because a man is as hardly to be stirred and pulled out of sinne as a man in a dead sleepe to bee awaked and to leape out of his bed As the Serpents sting darted into a mans legge doeth by litle and litle drawe the bodie to sleepe and that vnto the death the venome thereby the sooner exhaust of the heart so the Serpent and Dragon of Hell hauing pearced a man with his venemous dartes of Covetousnes Idolatrie Theft Adulterie Murther Drunkennes Lying Pride c. Hee couets onely that man would be tickled with the delight thereof and so sleepe by continuance in such sin because he knoweth the reward thereof will bee death Adam and Heuah the corrupâ— Roote from whence wee as corrupâ— branches do spring they having sucâ—ked vp the poyson of sinne loe they seeke starting holes Genes 3. among the bushes they goe so farre from desirinâ— to be awaken out of sinne as they fliâ— from the voice of God because theâ— would not bee questioned about theiâ— sinne but as Christ heere visiteth thâ— sinfull soule in the time of her sleepe so IEHOVAH there calleth out ouâ— Fore-parents examines them corrects them by whipping them out oâ— Eden Awake therfore you sonnes anâ— daughters of Adam that haue sucked vp the poyson of Murder Pride Adulterie covet to sleep therin accompâ— it a soveraigne mercie of God that hâ— calls vpon ye and vouchsafeth to visit yee Cain so slept in his murder as God Genes 4. marked him for a Reprobate Esau so slept in his belly hunting and neglect of holy things as God would not giue him to find Heb. 12.27 any place to repentance The Prophet Balaam slept so in Purse-prophecie as God therefore not only gaue him to Nom. 31.8 be slaine togither with the wicked 2. Pet. 2.15 but also to bee canonized for the leader of false Prophets and as the giver of ill example to all pievish Prophets in these last daies Iesabell so slept in 2. King 9.30 c. painting her face curious tyring her heade and other sorceries as God in just judgment gaue her to breake her necke and her painted curious flesh to become dogs meat Awake thou therefore that sleepest stand vp from the dead Christ wlll giue thee light Do nowe at last with this sinfull soul confesse thy sinne to God forsake it so shalt thou find mercie Dauid having about one year slept in his sinne was by the Prophet Nathan awaked who awaketh and crieth Psal 51. Haue mercie vpon me oh God wash me purge me create in me a newe heart c. vpon which humble and vnfained Confession and Petition he received this word from God * The Lord hath puâ— away thy sinne thou shalt not dye Thaâ— thou maist therefore obtaine merciâ— with David sleepe not in Pride vncleannesse Blood-thirstines prophannesse but awake and walke more warilie redeeming the time lost else feare leâ— the Lord swear in his wrath that thoâ— shalt never enter into his rest To daâ— therefore harden not thine heart bâ— arise out of thy Sin thou hast slept iâ— But mine heart awaked The hearâ— which is the seate of that facultie â— the soule called the Will vnder thâ— which is contained every Affection â— here put for the whole soul consistinâ— of the faculty of the Mind seated espâ—ciallie in the head vnder the which contained the interiour senses as alâ— of the Will especially occupied aboâ— the heart in his several affections Bâ—cause the Affections are seated in thâ— heart therefore wee say vve loue aâ— hate with our heart and though the iâ—teriour senses as Vnderstanding Coâ—ceipt c. be seated in the heade and therefore we say He hath a head able to comprehend knowledge to conceiue remeÌ„ber c. yet sometimes it is saide hee hath an vnderstanding heart but this improperlie Nowe that she saith But mine heart awaked it is as though hee should say Howsoeuer my flesh slugged and slept yet mine inward man or spirite vvas then not so sleepy and vntovvarde Here wee are to obserue her vpright â—udgment who condemneth the flesh because it slept but justifieth the spirit because it was waking A lesson which we are to learne namly to condemne what in vs is condemnable as also to â—ustifie what in vs is justifiable IOB had learned this lesson who when he was to set his worke before God his pearcing sight hee saith Iob. 9.30.31 If I wash my selfe with snowe water and purge mine handes most cleane yet shalt thou God plunge me in the pit and mine owne cloathes shall make me filthie But when he was to anâ—wer his kins-men charging him with hypocrisie he saith Iob. 26.5.6 God forbid that I should iustifie you I vvill not take mine innocencie from my selfe vntill death I vvill keep my righteousnes and vvill noâ— forsake it As IOB keepeth this equitie towards God and man so in this place the poore soule keepeth an equall ballance betwixt her Flesh and Spirit thâ— flesh a sleepe the spirite awake For â— man to say I hope I am as good a christian as any of them all and then to bâ— a sleep in Adulterie Pride Envie Murder c. Is to beare false witnes againsâ— Christs mysticall bodie which consisteth not of rotten vnfruitfull twiggs for such are Iohn 15.2.6 cutte off from the Vinâ— Christ neither shall such sleepie Matth. 25 10. foolish Virgins enter into the kingdome for the gate shall bee shut And for man in whome God hath wroughtâ— care of holinesse a loue of trueth foâ— such a one simplie to say There is nâ— one good thing in mee is to beare falsâ— witnes against the grace of God anâ— the worke of his spirit As the forme is common to the proude wicked so this is a spice of hypocrisie that would humble it self to the harming of Gods spirit or else a fruite of desperation to the daunting of Faith That her heart was waking what time Christ was calling her flesh from sleeping in securities bed wee are to obserue that there was in her a candle light by the glimpse whereof she in her conscience knewe it to be Christ or an heavenly power contrary vnto her vnregenerate body and soule that knocked althogh she had not willingnes yet to arise out of sinne A candle every man woman bringeth in their hand with them into the world that is Light of nature commonly called Conscience which is not so blind but it oft chargeth the heart of the Barbarian with some sinne as also looking vpon the Psal 19.1 Rom. 1.20 Heauens Firmament and other visible creatures they by that litle light are ledde to the acknowledgment of a God Lord that ought to be obeyed This light and knowledge is sufficienâ— to leaue a man inexcusable to judgement but vnable it is to lead a man to salvation And therefore Dauid saith Psal 19.7 The Lawe of God is a perfecâ— teacher as though hee would say the former teacheth
well wakened a sigâ— of a new mind a signe of new feeteâ— signe of a new soule a signe of a neâ— body in-somuch as it might be truâ— saide of her 2. Cur. 5.17 Behold all things ar becâ—â— newe She setting forward to find comfortâ— loe she falleth into the handes of thâ— streetes watch Here was a newe dâ— comfort She was smitten of the streeâ— watch another discomforte She was â—ounded of the streets-watch anoâ—her discomforte What a finding of â—omfort was here one hart-breake in â—he neck of another one sea-billowe â—eating vpon another not vnlike to â— Iobs Iob. 1. case who after the first smarte â—hewes had a second after the second â— third after the third a fourth tale is â—old more sowre then all the former The Lord set Iob as a Butte to shoote â—at and is not this poore sinner here â—bet on like a smithes Anvell doth not blowe sounde vpon blowe one stroke fall on the neck of another This is the Lords salue for deferrers of Repentance a plaister of Galbanum and calx viua or vnquencht lime must corrode the botch that will not be sesonably ripned if the feete haue bin to tender to treade the way to the Temples doore at the nerest they must be whipped in and out so brought vnto the Lord though by the furdest way about The flesh that for dayntenes may not now arise till the Sons heate haue taken â—way the mornings cold must if Goâ— loue it so much be accomodated 〈◊〉 al wethers al fare al kinde of clothing As persons must not thinke to sleep to heauen so neither to finde aye tâ— welbeloued at the threshold much leâ— at the elbowe To these that haue daâ— lyed with repentance shall a placard of sins-remission bee hardly if at alâ— purchased The ciuill officers smite her why they wound her why because she ceâ—sed to be that shee had bene and noâ— wold be trudging from their city Shâ— might haue slept to the Deuell if shâ— would they woulde neuer haue saide Black was her ey But now arising seeking after Iesus his liuelie voyce theâ— beate her and fowly entreat her It semed strange vnto them that she wolâ— not run with them in the same excesse of ryot They muse much that she wiâ— be more precise then all the citie besides That now she wil begin to stanâ— vpon points to call her auncestors â—eligion into question What was she not borne in the Reu. 17.18 great city of the nations or in the sub-vrbs of the Metrapolitan was she wiser then the whole world that had dronk of the Rose-coâ—orued Queenes cup had she borne in her forehead so long the beasts mark and would she now scratch it out and take vpon her a new mark How wold she Reu. 13.17 buy or sell in the world if she cold not content her selfe with her former Constitution Had not her father mother grandfather dyed in that city and had they not sealed the citties lawes with their blood wold she not be cooled a while in prison for taking of her firie edge would she not bee smitten till she left of her new fangle-way and would she not bee rather wounded to death then by her leaping out of their sheepfolde others should be enticed to skip after Be sure the magistrates had the cities lawe on their side and they wanted not sufficient reason for doing all they did Be sure they woâ— bid her mend herselfe where she coâ— no doubt they would giue her leâ— to try her cause in their cities Coâ— Alas poore soule thus she fell â—mongst wolues then where was hâ— righte If she appeale she hath to aâ—peale there but to the Court of Lioâ— where Pilate is president and a coâ—pany she Beares the grand-jurie Hâ— Beloued was there smitten before hâ— and is it possible for her there to scâ—scot-free Her Beloued was there croâ—ned with thorn thinks she not to crowned with brambles Poore souâ— before her estate was lamentable bâ— now more worthie to be deeplie dâ—plored No remedy now but do as hâ— head did there before her namely â—turne no answer to the deafe Addeâ— but patiently vndergo their reproâ—ful dealing She that before comiseâ—ted not the body of her welbelouâ— standing in the nights weather shâ— must now bee whipped a while in tâ— body that so she may the better know what it was for her Beloued to suffer He suffered in the soule so doth she he suffered in his flesh so doth she thus is she conforming her selfe to her Beloued in spirit flesh Christ Heb. 2.10 our Prince vvas consecrated by afflictions and will we be made holy without them We would come a nerer and softer way to heauen then he did but foft fyre maks sweet malt no hast but good Though there be varietie of sleeping wayes to hell there is but one waking way to heauen A waking way ey a way that will keepe a person waking and sober that walkes in it A narrow way an ascending way a rough vnbeaten way for few finde it fewe hauing found it do keepe it to the vp-shot If there were no other hinderance but worldly rulers in the wais entrance to keep a people backe with push or pyke assuredly they were sufficient to keepe one wakinge But was here an ende of her miserie No. When the Ciuill rulers haâ— apprehended her smitten her wouâ—ded her whâ—t then Some body mâ— needes salue their mischeife don Hâ— case was a Case of conscience how thâ— might the ciuil rulers do that they hâ— don by lawe Tut that they had donâ— they woulde stande to it before tâ— judiciall bench That they had donâ— her was because they found her roâ—guing from lawful home because thâ— found her discontented with the pâ—â—sent state and therfore by consequeâ— a rebell and vnderminer of the Citiâ— weale as for her Case of conscience thâ— refer that to the watchmen of the waâ— these that were more highlie seeneâ— spirituall things for as for themseluâ— they were but Lay men The pooâ— soule thus handled and spitefullie oâ— treated by the street-watch dowâ— coms the wal-watch to see what stâ— in the streets Downe coms Lord Mâ—lefacious I should say Bonifacius Loâ— Im-pius I should say Pius Lord â—pus Lord Vorax Lord Focus Lord Furcae euen all Bishop Boners brethren Holding vp their traines com all the Perjured Parsons after them com the half sterued Vicars and behinde them with bag and baggage come trailing on the Cur-rats and lack-learning syr-Nick and sir Tom these com not with out their Commissione sealed long since by Siluestr Magus They hale her before the pontificall seate ad appositum she must stand forth and answer to her Ordinaries interrogatories Poore soule how was she hemmed in with trobles before the temporality now the spirituality must course her What doe they They pull away her vaile her foreheads shadowe the couering of a shamfaste browe Thamar hauing some shame in her face and therefore not
