Zions Sweets, Text 1

Zions Sweets · Text 1

p. 1THE SPOVSES SPIKENARD.

Canticles 1.12.13.14.

12. While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof.

13. A bundle of Myrrhe is my welbeloved vntounto me, he ſhall lie all night betweene my breaſts.

THree Workes did Salomon Write, that the Church of GOD might be the better for that Wiſedome which the God of Wiſedome beſtowed vponupon him, Proverbiall Sentences, Powerfull Sermons, and Patheticall Songs: which Workes in Canonicall Scriptures, are knowne by theſe names, Proverbs, Eccleſiaſtes, Canticles, each of which p. 2conteineth in it moſt excellent and heavenly matter, but the ſweeteſt of all the reſt is this Booke of the Canticles. Wherein, vnderunder a continued Allegorie in the forme of a Paſtorall Elegie, this heavenly inſpired Poet doth breath out the melodious ſtraines & paſſages of louelove mutually interchanged betweene the great Spouſe Chriſt Ieſus, and his beſt beloued Bride the Church. Amongſt which ſtraines this Text is one, being a part of that heavenly Dialogue betwixt Chriſt and his Church, comprehended in this Chapter. In which Dialogue, two things (to make the parts of this Chapter) are conſiderable; firſt, the Prologue or Entrance into the Dialogue, in the firſt ſix verſes. Secondly, the Dialogue it ſelfe, from the ſeaventh verſe to the end of the Chapter. In the Prologue, the Church doth two things; firſt, ſhe expreſſeth her ardent deſire of a coniugall communion with her huſband Chriſt Ieſus, in the ſecond, third, and fourth verſes. Secondly, ſhe taketh away the ſcandall, partly, of the croſſe which ſhe is expoſed vntounto, partly, of thoſe infirmities which ſhe is inclined vntounto, both which might be caſt in her teeth by falſe brethren, to vpbraid her for too much ſaucineſſe, that ſhee ſeeming ſo blacke, dares be ſo bold as to deſire communion with ſo beautifull an husband as Chriſt is; and this ſhe doth in the fifth and ſixth verſes.

The Dialogue it ſelfe comprehends in it three particulars. Firſt, a queſtion that the Church maketh where ſhee might find her Chriſt as a comforter in the time of affliction, as an helper in the time of temptation, in the ſeaventh verſe. Secondly, Chriſt his anſwere to this queſtion, in the eight verſe. Thirdly, the excellent praiſes which they doe mutually conferre each vponupon the other, from the ninth verſe to the end of the Chapter. Chriſt praiſing the Church in the ninth, tenth, eleventh, fifteenth, ſixteenth, and ſeaventeenth verſes. And the Church commending her Chriſt, in the words of this Text, and that from two properties which ſhee perceived in him,

1. Greatneſſe in the 12. verſe.

2. Goodneſſe in the 13. verſe.

p. 3The firſt of theſe, Order requireth wee ſhould firſt deale withall.

12. While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof.

BEcauſe the royaltie of perſonage,Parts of the Text. The reaſon … the diviſion, becauſe King in the 12. ve… is a ſtile of Greatnes, and Welbeloued in the 13. verſe a title of goodneſſe. coſtlines of proviſion for his Bride, and ſtatelineſſe of preſence with his Bride, doe much ſet forth the Greatneſſe of a Bridegroome: therefore the Church here commendeth the Greatnes of HER ſpirituall Spouſe, from theſe three particulars. 1.**Regem non citrà magnificentiā nota appellatum ſponſum Mercer. ad locum. The firſt circumſtance in the firſt part. The meaning. the royaltie of his perſon by the ſtile (KING) that ſhee giveth him. While the King. 2. The coſtlines of proviſion for her, by the Table which ſhee ſpeaketh of, calling it His Table. 3. The ſtatelines of his preſence, by his ſitting at this Table, While the King ſitteth at his Table, amplified by the adiunct ſweetneſſe, which her Spikenard did ſend vntounto him, while he was thus preſent with her; My Spikenard ſendeth forth the ſmell thereof.

TO begin with the ſtile royall which ſhee giueth him, While the King. HowſoeveraaBrightns. One by King here, vnderſtandeth King Aſa, ſpoken of 2. Chron. 15. and others in the hyſtoricall ſenſe, King Salomon, yet withbbMercer. Piſcat. others I doe rather myſtically vnderſtand Chriſt Ieſus, the ſpirituall Salomon, andccIſa. 9.6.Isa 9:6 Prince of peace. And ſo our Obſervation muſt be this; That the husband of the Church Chriſt Ieſus is a King. This is a knowne Maxime, in the proofe whereof the Scripture is no whit barren. The Pſalmiſt,Doct. 1. Chriſt the Churches Spouſe is a King. ſpeaking in the perſon of the Church, calleth himddPſal. 47.7.Ps 47:7 our King. Daniel calleth himeeDan. 9.25.Dan 9:25 Meſſiah the Prince. AndffChap. 12.1. Michaell the great Prince. S. Iohn in one place of the Revelation ſtileth him the Prince of the Kings of the earth ggApoc. 1.5.Rev 1:5; and in another, the King of Kings, the Lord of Lords hhChap. 19.16.. Herewith ſquareth that of Ieremy, iiIere. 23.5.Jer 23:5Behold the daies come, ſaith the Lord, that I will raiſe vntounto Dauid a righteous branch, and a KING ſhall raigne and proſper, and ſhall execute iudgement and iuſtice vponupon the earth. The ſame thing ſpake the Angell to Mary, concerning Chriſt,kkLuk. 1.33.Luke 1:33 He p. 4ſhall raigne over the houſe of David, and of his kingdome ſhall be none end. All theſe teſtimonies (with many other which might hauehave beene alledged) doe manifeſtly ſhew this to be a truth, That Chriſt Ieſus, Sions Spouſe, is a King.

How Chriſt is a King, two wayes.And if we would know how he came by this Kingly office (which muſt be anſwered before the poynt be applyed) wee muſt vnderſtand, that he is a King two wayes.

Firſt, By dominion of himſelfe.

Secondly, By donation from another.

1. Firſt, by dominion and authoritie of himſelfe, and ſo he is Iehovah, God equall with the Father, and the holy Ghoſt, in vnitie of eſſence, equalitie of potency, maieſtie, glory, and ſoveraigntie over all creatures.

2. He is a King by donation and gift, receiuing the kingdome (as he is foreign) or Mediator of the Church from the Father, in which regard he is called Meſſiah in the olde Teſtament, and Chriſt in the new, which ſignifie Annoynted, that is, Annoynted of the Father, and ſo much he teſtifieth himſelfe;llMat. 11.27.Matt 11:27 All things, and**Chap. 28.28 All power both in heaven and in earth, are giuen me of my Father. Thus the poynt is made good and made cleere. It is as vſefull as plaine. Vſe 1 For, firſt of all it lets vsus ſee, the notable dignitie of the Church of Chriſt. To heare the Pſalmiſt calling her the DAVGHTER of the King mmPſal. 45.13.Ps 45:13: to heare Salomon ſtiling her the Princes DAVGHTER nnCant. 7.1.Song 7:1, is to heare her dignitie vnmatchable; but to heare her, her ſelfe (as ſhee is the WIFE of Chriſt) ſtiling him the King in my Text, to heare Chriſt the King calling her his Spouſeſſe, his louelove, his doue, his vndefiled one, &c. as he doth in more places of this Booke then one; this is to heare her excellency to be vnutterable. What honour can be paralelled with it? What dignitie is comparable to it? Behold (ſaith S. Iohn) (to ſtirre vp attention) what manner of louelove the Father hath beſtowed vponupon vsus, that we ſhould be called the ſonnes of God oo1 Ioh. 3.1.1 John 3:1. Behold, (may I ſay, to ſtirre vp admiration) what ſingular kindnes the ſonne hath ſhowne the Church, that ſhee ſhould be the Wife of God? If by the grace of adoption, to be the BRETHREN of Chriſt, can command p. 5a Behold at our hands, then by the vertue of an holy coniunction to be the BRIDE of Chriſt, muſt needs call for a Behold and wonder at our hands. And (to ſpeake truth) ſo wonderfull is this dignitie, that except by an Allegorie I cannot ſet it forth. We know that that Woman which hath an earthly King to her husband, excelleth all other degrees of Women (though great and noble) in the Land where ſhee liueth, in divers particulars. For ſhee hath a more noble Guard to attend her, more royall Garments to array her, more c…ſtly Iewels to adorne her, more ſtately Pallaces to inhabite in, more pleaſant Galleries to walke vponupon, then they hauehave, or at leaſt then its fit they ſhould hauehave. And doth not thatppApoc. 12.1.Rev 12:1 Woman cloathed with the Sunne, I meane the qqSo Paraeus, and others expound it.Church, who is contracted to the Heavenly King, excell all other ſorts and ſocieties of people in the like? Out of doubt ſhee doth: Emperors with all their Monarchies, Nobles with all their dignities, Captaines with all their Victories, Papiſts with all their prelacies, Pagans with all their excellencies, are not comparable vntounto her. Her guard are the Angels of ChriſtrrPſal. 34.7. Heb. 1.14.Ps 34:7Heb 1:14; Her garments are the robes of ChriſtſſApoc. 12.1.Rev 12:1; Her iewels are the graces or Chriſt; Her dwelling place is the kingdome of Chriſt, of grace here, of glory hereafter; Her walking places are the wayes of Chriſt, for it is onelyonly the priviledge of Chriſtians to tread in the ſteps of their ſoveraigne and Saviour. Well then might the Pſalmiſt ſay, Glorious things are ſpoken of thee thou Citie of God ttPſal 87.3.Ps 87:3. I know what opinion the world hath of the Church, deeming her of all people to be the baſeſt,O nunquam ſatis expenſam credentium dignitatem. Muſcul. in Explana. Pſal. 45. v. 9. Obſ. 2.Ps 45:9 even the very ſcumme and refuſe of men: I know alſo that her owne members in the time of temptation thinke more hardly of themſelues, then there is either cauſe or warrant; But whatſoever the world thinkes of her, whatſoever poore Chriſtians in the times of diſtreſſe thinke of themſelues, yet it is a certaine thing, that great honour hauehave all the Saints uuPſal. 149.9.Ps 149:9; the poynt in hand informeth vsus of no leſſe, when it ſaith, that Iſraels husband is a King.

p. 6Vſe 2 Secondly, this poynt is not without its Vſe, for the enemies of the Church;For the enemies of Sion. For, firſt it may be bent AGAINST them by way of terror. Secondly, it may be directed To them by way of counſell.

1. By way of terror.Firſt, I ſay, it may be a ground of terrour AGAINST them, for the wrongs that they offer to the members of Chriſt. Ah poore wretches, are they aware whom they oppoſe! conſider they whom they ſet againſt! they perſecute, wrong, oppugne, them who are the Wife of Chriſt Ieſus, a glorious Bride, whoſe husband is a King; King, not onelyonly by donation from the Father, but alſo by dominion of himſelfe. Meane men (yee know) if they louelove their Wiues, will not ſee them wronged if they can helpe it, much leſſe will Kings brooke the iniuries that are offered their Queenes. That treaſon which is ſpoken or plotted againſt them, they take as done to themſelues, and will be revenged for it. And will the King of Kings, that Great Prince, Christ Ieſus, doe leſſe for his Wife▪ the Church? No, no: he paide too deare a price for her, as not to maintaine her cauſe, and avenge her quarrell: and if he vndertakes to defend her, then woe to thoſe that offend her; Better a Mill-ſtone were hanged about their neckes, and they caſt into the middeſt of the Sea.

