Sermons upon the Fifth Chapter of the Song of Solomon

To the Christian Reader.

IT was not in vain (Christian reader) that the ancient fathers of the Church, worthy and Godly writers used always preventions in some preface or Epistle before their works to reclaim their writings from suspicion and reproach: in so much as the Church of God never wanted envious, malicious and captious adversaries, who with their slanderous tongues and dispightfull laws sought to tear in pieces, or by Zoylous upbraidings to blemishe, or by reproachful speeches and lyspings to cancel the credit of whatsoever was godly, wisely, carefully and to good purpose penned down by them. These times yield occasion of no less suspicion of like entertainment to be given to good things written for the comfort and help of the simple and ignorant: especially whē they are to proceed from so unworthy an instrument and so unskillful an indictor as myself, when the writings and works of so famous & godly men have gone before as great torchelights, or as the Sun at noon days, and I to come after in so low a course, should seem as a starie borrowing light from others, and yet so, as giving light to some. But because God hath his glory as well of the interior plances and fixed startes in their order and degree, as of the Sun and the great lights in their excellency: I doubted not but was persuaded that in my calling, degree, measure & place assigned me of God, I should both do good and be helpful to the simple at least & ignorant (if not to the learned) and also should bring some glory unto that God from whom I have received that which I have. Casting mine eyes therefore of from the scornful reproaches of the world, from the malice and envy of the ca • pers, and from the suspicious heart of them which suspect all things, and finally from the regard of mortal men my heart being directed to the Lord on whom onoly I wait, mine eyes turned toward his Church whō I dearly tender in the Lord, I was forced to yield to this work which I have taken in hand: yet so that after the request of many which hard these few Sermons that follow (not without some comfort and profit as they said) I yielded to try what I could do in penning of them as I uttered them so near as I could, after which thing done and being seen of some, altho • gh I never thought to have it pass out of my hands, yet had I it not only coppied out by others, but also I was exceedingly charged by them that I should dishonor God in concealing of the thing, and should do great injury to many souls which might reap special comfort thereby, themselves being witnesses against me of that comfort and benefit which they should want by the withholding thereof insomuch as it was likely to be preferred unto publishing without my knowledge or consent if I had not yielded. For which causes I have taken in had to prefix these few words Humbly entreating that no man misiudge of this my poor travail. Now if any marueil at these long excuses preceeding any other matter, it is therefore, that I might satisfy the godly in rendering a reason of the publishing hereof, being of myself timorous and suspicious of mine own works, as such which I reckon unworthy the public view of men. But God grant it may profit the simple and godly at least, for whose sake I have chiefly done it. Also of the other side, to stay the mutterings of the malicious enuions & suspicious men. Now in that I have labored so near as I could to pen it down in such manner as it was uttered by me (having some notes of the same delivered unto me), so as by the reason of the exhortations the matter will seem more rarely a great deal in reading then when it is uttered with lively voice and godly zeal, whereby it hath the greater force to move, being the ordinary means appointed of God to save men, yet because writings do longe seed memory then words spoken, they which wanted the use of the first, shall yet have the benefit of the written letters to their longer remembrance. I am therefore humbly to crave of the (christiā reader) that thou accept these first fruits of my labor in this kind of writing, if there be anything worth the accepting, as I hope and am persuaded thou shalt find them not altogether barin▪ though the homlinesse of exhortation and baseness of style may want plausibilitie to some, yet the matter will savor comfortably to those which are seasoned with grace, and in whom God hath begun in deed a true Christian calling and humbled in a true sight of themselves, so as they are able to surueie their own hearts, and to descry their wants and infirmities, and are therewithal careful to make supply of their wants by thirsting after grace & the means whereby the same is offered & conveyed into the faithful. For my labor was (in the handling of this fifth Chapiter of the CANTICLES) to lay forth as I could the calling whereby Christ calleth his Church and faithful to the participation of his heavenly riches, and the suite which he maketh to be entertained of his Church, with some reasons of weight annexed unto his suite, to make it the more forcible, that men might be made privy unto the means of their calling, which is the first part of the Chapiter in general. Then secondly I have noted howe the faithful come on by degrees and in what manner they obey their Christian calling, what stowe proceedings they make, what lets they meet withal, & how they hang of and on a long time with the Lord or ever they conclude and make up the match with him in their hearts. Now though these things are displayed in figures and presented to us in dark speeches by SOLOMON, yet shall we by the grace of God see the sense, meaning and use of them by the Scriptures. In these two parts of this chapter with the particulars that shall be noted out of them in the process of the matter, I doubt not but whosoever shall read with a single eye unto the ende, shall find both instruction and much comfort to his soul and conscience therein. For in the first Sermon and part of the second, the suite of Christ calling his Church to obedience and to the partaking of his grace, is handled with such reasons alleged by him, as might move any tractable nature to yield unto his suite. The other three Sermons with most of the second, are spent in showing the manner how the godly come on in their calling & how they obey. And first the manifold lets and incumbraunces both at home in themselves and abroad in others, which fetter & tie the children of God are discovered, how hardly & slowly they proceed in their Christian course, yea, howe long or they enter into it, till the Lord as it were force them forward and find them out in their delays. Having in themselves so many pulbackes lurking in their own nature, which make their hearts so drowsy and untoward, as they seek shifts to • oorde of the Lord and not to answer their inward calling, and when they are coming on they find them selves vnfi • te, slow and unapt even to those duties which they d • sire heartilye to perform, whereby they feel sometime this discommoditie, that when they seek after Christ Jesus, coveting to be refreshed and satisfied with his Love, they find him as it were stepped aside, as though the Lord absented him self from them, had rejected them and would not be found of them. For the Clouds of the infirmities of the Saints of GOD are so great sometimes in their own sight (when they are truly humbled) and so thick that they blem sh the sight of God's favor, so as they cannot discrye the brightness thereof, at times when they covet moste to feel it. Yea when they groan in the secretes of their hearts for it unto God, calling after him by Prayer, being Sutors for it a long time between hope and despair, not feelinge the comfort of his favor but suspecting rather, when yet they are in best state: yea, in best assurance of his grace (though they feel it not for the time). Since they retain a true heartye and unfeigned desire, to taste of that favor which for the time they cannot feel. For t • at desire after his favor with a loathing of our selves for sin, is an infallible argument of the interest which the Spirit of God hath in the believers. Especially when that desire enforceth them to use the means wherebye God offereth himself unto us. Namely to hear the word preached where God is residente with his perver, and to pray often and heartilye, for to such God promiseth him se fe to be present. Thus it pleaseth the Lord to exercise his Saints by holding aloof from them sometime, that they might be made priuye to their own infirmities, and might see the lets that lie hid in them selves which hinder them, and so labor to shun them. Which things the second Sermon chiefly doth handle. The third Sermon spendeth it self partly in laying forth the let, which the faithful find abroad in others, whereby Satan seeketh to discourage them, by the reproach of the wicked, by the contempt of the world, and envy of the malicious and spiteful adversaries. Which albeit they shrewdly dismay the Saints of God for a time, yet in the end they shall see by the example of the spouse how to ouerstride all stumbling blocks For God causeth the faith of his children to break out so much the more, how much the more it is impugned A second circumstance of the manner of the coming on of the fa • thful is also there noted, namely how they recover their zeal and stir up themselves to a more diligent inquiring after Christ, whē they see what lets there are in themselves & in other, which would defeat them of the benefit of Christ Jesus their eternal lover. Whereby they break out into a famous descr • ption of Christ Jesus, alluring others thereby to h ue part with them in him, And in the fourth sermon is set down the great fruit and Senesit that cometh to the church & faithful, by the mutual profession, conference and commending of the graces of God one to another. How other by that means are drawn on to the Lord, as was prophesied of the Church of the Gentiles that they should flock to the Jews, and associate themselves to the Church when they should here that God was with them. The fifth and last sermon showeth the conclusion of the whole, howe the church & spouse of Christ Jesus (namely the true believers), doth assure her self of the love of Christ towards her, when thee feeleth the Testimonies of his residence in her, in which conclusion is matter of moste singular comfort. First the unity whereby Christ and the faithful become one so as they can never be severed, is comfortably I hope (though plainly) handled, where the godly may see how to be assured that they are one with Christ even in this life, & so consequently after a sort one with God himself, that the faithful cannnot be cut of or utterly severed frō him, so long as God himself & Christ remaineth Secondly the certainty of perseverance, & of the saluatiō of the saints of God, whereby they may in some measure assure thenselves of their salvation even in this life, is at large proved, against the assertiō of the Papists, & against all the replies that our nature maketh to des • a ••• s of the comfort of that assurance. Wh • ch last sermon let me desire thee to read (good Christian) with the spirit of sobernes and judgment Which I have only written for the comfort of the afflicted conscience. Yet so that the enemies of grace & the Libertines I hope shall have small advantage thereby to so • th them selves in their loose Libertye: but rather matter to humble them selves, yea even to condemn themselves if God smyte them with the Spirit of judgment. Thus have I briefly given thee a taste (Christian reader) of the pryncipal matters handled in larger circumstances in this little volume, persuading myself both of thy diligence in perusing them to the end, and of thy accepting in good worth and favorable construing of this work, as also of thy moderation & equity of mind, in casting away all sinister affections in reading thereof, since I commit myself to the judgment of those that are neither ignorant nor malicious.

And now to conclude, commending thee unto God and to the word of his grace, which is able to build further and to give thee an inheritance among all them that are sanctified, I humbly beseech the Lord our God even the God of peace that he will make thee perfect in all good works to do his will, working in thee that which is pleasant in his sight through Jesus Christ. To whom be praise forever and ever. Amen.

Certain very worthy, Godly and profitable Sermons, upon the songs of Solomon.

FOR so much as (right dearly beloved in the Lord Jesus Christ) by y ^e providence of God, I am come among you at this time, where I am likely to stay a few days: I thought good as my manner is, to spend the time in bestowing on you some portion of such Talentes, as the Lord in some measure hath enriched me with all. My purpose is therefore, (the Lord aiding me with his holy spirit, in this so holy and weighty a work, as the preaching of his sacred word is) to handle unto you for some good considerations, the fifth Chapter of the excellent songs of Solomon, with the two first verses of the sixth Chapter, as it is read in the common translation: but I read them with the fifth chapter, for the causes that shall be alleged when I come to the handling of them, the Chapter followeth to this effect.

THAT wise and excellent man Solomon King of peace and righteousness: who was a Figure of Christ, as he wrote many worthy Proverbs, pithy and weighty sentences, and many things of great wisdom: so among the rest, he wrote these excellent songs, in which he doth amiably, pleasauntly, sweetly, and comfortably, by alligoricall, and parabolical speeches, cypher out and describe unto us, the pure, free, perfect, eternal and constant love of Christ Jesus, towards his Church, and every faithful soul, with all his incomparable and heavenly riches, wisdom, beauty, and personnage: as also the love of the Church towards him, and what great & princely benefits she reapeth by him. For Solomon in his marriage with the daughter of Pharaoh, in all his wisdom, government, and riches, supported the person of Christ Jesus: as in the 45. Psal. is manifest. Now after many things mentioned afore in this book, which were between Christ and his spouse, in discovering their love one to the other, with many other circumstances, which the Tert it self shall yield unto you: in this Chapter, Solomon declareth how Christ calleth his spouse, making liberal and princely offers unto her, earnestly suing for entertainment, using many reasons to further his suit, and many tokens of his love and good will, to obtain the favor of his spouse. Which calling of Christ, we had need to be made acquainted withal, that we may be careful to embrace, love and obey him. Also, of the other side, he layeth forth unto us comfortably, how the Church cometh on by degrees, & what lets she met with all in her beginnings, within and without, at home and abroad, in herself and in others: yet in the ende, ouerstrideth all lets, and sequestreth her self from the world, cares, and all hurtful hindrances: inquiring seriously after her love of others, and conferring with her fellow virgins of his person, and excellency, of his wisdom, doctrine, and of the place where he haunted: by which means they were allured to seek after Christ with her: from which circumstances, floweth wholesome and comfortable instructions for us in our times. Lastly, he showeth how the spouse assureth her self of the love of Christ, craving his everlasting presence, & satisfiying herself in his love. So as I will consider the whole sum of this chapter in two principal parts and after the particular branches, issuing out of these general parts, as in the process of the matter I shall note unto you. First in the 1. and 2. verses [ 1] of this chapter, the calling of the spouse or Church by Christ, and that suit of Christ is set down, whose particulars, shall be noted in their place. Secondly, [ 2] the manner of the coming on of the spouse or faithful, and the obeying of her calling: which continueth it self from the third verse to the ende, which also shall be considered in several parts, according to the nature of the text, when we come to handle it. Now to speak in order of the words themselves.

I am come into my Garden, (my Sister my spouse) I gathered my myrrh with my spice, I ate my bony comb with my bony, I have drunk my Wyne with my Milk, Eate O friends, drink and make you merry, O well-beloved. This speech is an answer and reply to a former suite and supplicatiō of the spouse or church, which she had made unto Christ, that he would vouchsafe to come and be resident in his garden, which is his Church, and that the comfortable wind of his spirit, might blow upon it, to prosper it, as in the end of the fourth chapter, ver. 16. appeareth. Not that Christ is first sought of his church before he seeketh that. For in y ^e 1. Chap. the church confesseth she cannot come unless she be drawn, but being once drawn on, and illumined with God's Spirit, then her will is reformed, and her desires sanctified, to long after God and Christ. So that after she had somewhat seen into the excellency of Christ, she coveteth to feel him more thoroughly, and to have him make his abode with her. For the godly ever groan and sigh, both for the increase of graces already received, and also for new graces daily to be distilled into their hearts. Christ therefore answereth, that he hath taken possession of his Garden, even of his heavenly kingdom, and that he is very rich, and able to pleasure all his friends, suitors, and cliants: there wanteth nothing unto him, but he hath all things in abundance, and without measure. Wherefore he replieth with a new suit upon his spouse and church, that she will take parte with him of those his heavenly riches and spiritual treasures, giving also entertainmente to his own personage, who had taken such pain, & ventred himself to so many discommodities for his Churches sake, as after followeth in the seconde verse. For Solomon as I said, was a figure of Christ in his marriage with the daughter of Pharaoh, as Psal. 45. Now the true husband of the Church is Christ Jesus, and none other: for he is that Bridegroom that hath the bride. Whosoever therefore usurpeth the head ship of the Church, besides Christ the true husband, is a thief and enemy to the spouse. The Pope therefore is a false husband, and wrongfully layeth claim to the Church, and all his children are but bastards. But Solomon here figuratively describing Christ, to enter into his garden: understandeth both that he hath taken possession of his heavenly Kingdom and riches, where he prepareth heavenly and eternal banquets for his saints and elect: & also that he is come into his Church and inheritance upon earth, to make proffer of all these his riches and royal treasures to his saints, that they may participate with him in his glory. To this end Solomon putteth upon Christ the person of a Sutor, or woer: and describeth the Church under the person of a maiden or virgins, longing after her love. This 1. verse. and the 2. containeth the first part of the Chapter, which concerneth the suite of Christ, whereby he calleth his Church and faithful. This suite I will give unto you after this manner. First the reasons [ 1] which he useth in his suite, which are 4. These shall be considered in their place Secondly, the suite it self, or calling [ 2] of his spouse, which because it is intermeddled between the reasons. I will note them to you as they lie, for I will not tie myself to any prezise order, but note the matter itself, as may be most forcible to move us, and moste fit for the sense of the place, and edifying of you. He first beginneth with reasons which he propoundeth, as matter to move his Spouse withal, and to make a more easy way to his suite. The first reason, he setteth down in the form of a preface or narration, which is drawn from his excellent dignity, prerogative, and eternal riches, which he hath already received. I am come into my Garden, I gathered my Myrrh. &c. He propoundeth as I say, his reasons, and first, that he hath fair possessions, and a rich & princely kingdom, furnished with all heavenly and spiritual commodities, and he offereth the pleasures of this his kingdom unto his Church on earth, which he after again calleth his garden. For I cannot understand this entrance into his garden only of Christ's heavenly residence in glory, whither he is ascended and hath taken possession of life, but even of his kingdom also, which he exerciseth over his saints on earth. Because it is an answer and grant to the former suite of the Church that he would come to his garden, even to his Church on earth, by his word and spirit. Hitherto tendeth the Metaphor of descending, chapter 6. ver. 2.10. So that albeit Christ be resident in the heavens, enriched and dignified with all power of things in heaven and earth, yet is he present with his Church on earth in spirit, and in the ministry of his word and Sacraments, as the printes of the soles of his feet. And so doth set abroach all his heavenly riches to us, by the preaching of his Gospel, entreating us to receive them. Also we see that usually Christ's kingdom and Church on earth, is figured by a Garden, field or yarde, and not his heavenly kingdom of glory, so as the Metaphors or similes used of the holy Ghost else where make plain this matter. For the Church is compared to a vineyard, Isai. 5.1. Jer. 2.21. Math. 21.33. Mar. 12.1. By which places we find y ^t the church of God which is on y ^e earth is compared oft to a garden or yard. So as I conclude by these borrowed speeches of the scripture, that y ^e garden doth not only import the possession of his heavenly kingdom, but even also his church on earth, which God gave his son an inheritance: even to the utmost partes thereof, both Jews and Gentiles, to whom he offereth his riches, and communicateth his heavenly inheritance to the faithful which they apprehend here by faith, and after shall fully possess in heaven with Christ. Christ here protesteth himself to have all true felicity, and therefore persuadeth his Spouse to open unto him, & participate his graces: and sure it is, this cannot but be a great reason to move us to embrace him, since he is chief heir of all things, it is a reason which earthly woers use much, if they can report of their great revenues, riches, possessions, rich friends: especially if they are already in possession, and their inheritance come to them already, then it carrieth some sway withal, to move their lovers to cast some liking on them. So Christ is here described unto us as a Sutor, which standeth not at the courtesy of his friends, but is already invested and installed into his royal kingdom: and his inheritance is already delivered into his hands, by his heavenly father. This reason, me thinks should weigh very much with us, for it is forcible, if we have any hearts to be moved. This reason is amplified by particulars: afterward whē he saith, I have gathered my myrrh with my spice, I baue ate my bony comb with my honey, &c