nor famine hath yâ—â— done good vpon vs a fearefull signâ— that the Basilik hath stoong vnto detâ— and mens hearts brawned with the fâ—â— of sin and made insensible and therâ—fore either incurable or not to be câ—red but by extreame rigour To daâ— therefore heare his voice lest to morrowe Christ depart Yet hee knocks â—ot only vpon the doore of thy heart â—ut also putteth his finger in at the Hole of the doore that is hee toucheth â—hy conscience or that light of nature â—hat every man brings into the world â—or making him inexcusable which is â—s an Hole prepared for Light as also â—or his Finger that should open the Doore While the Prophet toucheth â—hy conscience and the supernaturall Light is offered to the Hole of thine heart for enlightening the In-bred acâ—using light thou art in the way to Salâ—ation but if the saving Finger of God â—e once taken away from thy doore Oh plague of all plagues howe great shall be thy darknes A man comming forth of the Sunne into his Chamber is blinder than when he went out and thou after Christ shall cease shining vnto thee by his owne Prophets and so art left vnto the closet of thine own heart shalt be more blind and stuped than before the finger of God was vpon thee If the finger of God castâ— out thy devill of pride murder thâ— adulterie prophanenes assuredly taking away of that finger shall be hardning of thine hart and very haâ—ly after that will the keepers of 〈◊〉 house be dispossessed and that whâ— worse is ten to one whether eveâ— gaine the holy hand of God snal coâ— vpon thee for hauing before giuâ— the good spirit the repulse howe caâ— thou exspect his presence at anothâ— season This sleepie soule having sent hâ— beloued away with a sleeueles answâ— what ensueth he departeth He beiâ— departed what followeth I arose saiâ— she to open to my Welbeloued A triâ— time Shee ariseth to cope when tâ— Merchant is gone A right discriptioâ— of our crooked waies Christ cryetâ— Rev. 3.18 Buy on me Gold vvhite Rayment aâ— eye salue when he is gone then wee â— rise the qualitie of one that is rathâ— minded to play Bank rupt than for â— maintaine credit in the Lord his comâ—on-wealth and Citie of the Saints While the Phisition offereth his help â—ee repute him vile but when hee is â—one then we are redy to cal for him Well better at last than never Better â—is for Dauid after 12. moneths to aâ—se out of his sinne than to die and â—t therein better for Paul at last to reach IESVS than with Herod ever â—o persecute him in his members betâ—er for Zacheus once to make restitutiâ—n of pelfe falselie purchased than to â—e in the Devils debt and better for â—ee whatsoever thou art now to shake â—ff thy sin by vnfeigned arising thereâ—ut than with the reprobate to perâ—st in thy wickednes and so sodainly â—e togither with thy sinne swallowed â—p into the Hell of Hells Many and â—hese be hypocrites tell vs that they â—re risen from their sinne but howsoever their bodies be arisen to our judgment yet their heart and that God â—eeth is still vpon their halfe-pennie and of the aboundance of their vnhâ—ly heart their lips if we mark well â— oftentimes run over Pro. 28.13 Hee that coâ—fesseth and forsaketh sinne shall finâ— mercie Content not thy selfe with aâ— knowledging thy open-seene or tâ— known sinne to man offended theâ— by nor yet content thy selfe with coâ—fessing thy secret vnknowne sinnew to God to whome thy sinne is oneâ— knowne except herewithall thou foâ—sake the same If thou arisest in thy oâ—â—ward man to the satisfying of man dâ— likewise arise in the inward man evâ— with thy whole soule and strength fâ— the pleasing of God who is the Prov. 16.2 Poâ—derer of the Spirits This Rising from fâ— and errour is tearmed the First Resâ—rection or Rising Revel 20.5.6 Bleâ—sed and holy is he that hath place iâ— this first Resurrection or true Repeâ—tance heere made for on such the sâ—cond death awarded vnto the body 〈◊〉 soule in that great day of Doome obtaâ—neth no power That this Arising of hers was not hypocriticall and onely in shewe to man she in these wordes explaineth Mine heart being affectioned towardes him I Arose Howe came shee by this heartie affection it followeth Mine hands did drop down Myrrhe and my fingers liquid Myrrhe vpon the handles of the Bar. That the Cause is heere placed after the Effect is a thing common in all speach humaine and divine As for the liquid or thin Myrrhe it is here set downe as the cause of the Door-barres giving place Opening And indeed except after Christ by his Ministerie hath called vpon vs hee doeth therewithall inject and cast in by that hole and light of nature tearmed Conscience except I say he thereby convay in the Pure oyle of his Grace the doore of our harde heart will never open Though light flash in vpon our soule to the enlightening of the Minde yet without the oyle of Sanctification bee powred vpon our Hart the seat of the Will and Affections all light and knoâ—ledge will do no good What helpâ— the Naturall vvill vnto this Resurreâ—on as much as a streame running to the North helpeth the Bote to fâ— into the South VVhen the streamâ— turned backwarde by Art then stream is serviceable not before eâ— so our naturall Will free ynough run from the warme Sunne into chill North being once by God Grace converted and therefore Repâ—â—tance is called Conversion then not fore it becomes serviceable in work of this first Resurrection Iam. 1.18 God his owne Will saith Iames begetâ— by the word of truth As the worâ— God is the instrumental cause of Câ—version Regeneration so the free-wiâ— God tyed to nothing in man is effectuall moving cause thereto The Luke 10.30 c. passenger in the parable â—ing downe from Ierusalem to Ieriâ—â— wounded and left halfe dead as hâ— brought in onely to stop the mouth a proude Scribe who bragged of his â—ntegritie towards God his Neighâ—our as may appeare by our Saviour â—is exhortation verse 37. compared with the 29. aforegoing so Free will men who make that Passenger to be â—dam left but halfe dead in his will â—nd therefore even in nature to haue â—re-will to good must remember that God said Gen. 2.17 In the day thou eatest of the â—orbidden fruit thou shalt die the death meaning an whole not an half death As also that Adam himselfe acknowâ—edgeth that Gen. 3.10 He vvas naked not half â—aked togither with Pauls calling the Ephesians to remember how their Reâ—urrection was from Eph. 2.1.5 Sinnes and tresâ—asses wherein before they lay Dead â—ot halfe deade so Fre-wil men I say must learne that doctrine must expound parables not parables doctrin And therfore if by the passenger they wil vnderstand Adam let them by that Halfe-Death vnderstande that which â—he Scriptures deny not namely to be the
THE SINNERS Sleepe VVHEREIN CHRIST WILling her to arise receiueth but an vntoward answer By HENOCH CLAPHAM EDINBVRGH PRINTED BY RObert Walde-graue Printer to the Kings Majestie An. 1596. Cum Priuilegio Regio TO THE TVVO VERTVOVS GENTLE-WEOMEN THE RIGHT WORshipfull M. RICHARD and THOMAS OGLE their Wiues HENOCH CLAPHAM wisheth all good things in Christ Iesus SEnding Right Worshipful some tokens vnto my friends in ENGLAND I could not but pull out not my purse but my pen and dispatch the two subsequent Exercises vnto you as a signe of my Soules wish My boldnes needeth your pardons and my homely stile your favorable constructions The first I haue ever found and the second I presume wil never be lacking Let the prophane puft vppe with BAALS leaven swell like a Toade they shall sooner burst than you haue cause to repent holy Zeale Blessed Fore-guides God hath given vnto you both with more comfort may you followe Christ with your Crosse They that will not through Pride and Carnalitie be contented to beare the Crosse shall haue no benefite by Christ his Crosse but as they deserue be crossed out of the book of Life And so with the bowing of mine heart I end Edinburgh 1595. Your poore Cuntry-man desirous euer tâ— shewe himselfe thankfull vnto GOD for you H. Cl. THE SINNERS SLEEPE The Song of SALOMON Chap. 5. Verse 2.3.4.5.6.7.8 The Text. 2 I slept but mine heart vvaked at the voice of my Welbeloued that knocked saying Open vnto me my Sister my Loue my Doue my vndefiled for mine head is full of dewe and my Locks with the droppes of the Night 3 I answered I haue put of my coat how shall I put it on I haue vvashed my feete howe shall I defile them 4 My vvelbeloued put his hand by the hole of the doore and mine heart being affectioned towards him 5 I rose vp to open to my Welbeloued and mine hands dropping downe Myrrhe and my fingers pure Myrrhe on the handles of the Barre 6 I opened vnto my vvelbeloued but my vvelbeloued vvas gone and past mine heart was gone because of his speach I sought him but I could not finde him I called but he answered me not 7 The Watch-men that vvent about the Cittie found me they smote mee and wounded me the vvatch-men of the Walles tooke away my vayle from me 8 I charge you oh Daughters of Ierusalem if you finde my Welbeloued what shall you tell him That I am sicke of Loue. SALOMON that peaceable Roy of Israel during whose raigne the bloody sword of David was sheathed even this Salomon for his peace became the glorious type and fore-figure of Christ Iesus not of Christ comming from Isa 63.1 Edom Bozra with his bloody garments of conquest for in that David was figure but of Christ the 1. Chro. 22 7.8.9 compared with 2. Cor. 6.16 peaceable builder of the newe Testaments Church signified by his rearing of Zions materiall Temple wherein by his holy spirit he would dwell as a loving amiable Spowse This Salomon of Israel for this Peace and Spowsage is throughout al this Most excellent Song a glorious peculiar type and significatour of IESVS annointed King Priest and Prophet to his Church he introduced in the person of a Spowse and sweet holy Lover shee brought in as a woman espoused and sometimes considering the divers estate of the church according to divers times and occasions as a woman woed suted vnto In these verses read a part of the Church is set downe vnder the person of a woman slugging and sleeping in her