Certaine verie worthie, godly and profitable sermons, vpon the fifth chapiter of the Songs of Solomon: preached by Bartimeus Andreas, minister of the word of God; published at the earnest and long request of sundrie well minded Christians
FOR somuch as (right dearely beloued in the Lorde Iesus Christ) by ye prouidence of God, I am come among you at this time, where I am likely to stay a few dayes:
FOR So much as (right dearly Beloved in the Lord Iesus christ) by the providence of God, I am come among you At this time, where I am likely to stay a few days:
as the preaching of his sacred worde is) to handle vnto you for some good considerations, the fifth Chapter of the excellent songs of Solomon, with the two firste verses of the sixth Chapter,
as the preaching of his sacred word is) to handle unto you for Some good considerations, the fifth Chapter of the excellent songs of Solomon, with the two First Verses of the sixth Chapter,
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but I reade them with the fifth chapter, for the causes that shall be alleaged when I come to the handling of them, the Chapter followeth to this effect. Canticles 5. 1 I Am come into my garden, my Sister, my spouse:
but I read them with the fifth chapter, for the Causes that shall be alleged when I come to the handling of them, the Chapter follows to this Effect. Canticles 5. 1 I Am come into my garden, my Sister, my spouse:
9 O the fairest among women, what is thy welbeloued more then other welbeloued? what is thy welbeloued more then a nother louer, that thou dost so charge vs. 10 My welbeloued is white and ruddie, the cheefest of ten thousand.
9 Oh the Fairest among women, what is thy well-beloved more then other well-beloved? what is thy well-beloved more then a neither lover, that thou dost so charge us 10 My well-beloved is white and ruddy, the chiefest of ten thousand.
17 O the fairest among women, whither is thy welbeloued gone? whither is thy welbeloued turned aside, that wee maie seeke him with thee? Canticles. 6.
17 Oh the Fairest among women, whither is thy well-beloved gone? whither is thy well-beloved turned aside, that we may seek him with thee? Canticles. 6.
and comfortably, by alligoricall, and parabolicall speeches, cypher out and describe vnto vs, the pure, free, perfect, eternall and cōstant loue of Christ Iesus, towards his Church,
and comfortably, by alligoricall, and parabolical Speeches, cypher out and describe unto us, the pure, free, perfect, Eternal and constant love of christ Iesus, towards his Church,
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Nowe after many things mencioned afore in this booke, which were betwéene Christe and his spouse, in discouering their loue one to the other, with many other circumstances, which the Tert it selfe shall yeelde vnto you:
Now After many things mentioned afore in this book, which were between Christ and his spouse, in discovering their love one to the other, with many other Circumstances, which the Tert it self shall yield unto you:
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in this Chapter, Solomon declareth how Christ calleth his spouse, making liberall and princely offers vnto her, earnestly suing for entertainment, vsing many reasons to further his suit,
in this Chapter, Solomon Declareth how christ calls his spouse, making liberal and princely offers unto her, earnestly suing for entertainment, using many Reasons to further his suit,
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I am come into my Garden, (my Sister my spouse) I gathered my myrrh with my spice, I ate my bony comb with my bony, I haue drunke my Wyne with my Milk, Eate O friends, drink and make you merry, O welbeloued.
I am come into my Garden, (my Sister my spouse) I gathered my myrrh with my spice, I ate my bony comb with my bony, I have drunk my Wine with my Milk, Eat Oh Friends, drink and make you merry, Oh well-beloved.
This speech is an answer and reply to a former suite and supplicatiō of the spouse or church, which she had made vnto Christ, that he woulde vouchsafe to come and bee resident in his garden, which is his Church,
This speech is an answer and reply to a former suit and supplication of the spouse or Church, which she had made unto christ, that he would vouchsafe to come and be resident in his garden, which is his Church,
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Wherefore he replieth with a new suit vpon his spouse and church, that shee wil take parte with him of those his heauenly riches and spiritual treasures, giuing also entertainmente to his owne personage, who had taken such pain,
Wherefore he Replieth with a new suit upon his spouse and Church, that she will take part with him of those his heavenly riches and spiritual treasures, giving also entertainmente to his own personage, who had taken such pain,
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For Solomon as I saide, was a figure of Christ in his marriage with the daughter of Pharaoh, as Psal. 45. Now the true husband of the Churche is Christ Iesus, and none other:
For Solomon as I said, was a figure of christ in his marriage with the daughter of Pharaoh, as Psalm 45. Now the true husband of the Church is christ Iesus, and none other:
But Solomon here figuratiuely describing Christ, to enter into his garden: vnderstandeth both that hee hath taken possession of his heauenlye Kingdome and riches, wher he prepareth heauenly and eternal banquets for his saintes and elect:
But Solomon Here figuratively describing christ, to enter into his garden: understandeth both that he hath taken possession of his heavenly Kingdom and riches, where he Prepareth heavenly and Eternal banquets for his Saints and elect:
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& also that he is come into his Church and inheritaunce vpon earth, to make proffer of al these his riches and royal treasures to his saints, that they may participate with him in his glory.
& also that he is come into his Church and inheritance upon earth, to make proffer of all these his riches and royal treasures to his Saints, that they may participate with him in his glory.
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For I cannot vnderstand this entrance into his garden onely of Christes heauenly residence in glory, whither he is ascended and hath taken possession of life,
For I cannot understand this Entrance into his garden only of Christ's heavenly residence in glory, whither he is ascended and hath taken possession of life,
For the Church is compared to a vineyarde, Isai. 5.1. Iere. 2.21. Math. 21.33. Mar. 12.1. By which places we find yt the church of God which is on ye earth is compared oft to a garden or yard.
For the Church is compared to a vineyard, Isaiah 5.1. Jeremiah 2.21. Math. 21.33. Mar. 12.1. By which places we find that the Church of God which is on you earth is compared oft to a garden or yard.
especially if they are already in possession, and their inheritaunce come to them already, then it carrieth some sway withall, to mooue their louers to cast some liking on them.
especially if they Are already in possession, and their inheritance come to them already, then it Carrieth Some sway withal, to move their lovers to cast Some liking on them.
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And Prouerb. 9.1. Wisdome is compared to a Queene, keping open house, opening all her Treasures, drawing her wines, preparing her table, bringing foorth her treasures,
And Proverb. 9.1. Wisdom is compared to a Queen, keeping open house, opening all her Treasures, drawing her wines, preparing her table, bringing forth her treasures,
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Thus we plainly see by the borrowed speeches of the scriptures, that by these earthly benefites and commodities, are figured heauenly and spirituall graces.
Thus we plainly see by the borrowed Speeches of the Scriptures, that by these earthly benefits and commodities, Are figured heavenly and spiritual graces.
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If this reason can preuaile with mē in earthly matters and benefites? Oh what shame is it that the same shoulde not preuaile with vs in heauenly suites, wherein standeth the life of our souls.
If this reason can prevail with men in earthly matters and benefits? O what shame is it that the same should not prevail with us in heavenly suits, wherein Stands the life of our Souls.
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sith so rich a sutor vouchsafeth to make offer vnto vs. Neither doth he require any rich dowry at our hands, only to find a faithful & obedient spouse of vs, which he himself also worketh in his.
sith so rich a suitor vouchsafeth to make offer unto us Neither does he require any rich dowry At our hands, only to find a faithful & obedient spouse of us, which he himself also works in his.
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for as I sayd, Solomon in ye person of a husband or sutor, & of a wife or maydē as louers, describeth the loue which is betweene Christ & his church.
for as I said, Solomon in you person of a husband or suitor, & of a wife or maiden as lovers, Describeth the love which is between christ & his Church.
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Now Christ commeth into his gardē & church on earth diuers wayes, to reueale & discouer his heauenly riches to vs. First by himself in his own persō in ye dais of his flesh,
Now christ comes into his garden & Church on earth diverse ways, to reveal & discover his heavenly riches to us First by himself in his own person in you dais of his Flesh,
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and to feoft her into his eternall inheritance layde vp in the heauens, hauing also committed the euidences and free deed of his gift to his Church: namely, his worde.
and to feoft her into his Eternal inheritance laid up in the heavens, having also committed the evidences and free deed of his gift to his Church: namely, his word.
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Io. 3.29 Albeit then, that Christ be ascended in to his heauenly pallace, yet he ceaseth not dayly to become a Sutor vnto vs by his preachers, discouering by his Gospel, al his heauenly & glorious riches, to cause vs to be enamored vpon him.