I remember in the Booke of Ioſhua, how thoſe**Ioſ. 10.3-26 verſes.Josh 10:3–26 fiue Kings were ſerved for Warring againſt the Gibeonites, that were entred into league with Ioſuah; the Captaines trod vponupon their neckes, they were hanged vponupon fiue trees againſt the Sunne: And will not the greatxxIoſ. 5.15.Josh 5:15 Captaine of the Lords Hoſt tread vponupon THEIR neckes, and puniſh THEM in his wrath, that ſet againſt thoſe that are entred not onelyonly into league, but alſo into contract with Ieſus, our ſpirituall Ioſuah? Be but a man ayyIoſ. 9.27.Josh 9:27 Water-bearer to the Congregation of Iſrael, or azzPſal. 84.10.Ps 84:10 Doore-keeper in the houſe of God, or like Iohn Baptiſt aaMat. 11.11.Matt 11:11leaſt in the Kingdome of heaven, his wrongs ſhall be righted, his cauſe ſhall be avenged. What became of them that ſet againſt Daniel? were not their bones broken, and their bodies eaten with the teeth of LyonsbbDan. 6.24.Dan 6:24. How fared it p. 7with thoſe that bound the three Children, and caſt them into the fiery Furnace? were they not ſcorched to death with the fl…me of the fireccChap. 3.22.? Did notddAct. 12.23.Acts 12:23 Lice gnaw out the bowells, and doth not a curſe lie vponupon the name of Herod, who murthered Iames, and impriſoned Peter, theeeIam 1.1. 1 Pet. 1.1.Jas 1:11 Pet 1:1 ſervants of the Lord Ieſus Chriſt? What end came Nero vntounto, that vnnaturall Monſter, who imbrued his hands in the blood of his owne mother, wife, kindred, and othersffSueton in vita Neronis. cap. 34. 35.; that cruell Lyon, as Paul calls himgg2 Tim. 4.17.2 Tim 4:17, who murthered and maſſacred the poore Chriſtians? If that be true, which is ſtoried of him, his owne ſword did he ſheath in …his owne blood, and became his owne Butcher**Auſon de 12. Caeſar Matricida que Nero proprio ſe perculit enſe.. In times of later perſecution amongſt vsus, what fearefull endes did thoſe butchers come vntounto, that ſlew the Saints. Some had their gutts carried about the ſtreets vponupon Bulls horneshhFox Martyr: Olog. edit. Anno 1596. Pag. 712. Idem ibid.; others dyed maddeiiPag. 1904. Melanct. chron. l. 11 p. 20.; others were ſtrucke dead with the immediate hand of GodkkFox. Mart. 1908. & 1417 as they hauehavell3 Ioh. 9.3 John 1:9 Diotrephes-like beene prating and inveighing againſt the members of Chriſt, in their Pulpits. And therefore I tell thee, tis dangerous medling againſt the Saints, it is fearefull to flout at them, to backbite them, ſlander them, hate them, deviſe & practiſe miſchiefe againſt them. What? longeſt thou to hauehave Sions King to breake thee in pieces, and themmRevel. 5.5.Rev 5:5 Lyon of the tribe of Iudah about thy eares? Alas man, if the rage of an earthly King (as Salomon ſpeaketh) be like the roaring of a Lyon nnPro. 19.12.Prov 19:12, what ſhall Chriſt his wrath be againſt his owne and his Brides adverſaries? Is he thinkeſt thou a King onelyonly IN his Church, and To his Church, to rule it by his Word, and guide it by his Spirit, and not as well a King FOR his Church, to auenge the wrongs thou ſhalt dare to offer vntounto it? Oh, fond wretch, doe not deceiue thine owne ſoule; Vengeance belongs to him and he will repay.

That therefore I may vſe this point by way of counſell,Deut. 32.35. 2. Part of the vſe to Sions enemies, viz. Counſell or perſwaſion.Deut 32:35Deut 32:2 let me perſwade a little with thee; Doe no wrong to the Church of Chriſt, or any member of the ſame. Remember the charge that the Lord himſelfe giueth; Touch not mine annointed, and doe my Prophets no harme ooPſal 105.15.Ps 105:15. Touch them not with thy tongue, ſhoote not out bitter words againſt them. p. 8Touch them not with thy Pen, frame no bitter writings againſt them; touch them not with thy hand, offer no violence vntounto them; touch them not with thy head, invent no ill againſt them. For what ſhall it availe thee to wrong them, when as their husband Chriſt is a King.**Motiue 1. Againſt this crueltie the King Chriſt bendes his wiſedome and his power. Ledere ſervos Dei & Chriſti tuis perſecutionibus deſine; quos laeſos vltio divina defendit. Cypr. Tract. contra Demetr. fol. 72. Motiue 2. To wrong the Church is vnequall and vniuſt dealing. 1. With Chriſt himſelfe. A King, I ſay, and therefore wants no wiſedome, but is able to goe beyond thee, beeſt thou as craftie in thy fetches as the Serpent was; A King, I ſay, who wants no power, but is able to confound thee, wert thou as mightie in thy courſes as euer proud Senacherib was: and both his Princely policy, and Kingly potency, ſhall concurre and meete together for thy ruine, rather then his Wife ſhall ſuffer at thy handes any more then what ſhall turne to her eternall well-fare. Is it not a vaine thing for thee to attempt that which both the wiſedome and power of Chriſt oppoſeth it ſelfe againſt?

Beſides, there is little reaſon, nay it is againſt all reaſon, that thou ſhouldeſt doe harme vntounto the Saints, for neither doth the Husband nor the Wife giuegive any iuſt cauſe vntounto thee. Firſt, for the husband and King himſelfe. What wrong did he ever doe thee? Hath he ever dealt vnmercifully and cruelly with thee? Is it not by HIS patience that thou art kept out of hell, ſo long agoe, ſo many wayes deſerved by thee? Is it not by HIS goodneſſe and providence, that thou haſt health, libertie, peace, proſperitie, &c? Nay, doth He not in the motions of his Spirit, which thou quencheſt, in the miniſtry of his Word, which thou deſpiſeſt, make moſt free and gracious offers of his owne precious blood, to ſaue thy ſoule from euerlaſting damnation, & ſaued thou mighteſt be, if thine impenitent and vnbeleeuing heart did not reiect and ſet light by theſe offers? Anſwere me, by whom haſt thou, thy beeing, life, and moouing, and eueryevery good thing that thou doeſt enioy? and is this the recompence of his kindneſſe, to abuſe and deſpiſe his Wife, his beloued Wife, and perſecute him in his members? What an vniuſt and vnequall thing is this? What? Muſt HIS Wife of all other in the world, be accounted factious, ſeditious, trouble-States, traytors, that ſpeake againſt Caeſar, not worthy to p. 9liue in a Common-wealth, &c? Serueſt thou this King thus indeed for his goodneſſe? Oh iniury moſt horrible, Oh wrong moſt intollerable, which thou wilt neuer be able to anſwere, when he ſhallppApoc. 1.7. Mat. 24.30.Rev 1:7Matt 24:30 come in the Clouds to avenge the blood of the Saints.

Againe,2. It is iniuſtice to the Church alſo. As Chriſt himſelfe on his part giues thee no iuſt cauſe to hurt his Church, no more doth ſhee on her part; for what iniury doth ſhee doe thee? Shee refuſeth indeed to run to the ſame exceſſe of ryot with thee. Accounteſt thou this a wrong. In this (if thou hadſt but eyes to ſee) ſhee is more thy friend then thine enemy, becauſe ſhee would not by any bad example hearten and harden thee in the way to damnation; contrarily, by her good example ſhee would allure thee TO, and invre thee IN the way to ſalvation. Beſides, By HER meanes thou doeſt enioy much good. Were it not for HER, thy houſe would be burned over thy head; for when there ſhall ceaſe to be a Church vponupon the earth, all things thereon ſhall be melted by fire**2 Pet. 3.12.2 Pet 3:12. Many a time doth ſhee confer with her Kingly Spouſe for thy good; ſhee entreateth him (if it be his bleſſed will) to turnr thee from thy ſinnes, to ſaue thee in the heavens; By her prayers ſhee ſtopps many a iudgement from lighting vponupon thee, ſhe fetcheth many a bleſſing from heaven for thee. For Gods ſake then be not ſo vniuſt, as to harme thoſe, for whoſe ſake the very world it ſelfe is vpheld & preſerued, and by whoſe meanes thou thy ſelfe doeſt enioy a great deale of good. Nature condemnes iniuſtice againſt the beſt friends. Let me then beſeech thee, (if thou beeſt not altogether inexorable, inflexible) for this cauſe not to offer ſuch iniury to the children of God, ieſt not at them, rayle not vponupon them, bend neither thy craft, nor thy crueltie againſt them.**Mot. 3. They hauehave buffettings and temptations enough within, they had need be ſpared and freed from troubles without; Hath thy malice then added to the meaſure of their afflictions? Get thee vponupon thy knees for it, powre out the ſongs of complaint againſt thy ſelfe before the Lord fot it, meete her husband the King in the way, make thy peace with him for the abuſes thou p. 10haſt offred her his Wife, be not ſayd nay vntill a bill of pacification, and reconciliation be ſealed for thee; purpoſe thou and promiſe him neuer to ſerue him ſo in his members any more; learne to louelove them as much as euer thou haſt hated them: and doe this ſpeedily too, leaſt that this great King and Bridegroome of the Church, like aqqHoſ. 13.7.8.Hos 13:7Hos 13:8 Leopard in the way, and a Beare robbed of her whelpes, riſe vp againſt thee,rrPſal. 50.22.Ps 50:22 teare thee in pieces and there be none to deliuer thee.

Vſe 3 Thirdly, is Chriſt a King? This iuſtly taxeth the folly of a great many in the world,Reproofe of thoſe that neglect an vnion with Chriſt. who care not for, who ſeeke not after, who like not of a matching and marrying with Chriſt Ieſus. He comes vntounto vsus as a Wooer, in his Word, with his mercies, offring a large ioynture vntounto vsus in the poſſeſſions of grace here, in the portion of glory hereafter, and faine would he hauehave entertainment at our handes, but we will none of him; iuſt like Ieruſalem, (againſt whom he takes vp a bill of complaint by S. Luke) I would hauehave gathered you together as an henne gathereth her chickens vnderunder her wings, but you would not ſſLuke 17.37.Luke 17:37? All the day long ſtretcheth he forth his hand ttRom. 10.21. Iſa. 65.2.Rom 10:21Isa 65:2, but we are a gainſaying people. If now and then we afford him a good looke, and a faire word, by hearing a Sermon vponupon the Saboth, by receiuing the Sacrament at Eaſter, by a little ſuperficiall attendance vponupon his ordinances, (when we are vrged to it) thats all he gets at our hands: To giuegive him our conſent, to be content to be inuiſibly contracted vntounto him, and to forſake all other onelyonly to cleaue to him, this we will not by any meanes grant him, the greateſt number of vsus. Oh that ſo roiall a Suter, ſhould be ſo baſely ſerued at the hands of ſuch baſe creatures. Would any poore mans daughter ſerue a rich mans ſonne after ſuch a faſhion? Would a meane ſubiects childe deale thus with a Prince, with a King? Shee would not, except ſhee were a foole, or franticke. Ah fooles then, & vnwiſe that WEE are, to giuegive this Princely Wooer ſo cold a well-come. HaueHave we no regard to our owne good? can we not ſee when we are well offred? What? thinke wee that we are well enough, rich enough of our ſelues? Alas we, (Laodicea-like)uuApoc. 3.17.Rev 3:17 are wretched, miſerable, poore, blind, and p. 11naked, ſtript and robbed of all the wealth which once we had in our innocent condition; ſo meane, ſo beggerly, that except we get him into vnion with vsus, to be our husband, and inrich vsus, it had beene good for vsus if wee had neuer beene: Why then ſhould we be ſo ſottiſh, ſo enuious to our owne weale, as to reiect thoſe treaties of marriage with himſelfe, that he proffers vsus. I gueſſe at the cauſe of this,Cavills of ſome (now a reproouing) that care not for Chriſt. & (I thinke) not amiſſe. We (like to ſome Wiues that louelove to play rex, and are loth to be vnderunder rule) deeme the conditions too ſtrict, which his Spouſe muſt conforme vntounto, & this marr's the match. Oh! Oh!**1. That he ties to vnreaſonable conditions. Firſt, he requires ſpirituall chaſtitie at our hands. His Wife muſt be a Virgin,**Pſal. 45.14. Iſa. 37.22.Ps 45:14Isa 37:22 hauehave doues eyes, xxCant. 1.15.Song 1:15ſingle and ſimple, not to admit of any Mate with him, Ezechiel's yyEzech. 23.5.Ezek 23:5harlot, and Iames hiszzIam. 4.4.Jas 4:4 adultereſſe, he cannot away with. That we ſhould part our louelove betwixt Mammon and him, him and Belial, him and Satan, he will not tolerate, the whole man muſt be kept chaſt wholly for him: If wee entertaine either ſenſuall pleaſures, or ſinfull profits, as our Paramours, we are no Bride for his fellowſhip.

2Secondly, He muſt hauehave obedience at our handes; a like ſubiection as was impoſed vponuponaaGen. 3.16.Gen 3:16 Eue to her husband, doth he looke for indeed; he tells vsus if wee will match with him, our deſire muſt be to him, he muſt rule ouer vsus, and of neceſſitie wee muſtbbPſal. 45.11.Ps 45:11 reuerence, (that is) be in ſubmiſſion vntounto him.

3Thirdly, He would hauehave vsusccPſal. 45.10.Ps 45:10 forget our owne people, and our fathers houſe too. Looke as Iſraell muſt forſake her idols which ſhee worſhipped in the time of Pagan idolatryddAs Cyrill expounds it. Catech. 7.; as the Gentiles muſt forget and leaue the Iewiſh rites and ceremonies vnderunder the GoſpelleeSo Lyranus.; ſo muſt we forget our old country manners whatſoever ffIuſt. Mart. in Dialog. cum Trypho. foreign. Luk. 14.26.Luke 14:26. Our teeth muſt not be ſet on edge with the ſoure grapes that our fathers hauehave eaten. That we ſhould retaine any dregs of the vaine ſuperſtition, or keepe any ſmacke of the vile converſation of our forefathers, that we ſhould follow the euill cvſtomes of euill people amongſt whom we liue, will not he at any hand yeeld vntounto: He that forſaketh not father, mother, children, friends, and all for p. 12Chriſts ſake; he that preferreth the pleaſing and imitating any of them before him, is not worthy of him. Here is another condition.