bed at the door of whose lodging her beloved standeth knocking calling vsing divers motiues to cause her arise and open vnto him to whome notwithstanding she returneth a sleepie sluggish answer insinuating a deniall wherevpon her beloved departeth After that Shee as better advised ariseth openeth searcheth calleth but he wold not be found or heard off Shee not resting heere traveleth farther for the finding of her beloved what time vnawares shee falleth into the hands of the Cities watch who intreat her fowlie beating her wounding her snatching away her vaile But escaping with life she still setteth forward in her holy pilgrimage and so soon after meeteth with the daughters and chaste damsells of Ierusalem to whom she commendeth her estate straightly desiring them if so they happely meet with her beloved they would vouchsafe to signifie her estate vnto him namely That shee was sick of Loue. And this is the very full argument of the Text redde It may aptly therfore diuide it selfe first into a mutuall colloquie or conference betwixt Christ and the sinfull soule contained in the two first verses read secondly into the issue of that conference in the residue vntill the 9. verse In the Conference and therevpon onely at this time is considerable first the time intimated in these wordes I slept but my heart vvaked secondly the speakers and their speach The first speaker and his speach is given in these wordes It vvas the voice of my vvelbeloued that knocked saying Open vnto me my Sister my Loue my Doue mine vndefiled for mine head is full of the dewe and my locks with the drops of the night The second speaker namely the sinfull soule and her speach lieth in these words I haue put off my coate howe shall I put it on I haue vvashed my feete howe shall I defile them The time of this conference was as the sinfull soule acknowledgeth when shee Slept namely in her Flesh and yet then Awake But in another part namely in her heart or spirite I slept saith she what time my beloued came vnto me knocking c. She that before shamed not to excuse her flesh laid downe in the bedde of Securitie tâ— sleepe she now acknowledgeth how lewdlie then she was occupied And iâ— every thing that is written be writteâ— for our learning as indeede it is theâ— this teacheth vs not to bee abashed tâ— confesse our former or present sleepâ— estate that is that such daies moneth and yeares of our life haue bene slep away in the flesh the damnable worâ— of the flesh There bee three sortes oâ— Sleepe mentioned in the Scriptureâ— The first sleep is that necessarie reâ— which occupieth the bodie after traâ—uell so slept Iudg. 4.21 Sisera in Iaels Tent. Thâ— second sleepe is the rest of the bodâ— after the dissolution of the soule 1. King 2.10 David departing this life is said tâ— sleep with his Fathers The third kinâ— of sleep is to lie in a naturall carnal sinful vnrepentant estate Hereof Paâ— speaketh when he saith Ephes 5.14 Awake thâ— that sleepest and stand vp from the dead that is from the workes that haue introduced the first death as also deserue the second death wherein thou yet sleepest And to ly in sinne may well be said to sleepe in sinne first because the sinner thinketh that sinne is as necessary for the comfort of his flesh as sleep for the wearied body secondly
at our do crying awake and rise thou man aâ— come and wedde my daughter awaâ— and rise thou woman come to wâ— with my sonne and that in paine loosing thy life I trow wee would nâ— loose our life and so good a marriagâ— for lying in bed a while If the Kinâ— should cry come out of these defilâ— and fowle waies and walk in the sweâ— hevenly allies we wold not like swinâ— still lye groveling in the myre and râ—fuse so sweet an offer And will weâ— found more sluggish careles and swâ—nish towardes our heavenly King of Kings who offereth vnto vs regall affinitie right happy vndefiled waies Awake therefore sluggish flesh sleepe no longer in swinish pleasures but arise vnto thy God and say Welcome be the voice of the holy one cast out of my heart the power of darknes and sinne let thy spirit sit hereafter in my conscience as in a chaire of estate and there occupie dominion and jurisdiction over sinne that so as a fruitefull braunch I may not onely bee graffed into the vine Christ but also liue by the sap of his spirit Sweete Christ having vsed all the former sweet titles for the moving of her heart to giue place doth in the second place lay downe a waightie and most reasonable argument drawne from the misery he vnderwent for her sake that thereby at least and at last shee might buckle her selfe to arise Mine head is full of dewe quoth he and my locks with the drops of the night By the Head the chiefest member heâ— meaneth the whole and by the Loch a beautifull accident vnto the bodie hee meaneth outwarde comelines Aâ— the body oppressed in the night wiâ— dewe abideth much grievance thâ— beauteous locks weather-beaten aâ— quicklie vnfeaturated and deformeâ— as befell vnto Nebuchadnetzers hairâ— Dan. 4.30 so would Christ giue pooâ— soules to vnderstand that for their saâ— his body vnderwent much grievancâ— as also he lost his beautie Of the firâ— namely the grievance of his body thâ— whole story of our redemption is fâ— persecuted in the cradle in being dâ—uen Matth. 2. to Aegypt hunted after by tâ— wicked and finallie smitten buffereâ— crucified pierced and that which more so smitten by his Father oâ— sinnes being imputed vnto him through the anguish of spirit his bâ— die in the Garden was bedewed wiâ— blood and on the crosse he roared oâ— vehemently My God my God why hâ— thou forsaken mee This Dewe of the Night not of the Light ISAIAH foreâ—awe in the spirite as alreadie rained downe vpon him and therefore saide Hee vvas wounded for our transgressiâ—ns hee was broken for our iniquities Isai 53. â— the hastisement of our peace vvas vpon him As for the second namely his Beautie what outward thing was there in him â—miable or louesome As Isaiah long â—efore could say Isa 53.2 He hath neither form â—or beautie for the which we should desire him so in his whole life there was but Penurie infamie reproch vnderbearing all hard vsage having vndergone the forme of a servant c. And wherefore vnderwent he this grievance and deformitie His body and soule was tormented that ours might be eased and he became vnbeauteous that hee might so beautifie vs neither is that his embasement ended nor shall be so long as hee hath a Ministerie in the Earth For throgh them he desireth vs to be reconciled a deep embasement that he should petitionate vnto vs hee bâ—ing the Lord of glory and we a degâ—nerat people Hard hearts wee hauâ— that haue put him to such torture anâ— grievance and yet continue so thanâ— les ey continue stil sinning as thougâ— still wee would cloth him with new sinnes and so put him every day to â— newlie crucified and tormented Secondly in that Christ giues tâ— vnderstand that during our spirituaâ— sleep he presents himselfe before thâ— doore of our conscience with his heaâ— and locks bare as with his cap in hâ— hand whereas hee â—ight haue coâ— with an helmet on his head and a twâ— edged sword in his hand we shuld thâ— rather be ashamed of our spirituall iâ— civilitie that so proudely stand in oâ— owne light when hee in all patiencâ— and long suffering desiring not thâ— death of a sinner doeth by his 2. Cor. 5.20 Ambassadours beseech vs to bee reconcâ—led to God Thirdly whereas hee calles the drops Drops of the night hee woulde haue vs to know 1. that while we liue in sinne we liue in darknes like battes and owles that flie the light 2. as also that these fruites of darknesse blacke workes of ours did fal vpon him Man having bathed himselfe in the workes of Darknes Christ commeth and putteth man his ougly black garment vpon himselfe which the Father seeing hee raineth downe on his Sonne the dewe haile and storme that otherwise was due vnto Man Sinne vvas imputed to him as verily as we had Righteousnesse imputed vnto vs ey He was made sinne for vs saith the Apostle that vve should bee made the righteousnesse of God not in our selues but in him 2. Cor. 5.21 The reason then our Saviour here vseth is this Seing I stand bareheaded entreating suffering for thy sake the heauie hand of my heauenly Father vpon me debasing my self in the forme of a seruant that so thou maiest bee freed from the punishment due to the vvorkes of darknes as also be advaunced into the state of Glâ—rie seeing all this I do for thy loue I prâ— thee let me stand no more without but râ—ceiue me into the closet of thy Conscienâ— Oh wonderfull alluring argumenâ— and vngainsayable request if the devâ— were not in man and man vnreasonâ—blie bewitched But let vs hearken â— her answer I haue put off my coate howe shall I pâ— it on I haue vvashed my feet howe shaâ— I defile them This answere consistiâ— on two branches let vs first examiâ— what this Coate is which shee hath pâ— off God putting his Image on maâ— especially seated in the most speciâ— part of man namely his soule he pâ—sessed the higher facultie or power of â— soule namely the Minde with the fiâ—nes of all necessarie Holie knowledge 〈◊〉 also the Inferiour facultie the Wil wiâ— full holines in every affection with thâ— Minde and vnderstanding part for so call it for learning sake though a siâ—ple essence admitteth no parts Saâ— begunne who having perverted the minde and abused the Vnderstanding and Conceipt loe after that through Gods just judgment the Minde and so consequently the Vnderstanding Conceipt c. went a wrong waye by the conduct of sinne which now had ceased on the powers of the soule Vnderstanding perverted blinded loosing Light and admitting Darknes and Errour caused Adams soule to seeme stripped and naked which before was cloathed with glorious Light The Minde so perverted and turned out of the right way the Will as an handmaid was redie to followe in her affections for the eye being darkned no marvell if the foote turne aside from the right way