Io. 3.29 Albeit then, that christ be ascended in to his heavenly palace, yet he ceases not daily to become a Suitor unto us by his Preachers, discovering by his Gospel, all his heavenly & glorious riches, to cause us to be enamored upon him.
so our Christ setteth out him selfe as a very rich and wealthy woer, who is able to bestow a very rich dowrie on his wife, who also commeth of a very noble famous & honorable parentage & rich friendes, is himselfe a rich heyre,
so our christ sets out him self as a very rich and wealthy woer, who is able to bestow a very rich dowry on his wife, who also comes of a very noble famous & honourable parentage & rich Friends, is himself a rich heir,
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and despised maiden, hauing no friendes, voyd of succour, out of apparell, diseased, and helplesse, who Ezek. 16, in the day of her byrth was destitute, no eye pittied her, cast out in the open fieldes to the contempt of her person, in the day of her byrth:
and despised maiden, having no Friends, void of succour, out of apparel, diseased, and helpless, who Ezekiel 16, in the day of her birth was destitute, no eye pitied her, cast out in the open fields to the contempt of her person, in the day of her birth:
when she could not pittie her selfe (oh dolefull estate and desperate) but Oh gracious and liberal loue, which promised life to the dead, comfort to the distressed,
when she could not pity her self (o doleful estate and desperate) but O gracious and liberal love, which promised life to the dead, Comfort to the distressed,
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See then the exceeding loue of Christ Iesu towards vs miserable and vnworthy wretches, inuicting and calling vs, to the participation of his riches so incomparable:
See then the exceeding love of christ Iesu towards us miserable and unworthy wretches, inuicting and calling us, to the participation of his riches so incomparable:
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Oh vnkindnesse intollerable, oh intractable frowardnesse, oh damnable refusall of so healthful offers, yet suche is our nicenes, that we hold aloof from so happy offers,
O unkindness intolerable, o intractable frowardness, o damnable refusal of so healthful offers, yet such is our niceness, that we hold aloof from so happy offers,
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Can it be that the Lorde will take this at our hand, that when he hath offered to match his son so basely for our benefit, we should hold scorne of his mercifull offers? no no, he will surely reuenge it vpō vs. Wel, we sée yt Christ is set out vnto vs,
Can it be that the Lord will take this At our hand, that when he hath offered to match his son so basely for our benefit, we should hold scorn of his merciful offers? no no, he will surely revenge it upon us Well, we see that christ is Set out unto us,
noting that as Christe feedeth his Church on earth, with the spirituall dainties of his worde, &c. So after this life, he calleth them to the participation of his heauenly and eternall ioyes.
noting that as Christ feeds his Church on earth, with the spiritual dainties of his word, etc. So After this life, he calls them to the participation of his heavenly and Eternal Joys.
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Eat, drink, &c. This is part of the suit, containing matter of exhortrtion, to mooue the spouse to participate of the heauenly riches, which he offereth vnto her,
Eat, drink, etc. This is part of the suit, containing matter of exhortrtion, to move the spouse to participate of the heavenly riches, which he Offereth unto her,
and conueyeth them into the hearts of the beleeuers, by the preaching of his word, wherby he assureth them of the right title of life, communicating the riches of his grace and life vnto them,
and conveyeth them into the hearts of the believers, by the preaching of his word, whereby he assureth them of the right title of life, communicating the riches of his grace and life unto them,
so also, they include a seconde reason which he vseth, and it is drawn from his liberal kindnesse and frée heartednesse, in offering to participate his riches to his spouse.
so also, they include a seconde reason which he uses, and it is drawn from his liberal kindness and free heartedness, in offering to participate his riches to his spouse.
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But pity it is to see, how worldly men are blockish at these things, ye we al shew our contempt and neglect of these rich offers of the Lord towards vs. But what excuse can wee forge, to shift of this so wonderful a loue, that we should set so light by it? Is it because hee commeth no more in his owne person vnto vs? Why, the Heauens must containe him til he come to iudgement. Acts. 3.21. What is it, because he is poore, of low degree or meane personage? his riches are without price, his parentage is of God, his person is moste amiable.
But pity it is to see, how worldly men Are blockish At these things, you we all show our contempt and neglect of these rich offers of the Lord towards us But what excuse can we forge, to shift of this so wondered a love, that we should Set so Light by it? Is it Because he comes no more in his own person unto us? Why, the Heavens must contain him till he come to judgement. Acts. 3.21. What is it, Because he is poor, of low degree or mean personage? his riches Are without price, his parentage is of God, his person is most amiable.
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What then? is it because hee speaketh by others as his spokesmen, and those men thraught with infirmities as our selues? In deede this sticketh in the stomack of many,
What then? is it Because he speaks by Others as his spokesmen, and those men thraught with infirmities as our selves? In deed this sticketh in the stomach of many,
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Also, We are ambassadors in Christs steed, as though God did beseech you through vs, so we pray you in Christes steede, to be reconciled vnto God. 2, Cor. 5.20.
Also, We Are Ambassadors in Christ steed, as though God did beseech you through us, so we pray you in Christ's steed, to be reconciled unto God. 2, Cor. 5.20.
were it not great discourtesye to refuse? and woulde he not easily graunt to it? so sith God sendeth oute his ministers to beg our soules for his deare sonne,
were it not great discourtesye to refuse? and would he not Easily grant to it? so sith God sends out his Ministers to beg our Souls for his deer son,
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Also seducers, sectuaries, &c. They all play as the fals harted man, which beeing put in trust to speake to a mayden for another, doe wooe and make suite for them selues, to tourne the liking of the mayden to their owne persons.
Also seducers, sectuaries, etc. They all play as the falls hearted man, which being put in trust to speak to a maiden for Another, do woo and make suit for them selves, to turn the liking of the maiden to their own Persons.
It is requisite, that sith the ministers of the worde, are to speake for so noble and heauenly a personage, who is a rare Phoenix, and the onely Sonne of the liuing God, sent to his chosen Spouse vpon earth to offer the match of life, to vnfould and discouer all the secretes of his heauenly and eternall loue, spirituall and princely riches of his grace:
It is requisite, that sith the Ministers of the word, Are to speak for so noble and heavenly a personage, who is a rare Phoenix, and the only Son of the living God, sent to his chosen Spouse upon earth to offer the match of life, to unfold and discover all the secrets of his heavenly and Eternal love, spiritual and princely riches of his grace:
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that they deale in these waightie matters, moste reuerently, wisely, religiously, carefully and faithfully, to speak the Gospell and message of Christ as they ought to speake it,
that they deal in these weighty matters, most reverently, wisely, religiously, carefully and faithfully, to speak the Gospel and message of christ as they ought to speak it,
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vnlesse he bée brought foorth of them very solemnly, accompaned and countenaunced, with the auncient Garde of the fathers and Doctors of the Churche to speake for him:
unless he been brought forth of them very solemnly, accompanied and countenanced, with the ancient Guard of the Father's and Doctors of the Church to speak for him:
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but highly esteming of the firste as the Lordes giftes and graces, and reuerencing the Fathers as worthy instruments which the Lord vsed for their time.
but highly esteeming of the First as the lords Gifts and graces, and reverencing the Father's as worthy Instruments which the Lord used for their time.
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And sure, I cannot otherwise thinke of many, which study to preach them selues, and to haue their giftes, (yea some times those giftes which they haue not) to be knowne, rather then the power of God in his Gospel,
And sure, I cannot otherwise think of many, which study to preach them selves, and to have their Gifts, (yea Some times those Gifts which they have not) to be known, rather then the power of God in his Gospel,
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And though we haue heretofore listened to the suite of Sathan, and he hath had his pleasure at our handes, which might giue the Lorde iust cause to cast vs off,
And though we have heretofore listened to the suit of Sathan, and he hath had his pleasure At our hands, which might give the Lord just cause to cast us off,
yet if we will returne from our sinfull loue of Sathan and sinne, the worlde and our owne selues, to match with Christ Iesus, and bee gouerned vnder him:
yet if we will return from our sinful love of Sathan and sin, the world and our own selves, to match with christ Iesus, and be governed under him:
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Oh, therefore good people, as you loue your owne souls, let me intreate, and in intreating let me obtaine, that you will vnfeignedly loue Christ Iesus againe.
O, Therefore good people, as you love your own Souls, let me entreat, and in entreating let me obtain, that you will unfeignedly love christ Iesus again.
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For is it not sufficient for vs, that we haue spent ye time past of the life after the lust of ye Gentiles, walking in wantonnes, lustes, drunkennesse, pride, selfeloue, couetousnes, gluttony, drinkings,
For is it not sufficient for us, that we have spent you time past of the life After the lust of the Gentiles, walking in wantonness, lusts, Drunkenness, pride, Self-love, covetousness, gluttony, drinkings,
Some thinke Christe to homely and plaine for them, and not gallant ynough to maintayne them in their pride, in their great ruffes, gorbellies, broadred heare,
some think Christ to homely and plain for them, and not gallant enough to maintain them in their pride, in their great ruffs, gorbellies, broadred hear,
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so as we must by faith set our hand to it, doing all seruices and loyalties due to the Lorde, who holdeth the prerogatiue ouer vs. Yet we refuse to make sure this our estate vnto vs,
so as we must by faith Set our hand to it, doing all services and loyalties due to the Lord, who holds the prerogative over us Yet we refuse to make sure this our estate unto us,
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In deed there is a great inequalitie in the match, that the sonne of God should come downe from heauen, indued in our •••she, to espouse him self to mans soul, which was forfeited into the hand of sathan and hel:
In deed there is a great inequality in the match, that the son of God should come down from heaven, endued in our •••she, to espouse him self to men soul, which was forfeited into the hand of sathan and hell:
so as he hath giuen charge to his angels to becom ye princely gard of his quéen (which is the company of the beléeuers) whom the Lord sanctifieth to be holy without spot and wrinckle.
so as he hath given charge to his Angels to become you princely guard of his queen (which is the company of the believers) whom the Lord Sanctifieth to be holy without spot and wrinkle.
but must be at the commandement of our spiritual husband Christe Iesus, to doe his will, renouncing our owne will and corrupt affections, and become new creatures.
but must be At the Commandment of our spiritual husband Christ Iesus, to do his will, renouncing our own will and corrupt affections, and become new creatures.
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yea, let vs wed our selues to him, seruing him with obedient heartes, preseruing our thoughtes, affections and desires chast vnto him, not intangled with the loue of the world, our owne pleasures, and filthy lustes.
yea, let us wed our selves to him, serving him with obedient hearts, preserving our thoughts, affections and Desires chaste unto him, not entangled with the love of the world, our own pleasures, and filthy lusts.