There is interlaced certain titles of love, as my sister, my dove, which include part of another reason, which titles, we will consider of afterward, when we come to the mention of many titles given to the spouse in the 2, verse by myrrh, spice, honey, wine, and milk. Solomon figureth and importeth unto us, heavenly & spiritual riches. For as these things are delicate, & nourishable to y ^e body, so y ^e word & the sweet promises of life, are meat drink and all necessaries to the soul. Therefore the spirit of God under these earthly benefits, commendeth the heavenly and spiritual. As Isaiah 55.1.2. The graces of the spirit of god brought to us by Jesus Christ, and conveyed into the faithful by the preaching of the Gospel, are called waters, wine, honey, bread. And Prouerb. 9.1. Wisdom is compared to a Queen, keeping open house, opening all her Treasures, drawing her wines, preparing her table, bringing forth her treasures, and calling all to participate with her. Also Christ himself, John. 7.37. offereth to the thirsty, to drink even of the waters of life, which after is interpreted, John. 7. ver. 39. to be meant of the graces of the spirit of God. Thus we plainly see by the borrowed speeches of the scriptures, that by these earthly benefits and commodities, are figured heavenly and spiritual graces. For the same that meat drink and other pleasures is to the body, the same is the word and the riches thereof to the soul. Christ is else where compared to a Kings son that married and biddeth guess to his wedding. Math. 22.2. See then the force of this reason I pray you, that Christ entreateth to be received, since he hath taken possession of all riches and wanteth nothing, but is able every way to do us good. If this reason can prevail with mē in earthly matters and benefits? Oh what shame is it that the same should not prevail with us in heavenly suites, wherein standeth the life of our souls. So God reasoneth with Israel many times for his benefits, that he is able to pleasure them, therefore they ought to admit of him to be their God. Thus Christ hers after a sort boasteth of his riches, as suitors make many brags of their wealth, but Christ hath all true wealth in deed, so as we may rest on his word. It is sure a strong argument to persuade us (if we saw into it aright) to grant to his love, since so rich a suitor vouchsafeth to make offer unto us. Neither doth he require any rich dowry at our hands, only to find a faithful & obedient spouse of us, which he himself also worketh in his. Thus christ offereth liberally of his riches to all his people, to allure thē to take part with him, & to be married unto him: for as I said, Solomon in y ^e person of a husband or suitor, & of a wife or maid̄ as lovers, describeth the love which is between Christ & his church. Now Christ cometh into his gardē & church on earth diverse ways, to reveal & discover his heavenly riches to us. First by himself in his own persō in y ^e dais of his flesh, and by his own ministry enjoined him of his father, he came to redeem and save his spouse being lost, and to feoft her into his eternal inheritance laid up in the heavens, having also committed the evidences and free deed of his gift to his Church: namely, his word. Also he cometh by his Ministers, whom he sendeth as spokesmen and friends, for so John calleth himself the Bridegromes friend. Io. 3.29 Albeit then, that Christ be ascended in to his heavenly palace, yet he ceaseth not daily to become a Sutor unto us by his preachers, discovering by his Gospel, all his heavenly & glorious riches, to cause us to be enamored upon him. For as the Sutors and Woers boast them selves of their wealth, lands, riches, &c. that they might the sooner speed, and make large offers of feoftments into lands, to obtain those whom they love: so our Christ setteth out him self as a very rich and wealthy woer, who is able to bestow a very rich dowry on his wife, who also cometh of a very noble famous & honorable parentage & rich friends, is himself a rich heir, yea the only heir of all things, and yet most sweetly, lovingly, and favorably abaseth him self, to match with a poor, miserable, naked, and despised maiden, having no friends, void of succor, out of apparel, diseased, and helpless, who Ezek. 16, in the day of her birth was destitute, no eye pitied her, cast out in the open fields to the contempt of her person, in the day of her birth: yea left in her own blood naked and despised. But this sweet and merciful suitor, touched with the bowels of pity, had compassion on her, when she could not pity her self (oh doleful estate and desperate) but Oh gracious and liberal love, which promised life to the dead, comfort to the distressed, and beautified her with his own garments and jewels, yea visited her in the time of love, coming in his own person to woo her unto himself. See then the exceeding love of Christ Jesus towards us miserable and unworthy wretches, inuicting and calling us, to the participation of his riches so incomparable: but we are scorneful and high minded, which play as the coye Dames which are sullen and self willed, that say many ways, and love many suitors. Yea we foord of Christ that most loving and gracious woer, setting light by him, as one to homely and base, to grant our love unto. Oh unkindness intolerable, oh intractable frowardness, oh damnable refusal of so healthful offers, yet such is our nicenes, that we hold aloof from so happy offers, and yet persuade our selves, we shall speed well enough. Can it be that the Lord will take this at our hand, that when he hath offered to match his son so basely for our benefit, we should hold scorn of his merciful offers? no no, he will surely revenge it vpō us. Well, we see y ^t Christ is set out unto us, as one y ^t hath eat, drunk, & gathered all his commodities (y ^t is) as one y ^t hath possession already of all things, is under no man's gardenership, and liberally offereth to participate the same to his church. Eat O friends, drink, and be merry, O well-beloved. We see here the franck liberality of Christ, who hourdeth not up to himself, but largely giveth forth unto others, yea, he cheereth up his guests most comfortably: noting that as Christ feedeth his Church on earth, with the spiritual dainties of his word, &c. So after this life, he calleth them to the participation of his heavenly and eternal joys. Eat, drink, &c. This is part of the suit, containing matter of exhortrtion, to move the spouse to participate of the heavenly riches, which he offereth unto her, and conveyeth them into the hearts of the believers, by the preaching of his word, whereby he assureth them of the right title of life, communicating the riches of his grace and life unto them, and we eat and taste of these heavenly benefits here on earth by faith, so that unless we thorough faith receive the word, and feed of it, we can have no part w ^t Christ in his riches. So also, through faith we feed upon Christ in deed, in the Sacrament of the supper, and are nourished by his body and blood, into a new life of holiness, and righteousness here: and unto eternal life in the resurrection of the just: Wherefore Christ is described here, as one y ^t banqueteth his spouse. But as these are words that do contain part of his suite: so also, they include a seconde reason which he useth, and it is drawn from his liberal kindness and free heartedness, in offering to participate his riches to his spouse. For if Christ had been never so able to pleasure his church, or never so rich & glorious: yet if we were not sure that he would be liberal and depart from his riches, but that he kept all to himself, it booted us nothing: but since Christ abounding in all riche treasures and heavenly, doth also depart as it were from them, to employ his riches on us: this should greatly persuade with us, me thinks to yield to his request, and take this frank offer at his hands. So that all his speech is full of reasons and arguments to persuade. But pity it is to see, how worldly men are blockish at these things, ye we all show our contempt and neglect of these rich offers of the Lord towards us. But what excuse can we forge, to shift of this so wonderful a love, that we should set so light by it? Is it because he cometh no more in his own person unto us? Why, the Heavens must contain him til he come to judgment. Acts. 3.21. What is it, because he is poor, of low degree or mean personage? his riches are without price, his parentage is of God, his person is moste amiable. What then? is it because he speaketh by others as his spokesmen, and those men thraught with infirmities as our selves? In deed this sticketh in the stomach of many, for they contemn y ^e word, which is y ^e suit of Christ, because it is spoken by men: so they esteem the sacred word as of men, and not of God. Surely, he could have sent the troop of his mighty & glorious Angels to make his match, but he hath himself spoke in his own person first, & now continueth his suite to us in his behalf, by his ministers and faithful servants. For he hath put his treasure in earthy vessels, that the excellencye of that power might be of God & not of us. 2. Cor. 4.7. Also, We are ambassadors in Christ's steed, as though God did beseech you through us, so we pray you in Christ's steed, to be reconciled unto God. 2, Cor. 5.20. So as the Lord hath ordained Pastors and teachers in his church, even of men in his own name. Paul he likewise labored to present the people a pure virgins unto God. 2. Cor. 11.2. Let us not therefore (my brethren) despise y ^e means which God hath ordained to save us by, and to make up the match between his son and us in our hearts, least we provoke the Lord's displesure. If some great Prince should send of his nobles as ambassadors unto any of us, or to a man of poor's estate, to beg his daughter for his only son, meaning to prefer her so honourably, and his son loving her entirely: were it not great discourtesye to refuse? and would he not easily grant to it? so since God sendeth out his ministers to beg our souls for his dear son, and requireth that we will bestow our selves upon him: were it not a great contempt against God, and a worse danger to our own souls? if we shall refuse so gracious an offer. Now as God vouchsafeth this honor to his ministers: as to be Suters for his son to his Church, to call them to the heavenly banquet: So they must not labor to win the Church to them selves, and to prefer their own glory. As the Pope which would have the Church at his commandment, and so commit whoredom against Christ. Or as many vain glorious teachers, which preach them selves & not Christ. Also seducers, sectuaries, &c. They all play as the falls hearted man, which being put in trust to speak to a maiden for another, do woo and make suite for them selves, to tourne the liking of the maiden to their own persons. Thus many teachers play the wantons with the Spouse of Christ Jesus, when they should learn of Paul, to present her perfect unto Christ. Howbeit the church of our times, hath many wanton Sutors that woo for them selves, and not for Christ. It is requisite, that since the ministers of the word, are to speak for so noble and heavenly a personage, who is a rare Phoenix, and the only Son of the living God, sent to his chosen Spouse upon earth to offer the match of life, to vnfould and discover all the secretes of his heavenly and eternal love, spiritual and princely riches of his grace: that they deal in these weighty matters, moste reverently, wisely, religiously, carefully and faithfully, to speak the Gospel and message of Christ as they ought to speak it, and not to utter themselves in preaching of Christ. For many which preach the truth after a sort, yet ah alas, nothing regard the weight of this so honorable and holy ambassage. For there are some which think Christ too base to be preached simply in him self, and therefore mingle with him too too much the wisdom of man's eloquence, and think that Christ cometh nakedly, unless clothed with vain ostentaion of words. Others esteem him too homely, simple and unlearned, unless he be beautified and blazed over with store of Greek or Laten sentences in the pulpits: some reckon of him as solitary, or as a private person without honor and pomp, unless he be brought forth of them very solemnly, accompaned and countenaunced, with the ancient Garde of the fathers and Doctors of the Church to speak for him: or else he must be glosed out and painted with the frooth of Philosophi, Poetry or such like. And so regard not to preach Christ crucified to the Jews. A stumbling block to the Grecians folishnes, but to them which are called both Jews & Grecians, Christ is the power of God, and the wisdom of God. 1. Cor. 1.23.24. I do not speak against learning, wisdom, the knowledge of tongues, or the fathers, abolishing all use of them, but highly esteming of the first as the Lord's gifts and graces, and reverencing the Fathers as worthy instruments which the Lord used for their time. And all these are necessary, time, person, place, and fit occasion serving. But I would gladly Christ might appear in his power by the pure handling of the Gospel, though it be counted foolish preaching of the world. 1. Cor. 1.21. Yet it is the ordinary means appointed to save them that believe. And sure, I cannot otherwise think of many, which study to preach them selves, and to have their gifts, (yea sometimes those gifts which they have not) to be known, rather then the power of God in his Gospel, then of Babes and young children; which having any gay thing about them, that they themselves think highly on, think all men should delight in their gayes: therefore they are always pointing at their gay brooches, pointes, laces, &c. showing everyone where they are gay. So these men which preach them selves, are always poyncting at their gaye eloquence or gifts, which they set more by, then the pure handling of the word. But we are in Christ's steed, to make suite for him to the souls of men: wherefore we must deal faithfully with him, For a wicked messenger faelleth into evil, but a faithful ambassador is preservation. Prouerb. 13.17. I therefore (beloved) though moste unworthy to open my mouth in Christ's behalf unto you, yet as one appointed a suitor in the Lord's cause and his Churches, do beseech you in the bowels of Jesus Christ, that you would be won unto him: espousing both body and soul to be at his heavenly pleasure. O, despise not so gracious offers. Let it not be your pride to say often nay to the Lord's suite, it is more courtesy to let him speed at the first. And though we have heretofore listened to the suite of Satan, and he hath had his pleasure at our hands, which might give the Lord just cause to cast us off, and not to continue anymore his suite to us: yet if we will return from our sinful love of Satan and sin, the world and our own selves, to match with Christ Jesus, and be governed under him: he will vouchsafe to embrace us, and receive us to favor. Oh, therefore good people, as you love your own souls, let me entreat, and in entreating let me obtain, that you will unfeignedly love Christ Jesus again. I may not leave you til I obtain at your hands. O that I could so undermine your hearts and use my speech so, as I might prevail with you, and speed for so gracious a suitor and lover. Alas (my dear brethren) we have served our own lusts too too long already. For is it not sufficient for us, that we have spent y ^e time past of the life after the lust of y ^e Gentiles, walking in wantonness, lusts, drunkenness, pride, self-love, covetousness, gluttony, drinkings, and such other abominations? 1. Pet. 4.3. Let the rest of our life be consecrate unto God, for we have played the filthy harlots too much, and have mocked with the Lord a long time. We have made many fayer promises and shows of love, but in vain some of us, for we have turned to our own filthiness again, and not lived chaste in our souls before the Lord, so as it is wonder that he hath not given us a bill of divorcement all this time, and turned us out of doors. Let us therefore humble our selves, before the bill of divorcement be published against us. Alas, let not the love of this world, though it seem never so gorgeous rich and precious in our eyes, deceive us, so that our love should be set upon that, and Christ should be gainesayd, who hath been at great cost with us. Some refuse to join with Christ, because they are wedded to their pleasures and profits, and are loath to be weaned from them. Some think Christ to homely and plain for them, and not gallant enough to maintain them in their pride, in their great ruffes, gorbellies, broadred hear, and a thousand such vanities which hinder them from matching with Christ. The courtlike minions drowned in their pleasures, are ashamed of the playnes of Christ, for they that are in kings housen wear soft apparel, but Christ is without such pomp. Othersome refuse him because he is deformed and worn with afflictions, being loath to undergo the cross with him. Othersome embrace him willingly, so far as their pleasures and commodities reach, and as they may live easily, but when Christ looketh to have their love in trouble, in poverty, in shame, in dishonor, then they leave him, as most faithless and shameless strompetes. Other some use Christ as a band to cover their unchaste and filthy life, and as a cloak to cover their uncleanness, when in professing of him, they think to set a good face on the matter, & countenance themselves by him, though they privily nourish & pamper most vile & beastly affections, yea vglesome monsters at home, as a harlot which taketh a husband is bear his name as an outward honesty, and yet let out her body most shamelessly to other men, who cutteth off her self by her unfaithfulness from her husband: So shall all such have a bill of divorcement, and be utterly caste off from Christ Jesus, unless they repent. Christ I say is come into his Garden by his ministers, and ouerlooketh his Church, laboring by his word to draw men more near unto him, for his word is his errande or suite, which he maketh to us, and the free deed of feofment which he maketh to his Spouse of his inheritance: so as we must by faith set our hand to it, doing all services and loyalties due to the Lord, who holdeth the prerogative over us. Yet we refuse to make sure this our estate unto us, or to match with Christ, affiauncing our selves wholly unto him, both body and soul to be sanctified, to the use of holiness and righteousness. Surely there is just cause that we should yield to this suite, to eat of his pleasures with him. to make merry with Christ in this his royal banquet, and to match our selves to him. In deed there is a great inequality in the match, that the son of God should come down from heaven, endued in our ••• she, to espouse himself to man's soul, which was forfeited into the hand of Satan and hell: so as modesty might seem to be an excuse to hold us back, but it is not that which hindereth us, but even pride, self-love, contempt ignorance, worldly mindedness and such like. Cast off therefore all lets, and yield over yourselves to the Lord, since he having all riches, offereth to participate the same with us, and entreateth us so to do, by his servants. If we seek for a rich match: Lo, he is most rich. If for honor and dignity, he is most honorable and king of all kings. If for pomp, he hath all the glory of his father. If for beauty and person, he is most beautiful and personable. If for pleasure, he hath all true pleasures. If for ease, he offereth true rest and ease, even to our souls. If we seek to match with an honest stock, who is more honest, gracious, loving, and holy then the son of God? Who looketh not to our person, beauty, riches, stock, or parētage (for we come all off the rotten, poor, beggarly, deformed, and defiled race of Adam) but beholdeth us in him self, and as the Hebrwes speak, pleaseth him self in us and so sanctifieth us in himself, to become a noble generation and kingly priesthood: yea he hath mercy on her y ^t was not pitied. Hosh. 2.23. Thus we see, that Christ in whom all riches are without measure, is not a niggarde to keep thē to himself, but most frankly & freely he imparteth thē all to his church, and participateth, even his own glory with his saints: so as he hath given charge to his angels to become y ^e princely gard of his queen (which is the company of the believers) whom the Lord sanctifieth to be holy without spot and wrinkle. For we must not look to be at our own will, and follow our own minds, but must be at the commandment of our spiritual husband Christ Jesus, to do his will, renouncing our own will and corrupt affections, and become new creatures. For they y ^t are Christ's, have crucified the flesh with the lusts & desires thereof: and let him y ^t is in Christ become a new creature. And this is it, that frayeth men from Christ, because they are loath to under go his burden and yoke, to cast of the world, & leuing thenselves behind thē to follow Christ. And true it is, until we are truly won unto christ, & affianced to him by faith, forsaking our own selves, we are in the state of damnation. Let us therefore upon pain of damnation, forsake our selves, the world, Satan, sin, and our own worthiness, and stand to the Lord's courtesy: yea, let us wed our selves to him, serving him with obedient hearts, preserving our thoughts, affections and desires chaste unto him, not entangled with the love of the world, our own pleasures, and filthy lusts. For Christ loveth not to match with the soul that is set in the love of this world, or where uncleanness is resident. Oh therefore I pray you, let us join hands and hearts with him, let us even this day make a new covenant with him: yea let everyone of us in our souls mourn & lament, that we have let out our lusts thoughts, affections, and members to Satan heretofore, and played the harlots with him: I say, let this day be a witness with us, that we have affianced our hearts unto Christ. O let me not speak or entreat in vain, it will be your own hurt dear brethren. We can except nothing against this heavenly suitor, neither in his person, parentage, riches, love, nor in the couenaunts which he maketh with us. He may except many things against us, but passing over all occasions, he freely loved us when we were his enemies: he chose us before we were, and visited us when we were miserable harlots and outcastes, redeemed us when we were captived of Satan, washed us and bathed us in his own precious blood, when we were grievously defiled and desperately forlorn, he trymmed us with his own beauty and righteousness, when we were vglesome in our selves, clothed us in his own garments, when we were naked. Finally he decked us, that he might love his own goods in us, and came in the time of wooing in his own flesh: pitched the field against Satan and sin, who had taken us captive, and to whom we had given our selves as slaves, and so as a valiant champion fought for his spouse, iustled with all the pours of hell, and shook the foundations of it, brake the iron gates thereof, that they shall not prevail against his spouse, and brought us out from thence, restoring us most wonderfully, even by his painful death and blouddy passion. Also he hath left us pledges and pawns of his love, and that he will return in his time to take us home to his own heavenly palace. For his sacraments are as rings and regal gifts, tokens, and remembraunces of his love, to bind us to him again, who hath so dearly redeemed and purchased us by a costly and bloody price: so as he hath left worthy remembrances of his valiant acts, and noble exploites: yea his Royal Stratagemes, and princely policies, and skillfulness to shift off all the fiery darts of the adversary, have easily bewrayed them selves, who in that spiritual battle hath foiled, nay clean destroyed, and triumphed over all his and our enemies, having gotten a full conquest and victory for his church and spouse. Thus this noble and venturous Knight, hath dearly purchased a Spouse to him self. O wonderful love, O mercy unspeakable, O invincible courage of an Heroicall spirit. But ah alas, our willful and damnable frowardness, that yieldeth not to this heavenly and loving Sutor. If this will not move us, what will move us? If this causeth not our hearts to melt nothing can. Oh stony hearts harder then the flint, that are not broken at this, and colder then the stone Chalazias (which the fire cannot heat) if this kindle not fervent love in our hearts again unto Christ. For who can deny love to such a steadfast lover, or can say nay, to such a painful Sutor? Now therefore, if there be any Bowels of love in us (dear Christians) let us be moved at this, and since he took such pain to win us most vile and unworthy of his love, what if it cost us our pleasures, commodities, our credit, our friends, yea or our life it self, to follow him? Let us not strayne courtesy at these things to loose so incomparable a Jewel.

It may be, here will be reply made y ^e I spend many words in vain, since no man denieth this suite, but all men plaucibly entertain Christ, and come to the banquet of his word and Sacraments, &c. The worldly covetous man running headlong after his profits, maketh great account of Christ, that he shall stand him in steed: the mere civil men also have this hope, they here his word sometime at their leisure, they look for salvation in Christ only, and so they diet them selves with Christ, thinking they make merry with him. So the adulterers, murderers, deceivers, jesters, swearers, liars, railers, contemners, drunkerds, proud men, belly God's, Epicures, Athists, and such others: they are content to aforde Christ a room in their mouths, and many admit of his word to lie on their deskes, and scattered in their parlours, desiring to be married and joined unto him, hoping to have life with him. So that there is no man but will bid Christ welcome if it please him to math with them. But I answer all that talk of Christ, all that kiss him, all that smile on him, all that bid him welcome, and would have a good tourne at his hands, are not Christ's. For so long as we remain worldlings, covetous, mere civil men, adulterers, murderers, deceivers, jesters, swearers, liars, railers, contemners, drunkerds, proud men, belly God's, epicures, Athists, &c. We have no inheritance in the kingdom of God and Christ. And therefore nothing to do with him For what agreement hath righteousness with unrighteousness, or what communion hath light with darkness? What concord hath Christ with Belial? Or the believer with the infidel, &c? We must therefore fly from at appearance of evil. If we will have fellowship with Christ Jesus. For so long as we are companions with evil men, delighting in their company, suffering evil vnrebuked in others, or nourishing evil in our selves: we have not truly yielded unto this suite. Be not therefore companions with such, yea have nothing to do with the unfruitful works of darkness, but even reprove them rather. Let no man therefore deceive him self, with vain hope and speeches: for, for such things cometh the wrath of God upon the Children of disobedience. Let us then have fellowship with Christ Jesus, eating and drinking of his heavenly banquets, and making merry with him, that we may joy in the strength of our salvation. This we see two of the reasons which Solomon useth, both as arguments of persuasion, and also, as part of the suite which Christ maketh to his Spouse.

Now in this 2. verse before, Solomon doth not set down anymore reasons, or go on forward in the suite: he interlaceth one circumstance of y ^e lets which hindered the spouse in her coming on: (For I will not precisely draw every circumstance to his own proper place in the division made, but note them as the text most fitly giveth occasion, and yet not altogether confusedly, nor improper to the division it self which I set down before) I sleep (saith she) but my heart waketh, &c. As if she should say. These amorous speeches and friendly offers of my love, do much affect me: so as I am forced to listen, but yet as a far off, & as one in a dream or drouzie, having mine eyes heavy, but my faith is not utterly extinguished, for that my heart is pricked and moved at him, but I am so fettred with the things of this life, and my corrupt nature lingereth about these earthly vanities, so that I am as in a sleep and slumber, when my love speaketh: For y ^e spouse complaineth of her untowardness, finding fault with her self, and accusing her self of her flacknes. Solomon, therefore here in the person of the spouse, discovereth the estate of the faithful, noting how hardly they are thoroughly brought on unto Christ, and how long it is or ever we yield to his suite, so as he hath much a do to get any advantage at our hearts, they are so inuironed with the love of the things of this life. For the world holdeth her own in us so long as it can, and we naturally wedded thereunto, securely sleeping in the enticing & deceivable pleasures thereof, do suffer the vanities of this life, to seek too too deeply into our bowels, for horor, promotions, dignities, titles, credit, riches, possessions, and the company of those that we have pleasured in before our calling, do make sore assaults upon men, that the lord cannot easily vndermind them a long time. And what is the reason that men sleep in these earthly pleasures and profits, even then when their hearts are by many privy motions of the spirit, affectioned or moved towards Christ after a sort? Or why are men so hindered from yielding wholly unto christ by these transitory things? For sooth, because Satan abuseth the lawful things of this life to poison man withal. For under the title of lawfulness, Satan beguileth and bewitcheth the hearts of men, to break forth into all intemperate use of profits and pleasures, as thus: to eat, drink, to bye, sell, to exchaunge, to labor in a trade, to marry, to provide necessaries of this life, to be in honor, to be rich, to use profits and pleasures, to wear apparel, and such like, are things in themselves lawful, now Satan inueigleeh men, closely rounding them in the ear, persuadeth them, that since they are lawful, men may use them at their pleasure, and satisfy their destres in thē to the full: thus he stealeth the greatest part of men's hearts to y ^e world, crouding up the Lord, but in a corner of their hearts, yea thrusteth him altogether out sometimes, taking their pennyworthos of the world, but letting the Lord and his kingdom fall to the ground. Howbeit Christ teacheth us to take another course, Math. 6.33. First to seek the kingdom of God, and the righteousness thereof, and then all other things shall be cast unto us. Also Paul teacheth us to use these things, as though we used them not, having our affections removed and freed from them, least they become incombrances to fetter and cloy us, that we fail in heavenly duties. Lo then, how y ^e saints of God also are many times holden a loufe from following of Christ, and listening to the voice of his word, even then, when their hearts linger after him. Thus have they lets in them selves and untowardness to keep them from a choerful following of Christ. But we must valiantly strive against these lets, and ouerstryde all stumbling blocks, to hasten towards him whom we love. For we shall be sure to be holden back enough, yea: even our selves find delays to drive off y ^e time in following, our God calling us. For the pleasures and profits of this life do so ceaze upon our affections, to take them up into the service of the world Satan and sin, that we have small lust to serve God as is required. Any of all the saints of God can easily testify with me, that even when Christ hath by the preaching of his word somewhat drawn our hearts towards him, yet we make stay at every small let, unless we are marvelous watchful over our selves. For how hath the Lord made suite to us, and presented it to our hearts, by many privy motions of his spirit: which we quench again sometimes, having our hearts possessed again with filthy lusts. We make many beginninges and comings on. But alas, if Satan make never so little suit to us in the behalf of our own lusts, pleasures or profits, how soon are we a sleep at Christ's suit? but marvelous waking unto the suit of Satan, though sometime the heart goeth against it. Some are loath to be weaned from their vain company, when they have yet some lingering in their hearts after Christ. Some have much a do to renounce special sins, that have deeply rooted and strongly ruled in their nature afore their calling. Othersome loath to yield up their pleasures, gaminges, profits, riches, estimation, honor, promotions, &c. I mean not that they should utterly cast off their honor, or calling, but renounce the overmuch love of thē, which holdeth them frō following of God sincerely, or furthering of religiō carefully. Othersome are holden a sleep in y ^e cares of this life, some overcharged w ^t the troubles of a family and cross things in their household, become drowsy and slack to listen unto Christ, so as many step back again. If God cal some ruffian, or famous wicked man, or one that hath been a companion of vain persons: then this cometh into his head, if I take this course, and follow the hearing of his word, and keep company with the Godly, sure the world will point me out, I shall be laughed at of my companions, and so shall become a sign to nod the head at amongst men. Thus shame disputeth with many men, when God beginneth to turn their hearts, and to work in them a disliking of their former life, so as men answer their inward calling, but as men in a sleep and half amazed, til God work further in them. Also, when God beginneth to frame the heart of some honorable or worshipful man, to the obedience of his Gospel, to here it, and prefer the preaching of it, then these replies are made of the world, which hold them in a slumber for the time. Syr (say they) you shall loose your estimation in the court, and among the great men, you shall not be so regarded as you have been: such gravity and melancholic passions of sadness as the Gospel bringeth, beseemeth not your honorable and worshipful estate. These are the engines of Satan, yea these are his charms whereby he laboreth to lull even the Godly a sleep, that they might not cheerfully weight upon their calling. But the saints of God, though in their beginninges, these things may somewhat weigh with them for a time, yet certainly, if their hearts do truly lie after Christ, they strive exceedingly with them selves by prayer unto God, till they have gotten the mastery in these things.

My self (most miserable and wretched man that I am) have had good experience of the dangerous pulbackes and lets, which lie hid in our nature to lull men a sleep, and make them drouzie. For when my heart in the beginning of my calling, began to yield towards the Lord, and to be somewhat wakened: then the pleasures of sins past, the shame of reproaches which I saw to be uttered of the world against the Godly, the baseness of the Gospel, the dangers of trials in the professing of christ Jesus, the glittering and deceivable pleasures of this life, the holding of friendship with the world and worldly friends: but especially the manifold dangers and intolerable weightiness of this high calling of the preaching of the word, to deal with it purely and sincerely, as in the sight of God: from God through Christ, these things held tacke with me a long time, and a thousand other things amazed me: so as I answered my calling at the first, but as one a stammed, or in a sleep or dream.

Let every man therefore among you in good earnest, deal with his own heart, for it is full of deceitfulness. Every moving of the heart, and hopping for joy after Christ, is not a right moving. For so he that received the seed with joy. Math. 13.20. might have been in Christ, who yet vannished again. Thou mayest think that thy heart is marvelous affectioned after Christ, and that thou ioyest in him, when as thy affection truly tried, is altogether carnal and filthy. Yea many no doubt persuade them selves, that they have Christ sure in their hearts, that they are in his favor, that they are even hugged in his arms, and that they shall be saved by him, as well as the best: which yet never so much as truly knew Christ, nor tasted of him, and are furthest off from being saved by him. A man would think (beloved) that there could not be any such deceitfulnsse in man's heart, that when they are most sure, they should be most deceived. The reason is, because they persuade themselves to be of Christ, if they do but speak of him, though the fruictes and effects of Christ's residence, are not to be seen in them. For when Christ truly taketh possession of men, & occupieth y ^e room of their harts, there his death is strong, to expel Satan, the world, sin, evil thoughts, yea to destroy and pull down Satan's kingdom. Also his resurrection is not idle in his saints, but sanctifieth the heart, thoughts, mind, will, affections, and understanding: yea, reformeth the whole man within and without, that he is changed, and becometh a new creature, his words looks, gestures, and all his members bewray a holy and spiritual change: which although it be not wrought all at once, but by degrees, yet men must not loiter and flacke their pace to aspire to perfection. I have marked by experience within these few years, that many whom the Lord hath called to the love of his Gospel, from their former evil and civil life, that they have been very diligent and painful in hearing the word, at the first neglecting their callings and trades, (yea more then was expedient sometimes) yet after a while when they had somewhat waded in the word, that they have come to some knowledge or some other gift, have again much neglected the word, prayer, and other holy exercises, both in public, and also in their private families: and so again, somewhat sleeping in their pleasures and profits. Thus men sleep, and are easily drawn to it, but let them take heed that their hearts sleep not. It standeth Christians in hand, to look to them selves, since they have so dangerous a nature and deceauable, as also so hurtful enemies of Satan and the world. Many a man and woman when God calleth them, and their hearts begin to aim after the Lord, and they are forced to acknowledge the power of his word, and to condemn and find fault with their corruptions, yet they sleep. One deferreth of the Lord with this excuse, Oh I have a trade, and I must follow it, I could find in my heart to hear the word, and to do as other do, but I must live, and I please God as well saith another, in my trade, &c. as in going to Sermons. Here is a sleep that falleth upon men, that they might not wake at the Lord's call and suit. Why? God promiseth not to bless any man in his calling (though he prospereth the contemners to their condemnation & sometime, to make them inexcusable) unless they are careful to obey his word and will. And it is a greater work to worship God (and to hear his word, is a part of his worship) then to labor in our trade. I bind no man from following his calling, but to be diligent in it, yet so that the Lord have his part at our hands, and that we serve not our own turns and the worlds, and so neglect the Lord's worship, yea and our own salvation, which is brought unto us by the preaching of y ^e gospel. Others there are, whose hearts somewhat melt at the word, prayer and good things, & would fain have part in thē: but either some several sins, which they do not thoroughly set them selves against, and use means to mortify, but they break forth at every occasion, so as they are a sleep again, and yet the heart may have some waking after Christ. These do hinder them, & make their heart almost a sleep, and faint unto any duties, or else wanting y ^e means to stir them up, & being of themselves lubbrish to seek y ^e means (having their minds too much occupied in the world) or else shame deteining them, or fear of laws taking hold of them, & of the wicked spying them out, &c.) they neglect all good means that may do them good. Thus every man may complain and say, I am asleep, but few see the danger of their sleep, and so labor to stir up themselves from sleep, as the spouse doth here: but it is to be feared, y ^t many men are a sleep, even in their hearts, which hope better of themselves, and that is a dangerous sleep. Awake therefore truly out of sleeep and sin not. Let us therefore (good Christians in the love of Christ Jesus and of our own souls) search and survey all the corners of our harts, that there lie hid nothing in us y ^t may hold us back frō following of Christ: yea, let everyone of us say, here Lord: we are at hand to wait upon thee, our souls & body doth delight in the living God. That we may thus shake of all sleepy, drowsy, & worldly cares & affections, and watch to wait upon the Lord's call, that we may be ready, willingly at a beck, to embrace him heartily in our souls: which grace God grant us. Amen. Thus we see in this circumstance, of y ^e lets that is interlaced here in a word, what lets are with in us, which make our hearts heavy to look up to Christ Jesus. Yet we must note y ^t the spouse labored to waken herself, and giveth not place to sleeping, but museth and calleth to mind her lovers voice, making suit to be entertained. Oh (saith she) This is the voice of my beloved knocking, &c. We should thus learn to rouse up our selves from worldly sleeps, by musing of that which we have heard out of the word: and when Satan would bring us a sleep, in these sweet pleasures of this life and profits, we should thus make use of this doctrine, and reply upon all temptations, saying, Oh I hear y ^e voice of my beloved Christ Jesus, by the preaching of his word, calling out upon me, that I should beware of such sleeps, I may not be wooed from him: In every temptation a man may make use of this reply. Let not Satan, or sin, or the world, so soon whisper in our ears, to allure us to any uncleanness, but let us straight way answer: Oh I hear the voice of Christ, calling me another way, I must weight upon him and obey his word, &c. But I cannot go forward with this matter any further at this time, because the time cutteth me off, you shall hear the rest of y ^e suite and reasons in the after noon, by y ^e grace of God. And the Lord our God give us all the true use of this doctrine, that we may make gain of it in our hearts to the Lord, so as these reasons of our heavenly suitor Christ Jesus, may move us in truth, that we seeing his great riches and spiritual treasures, with the eyes of faith, and also having the offer of them made unto us by the preaching of his word, may cast off all lets and incumbrāces what so ever, and willingly embrace Christ with all his riches, that we may communicate with him, and may be fruitful in all obedience towards him all our life. Which grace God grant for Jesus Christ his sake, both to us and to all Nations, and his whole church, &c. Amen. To the which Christ with the Father, and the holy Ghost, be all honor, glory, majesty, dominion and power, now and forever. Amen.