forsake a morâ—ell of meat a thing neither Holie nor vnholie in it selfe it therefore followeth that thou hast like freedome natuâ—allie to the things of God the Consequent may sounde reasonablie to the Belly that hath no eares but vnto him that hath but one crum of spirituall sence it reasoneth thus I haue power to do the thing is not holy therefore I haue power to doe the thing is holy Lord Bishops haue opposed themselues ere nowe to Doctrines more tollerable than these let every of them that will not bee suspected of Popish hearts in Protestants skins vse their great power to stop the course of such Romish seedes else I can tell them these that haue forsaken the English Parishes because of the Ecclesiasticall government wil ere long say they haue cause so to doe because of publick countenancing of popish groundes Oh saith he that writ vpon the words of Chrisâ— in Luke 23.28 some tell vs that theâ— weep for our Church of England buâ— vnto such our Church saith as Chriâ— to the women Weepe not for mee bâ— vveepe for your selues Surely the maâ— may so say in the name of the church but sure I am that all that haue anâ— sence of sin will with sorrowe affirme That the present estate of the English Church is mightelie to be lamented Buâ— in a Sermon stuffed from head to toe with Poeticall vanitie and affectation of speach what shuld we exspect Buâ— to leaue false Prophets teaching false fundamental doctrin or crying peace peace where is no ground of peace Let vs examine the remaindor Christ receiving an vntoward answer setteth downe with himselfe to forsake her as the Hose 5 vlt. Lord forsooke Iudah and Ephraim for a season and yet mark that hee leaues the Oyle of Grace namely his working spirite behinde him so that it may be saide of him as â—f a politick lover He departs in his bodie but staies behind in his spirit Not vnâ—ike to a discrete besieger of a Castle who not prevailing by outward batteâ—ie doth secretly vndermyne the wals while the enclosed dreaming of the besiegers departure slepeth soundly Christ departeth in his comfortable voyce My sister my loue my Doue mine vndefiled but in the mean time vseth the inwarde vnction of his spirite for the suppling and making the harde heart softe and plyable to euery holie motion of that spirite But to whome communicates hee this inwarde workinge Grace doth he giue this inward teacher vnto such as to whom the gospell hath not sounded powerfullie by some outwarde teacher If that be so then what needeth the ministerie of man No no this grace internall was Communicated to the poore sinner whose eares before had bene pearced with Doctrine As it is 1. Cor. 3.6.7 God by the inward work of his spirit that giueth encreâ— vnto his spirituall plants so first 〈◊〉 hath appointed Paul to preach and pollos to water The Apostles eniâ—ing first the outwarde ministery of â—sus vnto them after was sent the Ioh. 14.26 Sâ—rite of truth who brought the form doctrins vnto mind insomuch as soâ—what which they vnderstoode not the time of his bodilie presence thâ— after his bodily departure called vnâ— mind and then truly vnderstood as â—mongst other things may be seene â— their after conceauing the sence â— these words Destroy this Temple and â— three daies I will raise it vp againe Ioh. â— 19. compared with vers 22. All whiâ—â— as it teacheth vs to depend on the orâ—nary means to grace namely the ouâ—warde ministery togither with whicâ— the Lord ordinarily convaieth his spâ—rite 2. Cor. 3.6 and therefore are they called Mâ—nisters of the spirite so wee whome thâ— Lord hath stirred vp in this declyninâ— age or rather confused times are noâ— to be discouraged though oftentimes wee see not present obedience to our preaching The husbandmans seede cast into the earth semeth to be lost a â—ong seson yet the wise seedsman with patience awaiteth the Lords time and â—n time receaueth a comfortable crop â—nd of that which doth spring vp al is not of one dayes sprout but som soon som latter Though Saul yet slaughâ—er Christians cause many to blaspheme Christianty yet hope the best â—n patience posses we our souls when hee hath the commission and broade seal of the hy priests vtterly to destroy the beleuers at Damascus then hapily the Lord will knock downe syr Pursevant and send him to make his recantacion at Damascus As the spirite bloweth where he list so when he list som must be called at one houre som at an other cease we not in the meane time hoping the best to perseuer in our embassage The spirit of God worketh by little and little in the hearte as liquid oyâ—som and some penetrateth the flesh passageth through the hand Dealiâ—â— with worldlings we haue not to deâ— with halfe dead folks as freewill-nâ— teach vs but with these that are Ephes 2.5 Dâ— in sinnes Life is not so easely put intâ— dead man Muche a doe wee haue â— gaine a person out of a trance wee â—fuse into him Angelica water rubâ— temples with Aqua-Vitae thrust alâ— into his mouth buffet him shake hiâ— hoist him vp in the aire and more wâ— will doe but to kindle the coale of lâ— that is ready to quenche how muâ— more ought we toyl and sweat to fyâ— a dead cole and to raise vp dead Lazâ—rus from his graue of Sin wherein â— hath lodged not 4. daies but 4. yearâ— 20. yeares 40. 50. yeares Yet if Ieâ—â—â— loue him he will after some groniâ—â— in the spirite raize him and if he loâ— vnto the Lords vineyarde hee shal fetc ht in though but at the last houâ— Though now they neglecte the oâ—ward ministerie as this sinner did in the former treatise yet happely as she doth here they shall once arise open seeke after that ministerie which before they neglected She arising because her heart now at last affectioned Iesus what freewil-man dare say that an vnregenerat person doth affect Iesus shee arising by vertue of a secret touch or draught of Gods spirite for none come to God without drawing Iohn 6 44. shee setteth hands to remoue the Barres of the dore that is she is not onlie contented with the good affection she bare vnto her beloued but for her further comfort as also to testify obedience to her beloued she laboureth with heart and hand euen with al her soul strength to put away remoue the occasions which were as barrs to the hindring of her heart in the waies of holinesse Dost thou marke this oh thou hypocriticall professor she saith not with thee I haue a good meaning and a good hart to God I could wish I had more leâ—sure to heare the worde If it were not 〈◊〉 these and these lettes or bars I would 〈◊〉 aside my fals Calling c. she saith not but knowing her former offence shâ— ariseth setteth hand vnto the banâ— of her hearte not to make them faâ—
as many doe to the searing of thâ— conscience but to remoue them thâ— so 2. Tim. 2.16 comming out of the diuels snare 〈◊〉 all such barres are snares she may coâ— to amendement of life When the kinâ— of heauen inuited guests to the lamâ— supper one was letted by his oxen 〈◊〉 other by his farme another by his 〈◊〉 not vnlike vnto many in this despeâ— age who called and invited to felloâ—ship with the faithful to spiritual â—uing communion do thus reply I â— not do it but by neglecting my Cattel â—zarding my farmes displeasing my wâ— make my selfe a gasing stock to al men 〈◊〉 Oh foole were these as beloued as tâ— eie and as serviceable as thy hand tâ— sauiour if thou meane to follow hiâ— hath commaunded thee to pull them â—ut cast them away and contentedly â—o take vp thy alotted Cross follow â—im Nay were it that Dan. 6. Darius made lawe that none should make petition â—nto God for 30. dayes vnder pain of â—eing cast into the Lyons den euerie â—rofessour of Christ must rather then â—e Lyons den bar him from that or a â—y other holy exercise giue not onlie â—n eye or hand but his whole body to â—eath Better it is for me and thee to â—nter into the kingdome of heauen by â—auing a Lymme ey my whole body beâ—ind me in the aduersaries hand then â—king them away with me to haue â—oth body and Soule Perpetually torâ—ented in hell fire Hee that will not â—rsake father mother wife children â—nd all that hee hath for Christs sake when it standeth on loosing Christ or â—oosing them verilie he is vnworthie â—f any portion in Christ And if these â—ings which are not il in themselues â—ut by accident must not bar vs from any Christian dutie how much leâ— are things merely il in themselues suâ—ficient barres to hinder vs Churâ— callings deriued from the Son of perâ—tion Common-weall or rather coâ—mon-ill callings deriued from the Dragon the Beastes parent Reu. 13. must mâ—â— alledg thes for excuses One saith 〈◊〉 Emperour prince by Donation hâ— authorised me inuested me impoâ— this yoke on mee But oh foole if nâ— Emperour or Prince can before Gâ— his judgement seat alledge father mâ—ther wife life for sufficient barres lawfull lets vnto dutie what can thâ— or thou say in behalfe of bottomles â— Callings oh saith the domb ministeâ— can liue noe otherwise oh saieth â—dice-house keper I can liue no otherwâ— so saieth the theefe I knowe not hâ— to liue but by stealinge what then bâ—cause thou canst liue but by Euill thou content to goe to the Deuill thou be not then cast aside thes baâ— for 1. Ioh. 3.8 he that committeth sin is of â— deuil But if thou be contented to goe to the Deuill neuer say God forbid when thou wilt do that which he doth forbid then let the magistrate in due time hang thee vp lest otherwise thou liue to the death of many bodies and soules Alexander the Copper-smith could not liue except he did 2. Tim. 4.14 Euill to the holy man but what got he by it euen this prayer he got of Paul The Lord reward him according to his works which in plaine english is thus much The vengance of God light vppon him Though Paul thus imprecated by special instinct yet I can tel thee whatsoeuer thou art that liues by vnlawfull Calling and works Thou hast all prayer against thee for the Saintes euer pray That if men will not forsake false callings it will please God to roote them out of the Common wealth and bring confusion vpon their lewde exercises wild beats are not to dwell in the Lords mountaine nor Rats in the Lords commonwelth If we wil professe our selues Christians that is followers of Christ let vs manâ—fest the good meaning of our heart 〈◊〉 setting our hands to the remouall â— all Barres that otherwise may keep from performing anie part of obeâ—â—ence due vnto our God Some there be that can be conteâ—ted to remoue some Bar but not evâ—ry Bar if they put away one sinne thâ— will keepe another sin these haue 〈◊〉 the Hebrues speake an heart an heaâ— that is one heart for God and another 〈◊〉 the deuill one heart to embrace Religâ—on as Ioab had on hand for Amasa bâ— with the other hand they secretly stâ— Religion as Ioab did his frend But suâ—â— must know that God vseth not to pâ— stakes with the deuill he will haue 〈◊〉 or none The consideration whereoâ— caused Dauid to cry vvith my vvhâ—â— heart haue I sought thee O God Lot hâ— at first gone vnto the mountaine 〈◊〉 God had not fertile Ge. 19.19.20 Zoar bene a baâ—ting Barre in the way Naaman had bâ—come a good Israelite had not his 〈◊〉 lawfull calling of 2 King 5.18 supporting his master in the house Rimmon bene a Barre â—n his way One leafe of Coloquintida will mar the whole vessell of pottage and one Bar can keepe Christ and the Sinner assunder We reade that Caine murdered but once that Cham bruiâ—ed his fathers nakednes but once Saul spared Amalek but once Ezek. 11. Pelatiah mocked the Prophets sermon but once Iudas betraied his maister but once yet for that one sinne for that once committing it Cain was marked a Rogue for euer C ham not only in him self but in his Posteritie accursed for euer Saul left of God to seeke vnto the Deuel in stead of Samuel Pelatiah smit with sodaine death and Iudas left to trusse vp his carcase in a halter With â—his poore soule then arise with thine whole hart open with thy whole hart â—nd testify thy harts affection towards â—hy Beloued Iesus in not remouing som Barre but euery Barre seeme it otherwise as necessary as the Eye as helpful as thy Hand as serviceable as thy Fâ— And because these Barres to neâ—nesse of life will not easily bee remâ—ued the poore soule layeth not hâ— hands only on the Bars but first on tâ— Handles of the Barre that is she applâ—eth heart and hand to grype the Barâ— fast as at one Push if it be Possiblâ— her heart shal be patent wide opâ— to the spirit of Iesus Many seeme to lâ—bour the removall of inward and oâ—warde Barres vnto godlines but thâ— go so aukwardly vntowardly aboâ— that removall that no good is done long labour As Paul teacheth Tiâ—thie not onlie to warre 2. Tim. 2.4 5. but to warnâ— as he ought so would Salomon not onâ— haue vs to remoue our Barres but remoue them as we ought that is nâ— to stand dandling our lustes or trâ—ling the tyme in putting away the oâ—casions of sinne but euen at once if may be to cast them behind vs. So dâ— Saul the Commissioner who at tâ— first blowe cryed Act. 9. what wilt thou hâ— â—â—e to do Lorde he determined not first to goe sell his vnlawful commission and then attende on Christ but at the first setting that and all thinges else aparte hee betooke