There is another yet, which is not the leaſt. They that fellow and follow him, muſt take vp their croſſeggLuk. 9.23.Luke 9:23: He tells vsus the hardeſt in Wooing time: if we be his Diſciples, we ſhall behhIo. 15.19.21 Luk. 21.17.John 15:19John 15:21Luke 21:17 hated for his name ſake, ſcoffed at with Iſaac iiGen. 21.9. Gal. 4.29.Gen 21:9Gal 4:29, oppreſſed with Iſrael kkEx. 5.5.6 &c.Exod 5:5Exod 5:6, accuſedll1 Sam. 2.19.1 Sam 2:19, huntedmm1 Sam. c. 24, 26. &c.1 Sam 24:26 with Dauid, impriſoned with Ieremy nnIere. 32.2.Jer 32:2, ſtocked with Ioſeph ooGen. 39.20.Gen 39:20, fettered with Paul and Silas ppAct. 16.23.Acts 16:23, fed with the bread of affliction with Micha qq1 Kin. 22.271 Kgs 22:27, carried into Captivitie with Ezechiel rrEzek. 1.1.Ezek 1:1, plunged into the den of Lyons with Daniel ſſDan. 6.16.Dan 6:16, fired in the brazen Bull with Antipas ttSee Paraeus in Apoc. 2.13.Rev 2:13, robbed of goods, ſpoyled of life with Polycarpus uuApoc. 2.9.Rev 2:9. In a word, perſecuted and oppoſed, & men of ſorrowes with himſelfe**Iſa. 53.3.Isa 53:3. Theſe indeed, are the conditions He tyes his Wife vntounto, and theſe things, He propounds vntounto vsus when he comes a Wooing vsus, and hence it is we are ſo loath to be contracted vntounto him. Hard termes indeed to meere naturaliſts, who hauehave no eye to ſee the royaltie of the perſon, nor the recompence of reward that he brings with him: But to a man that hath any ſound iudgement in ſpirituall matters, theſe Articles are eaſie and reaſonable enough, if wee may take the Bridegroomes owne word**Mat. 11. laſt. My yoake is eaſie, & my burden light. The cavills quelled.Matt 11. Let vsus examine the caſe a little. Is it more then reaſon, that, a great Prince (making choice of a peaſants daughter to Wife) ſhould requeſt and require a reſervation and preſervation of her chaſtitie, louelove, and loyaltie for himſelfe? Muſt Pharaohs daughterxxSo literally the word reuerence him, importeth. Pſal 45.11.Ps 45:11 obey Salomon, and is it much for the Church to obey her Salomon, Chriſt Ieſus? To him onelyonly it is meete (ſaithyyBeza. Paraphraſe vponupon Pſal. 45.Ps 45 one) thou ſhouldeſt be ſubiect, as to thy Lord; I would hauehave thee to know (ſaithzzIohan. Compenſ ibid. Paraphraſticè. Eſt autem vt ſcias hic rex dominus tuus dignus cuitu in genua prouoluta ſupplex fias. another) that this King thy Lord is worthy to hauehave bended knees, and a bowing heart. Againe, ſhall Valeria, the wife of Seruius (of whomaaHier. li 1. adverſus Iovin. one of the Fathers reporteth) not conſent to marry another, ſaying;bbSeruium ſemper viuere. Seruius my husband liueth ſtill: and ſhall Ieruſalem play the Harlot, ſuffering Egypt, Aſſyria, the world, the Deuill, and corruption toccEzek. 23.3.Ezek 23:3 preſſe and bruiſe the teates of her Virginitie; as though her husband Chriſt were p. 13quite dead, and without being? Muſt Sarah forſake her owne Country ddGen. 12.5.Gen 12:5, Rachell leaue her fathers familieeeGen. 31.14.Gen 31:14, to follow their husbands? and may Sion ſtay in Sodom ſtill, not leaue the rotten errors, & corrupt manners, of her old fathers houſe? May ſhee ſay as the Romaniſts doe at this day, I beleeue as the Church beleeueth, though they know not how the Church beleeues; or as the Libertines doe, We will doe as our fathers hauehave done, as our neighbours doe, we will play on Sundayes, keepe merry company, louelove good fellowſhip, ſuch doe ſo, wee will none of theſe preciſe orders in our families, our fathers neuer taught vsus this, nor did this; ſhall ſhee (I ſay) ſay thus? Shall Michol incur the diſpleaſure of Saul ff1 Sam. 19.12.17.1 Sam 19:121 Sam 19:17for Dauids good; and ſhall the Church be loth to beare rebuke for Chriſt his ſake, and flinch backe becauſe of troubles? Is it too hard, for Chriſt to require conſtancie and patience at her hands? What great thing I pray is required, (ſaithggMuſc. in Pſal. p. 357. A. Quaeſo quid magni exigitur cum idem coniugi ſuo debeat vxor. one) when eueryevery Wife owes the like to her husband! What want of equitie is in theſe conditions? let any man iudge. Or put caſe theſe termes were vnreaſonable. Yet this husband is an heauenly King (you ſee) and that makes amends for all, lighteneth the burden, and qualifieth the ſeeming tartnes of theſe Articles. But its come to Calvins ſaying;hhIn Pſal. 45. v. 11.Ps 45:11 Hereupon groweth it, that we be ſo ſtately and proud (we will none of Chriſt) becauſe we conſider not how precious a treaſure God offreth vsus in his onelyonly begotten ſonne. If this vnthankefulneſſe letted not, it would not grieue vsus after the example of Paul, iiPhil. 3.8.Phil 3:8to account whatſoeuer we ſet moſt ſtore by, to be but dung, and right nought, that Chriſt might enrich vsus with his riches. Worthy therefore to be blamed, are all thoſe, who, (becauſe they muſt keepe themſelues chaſt from whooring after their owne pleaſures, and profits, yeeld obedience to Chriſts will▪ ſuffer troubles for his name, renounce their ſuperſtitions and corruptions for his ſake) cannot, will not accept thoſe treaties of communion with himſelfe, which in louelove he tendereth vntounto them. What ſayd I? Worthy to be blamed? Nay (their contempt of the royaltie of his perſon, and richnes of his portion being conſidered) they are worthy to be excluded from euer hauing ſhare in that excellent p. 14GLORY, which he hath prepared for his owne.

Vſe 4 Fourthly, Is Iſraels Spouſe an heauenly King? What reuerent regard and good well-come ought we (then) to afford Gods Miniſters,Exhortation to make much of Levi, who labours in matching vsus to Chriſt. who come vntounto vsus and deale with vsus about a Match with Chriſt Ieſus. Wee know what reſpect Rebeccah gaue Eliezer, Abrahams ſervantkkGen. 24.31.32.33.Gen 24:31Gen 24:32Gen 24:33, when hee came vntounto HER about a Match with the Patriarch Iſaack his Maſters ſonne: how much made on a Princes meſſenger to a poore mans daughter, about ſuch a matter ſhould be, wee may eaſily coniecture; and ſhall not we account thellIſa. 52.7. Rom. 10.15.Isa 52:7Rom 10:15 feete of them beautifull, that bring vntounto vsus the glad tydings of peace; and that tell vsus, that the ſonne of God would faine be married vntounto vsus? God forbid, but we ſhould. Alas, alas then what an heauie inditement at the day of iudgement, will be brought IN againſt the vnthankfull world, for the bad entertainement that it yeelds vntounto the Lords Levites, and labourers in this buſines. We come from the King of heauen, as his Ambaſſadors, we talke with people about this Spouſe, and (according to the talent which the Lord hath lent vsus) we acquaint them with the comelines of his feature, the ſtatelines of his perſon, the greatnes of his portion, we direct them how to entertaine him, ſhew them the way how to obtaine him, &c. And yet (lamentable it is to conſider) ſome deride vsus, ſome diſgrace vsus, and many deale vniuſtly with vsus. Men and brethren, what ſhall wee doe? Shall we deſiſt? Hath the Lord taken an oath of vsus (as Abraham of his ſervant) that wee ſhall ſeeke out a Wife for his ſonne, and ſhall we deale falſely and faithleſly in our errand? Oh, let vsus labour to ioyne ſtill, even heaven and earth, Chriſt and the Church. We hauehave not our names▪ and offices ofmmLevi ſignifieth ioyned. Levi for nought. Pray we for a bleſſing vponupon our trauaile, asnnGen. 24.12.Gen 24:12 Eliezer did; ſhun we not to declare all the counſell of God ooAct. 20.27.Acts 20:27, for any by-reſpect whatſoeuer; and then albeit our meſſage be not entertained by All, as we doe deſire, yet a good Rebeccah will make vsus well-come for the tydings that we bring her of this heauenly Iſaac, and the comfort wee ſhall reape in this, will countercheck the diſcomforts that may be occaſioned p. 15by the contrary. And as for the Egyptian Dames, Philiſtins Dalilahs, daughters of Heth, and wicked ones, who care the leſſe for vsus, by how much the more wee vrge them to this Bridegroome; let them liue ſingle from Chriſt if they liſt; one day they will curſe the time, that euer they ſet ſo light by ſo weightie a meſſage, ſo Princely a marriage.

Vſe 5 Fiftly, I may vſe this poynt as a Motiue to ſtirre vp Chriſtians, to ſolicite Chriſt for the good of their brethren,Adviſe to pray for the church in affliction. a part of his Bride, who are vnderunder the rod, and the flaile, for the Goſpells ſake. His Kingly office, is an argument, that there is neither want of wiſedome, nor defect of power, to bring to nought, the ſubtile policies, and cruell practiſes of thoſe RomiſhppThe Ieſuits. blood-hounds, and heatheniſh Atheiſts, who hunt after the ruine of Gods Iſrael. Hauing then ſuch an one to ſpeake to, why ſhould our prayers be either few or cold? Nay, why not more then ordinary in extraordinary times of need? What an heauie caſe is it, that in theqqIſa. 22.12.Isa 22:12 day when the Lord calls vsus to mourning, to weeping, to baldneſſe, and girding with ſackcloth, there ſhould berrVerſ. 13. ioy and gladnes, ſlaying Oxen, and killing ſheepe, eating fleſh and drinking Wine! Oh, that this principle could learne vsus better things. Needfull it is (now if euer) for vsus that wee ſhould; well it would be with vsus, if we would euen importune this Bridegrome for his church, with the Prophet Dauids argument; Thou art my King, O God, command deliverances for Iacob ſſPſal. 44.4.Ps 44:4.

Vſe 6 Finally, what a number of ſweet rills doe flow from this fountaine, to comfort and atcheere the children of God.Comfort to the faithfull. Speake thou afflicted Chriſtian, what is it that troubleth thee? The Deuill dogges thee, doth he not? Corruption clogs thee, doth it not? Peradventure thou thinkeſt, thou ſhalt not hold out to the end: It may be the reproches of neighbours, the malice of enemies, the feare of death, and the like, doe diſquiet thee. Well, whatſoever it be that grieueth thee, proue but thou that Chriſt Ieſus hath wooed thee, and won thee to himſelfe, and this poynt will glad thee and comfort thee.

p. 16Comfort, 1. Againſt Satan.What though that Arch-adverſary to thy peace, and thy ſoule, the Devill, will not let thee alone, but is euer and anon moleſting of thee, with ſuch and ſuch aſſaults, ſetting vponupon thee. Remember, thy husband is a King: and thisttGen. 3.15.Gen 3:15 ſeed of the Woman hath broken the head of that ſerpent, and victoriouſly conquered this Prince of darkenes, inſomuch, that though he doth nibble at thy heele, yet this Prince, this God of Peace, ſhalluuRom. 16.20.Rom 16:20 tread him downe ſhortly vnderunder thy feete; And then all his darts that he hath ſhott out againſt thee, ſhall be retorted vponupon himſelfe, to the wounding of his own pate. Yea, and this be thou ſurely perſwaded of too, for thy husband, the great King, will hauehave it ſo, ſuch is his pleaſure, and can hauehave it ſo, ſuch is his power. So that the Devill cannot be ſo violent againſt thee, but Chriſt will be as valiant againſt him for thee**Quo impetu venerat, eodem impetu pulſus eſt, & quantum fotmidinis, & terroris attulit, tantum fortitudinis inuenit & roboris. Cyp. Epiſt. l. 1. Ep. 1..

2. Againſt the rebelling of nature againſt grace.Secondly, Feareſt thou that thy corruptions will ſubiugate thee to their former yoake, and prevaile over thee, becauſe they are continually ſtirring againſt the worke of the Spirit in thee? Conſider ſtill thy husband is a King; and by conſequent, he hath maſtered ſinne for thee, even in thine owne fleſh,xxPſal. 68.19.Ps 68:19 he hath led captiuitie captiue, he hath layd chaynes vponupon thy luſts, and hath taken ſuch order for the continuall decreaſe of euill in thee, that (like as it was fore-propheſied, the Iſraelites ſhould the Babylonians) ſo thou ſhalt take thoſe Corruptions captiues, whoſe captiue thou wert, and thou ſhalt rule ouer thoſe thy ſpirituall oppreſſors, and reſt ſhalt thou hauehave from this thy ſorrow, and thy feare, and from the hard bondage, wherein (before converſion) thou wast made to ſerue zzIſa. 14.2.3.Isa 14:2Isa 14:3.

