit Chriſte teacheth vsus to take another courſe, Math. 6.33. First to ſeeke the kingdome of God, and the righteouſneſſe thereof, and then all other things ſhall be cast vntounto vsus. Alſo Paul teacheth vsus to vſe theſe thinges, as though we vſed them not, hauing our affections remoued and freed from them, leaſt they become incombrances to fetter and cloy vsus, that we fayle in heauenly duties. Lo then, how ye ſaints of God alſo are many times holden a loufe from following of Chriſt, and liſtening to the voyce of his worde, euen then, when their heartes linger after him. Thus hauehave they lets in them ſelues and vntowardnes to keep them from a choerful following of Chriſt. But we muſt valiantly ſtriue againſt theſe lets, and ouerſtryde al ſtumbling blocks, to haſten towards him whom we louelove. For we ſhal be ſure to be holden backe ynough, yea: euen our ſelues finde delaies to driue off ye time in following, our God calling vsus. For the pleaſures and profites of this life do ſo ceaze vppon our affections, to take them vp into the ſeruice of the world ſathan and ſinne, that we hauehave ſmal luſt to ſerue God as is required. Any of all the ſaintes of God can eaſely teſtifie with me, that euen when Chriſt hath by the preaching of his worde ſomewhat drawne our heartes towardes him, yet we make ſtay at eueryevery ſmal let, vnleſſe we are marueilous watchful ouer our ſelues. For how hath the Lorde made ſuite to vsus, and preſented it to our heartes, by many priuy motions of his ſpirite: which we quench againe ſometimes, hauing our heartes poſſeſſed againe with filthy luſts. We make many beginninges and commings on. But alas, if ſathan make neuer ſo little ſuit to vsus in the behalfe of our own luſtes, pleaſures or profits, how ſoone are we a ſleepe at Chriſtes ſuit? but marueilous waking vntounto the ſuit of Sathan, though ſometime the heart goeth againſt it. Some are loath to be weaned from their vaine companie, when they hauehave yet ſome lingring in their hearts after Chriſte. Some hauehave much a doe to renounce ſpeciall ſinnes, that hauehave deepely rooted and ſtrongly ruled in their nature afore their calling. Otherſome loath to yeelde vp their pleaſures, gaminges, profites, riches, eſtimation, honor, promotions, &c. I meane not that they ſhoulde vtterly caſt off their honor, or calling, but renounce the ouermuch louelove of thē, which holdeth them frō following of God ſincerely, or furthering of religiō carefully. Otherſome are holden a ſléep in ye cares of this life, ſome ouercharged wt the troubles of a family and croſſe thinges in their houſholde, become drowzie and ſlacke to liſten vntounto Chriſte, ſo as many ſtep backe againe. If God cal ſome ruffian, or famous wicked man, or one that hath beene a companion of vaine perſons: then this commeth into his head, if I take this courſe, and follow the hearing of his word, and keepe company with the Godly, ſure the worlde wil point me out, I ſhall be laughed at of my companions, and ſo ſhall become a ſigne to nod the head at amongſt men. Thus ſhame diſputeth with many men, when God beginneth to turne their heartes, and to worke in them a diſliking of their former life, ſo as men aunſweare their inward calling, but as men in a ſleepe and halfe amazed, til God worke further in them. Alſo, when God beginneth to frame the heart of ſome honorable or worſhipful man, to the obedience of his Goſpel, to here it, and preferre the preaching of it, then theſe replies are made of the worlde, which hold them in a ſlumber for the time. Syr (ſay they) you ſhall looſe your eſtimation in the court, and among the great men, you ſhall not be ſo regarded as you hauehave beene: ſuch grauitie and melancholike paſſions of ſadnes as the Goſpell bringeth, beſeemeth not your honorable and worſhipful eſtate. Theſe are the engines of ſathan, yea theſe are his charmes wherby he laboureth to lull euen the Godly a ſleepe, that they might not cheerfully waight vppon their calling. But the ſaints of God, though in their beginninges, theſe thinges may ſomewhat weigh with them for a time, yet certainely, if their heartes doe truely lye after Chriſte, they ſtriue exceedingly with them ſelues by prayer vntounto God, till they hauehave gotten the maſtery in theſe things.