The second Sermon. After Prayer, as is before mentioned following thus.

IN the former part of this day (beloved in the Lord) we have heard of two reasons, which were used of the husband, to move his spouse to participate with him in his riches, and to embrace him. The one drawn from his excellent dignity, and eternal riches and possessions, which he had already received. The other taken of his kindness and liberal offers, to participate the same his riches to his Spouse: which as I said, included in it a part of the suite it self. Also we have heard of one circumstance of the second part of the chapiter, concerning the manner of the spouses coming on: and namely of the lets in her self, which somewhat tied her at the first. Yet so, as she stirreth up her self notwithstanding, with the meditation of the suite and voice of her husband or suitor. All these circumstances, with the use of them we have already handled. Now it followeth in the 2. verse, wherein the suit is still continued. Open unto me my sister, my love, my dove, my undefiled. &c. This second suite as it were, is noted by Solomon, to be mentioned by the spouse her self, making report of the exceeding love of her suitor Christ Jesus, who spak to her so amiably, graciously, honorably, ye so carefully, as he was loath for her own good to lose his labor. Therefore christ is brought in as one renewing his suite again & again, and continuing it, as he doth even to this day by the preachers of his word: Yea he hath long come a wooing unto us. Wherefore I pray you (my brethren) let him now come a speeding, open your hearts unto him, enlarge your bowels towards him, embrace and hug him thorough faith, yea set your whole love on him. The like speech of knocking and opening we have in other places, as namely in the 3. chapter of the Revelation. verse 20. Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in unto him, and will sup with him, &c. Which speeches, import y ^e Christ is always calling upon mē, and vouchsafeth to come to them by y ^e preaching of his word, craving entertainment. Yea he knocketh aloud at every man's heart, and that sundry ways. First by his word, as by an ordinary means to awaken men. And howe long hath the Lord continued knocking to us by his word? And yet alas few open unto him. None can deny but the Lord's voice hath shaken even the foundation of their hearts, ye even the most ungodly ones, though they refuse to hear the voice of the charmer, charm he never so wisely. So he knocked early and late, to the people of Israel by his Prophets, but because they refused to hear his voice, the Lord forsook them, & gave them over in y ^e end to be a dispersed people. Secondly, the lord knocketh by his spirit: for mē cannot deny, but many instincts & motions of God's spirit have knocked at their hearts, though they have rebounded again, & men have quenched the spirit, so as the Lord hath punished them with the spirit of slumber, that they should have ears to hear, and should not understand, eyes to see, and not perceive, hearts to know, & should not believe, least they should be converted, & I should heal them saith Christ. Math. 13.15. Thirdly, Christ knocketh by his judgments & works, by signs in y ^e heavens above, tokens in thearth beneath. The constellations of the heavens threaten strange alterations, exchāges & great calamities, the strange wonders have their loud voices: as untimely thūders, fiery appearances, unknown commets. Also beneath, universal earthquaks, practiced conspiracies, reports of wars, y ^e Romish Antichrist seeking to subvert the truth, dangers at home, dangers abroad. Which all are forewarnings & knockings for our good to waken us, & cause us to trim up our selves for our bridegroms coming, to entertain him in our hearts here below, that we may be entertained with him (at his coming) into the heavens. Fourthly, he knocketh by his mercies & benefits, as a most gentle and friendly knocking: so y ^t the heavens, y ^e earth, son, moon, stars, fowls, beasts, fishes, fruits, & the daily kindness of God are arguments of his suite to move us to open unto Christ. But of all these, y ^e knocking of his word is vehement and mighty, & for our good, if we can see it or had hearts to open unto it. Open unto me. &c. When such speeches & exhortations ar used in y ^e scripture, y ^t is not left to y ^e power & will of mā to open, as else where 2. Tim. 2.21. If any man purge himself frō these, he shall be a vessel of the Lord unto honor, sanctified and prepared to every good work. So Heb. 4.7. To day if you will hear his voice, &c. Also Io. 3.3. He that hath this hope in himself, purgeth himself, even as he is pure. These speeches attribute not to man anything of him self. For albeit God requireth us to open, to come to him, to purge our selves, and to hear, &c. yet all these are borrowed from the lord, who worketh them in his saints by his spirit, and God requireth obedience at our hands. Christ saith no man cometh unto me unless my heavenly father draweth him. Also the means of our purging is in the word: for John. 15.3. Christ affirmeth that his Disciples were clean by his word. Yea, God worketh both the will and the deed of his own good pleasure. Phil. 2.13. Notwithstanding here arise disputations in the flesh. Either we will challenge too much to our selves, or else willfully set against the Lord's grace offered, and so cease doing well, saying: if I be chosen, then whatsoever I do, I shall be saved: if I be a reprobate, then whatsoever good I do, I shall perish. Thus men murmur against God, and would bring him to account of his own works, sitting like proud men in the seat of the Lord's judgment, arreigning him, as though they would compel God to hold up his hand at the bar. O intolerable pride, Oh damnable blasphemy. If thou art chosen, then shalt thou in time feel of the fruit of thy election in Christ, by holiness and sanctimony. For therefore hath God elected his, that in time they may be called to be saints. Rom. 1.7. 1. Cor. 1.2. Yea, he hath chosen us before the foundation of the world, that we should be holy and without blame before him. Ephes. 1.4. So then, this is the evidence of our election, and so of our salvation, if we labor for holiness and a new life. For so God sanctifieth his unto a new life, and refourmeth them to have their hearts open, that so being renewed, they open unto Christ. So that it followeth not, that if thou art elect whatsoever thou dost thou shalt be saved. But if thou art elect, then God calleth thee in time unto sanctification, to renounce sin and thine own lusts, and so causeth thee to make sure thy election by good fruits, as are mentioned. Col. 3.12. As the elect of God holy and beloved, put on tender mercy, kindness, humbleness, meekness, &c. with all the furniture of y ^e new man. And read I pray you the first Chapter of the second Epistle of Peter, verses. 5.6.7.8.9.10.11 So then who soever is in Christ must become a new creature. 2. Cor. 5.17. And who so ever never tasteth of true mortification, holiness and newness of life, forsaking sin and ungodliness, can never have evidence of salvation, but remain still in damnation, and the wrath of God abideth upon him. And as for the other objection, where they say, y ^t if they be reprobates, &c. what so ever good they do, yet they shall be damned. This followeth not neither, so as they take it. For although the purpose of God in the reprobate cannot be altered, yet they must know that y ^e cause of their destruction is of them selves, who being left of God to them selves in the matter of their condemnation, do perish of them selves, and willfully despise the sacred means of life, hardening their hearts, and shutting them up against Christ, by that malice which is resident in their own nature. Then how soever man murmureth against God calling them to obedience, as though God required some unlawful or vnresonable thing at their hands. Yet let them know y ^t howsoever y ^e wicked perish in their contempt, not showing the fruits of election, & so shut up y ^e gate against christ, it is the just judgment of God. On the other side, y ^e children of God being sanctified, and their harts renewed by his spirit, they opē unto Christ. For y ^e regenerate as god worketh in them by his spirit, whereby the praise of their regeneration belongeth unto God, so their actions are both active & passive. Active, in y ^e God having reformed & altered their wills & nature by his second creation, they will good things, desiring y ^e lords will to be accomplished in them. And passive, in that though they are reformed, yet (by y ^e reason of y ^e remnāts of sin which remain in y ^e saints not fully purged) they still have need of y ^e lords aide to go through in their calling. As Paul doth insinuate whē, praying that God would make thē worthy of their calling, & fulfil the good pleasure of his goodness, and the work of faith with power. He showeth that the Godly must still be continued and holden up of God to the ende. But they neglect not the hearing of the word, prayer, and all the sovereign means of their salvation. For they know that as God worketh all in all, so he hath appointed ordinary means, to cause his graces to be effectual in his saints, as the preaching of his word, the use of the Sacraments and prayer, &c. And sure it is, who soever is in the way of life, delighteth in these means. But he that contemneth or neglecteth these means, neglecteth his own salvation, having no true taste of Christ, and so open not unto him: in so much as the door of utterance is closed up in them, their hearts not being opened by the keys of the word, which being committed to Peter and the Apostles, have successively been delivered to the ministers of the word. In deed the Lord must first open our hearts, booring through our ears (as David speaketh) by his spirit: yet this hindereth not, but that the word openeth them also by preaching, conveying as it were the spirit into the hearts of the faithful, and therefore is called the ministry of the spirit. 2. Cor. 3.8. I will not stand to confute the Manichees, nor the Minium spirituales which devide the spirit from the word, when the work together in the faithful, neither will I trifle with the Scholiastes, and Papists, affirming that freewill, though it be holpen by grace: Yet is it in us to deserve righteousness, &c. they may easily be confuted by the former places alleged. I need not delay time to frame any several conclusions against them in any Syllogistical form. I conclude therefore generally, that they which open unto Christ, do open by the grace of God, cleansing and preparing their hearts thereunto through his word, and so as a fruitful cause, bringeth forth necessary effects of faith & obedience. And they which do not open, being left in their own sins by the just judgment of God, through their own fault open not, and not through any defect or fault in God, or in the means whereby he offereth grace, but they refuse it. Let us therefore crave, y ^t God would vouchsafe to opē our eyes that we sleep not in death Also to open our ears, hearts, minds, and souls, and forbear them by his spirit that his word may enter and Christ may have place in us, that we may open unto him at his suite and request, and so we may heartily bid him welcome. See then I pray you this suite and calling of Christ, desiring us to open unto him and to give him entertainment in our hearts, which friendly offer of his, to vouchsafe to abase him self to dwell in our sinful bodies and souls, should me thinks greatly move us, since it is not for his own benefit but for our eternal good. But let us now go on to consider the other two reasons which are set down after his suite. For the calling of Christ or his suite to his Church is interplaced between the four reasons which I noted before. My sister, my love, my Dove, my undefiled. These titles and all those before named, as Spouse, Friends, beloved, &c. they include in them selves a nother reason to move the Spouse with all, drawn from the love of Christ in making choice of the faithful to be as his Wyfe and Spouse. As if he should say: since I have vouchsafed to cast my love upon you, and to choose you for my Wyfe, and have reckoned of you as of my dearest friends, having sanctified you to myself: think it not much to grant me this curtisie again to open unto me and entertain my person, submitting yourselves to my good will and pleasure, which cannot but wish your good and welfare even as mine own. This is the reason why he useth such titles of love to bewray what good will he beareth to the faithful, and therefore adorneth thē with these Epithets. The title of Sister noteth the spiritual kindred which we have with Christ, as him self calleth y ^e believers which do y ^e will of his heavenly father. Mat. 12.50. His mother, sister & brother. This should be a marvelous mean to move us to love him again, since he vouchsafeth such friendly and familiar names to us, which are of our selves mere harlots and of kin to Satan. But they are all borrowed titles of Christ, and special perogatives to the faithful. Especially this, that he intiteleth us his Spouse and Love: as also John calleth the Church the Bryde. John. 3.29. Also Paul. Ephes. 5.28.32. calleth the Church the wife and spouse of Christ. The title of Dove, as it is a word of love, so it doth not unfitly note unto us the innocencye, simplicity, comeliness, and chastity, which should be in the saints. As we find also, that the Gentiles which should flock to the Church under the Gospel, Isaiah. 60.8. are compared to Doves, which flock to their windows. Christ also teacheth his Disciples to be innocent as Doves. The title of Friends and beloved, is the same which he gave to his Disciples to be his friends, for so by imputation he accounteth us, which before were his enemies. Rom. 5.10. Col. 1.21. My undefiled, or perfect one. This title is wholly borrowed from Christ as the other, in whom we y ^t are filthy and loathsome in our selves, are yet in him purged from all uncleanness, as Ephe. 5.26.27. He hath sanctified & cleansed his Church, by the washing of water through the word, that he might make it unto him self a glorious Church, not having spot or wrinkle, but that it should be holy and without blame. Thus he amiably, enticeth and allureth us to taste of his spiritual graces which he hath brought from heaven, indignifiing us with honorable and gracious titles in Christ, not that we are such of our selves: but Christ by imputation applieth that unto us, which is not ours, but his own proper, & imputeth y ^t unto him self (for our cause) which is not his own but ours: namely sin, so that by imputation Christ was counted and made sin for us, that we might be made the righteousness of God in him. 2. Cor. 5.21. Yea, in y ^e similitude of sinful flesh, and for sin, he hath condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, which walk not after the flesh but after the spirit. Rom. 8.3.4. So then Christ hath given sin the foil and bound Satan to the good abearing, that there is no condemnation to those which are in Christ Jesus, but they stand as pure, holy, and undefiled in Christ Jesus before God his father, which before were most vile and filthy in themselves. This is the happy benefit which we have by Christ, to be flocked into the heavenly society of our spiritual husband, which were without Christ before, and aliens from the common weal of Israel, strangers from the covenant of promise, and were without hope and without God in the world. Ephe. 2.12. Then, since now we are made one with Christ, and he hath chosen us to be his Spouse and wife, making so high account of us, preferring and commending us, with so honorable and gracious titles, let us labor to be joined with him, embracing him and solacing our selves in his love, repenting us of our former lives, howsoever Aungel-like they have seemed to be in the eyes of men, and let us become his friends in deed and of kin to him, that we may reresemble his Image in all holiness, pureness, innocencye, and righteousness, that we may prove to the comfort of our own consciences, by an inward and effectual feeling of his grace in us that we are in deed, his love, Syster, Spouse and undefiled: which thing every man must labor to seal up to his own conscience. Now followeth the fourth and last reason of his suite, drawn from his patience and long suffering, that he hath tarried long for us, and ventred himself to many hurtes, having undergone many discommodities, and refused no labor to pleasure us, and obtain our love. For (saith he) my head is full of dew, and my locks with the drops of the night. It is a metaphoriall or borrowed speech from such as watch long, and that in the night season, noting the long sufferance and patience of Christ Jesus towards his Church, that had so long waited for an answer, and borne so many discommodities. As if he should say, O my Spouse, or you people to whom I speak by the ministry of my word, even as he which watcheth many nights bare headded, is bedewed with the myst of the nights, and not with the dew of y ^e morning, so I have long waited to be received and embraced of you in my word, I have sustained infinite dangers and painful labors to pleasure you: but you have foorded me off from time to time, that I am as one weary, fainting, and discouraged, therefore open unto me, least I depart and cast you off. A marvelous speech, but we must take use of it to our selves. For hath not Christ made entreaty unto us, and tarried for us, not one night or many, but even whole years he hath continued his suite without intermission to us in this lande, and hath been a Sutor this 24. years, by the preaching of his word: And yet alas poor Christ, he may stand and starve abroad, for any entertainment he hath with the most. Can we hear that Christ took such great pain for us, as we heard before? And can we be so blockish and unkind towards him again? This reason might move us more, if we look thoroughly into it. The Lord sometime reasoneth in such like manner by his Prophets, that he spent his strength in vain, and for nothing, to shame the people withal, who had caused the Lord to labor in vain by his servants, and so be moved to repentance. So he testifieth, Jer. 7.13. and 11.7. Rom. 10.21. That he rose up early, and stretched out his hands all the day long by his servants the Prophets, but they would not hear. Oh let us take heed (my brethren) least that by our scornful refusal of the Lord's long sufferance and labor, we cause the Lord to use this reason against us, to our condemnation in the day of judgment, if it be not, now a reason to move us to repentance, and to open unto the Lord after so long a suite. Thus you see the first part of this chapiter, containing the suite of Christ, and the calling of his Spouse, with the reasons which are used to provoke her with all. Let us therefore in few words be moved here by (dear Christians) to embrace this so earnest and painful a Sutor, and rest in his love, that Christ may live in us here, and we may live with him after this life, in his heavenly inheritance forever more. Amen.

Now in this third verse, followeth the second part of this Chapiter, concerning the manner of the Spouses coming on and obeying of her calling, which I will consider in three pointes. First the lets hindering the Spouse. One circumstance whereof was touched in the 2. verse, which reacheth to the 7. verse. Secondly, the renewing and recovery of her zeal, by diligent inquiring after Christ, conferring with the daughters of Jerusalem, which continueth from the 7. ver. to the 18. verse as I read it. Thirdly, the conclusion of the whole, wherein the Spouse assureth her self of the love of Christ, & affianceth her self to him. But first concerning the lets [ I] which are twofold. First within, at home, in her self, verse 3. 4. 5. Secondly, abroad and in others which are effects and punishments of the former as we shall note when we [ I] come at them. First of the lets with in, verse 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Some understand this, as though the Spouse should confess her nakedness and that of her self she had nothing, neither was able to rise to open. Which confession as the Spouse might justly make, yet because the speech and words properly afford no such sense in my judgment the Metaphors being considered, I cannot therefore willingly receive that interpretation. First for that then the spouse should acknowledge, that she had put of that which she never had. For we are by nature naked and void of grace, and so have not cast it of, since we never have it, till the Lord instilleth it into us. Secondly, the other Simile, or rather metaphor of washing of feet, cannot properly note our nakedness, vnability, or emptiness of grace, for that the scripture usually taketh the washing of the feet for sanctification and purging of the affections, as Ecclesiastes. 4.17. John. 13.10. and so pure hands for pure affections, 1. Tim. 2.8. Other reasons I could allege from the contrary, but these suffice me. Others take it (and more properly) as if the spouse should reason, that since she is once cleansed, she would not defile herself again, and so promiseth to grow in sanctification. For the reason is very forcible, (if we take it in this sense) that because God hath sanctified, justified and freed us from sin, it were unseemly and a shame that we should again defile our selves, and so frustrate our selves of the fruit of Christ's death, and cleansing sacrifice offered for our sins. For the benefit of our cleansing and redemption, should be so far from ministering occasion of sin unto us, or to presume on God's mercies, y ^t it should be the greatest argument to stir up our selves, to holiness and sanctimony, as the Apostle reasoneth. Ro. 12.1. By the mercies of God, to cause the Romaines to offer up them selves wholly a spiritual and holy sacrifice to God. So that in this sense, the Metaphor agreeth with the speeches that Paul useth. Col. 3. and else where, hidding us to put off the old man, &c. So that by translation, our own corrupt nature, with the appurtenances is compared to a coat both old & past wearing, which bring nothing but shame in the use of it, therefore to be put off. And true it is, we cannot otherwise come unto Christ, neither will he receive us, unless we deny our selves, laying a side all our own lusts and carnal affections, which all are rotten rags that causeth Christ to loath us. For as he that hath lain long in prison in one coat, old and louzie: men would be loath to company with him, and would be squamishe to eat, drink or lodge with him, unless he be new shifted, rid of his lice and well ayred. So if we will have fellwoship with Christ our husband, we must leave our selves behind, and wait on him, we must be well ayred, sweeted and shifted, else Christ will be squaymishe of our company. For he hath redeemed us out of the prison of Hell and Sin, where we were forlorn, hath also washed rensed and bathed us in his own blood, not to go wallow again in the mire of sin, but to walk in holiness and righteousness before him, being arrayed and beautified with the garments of his spirit and decked with the new man. In deed there are many civil men and carnal Gospellers that can afoord the Lord some outward reformation, in words or behavior, as though they would put off their coat, but they never deal in truth w ^t their hearts to root out from thence the root of bytternesse altering their will, thoughts and affections. For Christ loveth to dwell in the privy Chamber of our hearts and to bear rule there. When she saith that she hath washed her feet, it is meant of the affections as before I noted, importing that the saints of God when they feel themselves sanctified and prepared to embrace Christ,, they feel such benefit by his presence, that they stir up themselves by all means, that they may not turn back again to their own lusts and corruptions, but labor to consecrate them selves wholly body and soul to the Lord, that whereas they have before in their members served sin, Satan and their own lusts, having let them out and bound them as apprentices unto sathā. Now they make new vows and couenantes with the Lord that they will give over their members as instruments of righteousness unto God. Then here is no way for Civil men so long as they are mere Civil men, nor for worldlings, covetous men, Athistes, drunkerds, railers, proud persons, Swearers, or any such like, to come unto Christ, till their corrupt nature be caste off, and their affections washed, sanctified and reformed. Yea, and this not for a time, but we must vow it forever. For it is impossible that they which have tasted of the heavenly gift, and were made partakers of the holy ghost, having tasted of the good word of God, and of the powers of the world to come, if they fall away, should be renewed again by repentance. Heb. 6.4. If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Woe be then to the swinish and brutish generation, y ^e wallow still in y ^e mire of their own affections, and will not come out from the world & unclean things. These shall howl with pitiful shrikes and shril voices, when they shall be shut out from the bridegroom Christ Jesus in his coming. Then shall they lament their whoredoms, gluttonies, pride, contempt, their railings, unbelief, and all their unhappy ways, but too late. Let us therefore, (dear brethren) crave God's spirit to wash our affections and cleanse our hearts, that we drasse them not in the dirt of sin anymore, least our latter end, be worse then our beginning. But albeit this be the more received interpretation, which I have now longest stayed in: namely, that since she is cleansed, she will not defile her self again. Yet me thinks it is to be taken of the excuses which the Spouse made, showing that she had much a do to renonunce her pleasures, and complaineth that she is untoward to obey her calling, having many lets, as if a man being in bed is loath to rise and diseaze himself in the night: so the Spouse though desirous to arise to Christ, yet her pleasures stick some what in her stomach, and she findeth many delais in her nature, debateth the matter before she can cheerfully rise up to follow the call of Christ Jesus. The reasons that move me to this sense, are these chiefly, 1. because it is an answer to the former suite of Christ, desiring to be opened unto, as one knocking in the night, she answereth she hath put of her coat and is at rest, having washed her feet (as the manner of that country was) so as she was loath to rise and ray her feet, discovering her untowardness. Now if she should answer when Christ calleth, that she is cleansed and sanctified, how should she be, vncleansed again and sanctified? (when Christ calleth to sanctification) it were a weak answer to the request of Christ. 2. The metaphor of sleep and of the night, and all circumstances (in a word) afford this sense as moste natural and proper to this place. So then the use of it, is to teach us howe hard beginninges we have in our calling, howe slowly we come forward, and how many delays our corrupt nature findeth to shift of all true obedience to Christ Jesus. For we must know that our condition and estate is figured unto us in the person of the spouse. Therefore purposely, Solomon showeth how we hang of & on, with Christ til the Lord hath throuhlye humbled us and weaned us from our selves, which is a doctrine most necessary and comfortable, that we may be stirred up to shake of all drowsiness and loitering. For we see how hardly we obey our calling, and listen to the word of God, but we answer a far off, and hold our selves aloof. As Samuel, which ran to Hell often before he took a straight course to the Lord. For we think that the Lord calleth us not because he speaketh by men, so childish or babish are we in our beginnings which are poor. And we scant perceive who calleth us. Faine we would follow God and come to heaven, but we are loath to foil our feet to step the way that leadeth thither. Our pleasures whispereth us in the one ear, and our profits round us in the other, y ^e corruption of our nature y ^e cleaveth so fast on, & custom of sin presseth us so sore down, y ^t we cannot look up to y ^e heavenly calling, but are inueigled & carried away (alas) almost at every motion, but we must bid all farewell to follow Christ. Lot lingered behind and loytered in his departure from Sodom, Jeremiah had excuses, Jonah fled from the presence of God, because of the charge inioined him, Peter was loath to follow a while and kept aloof.

The disciples made delays, one would bury his father first, then he would wait on Christ. Another would needs bid his freends farewell first. Thus we see how our nature is very slow, and untoward to follow the Lord, shifting of so long as we can, and we will set times our selves to wait on him. Thus we set the Lord his stent, and he must dance attendance upon our leisure. Some are more suddenly called and obey: as, Abraham, Matthew, Zacchaeus, the two brethren. Magdalene & others. Other some are longer coming on, as Nicodemus, Joseph of Aramathia and others, the one by night came to Christ, the other secretly at the first. And though the spouse here, confesseth her slackness, and how she was hindered from following of Christ, (as she destred) through her own corruptions, and worldly affections. Yet after she recovereth her zeal, and groweth more earnest in seeking after Christ, even then when other would have discouraged her. As verse 8. So that faith standeth not at a stay in the saints, but increaseth by degrees: as we see in Nicodemus and Joseph. For Nicodemus John. 7.50. spake boldly in Christ's cause before the Pharisyes, though he received a check: and both he and Joseph, John. 19.38.39. expressed their zeal after, in a costly and honorable burial of Christ Jesus, even then, when greatest danger was. Peter also is charged after his denial, that when he is converted, he should strengthen his brethren. So that we must not cocker and flatter our selves in our poor beginninges, as though God required no more then we can do, or to begin and stand at a stay, but we must increase in faith, knowledge, zeal, and love unfeigned towards our brethren, also in care to further others, especially those of our charges and families. We see then, that it is a hard thing to follow Christ, it must cost us our pleasures and profits, yea even our selves wholly. Therefore Psa. 45.10. The Spouse of Solomon, which is a figure of the Church, is taught, that she cannot be fit for doctrine and instruction and for her husband, til she had forgot her own people and her fathers house, so casting off all carnal affections to obey Christ only. Now this we do maruailously unwillingly til y ^e Lord put us forward. And in deed God measureth his graces by degrees to his saints, partly to discover our own miseries, wants, untowardness, and unfitness to heavenly things, as also the hardness of repentance, that so we may be humbled and forced to seek unto God to obtain grace to grow unto perfection, and to be thankful to God for his own work in us. Partly also that we should not lift up our selves to contemn the small beginninges in our brethren, but labor to draw them on, since we have found it hard in our selves. So that the difficulty of the thing, would stir us up to use the means the more carefully to increase. As the hearing of the word exercising our selves in it with continual & earnest prayer. This answer of the the spouse & the former sleeping she complained of in her self, bewrayeth our untowardness, that wrangle with the Lord a long time before we yield and have many out Lanes to turn a side from him.