3. Againſt doubting of perſeverance.3. Standeſt thou in doubt, whether thou ſhalt hauehave grace enough to bring thee to heaven, and is this a diſcomfort vntounto thee? ſtill keepe the memoriall of this poynt in thy thoughts. In this thy KingaaColoſſ. 1.19. Chap. 2. v. 9.Col 1:19 dwells the fulnes of the God-head bodily, and the abſolute riches of all graces, which graces are the iewells that he mindes to furniſh and fill thee withall continually. Will a Princely wooer be ſparing in his gifts? will he marry himſelfe with one, whom he meanes to make p. 17a bill of divorce againſt, after there hath paſſed a moſt ſweet Communion betwixt them for a time? Or what? Can he not for want of might, or loues he not for want of will, to make that good which he promiſed, when he ſayd,bbHoſ. 2.19.20.Hos 2:19Hos 2:20 I will marry thee to my ſelfe FOR EVER? yea, and that in righteouſnes, in iudgement, in faithfulnes, and knowledge? When tookeſt thou him euer tardy, or faithles? He would not be thy Prince, thy Soveraigne, if he meant not to guide thee by his law, and governe thee with his Spirit, vntill he even bringeth thee to glory. Wherefore, if here be thy feare, comfort thy heart with that which the Apoſtle hath, Heb. 12.28. the kingdome which thou haſt received (yea, haſt receiued alreadie) cannot be ſhaken.

Fourthly, Doth the world powre contempt vponupon thee?4. Againſt contempt. Art thou ſet at nought? canſt not hauehave that eſteeme amongſt men, which thou deſireſt and deſerveſt? I ſee little reaſon why this ſhould trouble thee; If it doth, here is comfort againſt IT alſo. Thou haſt a KING, whom thou art married vntounto, yea, the KING of heaven and earth, which if the world knew (as it doth not, in which thou liueſt as a ſtranger, and vnknowne vntounto thee) it would be twice adviſed, ere it would dare ſo much as to hauehave any baſe thought, or contemptuous conceit of thee. But the world knowes none but her owne bratts; and thou (being of the of-ſpring of God**Act. 17.20.Acts 17:20, a member of Iehovahs familie, yea, a Spouſe made fit for the King himſelfe) ſhee knowes not thee, eſteemes not thee, any more then a foole doth a prize, put into his hand. Which contempt thou needeſt no more care for, and at which thou needeſt be no more caſt downe, then a Noblemans Wife, or a Princes Bride, when (being in a ſtrange Countrey, and vnknowne what her houſe and husband is) ſhee is either deſpiſed, or not eſteemed, according to her owne, and Spouſe his worth.

Fiftly, Art thou not onelyonly deſpiſed,5. Againſt perſecution. but alſo miſ-vſed in the world? Doe the perſecuters of the truth,ccIoh. 8.4….John 8:4 who are of the Deuill their Father, goe about to wrong thee any kinde of way, in thy name, ſtate, perſon, life, or libertie. Here is thy p. 18Shield ſtill againſt diſcomfort. Thy husband is a King; and the time will come, when He will be knowne to be a King in the middeſt of thine enemies: Told I not thee, that he isddDan. 12.1.Dan 12:1 Michaell the great Prince, that STANDETH for the people of God. Never louing husband ſtood more ſtoutly for his Wife, then he hath ſtood and doth ſtand for his Well-beloued. Remember what he did for his ancient Iſrael, he reproved even Kings for their ſakes eePſ. 135.136.Ps 135:136. What is become of Og, the King of Baſan, and Sehon, King of the Amorites, who were great and mightie Princes? Are they not periſhed long agoe? Felt they not the heauines of his revengefull hand? And what is His hand ſhortned ffIſa. 50.2.Isa 50:2now, that it cannot redeeme? or hath it no power to deliuer now as well as then? Yes, yes,ggIſa. 43.13.Isa 43:13 Before the day was I am he, (ſaith the LORD, ſpeaking of deliuering Iſraell from the handes of Babylon, and Babylon into the handes of Chaldea) and there is none can deliuer out of my hand. I will worke, and who ſhall let it? The LordhhPſal. 110.5.6Ps 110:5Ps 110:6 at thy right hand, (ſaith Dauid ſpeaking of Chriſt) ſhall ſtrike through Kings in the day of his wrath, and wound the heads ouer divers Countryes. Wherefore comfort thy ſelfe with theſe things, againſt trouble and perſecution, be it verball and Iſmaell-like, or reall and Ieſabell-like. ForiiIſa. 43.15.Isa 43:15 I am (ſaith Chriſt) the Lord, your holy one, the Creator of Iſraell, your King.

6. Againſt the feare of death.Laſtly, if Death be the King of terrors vntounto thee: and thou doubteſt how thou ſhalt well-come, and away with this pale Sergeant when he comes with heavens fore-decreed Writt to arreſt thee, conſider, that this thy Chriſt, thy King, hath like a ſtout Commander, and vnvanquiſhable conquerour, charged this Sergeant to doe thee no hurt, trod this enemy in the dirt. He told thee he would doe it long before he came;kkHoſ. 13.14.Hos 13:14 Oh death, I will be thy death; O graue, I will be thy deſtruction: according to his promiſe, he did doe it when he came; forllCol. 2.15.Col 2:15 he hath ſpoyled principalities and powers, made a ſhew of them openly, and triumphed ouer them. And now, ſince he is gone into heauen, he hath left thee a Writt of aſſurance for it, enrolled in the Writings of that famous Doctor of the Gentiles; p. 19mm1 Cor. 15 25.26.1 Cor 15:251 Cor 15:26He muſt raigne, till he hath put all things vnderunder his feete; the laſt enemy that ſhall be deſtroyed is death. God forbid then that thisnnApoc. 6.7.Rev 6:7 Rider vponupon the pale horſe, ſhould vponupon the thought of his comming, either driue colour out of THY face, or courage out of THY heart. Let them feare death, who are out of Chriſt, who feare not this King. But as for thee, whom Chriſt hath linked to himſelfe, inſult thou ouer Death, as Death doth ouer the ſonnes of vnbeliefe,oo1 Cor. 15▪ 55.57.1 Cor 15:551 Cor 15:57 O death where is thy ſting? O graue where is thy victorie? Thankes be vntounto God which giueth me victory through Ieſus Chriſt our Lord. Thus (I ſay) whatſoeuer the temptations be that trouble thee, the diſcomforts be that moleſt thee, ariſing either from the thought of the Deuils ſubtiltie, from the ſight of thine owne infirmitie, from ſuſpition of the want of conſtancie, from the contempt of neighbours, malice of enemies, or feare of death, tune but this Text with the voice of faith; in this Text, ſtrike but vponupon this ſtring, harpe vponupon this poynt with the finger of faith, (That Chriſt the Spouſe of the Church is a King;) and it will make ſuch Muſicke to thy ſoule, that like as (when Dauid played before Saul pp1 Sam. 16▪23.1 Sam 16:23) the wicked ſpirit went from him, ſo the troubled ſpirit will goe from thee, or els at leaſt that diſconſonant, and diſconſolate, noiſe betwixt faith and feare, to diſquiet thy conſcience, will be well qualified, and allayed. And ſo an end of the firſt poynt in the firſt part, let vsus now ſet vponupon the ſecond. Which is the royall proviſion that this royall perſon makes for his beloued Bride. For as he is a King, ſo he hath a Table, which Salomon here in my Text, calleth

His Table.] Or (as ſome Tranſlations hauehave it) his repaſt. The ſecond circumſtanc in the firſt part. The Interpretation.Either of which readings (as the learned obſerue) the originall will beare; but the former doe I follow.

A Table, we know, in the proper, and natiue ſignification, is a frame of Wood, made to eate meate vponupon, in which ſenſe we cannot take it here; nor yet for corporall meate, ſet vponupon the Table to refreſh our bodies withall. For the Kingdome of God conſiſts neither in meates nor drinkes, as the Apoſtle ſhewethqqRom. 14.1….Rom 14:1. We muſt therefore vnderſtand it p. 20Metaphorically, and taking it ſo, I find varietie and diverſitie of Expoſitions amongſt Interpreters.

**R…b. Selomoh. Fol. 117. fac. 2Some of the Iewes, whom Genebrard quoteth, ſ thinke it to be Sinai, the mount where the Law was deliuered to Moſes, and whence he deſcended in haſt when the Iſraelites erected and worſhipped the golden Calfe**Exod. 32.Exod 32: But this cannot be, becauſe it is a confining of this Text to the ſtate of the Iewiſh Synagogue at that time; when as yet the holy Ghoſt hath a larger ayme then at that.**M^r Brightman. One of our owne Countrymen, thinkes it to be meant particularly of the Congregation of Iudah, Beniamin, Ephraim, &c. who gathered themſelues together at Ieruſalem, in the third monethmonth of the fifteenth yeare of the raigne of**2 Chron. 15.….10.2 Chr 15 Aſa. This opinion I will not cenſure, yet I dare not ſubſcribe to it. For this alſo I take to be a ſetting too ſhort boundes to the Text. We will walke in a broader way, and allow larger limits (with other ſound and learned Writers). I know Saint Luke ſpeaketh of a**Luk 22.30.Luke 22:30 Table, whereat Chriſt promiſed his Diſciples to ſit and eate; and that intimates the heauenly dainties they ſhould partake off in his Celeſtiall Paradiſe, the Kingdome of glory: which ſome**As Piſcator. Merc. doe vnderſtand in this place. But with * others, I vnderſtand the Word and Sacraments, the dyet of the Church; wherewithall ſhee is fed and refreſhed ſpiritually, as men are corporally with meates and drinkes ſet vponupon their Table; Neither doth this ſwerue from the Canon of Scripture: For is not the Kingdome of heauen, that is, the Word of the Kingdome compared to a Supper, and to**Ioh. 6.27.John 6:27 Meate that periſheth not? And doth not the Apoſtle call the Sacrament of his laſt Supper, A Table **1 Cor. 19.21.? And whereas it is called here, HIS Table, it intimates, that HE is the Founder of this Feaſt. For who giueth the Word, the meate that endureth to eternall life, if not**Ioh. 6.21.John 6:21 the ſonne of man, whom the Father hath ſealed: And the Sacramentall Table, is called the Table of the LORD aaIn that place …recited out f the Corinths.. I know indeed that Chriſt feedeth and feaſteth his Church with the internall graces, and comforts of his Spirit, but becauſe theſe follow to be conſidered off in His Sitting at this Table, therefore my intent is in this onelyonly, to p. 21inſiſt on the externall diſhes of his Ordinances: And ſo make this the Doctrine.

Doct. 2 That this King Chriſt, ſpreades a Table, and makes proviſion of the Word and Sacraments for his Church. This is one of the things which the Church ſetteth his greatneſſe forth by in my Text, in ſo much that now, with the Prophet Dauid, eueryevery member of the ſame may ſay,**Pſal. 23.2.Ps 23:2 He maketh me to feed in greene paſtures. This is that which our Author ſignifieth elswhere, when he brings in Chriſt in Wiſedomes name, not onelyonly building her an houſe, and erecting a Church, but alſo making proviſion for the inhabitants of that houſe.bbPro. 9.2.Prov 9:2 Shee hath killed her victualls, ſhee hath mingled her wine, ſhee hath prepared her Table. In another place, he is brought in vnderunder the ſimilitude of a King, making a marriage dinner for his ſonne, and ſending forth his ſervants, the Miniſters of the Goſpell, to toll in gueſts, and tell them of the feaſt, both how bountifull it is, and how ready it is; Behold I hauehave prepared my dinner, my Oxen and my Fatlings are killed, and all things are ready ccMat. 22.23.Matt 22:23. And that this feaſt is peculiarly provided for the Church, it is plaine in the ſame ParableddVerſes 5.10.. Where we may ſee, that they which did ſet light by the ſeruants call, the Miniſters invitation (as they that are out of the Church doe) are threatned, not to taſte of that Supper; and onelyonly thoſe are admitted as fit gueſts, whom the ſervants gathered out of the high wayes, whom the Miniſters of the Goſpell are made inſtruments to turne out of the high way of ſinne that leadeth to hell, through the Preaching of the Word. And who are they, but the Church? Herewith accordeth that of Eſay, eeIſa. 25.6.Isa 25:6VponUpon this mountaine (meaning the Church) ſhall the Lord make a feaſt of fat things, a feaſt of Wines on the lees, of fat things full of marrow, of Wines on the lees well refined. See Ezek. 16.13.Ezek 16:13So then deny it we cannot, (truth evincing it) that Chriſt hath a board ſpread for his Bride, richly furniſhed with ſuch ſpirituall dainties, as his Word and Sacraments be. And not without cauſe.

Reaſon. For why, he would hauehave his Church to grow, and thriue. And how grow? Two wayes in addition of members, p. 22in augmentation of graces; in multitude, and in meaſure. As therefore there is need of temporall foode for corporall growth, ſo of theſe ſpirituall Ordinances, for this ſpirituall growth.

Firſt, He would hauehave it to grow in multitude: he would hauehave ſuch daily added to the Church, as are ordained to be ſaued, that like as Ephraim, Manaſſeh, Simeon and Beniamin fell from Iſrael vntounto Aſa in abundanceff2 Chron. 15.9.2 Chr 15:9; ſo there may be an acceſſe of Elect ones vntounto him out of Satans hands, eueryevery day more and more: and this cauſeth him to giuegiveggEpheſ. 4.8.11.Eph 4:8Eph 4:11 gifts vntounto men, and to appoint ſome to be Prophets, ſome to be Apoſtles, ſome teachers, ſome Paſtors, with this Commiſſion,hhPſal. 50.5.Ps 50:5 Gather my Saints vntounto me, for the**foreign. augmentation of my body, or addition of members therevnto.