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he chose vs before we were, and visited vs when we were miserable harlots and outcastes, redeemed vs when we were captiued of Sathan, washed vs and bathed vs in his owne precious bloud,
he chosen us before we were, and visited us when we were miserable harlots and outcasts, redeemed us when we were captived of Sathan, washed us and bathed us in his own precious blood,
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and so as a valiant champion fought for his spouse, iustled with all the powres of hell, and shooke the foundations of it, brake the yron gates thereof, that they shall not preuaile against his spouse,
and so as a valiant champion fought for his spouse, justled with all the Powers of hell, and shook the foundations of it, brake the iron gates thereof, that they shall not prevail against his spouse,
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For his sacramentes are as rings and regal giftes, tokens, and remembraunces of his loue, to bind vs to him againe, who hath so dearely redeemed and purchased vs by a costly and bloody price:
For his Sacraments Are as rings and regal Gifts, tokens, and remembrances of his love, to bind us to him again, who hath so dearly redeemed and purchased us by a costly and bloody price:
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yea his Royal Stratagemes, and princely pollicies, and skilfulnesse to shift off all the fiery dartes of the aduersary, haue easely bewrayed them selues, who in that spiritual battaile hath foyled,
yea his Royal Stratagems, and princely policies, and skilfulness to shift off all the fiery darts of the adversary, have Easily bewrayed them selves, who in that spiritual battle hath foiled,
Thus this noble and ventrous Knight, hath dearely purchased a Spouse to him selfe. O wonderful loue, O mercy vnspeakable, O inuincible courage of an Heroicall spirite.
Thus this noble and venturous Knight, hath dearly purchased a Spouse to him self. O wondered love, Oh mercy unspeakable, Oh invincible courage of an Heroical Spirit.
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Oh stony heartes harder then the flint, that are not broken at this, and colder then the stone Chalazias (which the fier can not heat) if this kindle not feruent loue in our heartes againe vnto Christ.
O stony hearts harder then the flint, that Are not broken At this, and colder then the stone Chalazias (which the fire can not heat) if this kindle not fervent love in our hearts again unto christ.
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and sith he tooke such payne to winne vs most vyle and vnworthy of his loue, what if it coste vs oure pleasures, commodities, our credite, our friends,
and sith he took such pain to win us most vile and unworthy of his love, what if it cost us our pleasures, commodities, our credit, our Friends,
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sith no man denieth this suite, but all men plaucibly entertaine Christ, and come to the banquet of his word and Sacraments, &c. The worldly couetous man running headlong after his profites, maketh great account of Christ, that he shal stande him in steed:
sith no man Denieth this suit, but all men plaucibly entertain christ, and come to the banquet of his word and Sacraments, etc. The worldly covetous man running headlong After his profits, makes great account of christ, that he shall stand him in steed:
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So the adulterers, murtherers, deceiuers, iesters, swearers, lyers, railers, contemners, drunkerds, proud men, belly Gods, Epicures, Athists, and such others:
So the Adulterers, murderers, deceivers, jesters, swearers, liars, railers, contemners, Drunkards, proud men, belly God's, Epicureans, Atheists, and such Others:
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For so long as we remaine worldlinges, couetous, méer ciuil men, adulterers, murtherers, deceiuers, iesters, swearers, liers, raylers, contemners, drunkerds, proud men, belly Gods, epicures, Athists, &c. We haue no inheritaunce in the kingdome of God and Christ.
For so long as we remain worldlings, covetous, mere civil men, Adulterers, murderers, deceivers, jesters, swearers, liers, railers, contemners, Drunkards, proud men, belly God's, Epicureans, Atheists, etc. We have no inheritance in the Kingdom of God and christ.
And therfore nothing to do with him For what agreement hath righteousnes with vnrighteousnesse, or what communion hath light with darknesse? What concord hath Christ with Belial? Or the beleeuer with the infidel,
And Therefore nothing to do with him For what agreement hath righteousness with unrighteousness, or what communion hath Light with darkness? What concord hath christ with Belial? Or the believer with the infidel,
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Let no man therefore deceaue him selfe, with vayne hope and speeches: for, for such thinges commeth the wrath of God vppon the Children of disobedience.
Let no man Therefore deceive him self, with vain hope and Speeches: for, for such things comes the wrath of God upon the Children of disobedience.
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Let vs then haue fellowship with Christe Iesus, eating and drinking of his heauenly banquets, and making merry with him, that we may ioy in the strength of our saluation.
Let us then have fellowship with Christ Iesus, eating and drinking of his heavenly banquets, and making merry with him, that we may joy in the strength of our salvation.
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This we see two of the reasons which Solomon vseth, both as arguments of perswasion, and also, as part of the suite which Christe maketh to his Spouse.
This we see two of the Reasons which Solomon uses, both as Arguments of persuasion, and also, as part of the suit which Christ makes to his Spouse.
he interlaceth one circumstance of ye lets which hindred the spouse in her comming on: (For I wil not precisely draw euery circumstance to his owne proper place in the diuision made,
he interlaceth one circumstance of the lets which hindered the spouse in her coming on: (For I will not precisely draw every circumstance to his own proper place in the division made,
Solomon, therfore here in the person of the spouse, discouereth the estate of the faithful, noting how hardly they are throughly brought on vnto Christe,
Solomon, Therefore Here in the person of the spouse, Discovereth the estate of the faithful, noting how hardly they Are thoroughly brought on unto Christ,
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and how long it is or euer we yéelde to his suite, so as he hath much a do to get any aduauntage at our heartes, they are so inuironed with the loue of the thinges of this life.
and how long it is or ever we yield to his suit, so as he hath much a do to get any advantage At our hearts, they Are so environed with the love of the things of this life.
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For the worlde holdeth her owne in vs so long as it can, and we naturally wedded therevnto, securely sléeping in the inticing & deceiuable pleasures therof, do suffer the vanities of this life, to seke too too deeply into our bowels,
For the world holds her own in us so long as it can, and we naturally wedded thereunto, securely sleeping in the enticing & deceivable pleasures thereof, do suffer the vanities of this life, to seek too too deeply into our bowels,
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for horor, promotions, dignities, titles, credite, riches, possessions, and the company of those that we haue pleasured in before our calling, doe make sore assaults vpon men, that the lord cannot easily vndermind them a long tyme.
for horor, promotions, dignities, titles, credit, riches, possessions, and the company of those that we have pleasured in before our calling, do make soar assaults upon men, that the lord cannot Easily undermined them a long time.
And what is the reason that men sleepe in these earthly pleasures and profites, euen then when their heartes are by many priuie motions of the spirite, affectioned or moued towards Christ after a sort? Or why are men so hindred from yeelding wholy vnto christ by these transitory things? For sooth,
And what is the reason that men sleep in these earthly pleasures and profits, even then when their hearts Are by many privy motions of the Spirit, affectioned or moved towards christ After a sort? Or why Are men so hindered from yielding wholly unto Christ by these transitory things? For sooth,
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For vnder the title of lawfulnes, sathan beguileth and bewitcheth the heartes of men, to breake foorth into al intemperate vse of profites and pleasures, as thus:
For under the title of lawfulness, sathan beguileth and bewitches the hearts of men, to break forth into all intemperate use of profits and pleasures, as thus:
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to eate, drinke, to bye, sell, to exchaunge, to labour in a trade, to marry, to prouide necessaries of this life, to be in honor, to be rich, to vse profits and pleasures, to weare apparell,
to eat, drink, to buy, fell, to exchange, to labour in a trade, to marry, to provide necessaries of this life, to be in honour, to be rich, to use profits and pleasures, to wear apparel,
and such like, are thinges in themselues lawful, now sathan inueigleeh men, closely rounding them in the eare, perswadeth them, that sith they are lawful, men may vse them at their pleasure,
and such like, Are things in themselves lawful, now sathan inueigleeh men, closely rounding them in the ear, Persuadeth them, that sith they Are lawful, men may use them At their pleasure,
as though we vsed them not, hauing our affections remoued and freed from them, least they become incombrances to fetter and cloy vs, that we fayle in heauenly duties.
as though we used them not, having our affections removed and freed from them, lest they become encumbrances to fetter and cloy us, that we fail in heavenly duties.
euen our selues finde delaies to driue off ye time in following, our God calling vs. For the pleasures and profites of this life do so ceaze vppon our affections, to take them vp into the seruice of the world sathan and sinne, that we haue smal lust to serue God as is required.
even our selves find delays to driven off the time in following, our God calling us For the pleasures and profits of this life do so cease upon our affections, to take them up into the service of the world sathan and sin, that we have small lust to serve God as is required.
Any of all the saintes of God can easely testifie with me, that euen when Christ hath by the preaching of his worde somewhat drawne our heartes towardes him,
Any of all the Saints of God can Easily testify with me, that even when christ hath by the preaching of his word somewhat drawn our hearts towards him,
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Othersome loath to yeelde vp their pleasures, gaminges, profites, riches, estimation, honor, promotions, &c. I meane not that they shoulde vtterly cast off their honor,
Othersome loath to yield up their pleasures, gamings, profits, riches, estimation, honour, promotions, etc. I mean not that they should utterly cast off their honour,
Othersome are holden a sléep in ye cares of this life, some ouercharged wt the troubles of a family and crosse thinges in their housholde, become drowzie and slacke to listen vnto Christe,
Othersome Are held a sleep in you Cares of this life, Some overcharged with the Troubles of a family and cross things in their household, become drowzy and slack to listen unto Christ,
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These are the engines of sathan, yea these are his charmes wherby he laboureth to lull euen the Godly a sleepe, that they might not cheerfully waight vppon their calling.
These Are the Engines of sathan, yea these Are his charms whereby he Laboureth to lull even the Godly a sleep, that they might not cheerfully weight upon their calling.
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yet certainely, if their heartes doe truely lye after Christe, they striue exceedingly with them selues by prayer vnto God, till they haue gotten the mastery in these things.
yet Certainly, if their hearts do truly lie After Christ, they strive exceedingly with them selves by prayer unto God, till they have got the mastery in these things.
My selfe (most miserable and wretched man that I am) haue had good experience of the daungerous pulbackes and lets, which lye hid in our nature to lull men a sleepe, and make them drouzie.