If therefore men will prove themselves to belong to Christ, (though they feel many lets in them selves) yet that shall not excuse them, but they must labor against all lets, and endeavor to resemble the Image of Christ Jesus in righteousness and holiness, hating sin in them selves and in others, no more entangle themselves in the pleasures of sin. But they feel the power of Christ's death (as I said before) mortifiyng in them the corruptions of their nature, whereby they crucify the flesh with the lusts and desires thereof. And so are changed within and without, in their hearts and in their manners, and become holy even as God which hath called them is holy. But me thinks I hear some reply: yea taught even now that the faithful come very hardly on, and now ye look for great things at our hands, and exact very precisely a great change. Men are but men, and we can do no more then we can do, and as God will give grace, and every man cannot be a like, neither can every man show that which is in him, nor handle his tongue: but we hope to do as well as the proudest professor of them all. And a thousand such sleights men have to deceive them selves, and to deny christ in effect. These are goodly shifts that shall never stand for payment. Men are but men (say they). I answer, so long as they are but men, they are not in Christ, they must be more thē natural men, for such know not the things that are of God. 1. Cor. 2.14. They must be sanctified and cleansed by God's spirit from their corruptions, for flesh and blood cannot inherit the kingdom of God, but must be changed 1.. Cor. 15.50. And where they say men can do no more then they can do, and God requireth no more. I answer, God requireth more then we can do of our selves, for we have nothing as of our selves, no not to think a good thought, but God worketh in his both to will and to do of his own good pleasure. Now God requireth holiness, faith, obedience, &c. which we cannot do, therefore he requireth more of us, then we can do of our selves, that we by his grace, may be enabled to do, that which of our selves we cannot do. When they add as God will give grace, they seem to charge the Lord privily of injustice, and clear them selves as faultles if they perish for want of grace, and so would blasphemously arraign the Lord, as gilty of their perishing. When they see not miserable men as they are, that the cause is in them selves, that God with holdeth his graces from them. And further, how should the Lord give grace to them which despise his word, and the ministry thereof? Whereby the Lord conuayeth the graces of his spirit into the hearts of his Children▪ and increaseth the same graces by the same means. And yet despising grace offered, like desperate and brainless men, will blame the Lord as cause why they want grace. Oh say they, every man cannot be a like, nor show y ^t which is in them, but hope to do as as well as the greatest professor of thē all, &c. Here they think they have stricken dead all the professors at once, and have quitted them selves like men, but though all have not graces a like, yet all must strive by like means to come to grace and perfection, by diligent hearing, reading and musing of the word, by Prayer and use of the Sacraments and such like to grow on in holiness. But these poor wretches are never answered, but seek even to lull them selves, yea and that their hearts a sleep, that they might not hear the voice of Christ speaking by his Ministers. But let us (my dear brethren) cast off all delays and not be sluggish as they which are loath to rise, to open unto Christ. But willingly leap out of our beds, and renounce all worldly cares, pleasures, profits, friends and such other hindrances as y ^e spouse is taught, psa. 45.10. That we may hasten to Christ for our lives y ^t we may be embraced of him, which grace he grant us. It followeth verse 4. My beloved put in his hand at the hole of the door, and my inward partes were moved towards him, or groaned after him, or were troubled for him, as the same Hebrew words import in Jeremiah Chapiter 31.20. These speeches of the gestures of love, are not to be carnally understood, but they note that Christ (whom Solomon as you have heard presenteth to us in the person of a Sutor) useth all tokens of spiritual iestures and shows of love that may be, to allure his Spouse to love him again. Not that Christ cometh down in his own person now, to entice men to his love. But (as I have said) he presenteth him self to be seen of us in his Gospel as in a glass, where he appeareth in the glory of his father unto us. For by his word he putteth in his hand as it were at y ^e door of our harts, & useth his faithful Ministers as soliciters of his cause to his Church and faithful, who feel in deed the hand & power of Christ in his word by preaching so as they are ravished, and enamored upon him. In deed some take the putting in of the hand, for smiting and afflicting his Church, and so translate the word following. And my bowels trembled at him. So the sense after their meaning is, that the Church being slack and slow to grow in faith and obedience, was afflicted, rebuked, and corrected of Christ, whereby she was terrified and forced with fear, to regard more earnestly the call of Christ Jesus. And indeed true it is, that the lord calling his saints, and they being very slow of thē selves, he useth whyps and corrections to spurr them forward, of his great love, and we are often made more quick and ready to obey our calling, when the Lord some way afflicteth us. For our nature is so untamed, so proud so lofty, sturdy and rebellious, that the Lord is fain to join with his word, many crosses and trials, either of sickness, poverty, reproach, loss of friends, loss of goods, crosses in wise, in Children, in families, in affairs, having enemies stirred up against us and such like, that his word and admonitions might sink the more deeply into our hearts. Which fruit David felt by afflictions, when he said, Before I was afflicted I went wrong, but now I keep thy word. Psal. 119.67. So then the Lord is fain to urge us to obey often times: Furthermore some sins which we see not a long time in our selves by the word (yet thorough our own blindness) the Lord by some rod traceth out in us, and haleth us forth before his judgment seat, causing us to bring in evidence against our selves, that convicted in our own conscience at the bar of his judgment seat, we might confess our selves and humbly sue for pardon. And this fruit we have not simply by the affliction itself, (in so much as the wicked also are afflicted oftentimes, and yet profit not by it) but being taught the use of it by y ^e word, the doctrine of the word sincketh the deeper when some trial is annexed, as the souls that are truly humbled can bear good witness with me by their own experience, but if we are still blockish and sullen, that we murmur and bristle up our affections against God's corrections secretly in our hearts, though our mouths are silent, and so not stirred up to profit in repentance by them: then we loose the use of them. But the Spouse she trembled at the Lord's hand and rose to open. It is a good sign when with reverence men tremble at the word, joining with that fear a purpose to keep the word and obey it in our heart. Otherwise the wicked are forced spite of their teeth sometime to tremble at the word as Felix did, but they seek shifts to cast of the hands of the Lord's obedience without purposing to obey. But as I said this place may be understood of y ^e loving iesture of Christ who by his word allureth the godly, so as the spouse testifieth she was affectioned towards him. For this effect the word worketh in the faithful that their hearts do melt at God's threats, repenting them of their backwardness as Josiah did, and joy in the sweet comfort of his word and promises, reckoning of them above all riches and pleasures as David did Psal. 119.111. and else where. Other some understand this place, as though Christ left off knocking and departed when he had received so churlish an answer of his Spouse, whereby her heart was smitten with sorrow repenting her of her slackness, which may well agree to that which followeth, where she findeth her love departed when she had opened. The Doctrine of which sense we shall have fitter occasion to note afterward. verse. 5. I rose up to open to my well-beloved, and my hands did drop down myrrh, and my fingers pure myrrh upon the handles of the bar. Here the spouse beginneth somewhat to rouse up her self, seeking at the call of Christ to be reconciled unto him. And first she showeth that all her purest naturalities, or civil sobernes (which she highly thought of at the first) or her good works, or whatsoever she could present Christ with all of her own, were nothing to procure his favor or draw his love towards her. For he is not to be found by them, neither needeth he our Myrrh to annointe him withal. So then we must not come in our own garments, but away with all beauty of nature and flesh and blood, and on with a pure faith and a good conscience, in which Christ hath delight. The Romish Church therefore, and all the iustitiaries, they preparing themselves, with their own works, annoyntinge and trimming themselves, with their own civility, naturalities and moral conjectures, are but as painted Harlottes that drive Christ far from them, though they seem to carry him in their bosoms. But he will not be takē in their beauty for it is but as a menstruous cloth unto him. It may also be that the Myrrb may be understood of y ^e blessing & sweet savor of the gospel, which Christ poureth by y ^e preaching thereof into y ^e harts of the faithful, so as they are anointed with it and made sweet, yea are also brought to repentance and to seck after God in his word, As the spouse here perfumed with the sweet odors and moistened with the smelling ointment (which is spiritually to be understood of the graces of God's spirit) which her love had left behind him, she ariseth to open and seek after him. ver. 6. I opened to my beloved but he was gone and past, my heart was gone when he did speak, I sought him but I could not find him, I called but be answered me not. Here the spouse beginneth to complain of the lets she found without, and first the absence of her husband, whereby after she found some discommoditie, in that others afflicted her, verse 7. For she showeth that she got some courage and gathered up her spirits, so as she openeth unto him desyring to embrace him, yet she found lets abroad also which partly dismayed her, as the absence of her lover, and partly tied or hindered her though in the end she prevaileth. For finding her love slipped aside, she fainted, and hearing his voice which so affected her and wrought upon her, that she swounded for sorrow and her heart failed her. Which yet caused her to seek the more earnestly after him, but he woēld not be found nor answer. So that, Solomon inferreth Christ taking displeasure that he was not granted unto at the first, and therefore turneth a side, also the faithful mourning after him and repenting that they embraced him not at the first. Wherein we see the state of a fainting soul that longeth sore after Christ, such a one as David bewrayeth in him self. Psalm. 42.1. whose heart thirsted after God, as the weary and chased heart doth after y ^e water brooks. And after he saith verse 6. Why hast thou forgotten me? Why go I mourning so heavily, &c. For the thirsty soul that longeth after Christ Jesus in truth, and would fain yield obedience unto him and have assurance and full pledge of his love, making haste to Christ, inquyring after him in his word, groaning, sighing and calling after him by Prayer: Satan the envious and malicious man, enemy of our souls, seeketh to stir up our incredulity to step between us and Christ, presenting to our eyes our sins past, our present infirmities, our sins before our calling, and since our calling, our wants, lack of zeal, our little profiting by y ^e word, and a thousand other bye thoughts, that we should seem not to be near Christ, but as though he had turned his back upon us, had cast us of again, and held scorn of us, and as though all our former beginnings had been in vain. So we we begin to languish, the Lord also sometime leaveth us in our dumps a while, that after in his good time, he might the more recover our zeal, love, faith, hope, patience and waiting on the Lord, that we may say with David. I saw it was but mine own infirmitye. In which Psalm David speaketh of great tryalles, and so causeth his Saints to make so much the more of his mercy and favor, howe much the more Satan and our incredulity seeketh to hide it from us.

And this hyding of Christ, is described here of Solomon, by the figure of lovers, which sometime by showing of strangnes one to the other, mak one the more fain on the other. Likewise Christ by his strangeness sometimes kindleth the desire of his saints the more towards him. So Christ shown himself strange to the woman of Cananea, was of a very grown countenance not vouchsafing to answer her a while, and when he answered, it was (as a man would think) a very churlish answer but all was to stir up and try her faith. Somtime also Christ seemeth to leave his church, afflicting it so, that when it seeketh after him he seemeth to be away. Which sometime dismaieth the Godly they think that the Lord neglecteth them, as David complaineth, Why hidest thou thy face in the needful time of trouble? and again, Why art thou so far from my health & from the tears of my complaint? The like complaints he maketh. Psalm. 89.46. to the ende, and Psalm. 69.17.18. And this last manner of Christ's holding off, by afflicting his Saints doth amaze them, when they see the Church of God left in the Briars, and the wicked triumphing. For we think that the Lord put up too many injuries at the hands of his enemies. I sought him but I could not find him. &c. See how the Spouse though in a maze and mammering at the absence of her love, yet lingreth after him and seeketh out for him, but as yet she findeth him not, neither will he answer when she calleth. This should not discourage us, or put us off from inquiring after God, though he seem to absent him self for a time, and though we have not out of hand the knowledge, faith, zeal, love, obedience, or that measure of repentance which we would fain have, yea though we have often craved for some grace at the hand of God, waiting long for it, and yet he seemeth to deny it unto us in not granting that grace which we pray for: yet let us not give over, but still pray and even wrestle with the Lord till we obtain the blessing. For God deferreth off long sometime before he will hear, that he might try our Faithe, for he will be tied neither to time, means nor measure, so as we must not prescribe him neither when, how, or how far he shall grant our requests, only let us still be inquiring after him and calling upon him, seeking him whereas he is to be found, even in his word and when he is to be found, which is so long as he maketh offer of his grace by his word.

This inquiring after God is a part of his worship, as we may gather from the contrary, Zephaniah. 1.5. where God threateneth to cut of all that sought not after God nor inquyred for him. So then we see what a damnable state all those are in what so ever they are, which do not seek after God aright in his word, and are not daily inquiring after his will to do it, but rather turn themselves away willfully when the Lord seeketh to find them. As they do which contemn the word will not hear it, or hearing it are not moved with Zeal to follow after God and walk in his ways, increasinge in the knowledge of his will: but think it even a drudgerye to be compelled or called on to hear the word, or at lease way count it a needless thing. But let us be stirred up (beeloued) to use all means, wherebye we may shake off all such lets as hinder us, that we may open unto Christ, and seek after him even then when he seemeth as it were to be turned aside, that we may never let him slip utterly from us, nor give him cause by our scornful behavior to depart from us, lease we after seek him with tears when he will not be found.

Thus at this time we have seen some of the lets of the spouse, too morrow if God will we shall see the rest so far as time shall permit. The Lord our good God make all this fruitful unto our Souls, that we by his grace may ouerstride all lets to embrace Christ and seek after him, so as he may abide with us forever by his grace here, and we abide with him in his Heauenlye Kingdom forever and ever. Amen.

The third Sermon.

IT followeth in the seventh verse. The watchmen that went about the City found me, they smote and wounded me, the watchmen of the walls took away my veil from me. We heard yesterday concerning the lets in nature which hindered the Spouse in her coming on, and how many stays men meet with all in their Christian calling. Also we have seen that the spouse for slowing the time, had some what to do afterward when she would fain have found her love that he with drew him self for a time, which was some trouble to her. And sure it is when men drive off long or they come to the obedience of the Gospel, it is a corzie to them when they are called: to see how they drive off the time with y ^e lord, & God correcteth such slackinges in his saints by many means. Well here the spouse inquiring after Christ her husband, and having over stryded all lets in her self, maketh report what lets she found abroad in others. And how the malice of the false and envious teachers burst out against her, y ^t they abused her greatly. Some understand this of the Godly teachers, that they found the Spouse and smote her with reprehensions of the word, and took away the veil of her ignorance from her. But because she still inquireth for her husband and lover, and that of others of Jerusalem after, for that she could not be satisfied by the watchmen, which rather hindered her: I take it therefore without question to be meant of the wicked teachers, which are so far from helping forward of the Godly, that they pine at the zeal and diligence of God's children laboring to disgrace them, and hazard their profession to discredit among the wicked, pulling off their veil, dealing roughly as roynishe rufflers, to boisterous to handle or lovingly entreat the tender Spouse of Christ Jesus. Yea some are not ashamed to say, none are worse then those great professors and these that talk moste, thus they strengthen the hands of the wicked and railers, opening the mouths of the enemies to blaspheme even the Gospel it self: discountenauncing the true servants of God, causing them to mourn, whom the Lord hath not caused to mourn: but sow pillows under the elbows of the dainty and wanton people preaching peace to them, to whom the Lord hath not spoken peace. The Church of God hath always had dangerous Prophets, Apostles and teachers, which have troubled the church, besides those which seduced the people with false doctrine. For I am fully persuaded y ^t the false Prophets which Ezekiel and other Prophets of God spake against, or y ^e falls Apostles in Paul's time, which he speaketh of to y ^e Corinthians & Philippiās: were not all of thē so called simply for y ^t they preached falls doctrine, but in respect of their misapplying and abusing of doctrine. As for example to preach peace, and to cause to mourn is lawful: but to preach peace to the wicked, or apply mourning to the godly, &c. is falsely to handle the truth. So to preach Christ is lawful, but when it is done of vain glory or contention, or to add bonds to the saints of God, it is evil to the person that so doth. Yet Paul rejoiced that Christ was preached, though of contention, &c. and sure he would not have rejoiced if false doctrine had been taught by them. So we have many no doubt which are void of the spirit of judgment to apply doctrine but handling it vncunningly smit & wound the Godly, but flatter and strengthen the wicked, which is no doubt a great and fearful sin which Ezekiel complained of in his 13. Chapiter. We must be wise to handle the word and not mingle chaff with wheat as Jeremiah speaketh Chapter 23.28. Hereof it cometh that the false and unfaithful teachers, do rather beat back and discourage those that seek earnestly after Christ, then further them. For they envy that the simple sort should grow in knowledge, least their evil life, covetousness, ambition, flattery and unfaithfulness in their calling should be found out. Therefore the ignorant ministry they seek to hold men in ignorance still, or keep them at a stay, or at least way would abuse authority to molest and suppress the zealous and Godly. But this should not discourage men from inquiring after God still. If therefore any such thing should befall to any of us, evē at y ^e hands teachers of the Church let us not marvel: for it must be so in the Church of God, that they which are perfect may be known. And I perceive even here among you in these parts, y ^t as the Lord hath begun a good work in many, so it goeth hardly forward, by the reason of some dangerous watchmen & ministers, envying the success of the word preached. But learn of the spouse here to inquire the more earnestly after Christ in his word, of those which are careful in wisdom to teach. Such there have been always in the Church of God & shall be, yea: even of those many times which hold not y ^e smallest rooms in y ^e church. So we see Amaziah, Amos. 7.10. who envied the simple, & sincere preaching of Amos. Therefore he complained of him to the king saying: Amos hath conspired against thee: & the land is not able to bear his word, &c. And subtly like a fox in the mean time counseled him to fly the land, for he thought his pomp & honor would decay, if Amos proceeded, because the people resorted to him, but what followed read the chapiter. Hoshea the Prophet chapter. 5.1. complained of such in his time, saying that judgment was against the Priests & princes, because ye are as a snare on Mizpeb and as a net spread upon Tabor. Meaning that both the Magistrates and the Priests of Israel devoured the people and sought to entrap them, as the fowlers in those mountains laid snares for the birds. Also the Scribes, Pharisees and Priests of the Jews, which retained the chiefest dignities & titles in the Church, were most noisome to the same, so as the scripture was verified saying, The stone which the chief builders refused is become the head of the corner. This certainly is a great offense to many when they see Christ abused of any of the rulers and great Doctors in the Church. Oh say they I can tell some of the grave fathers, & Doctors of the Church and wise learned men, yea some also of countenance and authority, like not very well of these great teachers nor of these gadders to sermons, and few such will resort to the Sermons, &c. Therefore I will do as they do, they are as wise as the best, as learned and as well thought of as any of them all. Thus the poor and miserable people are hindered from Christ by such means. But Christ Math. • 1. acknowledgeth his fathers wisdom herein, that he hath revealed those high and heavenly misteryes to the simple, and hid them from the wise & prudent of this world. And Paul. 1. Cor. 1.26. affirmeth that not many noble the Lord hath called, or wise men after the flesh, but God hath called the foolish things of the world to confound the wise, &c. Howbeit (the Lord make us truly thankful) God hath beautified our soil and Church of England with many nobles & godly magistrates, which countenance the truth & the Godly teachers and are a wall to thē, hath also enriched this his Church, with many Godly, learned and worthy men, and that of countenance and titles which prefer the Gospel of Christ Jesus. Notwithstanding (as I said) such there have been and shall be some in the Church, even of great ones which shall molest the same. And because this doctrine which discovereth the ambition and hurtfulness of some persons in the Church is hardly digested. I must he came beyond my usual order to insert some authority of the fathers in a word, who I suppose shall more tolerably be heard then myself. Saint Barnard in the 33. Sermon upon these Canticles saith. From whom shall the Church hide her self? All are friends and all are enemies, all kinsfolk and all adversaries, all household servants, yet there is none at peace, they walk in the honor of the Lord's goodness to whom they do no honor. Hereeby he showeth afterward, how many inconveniences come in the Church, thereby come their pomper pride covetousness. Thereby (saith he) their purses are filled, therefore they covet to be Princes of the Church, &c. Such things (saith he) come not lawfully, but because they are occupied in the affairs of darkness, &c. Also Barnard else where in sermon de Pauli comissione. Alas lord these are the first which do persecute thee which we see to affect the highest rooms in the Church, they have taken the arches from Zion, they occupy the Castle, and have by power set the Citye on fire, their conversation is miserable, the subversion of the people is pitiful. Furthermore Saint Jerome upon the 9. chap. of Hoshea saith. I do not find in the ancient histories any other to have separated the Church and seduced the people from God's house, then the Priests & Prelates which are placed of God to be the watchmen for the people because they abused their office. For many ambitious men creeping into the seat of the Church, were ashamed of the humilitye of Christ. Which all things are truly verified in the Romish Church where the Pope challengeth to be Oecumenical and universal Bishop of the whole Church, and so is noisome to all churches. And would to God this noysomnesse had only kept it self at home in Rome, & had not also infected some Christian Churches. But such is the misery of our times thorough sin as we can witness of many troublesome watchmen (which count them selves so) in the Church of God in many places. Yea the noysomnes of that Romish crew hath sore annoyed the Churches beyond the seas and ceaseth not to trouble and vex our Church of this lande, by sending out their Seminary Papists, and scattering abroad that Viperous brood of y ^e Jesuits, which greatly molest our Church and land through their seditious and traitorous practizes, that they might bring the spouse evē the church of England in bondage again to that dangerous whatchman the Pope, (which I hope shall never be). For he ceaseth not to smite and wound where soever he can reach, and to disturb the true Spouse of Christ Jesus. For he playeth the roynish ruffler with the Spouse where soever he becometh: and all his complices and adhearentes are troublesome watchmen and smiters. Furthermore there are some other which for want of warrines smite the sincere professors, and their fellow brethren, wounding them either with doctrine misapplied as Ezek. 13. or with complaining of them as Amaziah did of Amos. Or by open reproach or some such kind of Ishmaeliticall persecution. Othersome as the Brownists (if I may so term thē) they smite all & spare none, yea the carefullest Preachers are most charged of thē as reuolters, &c. they seek after a sort y ^e subversion of y ^e whole state. Finally many ungracious men of a filthy life and servile nature which pretend some better show for the time, seek to occupy the rooms of the Church, which are many times sooner admitted a room (I know not by what negligence and gross oversight) then they which are careful to discharge a conscience in that calling. But would to God that they in whose hands it is to reform would bend themselves to root out such loitering idle and loose men out of the Church. But thus the vanity which Solomō noted in the world is to be seen, Folly is set in great excellency, and the rich set in the law place. I have seen servants on horseback, and Princes walking as servants on the ground. Ecc. 10.6. For many vile and unworthy persons (as I said) are crept (I know not by what oversight) into the Church livings. Ruffians, gamesters, fornicators, idolaters, popish prelates, idol ministers, & as Isaiah speaketh, domb dogs, belly God's, lovers of filthy lucre, wels without water, empty clouds, wandering stars, &c. also sectuaries, Famelists, or Louists, & many other unworthy persons are set on horseback, when many worthy mē for their learning, Godliness, gravity, yea (as Solomon calleth them) princes, are fain to go on foot like servants. For so many blind Dolts of the Country, Ploughmen and artificers, thorough Symmony and corruption steal into the livings of the Church, that the learned and meet persons in the University which should be called forth, are fain to be without place. Which happeneth partly by default of Patrons which make not conscience of the Lord's people, partly by other corruptions: but howsoever it be the poor souls of the people are in extreme hazard thereby, and the people for the moste part see not their own misery, and therefore pity not themselves, nor use any prayer to the Lord in such causes, wherein lieth the chiefest danger of souls, so as both people and ministers in many places conspire, to murder and spoil their own fouls: For if they may have an honest & quiet man (as they term him) and a good fellow, they are best w ^t such a one, though he hath no graces from y ^e Lord meet for that honorable and high ambassage, which is a lamentable case. And the Lord punisheth the neglect & contempt of our times with the just plague of the famine of their souls in some place. As Hoshea mentioneth, chap. 9. ver. 7.8.9. The days of recompense are come, Israel shall know it. The prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, therefore the hatred is great. The watchmen of Ephraim should be with my God, but the Prophet is the snare of a fowler in all his ways, & hatred in the house of his God. So that they exercised hatred in y ^e Church bringing such as desire to be taught in to contempt, to be wondered at as Owls in y ^e day time, being made a sign to nod y ^e head at, every man hath a pul at thē, raising up scornful reproaches, lies, troubles & vexations against the godly, yea they lift them up on y ^e scaffolds of the world, as monsters among men to be displayed and laid forth to contempt as Isaiah in his time complaineth. I, and the children whom thou hast given me, are as signs and wonders in Israel, by the Lord of Hosts which dwelletb in m •• nt, Zion. Of y ^e one side diverse harsh spirits under the pretence of zeal for the reformation of the Church (which all the godly heartily wish for and procure in their callings what they may) they do sore assault the Church and the tender consciences of such simple ones as they can prevail with, rashly condemning all things, and seeking soul good thing after an ungodly and unlawful manner as the Brownists and such like, which labor to alienate the minds of men, from their teachers, and from the word and Sacraments in the Church of this Lande, because of their private dislikings, whom I would wish to learn more modesty. I speak not to discredit any, but to wish men to be wise and stayed in their zeal without rashness. But thus the saints of God are tried, by diverse means and have many repulses in their coming on, and by these means some that should be the watchmen smite the spouse and pull of her veil, playing the rufflers with her. Which as it is not without the Lord's witting, but by his providence, so it shall be revenged upon them by the same God, when he shall take the cause of his church into his hand, here we see then that the church sometime findeth greatest lets and hurts at their hands who should chiefly prefer the cause of the church▪ & yet these watchmen they go about the city to visit, but to what end: they are painful as many now a days, can have nimble eyes to spy out the best & forwardest; not to further thē, but to hinder them. Now let us see what the spouse doth in these lets & afflictions, she groweth not blockish, neither wait on other to do as they do, or to serve the present time, but zealously inquireth y ^e more after her make evē in y ^e midst of the contempt of men, & not being satisfied of the evil watchmē, turneth to y ^e godly in Jerusalem saying. verse. 8. I charge you, O daughters of Jerusalem if you find my well-beloved that you report to him that I am sick of love. she now rowzeth up her self and is rered up an end, after the pushes of the envious watchmen, yea she ouerstrideth these perils, that albeit she saw some hang behind, and othersome to let what they could, yet she recovereth her zeal and becometh of an invincible corage. Here therefore is the second part of the manner of the spouses coming on, namely, the recovering of her zeal and inquiring more busily after Christ, when she saw what lets were in the way, and contemning all lets, she boldoly chargeth the godly of Jerusalem (for that she knew salvation should come from Zion, and the word of God from Jerusalem ) that they would direct her and further her unto Christ, praying for her and commending her to the Lord signifiing her earnest affection & constant love towards Christ Jesus. Thus the godly should not cease to inquire after God still and not be hindered by the wicked, but continue in confessing Christ, embracing his word with carefulness, musing conferring and reading of it, which prayer and calling upon God, that so others also should be stirred up by their example. As after followeth verse. 17. For it is not enough to shake hands with Christ when all other plausibly entertain him, when princes countenance his Gospel, and in a calms and sunshine day. But we must also when troubles arise, when falls teachers shall seem to deprave the truth, yea when princes shall gage batel against Christ. Otherwise we shall prove our selves to be but timeseruers In deed it is somewhat and that which few come unto, to countenance the gospel, to speak, ride and go in the behalf of y ^e preachers and godly men, and to further the preaching of the word, even now in the time of our Halcion days. But this is not all. We must prepare and adresse our selves, for foul weather and stormy trials, and to be forward though all other should flip back. We must not alone then confess Christ Jesus, with others, and perform the exercises of Religion, when others do only, but also apart by our selves, as Zach. 12.13. They should mourn every family apart, and their wines apart by themselves: for a man may pray when others pray, or with his family, and hear the word, or confer of it when others do, and yet be a very hypocryte. For it is a dangerous sign of Hypocrisy, if a man have a delight to pray, to hear the word, or to talk of it, or to be occupied in any godly exercise, only when others are occupied in them, or when he is in company, or may be seen, or hard: and hath not a joy and delight also to be occupied in such holy exercises, even alone and apart by him self, though none be with him, hear him, nor see him. We see that often times men hardly come to this, to be zealous when other are zealous, to pray when other pray, to confess when other confess, and to exercise the worship of God when other do, but also be zealous and forward in Religion when others hang back or become enemies, this is rare and seldom amongst men.