Secondly, He would hauehave his Church grow in meaſure, his Will is, that they which are added to the Church, ſhould hauehave grace augmented in their hearts, to be more fat, flouriſhing, and well liking in their age iiPſal. 92.14.Ps 92:14; therefore he giues them thekk1 Pet. 2.2.1 Pet 2:2 ſincere milke of the Word, that they may **Dicimus quidem cibum omnem perficere ea quae aluntur, &c. Dyoniſ. Areop. libro Epiſtol. fol. 183. b.grow thereby. And giues he not alſo, not onelyonly Baptiſme, as the Sacrament of Initiation, but alſo, The Lords Supper for confirmation? Nay, by the adminiſtration of the one, and communication at the other, doth he not ſeale vp remiſſion of ſins by his blood, to the conſcience of the beleever, for the ſtrengthening of his faith, increaſing of his louelove, and bettering of his obedience? So that the beleever may hauehave equall recourſe to Water in Baptiſme by meditation, Bread and Wine in the Lords Supper, by participation, to ſtay his faith on, to ſtrengthen his faith by, when either the malice of Sathan againſt him, or the reliques of vnbeliefe in him, ſhall raiſe any ſtormes of Deſpayre, to weaken the ſame.

Vſe 1 This being ſo, makes firſt of all againſt thoſe that care not for the Word, that contemne the Sacraments; vntounto whom if the Miniſters cry in the Prophets termes, (llIſa. 55.1.Isa 55:1 Hoe, eueryevery one come yee to the Waters, Come, buy, Wine and Milke without money, and without price,) they ſtoppe their eares againſt this call, make excuſes when they are bidden. One hath a p. 23Farme, another hath Oxen, another hath a Wife to pleaſe, another his Market to follow, another his Dice, another his Dogs; one cannot tarry in the Church while the Sacrament of Baptiſme is adminiſtring; another is at oddes with his neighbour, and he cannot come to the Communion this yeare: And thus while one feedes vponupon his pleaſures, another vponupon his profits, another on his beaſtly and revengefull luſts, the moſt hauing the broth of abhominable things in their veſſells mmIſa. 65.4.Isa 65:4: This Table of Chriſts ſpreading is not ſo frequented, ſo regarded as it ought to be. Which contempt of Gods Ordinances, how worthy of reprehenſion it is, this poynt declareth.

Should ſome Prince, or Peere of a Kingdome,A ſimilie. make a great feaſt, furniſh his Table with all manner of dainties, yea, with ſuch coſtly delicates, as he feedeth his owne Queene, or Spouſe withall, and ſhould ſend forth his ſervants, to invite gueſts to that feaſt, bidding to come who hauehave a liſt and well-come; and they that are thus bidden, ſhould make excuſe, and ſay; Alas, I hauehave a poore neighbour dwells by me, he hath invited me to a cold Sallet, or a diſh of herbes, in which regard I cannot come: were he not worthy to be Chronicled for a man without wiſedome? Might not his friends that louelove him, well reproue him, for ſo careleſſe contemning a Princes call, and for preferring a diſh of Pepons at a poore mans houſe, before the royall dainties of a great mans Table? they might very well: In like manner, may not they be as deſervedly ſhent, that ſhall preferre their earthly commodities, their fleſhly vanities, nay, their diabolicall impieties, before theſe ſupernaturall meates, and ſpirituall bitts of the Word and Sacraments? Knoweſt thou of whoſe providing they are? art thou aware for whom they be prepared? are they not of the King, Chriſt? are they not for the Church? and can that be courſe fare, which is of ſo royall a preparer, and for ſo royall partakers? Verily, I may ſay to thee, as Elihu to Iob; Thy ſoule abhorreth daintie meate nnIob 33.22.Job 33:22. Let me expoſtulate a little with thee. Why can the doctrine of ſalvation, reliſh no better in thy pallate? How is it that the p. 24Temple cannot hold thee, while the Childe is a Baptizing, but out thou muſt be running, as if it were an Ordinance concerned thee not? Why wilt thou chuſe rather to liue in wilfull malice with thy brother, then come and partake of the Lords Supper? Or wherefore art thou ſo ſeldome at it, when as thou maieſt ſo often hauehave it? If I were but acquainted with thy maladie, I would apply a remedy, according to the skill the Lord hath giuen me. Oh that I knew but what would get thee a better ſtomacke. If thou wouldeſt but provoke thy ſelfe, to vomit out the louelove of the world, and of thy luſts, which like poyſonous crudities lie cloddering vponupon thy ſtomacke, thou wouldeſt hauehave a better appetite; and this honey-combe would not be loathed by thee. But if thou beeſt paſt cure, then I hauehave done with thee; Goe thy wayes to thy huskes with the filthy Swine, to thy Veniſon with prophane Eſau; ſell thy birth-right for pottage; make excuſes; frame pretences to keepe thee from this Feaſt, yet I muſt be terrible in my wordes vntounto thee, This King that makes this Banquet, will be wroth with thee,ooMat. 22.7.Matt 22:7 and will ſend forth his Armies to deſtroy all ſuch as thou art.

Vſe 2 But now in the ſecond place, as for thee whom counſell is like (by the bleſſing of God) to prevaile withall, thee doe I perſwade, yea, earneſtly entreate, to frequent this Table, theſe Ordinances; neither thy age, ſex, condition, gifts, inward or outward, can excuſe thy abſence, or preiudice thy admittance. Hither thou muſt come, the King doth enioyne thee; hither thou maieſt come, he will accept thee; on theſe dainties thou maieſt feed, thy meanneſſe need be no impediment to thee; on theſe dainties thou muſt feed, thy greatneſſe can be no plea for the contrary. And for thy encouragement hereto, know thou:

Motiue 1.Firſt, That Chriſt will ſet no baſe fare vponupon his Board, for his beſt beloued Bride. If the Cookes doe marre it ſometimes in the dreſſing, (as Fryer-like Preachers doe, powdering the Word with the duſt of their owne inventions; or as the Papiſt-like Prelates doe, adding creame, ſalt, p. 25oyle, ſpittle, and the like traſh to Water in Baptiſme, and defiling the Lords Supper with that abhominable idoll of the Maſſe) yet the fault of that is not in the King, and Kezar of the Church. It is ſweet, it is excellent as it comes out of his handes,ppPſal▪ 19.10.Ps 19:10 ſweeter then the honey; ofqqIob 28.1….Job 28:1 price aboue Rubies; more to be deſired then gold, yea, then much fine gold: The coſtlieſt meates, the delectableſt drinkes that are, are but courſe in compariſon of it. God forbid then thou ſhouldeſt abhorre it. Get thee to a good Cooke; abhorre the Maſſe; Baptize not thy Childe by a Seminary; and come but to this Table, ſtay but at this Table with a reverent regard, and thou ſhalt finde that I tell thee no lie, ſuch ſweetneſſe ſhalt thou taſte, ſuch goodneſſe ſhalt thou ſee in the meaneſt of theſe Ordinances, euen by thine owne experience.

Secondly, Conſider,Motiue 2. that it cannot be ſayd of this foode as Paul ſpake of indifferent meates and drinkes,rr1 Cor. 8.… ▪1 Cor 8 Neither if we eate, are we the better, nor if we eate not, are we the worſe. For thy admiſſion to the Church, if thou beeſt not yet called, thy growing vp in grace, if thou beeſt converted, hangs vponupon theſe Ordinances, as vponupon ſecondary neceſſary helpes; Sayd I not before, this meate the Feaſt-maker provideth for the growth of the Church? How can the Church then grow in number one the more for thee, if thou deſpiſe Propheſying? How canſt thou grow in meaſure, if thou careſt not for Preaching, makeſt no vſe of thy Baptiſme, proueſt a ſuperficiall and ſeldome gueſt at the Lords Table. As then thou tendereſt thy converſion to grace, thy confirmation in grace, ſo delight to be a gueſt at this Board which Chriſt ſpreadeth, take pleaſure to make vſe of thoſe Ordinances, which like ſpirituall proviſion, he hath made readie for his Church, in the Sermons which are Preached, in the Sacraments which are adminiſtred amongſt vsus; knowing that to be a truth, which a Father ſaith;ſſChryſoſt. in Math hom. 70. Cum ſpiritualia, v…cant, nulla occupationis excuſatio eſt. When ſpirituall things doe call vsus, no excuſe of ſubordinate buſines will ſerue the turne.

Vſe 3 Laſtly, Hath Chriſt made ſuch ſpirituall proviſion for his Church? then from hence, to their ſingular comfort, p. 26may all Gods people, that are pinched with penury, aſſure themſelues, they ſhall neuer ſtarue, for want of needfull ſuſtenance. He that can giuegive the Kingdome, with the righteouſneſſe of that, can caſt all other outward neceſſaries vponupon vsus: He that can and doth ſpread his Table for the ſoule, will prepare victualls for the bodie. He can provide a Table for his Iſrael in the Wilderneſſe. Dauids ſoule can he ſatisfie with Marrow and Fatneſſe, in a dry and thirſtie LandttPſal. 63.15.Ps 63:15. It is his honour to be franke and royall to his owne. And indeed he that hath bin ſo liberall as to giuegive himſelfe, muſt needs with himſelfe giuegive all things elſe. Thou complaineſt thou haſt not ſo full a purſe, ſo ouer-flowing a Table as others hauehave; knoweſt thou not that Sheepe, when they goe vp to the belly in paſture, are in danger of rotting, and that barer Common were better for them? Thy Shepheard ſees it is better ſafetie for thy graces, to furniſh thee with a mediocritie, rather then fill thee with a ſuperfluitie of outward bleſſings. Tell me, haſt thou not proviſion for the ſoule, the Word, the Sacraments? If Yea; this is auuGen. 43.34.Gen 43:34 Beniamins meſſe, fiue times better then thy brethrens meſſes, which hauehave nothing but the world in ſtore for the time of life, and wrath in ſtore againſt the day of death. The fruition of the greater and better ſhould alwayes counteruaile the want of the leſſer, and worſer. Browne bread and the Goſpell (ſaid M^r Bradford) is good cheere. Say thou poore Chriſtian, Is not thy body as ſtrong to labour, and thy children as well liking as theirs that hauehave more abundance? thou canſt not deny it. Plucke vp a good heart then, and ſay with David; **Pſal. 23.1.Ps 23:1The Lord is my feeder, therefore I ſhall not want. He lets not my ſoule ſtarue, therefore he will not let my body famiſh. Reſolue on this, I ſay. For it is a greater diſhonour to his bountie, then thou art aware off, to thinke that he will with-hold any needfull good thing from any that lead an holy, pure, and vpright life xxPſal. 84. vlt. ver.Ps 84.

The third circumſtance in the firſt part.We hauehave now done with the ſecond thing, which the Church commendeth her husbands greatneſſe by. The laſt remaineth to be handled, which is his preſence and p. 27reſidence with HER, implied by HIS Sitting at Table.

While the King SITTETH at his Table, my Spikenard ſendeth forth the ſmell thereof.

THis circumſtance ſubdiuideth it ſelfe into two members. 1. The fruition the Church hath of Chriſts ſight and ſitting, couched vnderunder the terme of Sitting at Table. 2. The fruit Shee gets by it, and returneth for it, in the ſmell that her Spikenard ſendeth forth.

We will ſet theſe ioynts together in the meaning, and not handle them a-part, becauſe they come vnderunder the ſame particular head.

While the King Sitteth at his Table, my Spikenard, &c.

Sitteth]. The Rabbines, who (as I remembred before,The Interpretation. by King, vnderſtand Iehovah, and by Table, Mount Sinai) doe by Sitting at Table, take to be meant, the preſence or reſidence of the Lord vponupon that Mount with Moſes, when he delivered the Law vntounto him. Others, referre it to the preſence ofyy2 Chron. 1… ▪2 Chr 1 Aſa, when he was in the middeſt of the Iſraelites, congregated and gathered together, to make a Covenant with the Lord. But thou knoweſt (READER) I hauehave ſhunned theſe paths from the beginning. Others, expound it of the preſence of Chriſt, alluding to the preſence of Salomon with his Bride, on the day of his marriage. And amongſt theſe, I finde ſome difference; one vnderſtanding his gloriouszzPiſcator. Dun… fruitur gaudijs Caleſtibus. Metaphora qualis. Mat. 8.11.Matt 8:11 preſence in heauen, where he Sitteth, partaking of caeleſtiall ioyes:aaMerc. Another his gracious preſence with his Church in this world. Now that the preſence of Chriſt is here ſignified, it is probable, yea, very probable: Becauſe a man cannot ſit at the ſame Table with another, but they muſt enioy the preſence of one another. But, whither his glorious preſence alone, or his gracious alone, or both be here meant, that's the queſtion. For mine owne part, albeit I dare not peremptorily exclude his preſence in glory, (becauſe whiles he is at Table with his Saints on earth, he is as p. 28well at repaſt with his Saints in heauen, and whiles the one hath his gracious preſence here, the other hath his glorious there) yet I doe rather encline to his preſence by grace here: And that for theſe reaſons.

The reaſons of the meaning of the word, Sitting.Firſt, Becauſe it is held generally, that this verſe is the ſpeech of the Church militant, ſpeaking and ſhewing what her husband is to her, and doth for her, euen in this life.