My self (most miserable and wretched man that I am) have had good experience of the dangerous pulbackes and lets, which lie hid in our nature to lull men a sleep, and make them drowsy.
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then the pleasures of sinnes past, the shame of reproches which I saw to be vttered of the world against the Godly, the basenes of the Gospell, the daungers of trials in the professing of christ Iesus, the glittering and deceiuable pleasures of this life, the holding of friendship with the worlde and worldly friends:
then the pleasures of Sins past, the shame of Reproaches which I saw to be uttered of the world against the Godly, the baseness of the Gospel, the dangers of trials in the professing of Christ Iesus, the glittering and deceivable pleasures of this life, the holding of friendship with the world and worldly Friends:
but especially the manifolde daungers and intollerable waightines of this high calling of the preaching of the word, to deale with it purely and sincerely,
but especially the manifold dangers and intolerable weightiness of this high calling of the preaching of the word, to deal with it purely and sincerely,
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Yea many no doubt perswade them selues, that they haue Christ sure in their heartes, that they are in his fauour, that they are euen hugged in his armes,
Yea many no doubt persuade them selves, that they have christ sure in their hearts, that they Are in his favour, that they Are even hugged in his arms,
For when Christ truely taketh possession of men, & occupieth ye roome of their harts, there his death is strōg, to expell Sathan, the worlde, sinne, euil thoughtes,
For when christ truly Takes possession of men, & occupieth you room of their hearts, there his death is strong, to expel Sathan, the world, sin, evil thoughts,
I haue marked by experience within these fewe yeares, that many whom the Lord hath called to the loue of his Gospell, from their former euil and ciuill life, that they haue bene very diligent and painefull in hearing the worde, at the first neglecting their callings and trades, (yea more then was expedient sometimes) yet after a while when they had somewhat waded in the worde, that they haue come to some knowledge or some other gift, haue againe much neglected the worde, prayer,
I have marked by experience within these few Years, that many whom the Lord hath called to the love of his Gospel, from their former evil and civil life, that they have be very diligent and painful in hearing the word, At the First neglecting their callings and trades, (yea more then was expedient sometime) yet After a while when they had somewhat waded in the word, that they have come to Some knowledge or Some other gift, have again much neglected the word, prayer,
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Why? God promiseth not to blesse any man in his calling (though he prospereth the contemners to their condemnation & somtime, to make them inexcusable) vnlesse they are carefull to obey his word and wil.
Why? God promises not to bless any man in his calling (though he prospereth the contemners to their condemnation & sometime, to make them inexcusable) unless they Are careful to obey his word and will.
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or els wanting ye means to stir them vp, & being of themselues lubbrish to seek ye means (hauing their minds too much occupied in the world) or els shame deteining them,
or Else wanting you means to stir them up, & being of themselves lubbrish to seek you means (having their minds too much occupied in the world) or Else shame detaining them,
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Let vs therfore (good christians in the loue of Christ Iesus and of our own soules) searche and suruey all the corners of our harts, that there lie hid nothing in vs yt may holde vs back frō following of Christ:
Let us Therefore (good Christians in the love of christ Iesus and of our own Souls) search and survey all the corners of our hearts, that there lie hid nothing in us that may hold us back from following of christ:
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That we may thus shake of al sleepy, drowzy, & worldly cares & affections, and watch to wayt vpon the Lordes call, that we may be ready, willingly at a beck, to imbrace him heartely in our soules:
That we may thus shake of all sleepy, drowsy, & worldly Cares & affections, and watch to wait upon the lords call, that we may be ready, willingly At a beck, to embrace him heartily in our Souls:
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Thus we see in this circumstance, of ye lets that is interlaced here in a word, what lets are with in vs, which make our hearts heauy to looke vp to Christ Iesus.
Thus we see in this circumstance, of you lets that is interlaced Here in a word, what lets Are with in us, which make our hearts heavy to look up to christ Iesus.
Oh (sayth shee) This is the voyce of my beloued knocking, &c. We should thus learne to rouze vp our selues from worldly sleepes, by musing of that which we haue heard out of the word:
O (say she) This is the voice of my Beloved knocking, etc. We should thus Learn to rouse up our selves from worldly sleeps, by musing of that which we have herd out of the word:
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and reply vpon all temptations, saying, Oh I heare ye voice of my beloued Christ Iesus, by the preaching of his worde, calling out vpon me, that I should beware of such sleepes, I may not be wooed from him:
and reply upon all temptations, saying, O I hear you voice of my Beloved christ Iesus, by the preaching of his word, calling out upon me, that I should beware of such sleeps, I may not be wooed from him:
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Oh I heare the voice of Christe, calling me another way, I must waight vppon him and obey his word, &c. But I cannot go forward with this matter any further at this time,
O I hear the voice of Christ, calling me Another Way, I must weight upon him and obey his word, etc. But I cannot go forward with this matter any further At this time,
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so as these reasons of our heauenly suter Christe Iesus, may mooue vs in truth, that we seeing his greate riches and spirituall treasures, with the eyes of faith,
so as these Reasons of our heavenly suitor Christ Iesus, may move us in truth, that we seeing his great riches and spiritual treasures, with the eyes of faith,
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IN the former part of this day (beloued in the Lorde) we haue hearde of two reasons, which were vsed of the husband, to mooue his spouse to participate with him in his riches, and to imbrace him.
IN the former part of this day (Beloved in the Lord) we have heard of two Reasons, which were used of the husband, to move his spouse to participate with him in his riches, and to embrace him.
Open vnto me my sister, my loue, my doue, my vndefiled. &c. This second suite as it were, is noted by Solomon, to be mentioned by the spouse her selfe, making report of the exceding loue of her sutor Christ Iesus, who spak to her so amiably, gratiously, honorably, ye so carefully,
Open unto me my sister, my love, my dove, my undefiled. etc. This second suit as it were, is noted by Solomon, to be mentioned by the spouse her self, making report of the exceeding love of her suitor christ Iesus, who spoke to her so amiably, graciously, honorably, you so carefully,
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Yea he hath long come a wooing vnto vs. Wherefore I pray you (my brethren) let him now come a speeding, open your heartes vnto him, enlarge your bowels towardes him, imbrace and hugge him thorough faith,
Yea he hath long come a wooing unto us Wherefore I pray you (my brothers) let him now come a speeding, open your hearts unto him, enlarge your bowels towards him, embrace and hug him through faith,
though they haue rebounded again, & men haue quēched the spirit, so as the Lord hath punished them with the spirite of slumber, that they shoulde haue eares to heare,
though they have rebounded again, & men have quenched the Spirit, so as the Lord hath punished them with the Spirit of slumber, that they should have ears to hear,
Also beneath, vniuersal earthquaks, practised conspiracies, reports of warrs, ye Romish Antichrist seeking to subuert the trueth, dangers at home, dāgers abroad.
Also beneath, universal earthquakes, practised conspiracies, reports of wars, you Romish Antichrist seeking to subvert the truth, dangers At home, dangers abroad.
Which al are forewarnings & knockings for our good to waken vs, & cause vs to trim vp our selues for our bridegroms comming, to entertaine him in our hearts here below, that we may be entertained with him (at his comming) into the heauēs.
Which all Are forewarnings & knockings for our good to waken us, & cause us to trim up our selves for our bridegroms coming, to entertain him in our hearts Here below, that we may be entertained with him (At his coming) into the heavens.
so yt the heauens, ye earth, sonne, moone, starres, foules, beasts, fishes, fruits, & the daily kindnes of God are arguments of his suite to mooue vs to open vnto Christ.
so that the heavens, you earth, son, moon, Stars, fowls, beasts, Fish, fruits, & the daily kindness of God Are Arguments of his suit to move us to open unto christ.
as els where 2. Tim. 2.21. If any man purge him self frō these, he shal be a vessel of the Lorde vnto honor, sanctified and prepared to euery good worke.
as Else where 2. Tim. 2.21. If any man purge him self from these, he shall be a vessel of the Lord unto honour, sanctified and prepared to every good work.
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Thus men murmure againste God, and woulde bring him to account of his owne workes, sitting like proud men in the seate of the Lordes iudgement, arreigning him,
Thus men murmur against God, and would bring him to account of his own works, sitting like proud men in the seat of the lords judgement, arreigning him,
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And read I pray you the first Chapter of the second Epistle of Peter, verses. 5.6.7.8.9.10.11 So then who soeuer is in Christ must become a new creature.
And read I pray you the First Chapter of the second Epistle of Peter, Verses. 5.6.7.8.9.10.11 So then who soever is in christ must become a new creature.
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2. Cor. 5.17. And who so euer neuer tasteth of true mortification, holinesse and newnes of life, forsaking sin and vngodlines, can neuer haue euidence of saluation,
2. Cor. 5.17. And who so ever never tasteth of true mortification, holiness and newness of life, forsaking since and ungodliness, can never have evidence of salvation,
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For although the purpose of God in the reprobate can not be altered, yet they must know that ye cause of their destruction is of them selues, who beeing left of God to them selues in the matter of their condemnation, do perish of them selues,
For although the purpose of God in the Reprobate can not be altered, yet they must know that you cause of their destruction is of them selves, who being left of God to them selves in the matter of their condemnation, do perish of them selves,
and wilfully despise the sacred meanes of life, hardning their heartes, and shutting them vp againste Christe, by that malice which is resident in their own nature.
and wilfully despise the sacred means of life, hardening their hearts, and shutting them up against Christ, by that malice which is resident in their own nature.
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Actiue, in ye God hauing reformed & altered their wils & nature by his second creation, they will good things, desiring ye lords wil to be accōplished in them.
Active, in the God having reformed & altered their wills & nature by his second creation, they will good things, desiring the Lords will to be accomplished in them.
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And passiue, in that though they are reformed, yet (by ye reason of ye remnāts of sin which remaine in ye saints not fully purged) they still haue néed of ye lords aide to go through in their calling.