It were good therefore if men would go many times aside by themselves, and in the closet of their own harts, deal with God, humbling themselves praying earnestly, fasting apart by themselves, that they might, be the more fit to do good to themselves and others. So then we see the zeal of the faithful must break out more and more, though it be insulted upon by men and sought to be undermined, yea we should study to procure and stir up our housbandes, wives, household, kindred, neighbors and friends. As we read they of the church should show their zeal, not only in being forward themselves, but calling upon others. as Isaiah. 2.3. Come let us go up to the mountain of the Lord &c. Also Iosshua in the 24. Chapter of his book, exhorting the people to serve God in truth, bad • them consider what they would do, But I (saith he) and my household will serve the Lord. If then this be the duties of Christians one to further another as they can, not tarrying one for another, (as men straint courtesy in this point) how much more should the Minister be forward in Godliness, knowledge and zeal, notwithstanding all lets to towle on the people with them unto God? Yea: this is required of all magistrates, rulers, richmen, headboroughes of parishes, that they should be forwardest, stirring up others by their example. But for the most part they are flowest in the lords causes, but let not us tarry upon others, the more we have forslowed the time, the more we are bound to redeem it. The spouse rescueth her self from the abuse of the evil watchmen, and turneth to them of Jerusalem, where the Lord was then only resident by his ministry in his temple, inquiring of the Lord in his lawful and ordinary means, even the ministry of his word, whereby both he instructeth his Church and the Church and faithful again consult with the Lord. We should therefore make our recourse to the lawful ministry of the word: and cal upon, yea: and charge our Pastors and ministers (if they are slow to the execution of their charge) that they reveal and discover Jesus Christ unto us. And because this will seem somewhat saucely & mallepertly done, that the people should cal upon and charge their ministers to be careful, &c. I must be fain to vndershore my exhortation in this point by some example. For I speak no other thing then that which Paul exhorteth the Collossians unto, in his Epistle to them, chapter 4. ver. 17. Say unto Archippus, look unto thy ministry, which thou hast received in the lord, that thou fulfill it. So that Paul would have the congregation by admonition to stir him up. And sure Paul could have admonished him him self in his own person, but he layeth that charge on the Collossians, that they ought them selves to spurr forward their Pastor if he wax cold, and the Pastor him self should not refuse to be admonished by his church or people, but it must be done of them with reverence. If Archippus was to be stirred up to his duty by the people, who yet labored in some measure in the Church, what shall be said to those that labor not at all, neither can a way with admonition, but are deaf at such doctrine as concern their duty? Or what shall be said of those Archministers which are appointed to over see the rest, yet some of them are so far from charging them to teach, as they do after a sort maintain a dumb and loose ministry? I say therefore again, entreat the ministers of your parishes and call upon them, yea charge them, (but reverently in the fear of God with an humble spirit) that they have care of you, to fulfil the ministry enjoined them of the high God, upon pain of his displesure, and as they will answer before God for you and your families in the dreadful day of judgment when they shall give an account for your souls. Heb. 13.17. Oh it shaketh my trembling joints, and dissolveth my sinews with fear, to think what woofull euydence shall be brought in against the careless ministry by the Souls of their charge, which perish for want of instruction, when they shall stand up in plea, against them to testify upon their heads saying: Ah alas we never received instruction by our Pastors, we may thank them in part of our damnable destruction, which have not sought to bring us unto God, nor taught us the way of truth, nor labored to turn us from our sins, being without knowledge themselves, kept us in ignorance and blindness flattering us in our sins. But now woe alas, we perish because we had not the knowledge of God. Me thinks I see the woeful wringing of hands, the trickling tears distilling from their eyes, the condemning of themselves by speechless silence, their heads hanging down and the diereful dent of doleful death to cease upon them. Yea me thinks I hear their shiftles shifts, their shouting shrames crying out of their damnable estate. For what shifts can they have before the alseeing and just judge of all the world? Shall pretence of laws excuse them, if they can say, I have read service to them, and the common book of Prayer, and done all that law require? For herewith they think they have stopped men's mouths. But they slander the laws of our Prince, which require as I suppose, most of those gifts in the ministers that should be admitted, which Paul mentioneth to Titus. Howsoever it be ouerseen of those that have admitted such, but laws of men, countenance of Magistrates, nor the example of others shall not bear us out, in the glorious and fearful presence of the great God, who shall sit as sole judge over all persons and causes. But if thou hast not fed the Lord's people, and preached the Gospel (though to read the word is good, to read the book of common Prayer is good) yet thou shalt not be excused since it pleased the Lord, not simply by his word but Through preaching to save them that believe. As the public ordinary means in his Church. Yea and the laws of the realm require such to be admitted as are able to teach. And Paul giveth a precise charge to Timothy to preach the word. But some man will say that I wander from my text to speak thus much of the dumb and careless Ministers. I swerve not from it at all. For if the Spouse straitly chargeth them of Jerusalem (where God was to be inquired after in his word) to further her to her love, then is it necessary that the neglect of this duty in the Pastors which chiefly should help that way, should be found fault with all, especially where their own danger is greatest, for we know how the Lord hath threatened such in the law. I speak not this of the ministry that men should insult upon the same with reproach (for our own looseness have made us reproachful enough to the world) but rather that men should pray for the state hereof the more carefully being so deformed. Neither do I speak to whette the tongues of men (for it is their glory to deface the ministry) neither yet of sinister affection against any as the Lord knoweth. But I speak from a heart pitying the estate thereof. That if it might please God, the loose ministry may see their danger, and so be moved to reform them selves with grace, God grant them. Amen. And I speak the more of that state now because many are here present of that calling. This title of Daughters as it is a Metaphorical speech, borrowed from the fellowship of Virgins before their marriage, and in the time of their suit, as Psalm 45.14. may appear: so also this name of Virgins in the ninth Chapter of the Proverbs signifieth the Preachers of the word, as Prophets Apostles, &c. where wisdom sendeth out her Maidens to call men to her heavenly and riche banquet, so the Daughters of Jerusalem may (not improperly) signify the teachers in this place. For their lips should preserve knowledge, and the people should inquire the law at their mouths, as the prophet Malachi saith, adding also a strong reason, to move the people to inquire, and the pastor to teach, because he is the m • ssenger of the Lord of Hosts. Now shall we think that the Lord will send unfit messengers, blind men and babes of his ambassage or errande, that shall not speak forth their message? Will Princes wisely provide to send wise and learned men on their ambassage? And shall we deny y ^e Lord his wisdom and foresight? but we think any good enough for the Lord's errand. But all such, as they run before they are sent, so the Lord sendeth them in his justice to punish the sins of men, as we heard before. Hosh. 9.7.8. Now followeth. If ye find my well-beloved tell him I am sick of love. The like diligent inquiry after Christ the Spouse maketh. Canticles. 3.1.2. Read it I pray you where she maketh straight search as for a thing of high price. So that she desireth after Christ so much the more, how much the more she was beaten back of others, yea she ever languisheth after Christ contemning all other things in respect of him. As Paul counted all things vile dung in comparison of Christ Jesus. These are all speeches of love, she would have the Godly, specially the teachers to commend her in their prayers unto God. This speech, I am sick of love, is to discover the heart and love of the faithful towards Christ, that they cannot tell how to love him enough. The worldly men never trouble themselves with this love▪ neither pine of this heavenly and spiritual love sicknesses. It is rather sickness to the earthly minded men to hear of this love, or to be required to love the Lord again But they are meruellous fain of the world, which is an evil sickness (as Solomon saith). Well let us (my dear brethren) labor to affect our hearts more with Christ Jesus, casting of all lets to study of his love and require of all the Godlye, and of the faithful Pastors that they would further us in this love. The Spouse seemeth to be impudent here to spread abroad her love towards her Sutor. For our lovers are ashamed to have it known that they are sick of love, so also the world is ashamed to be sick of love for Christ Jesus: but the Spouse openly confesseth and bewrayeth her languishing after him. This sickness of love many sweet souls labor of, some that long after the word, having it not at home, do mourn for it and are fain to seek else where for it: If many were sick of that disease, there were exceeding hope of happy health for such. Some poor souls lie panting after Christ, and pine for his comfort and residence in them, who being overcharged with the sight of their infirmities, and seeing them selves so far behind hand to some worthy persons of the saints of God, also so unapt to duties, and are so fearful of the evidence of their own sins, desiring to grow in holiness and obedience, that they think every hour, many days, till they have more fully tasted of Christ. But to these Christ cometh willingly and amiablye as one that will not break a bruised reed, nor quench the the smooking flax.

Now followeth upon this charge a a conference between the spouse and the maidens of Jerusalem, standing in two questions with their aunswears, to the 18. verse. And secondly the fruits of this conference is noted in the 17. verse. as we shall see afterward. The first question verse 9. O thou fairest among women, what is thy well-beloved more then other well-beloved, what is thy well-beloved more then another lover, that thou doest so charge us. Here they of Jerusalem inquire the cause why she maketh more account of her well-beloved then of any other, and what singular thing she saw in him more then in other. For her zeal had kindled the love of the Godly. And Solomon purposely noteth herein how the Godly seek to edyfie one the other by religious conference. When they add, That thou so chargest us, or causest us to swear, or takest an oth of us, for so the Hebrew word importeth, as else where so in the 13. Chapiter of Exodus verse 19. Where Moses saith that Joseph had made the Children of Israel swear, that they would carry his bones with thē out of Egypt. For this speech is of great emphasis and force, binding all men by a pryuye oath to help forward and edify one another, but (as I have noted afore) especially the Ministers of the word are bound by a solemn and doubble Othe as it were, to express their care this way. These speeches therefore are to describe the vehemencye of love, which should be in the Saints towards Christ, that they should never be satisfied with his love. We therefore should be still inquiring, after Christ in his Church of his Seruauntes, especially of his ministers, who should be the mouth of God unto us, till we increase and come to a full and perfect age in Christ Jesus. And truly it cannot be, but where the heart is truly taken up with the love of Christ, there will be an exceeding joy in his word, and a desire to inquire of him more and more in the same. The wiseman noteth the effect of the word when it is truly resident in the heart. Pro 6.22. If my word be in thy heart, it shall lead thee when thou walkest, it shall watch for thee when thou sleepest, and when thou wakest it shall talk with thee, Meaning that when the heart is possessed with the word, then the mind, thoughts, tongue and members are in some practice of it. So David Psa. 37.31. The mouth of the righteous will speak of wisdom, and his tongue will talk of judgment, for the love of God is in his heart, and his goings shall not slide. So that the slack hearing of the word, the small longing after it, the little joy to talk of it, is a token of very little love or none at all towards Christ, and they are enemies to the Spouse which being watchmen do not comfort her, showing her the way to Christ in his word but rather discourage & hold her back. But let them y ^e truly love Christ, be ever inquiring after him, comforting one another, conferring, meditating, praying, stirring up one another, so that by these means, as the Spouse doth here with the Godlye, we may grow on in knowledge and obedience. The minister should always be Catechising his people, inquiring what Christ is, what cause they have to love and make much of him, above all other, where he is, how he is to be found, and labor to make them pryuie to all the counsel of God as Paul did, and that from house to house. Also th • husband should be examining and furthering his wife, the wife inquyring of the husband. I pray you husband since you should be the mouth of God to me at home, help me in knowledge, let us often pray together, let us read the word and hear it, comforting one another by it. The parents should be training up their Children to know Christ, the Masters the Seruauntes. For such charge is given in diverse places. Read I pray you Deut. 4.9. & 6.7. and 11.19. So that we should by all means draw other on by our example. And sure it is, who so ever doth not help to further the kingdom of Christ and the salvation of men, after a sort is against him. And they are unworthy to be counted in the flock of Christ which bestow not their care on him, and labor not to gather together. For our sluggishenesse suffereth the kingdom of God to fall, when yet we are all called to further the same. He that is not with me is against me (saith Christ) and he that gathereth not scattereth abroad. But many which will seem to offer courtesy to the Lord & bear him good will in word, yet never move foot, nor bestow cost, nor seek any way to prefer God's glory or the preaching of his Gospel, neither yet to redress sin, neither love those unfeignedly that fear God. And truly I know not howe a man can have any true persuasion of faith in God and true love to his neighbor, or any comfort that he shall persevere to the ende, when he is not prepared in some measure to suffer with Christ even in trouble, and to further him in Peace, countenauncing his Saints to the uttermost of his power, and to succor them when they are any ways molested and afflicted. And when he laboreth not to stand by the ministers of the word in the defense and confirmation of the gospel, which were the effects and fruits which caused Paul to be so well persuaded of y ^e Philippians. For whē a man steppeth back from the defense of the gospel, for fear of trouble, or for loss of his credit, goods, estimation, &c. and neglecteth the servants of God in their distress, not upholding to their power, their credit, and good estate, it is a hard sign of starting aside from God to this present world, as Demas did. I speak this by occasion of the Spouse which stirreth up other by her zeal, seeking help, and furtherance of y ^e daughters of Jerusalem to prefer her cause to her lover, so as it is matter not altogether alienate from my text, or impertinent to my purpose, but necessarily incident to the matter subject. Now followeth the answer to the first question concerning the person of her lover what he is, or what excellent thing is in his person above others, verse. 10. My well-beloved is white and ruddy, the chiefest of ten thousand, &c. Here followeth an allegorical description of her husband or lover Christ Jesus, which me thinks standeth generally in three pointes. First she describeth him from his lively color and sanguine complexion in this 10. verse. Secondly she describeth him by the enumeration of his parts or members from the eleventh verse to the 16. verse. Thirdly by his speech in the 16. verse. But first in this verse she commendeth and praiseth his color and complexion, that he is white and ru •• y. I will not stand curiously to descant upon the allegorical sense of these figurative speeches. But briefly note the sense and meaning as I can neareliest gather, and after we will make use generally of the universal description. This whiteness and ruddinesse importeth a perfect and sound complexion, near approaching to the sanguine, noting the perfection, courage and spiritual beauty of Christ Jesus. This quality of whiteness is a color sometime ascribed to God the Father. Daniel. 7.9.10. Also it is applied to Christ. Apoc. 1.14. noting his eternity wisdom and deity with his father, so whiteness is ascribed to him in his transfiguration on the mount. Also sometimes the heavenly saints are said to be white and clothed with whiteness, because of their glorious estate. But if I should set down reasons of all these appellations titles or Epithets I should but open away to many questions unnecessary to my purpose, I may not pursue these things after such sort, but here the perfection, holiness, spiritual beauty and comeliness of Christ is noted. For so Solomon bearing his person for the time is commended for his fayrenesse above others, Psal. 45.2 Ruddy. This color of ruddinesse is commended in David. 1. Sam. 16.12. It importeth courage and healthfulnesse. Some would have this to be the reason of this color in Christ, for that he washed sinners in his blood. And albeit I dare not say that this should be precisely meant of his bloodshedding. Yet we see sometime he is described bloody and of a red color in the respect of his death and passion for our sins. But here the purpose of Solomon, is to speak worthily and honorably of Christ, as of a most comely and amiable personage, in whom nothing wanteth to a perfect and spiritual beauty. The chief among ten thousand. The spouse here seemeth to amplify the beauty of Christ from the excellency of it, that he was such a one as a man should scant find again among ten thousand, but was as the only Diamonde, one picked out and shoaled from all other, having also the preeminence over infinite numbers, being also as one that had don many feats of war, and was famous for his noble exploites, worthy to wear a royal and princely Diadem. For the simile or Metaphor is taken from the affairs of war, as though he were a valiant personage comely and sturdy, yea even a standart bearer for a mighty Host. And sure it is that Christ as he is above all beutiful, and of a perfect temperature, so is he also head of men and Angels, whereby he bringeth great credit and honor to his spouse, assuring us of his valiant courage and invincible strength, who is ready to safeguard and protect all that trust in him, most worthy therefore to be sought after. We should learn then to register in our hearts all excellent things of christ that we might know both him as also the honor and benefits which we enjoy by him. And so be able to describe him unto others, and to make reports to our families, wives, children and servants of the great felicity we have in Christ, by his word and spirit, to draw them on also to seek Christ's with us in his word. Where he is described unto us most worthily and perfectly: neither is he to be known else where. For the spouse becometh a very blab (if I may speak so grossly) to blaze abroad to all men the secretes of her love, but this blabbing is such a quality as will be seen in those which truly love Christ, as we heard afore. For such as are affected truly to christ Jesus loving him unfeignedly, they are ever talking of him, of his word, of his great riches, and of the princely dowry of his heavenly inheritance, which he enricheth his Church withal. Also by discreet and religious conference labor to towle on others. When they which never or seldom speak of Christ with joy, are so modest (if it be worth that title) as they blush to be seen or heard talking of the scriptures or of Christ Jesus. Especially if any wicked person be in presence, or scorners, they are then ashamed of Christ, and so bewray that they are not affected with him. Now secondly followeth the description of Christ from the enumeration of his parts. verse 11. His head is as fine gold, his locks curled and black as a rauen. When the spouse saith that his head is as fine, strong or perfect gold, she meaneth that his head is most precious, splendent and shining for beauty. For it seemeth to me to be spoken by translatiō: as thus, his head is gold, (that is) perfect and pure as gold is. For it is not unwonted to the Hebrews sometime to use both the word Cethem that is set down here, as also Zabab, which both signify gold, by translation, for anything that is pure of excellent. And so some do inte • p • eat that word in the ins •• iption or first verse of the 56. Psal, taking M • cth • m in this sense that the psalm was precious to David as gold. But howsoever it be these corporal and earthly speeches are used by Solomon, to bewraye and set out the spiritual beauty and personage of Christ Jesus, noting by gold his perfection, soundness, purity, and precious excellency. For look of what account these precious things are to the outward man, of the same account and greater are the glorious things of Christ Jesus to the saints of God. Also the ceremony of gold, precious stones and jewels, was in much use in the old law, to figure unto us heavenly riches. Therefore the Priest had a breast plate of gold, and of most costly & precious jewels. The Temple was wholly gilt, the Altar of beaten gold, the vessels also for the lords worship, both to import the pureness that should be in them which come near to the Lord, (for he will be sanctified in them that come near him) as also to note the excellency and holiness of the worship of God. Therefore also y ^e word for the pureness truth and soundness of it is called gold. That which followeth of hi • locks curled or left up, is a speech borrowed from the use of men, having in those times locks of here curled or standing up, that as it is the custom or manner of men to count them comely and seemly with their locks, so the spouse saith, he lacketh nothing to comeliness. Not that hereby ruffians in our times should bear out them selves in their curled hair, women with their hair crisped and laid out as a seemly thing, when that is reprehended by Peter. But it was the manner then of some valiant men to go to. Again it may be that she meaneth, that as the world set by them selves and think them selves comely with their brodred or crisped hair, so the Spouse saith her love wanted nothing to set him out. For the speech (as I said) in allegorical. And we see that in such figures as well from a bad thing as a good, a simile may be borrowed, as the coming of Christ is compared to a thief figuratively in the Gospel; &c. Vain fellows therefore may not scoffingly maintain their vile and whorishe pride by this speech, neither yet the mincing Dames their crisped and broydred here coloured with unnatural colors, as checking the Lord in his work, as one that did not •• lly his part in fashioning of men, but we will add of our own, hereof come all strange apparel (as the Prophet speaketh) here of come the swynishe gorbellies, their ruffes like Carte wheels about their necks. Here of spring that filthy abomination, men to resemble women in their long here, and women to imitate men in their dublets, and all such things as the Lord count the an abomination, spring of this saucely checking of the Lord in his workmanship, by seeking of new & unnatural forms. So as we commit filthiness with all nations and borrow of their whoredoms, as Israel and Iehudah did. Who also lusting after the Chaldeans, had even their images and form of their persons, and attire painted on their walls that they might become like unto them, but in the end God justly sent them into captivity into Babylon, and scattered them in bondage even in those nations whose fashions they lusted after. The Lord grant y ^t the wanton lusts of our land also in these points be not a cause in the end to turn us out of our own land, & punish us with those nations, whose danities we have lusted after. It followeth y ^t his hair was black as a Raven. The contrary is ascribed to his hair. Dan. 7.9. and Apoc. 1.14. Where they are said to be as white as Wool or Snow, where the perfection, holiness, uprightness, righteousness, and justice of Christ, specially his felicity and eternity is noted. It should seem unto me that albeit by blackness is not meant the contrary in all points to whiteness, yet it may import the deformed estate of Christ concerning afflictions as it i • re • b • ned deformed with the world, and as Christ is said to be Isaiah • 3.2. For the beginnings of his kingdom should be base and contemptible as a root out of a dry ground, But he hath neither form nor beauty, when we see him there shall be no form that we should desire him. But in the ende he should be moste glorious, he should have a portion with the great, and divide the spoil with the strong. Also we read in the first of the Canticles verse 5. How the spouse saith she is black, noting her afflictions chiefly. So that here also his locks may be called Black per metonymian, that is as one that hath tasted of afflictions which may make him despised of fools, but therein his beauty appeareth very much to his Saints. And usual it is to the Hebrews to cal affliction & troubles by the name of darkness and blackness, as Mic. 7. • verse 12 His eyes like Doves by the brooks of waters. She now describeth his eyes by the sober comeliness and beuty of them, full of all singleness innocence and chastity, for so she meaneth by comparing them to Doves, this simile he amplyfieth by Periphrasis. First not simply liking them to Doves, but to moste beautiful Doves and clean, which haunt the rivers. Secondly white as the milk shining with clear brightness, (for a Dove is very sharp and clear sighted). Thirdly always iny • y and moist as the Doves, by the full vessels. Whereby the perfection of Christ's age may be noted always young and never approaching to decaying age. It may be also rod being set by, or according to fullness, or disposed in most apt and comely order. For the word which is translated full vessels, signifieth a thing that is made to fit any hollow place or room, as the precious stone in a ringe is fitted closely to fil up the hollow place of the ring. So that the meaning is that his eyes are fitly placed in most comely, full and convenient manner. Yea that he is perfectly sighted, without blemish or any appearance of vnseemelynesse; but having hansome, welfauoured and chaste looks. Al these metaphors are borrowed from earthly things (as I have said & must often repeat) to figure a heavenly & incomparable comeliness in Christ Jesus. verse. 13. His cheeks are like a bed of spices & as sweet flowers, or as young plants, &c Meaning that as the beds of spices set in comely order, are pleasant to the sight and sweet to the smell, so his cheeks were beset with a most comely & sweet smelling beard, his lips most odourous, comely ouerhanging as the flower of the sweet & beautiful Lily. These figurative speeches borrowed from the comliness of the creatures object to our senses and applied to the person of Christ, must in no case be corporally understood. For the holy Ghoste moveth not to wanton love, nor teacheth men to describe their lovers, according to our fleshly liking. But in all these things poynteth out a spiritual and heavenly love, which doth not satisfy itself in musing upon, or talking of our eternal love Christ Jesus. For all the similes that may be or comliness of the Heavens and celestial bodies, cannot sufficiently discover and make plain the beauty of Christ Jesus our husband and constant lover.

Vers. 14. His hands as rings of Golde set with the Chrysolite or Tarshish. Now she describeth her lover by the gorgeous attire, precious gems, rich and costly, Jewels which the nobles in those times used in their rings, and in their garments golden buttons beset with precious pearls. Therefore she nameth such precious stones as were then in highest price. For the Chrysolite or Tarshish, was a very rich stone that came out of Ethiopia, glistering as Golde, sparkling as fire, of color like the sea, somewhat green being set in Gold. But I have not to speak of the colors, form, effects or properties, or diverse kinds of them, it is called of some Berillus, which stone was in times past, moste used in ringes of love, or marriage rings, because of the effect that was thought to be in it for the coupling of the love of lovers and married folks, the six square form thereof, the kinds and qualities. I leave to the Physiologists to inquire out. It meaneth that he aboundeth with all precious and excellent things. His belly like white Ivory covered with Sapphires. The belly or intralls is set down for y ^e body by Synecdochen and she saith it hath the brightness of Ivory, and it is ouerlayd or beset with Sapphires (that is) moste comely and moste conveniently arrayed. Having all pure affections. As for the Ivory, it is known for the pureness whiteness and virtues of it. The Sapphire is a moste precious stone of all others, so as it is called the gemme of gems. Al which costly gems & rich Jewels, beseemly the Princes of most worthy renown, are to note the inestmable riches, treasures spiritual and heavenly, which Christ doth possess, far surpassing and amounting in price all the riches in the world or a thousand worlds. verse. 15. His legs as pillars of marble fastened on sockets of fine gold. Apec. 1. His feet are compared to fine brass most precious, yea more accounted of then Golde, it was made of salt Peter, & a certain stone as Pliny reporteth. lib. 24. chap. 2. calling it a kind of brass which is digged out of the veins of the earth in times past had in great price. Some think it to be the same which is called Hasmal. Ezek. 1. a present remedy against poisons, for if poison intoxicate be put in a Goblet made thereof it will hiss whereby the poison is detected. But here the Spouse compareth his legs to Marble pillars, his feet to sockettes of fine brass, noting his perfect constancy, soundness, strength and duraunce, for of all other stones the Marble is moste sound, strong, smooth, durable and profitable. So then she commendeth her love as most comely through out and personable. His countenance as Lebanon excellent as the Cedars. Noting the stature talenesse and boldness of his countenance. Thus she commendeth the person of her beloved by t • e several members: showing by these figurative speeches the excellency of his person. And all these are by Solomon applied to figure (as I said) the spiritual beauty of Christ. Now have ye seen the lets without, which the Spouse found in others which smote and hindered her. Also the recovery of her zeal notwithstanding lets, in inquiring more bustlye after Christ and charging others to further her, whereby others were stirred also to confer with her about her lover, whereupon she taketh occasion as you see, to describe him moste lively and worthilye hitherto, first his complexion, then his person, as concerning his manner of speech followeth and remaineth to be handled, which we shall consider of with others things that follow the next reading. The Lord give us all grace that no lets may hinder us from following of the call of God, and that we may not alone profess him when others do, but even when others step hark, and in the time of trial. Labouring to stir up others by our zeal, conferring one with another, that we may be able to make report to others of the excellency of Christ Jesus our eternal lover, even as the Spouse doth here of her love. That we may be always commending his goodness to all ages, that so we may bring much glory to Christ Jesus & to God his Father by our obedience, sanctimony, holiness and care to profess his love, mercy, truth, and kindness, which grace God grant us, and his whole Church. &c. Amen.