Secondly, Becauſe of the end of her ſpeech, which is to invite the daughters of Ieruſalem, (that is) them that are without the Church, to come to Chriſt. But what ſtronger argument, to this purpoſe, could ſhee vſe, then one taken from the enioying of his preſence, as well by grace here, as in glory hereafter. For little courage to come to Chriſt would men hauehave, if ſo be there were no comfortable ſight and preſence of him to be had in this life, as well as in that which is to come. So then by Table, being vnderſtood (as hath beene alreadie ſhewed) the Word and Sacraments; by his Sitting at this Table, is meant his preſence by grace with his Church by his Ordinances.

My Spikenard ſendeth forth the ſmell thereof.

One of the Iewes by Spikenard here, vnderſtands the worſhip which the Iſraelites did yeeld vntounto the golden Calfe; and by the ſmell that it caſt forth, the noyſome ſauour that this Idolatry ſent vp to the Lord, whiles he was with Moſes on the Mount, which was ſo ſtrong and loathſome, that the Lord was faine in haſt to ſend Moſes downe vntounto them. Another, by Spikenard, vnderſtandes the couenant it ſelfe, which the Tribes made before the Lord, in the 15. yeare of Aſa's raigne: and by the ſending forth the ſmell thereof, he meaneth the ſounding forth of thatbb2 Chron. 15.14.2 Chr 15:14 Vow with a loud voice, with Trumpets and Cornets, and ſuch like Inſtruments of Muſicke. But letting theſe paſſe,ccAmbroſ in Pſal. 119. Nunc autem redolet fides: Ideo que dicit Eccleſia: Nardus mea dedit odorem ſuum.Ps 119 others doe by Spikenard vnderſtand Faith alone;ddP…ſc. others Good workes alone;eeMercer and Geneb. others, both Faith and Good workes. This laſt iudgement I follow, in regard of the reſemblance betwixt Spikenard and Faith, betwixt Spikenard and Good workes.**How Faith reſembleth Spikenard. Firſt, for the p. 29reſemblance betwixt Faith and it. Spikenard is a very ſweete and fragrant herbe, with a tender roote, full of leaues vponupon the top, of which eares ſpring forth, full of fruit; Of this herbe an ointment is made, (which it ſeemes was in much vſe in Salomons time) which hath a threefold, or rather fourefold vertue, to comfort the heart, to helpe againſt the weakneſſe of the ſtomacke, defects of the braine andffDioſc. lib. 1. cap. 6. eyes. And is not faith much like.

Firſt, It is a very ſweete and fragrant vertue, it perfumes whatſoever we doe, without which it isggHeb. 11.6.Heb 11:6 impoſſible to pleaſe God.

Secondly, It hath a tender roote, it ſprings vp in a broken heart, in a conſcience wounded, bruiſed, and preparedhhPerk. Catechiſ..

Thirdly, It comforteth the heart, by the apprehenſion, and application of the promiſes.

Fourthly, It availeth againſt the diſeaſes of the ſtomacke, it keepeth from caſting vp the ſpirituall food, asiiDioſ. l. 1. c. 6. Spikenard from caſting vp the corporall, it helpeth againſt carnall and earthly diſeaſes, it moderates the affections.

Fiftly, It is full of leaues, he that hath it makes profeſſion of Religion.

Neither is it, in the laſt place, void of fruit, for faith makes a man as well to practiſe as profeſſe.

Now as Faith in All of theſe, How good Workes reſemble Spikenard.ſo Good workes in Some of theſe things are like to Spikenard alſo: and chiefely in reſpect of the comforting qualitie of it. For Good workes doe comfort occaſionally, not onelyonly the hearts of the doers themſelues, as the example of Iob proueth (who drew comfort from his holy life, when he was almoſt at the doore of death,) but alſo the hearts of others, who deſire the glory of God, and credit of the Goſpell; as the fruits of louelove in doing, and patience in ſuffering, amongſt the Theſſalonians, were a great refreſhing and crowne of reioycing to the holy Apoſtle, yea, made both Paul, Siluanus, and Timotheus, to glory of them in the Churches kk2 Theſſ. 1.3.4.2 Thess 1:32 Thess 1:4. Thus we ſee, what is to be meant by Spikenard; ſo that [My Spikenard] is as much as, The p. 30Faith and Good workes of me the Church militant. Now in that ſhee ſpeakes of Sending forth the ſmell thereof, we muſt know that Salomon alludes to the cuſtome of his dayes, in the Eaſterne parts of the world, where the Hebrewes were, whoſe manner was at their Nuptialls and Banquetts, for the Brides and Wiues, to beſweeten themſelues with ſweet oyntments, whereof Spikenard was one, that they might ſavour all ouer their Boardes, to giuegive not onelyonly other ſitters by, but alſo (and that chiefely too) their husbands content; and it ſeemes, the abuſe and exceſſe of this the Prophet Amos taxeth very ſharply;llAmos 6.4.6.Amos 6:4Amos 6:6 Woe to them that eate the Lambes out of the Flocke, and the Calues out of the middeſt of the Stall, that drinke Wine in Bowles, and Annoynt themſelues with the chiefe Oyntments. It ſeemes (I ſay) that Salomon alludes to this, to note out vntounto vsus, that the Faith and Good workes of the Church, doe ſmell ſweetly in Chriſts noſtrills, and caſt forth a ſavour vntounto others. Will you now, at length, hauehave the ſumme of all in a word? take it thus.

Paraphraſe.So long as my Kingly husband, Chriſt Ieſus, is preſent in his Ordinances, with me the Church militant, the faith and good workes of my members, doe ſauour ſweetly before God, and amongst men. The poynts that offer themſelues hence to our conſideration, are theſe three.

1. That in his Word and Sacraments, Chriſt is preſent with his Church.

2. That whiles he is ſo preſent with her, ſhee ſendeth forth the ſauour of Faith and good Workes.

3. That they which hauehave ſound faith, and bring forth good fruit, may lawfully profeſſe, and ſpeake of the ſame.

Doct. 3. Chriſt is preſent with his Church in his Ordinances.TO beginne with the firſt; While the Church enioyeth the Word and Sacraments, ſhee enioyeth the preſence of her Beloued. For as Table importes the proviſion he makes for her, ſo doth his Sitting at Table, his preſence with her. He deales not with his people as a man that invites gueſts to his houſe to a feaſt, who, when they are come goes his way from them, beares them no company; but as He bringeth them hither, p. 31ſo He is with them here. Where two or three are gathered together in my name, I will be in the middeſt amongst them mmMat. 18.20.Matt 18:20. In the Parable before cited, we reade, that the King came in to ſee the gueſts nnMat. 22.11.Matt 22:11; not onelyonly (as it is likely) to marke their carriage, but alſo to beare them company. It is the ſpeech of the Church, in the mouth of the Prophet;Hoſ. 6.2.Hos 6:2 The third day we ſhall liue in his ſight. Where, by the third day, ſome vnderſtand, the time of the Goſpell, and, by liuing in his ſight, Chriſt his preſence in the Goſpell, with the Spouſes readineſſe to heare his ſayings ooZarch. in Hoſ. ad loc. Praeſte eius dictis audientes. Ioh.. Looke as Gods preſence was in Iſrael with the Arke, ſo is it amongſt his people, with his Word, and Sacraments; I am with you to the end of the world, as he told his Diſciples, and can he be abſent in his Ordinances?

But here the onelyonly Queſtion is,Qu: 1. How Chriſt is preſent in the Word. Anſw. How he is preſent with his people in theſe Ordinances? How in the Word? How in Baptiſme? How in the Sacrament of the Lords Supper?

For the firſt, follow but me in tracing out the Metaphor, and you ſhall hauehave ſatisfaction.

A King ſits at Table with his Queene, not onelyonly to feed with her, but alſo to carue to her, to conferre, and to be merry with her. So Chriſt is preſent with his owne, in the Preaching of the Word. 1. as a caruer, 2. as a conferrer, 3. as a comforter. Firſt, (I ſay) as a caruer, for doth not he proportion his Doctrine in the mouthes of his Miniſters, to the capacitie and neceſſitie of his hearers? Cutting ſuch a bit out of ſuch a Text, and ſuch an one out of another, directing his Stewards wiſely, and aptly to apply their ſtudies in private, their Sermons in publique, to the occaſions of their hearers? He carues reſolution to her in her doubts, confutation in her errors, correction for her diſorders, &c. Secondly, doth he not in his Word familiarly confer with his Bride, reuealing his minde plainely to her in thoſe matters that are myſteries to the world.A ſimilie. A man that ſits at the vpper end of the Table with his Wife, talkes in her eare, happily the reſt heare the ſound of his voice, but yet know not, conceiue not the ſcope of his ſpeech, ſhee onelyonly vnderſtands p. 32his meaning, and is acquainted with his will; So, reprobates heare the Word as well as the elect, but the elect hauehave Chriſt whiſpering that in their eare out of his Word, that the reprobate can neuer attaine vntounto, though he goes as farre as a temporary faith can carry him, ſo that though both hauehave the ſound, yet but one hath the ſence, the ſence (I ſay) in a right apprehenſion of the meaning of it, in a liuely feeling of the operation of it. For (asppZanch. Tom. 5 in Epiſt. ad Epheſ. p. 152. Verbum enim ſinceris auribus auditum, imprimitur in corde Electorū per Chriſtum: b. e. per Spiri…um Chriſti. One ſayth) The Word which is heard with pure eares, doth take IMPRESSION in the hearts of the ELECT alone, by Chriſt, or the ſpirit of Chriſt. Thirdly, Chriſt is preſent in the Preaching of the Word, as a comforter. For whiles the Doctrine of the free fauour of God in Chriſt, of reconciliation with God by Chriſt, of the excellent priviledges of the faithfull, remiſſion of ſinnes, ſalvation in the heavens, &c. is ſounded and preached, are not the ſoules of beleevers many times raviſhed, comforted, refreſhed, by the inuiſible working of the holy Spirit?

Qu: 2. How Chriſt is preſent in Baptiſme.Anſw. For the ſecond Queſtion, thus may we anſwere it, that Chriſt is not preſent in Baptiſme, to take away the roote of originall ſinne, as if it could not remaine in the partie Baptized; nor to conferre inuiſible grace, ſimply by the element of Water, as if grace were neceſſarily tyed to the Sacrament, and none could hauehave it, except they were Baptized, nor yet thirdly to imprint an indelible Character in the ſoule, that can neuer be blotted out, as the Schooles would hauehave it. He is not (I ſay) either of theſe wayes preſent in Baptiſme. But, firſt to ſeale vntounto vsus our admiſſion into the couenant of his grace, and communion with himſelfe, and with his SaintsrrAct. 2.39. Gal. 3.27.Acts 2:39Gal 3:27: Secondly, to repreſent vntounto vsus, and Sacramentally to ſhow vsus, by the outward waſhing of Water, the inward cleanſing of our ſoules by his blood, that is, by iuſtification ſſPolan. Synt. l. 6. c. 55., and by his Spirit, that is, by ſanctification ttId. ibid. Ablutio per ſanguinem Chriſti, eſt iuſtificatio. Ablutio per ſpiritum Chriſti eſt regeneratio.. Thirdly, to put vsus in minde of our repentance, new obedience, courage, and care, to ſhow our ſelues his Souldiers, by warring and fighting againſt the Deuill, the world, and the fleſh. So then, you ſee, that three wayes Chriſt is preſent in Baptiſme. p. 331. As a ſealer of the mutuall couenant betwixt Him and his Church. 2. as a repreſenter of the benefits he will beſtow on his Church, if ſhee keepe her conditions. 3. as a remembrancer of the duties ſhee owes to him, if ſhee would hauehave him keepe his conditions.

Laſtly, to anſwere the third Queſtion,Qu: 3. How Chriſt is preſent in the Euchariſt. How Chriſt is preſent in the Lords Supper? We muſt know, that he is not there Tranſubſtantially, as though the Bread and Wine were turned into the body of Chriſt, fleſh, blood, and bones, as our adverſaries the Papiſts hold; nor yet Conſubſtantially, **Exiſtentia ve… abſconſione corporis inviſibilis in, ſub, cum, pane.by an exiſtence or hiding his inuiſible body, in, with, vnderunder the Bread, as if there were no figure in the Sacrament, as the Vbiquitarians holduuChemnit Har. Evang. cap. 83. col. 1586. At verò hinc inferre velle. Ergo in Doctrina Sacramenti, propoſitio (panis eſt corpus meum) etiam eſt figuratae, hoc verò abſurdiſſimū, & Chriſti ingenio prorſus contrarium eſt. Vide etiam. Col. 1587. 1588.; but theſe wayes firſt to keepe vsus mindfull of his death, which he endured for vsus, in which regard, ſome hauehave called the Lords Supper,**foreign Sacrificium. a Sacrifice of remembrance. Secondly, to ſtrengthen our faith, in the aſſurance of the continuance of his louelove, and to ratifie, the pardon of our ſinnes, our title of adoption, our intereſt in grace, our right to glory, to our ſoules. Thirdly, to arme vsus againſt Idolatry, that partaking of the Lords Table, wee may not communicate at the Table of Deuills¶¶1 Cor. 10.21.1 Cor 10:21. Fourthly, to preſerue vsus in the way of obedience. Fiftly, to aſſure vsus of the reſurrection of our bodies at the laſt day, according to Chriſts owne ſpeech;xxIoh. 6.54.John 6:54 He that eateth my fleſh, and drinketh my blood, hath eternall life, and I will raiſe him at the laſt day. And laſtly, to ſignifie vntounto vsus, and aſcertaine vsus of our vnion with himſelfe, as Paul declareth, when he ſayth; The cup of bleſſing which we bleſſe, is it not the communion of the bodie of Chriſt yy1 Cor. 10.16.1 Cor 10:16. Thus we ſee, not onelyonly THAT, but alſo HOVV Chriſt is preſent with his Church in his holy and ſacred Ordinances. Let vsus now conſider, to what end the Doctrine ſerueth, and what vſes it affoordeth, which are divers.