himselfe to a newe lord So did Math. 9.9 mathew the tolegatherer and so did the residue of the Apostles But so do not our people who either will not permit Christ to enter at al or if yet at their lesure Master Parson and Master Vicar will it may be leaue of murdering soules but when after he hath prouided fot himselfe his wife in the meane time soules shal starue ere his carcase starue after his belly is serued god shall haue his due if he can get it Such belly Gods will lay hand on the Bar but so vntowardly and looselie as the Dore shall open I knowe not when an euident signe that they haue as much meaning to part with their Sinne as an hors-leach with a gowtie legge that is they will leaue sin when they are bursten with sinne A nettle gingerlie handled doth ranckle the hand but being rudely aâ— roughly griped it nothing harmeâ— Sinne must bee sodainly strangled the throate or else as an Adder it wâ— slide through thy fiste and leape in tâ— face Agag liuing but a while after Sâ— was commanded to kil him was caâ— that Saule afterwardes was left to 〈◊〉 himselfe Spare not sin for it will nâ— spare thee strangle it or it wil strangâ— thee This poore soule setting Heart aâ— Hand to the remouall of all lets iâ—pediments to godlinesse what follâ—weth Liquid Myrrhe droppes from 〈◊〉 hands vpon the handles of the Barre thâ— is the oyle of Myrrhe made her hanâ— soople and nimble vnto this worke of 〈◊〉 moving the Barre Going in good eaâ—nest roundly vnto the worke shee wâ— awares findeth the spirituall oyle â— Anointed Iesus helping her hands anâ— furthering her holy labours not vnlâ— to him that digging to pit a cary oâ— findeth a coffer of treasure seeking 〈◊〉 thrust out the euil spirit she vnawares meeteth with the good Not that the good spirite had not before possessed her hart bound the strong man Sin but that the holy spirit is not visible Mat. 12.29 vnto vs til we bring forth holy works This caused S. Iames to say Iam. 2.18 Shew me thy faith which is inward by thy worke which is outwarde The harts affection must be manifested by the handes action This lesson she had learned this will Iames haue euerie professour of faith to learne VVe are called Christians and what is this word Christian in plain english Every Grecian can tel thee that Christian in english is One annointed Iesus Christ is Iesus annointed We take the name Christians of Christ because we shuld be annointed as was he He was annoynted Ioh. 3.34 aboue measure because Ioh. 1.16 of his fulnes we might receiue not onelie in our mouth and lip-profession but also in our hand and outward action Every one calling himselfe Christian calleth himselfe annointed annointeâ— to what annointed to whordome annointed to murder anointed to quafâ— annointed to pastime such annoynting commeth from the spirite of thâ— black burning pitte Nay to be a truâ— Christian is to be truly annoynted tâ— euery good worke as was our annoiâ—ted head before vs. The father is the husband-man Iesus annoynted Ihon. 15. is the vine and euery true Christian is a branche enoyled with an 1. Ioh. 2.20 oyntmenâ— from him that is holie This secretlie transfused to the hearte caused her to affection her beloued and so to arise to open But annointing her hands to Doe aswell as her heart to thinke and her mouth to speake she casteth aside such cursed Barres as before kept the spirite of Iesus without and therwithall openeth the Dorre of her soule in good ernest the oyle of god his grace not onlie bedewing her handes but streaming downe euery finger To these that are called Rom. 8. according to God his purpose all things fall out happily Psal 1.4 whatsoeuer they do it shall be prosperous The poore Shunamits oyle incresed not more fast 2 King 4. then doth the oyle of the Good spirite in a right Christian or Annointed faith vppon faith Rom. 1.17 Grace vpon grace Ioh. 1.16 Strength vpon Strength Psal 84 more and more annointed as it were to the euery fingers end that is to the ending of euery action This is newe learning to the foole and smally heeded of the counterfeit Christiane who thinketh Christianitie a science speculatiue not practick a prating of the tong not a practise of the hand But he that is not annoynted from heauen to doe good he is annointed from hel to doe euill Iam. 3.6 The bad tongue is sette one fire from hell and I am as sure that wicked working hands are set on fire from the burning lake Hee that increaseth not in good encreaseth in euill he that goeth not to day a step towardes God dooth to daie goe two steps towardes the diuell If wickednes drop from thy fingers thou art wicked if hâ—ly actions issue from thy hands whâ— dare say but thou art holy Math. 7.18 for a gooâ— tree bringeth not forth euill fruite mâ— an euill tree good fruite make the treâ— good and his fruite good or the treâ— euill and his fruite euill But this liquid or thin pearcing oyle is saide to be of Myrrhe sweet iâ— sauour but bitter in taste As maniâ— can be contented to savour and smelâ— to manie symples whereof notwithstanding they abhor to taste so moe can be contented to smel vnto Christianity to heare look vpon Christian doctrine then spiritually to eate digest into practise To hear the word is sweete to reade the word is sweete to talke of the word is sweete but to doe that woorde is farre more bitter then Aloës Till wee come to practise all is wel but beginning once to turne hearing seeing speaking into Doing then begins a battle betwixt the Flesh and the Spirite a strife betwixte the Oyle of grace the sap of our crabtre nature A greater strife was not betwixt Iude. Michael and Satan about the body of Moses then here wil be betwixt old Adam and newe Adam for the producing a good worke The spirite cryeth Obedience the flesh proclaimeth Disobedience As Ezechiels scrowle was sweete in gusture but sowre bitter in digesture so spirituall thinges at the first doe rauishe the whole man but wheÌ„ obedience is required then three parts of the same man resiste and crie out with the sonnes of the Prophets oh Death is in the pot Elisha must cast a little meale in the pot or the brothe wil be to bitter as bitter as the waters of Exod. 15.23 Marah in the wildernes of Shur Neither is the oyle of God his spirit bitter in it selfe but of a soueraigne preseruing and comfortable operation but as the worde of God is called the sauour of death vnto death not simplie but in respect so is this liquid percing Myrrhe bitter not in it owâ— nature but by reson of our pevish coâ—rupt nature which as a corrupt stâ—macke is apt to convert a sugred potâ—â—on into poyson
The Sophies of Perâ—â—â— offered corporeall Math. 2. Myrhe vnto Iesuâ— in the swadling clouts and Nicodemâ—â— Iohn 19.39 brought Myrhe to hâ—â— buriall the one preaching bitternesâ—â— in his life and the other proclaminâ— no les bitternesse in his death and yeâ— such a bitternes as without which oâ—â— fruite would neuer haue bene sweeteâ— nor our actions to God acceptableâ— To liue with Christ is bitter to thâ— flesh but to dy with Christ more bitter and yet of absolute necessity we must both liue and dy with him if wâ— will appeare with comfort before thâ— Father If thou long after the Sweete oâ— heauen doe not then repine to foretaste the Bitternes of the earth The sharp battaile must be fought beforâ— the golden crowne be got But hauing risen out of her sinne and put away these Barres that in fore time kept the spirite of Iesus from entring in vnto full operation what ensueth Her beloued vvas gone and past A correction for late repentance yea very iust and equal that if man wil repent at his leasure hee should meete with the spirit of comfort at Christes latest pleasure But here was not an end of her hearts sorrowe As he was gone past her feelinge so immediately herevpon she remembreth his former speaches kinde and reasonable the remembrance wherof smiteth her to the heart wherevpon she soundeth is ready to departe away in a qualme When she at first hearde him crying bareheaded Open my sister my loue my Doue myne vndefiled for mine head and locks suffer the nights tempest then shee lay tumbling in her sin and regarded not his sugred voice Then shee returned her sluggish answer with interogatories implying Impossibility thinking Christ had nothing els to do but to waite her lazye leasure Well noâ— at last though at her own leasure shâ— ariseth and looketh for the comfortable presence of Iesus his spirit but alas he is gone and past Hee gone anâ— past now her memory presenteth hiâ— former speaches vnto her conscience Her conscience pondering vpon theâ— speaches straight it accuseth and condemneth her soule of Ingratitude oâ— Churlishnes and abusing of the spirit oâ— Iesus She thus charged and condemned of her conscence she through thâ— waighte of the burden falleth downe in a spirituall trance her hearte ouerwhelmed with sorrow And is here anâ— end no Shee seeketh her beloued within her without her but findeth him not And is there an end no She calleth Sâ— cryeth vpon her beloued but he answereth not Seeke she him in the leaues oâ— the sacred Bible or seeke she him elsewhere she meeteth not with him Caâ— she and cry she neuer so earnestly vpon him in her morning noone-tyde and euening prayers yet he speaketh not peace vnto her consience Oh judgment of all Iudgements vnto the wicked and the sharpest correction of all corrections to the sonnes and daughters of God VVhen the wicked haue despised the voice of wisdome rejected her Correction what shall befall them Salomon saith Prov. 1.27 28. That when affliction and anguish shall come vpon them Then shall they cal vpon her but she shal not answere they shal seeke her early but not find her meaning Not at all Esau shall seek Repentance with teares but shall not finde Repentance though his hearte break Iudas shall Repent his trecherie but shal not find the comfortable face of Repentance though hee hang himselfe As for the sonnes daughters of God if they deferre Repentance and greue the spirit of Iesus they shal not scape scot free Many times shall they tosse their naturall Reason and turne ouer the leaues of the Gospell but yeâ— for a season not finde anie comforâ— within them any solace without theâ— Many times shall they call for Comfort in prayer but colde praiers shaâ— they make rysing with as heauy hartâ— as they kneeled downe seeing yet nothing in God but angry face a frowning countenance Who hath spenâ— any yeares in Christianity knowe not this by experience he that saieth he hath spent some yeares in truth oâ— Christianisme yet was neuer plunged in this pit eyther he hath walke in perfection of obedience beyond manie or that which is more to be feared he hath bene for the time buâ— in a deludinge dreame But how comes it about that she meteth not with her beloued or witâ— the spirit of Iesus seing she could noâ— Rise out of her sinne but by the spirit of Iesus seing she could not put asidâ— the Barres that before hindered thâ— free worke of Iesus except therto shâ— had the helpe of his hand which hand is his spirit how could she be said not to find or feele the spirite of Iesus seeing she could not persist in seeking calling after her beloued were it not that she had the spirit of Iesus True it is that Iesus and his spirite were not passed away nor yet absent from her Nay in very deed they wer present touching her heart and guiding her hand in all this her comfortles toyling but how They were present in preparing her spiritual temple to an after banquet Christ by his spirit was sweeping her heart VVith an hard stubbed broome that so shee might not onelie be halfe but wholie swept prepared to a glorious mariage Should a sicke person say that the phisitian is neuer present but when there is ease in the sicknes Is not the Phisitian as well present when he ministreth bitter Pilles for cleansing the stomake as when afterwards the stomake cleansed he administreth sugred receipts But as the poore patient crieth out the dead flesh cutting out oh that I had a Chirurgian indeede for he would not torment me after such a butcherlike manner euen so the spiritual Patient languishing vnder the burdeâ— of sinne whereof the Memory speaketh the conscience accuseth still he thinketh the beloued far away when the Beloued is hard by working the soules good as fast as he may Dauid being iâ— extreme trouble he cryeth out Psal 10.1 whâ— standest thou so far of Iehouah hiding the in the tyme of affliction Good man because the lord cast a myst of afflictiâ— about him he therefore jmagined thâ— Lord to stand a loofe alas it was bâ— the want of cleare sight for the Lorâ— was neuer more neere him Nay ouâ— Beloued Dauid Iesus himselfe on thâ— Crosse rored out Mark 15.34 My god my god whâ— hast thou forsaken me Alas sweete sauiour encompassed with our infirmâ—ties but without sin God was neâ— nerer then at that time as it appearâ— presently after when he lastly cryed Iohn 19.30 Tetelestai It is finished that is the whol worke of mans Redemption is finished Christ then was not absent wholie in his spirit to this poore sinner for shee had Faith by vertue whereof she Rose by vertue whereof she Sought by vertue wherof she called vpon God Had she not Beleued shee woulde not haue sought ease had shee not hoped shee would not haue continued seking had she not loued the