The 4. Sermon or lecture.

IN the former verses you have heard (beloved) how the Spouse hath described her lover. First from his excellent color and complexion. Secondly from his person and the parts and members thereof. Now it remaineth in the third place to consider the description of him from the manner of his speech, verse 16. His mouth is as sweet things. And he is wholly delectable: this is my well-beloved, and this is my lover, O daughters of Jerusalem. His mouth she useth metonymically, for his speech and words which are sull of sweet, gracious and comfortable doctrine, replenished with heavenly pleasures, for to the saints of God which are seasoned with his spirit, the words and doctrine of Christ Jesus, are most sweet and delectable. David reporteth the law was more sweet unto his taste then honey and the honey comb. This effect of sweetness and pleasantness is ascribed unto the word. Therefore it is said of the preacher, Eccle. 12.10. That he sought to find out pleasant words and an upright writing, even the words of truth. For the wisdom and doctrine of Christ Jesus bringeth life & sweetness to the soul, so as the faithful feel a most blessed effect of the word of Christ, and his heavenly doctrine in their hearts, which forced Peter to answer to his master, asking of his disciples if they would start from him as the other which saw not the use of his doctrine, To whom shall we come but to thee? for thou hast the words of eternal life. This is that beloved Son of God the Father, whom he hath authorised and replenished with all heavenly wisdom, charging us that we should hear him. The like speech is of Solomon being a figure & tipe of Christ, y ^t his speech was gracious. as psa. 45.2. Thou art fairer then the sons of men, full of grace are thy lips because God hath blessed thee forever. In which the excellency of the Gospel whereof Christ was a Minister is noted, which is full of grace and sweetness, in so much that the Ministers thereof are said, 2. Cor. 5. 15, To be a sweet savor of Christ unto God in them that are saved, and in them which perish. For the gospel in the own nature always breatheth forth a comfortable savor of life, but because malice, rebellion and treason, lie hid in the hearts of men against it, therefore it is deadly to the wicked and unbelievers, thorough their own corruption. Wherefore there followeth in that 45. Psalm, after mention of the gracious wisdom of Christ, that he should be gyrded with a sword, and sufficiently armed against all his enemies and the contemners. So then, since most sweet pleasant and amiable speeches, proceed out of the mouth of Christ Jesus, let us willingly and cheerfully embrace and obey them, least we be compelled to use his sword against us, for a two edged sword cometh out of his mouth, most sharp and cutting, having two effects, either to defend, comfort and maintain the obedient, or else to confound overthrow and destroy the disobedient and unbelievers. The wise man saith. A man shall be sociate with good things by the fruit of his mouth, also the tongue of the wise men is health, yea the instruction of a wise or Godly man is as the well spring of life, to turn away from the snares of death, and the lyps of the wise preserve them. Many such commendations are of the spirit of a Godly speech proceeding from good men. Now if God hath sanctified his doctrine in the mouth of his servants to be healthful even to the soul, how sweet, comfortable, healthful and happy are the speeches of Christ Jesus? and how should we embrace and love the doctrine of the Gospel, which he hath by his own mouth in his own person begun to preach, and confirmeth the same unto us, by his ministers and faithful teachers. It standeth us in hand therefore to examine what sweetness we find in the word of Christ Jesus, and how our souls are taken up with the delight of it, so as we set our felicity in the word, that it be not wormwood unto us, as it is unto most men. In deed true it is, the wicked, reprobates, worldlings, ruffians, dispisers of the word preached, and such others, think the Gospel to be suger to them, imagining they have good taste of it. Oh say they, God is merciful, a sweet & figgy God, who forgiveth sins freely for Christ's sake, he saith, Come to me all you that labor, &c. & I will ease you, and Jesus Christ came into the world to save sinners, &c. These and such like sweet fragments, profane worldlings and others snatche to them selves, supposing and imagining that they have great sweetness by them, the adulterer, drunkard, belly god, and carnal man can say, Christ came to die for sinners and we hope to be saved by him, &c. But alas poor souls their sweetness shall be turned to wormwood, their pleasant taste into gal and bitterness. It is no sweet taste of Christ's doctrine, when we flatter our selves in sin and yet hope to escape vnpunnished because Christ is merciful. No, no, thou deceivest thyself, because thou delightest still in evil, which is bitter and bringeth damnable agues, thou lovest the speeches of mercy and remission of sins, but the judgments of god they are very unsavory, thou hast no taste nor use of them, to humble thyself before God and to fear him, forsaking thy sins. But all doctrine that maketh against thy sins and pleasures thou suspectest and art shy of as of poison. Now whosoever tasteth of true sweetness in the word, cannot but like of the judgments of God which is a part of his word, as well as of his mercies, to fear the one and love the other. For it is an essential properly in God to be a judge to consound the wicked, to correct & rebuke his saints, as well as to be merciful. Now to whō soever gods mercy seemeth sweet, & not his judgments because god is author of both, he is without all question void of true taste of God and his word. David prayed, O Lord teach me thy judgments. And surely this public out cry of men, whereby they sue all for the Gospel, the Gospel, give us the Gospel, preach not the law to us, it bewrayeth both a marvelous ignorance in men, as though the doctrine and ende of the law and Gospel were utter contraryes, and were not all one in effect though diversely revealed: therewithal it discovereth a privy evidence in the hearts of men against their own souls, that they never were truly humbled in the sight of them selves, neither tasted of Christ aright, how soever they wrangle and seek shyftes in their own imaginations. More then this, they vomit out afore they are aware, a heinous reproach against God, as though they would set the Lord to school and Catechize him a new. For though they seem to insult upon men, charging that they which preach the law and judgments are black preachers, and black Ravens come from hell, (as I am sory that such odious words can be witnessed to proceed from the mouths of such as challenge to them felues the title of learning, and reverence for their judgment) yet notwithstanding their blows and reproaches reach even to the Lord, insomuch as the Lord framing the hearts and mouths of his faithful teachers doth speak by them. I will not stand to prove the lawfulness, nay the necessity of the preaching of the law, when our times abound with sin, and wantonness is covered under the title of the Gospel, yea when the godly themselves greatly need to be humbled, for I suppose that any man of wisdom or mean understanding in the word (specially if he be truly humbled) would blush to gainesaye this thing. But let us know (my dear brethren) that the sweetenes of Christ's word, whether teaching repentance, and a new life, promising eternal life to the believers, or threatening the curse of God to the disobedient and unsanctified (is sweet and comfortable to all that are truly in love with Christ Jesus, and worketh in them a care to apply God's judgments to themselves) to humble their flesh by them, stirring thē selves up to reformation, forsaking sin, also it worketh in them a care to seal up the assurance of the Lord's mercy towards them, in that they feel the effect of the word converting their harts from sin, unto the living God, for the most part, men esteem of the mouth of Christ, as full of sharp, bitter and loath some things, because they contemn or neglect the preaching of y ^e gospel, thinking it a thing superfluous, so they commend not of the sweetness of his doctrine when in y ^e mean time the servants of God which with a careful conscience frequent sermons, & with a greedye desire hear the word, they gain so much good & receive such sweetness from the mouth of Christ Jesus (even the preachers which are his mouth) as they w ^t hopping hearts return to their wives, families or neighbors, so filled with y ^e pleasant things of his mouth y ^t they say. Oh what a sweet sermō have we heard today, oh how my heart is joyed in this heavenly and sweet tasting doctrine of Christ Jesus, thus they make report, as the Spouse doth here, what comfort they have by Christ that they may also affect others. For they that truly are in love with Christ Jesus, cannot but highly account of the words of his mouth. But the cause why the word is not savoring to so many men, is for that they delight in evil, wherebye men grow to so gross a contempt as they command in effect the prophets not to prophesy. But as the Lord replieth against the contemners. Mic. 2.7. Are not my words good to him that walketh uprightly? So then if all the doctrine of Christ (who is author as well of the law as of the Gospel) be not sweet and pleasant to us, it is because we make not conscience to walk uprightly before our God. For men will not come to the light because their works are evil.

But it will be objected of the contemners I love the word, the sweet things of Christ's doctrine are pleasant unto me. But the preachers they are very harshe and collericke, others are too too Melancholick, urging heaviness, mourning and solitariness, being too precise, they will abide no pastime, &c. tell us of pleasant things, of wine, &c. Surely I answer them as before, are not the Lord his words good to him that walketh uprightly? but you are risen up against the Lord, he that walketh in the spirit & would prophesy of new wine, he shall be a prophet for this people. Thus these men would separate y ^e word from y ^e ministry and preaching of it, or else would have the word limited by their own affections and liking, to serve their own turn and their filthy lusts. But we speak as we are taught of God, He that knoweth God heareth us, he that is not of God beareth us not. Also, he that despiseth the ministers of God, despiseth God that sent us, As for our partes we have the evidence of our own conscience, to stand for us that we seek to do nothing against the truth but with the truth, we have the Lord also to witness on the one side, yea our labors and the pour of our doctrine speak for us in the hearts of those that are converted, nay: even the conscience of the wicked themselves do afford us some evidence, insomuch as they tremble at the word, though they spurn against it being disobedient. So that we stand confidentlye persuaded in our selves through the Lord, y ^t our ministry is y ^e ministry of y ^e spirit of God, & y ^e sweet words of Christ Jesus: even then whē we do by thretning judgments seek to convert the wicked to repentance, as also to further and increase the same, already begun in y ^e godly, for we are a sweet savor of Christ unto God, in thē which are saved and in them that perish. So that they which will seem to count of the word in it self as they imagine, and yet contemn it and parbreake it up as a bitter or loathsome thing when it is preached, certainly they never tasted in truth of the word, but remain deadly diseased in their souls, of spiritual, Hellishe and damnable agues. Well: after this worthy description of her Lover, the Spouse vauntingly tryumpheth saying. He is wholly delectable, this is my beeloued, this is my love, O daughters of Jerusalem. This emphatical repetition, poyntinge him out so often, is forcible to move those whom she talked with, to the liking and allowing of her Lover. Thus she concludeth in one word that her love was wholye delectable, wanting nothing to comliness and perfection. For not being able by any figures, metaphors or similes to describe him fully, she in a word shutteth up all, that he is altogether amiable. When she calleth him her well-beloved, she noteth that as her Sutor bore good will to her, so she also held him as her dereling and best beloved, on whom only she could find in her heart to bestow her whole love, in calling him lover: Solomon noteth that Christ loved his Church and Spouse first, so as in loving of him, we shall love such a one as loved us first. In this conferrence of the Spouse with them of Jerusalem, Solomon would insinuate unto us, howe the Faythfull should often be talking of their love Christ Jesus, confessinge his Inestimable kindness towards them to allure others. It is one chief effect or token of a true calling, when a man sincerely delighteth in Wisdom to be talking of the word, to commend the Love of God in Christ, as David saith My mouth shall be always telling of the loving kindness of the Lord, and I will also tell of thy greatness. So also the Woman of Samaria, John. 4. After she was won by Christ's Sermon, contented not her self to be acquainted with Christ her self alone, but leaving her Water pot and other necessaryes, in all haste made report of the Messiah to her Neighboures to toule on them also. And certaynlye when a man is truly called, his desire is kindled to make others partakers of those joys of the word which himself doth feel. He is also grieved and sorrowful when he seeth it to be contemned of men. Especiallye such covet to acquaynte their Wife, Children, Seruauntes and Neyghboures, or those which have been partners with them in the days of their vanities, with that Heauenlye message of life. For we should be careful that whomsoever we have offended or hurt by our example afore, or they with whom we have had fellowship in evil, might by our means be brought to a taste of Christ, that we commending the grace of God in Christ to them, might by some means draw them (if it may be) from their vanities to Christ. Saying: Oh that you felt the good that I feel by the word, for where I loved sin before, now I hate that, and Christ Jesus is my love. Yea let everyone say to other, it pitieth my soul and I am covered with shame & blushing to think how I have before times lived in vanity, when I knew not Christ aright. But now Oh happy I, I see the love of Christ towards me in his word, and I cannot but love him again. Thus we should be reporting the good that we have by Christ, seek to make others partners with us. If it be a duty of one Christian to another, much more should ministers towle on their people, the husbands their wives, the parents their children, y ^e masters their servants, &c. Then who soever delight not to talk of God in his word, but rather envy the forwardness of others, it is a manifest taken that they belong not to Christ. What shall we say then of them which will not commend Christ to their people, nor draw them on, but rather discourage and pull back? how can they have any true love to Christ them selves, when they are afraid men should come too near him? Thus Solomon hath allegorically set before our eyes a description of Christ Jesus.

Since then we have presented before our eyes so honorable a state, so gracious a personage, so peereles a Prince, so worthy a Moschel, wise and rich in all precious jewels as Solomon, victorious as David, finally who is all in all, why should we not highly account of him, honorably entertain him, and with all submission subject our selves unto him as our only head and guid? who shineth in passing beauty, surpasseth in all victorious courage, in princely dignity, in perfect pureness, his habit is most seemly, his comely looks most gracious and amiable in the eyes of his saints, his face wholly glorious of perfect hue, sweet with heavenly perfumes, odoriferous with spiritual spice and ointment, his garments and attire most costly and orderly, man garments of unspotted righteousness, and most perfect holiness, whereby he justifieth and sanctifieth others. His breasts, loins & all his body void of all carnal affections, but replenished with heavenly and spiritual, he is garnished with hurtles innocence, w ^t inuinsible constancy, with enduring patience, with endless love, his mouth aboūdeath with all heavenly wisdom & doctrine full of all saving health. Finally there is nothing wanting unto Christ, but he is the glory of his father, the riches, the only joy and delight of his Father in whō he is well pleased, being therefore in favor with him we can want nothing. Who would not then be rainshed at y ^e offer of so gracious & worthy a peer, who would stay with lingering steps and heavy gange to fellow faintly but rather cheerfully so riche and friendly a lover? yea who is there, but would make all the speed may be, til he were with him in his dwelling place? But it is wounder to see how our nature bewitcheth us, and Satan casteth a myst before our eyes, that we cannot see these excellent things in christ Jesus, but count him a holy base personage & contemned, because he is so smally regarded of the world and seemeth at first blush deformed and despised of men. But oh how dear is he in the eyes of God? And to his saints he is most amiable, they cannot want him, neither will be from him though they beg with Christ for a time, and have not where on to rest their head, for they are sure to enjoy incomparable treasures in the end, in the mean while they behold them with the eyes of faith. But alas the miserable world they see no such thing. Let us therefore (my dear brethren) make use of this description which the Spouse hath made of Christ Jesus, that since we hear of him to be so famous, comely, perfect, innocent, holy, valiant, constant, loving, kind, yea wholly amiable: Also since we see that he aboundeth with all heavenly and eternal riches wherewith he is willing and able to pleasure all his lovers, let us with all joy and willingness embrace him, offering him self unto us in his word with all his riches: let us believe his word, obey it, joy in it, comforting our selves in the sweet things of his mouth. Let us yield to his suite, becoming commenders of his love towards us. Talking of his kindness, stirring up others to love him with us, that we may prosper together in all true and unfeigned love and obedience towards his majesty, which grace God grant us. Amen.

Now followeth the second question of the conference, verse 17. O thou fairest among women whither is thy well-beloved gone, whither is he turned a side, &c. After the spouse had so described the person of her love to the damosels and madens her companions, his complexion, members and speech, making report of him in such honorable manner in their conference about his person, at the hearsay of his beauty, virtues, excellent qualities, incomparable riches, her companions are taken with love towards him, so as they join with her in seeking her love, inquiring of the Church where her beloved is become, that they also may inioye the benefit of his love. And she (as a blab) discovereth the haunte of her lover, willingly consenting to admit their fellowship, nay seeking earnestly for it, that they may together embrace that heavenly and spiritual Sutor. (For as I said, it is the property of the Godly which have in truth tasted of the love of Christ to labor to draw on others, participating that sweet and rich benefit unto them). Finally the Spouse after the narration of the excellencye of her love, the more to allure others by her example, addeth an Epiphonema, or concluding sentence in the ende in her own person, assuring her self to be one with her love Christ in a moste holy communion, and that she is a feoffy with him in all his riches, affiauncing her self to him, being persuaded of his love, desiring his presence with her all her life, professing that whatsoever happen, come life or death, health or sickness, she is her beloueds to live and die. Yea whatsoever shall be said, or how so ever Satan and men should labor to inueagle her from his love, yet she will be constant and persevere in his love to the ende. Thus she whetteth and sharpeneth her faith by this means to rescue her self under the shadow of his wings, hoping for his continual residence with her, to feed among his lillyes and repast him self in the company of his Spouse and Church. O thou fairest among Women. This beauty is ascribed to the Spouse in respect of that beauty which she borroweth from Christ her husband, for she had before. Chapter. 1. confessed her blackness by reason of her sins and afflictions, but we that are most vgglesome to behold in our selves, are in Christ made moste comely. Whither is he gone that we may seek him with thee? So they inquire the place of his abode that they may seek him with her. These words include the fruit that came of the uttering and recovering of the Spouses zeal, and of that conference which she had with her companions, and this is interlaced in the questions, yet I note it a parte, for good considerations. That we may see the effect of the profession of the Church that others are drawn on by her. In which much comfortable doctrine for our instruction offereth itself. For we are taught that they which have profited in knowledge, and are acquainted in the Lord's misteryes, are called, sanctified, and have outgon their brethren in any graces, should become careful and diligent to help forward the novices and yonglinges in religion, drawing on those that are not yet come on. Furthermore they which are not forward, but ignorant or behind hand to others should cast off all pride and shame to prepare them selves to be holpen of their brethren. We find y ^t it was often̄ prophesied that in the kingdom of Christ, the Gentiles should spurr forward one another, provoking one another to seek the Lord, and become examples one to the other, joining together in a most holy unity to seek after God as in places which we have alleged afore. Isaiah. 2.2. Mic. 4.3. Also the prophet Zacharias mentioneth this thing in the eight chapiter of his prophesy, verse. 21. They that dwell in one City shall go to another and say, up let us go and pray before the lord and seek the Lord of hosts. I will go with you also. In which we see a lively Image of that practice which should be among Christians, to allure and entice one another, yea one neighbor to draw on another. For they also vow that they in their own persons will accompany them in seeking the Lord. Oh that this Christian fellowship and heavenly society of the saints of God, were more carefully practiced among men. But alas, such is the misery and contempt of our times, that he which laboreth to seek after God, in hearing his word, frequenting Sermons, resorting to the company of the Godly, persuading others also to seek God with them, such a man is counted (O intolerable contempt) even a monster among men, or as an owl in the day time among the birds. And as Isaiah saith, he that refrayneth from evil, maketh himself a pray. Oh say the scorning railers, now this holy man will go to heaven in a Hey barn, now these Puritans flock together, and I cannot tell what scornful reproaches they hurl out against those which would fain profit by hearing of the word. Yea I tremble to think upon their damnable speeches which they spewe out of their poisoned mouths, and the mischiefs which they conceive in their viperous hearts against the servants of God. Thus our times (ah alas) in steed of inquiring one of another & seeking after God together, do despise their brethrē, casting the Lord behind them. But let not us be dismayed at these reproaches & taunts of the wicked, so that we should cease to stir up all that we can to seek Christ Jesus with us. Let y ^e minister exhort, persuade & earnestly cal on his people to ioin in this Christian society. Let the husband say to his wife, children and servants, come I pray you wife, let us go to the sermon, childrē and servants hasten and make speed, that we may together seek after the Lord of hosts, & let every man ad this, I will go with you also. So one neighbor should say to another, I pray you neighbor let us go together to such a sermō or such a godly exercise, & I will go with you. So let us persuade, not only in word but in example also to do our selves that which we require of others. For many there are that can say to others go, which go not themselves. Some husband can be content his wife go or his child (of which there are but few) but he will not move him self, which is a lamentable and doleful estate: for though we should be willing that all men should go to God, hearing his word, using his Sacraments, praying unto him carefullye and continually, if we our selves ioin not with the Godly in these holy exercises, and in this holy Communion, unity and fellowship, what shall it boot us? What shall it pleasure a man to see his Wyfe go to Heaven, and himself go to hell, or what shall it benefit a Wyfe to see her Housbande careful to serve God and so go to life, but her self refusing the ordinarye means of Salvation to taste of eternal Death? For whosoever joineth not himself in Christian society with the church of God, cutteth of him self from God, and dismembreth him self from Christ Jesus. Neither can any man be of God which heareth not his word, yea and that by his servants and ministers. For he that is of God hearetth us (saith S. John, ) but he that is not of God heareth us not. Also no man can have fellowship or acquaintance with the father or the son, unless he abide in the word, for whosoever transgresseth and abideth not in the doctrine of Christ hath not God, &c. Alas (my dear brethren) let there not be found a froward heart in any of you, to be so proud or ashamed that you should be loath to be drawn forward of your brethren to seek after God in his word, where only he is truly to be found. Oh let us join hands and hearts together (good Christians) to seek our God whilste he may be found, let us say one to another, neighbor if you will go to any sermon or Godlye exercise, I will go with you and bear you company. I speak grossly unto you, (but for your good) and yet no otherwise then the spirit of God spake by Zacharye. Now as there are some that can be content, others go and themselves tarry at home, so there are of the other side some that can afford themselves leisure, and can beteem to be saved themselves, but are very Nigardes and churles toward their wife, children, servants or neighbors. Never caring to further them or to use means to draw them on, being untoward of them selves, which is a heinous injury against the Souls of those that belong to us, since we stand charged from the Lord upon the penalty of his high displeasure, and forfeiture of his favor, to teach our household, children and servants, acquainting them with the Lord's will, making them privy to his heavenly council enacted in the parliament house of the heavens, and proclaimed to men by the preaching of his word. Look I pray you upon such places, perusing them with reverence, as lay this charge upon us from the Lord to teach our household and children, yea even our children's children Deu. 4.9.10. Deu. 6.7. & 11.19. But our times think this a preciseness, or at least a duty that standeth at our own curtesy to do or not to do. As though God made Laws, or drew out statutes vnauthorized, and sent them down to men leaving them to their will & wisdom, to be interlined, altered or confirmed at their pleasure. No: we must not ad nor take from his word, upon pain of damnation and danger of all the curses that are written in God's book. Let us therefore in God's name (my brethren) be forward our selves, therewithal likewise careful over others A third sort of people there is, which neither themselves will inquire after Christ, & as much as lie in them do also willfully hinder others, with scorning, railing at them, end speaking, taunting, disouraging, dissuading, putting in y ^e heads of such as they dare bewray them selves t • , saying, what mean you to be thus zealous in Religion, and to be so precise? You see wise men, and they of countenance, and some grave Fathers like not of this way, you will be laughed at, if you gadde thus to sermons. And you shall be slouted behind your back, you will also indaunger yourself to trouble, and a thousand other such poisoned charms the subtle Adder setteth a work to discourage the saints of God, and to carry many souls unto Hell. Some will add this complaint, that many undo them selves with going to sermons, and poor men cannot live for them. Thus as Pharaoh they seek to set the poor so a work, as they might loiter in matters of salvation. Other some they ask what need these sermons on the working days, is not the sunday or Lord's day enough, and I cannot tell what. But thus they envy the work of God in saving men every way, Not knowing that we had need to be occupied in the word of God day and night. And some are loath that on the Sabbath day either, there should be continually Sermons &c. As the rulers, of the Synagogue 〈1 page duplicate〉 〈1 page duplicate〉 which checked the people for that they came to Christ to be healed on the Sabbath.

But a fourth sort of people, they go them selves to seek after God and to pray to him, enticing also others by their example, of the which sort there are very few. Yet certainly we ought to labor (as I said) that where we have before our calling, done hurt by our example in deed or word, to our Wife, children, servants or our companions, we should now redeem that occasion by a Godly sobernes and holiness of life. They also which have been partakers with us in corruption and sin, should by our means if it may be, even be made partakers with us of grace. For this is one thing which undoubtedly we do not for the most part make conscience of. He that hath been a companion with drunkards, or ruffians, swearers, or vain civil men before his calling, he should labor when him self is called, and seeth the damnable estate of such men, to make his companions privy to the damnable estate that they are in, and show them what happiness it is to leave those ways of vanity to fear God aright, and that if they were out of that hellish estate, and saw the mirye of it, they would not for a thousand worlds be in it again, how so ever it seemeth to the flesh pleasant for the time. Oh the Lord give us eyes to see this matter and hearts to practice it. But now let us see further what this gracious example of forwardness in religion worketh in the godly, even that they are made desirous to be coopartners with the church in the graces of Christ Jesus. Wherefore the maidens they seeing the Church so wonderfullye ravished with the love of Christ, would needs know where he was become, y ^t they may seek him with her. The like fruit altogether Zacharias. chapter 8. verse 23. noteth should break forth in the Church of the Gentiles, for saith he. Ten men of the nations should take hold of the skirt of him that is a Jew, and say, we will goo with you, for we have heard that God is with you. So then it is a special property incident to the children of God, to be humble, lowly and willing to learn of others, casting away pride, scornefulnes and shame: for many are too modest, or rather squaymishe in that point If this readiness should be in the Saints to catch one another, making offer of themselves to accompany the godly unto God, and all godly exercises: then what shall be said of those, which not only are not willing to join with the children of God, but even rushe upon them, thrusting them away from them, as most noisome & hurtful, pulling others back what they can? sure they bewray that as yet they have no fellowship in this holy and precious society with Christ Jesus.