And passive, in that though they Are reformed, yet (by the reason of you remnants of since which remain in you Saints not Fully purged) they still have need of you Lords aid to go through in their calling.
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in so much as the doore of vtterance is closed vp in them, their heartes not beeing opened by the keyes of the worde, which beeing committed to Peter and the Apostles, haue successiuely beene deliuered to the ministers of the word.
in so much as the door of utterance is closed up in them, their hearts not being opened by the keys of the word, which being committed to Peter and the Apostles, have successively been Delivered to the Ministers of the word.
I conclude therefore generally, that they which open vnto Christ, doe open by the grace of God, clensing and preparing their hearts thervnto through his worde,
I conclude Therefore generally, that they which open unto christ, do open by the grace of God, cleansing and preparing their hearts thereunto through his word,
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and souls, and forbeare them by his spirite that his worde may enter and Christ may haue place in vs, that we may open vnto him at his suite and request,
and Souls, and forbear them by his Spirit that his word may enter and christ may have place in us, that we may open unto him At his suit and request,
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See then I pray you this suite and calling of Christe, desiring vs to open vnto him and to giue him entertainement in our heartes, which friendly offer of his, to vouchsafe to abase him selfe to dwell in our sinneful bodyes and soules, should me thinkes greatly mooue vs,
See then I pray you this suit and calling of Christ, desiring us to open unto him and to give him entertainment in our hearts, which friendly offer of his, to vouchsafe to abase him self to dwell in our sinful bodies and Souls, should me thinks greatly move us,
These titles and all those before named, as Spouse, Friendes, beloued, &c. they include in them selues a nother reason to mooue the Spouse with all, drawne from the loue of Christe in making choyce of the faithfull to bee as his Wyfe and Spouse. As if he shoulde saie:
These titles and all those before nam, as Spouse, Friends, Beloved, etc. they include in them selves a neither reason to move the Spouse with all, drawn from the love of Christ in making choice of the faithful to be as his Wife and Spouse. As if he should say:
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thinke it not much to graunt me this curtisie againe to open vnto me and entertaine my person, submitting your selues to my good will and pleasure, which can not but wishe your good and welfare euen as myne owne.
think it not much to grant me this curtisie again to open unto me and entertain my person, submitting your selves to my good will and pleasure, which can not but wish your good and welfare even as mine own.
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This shoulde be a maruailous meane to mooue vs to loue him againe, sith he vouchsafeth such friendly and familiar names to vs, which are of our selues meere harlots and of kin to Sathan.
This should be a marvelous mean to move us to love him again, sith he vouchsafeth such friendly and familiar names to us, which Are of our selves mere harlots and of kin to Sathan.
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This title is wholy borrowed from Christ as the other, in whom we yt are filthy and loathsome in our selues, are yet in him purged from all vnclennes,
This title is wholly borrowed from christ as the other, in whom we that Are filthy and loathsome in our selves, Are yet in him purged from all uncleanness,
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as Ephe. 5.26.27. He hath sanctified & cleansed his Church, by the washing of water through the worde, that he might make it vnto him selfe a glorious Church, not hauing spotte or wrinckle,
as Ephes 5.26.27. He hath sanctified & cleansed his Church, by the washing of water through the word, that he might make it unto him self a glorious Church, not having spot or wrinkle,
Thus he amiably, inticeth and allureth vs to tast of his spirituall graces which he hath brought from heauen, indignifiing vs with honorable and gratious titles in Christe, not that we are such of our selues:
Thus he amiably, enticeth and Allureth us to taste of his spiritual graces which he hath brought from heaven, indignifiing us with honourable and gracious titles in Christ, not that we Are such of our selves:
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namely sin, so that by imputation Christe was counted and made sinn for vs, that we might be made the righteousnes of God in him. 2. Cor. 5.21. Yea, in ye similitude of sinful fleshe,
namely since, so that by imputation Christ was counted and made sin for us, that we might be made the righteousness of God in him. 2. Cor. 5.21. Yea, in the similitude of sinful Flesh,
and for sin, he hath condemned sin in the fleshe, that the righteousnes of the law might be fulfilled in vs, which walke not after the flesh but after the spirite.
and for since, he hath condemned since in the Flesh, that the righteousness of the law might be fulfilled in us, which walk not After the Flesh but After the Spirit.
Rom. 8.3.4. So then Christe hath giuen sinne the foyl and bounde Sathan to the good abearing, that there is no condemnation to those which are in Christe Iesus,
Rom. 8.3.4. So then Christ hath given sin the foil and bound Sathan to the good abearing, that there is no condemnation to those which Are in Christ Iesus,
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This is the happy benefite which we haue by Christe, to be flocked into the heauenly society of our spirituall husband, which were without Christe before,
This is the happy benefit which we have by Christ, to be flocked into the heavenly society of our spiritual husband, which were without Christ before,
Ephe. 2.12. Then, sith now wee are made one with Christe, and he hath chosen vs to be his Spouse and wife, making so high account of vs, preferring and commending vs, with so honorable and gratious titles, let vs labour to bee ioined with him, imbracing him and solacing our selues in his loue, repenting vs of our former liues, howsoeuer Aungel-like they haue seemed to be in the eies of men,
Ephes 2.12. Then, sith now we Are made one with Christ, and he hath chosen us to be his Spouse and wife, making so high account of us, preferring and commending us, with so honourable and gracious titles, let us labour to be joined with him, embracing him and solacing our selves in his love, repenting us of our former lives, howsoever Aungel-like they have seemed to be in the eyes of men,
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and righteousnesse, that wee may prooue to the comforte of our owne consciences, by an inwarde and effectuall feeling of his grace in vs that wee are in deede, his loue, Syster, Spouse and vndefiled:
and righteousness, that we may prove to the Comfort of our own Consciences, by an inward and effectual feeling of his grace in us that we Are in deed, his love, Sister, Spouse and undefiled:
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It is a metaphoriall or borrowed speeche from such as watch long, and that in the night season, noting the long sufferance and patience of Christ Iesus towardes his Church, that had so long wayted for an answeare, and borne so many discommodities.
It is a metaphoriall or borrowed speech from such as watch long, and that in the night season, noting the long sufferance and patience of christ Iesus towards his Church, that had so long waited for an answer, and born so many Discomforts.
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and not with the dewe of ye morning, so I haue long wayted to be receiued and imbraced of you in my word, I haue sustayned infinite daungers and paineful labors to pleasure you:
and not with the dew of the morning, so I have long waited to be received and embraced of you in my word, I have sustained infinite dangers and painful labors to pleasure you:
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Can we heare that Christ tooke such great paine for vs, as we heard before? And can we be so blockish and vnkind towardes him againe? This reason might mooue vs more,
Can we hear that christ took such great pain for us, as we herd before? And can we be so blockish and unkind towards him again? This reason might move us more,
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The Lord sometime reasoneth in such like maner by his Prophetes, that he spent his strength in vaine, and for nothing, to shame the people withal, who had caused the Lorde to labour in vaine by his seruaunts,
The Lord sometime reasoneth in such like manner by his prophets, that he spent his strength in vain, and for nothing, to shame the people withal, who had caused the Lord to labour in vain by his Servants,
So he testifieth, Iere. 7.13. and 11.7. Rom. 10.21. That he rose vp earely, and stretched out his handes all the day long by his seruauntes the Prophetes, but they would not heare.
So he Testifieth, Jeremiah 7.13. and 11.7. Rom. 10.21. That he rose up early, and stretched out his hands all the day long by his Servants the prophets, but they would not hear.
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Oh let vs take héed (my brethren) least that by our scornefull refusall of the Lordes long sufferaunce and labour, we cause the Lord to vse this reason against vs, to our condemnation in the daye of iudgement,
O let us take heed (my brothers) lest that by our scornful refusal of the lords long sufferance and labour, we cause the Lord to use this reason against us, to our condemnation in the day of judgement,
Thus you see the first part of this chapiter, contayning the suite of Christ, and the calling of his Spouse, with the reasons which are vsed to prouoke her with all.
Thus you see the First part of this chapter, containing the suit of christ, and the calling of his Spouse, with the Reasons which Are used to provoke her with all.
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Now in this third verse, followeth the second part of this Chapiter, concerning the manner of the Spouses comming on and obeying of her calling, which I will consider in three pointes.
Now in this third verse, follows the second part of this Chapter, Concerning the manner of the Spouses coming on and obeying of her calling, which I will Consider in three points.
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Secondly, the renuing and recouerie of her zeale, by diligent inquiring after Christ, conferring with the daughters of Ierusalem, which continueth from the 7. ver.
Secondly, the renewing and recovery of her zeal, by diligent inquiring After christ, conferring with the daughters of Ierusalem, which Continueth from the 7. ver.
First within, at home, in her selfe, verse 3. 4. 5. Secondly, abroade and in others which are effectes and punishmentes of the former as we shall note when we come at them.
First within, At home, in her self, verse 3. 4. 5. Secondly, abroad and in Others which Are effects and punishments of the former as we shall note when we come At them.
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Which confession as the Spouse might iustly make, yet because the speeche and wordes properly affoorde no such sense in my iudgement the Metaphors being considered, I can not therfore willingly receiue that interpretation.
Which Confessi as the Spouse might justly make, yet Because the speech and words properly afford no such sense in my judgement the Metaphors being considered, I can not Therefore willingly receive that Interpretation.
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For the reason is very forcible, (if wee take it in this sence) that because God hath sanctified, iustified and freed vs from sinne, it were vnseemely and a shame that we should againe defile our selues,
For the reason is very forcible, (if we take it in this sense) that Because God hath sanctified, justified and freed us from sin, it were unseemly and a shame that we should again defile our selves,
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Col. 3. and els where, hidding vs to put off the olde man, &c. So that by translation, our owne corrupt nature, with the appurtenances is compared to a coate both olde & past wearing, which bring nothing but shame in the vse of it, therfore to be put off.