Vſe 1 Firſt, It informeth vsus of the reaſon, why Gods people doe ſo diligently frequent the houſe of God, are ſo often preſent at his Ordinances; (to wit) becauſe they meete their husband, their King, their Sauiour, in ſuch places, at ſuch exerciſes.

p. 34If a poore man, comming to a great mans houſe, findes the Maſter of the houſe to bid him well come, to beare him company, to entertaine him with good cheere, merry talke, and kind invitations to come oftner; would you wonder to ſee that poore man euer and anon at that rich mans Table? So it is with the children of God. A great many marvaile at them, what they meane to run ſo to Sermons as they doe; Once a day (ſay they) cannot content them, but they muſt heare twice; (ſay they) the Saboth cannot ſuffice them, but they muſt out on the weeke day. If Baptiſme be adminiſtred, they will not out of the Church by any meanes; If there be a communion eueryevery monethmonth, they muſt be at it eueryevery time, as though once, or twice in a yeere, were not ſufficient, wee wonder at it. Doe you ſo? it is becauſe you know not, whom they ſee, whom they finde preſent, whom they meete withall here. They ſee the King here, even the King of heauen and earth. And although they hauehave his preſence in their houſes, ſhops, fields, walkes, and cloſets, yet they know here, He is preſent after a ſpeciall and peculiar manner, to conferre with them about deepe ſecrets, to carue bitts to them, according to their neceſſities. If they be erroneous in their iudgements, they finde him here to informe them, if ſcrupulous in their conſciences, they find him here to reſolue them, if they be drowſie in his ſeruice, they finde him here to rowſe them, if fallen into any ſinne, they finde him here preſent to rayſe them, if heauie in their hearts, here he is to accheere them, if they hauehave miſtaken their way, here he is to direct them. In theſe Ordinances, they finde their faith ſtrengthened, the couenant of Gods grace ſealed, their vnion with Chriſt ratified, their aſſurance of perſevering in grace, of raiſing from death, and raigning in glory, confirmed; and what not? Marvaile you then, what they doe frequenting ſuch places, where the Word is Preached, and the Sacraments adminiſtred?

What wife that loues her husband, doth not delight daily to converſe with him at his Table? Marvaile therefore at thy ſelfe, rather that thou and thy companions take no more delight in ſuch places, at ſuch exerciſes, then you doe: and ceaſe p. 35wondering at them, who come hither to be recreated, and accheered with the gracious preſence of their great Bride-grome. Albeit, I deny not, but ſome doe (as the people in Chriſts dayes did) follow him for thezzIoh. 6.John 6 loaues, ſome for his miracles, ſome for one corrupt end, ſome for another, yet there is an holy and choſen generation, who follow him in his Ordinances, becauſe they know he Sitteth at Table in the ſame, and doth communicate vntounto them ſuch gracious glaunces of his countenance, as Reprobates are like neuer to partake off.

Vſe 2 Secondly; Is Chriſt preſent with his Church in his Ordinances; What meane the Papiſts then to take vponupon them ſo tedious a taske, as to runne to Compoſtella to ſee his holy coate (which they ſay is there, though no man knowes how it came there) and to Ieruſalem, to viſit his Sepulchre? Oh folly to be pittied, if not to be derided. Thinke they to finde Chriſt in his coate, finde his preſence in the graue? Is this one of their meritorious actions? See Chriſtians, ſee their ſimplicitie. Chriſt ſits not there, is not ſo preſent there, as he is in his Church, and with his Church. If Chriſtians who goe but halfe a mile to heare a Sermon Preached vntounto them, to be made partakers of the Sacrament, doe not make a better Pilgrimage then this is, and meete not with their well-beloued Spouſe, Chriſt, ſooner, then theſe ſimple deluded ſoules, by making ſuch ſuperſtitious Voyages can, then note me for a teacher of lyes?

Vſe 3 Thirdly, This poynt may be applyed by way of reproofe to a great number, who care neither how vnpreparedly they come to Gods publique Ordinances, nor how irreligiouſly they behaue themſelues at the ſame. A man may ſay (and ſay truely too) there is no Table of mortall man more taken vp with vnmannerly gueſts, with rude, with vnciuill company, then this Table, whereat Chriſt ſitteth, and affordeth his preſence.

Firſt, Concerning the comers to his Word, 1. Vnreuerent comers to the Word.it would make a Chriſtian heart to bleed, to conſider what manner of people; and after what manner moſt people come to the Preaching p. 36of that. One comes with his eyes ſcarce open, cloſed vp with that excrementall moiſture of ignorance, which the ſpirituall ſleepe in ſinne breedeth, with an vnderſtanding ſo darkened, that let the King by his ſervants lay bitts before him, he cannot ſee them, Preach as plainely as they can, he cannot vnderſtand them; Another comes without his knife, and when he is at the Table here, his hand is in his Pocket, and ſo benummed, that he cannot pull it out, to take and cut the meate that is ſet before him, I meane he comes without faith, without will to beleeue the Word, without an heart to apply the ſame to his neceſſitie, according to the nature of the doctrine which is deliuered. A third comes with the old Grecian diſeaſe, the Athenian itch in his eares, that except the Preacher doth amaze his hearers with ſtrange & vncouth ſtraines, aboue the reach of plaine people, or tell of ſome ſtrange thing, he is not for their humour; If he ſtriues with himſelfe to ſpeake to the capacitie of the meaneſt hearer, and to knocke vponupon the conſcience of the wickedeſt liuer, in the plaine euidence and demonſtration of the ſpirit, as, that learned Doctor of the Gentiles, Saint Paul didaa1 Cor. 2.1.1 Cor 2:1, how neſtles he, how lookes he on the glaſſe? The itch doth ſo trouble him, his Athenian deſires doe ſo diſtemper him, that he thinkes eueryevery quarter an houre till the plaine fellow hath done: and it may be, he will hauehave the manners (as the manner of ſome is) to riſe from the Board while the beſt diſh is a caruing, the beſt point in handling, which might doe him moſt good, if he would but ſtay and take it with him. A fourth comes with a dirtie face, and hands imbrued in blood, a drunkard, a ſwearer, a lyer, a deceiuer, an Vſurer, a mercileſſe oppreſſor, and knowne to be ſo, as manifeſtly as the dirt is to beſeene vponupon the face, that it hath defiled, and blood on the handes (without a gloue) that are beſmeared with it. A fift ſort, come all vnbraced before (I had almoſt ſaid, with breſts layd out like Whores and Iezebells) but I am ſure, with breaſts open, with hearts naked, vnarmed, vnfenced againſt the leaſt aſſault, for want of due preparation; inſomuch, that if the Deuill p. 37doth but ſhoot the dart of pleaſure, the world of vaine profit, and the fleſh play its part, while the Miniſter is ſpeaking and they hearing, they are ſo ſtricken, ſo intoxicated, ſo vainely buſied, that they get no more good to their ſoules, then they to their bodies, who, ſitting at a Kings Table, doe ſo dreame of honours and preferments, which ſhall neuer be, that they minde nothing leſſe then the bits that are carued them, and the meate which is before them, and ſo riſe without taſting one bit of the feaſt. A ſixt comes without his girdle, without ſinceritie, hypocritically, formally, for faſhion, company, and cuſtome. A ſeaventh commeth in the Deuills habite (if the Deuill hath any habite) in a ſtrange dreſſe, proud like the Deuill, and craftie like the Deuill. So proud, that he thinkes, he knowes as much as any can teach him; and therefore if the Preacher trips a little, and doth not carry his matter ſmoothly and Scholler-like before him (as all cannot, for all hauehave not an equall gift of Art and vtterance) he laughs in his ſleeue; or elſe ſo craftie, that he comes to catch the Miniſter, as the Scribes to trap our Sauiour and entangle him in his talke, not with a ſimple, and honeſt heart, to learne Gods will, and to hauehave a ſight of Chriſt, to ſupply the neceſſitie of his ſoule. And laſtly, who amongſt vsus all doe not come many times with dirtie feete, with impure affections, into Gods Sanctuary, bringing a great deale of worldlineſſe, a great deale of drowſineſſe with vsus. And albeit, we hauehave ſmarted for it (in being ſent away from many a Sermon, without the ſweet bits we were wont to hauehave, as a iuſt deſert of our negligence to prepare our ſelues) yet we hauehave not ſo ſhaken off our ſlightneſſe of preparation as we ſhould; Who, who of vsus (I ſay) fayle not this way? If our husband were not extraordinarily in louelove with vsus, and willing ſometimes to beare with vsus in our night-attire, as well as to reſpect vsus in our handſomer dreſſe, he might euen ſay to vsus that are deareſt vntounto him; What doe you here in my preſence at my Word, ſo diſordered, ſo diſtempered, ſo vnprepared?

p. 38As thus many come vnmannerly to his Word, ſo as many come as rudely to, 2. Irreuerence and irreligion at Baptiſme taxed.and carry themſelues as irreverently at his Sacraments. How many ſimple ſoules bring their Children to Baptiſme, ſcarce knowing wherefore Baptiſme ſerues, what vſe it ought to be off to themſelues, what vſe in time it may be off to their littles ones? How many are preſent at that Sacrament, when it is adminiſtred, who neither can, nor care to meditate vponupon ſuch things, as then and there, are to be thought vponupon: their eyes are ſo taken vp with gazing, their tongues ſometimes with talking with thoſe that ſit next them, and their hearts with ſuch wandering thoughts, that there is no roome for diuiner meditations, ſuiting the occaſion, about the Vow made in Baptiſme, about the benefits offred in Baptiſme, and the ends of Baptiſme; no faith, no prayers ſet a worke for the good of the partie Baptized, and the like.

3. Abuſe of the Lords Supper.And laſtly, for the Lords Supper, how many come to that, who are partakers at the Table of Devills. It is lamentable to conſider, what ignorant, vnbeleeuing, irrepentant, diſobedient Communicants, thruſt themſelues vponupon this Ordinance, that hauehave neither skill, nor conſcience, to examine and prepare themſelues before receiuing; that know not what to doe, how to behaue themſelues in the time of receiuing, not how to ſet their faith a worke towards God, in the apprehenſion of his louelove, not how to ſet their louelove a-worke towards beleevers, whom they communicate withall, that know not what to doe after receiuing; frequenting this feaſt for cuſtome and faſhion, partaking after a groſſe and carnall manner, not diſcerning the Lords body, not making any difference betwixt common Bread, and common Wine, and Sacramentall. Well then, (beloued) this irreuerent and irreligious frequenting of Gods publique, ſacred, Ordinances, by ſuch multitudes of people, duely conſidered, can a word of reproofe come out of ſeaſon? I am ſure, here wants no ground for it in the Doctrine wee hauehave now in hand.

p. 39Are we well adviſed, who is here? who trow we is preſent at the Word, at the Sacraments? Is not the King himſelfe? And what King? Why, the King of glory, the great magnificent Spouſe, and Bride-grome of the Church; His royall, his ſtately, his honourable, his comfortable preſence is there; There he ſits, and there he communicates what euer he ſees needfull for his Brides ſalvation. Shall wee then dare to come ſo rudely, not feare to goe ſo irreligiouſly into HIS preſence? Is he preſent while his Miniſters Preach? and ſhall we come to the Word with ſleepie eyes, itching eares, dirtie faces, proud conceits of our owne knowledge, craftie intentions, to catch the Preacher, naked hearts, without grace to beleeue, without will to apply the things that are taught vsus? Come we hither like hypocrites? come hither to ſcoffe, to ſleepe, to laugh? Is Chriſt preſent in Baptiſme? and ſhall wee preſume to neglect all meditation for our ſelues, all inuocation for the partie Baptized? Is he laſtly, preſent in the Euchariſt? And dare wee to goe to that feaſt without our wedding garment, without knowledge, faith, repentance, obedience, and louelove? dare we goe to that without any due examination of our ſoules before hand, concerning the forenamed graces, whither we hauehave them or no? dare wee receiue groſſely and carnally at that, and not ſhew our ſelues thankefull, by our new obedience, after we hauehave eaten of this Supper? Will theſe things (thinke wee) be well taken at our hands? Is it not greatly to the diſhonour of the King? An earthly King will not endure it, that any of HIS gueſts ſhould come with dirtie ſhooes into HIS DINING ROOME, leſſe can he abide, that they ſhould come vnhandſomely, vncomely to his owne TABLE. Doth not this heauenly King ſtand as much vponupon his honour as an earthly? He doth. Oh folly to be reproved, oh impudency to be condemned then, to goe ſo vnpreparedly to, to be ſo vnreuerent at, the Preaching of the Word, and partaking of the Sacraments, which is the Table whereat Chriſt ſitteth. Verily, if this rebuke availes not with vsus, to humble vsus for the diſhonour thus offered to this Sitter at this Board with his Church, p. 40wee may be ſure he will deale with vsus, as the King in the Goſpell did with him whom he found at the feaſt without a wedding garment: Binde vsus hand and foote, and caſt vsus into vtter darkeneſſe, where is weeping, and wayling, and gnaſhing of teeth bbMat. 22.Matt 22.