Again, they which are forward and excel others in graces, must take heed that vayneglorie vndermind not their hearts, or that contempt and scornefulnesse do not set them afloate, to despise or neglect their brethren, or to condemn those that are not so far forward as themselves, but with all amiable modesty labor to encourage and draw them on. O that we could strive with a godly envy one to outgoe another in godliness, yet so that by our godly counsel and holy life we might be means to stir up others, procuring them to a holy emulation. It is reported in the fourth chapiter of John his Gospel, what good the report and example of the woman of Samaria did in that city where she dwelled, to allure many of that place to believe in Christ, which were after more confirmed in faith by Christ himself. So we should labor that not only they of our own household, parish or country, should be occasioned by us to seek after God, but it were to be wished that the state of the Church of our lande were such throughout, as that we being governed all according to godly Discipline, in moste happy and religious manner, the word of GOD having preeminence in all places, persons and causes, even other Nations: yea, the Jews them selves might be provoked to emulation by us. Saint Paul I remember in his epistle to the Romans the eleventh chapiter, verse 11. Speaketh that the Gentiles should draw on the Jews by emulation to follow the true God by their faith. I demand then (saith he) have the Jews stumbled that they should utterly fall? God forbid, but through their fall salvation cometh to the Gentiles to provoke the Jews to emulation, or to follow the Gentiles. For to this ende God adopteth the Gentiles into the place of the Jews, that they seeing the Gentiles joined unto God, perceiving also the fruit of their faith, they might be set on fire to be reconciled unto God again, repenting them of their falling from him, that so with the Gentiles they might again be flocked into the fellowship of y ^e church. And certainly we all incur a great and blameable fault, that we are no more touched with pity over the nation of the Jews, by whose fall we were lift up into the Church, whose diminishing is our riches, that we pity no more their estate and blindness, nor praying for their uprising, conversion and restoring, whose receiving again, what is it? but life to us from the dead? For I see not the contrary but that the Lord will yet bring back again some of the Jews to his truth, that they may be turned to their God, though the most of the nation perish in blindness. Let us then bestow upon them this courtesy, to pray for their conversion, and to live so in holiness and righteousness our selves, that the Jews and all other, may see that we fear and serve the true and living God. That so they may be moved by our means, to seek Christ Jesus with us, being parteners with us of that health, the foundation whereof sprong to us from the Jews. For the redeemer shall come unto Zion and to them that turn from iniquity in Jacob. We are therefore sore to be blamed, when we so scornfully reproach the Nation of the Jews, that when we would speak disdainefully of any man, we think we cannot speak more heinously, of him then to cal him a Jew, also any deceitful, false, spiteful, or unkind touche that is served us of any man, we say, he hath served me a Jewish trick, and such like railing speeches we throw out against that miserable dispersed nation, whom all the world have cause most to pity, and pray for their turning unto God. But this is a token of uncharitable, vnreligious and unchristian hearts. Let us therefore offer them this kindness, to wish well to them and all others, to labor to towle on others, as the Spouse doeth in this place, that they may with us go to seek the Lord of hosts, and our Savior Christ Jesus. Thus should we further one another to Christ, for we are exceeding negligent this way, to redeem our former times of vanity spente with our brethren. As for myself (miserable man that I am) unworthy to do any good in the Church of God, or to any of his Saints. Oh howe fain would I, that I were as ready and able to do as much good in furthering of Christ's Kingdom, as any of us have furthered the kingdom of Satan and sin before our calling. Oh that you all present had such taste with me of the excellencye of Christ Jesus, as you might all say with one voice I will go with you, and will seek Christ with you. Oh that my sins and yours would permit the Lord to bless my labors among you this day, as also at all times and in other places of his Church. As some souls might be gained to him by my poor mynisterye, that it may be the joy of my heart. Yea, would to God that many souls among you might be so affected unto Christ in truth, being turned from your own ways that ye might say, as David did to Abigail. Blessed be the Lord God of Israel who sent thee this day to meet us, blessed be this day. Blessed be this sermon or counsel, and blessed be thou, which haste kept me this day from such an evil, &c. and caused me to have a sight & disliking of my former life & such a taste of Christ Jesus, that I utterly abhor myself for my sins, heartily embracing Christ Jesus, vowing hereafter to endeavor to walk in all the ways of God. I speak grossly unto you brethren, and abase myself to move your affections to the love of God, for the love of Christ Jesus even constrayneth me there unto for your good. Let no man therefore abuse my homeliness of speech in this point, being to your edifying and gaining of glory unto God. But let us (I pray you beloved) consent together in one to seek after Christ with his Church til we have found him out, that we may safely assure our selves of his love to the ende as the Spouse doth afterward, which grace God for Jesus Christ his sake grant unto everyone of us Now followeth the answer to the second question of the maidens in this conference, verse 18. My beloved is gone down into his garden to the beds of spice, to feed in the gardens and to gather Lilies. Some make this verse the beginning of the sixth chapiter. But I read this and the verse following with the fifth chapiter. For that they have most proper relation to all the matter going afore in this 5. chapiter, and is alienate and utterly impertinent to the matter following in the sixth chapiter. Especially since it is a knitting up of all the matter of her complaints in her beginning and coming on, also a full conclusion of her love, a fit answer likewise to the second question, in the dialogue and conference had with her companions, and so a full conclusion of the whole. She signifieth to her companions that her love is descended into his garden and Church on earth, being conversant amongst men, in his own person sometime, also by his Ministers, by his word and Sacraments, finally by his spirit properly in his saints. For by these means Christ is said to be come down among his, and to be resident in his Church even to the ende of the world. (For Christ is not of y ^e number of y ^e non residentes ) but testifieth to his Church saying, Fear not, I am with you to the ends of the world. Solomon useth a figurative or metaphorical speech borrowed from the cituation of Jerusalem, that they went down hill, and descended to go to their out gardens, for Zion was a great hill whereon the Citye was built. In this answer also the church hath relation to her former suit made to Christ, chap. 4: ver. 16. that he would come to his garden and eat his pleasant fruit, also to the answer which was given her, that he had taken possession of his riches, and was come into his garden, so that as Christ is in heaven with all his riches, so is he also in his garden on earth solacing himself, and gathering daily fruit in his church, by his ministers whom he sendeth, that they may bring forth more fruit, for true it is, that albeit Christ hath all riches in him self, and needeth not any, yet doth he gather fruit in his church at the hands of his servants: In so much as they yield obedience unto him, and are in this respect called the first fruits of his creatures, because they are consecrate, sanctified and set apart from the world Satan and sin, to serve the Lord, and are called his Portion and inheritance in many places. But the fruit which they yield, is not their own proper or natural in them, but supernatural and from above, springing out of the fountayn of the Lord's good pleasure and will, is also framed, graffed, nouryshed and increased in them by his word preached. For all these things the cause efficiente, the instrumental means with the effect thereof, is pithily comprysed in few words by the Apostle James in the first Chapter of his Epistle at the 18. verse, where he saith, Of his own will begat he us, by the word of truth, that we should be as the first fruits of his creatures, Also the graces of God's spirit are called fruits. Gal. 5.22. The qualities likewise necessarily incident to repentance are called fruits. Mat. 3.8. Which metaphorical speeches, import y ^e God looketh to reap fruit at our hands in his church, that we may grow from faith to faith, from strength to strength from grace to grace, til we come to full ripeness in Christ Jesus, to be gathered into his barn of eternal felicity in his coming. These fruits that the Lord gathereth and reapeth at our hands are his own then, insomuch as he worketh them in his saints that he may receive his own with advantage, crowning his own works in us. It were expedient therefore that we labor to be fruitful in all heavenly knowledge and obedience, that Christ coming down to visit his Garden or church, (as it is set down in the sixth Chap. ver. 10. ) he find us not empty or fruitless, that he should have no pleasure in us, and so be forced to cast us up to the spoil. Sure it is (the more is the pity) the Lord should find but small fruit among us if he should survey our Church in this land. He hath lent us the name of his Church, and given us a lease of his garden 21. years, & hath added to that three years more from year to year, but alas we have been il tennants to the Lord, his church is little stored by us, his hedges & walls are as it were plucked down by many lying in decay. For where true discipline should build up the breaches of the Lord's fence, & should keep out the noisome beasts, the lion, y ^e wolf, the bear, the swine, dogs & such hurtful cattle and beasts, we (ah alas) have this gardē of the Lord hindered by such Lions, woolfs, privy scorpions, foxlike papists, swinish Athists, brutish belly gods, envious dogs, which all, with others would easily show their nature against the people of God if they had opportunity, and yet they are hatched (oh pitiful danger) and nou • ished even in the lap of the church. Thus many Cankers breed in the bowels of the church, heresies, fond opinions, familists, Brounists, and such other. Thus by such means (as lamentable it is to see) the graft of godliness and zeal is hindered. And through the neglect of officers & magistrates rather then laws, these beasts swarm in our Church. Also drunkards, swearers, whores, adulterers, proud pecockes, railers, contemners of God and his word, profanations of the Sabbath, and an innumerable kinds both of sinners and sins which ouergrow the church as a wilderness, which because magistrates do not labor to root out so carefully as they ought, the Lord doth strangely consume some sinners by the fire of his wrath frō heaven. Which all should be cut off by discipline or at least way be forced to some reformation. Can it be that the Lord will trust us any longer with a Lease of his garden? we abusing him in such manner, so as we grieve the Lord's soul with our unfaithfulness and cause his soul to hate us. Who bestoweth such cost on us & we prosper so little, as he can gather very few Lilies amongst us, he wanteth the fruit of our hearts and lips, as faith, love, fear, obedience, charity, thanksgiving, praise, invocation, hearing his word, professing his name, &c. But some perhaps will say, why it is in as good case as we found it, the same discipline, laws, and doctrine are still, which was in y ^e beginning of her majesties reign, so the Lord's garden and church is not impaired, and it shall be left in as good case as it was found, and better then heretofore. Sure the Lord doth not plāt a vineyard & let it out to stand or be kept always at a stay, but to be tilled and dressed, that it may grow and prosper to bring forth more fruit. For he requireth that men bestow their care, labor, wisdom and travail upon it, that he may have it more furnished and fenced. For he tataketh pain him self about his Church to that ende, that sin may be suppressed and Godliness advanced But the Lord make us truly thankful in Christ Jesus, for those beginninges and proceedings of his church which we have, y ^t he hath planted his word & true religion amongst us, countenancing the same his truth, with the authority and sword of our gracious Princesse Elizabeth, as also with many worthy learned, godly and noble Counselors, as also other learned Patrons of his Church, without whom we should find to our great misery and the spoil of religion, howe hardly the Lord's garden should be at all kept without them. But our sins, yea our contempt and neglect of the word of God and his glory, do hinder the Lord from blessing us with that increase which otherwise we might enjoy, yea our sins betray the state of our Church and lande, and deserve the loss of so Princely a Deborah, and other worthy personnages wherewith our Church is enriched, yea that the Lord should take away all the walls and defences of our church and land, & give us over to the spoil. Let us therefore if we bear any good will to our Church or Countrye, labor to purge our selves from all corruption and to repent us of our sins, that we may bring forth good fruits, such as the lord may have pleasure in, that he may have a delight to abide among us. For it is the sins of a land that causeth the Lord's wrath to smoke against the same, but our land I suppose have exceeded the old world, Sodom and Gomorrhah, Israel, Iehuda, and all lands in strange sins, so that if in comparison, Judah and the inhabitants thereof justified Sodom, for that their sins exceeded the sins of the Sodomites. Then we have justified all Nations in comparison of our sins, and therefore are in danger to all the fearful plagues that are mentioned in the book of God, unless we speedily therefore repent, I fear we shall taste of such judgments as that the stranger that shall come from a far land, shall say when they see the plagues of this land and the diseases thereof, wherewith the Lord shall smite it, (because it shall be fearfully destroyed except they repent) Oh wherefore hath the Lord done thus unto this lande, how fierce is this great wrath? And it shall be answered because they have forsaken the covenant of the Lord God of their Fathers, and have sinned against the Lord. Let us all then (my dear brethren) be humbled with Godly sorrow that may cause repentance unto salvation not to be repented of: Being offended with our selves that we have not sooner and more earnestly inquyred after Christ, praying the Lord to beautify his Garden and Church of this land, with such sweet flowers, as he may please him self in us, and we may grow and prosper in all fruits of the spirit. I cannot finish this chapiter today, because of time, and the matter of the conclusion though in few words, yet includeth very comfortable and heavenly matter, which cannot in a few words be uttered, I will therefore defer it til tomorrow, when by God's grace I shall finish the whole. Now the Lord our good God sanctify our hearts to conceive the excellencye and feel the sweetness of the words of the mouth of Christ Jesus, that we being our selves purged and sanctified by his word and truth, may carefully labor that others with us may truly be affected towards him, that we may join together in seeking of Christ, so as in the ende finding him in his word and Sacraments, and feeling of him by his spirit, our souls and bodies may become clean, and well tilled Gardens, beautified with all heavenly fruits of his spirit, as that Christ may have pleasure to walk in us, to dwell and make his abode in us unto the ende, and in the ende we also may be received with him into his heavenly Garden of eternal joy, to dwell, continue and abide with him, in the company of all the glorious Angels and fellowship of the heavenly saints, in the presence of God his Father, forever and ever. Amen.

The fifth Sermon or lecture.

YEsterday we heard (beloved) a part of the description of Christ, concerning his speech and sweet thing of his mouth, with the excellency of his doctrine: also the second question of the maidens concerning the place where he used with the answer, between which was interlined what fruit came by this conference, and how the Godly at Jerusalem were kyndled with love to Christ by the example of the Spouse, whereby she answereth to her companions making them privy to the place of his abode, showing how the church is his Garden, and that he delighteth to be conversant there, yea the soul of every faithful man is a Garden enclosed, where Christ looketh for fruit, and cometh down thither by his spirit, gathering the fruits of obedience, sanctimony, praise & thanks giving. Now we have the conclusion of the whole remaining to be spoken of, verse 19. I am my beloueds and my beloved is mine who feedeth among the Lilies. This is the third parte in general of the manner of the coming on of the spouse, or of her obeying of her calling, and admitting of the suit of her lover, (which I noted to be the second part of the chapiter). For after the suit of her husband whereof you have heard verse 1. and 2. & her manner of coming on in being encumbered with lets at the first, yet over striding them, and recovering her zeal breaking forth into a noble and famous description of her lover, whereby she affecteth her companions greatly towards him, now in a triumphing manner, encouraging others by her example, she concludeth with an Epiphonema, and finitiue sentence or determination, assuring her self to be one with her love, and maketh up the match in her heart with Christ Jesus, purposing to hold out in faithful love to the ende towards him. Perswading also her own heart of his faithful permanent and eternal love towards her. So that we will consider in this last clause and sentence as the upshot of the whole matter. First the holy society, communion, conjunction and unity that is between Christ and his Church, joined with an indissoluble bande and knot. Secondly the perseueraunce, also the constant, permanent and certain estate of the Godlye and elect, whereby they stand assured of the eternal love of Christ Jesus towards them, and of their own salvation in him. First therefore concerning the comfortable unity and conjunction of Christ with his Church. We see that it is described unto us by many similitudes in the scriptures, wherein most lively, effectually, and comfortably that holy, spiritual and sacred society whereby we are incorporate into Christ is discovered. As in the 15. Chapiter of the Evangelist Saint John: our savior Christ under the parable of a Vine and the branches, showeth the mutual love between him and his members, as also the sweet conjunction whereby they are necessarily joined together, that the life of the one standeth not without the life of the other, and the perfection of the one is not without the perfection of the other. For Christ hath inseparably joined all the faithful unto him self, so as without them he counteth him self as it were imperfect. Therefore Paul Ephes. 1.23. after he had magnified the grace of God toward the elect, and highly commended the excellency of Christ Jesus whom God had made the head of his Church, he concludeth that the Church as it is the body of Christ, so it is his fullness. As if he should say, in that God the Father hath ordained his Son to be the head of his Church, even as the head without the body, is not full but imperfect, and the body wanting any member is not in all parts complete, so without the number of his saints which should fulfil the mystical body of Christ, even Christ him self is after a sort imperfect. Not that he is so in him self, for he is in his own nature full infinite, and perfect admitting neither maius nor minus. But this is the riches of his grace that he • ath so united everyone of his saints and elect unto him, as he cannot want any one of them. The force of this speech is wonderful to him that hath the eyes of faith, and exceedingly comfortable to the troubled conscience, which hath once in truth tasted of the mercies and grace of God, in whom also the work of faith hath been truly begun, though it be sometime in a damp and as it were smothered up, yea it cannot but rauishe them to see that Christ cannot want nor cut of any member that he hath once begun to graft into himself. But as y ^e Vines and such like plants every branch thereof receiveth juice, moisture, life and nourishment from the stock and root, hath also a necessary community with the stock in all things, so as from the stock or root is conveyed life and nourishment to every branch: so every faithful person which is in Christ receive from him all necessary juice and supplement, to the nourishing and preserving of a spiritual life in them. Though sometime some of the branches hang the head, but yet they which are planted of the heavenly Father, shall never be cut off but shall have life eternal with Christ Jesus. This thing also is set forth unto us in the simile of a body even of the head and the members. Therefore (as I said) Christ is called the head of the Church, Ephes. 1.22. Col. 1.18. For there is a mutual analogy and proportion, betwetne the head and the members and Christ & his Church. Wherefore the whole Church considered in Christ and his members, is called not only a body but also it is called by the name of Christ. 1. Cor. 12.12. So as there is a necessary unity between Christ and his members, whereby they are made one, therefore followeth in the 13. verse. of that Chapter, that by one spirit we are all baptized into one body, whether Jews or Gentiles, bond or free. Wherein the holy and sweet Communion between Christ and his members is laid forth, so as verse. 27. he concludeth, now you are the body of Christ, & members for your part, noting that they alone without other churches, were not the body of Christ, but they with all other should be associate to the church in all times and places. Furthermore certain it is, that as the body cannot be absolutely perfect, if it want any, even the least member, so Christ counteth not himself perfect til he hath everyone of his menbers, namely the believers united unto him. And this body of Christ which is y ^e Church, receiveth life from him, yea every menber is nourished, kept & maintained by one & the same spirit, which being derided from Christ, spreadeth it self by equal measure according to the proportion of faith into every believer. So as the spirit of God is as it were the soul of the Church, whereby every member receiveth of the fullness of Christ, being quickened by him, & living by a common life with Christ, whereby they are assured that they are one with him, and have life in him. So as Paul. Gal. 2.20. testifieth that when he was in Christ, he lived not, but Christ lived in him. And albeit the members of Christ have not always a like feeling of life in them selves, but sometime they seem to be benumbed and a cold as it were, having no nimbleness or agilitye in them selves, yea as it were a sleep and void of feeling, so as they scantly can have comfort, that they are of the body of Christ, yet this hindereth not, but that they are joined still to their head, since it is as impossible that any member, that is truly grafted into Christ should perish, be cut or want life, as it is impossible that Christ him self should want life. I speak this in the respect of the free grace of God, communicating life unto us in Christ, also for the comfort of such poor souls, as being graffed into Christ by faith, having also felt of the power of his death and resurrection in truth, in that they are refourmed from their former ways and desire to please God in holiness, yet in the present feeling of their miseries and imperfections cannot have comfort, but lie as poor members wounded and panting for life for the time, when yet life is not utterly out of them. As for the bold and presumptuous sinner or libertine, as he never tasted of the life which is in Christ, by mortification and sanctification, so he hath no warrant yet that he is of Christ, and therefore I cannot assure any such of the certainty of that life. This unity and conjunction is also figured unto us in the simile of a building or house. For we are all lively stones of a spiritual building, couched and laid upon Christ Jesus the foundation and corner stone of the building. As 1. Pet. 2.4.5. So that as many stones couched and placed together in order do make one building, even so Christ and his members become one spiritual house. Also as as the bread and wine received into our bodies, become one with our nature and substance, so Christ and his members become one and are as it were incorporate together. They therefore which by faith receive Christ Jesus in the Sacraments, applying him with all his riches and mercies unto them selves, may conclude with the spouse, I am my beloueds and my beloved is mine, &c. But this spiritual society and conjunction is most lively naturally and comfortably portraitured out unto us, in the union and fellowship which is between man and wife, as the Apostle Paul doth worthily mention in the fifth chapiter of his Epistle to the Ephesians, verse 30. affirming that we are members of Christ's body of his flesh and of his bones. And what more nearer society of life is there then that which is between man and wife, who of two are made one flesh, have all things common, are a like intiteled to all commoidties and riches, the one hath a right unto the other, that they are sequestered from all other to have and retain a perfect and continual society in them selves? The societye of Parentes and children is great, of masters and servants as part of a household, the society also of brethren and kindred. But this exceedeth all other, yea it is preferred above all other Societyes, as moste comfortable, near, secrete and continual. But such is the infinite love of God towards us, y ^t he hath not only affianced us to his Son as friends and brethren, but even made us one with him and he with us. Oh Heavenly, holy, comfortable and moste sweet fellowship. No marvel then though the Spouse here so cheerefullye and confidentlye affirmeth that she is her beloueds, and her beloved is hers: wherein she doth not only joy that she is one with her beloved, but also aduoucheth her faith to him, warranting her self of all his rich, Heauenlye and incomparable dowrye. Thus all the believers should labor to assure them selves of this holy union and society with Christ, being persuaded that not only the heavenly Saints, or the excellent servants of God which exceed others in holiness, knowledge and godliness, or y ^e Apostles, Pastors, Preachers or such like are one in Christ, and so happy: but every faithful man and woman must be assured in some measure, by the spirit of adoption that they are one with him. For sometime Satan would vndermind the poor afflicted souls which are snarled in y ^e conscience of their own infirmities & corruptions, persuading them that though the Church be one in Christ, neither can be separate frō him also the prophets, apostles, godly learned men, or such in whom they see greater graces far way then in them selves, they easily grant such are happy & may be sure of salvation in Christ. But I miserable wretch y ^t I am (saith the poor afflicted conscience, humbled in y ^e sight & loathing of the corruptions & remnants of sin) I am not like to them: I cannot have that joy in Christ, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 and in his word which I see others have, neither can I profit in knowledge by the word, I cannot pray so zealously as others do, neither can I have that assurance of God's favor and of salvation which me thinks other seem to have, my sins are greater then theirs. Also I have such vile, damnable and hellishe thoughts come upon me sometime, as I think it is impossible the children of God should be troubled with, especially when I would ratherest prepare myself to hear the word reverently, or to pray faithfully. Therefore I cannot persuade myself that I am one with Christ and shall never be cut off from him. Many such like things I know arise in the hearts of the Godly sometime, and many such replies dispute in their thoughts and minds oftentimes, whereby Satan would fain make them weary of the means of their salvation, and because they cannot profit by them as they would, and when they would, therefore they suspect them selves, calling their own estate into question not having for the time any comfort, in this holy and comfortable society which is in Christ. Thus poor souls they many times are troubled with their own shadow, even then when they strive to come near to Christ, and are in deed nearest to him some time, when they think them selves furthest off. But such is the love of our God that he hideth it from us, that we may after be the surer of it. Howbeit certain it is (if I may speak from experience in myself and some others, whose state I have been privy unto) that many times such replies afore mentioned, namely that we are inferiors to other in knowledge, in zeal, in prayer, &c. whereby we faint and suspect our selves and such like motions as rise up in our selves, spring partly from a secret envy sometime in our nature which is not seen to our selves, partly of our incredulity and of other infirmities in us, as also partly of Satan's malice which would discourage the godly from using the means whereby we may go forward and persevere. But howsoever it be, these motions spring of our nature, the root whereof is incredulity and want of faith, yet so that such motions as hurtful as they are, yet are they not utterly void of faith. For a certain sound seed of faith remaineth in the saints of God, even in these tumults and uproars of of the mind, in so much as there remaineth a certain earnest lingering in their hearts towards Christ, coveting to be assured of the truth of God's promise in them selves, which concern everlasting life, yea and desiring to feel that comfort of his love which for the time they cannot feel. Which I dare warrant to that soul y ^t feeleth these in truth, that they are sure arguments, certain and infallible tokens, that he is one with Christ. For as that member which is a sleep, benoumed, bruised or hurt, do not cease to be a menber of the body, though it looseth some strength for the time, but is after recovered to strength and feeling again, so every hurt or wound which the saints of God have of their infirmities, is not by and by a cutting off from Christ. For this continual society or unity of Christ with his Church, is not for a time but forever, not only in y ^e whole Church, but also in every particular member thereof. Paul triumpheth in the person of the believers, that nothing could separate them from the love of God, which is in Jesus Christ our Lord. Though therefore many od thoughts or surmises may incumber us for a time, so long as we dislike them in our selves, stryuing against them, groaning for grace of God to suppress them: yet we may boldly say with the spouse, I am Christ's and Christ is mine, for so long as we hold him ours having a true, hearty and longing desire after him so long we are his. Of this unity cometh necessarily that certainty of perseueraunce and of salvation, which the Saints of God have in this life, which is the second thing that I noted unto you out of this conclusion of the Spouse. For look of what condition the root and stock is (concerning the unity and abiding) of the same condition and nature are the branches, but Christ the true root and Vine is eternal, therefore his Church or company of the believers which are the branches of that Vine, are eternal. The head is eternal, therefore the body and members are eternal. The foundation of that spiritual house never decayeth, therefore neither the building. The husband of the Church is everlasting and cannot perish, therefore the company of the believers which are his wife can never perish. For the reason of the consequence of these arguments, standeth in the nature of those qualities that are in God, and not in the nature of the things them selves. For as Christ cannot cease to be eternal no more then his father can, so the state of the godly cannot cease to be eternal, unless God and Christ should cease from their eternity. For whatsoever quality is resident in the nature of God, is always the same because the Godhead is not mutable nor contrary in it self, but always like it self. Wherefore unless God and Christ should cease to be them selves, the Church or believers which were elect before all time cannot cease to be eternal, in so much as the love wherewith he loveth his eternal and chāgeth not. For Io. 13.1. Those whom he loveth, to the ende he loveth them. So that the Godly which have once in truth tasted of the love of God, can no more perish then the love of God it self can perish, or his mercy come to an end. This causeth the spouse in the confidence of God's favor to assure her self that Christ is hers. Now as this is true in the whole Church that it is permanent and cannot perish but be saved. So is it true in every member, whereby they may be assured of salvation in them selves and of their perserance. How soever the Papists would hold souls in vnstablenes, in suspense and doubt of their salvation always. Certain it is, that in some measure, the children of God have assurance of their salvation in this life, though not at all times alike, nor all men alike assurance. That the Church or elect in general cannot but be saved, there is no man I suppose that doubteth. But if any doubt I will set down such proofs as come into my mind, wherein the perseverance of y ^e elect shall easily appear, but we must look into thē with y ^e eyes of faith, for y ^e eyes of reason are not able once to look up into these mysteries of faith. psa. 125.1.2. They that trust in the lord, are as mount Zion which standeth fast forever, & cannot be removed. Also psa. 89.30. God promiseth his mercies shall be eternal to David, after he addeth y ^t if his children sin. Then I will visit their transgressiō with the rod, & their iniquity with strokes. Yet my loving kindness will I never take from him nor falsify my truth. This being true in David, is also true in every believer. Esa. 43.4.7. he showeth that as God maketh a precious account of his people & love them, so they should be called by his name & intitled to his inheritance, & he could not neglect their saluatiō, but he must also neglect his own glory. Likewise in his 49. chap he inferreth y ^e church, complaining that the lord had forsaken thē: but the lord answereth, y ^t his love surpasseth y ^e dearest love of mothers towards their children, so as he cannot forget them, unless he forget himself. In so much as He hath graven them in the palm of his hands, and they are ever in his sight. The Lord Christ affirmeth. Math. 16.18. That as the church is founded in himself, So it should never perish, neither the gates of hell should prevail against it. The like certainty of the salvation of y ^e believers, our savior Christ avoucheth. John. 10. ver. 28.29. That they which are his sheep & obey the voice of his word, shall never perish but have everlasting life. Confirming his assertion by a reason drawn frō y ^e nature of God his father, y ^t it was as impossible for any which truly believed in christ Jesus & obeyed his voice to perish, as it was for God his father & him self to be overcome, which cā never be, therefore nether can y ^e believers be frustrate of life & salvation. For he reasoneth y ^t because his father & he is one, & his father was of all power absolute y ^t none cold ever master him or prevail against him, therefore none could ever master him or prevail against him, therefore none could prevail against Christ him self, being equal with his father in infinite power. Therefore also consequently none can prevail against the salvation of his elect, which are in Christ Jesus. So that God hath laid up the salvation of every believer in him self in the heavens, without the reach of Satan hell, the Pope and sin, so as we cannot be defeated of it. Yea none can deprive any of the Godly and faithful of their salvation, unless they first rob God of his infinite power, & set Christ a side from that glory wherewith his father hath glorified him. Yea shall I speak further? (But in reverence of God's free grace) the faithful thē selves cannot cut off them selves from their own salvation, nor forfait it, because it is not laid up in them selves but in God, in whose custody it is. True it is, we give God cause in our selves to frustrate all his graces towards us: But God will accomplish his work and finish it in his servants. Neither let any Libertine hereof conclude, that he will live he careth not how, because if I believe I am sure all my sins cannot loose my salvation, I answer: faith is never severed from obedience nor from a good conscience, and a pure heart which spring from faith which is careful to please God, so as such have no faith but an opinion of faith. Neuertheles I affirm it to be true, that the sins, infirmities and falls of the Saints of God cannot frustrate their salvation, because God looketh not on them but in Christ. Shall this therefore ad courage unto men to sin? God forbid: nay they which are truly humbled as they know, that God will not for their sins cast them away. So they dare not for their lives to sin upon hope, though they are many times foiled sore of their infirmities. So that although I herein minister comfort to the troubled soul, so I must say to those that presume upon these great and eternal riches of God's grace, making his mercies a bawde for their sins: certainly they are without all true love to God, and must not once look for any comfort, but be assured that as yet they are void of the benefit of salvation, and are in a damnable and Hellishe estate. For being without the Church, in that they show forth no fruits of obedience to the word, &c. they cannot look for salvation, since without the Church there is no salvation. Without Noah's Ark was no life. All perished in Jericho that were not in Rachabs house, so in the Church only is salvation, without, nothing but hell and damnation. Every man therefore must labor to be a member of the church of Christ, yielding obedience to the calling of God by the preaching of his word that they may be flocked into his fold and Church. For men must know that election must not be severed from an effectual calling which worketh in time in the true believers. It is a blessedness in deed that we are elected, but if our election be not ratified by the spirit of sanctification, and that we have not good evidence of it in our own conscience, what shall it boot us? Therefore the Psalm 65.4. After they of the Church had complained of their sins as lets to their Prayers before God, so as they began to suspect their own estate because of sin, they conclude to the comfort of their conscience, that their blessedness stood not in them selves, but in the election of God. Blessed is be whom thou choosest and causest to come unto thee. So as these two are joined together, namely election and calling, or vocation in the passive sense (that is) that God causeth his to come, for none come of them selves. Now therefore it is expedient that we make our election sure by good works. Yet must we not measure our election by our good works or the perfection of them. For we see when the servants of God survey their hearts to gather comfort by their calling, or by those graces which they have tasted off, to look on their faith, hope, obedience, love towards God or their neighbors, alas when they ouerlook all their best works that they can reckon up, yet they cannot have comfort in them, if they shall only stay in them: but they must from the effects of their calling (which if they be in truth are good evidences and arguments of comfort) look into this original of their happiness, Blessed is be whom thou choosest. &c. For this is the fountain of blessed es unto us. Then in the second place we may say, blessed is he whom God causeth to come to him, and he y ^e feareth God, loving and obeying his word carefully and unfeignedly, &c. Which all fruits of our calling are not causes of our happiness, but testimonies and warrantes through the earnest of the spirit that we are happy.