Col. 3. and Else where, hiding us to put off the old man, etc. So that by Translation, our own corrupt nature, with the appurtenances is compared to a coat both old & past wearing, which bring nothing but shame in the use of it, Therefore to be put off.
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vnlesse we deny our selues, laying a side all our owne lustes and carnall affections, which all are rotten ragges that causeth Christ to loath vs. For as he that hath lyen long in pryson in one coate, olde and louzie:
unless we deny our selves, laying a side all our own lusts and carnal affections, which all Are rotten rags that Causes christ to loath us For as he that hath lyen long in prison in one coat, old and lousy:
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For he hath redeemed vs out of the pryson of Hell and Sinne, where we were forlorne, hath also washed rensed and bathed vs in his owne bloud, not to goe wallow againe in the myre of sinne,
For he hath redeemed us out of the prison of Hell and Sin, where we were forlorn, hath also washed rensed and bathed us in his own blood, not to go wallow again in the mire of sin,
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as though they woulde put off their coat, but they neuer deale in truth wt their heartes to root out from thence the root of bytternesse altering their will, thoughts and affections.
as though they would put off their coat, but they never deal in truth with their hearts to root out from thence the root of bitterness altering their will, thoughts and affections.
When she saith that she hath washed her feet, it is ment of the affections as before I noted, importing that the saintes of God when they feele themselues sanctified and prepared to imbrace Christ,, they féele such benefit by his presence, that they stirre vp themselues by al means, that they may not turne back againe to their own lustes and corruptions,
When she Says that she hath washed her feet, it is meant of the affections as before I noted, importing that the Saints of God when they feel themselves sanctified and prepared to embrace christ,, they feel such benefit by his presence, that they stir up themselves by all means, that they may not turn back again to their own lusts and corruptions,
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but labour to consecrate them selues wholy body and soul to the Lorde, that whereas they haue before in their members serued sinne, sathan and their owne lustes, hauing let them out and bound them as apprentices vnto sathā.
but labour to consecrate them selves wholly body and soul to the Lord, that whereas they have before in their members served sin, sathan and their own lusts, having let them out and bound them as apprentices unto satan.
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nor for worldlinges, couetous men, Athistes, drunkerds, raylers, proud persons, Swearers, or any suche like, to come vnto Christe, till their corrupt nature bee caste off,
nor for worldlings, covetous men, Atheists, Drunkards, railers, proud Persons, Swearers, or any such like, to come unto Christ, till their corrupt nature be cast off,
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For it is impossible that they which haue tasted of the heauenly gift, and were made partakers of the holy ghost, hauing tasted of the good worde of God, and of the powers of the world to come,
For it is impossible that they which have tasted of the heavenly gift, and were made partakers of the holy ghost, having tasted of the good word of God, and of the Powers of the world to come,
Heb. 6.4. If the righteous scarcely bee saued, where shal the vngodly and the sinner appeare? Wo be then to the swinish and brutish generation, ye wallow stil in ye myre of their own affections,
Hebrew 6.4. If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Woe be then to the swinish and brutish generation, you wallow still in you mire of their own affections,
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Let vs therefore, (deare brethren) craue Gods spirite to wash our affections and cleanse our hearts, that we drasse them not in the dirt of sinne any more,
Let us Therefore, (deer brothers) crave God's Spirit to wash our affections and cleanse our hearts, that we drasse them not in the dirt of sin any more,
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and complaineth that she is vntoward to obey her calling, hauing many lets, as if a man being in bed is loath to rise and diseaze himself in the night:
and Complaineth that she is untoward to obey her calling, having many lets, as if a man being in Bed is loath to rise and diseaze himself in the night:
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as one knocking in the night, she aunswereth she hath put of her coate and is at rest, hauing washed her féete (as the manner of that country was) so as she was loath to rise and ray her feete, discouering her vntowardnesse.
as one knocking in the night, she Answers she hath put of her coat and is At rest, having washed her feet (as the manner of that country was) so as she was loath to rise and ray her feet, discovering her untowardness.
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Now if she shold answere when Christ calleth, that she is clensed and sanctified, how shold she be, vncleansed again and sanctified? (when Christ calleth to sanctification) it were a weake aunswere to the request of Christ.
Now if she should answer when christ calls, that she is cleansed and sanctified, how should she be, uncleansed again and sanctified? (when christ calls to sanctification) it were a weak answer to the request of christ.
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Therefore purposely, Solomon sheweth how we hang of & on, with Christe til the Lord hath throuhlye humbled vs and weaned vs from our selues, which is a doctrin most necessary and comfortable, that we maye be stirred vp to shake of all drowsines and loytering.
Therefore purposely, Solomon shows how we hang of & on, with Christ till the Lord hath throuhlye humbled us and weaned us from our selves, which is a Doctrine most necessary and comfortable, that we may be stirred up to shake of all drowsiness and loitering.
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And though the spouse here, confesseth her slacknes, and how she was hindered from following of Christ, (as she destred) through her owne corruptions, and worldly affections.
And though the spouse Here, Confesses her slackness, and how she was hindered from following of christ, (as she destred) through her own corruptions, and worldly affections.
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Therfore Psa. 45.10. The Spouse of Solomon, which is a figure of the Church, is taught, that she can not be fit for doctrine and instruction and for her husband, til she had forgot her own people and her fathers house,
Therefore Psa. 45.10. The Spouse of Solomon, which is a figure of the Church, is taught, that she can not be fit for Doctrine and instruction and for her husband, till she had forgotten her own people and her Father's house,
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and vnfitnesse to heauenly thinges, as also the hardnesse of repentaunce, that so we may bee humbled and forced to seeke vnto God to obtaine grace to grow vnto perfection,
and unfitness to heavenly things, as also the hardness of Repentance, that so we may be humbled and forced to seek unto God to obtain grace to grow unto perfection,
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and to be thankful to God for his owne worke in vs. Partly also that we should not lift vp our selues to contemne the smal beginninges in our brethren,
and to be thankful to God for his own work in us Partly also that we should not lift up our selves to contemn the small beginnings in our brothers,
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This answere of the the spouse & the former sléeping she cōplained of in her selfe, bewrayeth our vntowardnes, that wrangle with the Lorde a long time before we yéeld and haue many out Lanes to turne a side from him.
This answer of the the spouse & the former sleeping she complained of in her self, bewrayeth our untowardness, that wrangle with the Lord a long time before we yield and have many out Lanes to turn a side from him.
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but they must labour against all lets, and indeuour to resemble the Image of Christ Iesus in righteousnesse and holines, hating sinne in them selues and in others, no more intangle themselus in the pleasures of sinne.
but they must labour against all lets, and endeavour to resemble the Image of christ Iesus in righteousness and holiness, hating sin in them selves and in Others, no more entangle themselves in the pleasures of sin.
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But they féel the power of Christes death (as I sayd before) mortifiyng in them the corruptions of their nature, wherby they crucify the flesh with the lusts and desires therof.
But they feel the power of Christ's death (as I said before) mortifiyng in them the corruptions of their nature, whereby they crucify the Flesh with the Lustiest and Desires thereof.
for fleshe and bloud can not inherite the kingdome of God, but must be chaunged 1.. Cor. 15.50. And where they say men can do no more then they can do, and God requireth no more.
for Flesh and blood can not inherit the Kingdom of God, but must be changed 1.. Cor. 15.50. And where they say men can do no more then they can do, and God requires no more.
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And further, how shoulde the Lorde giue grace to them which despise his word, and the ministery thereof? Whereby the Lorde conuayeth the graces of his spirite into the hearts of his Children ▪ and increaseth the same graces by the same meanes.
And further, how should the Lord give grace to them which despise his word, and the Ministry thereof? Whereby the Lord conuayeth the graces of his Spirit into the hearts of his Children ▪ and increases the same graces by the same means.
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yet all must striue by like meanes to come to grace and perfection, by diligent hearing, reading and musing of the worde, by Prayer and vse of the Sacramentes and such like to grow on in holinesse.
yet all must strive by like means to come to grace and perfection, by diligent hearing, reading and musing of the word, by Prayer and use of the Sacraments and such like to grow on in holiness.
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But these poore wretches are neuer aunsweared, but seeke euen to lull them selues, yea and that their heartes a sleep, that they might not heare the voyce of Christe speaking by his Ministers.
But these poor wretches Are never answered, but seek even to lull them selves, yea and that their hearts a sleep, that they might not hear the voice of Christ speaking by his Ministers.
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But willingly leape out of our beds, and renounce all worldly cares, pleasures, profites, friendes and such other hinderances as ye spouse is taught, psa.
But willingly leap out of our Beds, and renounce all worldly Cares, pleasures, profits, Friends and such other hindrances as you spouse is taught, psa.
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45.10. That we may hasten to Christe for our liues yt we may be imbraced of him, which grace he grant vs. It followeth verse 4. My beloued put in his hande at the hole of the doore,
45.10. That we may hasten to Christ for our lives that we may be embraced of him, which grace he grant us It follows verse 4. My Beloved put in his hand At the hold of the door,
and my inwarde partes were moued towardes him, or groned after him, or were troubled for him, as the same Hebrewe wordes import in Ieremy Chapiter 31.20. These speeches of the gestures of loue, are not to be carnally vnderstoode,
and my inward parts were moved towards him, or groaned After him, or were troubled for him, as the same Hebrew words import in Ieremy Chapter 31.20. These Speeches of the gestures of love, Are not to be carnally understood,
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but they note that Christe (whome Solomon as you haue hearde presenteth to vs in the person of a Sutor) vseth all tokens of spirituall iestures and shewes of loue that may be, to allure his Spouse to loue him againe.
but they note that Christ (whom Solomon as you have heard presents to us in the person of a Suitor) uses all tokens of spiritual gestures and shows of love that may be, to allure his Spouse to love him again.