My ſelfe (moſt miſerable and wretched man that I am) hauehave had good experience of the daungerous pulbackes and lets, which lye hid in our nature to lull men a ſleepe, and make them drouzie. For when my heart in the beginning of my calling, began to yeelde towards the Lord, and to be ſomewhat wakened: then the pleaſures of ſinnes paſt, the ſhame of reproches which I ſaw to be vttered of the world againſt the Godly, the baſenes of the Goſpell, the daungers of trials in the profeſſing of chriſt Ieſus, the glittering and deceiuable pleaſures of this life, the holding of friendſhip with the worlde and worldly friends: but eſpecially the manifolde daungers and intollerable waightines of this high calling of the preaching of the word, to deale with it purely and ſincerely, as in the ſight of God: from God through Chriſt, theſe thinges helde tacke with me a long time, and a thouſand other thinges amazed me: ſo as I aunſweared my calling at the firſt, but as one a ſtammed, or in a ſleepe or dreame.
Let eueryevery man therefore among you in good earneſt, deale with his owne heart, for it is full of deceitfulneſſe. EueryEvery moouing of the hearte, and hopping for ioye after Chriſt, is not a right moouing. For ſo he that receiued the ſeede with ioye. Math. 13.20. might hauehave beene in Chriſt, who yet vanniſhed againe. Thou mayeſt thinke that thy heart is maruailous affectioned after Chriſte, and that thou ioyeſt in him, when as thy affection truely tryed, is altogeather carnal and filthy. Yea many no doubt perſwade them ſelues, that they hauehave Chriſt ſure in their heartes, that they are in his fauour, that they are euen hugged in his armes, and that they ſhall bee ſaued by him, as well as the beſt: which yet neuer ſo much as truely knew Chriſt, nor taſted of him, and are furtheſt off from being ſaued by him. A man would think (beloued) that there could not be any ſuch deceitfulnſſe in mans hearte, that when they are moſt ſure, they ſhould be moſt deceiued. The reaſon is, becauſe they perſwade themſelues to be of Chriſt, if they do but ſpeak of him, though the fruictes and effectes of Chriſts reſidence, are not to be ſeen in them. For when Chriſt truely taketh poſſeſſion of men, & occupieth ye roome of their harts, there his death is ſtrōg, to expell Sathan, the worlde, ſinne, euil thoughtes, yea to deſtroy and pull downe ſathans kingdome. Alſo his reſurrection is not idle in his ſaints, but ſanctifieth the heart, thoughts, minde, will, affections, and vnderſtanding: yea, reformeth the whole man within and without, that he is chaunged, and becommeth a new creature, his words lookes, geſtures, and all his members bewray a holy and ſpiritual chaunge: which although it be not wrought all at once, but by degrees, yet men muſt not loyter and flacke their pace to aſpire to perfection. I hauehave marked by experience within theſe fewe yeares, that many whom the Lord hath called to the louelove of his Goſpell, from their former euil and ciuill life, that they hauehave bene very diligent and painefull in hearing the worde, at the firſt neglecting their callings and trades, (yea more then was expedient ſometimes) yet after a while when they had ſomewhat waded in the worde, that they hauehave come to ſome knowledge or ſome other gift, hauehave againe much neglected the worde, prayer, and other holy exerciſes, both in publick, and alſo in their priuate families: and ſo againe, ſomewhat ſleeping in their pleaſures and profites. Thus men ſleepe, and are eaſly drawne to it, but let them take héed that their hearts ſleepe not. It ſtandeth Chriſtians in hand, to looke to them ſelues, ſith they hauehave ſo daungerous a nature and deceauable, as alſo ſo hurtful enemies of Sathan and the world. Many a man and woman when God calleth them, and their hearts begin to ayme after the Lorde, and they are forced to acknowledge the power of his word, and to condemne and find fault with their corruptions, yet they ſleepe. One deferreth of the Lord with this excuſe, Oh I hauehave a trade, and I muſt follow it, I could find in my hart to heare the worde, and to doe as other do, but I muſt liue, and I pleaſe God as wel ſayth another, in my trade, &c. as in going to Sermons. Here is a ſleepe that falleth vponupon men, that they might not wake at the Lords call and ſuit. Why? God promiſeth not to bleſſe any man in his calling (though he proſpereth the contemners to their condemnation & ſomtime, to make them inexcuſable) vnleſſe they are carefull to obey his word and wil. And it is a greater worke to worſhip God (and to heare his worde, is a part of his worſhip) then to labour in our trade. I bind no man from following his calling, but to bee diligent in it, yet ſo that the Lorde hauehave his part at our handes, and that wee ſerue not oure owne turnes and the worlds, and ſo neglect the Lordes worſhip, yea and our owne ſaluation, which is brought vntounto vsus by the preaching of ye goſpell. Others there are, whoſe heartes ſomewhat melt at the word, praier and good things, & would fain hauehave part in thē: but eyther ſome ſeueral ſinnes, which they do not thoroughly ſet them ſelues againſt, and vſe means to mortify, but they breake forth at eueryevery occaſion, ſo as they are a ſléep againe, and yet the heart may hauehave ſome waking after Chriſt. Theſe do hinder them, & make their heart almoſt a ſléep, and faint vntounto any duties, or els wanting ye means to ſtir them vp, & being of themſelues lubbriſh to ſeek ye means (hauing their minds too much occupied in the world) or els ſhame deteining them, or feare of laws taking holde of them, & of the wicked ſpying them out, &c.) they neglect all good meanes that may do them good. Thus eueryevery man may complain and ſay, I am aſleepe, but few ſee the daunger of their ſleepe, and ſo labor to ſtirre vp themſelues from ſleep, as the ſpouſe doth here: but it is to be feared, yt many men are a ſleepe, euen in their hearts, which hope better of themſelues, and that is a dangerous ſleepe. Awake therfore truely out of ſleeep and ſinne not. Let vsus therfore (good chriſtians in the louelove of Chriſt Ieſus and of our own ſoules) ſearche and ſuruey all the corners of our harts, that there lie hid nothing in vsus yt may holde vsus back frō following of Chriſt: yea, let eueryevery one of vsus ſay, here Lord: we are at hād to wait vponupon thée, our ſouls & body doth delight in the liuing God. That we may thus ſhake of al ſleepy, drowzy, & worldly cares & affections, and watch to wayt vponupon the Lordes call, that we may be ready, willingly at a beck, to imbrace him heartely in our ſoules: which grace God graunt vsus. Amen. Thus we ſee in this circumſtance, of ye lets that is interlaced here in a word, what lets are with in vsus, which make our hearts heauy to looke vp to Chriſt Ieſus. Yet we muſt note yt the ſpouſe laboured to waken herſelf, and giueth not place to ſleeping, but muſeth and calleth to minde her louers voyce, making ſuit to be intertained. Oh (ſayth ſhee) This is the voyce of my beloued knocking, &c. We ſhould thus learne to rouze vp our ſelues from worldly ſleepes, by muſing of that which we hauehave heard out of the word: and when ſathan would bring vsus a ſléep, in theſe ſweete pleaſures of this life and profites, we ſhoulde thus make vſe of this doctrine, and reply vponupon all temptations, ſaying, Oh I heare ye voice of my beloued Chriſt Ieſus, by the preaching of his worde, calling out vponupon me, that I ſhould beware of ſuch ſleepes, I may not be wooed from him: In eueryevery tentation a man maye make vſe of this reply. Let not ſathan, or ſinne, or the world, ſo ſoone whiſper in our ears, to allure vsus to any vncleannes, but let vsus ſtraight way anſwere: Oh I heare the voice of Chriſte, calling me another way, I muſt waight vppon him and obey his word, &c. But I cannot go forward with this matter any further at this time, becauſe the time cutteth me off, you ſhal heare the reſt of ye ſuite and reaſons in the after noone, by ye grace of God. And the Lord our God giuegive vsus al the true vſe of this doctrin, that we may make gaine of it in our hearts to the Lord, ſo as theſe reaſons of our heauenly ſuter Chriſte Ieſus, may mooue vsus in truth, that we ſeeing his greate riches and ſpirituall treaſures, with the eyes of faith, and alſo hauing the offer of them made vntounto vsus by the preaching of his word, may caſt off al lets and incumbrāces what ſo euer, and willingly imbrace Chriſt with all his riches, that we may communicate with him, and may be fruitfull in all obedience towardes him all our life. Which grace God graunt for Ieſus Chriſte his ſake, both to vsus and to all Nations, and his whole church, &c. Amen. To the which Chriſt with the Father, and the holye Ghoſt, be all honor, glory, maieſty, dominion and power, now and for euer. Amen.
Let vsus pray. &c.