spirite of Iesus she would not haue sowned for Loue nor her hearte bene ouer-swaied by the recordating his former speeches In a word therefore shee Beleeued she Hoped she Loued that is she was endued from aboue with the holy guiftes of Faith Hope Loue the holy Trinity from the Trinity in vnity Christ was present in the beginnings of his spirit only absent in the full Reueale of Mercy of forgiuenes of Syns remission If faire means will not preuaile to cause vs arise out of sin then wel done it is of our father and a worthy worâ— of mercy to whip vs to briech vs â— so bring home the prodigall once â— lost Son If when with much patiencâ— hee hath awaited our Rising and witâ— sweete meanes allured vs to converâ— yet we will not arise yet wee will noâ— convert Let vs expect a famine of thâ— body a famine of the soule an Iliâ— of Crosses in our way To open thâ— heart freely for entertaining the Spâ—rit of Iesus and hauing opened not tâ— receiue him what greater crosse Tâ— seeke after the spirit of Iesus ey to crâ— and call for the grace of God by mucâ— and often prayer and yet to be denie the thing wee seeke for to misse thâ— grace wee call for Oh what great crosse then this If peace of consciencâ— be a sweete gyft passing all vnderstaâ—ding of man then the wante of thâ— peace with a thorow feeling of thâ— want must be as bitter gall passing â— the conceit of man If Prov. 15.15 a good heart â— a continuall feast then a bad accusinâ— condemning heart must be a continuall famine He that once hath bene wel burnt with this fyre and bit throughly with this Scorpion will bee afraide for euer after of abusing Gods call of turning his grace into wantonnes And shal not som mens harmes teach others to beware hauing seene another vnder the lash of halfe-despaire shall not that feare thee fright thee from nousling Sinne Satans snake in thy bosome Iust then should it be for God to leaue thee crying with Caine My punishment is intollerable Gen. 4. with Saul to say Slea me and with Achitophel to cry Com halter and strangle me for I haue abused the goodnes of my God But a great mercy of God it shall bee to lash thy heart to wound thy Conscience to confounde thy affections and for a tyme to kindle a feeling of hels fyre in thy brest that so thy stubble burnt vp thy sinne consumed and the inwarde man once purged of the sinne thou hast slept in thou so maiest meete with the comforte of God hiâ— spirite and the amiable countenancâ— of Iesus But is this torment of Conscience all the punishment inflicted on oâ— huswife newly risen out of sinnes beâ— No what followeth The watchmâ— of the city founde me they smote mee aâ— wounded me the watchmen of the walle tooke my Vaile away from mee Here is â— newe skirmish a new rod stiept in vineger a sharpe bitte to the flesh Hâ— soule before perplexed within her lazy flesh now vexed without Certainâ— watchmen finde her finde her againsâ— her will they smite her wound heâ— and take away her vaile She dwelt iâ— a City and the City had watchmeâ— wakefull watchmen the little Mouâ— could not styr but the Cat had her bâ— the throate Hee leaps at her anotheâ— smites her another wounds her another puls as it were her Skin oueâ— her heade and this is the fruite of hâ— late repentance of her late resurrectâ—on of her obedience almost ouer-late She ariseth at her owne leasure and therefore is Whipped of God at his pleasure When she laye slugging and snorting in sin suffering Iesus to stand without in the night cooling his toes then she demed her selfe most master but nowe at last she fyndes that shee wished not to finde that Christ is Head an ouer-ruling heade able ynough to bring a proude soul vnder and sufficient for humbling the rebellious flesh This Citie shadowes out the World and False-Church into the which Iesus somtimes steppeth to cal from sleepe such as the Father hath giuen vnto him The Watch-men of the City that is within lodged in the streets of the city they shadowe out the worldlings Ciuil maiestrate The vvatch-men of the walles or hiest partes of the City doe liuelily denote the Ecclesiastical or false spirituall Rulers who stande a lofte to ouer-watch the city and by their tempests trumpets sond to giue warning of aâ— aduersary to the worlds state By theâ— finding her for she no doubt had leâ—ned to bevv are of men is argued theâ— industrious watchfulnes by their smâ—ting wounding vnvailing her is sheâ—ed their studious care of keeping â— their Citizens in subjection to theâ— vvorldly state This vvatchfulnesse anâ— Care of theirs argues the worlde moâ—â— witty in their darke generation theâ— are the childeren of lighte Christiaâ— magistrates and ministers may be seâ— to schoole of these men these beinâ— more watching caring to keepe theiâ— worldlings in subjection to the Princâ— of Darknesse then are they for causing continuing subjection to the Lorâ— of lighte But to pursue the Sinners story Shâ— being disquieted in her soule througâ— the absence of her beloued what dotâ— she she seekes al about and calles anâ— cryes but findeth and heareth of noâ— comforte What doth shee then dotâ— she goe back againe to her sinful bed â—nd so sleepe it out with the residue of the citie Doth she say vnto her soule Soule seing ther is no more comfort to bee had though thou haue shaken of thy former sinne seeing there is no more solace in seking after Christ go back againe my soule and glut thee in sinne go sleepe on againe with the cities bone companions saith she so doth she so If so she had saide she had saide like a number of false Christians in these dayes If so she had don she had had a nomber of companions in this swynish age wherin hauing taken the start of profession they twine to their first crookednesse and sucke vp their former vncleane vomit so making 2. Peter 2.20 their ende worse then the Beginning Or doth shee say within her selfe Cursed am I of God reprobated am I of God there is no mercy or saluation for me therefore come yee cursed hands and strangle me take vp a dagger and stab me goe to som cursed water drown thee doth she say thus doth shee â— thus If she had said so she should â— haue lacked fellowes If so deuellisâ— she had don she should haue found desperate soules in these dayes Bâ— none of these wickednesses shee doâ— what then doth shee Shee takes aâ—wer her Tent on her back throuâ— the city she ploddeth if happily shâ— may meet with comfort elswhere seâ—ing it was not there finding not coâ—forte at home shee laboureth to finâ— comfort from home her feete that bâ—fore were washed for sleepe are noâ— washed and fitted to voyage abroadâ— a signe she was
brazen-fast like an hedge-hore did with Gen. 38.14 a vaile ouershadowe her face Holy Rebecca vnder standinge that Isaac her hoped-hus â—and was comming towards her she couered her bashfull face with hâ— vaile so meete him Gen. 24.65 Aâ— Ahimileck reprouing Sarah for hâ— want of shame in hauing after a soâ— denied her husband doth tel her thâ— Gen. 38.14 Abraham vvas the vaile of her eyâ— that is should haue bene as a vaileâ— couering of her more modestie By â— which appeareth contrary to maâ— their ignorant assertion that the Vâ— was a couering for matrons not prâ—fessed harlots Thamar her sitting â— the hie waies caused Iudah to demehâ— an whore not her vaile Let the vaâ— therfore for Ciuil vse remaine a rigâ—â— Ciuill and matronelike wearing â— Scotland it is much vsed in hy loâ— Germanie most common and I thinâ— euery wher more frequent then in Eâ—gland excepting such places as wheâ— they et forth their painted faces saile What is it that the spitefull miâ—sterie doe with her They take away â—vaile that is they take away the coâ—â—ing of her bashfull face that so shee may seeme to all the city an Harlot The terme of modestie taken away how reprochfull shall that person be But how doe they this I will not say they disgrade her as father Latimer was vn-vailed But I say they at least spoile her of the ornament of Credit they rob her of her good name that â—is by proclaiming her Schismatike from the true faith by proclaiminge her obstinate in some fundamentall point so consequently an heritique when the dragon with his horns cold not push the Revel 12. woman and her seede to death then his filthy mouth spues out corrupt waters after her and the prophets like frogs com out of the dragons mouth go croking vp downe to incense the whole city of the world against Iesus his spowsesse Neuer is there a notable mischeife practised in a common-wealth but some hob gobâ—in priest is in the one ende of it I am not so young but I haue seene that thousand besids me haue put it dowâ— in their tables Probatum est And here oh my God let mâ— earth wormsmeate debate this oâ— question what is the cause that coâ—ming into diuers places and teacâ—ing nothing but truth and such trutâ— as the aduersarie Cannot convincâ— nay dare not appose to diuers suppâ—sed Brethren Cannot abide to se thâ— multitude of people following or â—pairing to my exercises But thâ— straight deeme my credit to be theâ— discredit the Lords haruest reapâ— by me they deme they owne losse â— though the Lords kaies should be pâ— vnder their owne onely girdle Whâ— is the cause that I but seeking thy glory and the peopls saluation the citiâ— wall-watch do often times rise vp against mee saying of me as the Sodâ—mits of Lot Gen. 19.9 He is come alone as a straâ—ger and shall he iudge rule Surely tâ— God I now perceiue the cause of tâ— correction to be my late reformatâ— â—y Repentanc shaped forth at my own â—easure I hauing before neglected thy â—imely voice thou now giues me into â—he hands and power of counterfait Cant. 1.6 Companions that haue a looke but â—o true loue vnto thy voice what then â—emaineth oh my God should I therfore desist leaue of to goe forward my head Iesus preching so powrfully as the catching hearers durst not but commend him the proud Pharises to them hearers returned this speach Iohn 7.48.49 Do any of the Rulers or Pharises beleeue â—n him but this people which know not the â—lowe are cursed I see the same lot light â— on my master