But (as I haue sayde) he presenteth him selfe to bée seene of vs in his Gospell as in a glasse, where hee appeareth in the glory of his father vnto vs. For by his worde he putteth in his hand as it were at ye dore of our harts,
But (as I have said) he presents him self to been seen of us in his Gospel as in a glass, where he appears in the glory of his father unto us For by his word he putteth in his hand as it were At the door of our hearts,
& vseth his faithfull Ministers as soliciters of his cause to his Churche and faithfull, who feele in deed the hand & power of Christ in his worde by preaching so as they are rauished, and inamored vpon him.
& uses his faithful Ministers as solicitors of his cause to his Church and faithful, who feel in deed the hand & power of christ in his word by preaching so as they Are ravished, and enamoured upon him.
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And indeed true it is, that the lord calling his saintes, and they being very slow of thē selues, he vseth whyps and corrections to spurre them forwarde, of his greate loue,
And indeed true it is, that the lord calling his Saints, and they being very slow of them selves, he uses whips and corrections to spur them forward, of his great love,
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so proud so lofty, sturdy and rebellious, that the Lord is faine to ioyne with his word, many crosses and trials, either of sicknesse, pouerty, reproch, losse of friends, losse of goods, crosses in wise, in Children, in families, in affaires, hauing enemies stirred vp againste vs and such like, that his worde and admonitions might sincke the more deepely into our heartes.
so proud so lofty, sturdy and rebellious, that the Lord is feign to join with his word, many Crosses and trials, either of sickness, poverty, reproach, loss of Friends, loss of goods, Crosses in wise, in Children, in families, in affairs, having enemies stirred up against us and such like, that his word and admonitions might sink the more deeply into our hearts.
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Furthermore some sinnes which wee see not a long time in oure selues by the worde (yet thorough our owne blindenesse) the Lorde by some rod traceth out in vs,
Furthermore Some Sins which we see not a long time in our selves by the word (yet through our own blindness) the Lord by Some rod traces out in us,
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and haleth vs foorth before his iudgement seat, causing vs to bring in euidence againste our selues, that conuicted in our owne conscience at the bar of his iudgement seat, we might confesse our selues and humbly sue for pardon.
and haleth us forth before his judgement seat, causing us to bring in evidence against our selves, that convicted in our own conscience At the bar of his judgement seat, we might confess our selves and humbly sue for pardon.
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Otherwise the wicked are forced spite of their teeth sometime to tremble at the worde as Foelix did, but they seeke shiftes to cast of the handes of the Lords obedience without purposing to obey.
Otherwise the wicked Are forced spite of their teeth sometime to tremble At the word as Felix did, but they seek shifts to cast of the hands of the lords Obedience without purposing to obey.
Other some vnderstand this place, as though Christ left off knocking and departed when hee had receiued so churlish an aunswere of his Spouse, whereby her hearte was smitten with sorrowe repenting her of her slacknesse, which may well agree to that which followeth, where shee findeth her loue departed when shee had opened.
Other Some understand this place, as though christ left off knocking and departed when he had received so churlish an answer of his Spouse, whereby her heart was smitten with sorrow repenting her of her slackness, which may well agree to that which follows, where she finds her love departed when she had opened.
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The Romish Church therefore, and al the iustitiaries, they preparing themselues, with their owne workes, annoyntinge and trimming themselues, with their owne ciuility, naturalities and morall coniectures, are but as painted Harlottes that driue Christe farre from them,
The Romish Church Therefore, and all the Justiciaries, they preparing themselves, with their own works, anointing and trimming themselves, with their own civility, naturalities and moral Conjectures, Are but as painted Harlots that driven Christ Far from them,
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It may also be that the Myrrb may be vnderstood of ye blessing & sweet sauour of the gospel, which Christ powreth by ye preaching therof into ye harts of the faythfull,
It may also be that the Myrrb may be understood of you blessing & sweet savour of the gospel, which christ poureth by you preaching thereof into you hearts of the faithful,
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As the spouse heere perfumed with the sweet odours and moistened with the smelling ointment (which is spiritually to bee vnderstood of the graces of Gods spirite) which her loue had left behinde him, she ariseth to open and séeke after him. ver.
As the spouse Here perfumed with the sweet odours and moistened with the smelling ointment (which is spiritually to be understood of the graces of God's Spirit) which her love had left behind him, she arises to open and seek After him. ver.
6. I opened to my beloued but hee was gone and past, my heart was gone when he did speake, I sought him but I coulde not finde him, I called but be aunswered mee not.
6. I opened to my Beloved but he was gone and passed, my heart was gone when he did speak, I sought him but I could not find him, I called but be answered me not.
Here the spouse beginneth to complaine of the lets she founde without, and first the absence of her husbande, whereby after she found some discommoditie, in that others afflicted her, vers 7. For she sheweth that shee got some courage and gathered vp her spirites,
Here the spouse begins to complain of the lets she found without, and First the absence of her husband, whereby After she found Some discommodity, in that Others afflicted her, vers 7. For she shows that she god Some courage and gathered up her spirits,
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For finding her loue slipt aside, shee fainted, and hearing his voyce which so affected her and wroght vpon her, that she swounded for sorrow and her heart failed her.
For finding her love slipped aside, she fainted, and hearing his voice which so affected her and wrought upon her, that she swooned for sorrow and her heart failed her.
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And after he sayth verse 6. Why hast thou forgotten me? Why go I mourning so heauily, &c. For the thirstie soule that longeth after Christe Iesus in trueth,
And After he say verse 6. Why hast thou forgotten me? Why go I mourning so heavily, etc. For the thirsty soul that Longeth After Christ Iesus in truth,
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and would fayne yeelde obedience vnto him and haue assuraunce and full pledge of his loue, making haste to Christe, inquyring after him in his worde, groning, sighing and calling after him by Prayer:
and would fain yield Obedience unto him and have assurance and full pledge of his love, making haste to Christ, inquiring After him in his word, groaning, sighing and calling After him by Prayer:
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Sathan the enuious and malicious man, enemie of our soules, seeketh to stirre vp our incredulity to steppe betweene vs and Christe, presenting to our eies oure sinnes past, oure present infirmites, our sinnes before oure calling,
Sathan the envious and malicious man, enemy of our Souls, seeks to stir up our incredulity to step between us and Christ, presenting to our eyes our Sins past, our present infirmities, our Sins before our calling,
and since our calling, oure wantes, lacke of zeale, our litle profiting by ye woord, and a thousande other bye thoughtes, that wee should seeme not to bee neere Christe,
and since our calling, our Wants, lack of zeal, our little profiting by you word, and a thousande other buy thoughts, that we should seem not to be near Christ,
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So we wee beginne to languish, the Lorde also sometime leaueth vs in oure dumpes a while, that after in his good time, hee might the more recouer our zeale, loue, fayth, hope, patience and waiting on the Lorde, that wee may say with Dauid.
So we we begin to languish, the Lord also sometime Leaveth us in our dumps a while, that After in his good time, he might the more recover our zeal, love, faith, hope, patience and waiting on the Lord, that we may say with David.
And this hyding of Christ, is described here of Solomon, by the figure of louers, which sometime by shewing of strangnes one to the other, mak one the more faine on the other.
And this hiding of christ, is described Here of Solomon, by the figure of lovers, which sometime by showing of strangeness one to the other, make one the more feign on the other.
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So Christ shewed himself strange to the woman of Cananea, was of a verie grown countenance not vouchsafing to answere her a while, and when hee answered, it was (as a man would thinck) a verie churlish answere but al was to stir vp and trie her faith.
So christ showed himself strange to the woman of Cananea, was of a very grown countenance not vouchsafing to answer her a while, and when he answered, it was (as a man would think) a very churlish answer but all was to stir up and try her faith.
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Which somtime dismaieth the Godly they thinck that the Lord neglecteth them, as Dauid complaineth, Why hidest thou thy face in the needfull time of trouble? and againe, Why art thou so far from my health & from the teares of my complaint? The like complaints he maketh. Psalm.
Which sometime dismayeth the Godly they think that the Lord neglecteth them, as David Complaineth, Why hidest thou thy face in the needful time of trouble? and again, Why art thou so Far from my health & from the tears of my complaint? The like complaints he makes. Psalm.
how, or how farre he shall graunte oure requestes, onelye lette vs still bee inquiring after him and calling vppon him, seeking him whereas hee is to be founde,
how, or how Far he shall grant our requests, only let us still be inquiring After him and calling upon him, seeking him whereas he is to be found,
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This inquiring after God is a part of his worshippe, as wee may gather from the contrary, Zephany. 1.5. where God threatneth to cut of al that sought not after God nor inquyred for him.
This inquiring After God is a part of his worship, as we may gather from the contrary, Zephany. 1.5. where God threatens to Cut of all that sought not After God nor inquired for him.
As they doe which contemne the woorde will not heare it, or hearing it are not mooued with Zeale to followe after God and walke in his wayes, increasinge in the knoweledge of his will:
As they do which contemn the word will not hear it, or hearing it Are not moved with Zeal to follow After God and walk in his ways, increasing in the knowledge of his will:
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The Lord our good God make all this fruitefull vnto our Soules, that wee by his grace may ouerstride all lettes to imbrace Christe and seeke after him,
The Lord our good God make all this fruitful unto our Souls, that we by his grace may ouerstride all lets to embrace Christ and seek After him,
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Also we haue seene that the spouse for slowing the time, had some what to do afterward when she would faine haue found her loue that he with drew him selfe for a time, which was some trouble to her.