But it may seem somewhat nakedly affirmed of the Spouse without proof, when she professeth her self to be her beloueds and that her beloved is hers, when she addeth no reason of it. For albeit many grant that they which are truly in Christ, and in the favor of God they are happy, they cannot but do well and are of the sure ground. But here standeth the question and difficulty of the cause, howe every man may know that he hath part in that unity of Christ, and how a man may be sure of salvation in this life. To come to this point, we must first consider that that which is spoken in the scriptures concerning the salvation of the Church or elect in general, with the causes & effects thereof, is spoken also of every member of the Church, and is true in both. As for example, if it be true, that the Church or Elect were loved and elected of God before the beginninges of the Worlde, then this is true, every faithful believer was elected before all times. Agayne if the Church be called to the participation of the graces of God, then every faithful believer is. Also if the Church be holy, then everyone of the Church is also in time called to be holy. If the church be redeemed and the sins thereof pardoned, that it be sanctified, justified, saved and glorified in the ende, then every believer (which is of the church) is redeemed, his sins pardoned, is justified, sanctified in time, saved and glorified in the ende. If the Church or elect in general cannot perish, but is permanent, enduring and sure of salvation, then neither any one member of the church can perish nor be lost, but is permanent and sure of salvation. Now this we must consider when I speak of the assurance of the Children of God: I understand not such a certantye as is not mingled at all with any doubtfulness. For the best assured is not always alike persuaded of his salvation, neither have all men a like feeling of the comfort and assurance of eternal health. For sometime it is in the Ecclipse, and the comfort of God's favor, is intercepted from us by the clouds of our infirmities, so as the eyes of our faith are dazzled. But at sometimes at least, the Children of God have some good assurance of their salvation, though for the most part they seem to hang in a mammering. Also othersome have not so full a sight of it as others have. Partly because of many corruptions in their nature, which they labor not so earnestly to purge as they ought. Partly also because the proportion of faith or the knowledge of God is not a like in all, but some more some less. But we shall in vain speak of the assurance of the grace of perseueraunce or certainty of salvation, unless we look upon the head spring of God's mercies in Christ Jesus, with the eyes of faith and soberness: also unless we have the testimony and earnest penny of the spirit of God, whereby we are sealed against the day of redemption. For if any man have not the spirit of Christ, he is not his. Rom. 8, verse. 9. Of the other side, They that are led by the spirit they are the sons of God since God hath sent forth the spirit of his son into their hearts which crieth Abba Father. Which as Paul saith in the eight of y ^e Romans, beareth witness with our spirit that we are the children of God, if we be children then heirs also of God and annexed heirs with Christ. Hitherto agreeth that sentence of John in his first epistle chapter 4.13. Hereby we know that we dwell in God and God in us, in that he hath given us of his spirit. Yet it may be some man will reply how shall I know that I have the spirit of God and Christ? I answer that by the fruits of the spirit of sanctification, we may have good comfort and persuasion that we have the spirit of God. Paul in his Epistle to the Romans chap. 8. If Christ be in you the body is dead concerning sin, but the spirit is life for righteousness sake. If the spirit of him that raised up Jesus from the dead dwelleth in you, be that raised up Christ from the dead shall also quicken your mortal bodies, for his spirit that dwelle • h in you. Where the Apostle showeth that God's spirit worketh mortification in his saints, renewing them to a new life, purging daily the corruptions of sin and remnant of iniquity, which by degrees diminish in the saints. Whosoever therefore tasteth of true mortification and sanctification, hating sin in truth, laboring to reform the same, desiring to grow in holiness and a new life, applying his heart to be governed by the word in obedience, though he taste of the remnauntes of sin, which will never be fully purged in the saints, til they are restored fully in the appearing of Christ Jesus, in that person undoubtedly the spirit of God beginneth to have a work, and to incorporate that person into himself, that he may be one with Christ and may put on Christ. Many circumstances there are which time will not suffer me to note unto you concerning this matter. But sure it is that these are general and infallible notes which I have mentioned, whereby a man may be persuaded (these being in him in truth though imperfect) that he shall never fall utterly away, laboring to show forth the fruit of faith, hope, patience, obedience, love to the word, towards his brethren, a care to keep the word, being prepared or unfeignedly desiring to • e prepared to be parteners with the saints of God in affliction and in the confirmation of the Gospel, suffering with Christ that we may also be glorified with him, for these fruits caused Paul to affirm (as I noted before) that he was persuaded of the Phillipians, that God would perfect that good work that he had begun in them, even to the day of Jesus Christ. Now if this work of perseverance were our own, we might justly suspect that we could never be saved, or if God having begun in us, should after leave us to our selves to finish up our own salvation, then we might well doubt of life: But since God which is a perfect workman beginneth (who leaveth nothing that he taketh in hand unfinished) to work grace, faith, sanctification, obedience, love and mortification in us, (though they are not perfect and absolute in us) he cannot but finish his own work and perfect his saints. Hereof David boldly, confidently and comfortably, insulting upon, and triumphing against all troubles and afflictions. Psa. 138.8. concludeth with full assurance, That the Lord will perform his work towards him, Adding a reasō, because His mercies endured forever. And yet he ascribeth the work of perseverance unto God, ending w ^t this suite. O Lord forsake not the work of thy hands. Charging the Lord that he was his work, in that he had framed him a new by his spirit, therefore it could not stand with the Lord's mercy to cast him off. Oh valiant faith in the servant of God. Thus God ever perfiteth his work in any one that belong unto him, but the time of his working and the measure, he reserveth to him self to appoint at his pleasure. So that though we feel not his quickening grace when we desire it, (nay sometime it seemeth to be furthest off when we crave it and need it most) also though we have not that measure of his grace which we would have, yet let us not faint, but wait on the Lord with Patience and prayer, for certainelye except the Lord will deny him self (I speak with reverence of his glorious majesty) he cannot but give to him that hath, and he shall have abundantly, yet he cannot but make an ende in his servants when he hath once begun. Not that God is tied to us at our commandment. But ipsemet sibi est necessitas. He is a necessity to him self, for his mercies are eternal. But this I have sufficiently proved afore. Yet in a word note this, that God hath tied his power to his will and promise, that whatsoever he willeth and promiseth in his word he cannot choose but do it. Whatsoever he hath denied, that he doth not. In this sense God saith, That be can do nothing to Sodom before Lot was departed. But to return to the Spouse again, though she doth not fully in this speech set down the reasons that might persuade her of this certainty: yet if we consider all the former circumstances of her coming on or obeying of her calling, we shall find worthy fruits which she felt in her self and expressed, that might yield some argument of this certain persuasion. As this: her heart lying after Christ in the beginning of her calling, though many lets met with her, also the complaing of her untowardness which bewrayed a sight of her wants. Furthermore her trembling at his displeasure or fearing at his word being affectioned towards him. Finally her seeking and inquyring after him even when danger was, her zeal in following him, not only when others forsook her, but even when many sought to hinder and molest her. Thus recovering her zeal she procured others by conferring of the excellency of Christ, to be parteners with her in seeking after him. Which all were worthy fruits of faith, that might give her comfort to conclude that she was her welbeloueds. Thus every man must labor to come to some assurance of his future estate, that we may not live always to doubt, but that we may be ready to pass in peace at our latter day, having assurance that we shall die happily and well: yea, that we may have the eyes of faith to look into our salvation, so far as we may say with Simeon, Lord now lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation. Also that we may with Job, stand persuaded through saith that our redeemer liveth, and that we shall See God, not with other, but with these same eyes. In the mean time let us labor to glorify our God by our obedience, faith, love, and newness of life, that we may show how we are one with Christ by this that he may live in us and we may die so our selves: that so we may in this life be sure of salvation afterward. For what myserye is it to live, and in the ende not to be sure of salvation? To this purpose John in his first Epistle, chapiter 3. verse 2. showeth that the love of God is great in y ^t he hath admitted us to be his sons, after he addeth, That we are even now the sons of God, but it doth not appear what we shall be: that is, we see not now fully what glory the Lord hath laid up for us. But we are assured that we shall be like to the son of God. So then the faithful have their comfort and assurance in this life, of obtaining life after. Also Paul affirmeth unto Timothy, That he was sure from hence forth there was laid up for him the crown of righteousness, which the lord the righteous judge should give him at the last day. And because we should not make exception and say, yea Paul was a notable instrument of God, I easily believe he might be sure of life, but I am nothing to Paul, &c. therefore he addeth. That crown is not laid up only for me, but for all them also that love his coming or appearing. For sure it is, God hath committed us to the custody of him that will never see us perish, and he again moste carefully committeth us to his father. Ouerlooke I pray you, with all diligence that heavenly prayer of our Savior Jesus Christ in the 17. Chapiter of John, especially from the sixth verse, to the ende. Which is full of moste Heauenlye and wonderful comfort if the Lord give us eyes and hearts to see and understand it aright. Christ there noteth these qualities chiefly, in his saints. After the fountayn of their election discovered which issueth out of the free love of God, he saith of them that they keep his word. 2. They acknowledge all good things to come from God thorough Christ receiving them thankfully as from him, also they receive his words and are assured that he came from God. And because he was to leave his Disciples and to depart concerning his corporal presence, he therefore committeth them in this sort to his father saying. Verse 11. I am now no more in the world these are in the world and I come to thee. O holy father keep them in thy name, even them whom thou hast given me, that they may be one as we are. This unity he prayeth for in all that should after believe, that they may be one in God and Christ, as be and his Father was one. O wonderful care of so gracious a Patron. In these words Christ showeth that as the father and the some • are one, so as they cannot be severed, so also they which are in Christ, in whom these foresaid effects are to be found in truth in some measure, are one with God and Christ, so as nothing can devide nor separate them asūder. Which is a wonderful comfort to the Saints of God, that their happy life and eternal being, is necessarilye after a sort joined with the life and eternal being of God and Christ. He meaneth not that the saints are so one with God as he should be hominified with man, and man deified with God. For this foolish and doltishe blasphemy of the Family of love is so absurd, as it were a folly to spend any speech in the confutation thereof. But as the godly are in Christ and so sure of salvation, so they must not loiter in hope and neglect their calling, now because men are subject to this sliding, our Sauioure Christ in that 17. of John. ver. 15. prayeth that his father would keep them from evil, sanctifying them in his truth which is his word. For that is the ordinary means and instrument whereby God upholdeth his children, and we abide in him and he in us so long as we abide in his doctrine, which is easily seen in this, that Satan seeketh nothing more then to weaken our faith in the word, raising up so many opinions, sects and heresies: therefore this should stir us up to watchfulness.

Thus we see the Spouse might lawfully conclude of the certainty of her unity and perseverance with her husband. Yea all of us by her example should labor to have the like persuasion of our selves, affiancing our selves also unto Christ, praying for the fruits of the spirit of adoption in us, that we being careful to keep the word, to believe and receive it, that being assured that Christ was sent of God a savior unto us, may embrace him heartily with all his heavenly riches, stryuing to ouerstride all lets that might hinder us from coming to him, being zealous of his glory & truth, stirring up others by our example, professing his name boldly, exercising all godly exercises, hearing his word, praying oft & heartly unto him, joining in the company of the godly, being humbly thankful unto God for his great mercies in Christ: so as everyone of us may be bold in truth and feeling to say, I am Christ's, and Christ is mine. O let us endeavor our selves (my dear brethren) that we may have a lively taste & assurance, of this heavenly and spiritual communion, unity, conjunction society and fellowship with Christ Jesus, that we may stand persuaded of his eternal love towards us and of our own salvation in him. For alas it maketh me tremble to think what a miserable state y ^e doubtful unbelievers which labor not to have any assurance of life shall come unto. Who as they never were in Christ, nor tasted not in truth of the effects before mentioned, so shall they be without christ in eternal pain banished from the presence of God & of his glorious angels, without the favor of God & without life it self. But let not those be dismayed which doubting sometime yet in the midst of their doubt desire to be sure of God's favor, for the unbelieving doubters have no such desire in truth, resting upon the word, and waiting for further grace and assurance. I know our nature will never make an end of replying against the certainty of our salvation, because of the imperfections and infirmities of the Children of God being full of distrust many times. For when we consider our estate in our selves, howe we are short of all duties, unfit to serve our God in all true obedience, finding many treasons and rebellions in our selves, being ignorant in his truth, also when we profit not by the word, by prayer, neither prevail as we would against our imperfections, infirmities and corruptions: then we doubt of the Lord's love towards us, suspecting of his work in us, fearing least all our former profession be in vain, and can see nothing that should give us comfort of the favor of God towards us. Thus we suppose the love of God and his favor to be inconstant, measuring them by our infirm and weak faith, or by the scant measure of our obedience. But what should such a one doubt of the grace of God, who seeing his wants, loathing his sins, stryuing against them, loving the word unfeignedly, desiring to have a heart to pray without hypocrisy, laboring for a new life, being angry with him self for sin, and that he can no more profit by the word, in knowledge, true zeal, humility, love, patience, and desiring heartily that he may never start from the obedience of God and his word? Can it be that when the Lord loved us before we were, ye when we were his enemies, before our calling of his free mercy, that he will now loath us, leave and forsake us utterly when he hath begun his own work in us? Could he love us when we were in our sins without remorse of conscience: and can he now hate us when we endeavor to leave our sins and are vexed that we can no more grow in godliness and obedience? Could he love us when we were void of his grace, and unsanctified? and can he abhor us when he hath begun sanctification in us by his word and spirit? shall we measure the love of God by our infyrmities? or shall we think that his love lasteth no longer then we stand in full obedience? In deed we must continue grounded in the truth, and Paul after the mention of the constant estate of the faithful, prayeth still for the increase of grace, because we cannot be perfect in this earth. But God who beginneth and calleth us is faithful, which will also do it: yea, he is faithful which will stablishe us and keep us from evil.

Furthermore, what moved the Lord to begin any beginning of grace in us? did not his own free mercy and love? and the same cause also moveth the Lord to continue and hold out his mercies begun to his saints unto the ende. So Gen. 18. God reasoneth and taketh occasion from his own mercies to be still merciful unto Abraham.

So that God doth not measure his mercy by our faith or obedience, but by his own love and nature, that as his love is eternal, so his mercies have no ende. Oh d • uinity unspeakable, Oh infinite love, Oh gracious mercy, Oh the wonderful goodness, constancye, truth and faithfulness of so loving and kind a God, towards us poor, miserable, vile wretches and crauling Wormes. But as for the contemners of grace and they which hereupon shall presume of their good estate without good testimony of the Lord's work in them, not loving his word, not hearing nor obeying the same, nor being careful to mortify several sins in them, not caring but neglecting to refourme them selves and their families by the word, nor exercising Prayer a necessary fruit of faith, &c. Let such be assured that the Lord hath not begun his work in them yet, nor made them priuye to his eternal and free love: But they are void of the earnest penny of the spirit of God, and in danger to be damned from the presence of God. For he shall come in flaming fire, rendering vengeance to them that know not God, nor obey unto the Gospel of our Lord Jesus Christ, which shall be punished with everlasting perdition from the presence of the Lord, and the glory of his power. This might make the contemners and neglecters of the word to tremble if their hearts were not closed up to destruction. Therefore if we want the effects a fore say e, or have them but in a show or in hip •••• sie, let us fear: for the hypocrites may go very far, so as in outward apperaunce there appeareth no difference between them and the children of God. Let us then beware that our harts deceive us not. For hypocrites may confess their sins and that to the servants of God may also crave forgiveness, desiring the prayers of the Godly but more for the escaping of the punishment of sin, then the hatred of the sin itself as Pharaoh did, and Simon Magus. Hypocrites may seem to have a great taste and joy in the happy estate of the righteous, and a desire to have part of their felicity as Balaam, excelling in some gifts of knowledge, yea they are forced to bless and favor the righteous, but all this as men in a trance. They may repent after a sort with Ahab, who yet was sold to do wickedly, and as Judas who hung himself. For the repentance of hypocrites is not joined with a hatred of their sin, nor a desire of change and amendment, neither yet with the hope of God's favor, but either they are overcharged altogether with the horror of the punishment of sin, but not of the sin it self and so despair: or else they harden their hearts again in their sins, and so purpose not unfeigned amendment of life: therefore though they seem to rerepent often, yet are never the better. But the godly as they tremble & shook at y ^e horror of the punishment of sin, so they also hate sin it self, desiring and longing for a new change in them selves and a through amendment, panting, thirsting, breathing and unfeignedly longing to taste more and more of the favor of God. Furthermore hypocrites may strive for the defense of religion, infer scriptures for their purpose, may find fault with the ignorant and dumb ministry, may boast them selves to be of God as Abilah did. Yea they may be hot against papistry and idolatry, and yet faint from the true faith in God, and be hurtful and merciless towards the saints of God as As • the king was. Yea hypocrites may after a sort reverence the ministers of God, and do good things whilst the preachers are with them, furthering religion and countenancing after a sort good things for the time, as Joash did in the days of Jehoiada the priest. And as Herod in the days of John the Baptist. And yet in the ende turn again to idolatry and slay those that rebuke them, as Joash did. Hipocrites may assemble with the saints of God to holy exercises, and frequent the same as Ahithophel did with David. They may receive the word with joy and bring forth some kind of fruit for a season, they may refourme them selves in their outward manners and in their speeches. Finally hypocrites some of them may come to these pointes, to be lightened with knowledge, to taste of the heavenly gift to be partakers of the holy Ghost, (concerning the gifts thereof, though not of the spirit of sanctification in them selves) to taste of the good word of God for the time, and of the powers of the world to come. Thus far may hypocrites go, which yet because they are not refourmed unto the image of God, and taste not in truth of the spirit of regeneration, they are but as vanity and shall perish as the smoke. Those points I note to the end that the wicked hypocrites might not presume upon this doctrine of comfort, for the saints of God that truly begin to taste of regeneration, & that the godly also might be humbled to examine their hearts that they may be sure, that though the measure of grace in them be scant, yet that it be sound and in truth in them. I cannot stand to set down the Antithesies and oppositions of the qualities of the hypocrites and of the Godly, to show in particulars wherein these things differ, yet I know if time would serve it were profitable for the children of God. Neither can I stand to show of the other side how far the Godly may slyde and yet be recovered, and the difference of the falls of the hypocrites and of the righteous and believers. For true it is that the saints of God though they cannot utterly fall away from God or from grace (as we have already proved). Yet some of them sometimes fall very far, yea and that not only before their calling, but also after they have truly tasted of grace. If I should reckon up the fall of Noah after the flood, the fall of Lot, the fall of David, Solomon, Peter, which fell into gross sins after their calling: (For, as for the example of Paul, Magdalene, Matthew, Zacchaeus, who were notoryous sinners afore their calling, and were truly converted: these examples stand not so fitly to this point which I speak of, but the other sinning after their calling, for these after sins, be they that wound some of y ^e saints of God so deeply) if I say I should mention the example of them sinning after their calling, no man must be so bold to presume to extenuate their sins by them, or bolster their falls by their slydings (as the hypocrites do against whom the wrath of God shall smoke). But the children of God they may see somewhat hereby how far some of the Godly slide sometime and are recovered. But these sinned not upon presumptiō but of infirmity. So that the corruption of nature prevailing, God's spirit was buried as it were for the time. But if men by their slidinges are not warned to stand the surer after, having their hearts more kindled with the hatred of sin, and are not made more watchful over their infirmities praying more against them, purposing against them, fasting and mourning for them, so as they gather the more strength thereby to withstand the stronglier after, then let them beware least their estate indeed be most dangerous and miserable, but thus much in a word of this thing for I mention these circumstances, because of the certainty which the saints of God have in this life, that none might deceive them selves under a color of hope, unless they feel the true work of sanctification in them, though but begun & not yet perfected which cannot be til the coming of Jesus Christ. Let us all therefore labor (my deer brethren) to increase in all true holiness & sanctimony after the revealed will of God, that we may resemble the Image of our heavenly father prsented unto us in a manifest pattern, even in Christ. That by the word we may grow to more perfection daily, praying for the graces of God's spirit to be increased in us, that ouerstriding all lets and incumbrances which might fetter or insnarle us, tasting of all former vanities, filthy lusts, the love of this world self love, pride, vainglory, hypocrisy, fear of dangers, not having our eyes fixed on the hate of the world, to be so tied to our own credit, estimation, commodities, profits or eaze, as we should fear any hatred of the wicked scornfulness and reproaches of the ungodly, or be loath to undergo any shame for the supporting of God's glory, that all these being set apart of us, we may cheerfully with the spouse, even when others set against us and forsake us, press forth to the discovering of our zeal, serving God in shame and honor, in good report and ill report, in peace and trouble, yea in life and in death, always preferring the Lord's cause and his glory, which should be more precious in our eyes then a thousand worlds or our own life itself: yea let us labor to draw on others to follow Christ with us, that y ^e Lord may ceaze upon our hearts taking them up into his service. That so we glorifying God in our calling both general and particular, furthering others also we may joyfully behold the fruits of our obedience and profession, that we may with the spouse conclude affirmatively, confidently and boldly in full assurance by the testimony of Gos spirit, that we are Christ's and Christ is ours affiancing our selves unto him, so that nothing may separate us from the love of God which is in Jesus Christ our Lord, but that we shall take possession with him of his glory in the heavens, which grace God grant to everyone of us and to all his people, for Jesus Christ his sake. To whom with the father and the holy ghost, be all glory honor, praise and dominion, forever and ever, Amen.