Iesus but with a difference He was punished in thy wrath because our sinne was vpon him he was to be plagued euery way for our sinne as for this dealing against mee thou stirres it vp not as a plague but as a correction for my former neglegence and therefore may more comfortably bee supported Onely oh my God in due mee with patience loue faith vnfeined discresion holy peâ—seuerance in thy feare and then exeâ—cise me as thou wilt bee it by lashinâ— magistrate or false brethren Giue mâ— as willingly to passe through bloodâ— stripes as sweet oyntings giue mee â— cherfully to passe through bad repoâ— as good report through pouertie aâ— through riches through death aâ— through life and then a figge for their railinges for their lashings for their vnvailings The poore Soule distressed thus within through the not beholdinge the comfortable face of Iesus and oppressed without first by the vngodlie Ciuill magistrate then by the virulent tongued Prophet or Ruler Ecclesiasticall what doth she Doth shee now desperately cast downe her Crosse turne to her bed of ease and worldlie rest againe Doth she curse the time that euer she Rose to follow Religion doth she recant her Resurrection and subscribe to the Ecclesiasticall Vultures Doth she cry out oh my soule oh my body I am â—t able to indure longer this burden and â—herefore farwell Iesus here is an ende of my pilgrimag Good Iob saith that Iob. 16.12 14. the â—ord had taken him by the necke beten â—im that hee had broken him with one breaking vpon another and that hee did â—ou vpon him like a Gyant but as al that cold not either cause him profes himselfe an hypocrite for so hee had lyed of himselfe nor yet could make him cease his hope in God his Redemer so neither could the Sea of surging calamities beating still rebeating vpon her cause her either to profes her selfe an heretique Schismatique nor yet cause her to desist hoping in her welbeloued therefore forward she goeth in her pilgrimage Behind her she leaueth the lashing officers Civill behind her she leaueth the lewd Cities ministerie counterfait Companions false bretheren by what name or title soeuer they were termed Were they Lord bishops Deanes Archdeacons Parsons Vicars Curats or were thâ— lewd Pastors Doctors Elders Deacons whatsoeuer they were wickeâ— they were Such as wold haue had thâ— Poore Soule to haue slept with them 〈◊〉 the Deuell for companie sake Behinâ— her back she leaueth them as Lot lefâ— Sodome and as the Lord would haâ— his people to Rev. 18.4 forsake spirituall Babâ—lon The poore soule hauing after much turmoise escaped the hands of the Cities watch she Iere. 50.8 like an hee Goate befoâ— the flock goeth marching on with heâ— face towards mount Sion the City oâ— Dauid euen of Iesus annointed Sheâ— lift vp her feet as did Iacob flying from Esau ceaseth not plodding forward not looking backe with a repenting ey as did Lots wife vntil she attaineâ— the sight and presence of Ierusalem daughters Being falne vpon their coâ— what saith the poore distressed Soul vnto them This she saith I charge yâ— oh Daughters of Ierusalem if you meâ— my Welbeloued what shall you tell him that I am sick of loue A petition she putteth vp vnto them first
with a charge then with a patheticall Interrogatory for the Hebrewe admitteth that by both plainly intimating her fresh bleeding heart whose gushing streames none could stanch but onely her Welbeloued As the Lorde jested not with her soule so neither doth she offer vp her petition as a jest but in right good earnest as earnest of her perplexed soule But who are these daughters of Ierusalem to whom she incommendeth her case Such they were as to whom she might boldlie speake and such they were as at whose hands shee might boldly expect helpe such they wer as by whose prayers vnto her Beloued she might be the rather accepted and such they wer as were like to obviate her Beloued before her selfe All these Circumstances gathered from her manner of dealing doe plainly proue that these Daughters of Ierusalem aâ— opposite-ones to the former Watcâ— men of the Citie and that therfore the must necessarilie be The true visiâ— Church As Ierusalem was called Psal 87.3 Thâ— Cittie of God first because God haâ— there placed the Temple his Delight Secondly because that materiall Ciâ—tie figured out the Newe Testamentâ— Church called Ierusalem from abouâ— Galat. 4.26 Revel 21. so Ierusalem Daughters that is people were Gâ— his Cittizens and visible Church To these the distressed soule comes vnto them she maketh her mone and herâ— she exspecteth comfort or no where Shee runnes not to the Daughters oâ— Sodome nor yet of Babylon and Egypt spiritually so called Alas no she commeth to Ierusalems Damzels Saintes by calling the Daughters not of slauish Hagar but of Sarah who is free with her children Without the Cittie of the Saintes out of Shems Tent no comfort much lesse is Salvatioâ— to be had Oh the palpable blindnes of wounded soules in these daies If the hand of God haue smiten them haue wounded their soul haue crushed their conscience whither repair they for balm to Gilead One starteth aside with Ion. 1. Ionah to flee vnto Tarshish from the presence of IEHOVAH Another runneth vnto the smooth Prophet that he may daube vp the wounde with vntempered morter The third goeth for life Ezech. 12.18 to the smoth tongued prophetesses who lay soft pillows vnder their sore elbowes that so rhey may sleepe on peaceablie to the Deuil But how many after they are once wounded do stand forth with Hosheahs people cry one vnto another Hos 6.1 Com let vs convert vnto Iehouah for he hath spoiled and he will heale vs he hath wounded vs and he will binde vs vp how many I say once smitten by the Lordes hand do turne back to be cured at the Lords hande The heathen prophets write that to whome Aiax his speares head gaue a wound by it or by nâ—thing the wounded was to bee cureâ— but sure I am that if the Lorde by thâ— ministerie of his worde haue gadgeâ— any conscience by the same worde oâ— the Lord they must if euer be cureâ— for where hee by his heauenly kay opens no man by humaine helpe caâ— shut and where Iehouah by his kaâ— shutteth that by no naturall witte oâ— man can be opened If the two edgeâ— sworde of his worde haue giuen thee a gash it is neither cards nor dice nor dauncinge nor bone companionship that will surely heale thee VVell iâ— may for a season skin ouer the maladie of thy soule but the daie of the Lorde will come wherein Eze. 13.13 a storme from heauen shall burst out in Iehouahâ— vvrath and then shatters downe the vntempered morter false application of life and peace for There is no peace vnto the wicked Isa 48.22 no salvation to the slepy impenitent therfore no promise of the Gospell to be applieâ— to such If when the spirite of Christ hath â—tabbed thy vlcerous soule thou deâ—esire releife repaire vnto the same â—pirite who within the true visible Church sealeth vp the promises of the Gospell Lot gained bâ—t vexation of soule in Sodome and thinkes thou to gaine hearts ease there Lot could not sleepe quietlie in his Zoar and thinks thou to reape holie contentment in thine vnholie choise Henoch finding no solide or sounde ioye in the societie of the prophaine he therefore abandoned such fellowship Gen. 5.24 walked with God and therefore was taken away from men as worthie the onelie presence of God Seeke comfort wher thou should seeke and thou hast promise to finde comforte Knocke for it at the Lordes portall and thou shalt finde entry but aske for soules helth where thou should not aske for it and my soule for thine thou shalt receiue but a false comforte Badde powder may giue a false fire but the guilt of thy soule rests vndischargâ— and when Iehouah coms to examiâ—â— thy general acquittance loe it wil proâ— a peculiar blank faire without nothiâ— within a false heart seduced thee aâ— thou but dreamed of releasment Well this poore soule laboured haue peace spoken vnto her consciencâ— and therfore she commeth to Ieruâ—â—lem that is To the vision of peace 〈◊〉 onely in the Church is there peace aâ— the vision of peace without neithâ— peace nor vision is sanctified or sealâ— to any soule much lesse assurance â— saluation This holy Luke intimateâ— in his Apostolicall history when hâ— saith Act. 2.47 And the Lord added to the churâ— from day to day such as should bee sauâ—â— Neither is it possible for any to loue Iesus that covet not to be joyned witâ— his misticall bodie for where the Corpâ— bee saith our sauiour thither will thâ— Eagles resort CHRIST hath giuen hiâ— slaughtered corps to be fed vpon witâ— in not without the Church and thâ— Eagles of Iesus not Sodoms Car-crows â—re to be fed of that sacramentall bodie Iob saith that Iob. 39.13 the Eagle maketh â—er nest in the rock and sure I am that â—pirituall mounting mindes will nesâ—el within the Rock Iesus against whom â—ell gates cannot prevaile Iob saith 32. that the Eagles eyes beholde the meate a â—â—r off sure I am that the Lords Eagles by the eies of faith behold Iesus their spirituall food as far off as aboue the Sun Iob saith that the Eagles youngâ—â—es suck vp blood and sure I am that â—esus his Eagles doe by the mouth of fifth suck vp the sacramentall blood shed on the Crosse by whose blood they liue in whose blood their garments are only made white Al which considered what marvaile was it that his poore soule would by no means be hindered from Ierusalem the place of sauing vision eternal peace what maruaile is it if vnto these heauenlie â—tizens she commence her souls meaâ—â—ng If vnto these damzels shee offer her petition more then a petitioâ— Let vs examine the words I charge yee Oh daughters of Ierusalem c. Here is an homely Exordiam a seeming rude beginning In steade of I desire ye she saith I charge ye and what should be the cause of such abrupt entrie and so emphaticall admiration Surelie her case required
nâ— lesse If a man com to petition at something of his king that is of lesse value or may at leasure bee timelie ynough graunted then such a supplicator vseth speaches more circumstantious and lesse patheticall but if a man hauing committed willfull murder haue his deadlie aduersaries pursuing him at the heeles he sodainly commeth running vnto his King and considering a minutes delay may danger his life he as sodainly falleth downe crying Oh King as thou vvouldest find fauâ—â—â— presently before Iehovah his iudgemenâ— seate so let mee obtaine a pardon at tâ— hand The presente perplexitie of hâ— soule causeth him to passe by common forme of petition and in steade thereof to exact pardon by an open or secret adiuration If a man come to his sworne brother in so tickle desperat case he staÌ„deth not saying Good brother I am novv to petitionate a thing at your hands wherto if you shal vouchsafe to lend an auaritious eare as also a wel construing minde I shall thinke my selfe not onely happy in being yoked vvith such an Alter ego another I but also accompt my selfe for euer after tyed vnto you as to another parent his case being as the former desperate he standeth not vpon such ambagious insinuations but hee in a more homely sorte rusheth into his frendes chamber and without by your leaue or good-euen he with hands folded together and halfe dead countenance crieth I charge thee as thou art a man and as thou hast any drop of hoâ—est blood in thine hearte that thou commiserate my present estate and labour with the king for my pardon Our poore soule here was not her case desperate and hung not over her head an heauy sword in a small single thred How was shee tormented within and how was she scourged without She might say with