Vſe 4 That I may therefore in the fourth place (and not vnfitly) ſubioyne a word of Exhortation, let the thought of this preſence of Chriſt in theſe Ordinances, ſtirre vsus vp to that reuerence and preparation, that the former reproued number doe want. Be wee to goe but to a feaſt at an ordinary Gentlemans houſe, if we know the maſter of the family will beare vsus company at it, wee are very carefull to bruſh our garments, to robe our ſelues with our holi-day cloathes, to put on cleane linnen, to waſh our face, eyes, and handes, to ſcoure and ſharpen our kniues, that ſo, for want of handſomneſſe in our attire, or by meanes of hackling our meate with blunt kniues, we may neither offend the gueſts that ſit with vsus, nor grieue the maſter that bad vsus, nor ſhame our ſelues; The like ſpirituall care let there be in vsus to fit our ſelues when wee come to Wiſedomes dainties. When the Iſraelites were to hauehave the Lord to deſcend amongſt them on Mount Sinai, I readeccExod. 9.10.Exod 9:10 they were to waſh their cloathes, and ſanctifie themſelues. Their courſe muſt wee imitate when we aſcend to Gods Mount, and goe vp to his houſe (where he is preſent) to heare his Word, or receiue the Sacraments. We muſt be cleanſed, and ſanctified, that ſo when wee are there, we may giuegive him the honour of his holy preſence, and neither diſhonour him, nor diſgrace our ſelues.

Doct. 4 WEE will now proceed to the ſecond poynt, That while Chriſt is preſent with his Church in his Ordinances, ſhee ſendeth forth the ſauour of Faith and good Workes. Compare a few places of Scripture together, and you ſhall ſee this to be very firme. In the Acts of the Apoſtles wee may reade, that Chriſt had beene preſent by the Miniſtry of Paul at Phillippi ddAct. 16.14.Acts 16:14, at Theſſalonica eeAct. 17.2.Acts 17:2, at Rome ffAct. 28.31.Acts 28:31. And Saint Paul in his writings vntounto the Saints, in theſe places, ſpeakes p. 41of their Faith and good Workes ggRom. 1.8. Phil. 1.7.9.16.11. 1 Theſ. 1.7.8.Rom 1:8Phil 1:7Phil 1:9Phil 1:16Phil 1:111 Thess 1:71 Thess 1:8, which like a precious oyntment, did diffuſe themſelues in their Odour ouer the world.

Vſe 1 I propound this (in the firſt place) for a rule of tryall, whereby to examine our ſelues, whither we be members of the true Church, yea or no. This great Bridegrome indeed, Chriſt Ieſus, hath ſpread a Table amongſt vsus, and a plentifull one too. But, hauehave wee Faith? What are our fruits? Wee heare much, wee pray oft, wee frequent the Table of the Lord, wee diſcourſe many times; but are all theſe perfumed with beleeuing? Doe wee endeuour ſo to walke, that our Faith may be ſpoken off; and that throughout the whole courſe of our liues, wee may ſend forth a ſweete odour to refreſh the noſtrills of the godly, though the wicked (who can thinke well neither of the wayes, nor workers of righteouſneſſe) be offended with the ſame? If yea, then Chriſt by his grace hath beene preſent with vsus in his Ordinances, hath contracted vsus vntounto himſelfe, and giuen himſelfe as an husband vntounto vsus, betwixt whom and vsus, all the powers of darkeneſſe are not able to force a divorcement. But if otherwiſe; though wee hauehave beene neuer ſo oft at this Bride-gromes Table, heard hundreths of Sermons, oft communicated at the Supper of the Lord, yet we are but onelyonly viſible members of the outward aſſemblyes, no ſpirituall limmes of the miſticall body.

Vſe 2 Therefore, ſecondly, this doth notably confound the fooliſh conceit of all them, who brag that Chriſt is their husband, and they be betrothed vntounto him, and yet are nothing, but full of infidelitie, and impietie, of vnfaithfulneſſe, and vnfruitfulneſſe in their hearts, in their liues. Our dayes afford ſtore of ſuch, in whoſe veſſels, there is not one dramme of Spikenard, to caſt forth any ſweete ſauour, either to GOD, or godly men, but rather (with the people in Ioels timehhIoel 2.20.Joel 2:20) their ſtinke goes vp (into the noſtrils of God) and their wormewood ſends forth the bitterneſſe thereof: The ſtinke of their ſinnes diffuſeth it ſelfe to the offending of the children of God, to the infecting of the children of men. A good man can p. 40duplicate page p. 41duplicate page p. 42ſcarce in any corner auoyde the ſmell of their impious and vnrighteous fruits, of their lies, ſlaunders, blaſphemies, ribaldries, and other idle ſpeeches; but ſhall be compelled to ſent them in eueryevery place, as ſtrong, as noyſome, as Brimſtone; to force ſighes from his heart, and teares from his eyes. And how odiouſly their VNBELIEFE doth affect the KINGS ſmell, their diſtruſt in Gods providence, their diſcontentedneſſe in proſperitie, their impatience in adverſitie, ſenſeleſneſſe of, and vtter careleſneſſe for, the comforts of the Spirit, doe euidently and woefully declare; And yet theſe people (forſooth) eſteeme themſelues to be the Bride of Chriſt. But to conſider, how they are deceiued, it pitties my heart. What? know they not, ſee they not, that Chriſt his Bride is not (while her husband ſits at Table) without her perfume to pleaſe him, and affect the virgins that be her fellowes? Now alas, theſe vaine-boaſters, are as emptie of this perfume as the fooliſh Virgins lampes were of oyle. They hauehave nothing but the oyntments of Harlots in their Boxes (their ſoules I meane) and about their bodies. And dare they challenge Chriſt for their Spouſe? As though he will linke himſelfe with ſuch? No, no. Let them with Barnabas get to be full of faith iiAct. 11.24.Acts 11:24, and with Dorcas to be full of good Workes kkAct. 9.36.Acts 9:36, that God and man may ſmell the ſauour of their Spikenard, and then they may be beleeved, when they affirme themſelues to belong to Chriſt; but while then, they doe but flatter themſelues, and deceiue others.

Doct. 5 LAſtly, Obſerue, that Chriſtians may ſometimes lawfully ſpeake of their owne faith and good workes. The Church had Spikenard, and here ſhee ſpeakes of it, and of the ſweet ſmell it caſt forth. How oft doth Dauid ſpeake of his faith, and his good fruits, in the Booke of the Pſalmes, ſometimes reporting how he truſted in GodllPſal 64.Ps 64, ſometimes how he prayed vntounto himmmPſal. 3.4.34.4.Ps 3:4Ps 3:34, ſometimes how he confeſſed his ſinnes vntounto himnnPſal. 32.5.Ps 32:5, ſometimes how he loued himooPſal. 116.1.Ps 116:1, ſometimes how he delighted in the SaintsppPſal. 16.3.Ps 16:3, ſometimes how he pittied his very enemiesqqPſal. 35.14.Ps 35:14, ſometimes he ſpeakes of his vpright walkingrrPſal. 18.23.Ps 18:23, p. 43ſometimes of his holy talkingſſPſal. 39.1.Ps 39:1, ſometimes of his zeale for Gods gloryttPſ. 119.139.Ps 119:139, &c. Thus alſo did Iob uuIob 29. c. 31.Job 29, Ezekiah xxIſa. 38.3.Isa 38:3, Paul yy2 Tim. 4.7.2 Tim 4:7, and others of the Worthies', whom the Scripture recordeth. And good cauſe why.

Reaſon 1 For, firſt, God receiues much honour when wee ſpeake of the graces, which he beſtoweth vponupon vsus. Hence it is that wee ſhall finde Dauid, which reported ſo much of his owne graces, euer and anon, profeſſing his reſolution, to ſound forth the Lords prayſes.

Reaſon 2 Secondly, ſometimes the wicked will rayſe ſlaunders of the godly, as though they were a great deale worſe then they are: and therefore to cleere themſelues from thoſe reproches, and ſo to vindicate the Goſpell from diſgrace, they may, yea, and they muſt make profeſſion of their integritie, and faith. What was it which moued Paul, to ſpeake ſo of his honeſtie, as he did; Wee hauehave renounced the hidden things of diſhoneſtie, not walking in craftineſſe, nor handling the Word of God deceitfully. 2 Cor. 4.2. But this, that (as it ſeemes) in the former Chapter, certaine falſe Apoſtles had ſlaundered him to be a vaine-glorious fellow? Which imputation, to free himſelfe from, he ſpake ſo of his owne ſinceritie as he did.

Reaſon. 3 Thirdly, there are many occaſions giuen vntounto Chriſtians, to hauehave hard conceits of their brethren, partly, by reaſon of ſome infirmities they ſee in them, partly, by reaſon of ſome troubles that fall vponupon them. And therefore it is lawfull, and ſometimes needfull for them, to ſpeake of the good things that God hath wrought in them. If you aske, wherefore Paul ſpeakes to Timothy of his keeping the faith, and fighting a good fight aa2 Tim 4.7.2 Tim 4:7,bbPolan. Synt. Lib. 9. c. 8. Pag. 597. One anſwereth it, becauſe the preſent trouble which he was in, by the meanes of Nero, might occaſion Timothy his Scholler, and others which had beene his hearers, to queſtion the foundneſſe of his faith, and honeſtie, which was ſo rewarded wi…h affliction, and which faith of his was not like to procure ſuch temporall deliuerances at the hands of God, as formerly it had done. So then, partly, that Beleeuers may honour their God, p. 44partly, free themſelues from euill reproches caſt vponupon them by the wicked, and partly, prevent vncharitable conceits of themſelues in their godly brethren, they may lawfully ſpeake of their owne Spikenard, of that Faith and thoſe good Workes which the Lord hath beſweetned, both their hearts, and their lines withall.

Ʋſe 1 The conſideration of this, giues me iuſt occaſion, 1. to finde fault with thoſe Chriſtians which will euer be talking of their infirmities, that they hauehave no grace, no faith, no goodneſſe at all in them. And yet their conſciences can tell them that ſuch and ſuch things the Lord hath inwardly ingrafted in them, ſuch and ſuch fruits the Lord hath enabled them outwardly to bring forth in their liues. They know that at ſuch and ſuch a Sermon, the Lord ſo and ſo affected their hearts, at ſuch a time gaue them victory ouer ſuch a temptation, at ſuch a time enabled them ſo and ſo to pray, yea, ſo and ſo anſwered their prayers, to teſtifie the acceptablenes of the ſame; At other times, ſo and ſo accheered them with the aſſurance of his louelove, ſo and ſo enliued them in the performance of ſuch and ſuch duties; yet becauſe (forſooth) it is not alwayes alike with them, and the Deuill tells them, they are diſſemblers, they cry out, I am an hypocrite, a naughtie packe, a wicked creature, nothing but euill lodgeth in me, no whit of goodneſſe dwell; in mee, I hauehave no faith, I hauehave no zeale, I hauehave no ſoundneſſe, no honeſtie, &c. Is this to honour God with, and for, the good things he hath done for thee? wrought in thee? Nay, rather is it not to diſhonour him, in that thou doeſt not take notice of his graces, which he hath giuen thee? This is enough to expoſe the Goſpell to diſgrace amongſt the enemies of the truth. This is enough to make Chriſtians themſelues thinke more hardly of thee then there is cauſe. For, when as thou art ſo peremptory in it, that thou art an hypocrite, a varlet, a wretch. What will the world ſay of thee, and ſuch as make profeſſion with thee? Even THIS; See, ſee, what arrant hypocrites theſe Goſpellers are, their owne conſciences accuſe them, their owne mouths condemne them, there is neuer an one of them ALL p. 45good. Thou art much too blame then, whoſoeuer thou art, that art ſo readie to take part with the Deuill againſt thy ſelfe, when yet the Lord in mercy, hath annoynted thy ſoule with the Spikenard of heaven, when both thy faith and integritie of life, hauehave ſent forth their ſweet ſauour to God, and to men?

Ʋſe 2 Let me perſwade thee to ſtriue againſt this euill, to take notice of, and (when God may hauehave any glory, others any good by it) make report, of what the Lord hath done for thy ſoule. Thou mayſt lawfully doe it, yea, (and if need require) thou must doe it. Yet with this caution, avoyding pride as much as may be. Not vaine-gloriouſly, as Peter did, when he ſayd, Maſter wee hauehave forſaken all, and followed thee, what therefore ſhall be giuen vsus ccMat. 19.37.Matt 19:37? For this is a thing God would be diſpleaſed with, and it is the propertie of worldlings and wicked ones ſo to ſpeake, viz. of that which indeed they hauehave not, and doe not.

But firſt in humilitie, as acknowledging all to come from God.

Secondly, with a deſire to vindicate the Goſpell from diſgrace, when euill mouthes falſely doe reproch thee.

Thirdly, with a deſire to reioyce the hearts of thy godly brethren.

Fourthly, to draw on others to a louelove of that Word, whereby God hath wrought ſuch good in thee.

And laſtly, to cleere thine owne innocency, when that is called into queſtion.

After this manner, and to theſe ends thou mayeſt make profeſſion of thy graces; and with the Church. thy Mother here, tell it abroad to others; My Spikenard ſendeth forth the ſmell thereof.