the Psalmist One deepe calleth another for in the neck of one distresse ensued another storme vpon storme flooke vpon flooke lash vppon lash Was it any maruaile then if here shee omitted common forme of petition If for bodilie health men will deale so earnestlie how much more for soules safetie Againe she had not to deale with curious companions false brethren and sisters but with such as had trulie put of the olde man with his deceiuable lusts and had put on the new Adam Christ Iesus as a fashioning garment vpon their wordes and workes with them therefore shee might conuerse after a more bolde and familiar manner Had she to deal with a nomber of our pratling professors preachers and hearers she would haue bin twise aduised ere she had powred her soule into their lappes for Prov. 29.7 the righteous knoweth the cause of the poore as for the wicked they regarde not knowledge But wherwith doth this poore passionate Soule Charge the daughters of Ierusalem for sooth with this That if they meete her beloued they should vnto him impart her estate And because they should bee specially attent vnto this her speciall suite she frameth her speach thus If you meete my welbeloued what shal you tell him she vrgeth them to tel her case then she demandeth what it is they should speake This verily notifieth her insatiable thirst and spirituall appetite first of hauing her soules wish imparted to her beloued secondly of her deepe swallowing affection that would be satisfied with nothing but the presence of her beloued Iesus The first is plaine by her maner of stirring vp the church members to attention the second is as openlie demonstrate in her answer to the former demaund which is this telâ— him That I am sick of Loue. The particle If admitteth not a doubt If they should meete with her beloued but as euery one knoweth that is acquainted with the Hebraisme in other places it is asmuch as if she said when or as you shall meete vvith my beloued tell to him this The Anglisme is of like sence for we say indifferentlie If you haue to deale vvith the King or When you haue to deale vvith the King or as you shal haue occasion to deale vvith the King doe insinuate this thing Neither is the particle if les significant then vvhen or As but a particle indeed of more modestie putting a bit in the mouth of her former Charge or homely speach as willing to qualifie her former homely dealing any good Rhetorician will acknowledge this but fooles will vnderstand no reason The poore soule charged and almost surcharged with Iehouahs heaviâ—â— pressure shee chargeth the daughters of misticall Ierusalem with the receipt of her soules oblation that so in their more purified censers they might offer vp her bitter but sauourie myrrhe vnto her beloued By their ascending to her right regall louer shee hoped the returne of an happie answer no maruell then if she were first ernest to seeke them out secondly ernest to acquainte them with her estate thirdly ernest to set them on worke for her intercessours Prov. 25.25 for as cold waters are to a wearie soule so are good newes from a contry though far of Special cases require speciall speede a devine whip must bee salâ—ed by deuine physitians As the Sacrifice of the wicked is an abhomination to the Lord so vnmeet it is that such should bee acquainted with our soules miserie To what ende communicat we our spirits affliction if not to receiue comfort what warrant of comforte is there to be had by such intercessors as haue no promise to bee heard for themselues As the Lord is able and willing to cure aâ—â— our private sinne vpon privat confession so by publishing that to others who are themselues prophane whâ— are like vnto Terentius pratler that saiâ— he was Ful of holes vnable to concealâ— a secret what good can wee exspeâ—â— from such namely this to haue it polished in 2. Sam. 1.20 Gath and in the streetes oâ— Ashkelon at the hearing whereof the Vncircumcised shall leape for joy By this foolish devout Confession the griefe of soule that before was private and single it becommeth publik and double worse than ever it was It is but blinde devotion that lacketh the eyes of discretion let younger Christians learne that She communicateth not her hearts sorrowe to the blessed Saintes departed but to the Saintes living Iames iâ— speciall case willeth Iam. 5.16 this but the first is no where willed or commaunded Our Saviour Mat. 18.15.16.17 vrgeth in some cases Confession to the Saintes living but no where vnto the deade IEHOVAH Iob. 42.8 vrgeth Iobs kins-men to make Iob their Intercessour by sacrifice but no where hee willeth men to seeke vnto the dead Saul sought vnto dead Samuel but hee met with a living Devil Knowe what thou art to confesse to God what to men and also learn Where when what howe to whome to confesse when thou doest confesse for the devill vnder colour of devotion seeketh how to overturne true Religion and the credite of the Saints Neither must thou think that Saints heere living are properlie Intercessours or
Mediatours 1. Tim. 2.5 For there is but one Mediatour betweene God and man even the man Christ Iesus but improperly are they so called namely because as faithfull feeling members they communicate to the Lord their fellow-like miserie therfore it is that the Saints interceeding for any their poore members they come vnto the Father not by theâ—selues but by the Sonne for his Reu. 8.3 Cuser is onely Gold and in him is the Fâ—ther vvell pleased Let the Saintes departed haue their due let the Sainte liuing haue their due neither to either or both do attribute the Lords due But what would shee haue them to impart to her beloved namely this That she was sick of Loue alluding vnto a Virgin over-rapt with an amorous conceipt who by reason of her Betrothed his absence is ready to sound and to passe away in a loue-qualme Dauid but wanting the Tabernacles presence he Psal 84.2 faynted howe much more would hee haue fainted and faultered vnder loues affection if so he had lacked the feling presence of his God that could not be contained within any materiall Tabernacle or Temple Shee here was arrived at the Lords Tabernacle namely at the societie of Saints but shee yet attained not the comfortablâ— face of him that hath promised thaâ— Where two or three are gathered togither 〈◊〉 his Name there in the middest he will be She sees the body but not the Head She therfore maketh suite eye chargeth the body by reason of that dutie which is owing from member to member to acquainte her beloued with this namelie That she vvas sick of Loue. She that before would make no better vse of Christ his knocking at her dore must now be glad to seeke after Christ and knock at his dore She that before would not make better vse of Christ his priuate petition must now be glad to come vnto Christ by publike petition and that vnder the broade seale of his church when Christ knocked called suited she lay snorsing in her sinne just therefore that now shee knocke call and suite vnto Christ though come out of sinneâ—ey she who before for keping fellowship with the City had neglected fellowship with Christ and his mystical body just it is that now she should come vnto Christ no other way but by fâ—seking vnto his body An acquittanâ— for sinne is not so easily woon Maâ—â— thinking they haue it goe vnto hell iâ— a dreame many feeling the want thâ— of do labour for the plakard of Remâ—sion but seeking for it where it is noâ— they pop into hell without it Somâ— feele the want labour for supplied that Grace and quickly haue it by reason they come roundlie off at Christ Call Others finding their box emptâ— of that quittance do labour for it bâ— obtaine it at leasure by reason of theiâ— former rude behauiour to their Caâ— Turne not therfore God his gracâ— into wantonnesse if thou do then expect either to haue thy conscience sâ—red with ane hot yron that so thou maâ—â— passe vp and downe a Goate brande to hell or at the best awaite a black glooming day wherein thy soule shâ— be stripped in the eyes of manie anâ— thou in body and soule whipped froâ— one place to another before thou oâ—taine the heauens-charter of sins reâ—ission Isa 38.14.17 Hezekiah chattered like a â—rane and mourned like a Doue before 〈◊〉 had assurance that his sinnes were â—â—st behind Iehouahs back neither was Dauid who so oft was bet in the lords â—orter vnacquainted with passing â—hrough this fierie fornace before he â—â—s fit Golde to receiue Iehouahs imâ—resse But as their comming vnder his lash correctory may fear vs from â—allyinge with repentance so their â—nce meting with the Sun-shine counâ—â—nance of their beloued may teach â—s not to dispaire of mercie consideâ—ing Iehouah desireth not the death of â— sinner but rather that hee would reâ—ent and liue Lastly for some necessiâ—e vrgeth brevitie that perplexed â—â—ule may vndoubtedly beleeue and â—â—pe for happy release who truly can 〈◊〉 My soule is sick of Loue as Dauid â—â—de Psal 42.2 My soule thirsteth for God If God haue giuen thy soule to hunger 〈◊〉 thirst for righteous things it is because hee is minded afterwarde to 〈◊〉 thee As a prudent housholder wiâ— there bestowe his meate where fâ—â— he perceiueth appetite hunger sâ— the housholder of the Church eueâ— Christ Iesus reacheth there forth hâ— hidden Manna where first hee perceiâ— spiritual appetite Need maks the nâ—ked run and hunger breakes the stoâ— walls neither will any thing stop stâ—â— or quench the soules want the soule wish Cant. 8.6.7 for loue is strong as death devâ—ring as the graue like to fiery coales and vehement flame This Loue of God waâ— not in Cain in Esau in Achitophell â— Iscariot for if it had Cain had not beâ— finallie impatient Esau had not nourished fury in his brest Achitophel wolâ— haue thought no shame that the loâ— should haue shamed him in frustrating his delphik-like oracle nor woâ— Iscariot haue demed Christ his oblatâ—on insufficient to saue him If wee would not bee driuen inâ— these straites let vs preuent that 〈◊〉 timely Resurrection from Sinne. If wee haue slept away the third sixt ninth and tenth houres yet let vs not now at the last houre shame to arise goe into the Lords blessed vineyarde and there labour with others for the peny of promise Euery man woman in that vineyard worketh in some honest roome and holy calling one bearing the infirmities of another labouring to doe all their things in loue Awake therefore oh Sleeper arise it is day nay the Sun is redy to set and to leaue our horizon Christ tendreth his mercy as yet but after Sunset catch christ and mercie where thou can I haue no promise of mercy for thee Happie is â—he who by others harmes is more warie let this sinners affliction feare thee from sleepe and let her patience and discreit cariage lead thee vnto the infallible Vision of peace where peace of conscience is not finally failing howsoeuer sometimes it stands a far of for a season Serò sed seriò surgit An Animadversion SOme from my Epistle to Englaâ— prefixed to the Sommons to Dooâ—day would gladly collect That I heâ— vnlawful for a Pastor of the new Testamâ— Church openly to rebuke open sin Such 〈◊〉 know that I neuer was so absurd naâ— would haue them to know that I woâ— not onely haue publike sinns publiâ— rebuked but which more is I doe leeue that such offenders not satisfy the congregation by apparant humâ—ation vppon the Churches rebuke â— Church ought first for keping her sâ— vnleauened secondly for the humblâ— such sinners without delay to excomunicate such Because of Salomons speach Prov. 26 I haue said now no more but becaâ— of his next speach vers 5. I haue saâ— thus much and so an end