Also we have seen that the spouse for slowing the time, had Some what to do afterwards when she would feign have found her love that he with drew him self for a time, which was Some trouble to her.
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Well here the spouse inquiring after Christe her husband, and hauing ouer stryded al lets in her selfe, maketh report what lets shee found abroad in others.
Well Here the spouse inquiring After Christ her husband, and having over stryded all lets in her self, makes report what lets she found abroad in Others.
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I take it therfore without question to be ment of the wicked teachers, which are so farre from helping forwarde of the Godly, that they pine at the zeale and diligence of Gods children labouring to disgrace them,
I take it Therefore without question to be meant of the wicked Teachers, which Are so Far from helping forward of the Godly, that they pine At the zeal and diligence of God's children labouring to disgrace them,
and hazard their profession to discredite among the wicked, pulling off their vaile, dealing roughly as roynishe rufflers, to boysterous to handle or louingly intreat the tender Spouse of Christe Iesus.
and hazard their profession to discredit among the wicked, pulling off their veil, dealing roughly as roynishe rufflers, to boisterous to handle or lovingly entreat the tender Spouse of Christ Iesus.
The Church of God hath alwayes had daungerous Prophetes, Apostles and teachers, which haue troubled the church, besides those which seduced the people with false doctrine.
The Church of God hath always had dangerous prophets, Apostles and Teachers, which have troubled the Church, beside those which seduced the people with false Doctrine.
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or ye fals Apostles in Pauls time, which he speaketh of to ye Corinthians & Philippiās: were not al of thē so called simply for yt they preached fals doctrine,
or you falls Apostles in Paul's time, which he speaks of to you Corinthians & Philippians: were not all of them so called simply for that they preached falls Doctrine,
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We must be wise to handle the word and not mingle chaffe with wheat as Ieremy speaketh Chapter 23.28. Hereof it commeth that the false and vnfaithful teachers, do rather beat backe and discourage those that seeke earnestly after Christe, then further them.
We must be wise to handle the word and not mingle chaff with wheat as Ieremy speaks Chapter 23.28. Hereof it comes that the false and unfaithful Teachers, do rather beatrice back and discourage those that seek earnestly After Christ, then further them.
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For they enuy that the simple sort should grow in knowledge, least their euil life, couetousnesse, ambition, flattery and vnfaithfulnesse in their calling should be found out.
For they envy that the simple sort should grow in knowledge, lest their evil life, covetousness, ambition, flattery and unfaithfulness in their calling should be found out.
So we sée Amaziah, Amos. 7.10. who enuied the simple, & sincere preaching of Amos. Therefore he complained of him to the king saying: Amos hath cōspired against thee:
So we see Amaziah, Amos. 7.10. who envied the simple, & sincere preaching of Amos. Therefore he complained of him to the King saying: Amos hath conspired against thee:
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but God hath called the foolish things of the worlde to confound the wise, &c. Howbeit (the Lord make vs truely thankfull) God hath beautified our soyl and Church of England with many nobles & godly magistrates, which countenaunce the truth & the Godly teachers and are a wal to thē, hath also inriched this his Church, with many Godly, learned and worthy men,
but God hath called the foolish things of the world to confound the wise, etc. Howbeit (the Lord make us truly thankful) God hath beautified our soil and Church of England with many Nobles & godly Magistrates, which countenance the truth & the Godly Teachers and Are a wall to them, hath also enriched this his Church, with many Godly, learned and worthy men,
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Thereby (sayth he) their purses are filled, therefore they couet to be Princes of the Church, &c. Such thinges (saith he) come not lawfully, but because they are occupied in the affayres of darkenes, &c. Also Barnard els where in sermone de Pauli comissione.
Thereby (say he) their purses Are filled, Therefore they covet to be Princes of the Church, etc. Such things (Says he) come not lawfully, but Because they Are occupied in the affairs of darkness, etc. Also Barnard Else where in sermon de Pauli comissione.
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Alas lord these are the first which do persecute thee which we see to affect the highest roomes in the Churche, they haue taken the arches from Sion, they occupy the Castle,
Alas lord these Are the First which do persecute thee which we see to affect the highest rooms in the Church, they have taken the arches from Sion, they occupy the Castle,
But such is the misery of our times thorough sinne as we can witnesse of manye troublesome watchmen (which count them selues so) in the Church of God in many places.
But such is the misery of our times through sin as we can witness of many troublesome watchmen (which count them selves so) in the Church of God in many places.
Yea the noysomnes of that Romishe crew hath sore annoyed the Churches beyond the seas and ceaseth not to trouble and vex our Church of this lande, by sending out their Seminary Papists,
Yea the noysomnes of that Romish crew hath soar annoyed the Churches beyond the Seas and ceases not to trouble and vex our Church of this land, by sending out their Seminary Papists,
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and scattering abroade that Viperous brood of ye Iesuites, which greatly molest our Church and land through their seditious and traiterous practizes, that they might bring the spouse euē the church of England in bondage againe to that daungerous whatchman the Pope, (which I hope shall neuer be).
and scattering abroad that Viperous brood of the Iesuites, which greatly molest our Church and land through their seditious and traitorous practises, that they might bring the spouse even the Church of England in bondage again to that dangerous whatchman the Pope, (which I hope shall never be).
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For he playeth the roynish ruffler with the Spouse where soeuer he becommeth: and all his complices and adhearentes are troublesome watchmen and smiters.
For he plays the roinish ruffler with the Spouse where soever he becomes: and all his accomplices and adhearentes Are troublesome watchmen and smiters.
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Furthermore there are some other which for want of warrines smite the sincere professors, and their fellow brethren, wounding them either with doctrine misapplied as Ezek. 13. or with complaining of them as Amaziah did of Amos. Or by open reproch or some such kind of Ishmaeliticall persecution.
Furthermore there Are Some other which for want of warrines smite the sincere professors, and their fellow brothers, wounding them either with Doctrine misapplied as Ezekiel 13. or with complaining of them as Amaziah did of Amos. Or by open reproach or Some such kind of Ishmaeliticall persecution.
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Finally many vngratious men of a filthy life and seruile nature which pretend som better shew for the time, seeke to occupy the roomes of the Church, which are manye times sooner admitted a room (I know not by what negligence and grosse ouersight) then they which are careful to discharge a conscience in that calling.
Finally many ungracious men of a filthy life and servile nature which pretend Some better show for the time, seek to occupy the rooms of the Church, which Are many times sooner admitted a room (I know not by what negligence and gross oversight) then they which Are careful to discharge a conscience in that calling.
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For so many blinde Dolts of the Country, Ploughmen and artificers, thorough Symmony and corruption steale into the liuinges of the Church, that the learned and meete persons in the Vniuersitie which shold be called foorth, are fayn to be without place.
For so many blind Dolts of the Country, Ploughman and artificers, through Symphony and corruption steal into the livings of the Church, that the learned and meet Persons in the university which should be called forth, Are fain to be without place.
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So that they exercised hatred in ye Church bringing such as desire to be taught in to cōtempt, to be wondred at as Owls in ye day time, being made a sign to nod ye head at, euery man hath a pul at thē, raising vp scornful reproches, lies, troubles & vexations against the godly, yea they lift them vp on ye scaffolds of the worlde,
So that they exercised hatred in you Church bringing such as desire to be taught in to contempt, to be wondered At as Owls in you day time, being made a Signen to nod you head At, every man hath a pull At them, raising up scornful Reproaches, lies, Troubles & vexations against the godly, yea they lift them up on you scaffolds of the world,
Of ye one side diuers harsh spirites vnder the pretence of zeale for the reformation of the Church (which all the godly hartily wish for and procure in their callings what they may) they doe sore assault the Church and the tender consciences of such simple ones as they can preuail with, rashly condemning all thinges,
Of the one side diverse harsh spirits under the pretence of zeal for the Reformation of the Church (which all the godly heartily wish for and procure in their callings what they may) they do soar assault the Church and the tender Consciences of such simple ones as they can prevail with, rashly condemning all things,
and seeking soule good thing after an vngodly and vnlawfull manner as the Brownists and such like, which labour to alienate the mindes of men, from their teachers,
and seeking soul good thing After an ungodly and unlawful manner as the Brownists and such like, which labour to alienate the minds of men, from their Teachers,
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when he shal take the cause of his church into his hand, here we sée then that the church somtime findeth greatest lets and hurts at their hands who should chiefly preferre the cause of the church ▪ & yet these watchmen they go about the city to visit, but to what end:
when he shall take the cause of his Church into his hand, Here we see then that the Church sometime finds greatest lets and hurts At their hands who should chiefly prefer the cause of the Church ▪ & yet these watchmen they go about the City to visit, but to what end:
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Heere therefore is the second part of the manner of the spouses comming on, namely, the recouering of her zeale and inquiring more busily after Christ,
Here Therefore is the second part of the manner of the Spouses coming on, namely, the recovering of her zeal and inquiring more busily After christ,
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when she saw what lets were in the waie, and contemning all lets, she boldoly chargeth the godly of Ierusalem (for that shee knewe saluation should come from Sion, and the word of God from Ierusalem ) that they would direct her and further her vnto Christ, praying for her and commending her to the Lord signifiing her earnest affection & constant loue towards Christ Iesus.
when she saw what lets were in the Way, and contemning all lets, she boldoly charges the godly of Ierusalem (for that she knew salvation should come from Sion, and the word of God from Ierusalem) that they would Direct her and further her unto christ, praying for her and commending her to the Lord signifying her earnest affection & constant love towards christ Iesus.
but continue in confessing Christ, imbracing his worde with carefulnes, musing conferring and reading of it, which prayer and calling vppon God, that so others also should be stirred vp by their example. As after followeth vers.
but continue in confessing christ, embracing his word with carefulness, musing conferring and reading of it, which prayer and calling upon God, that so Others also should be stirred up by their Exampl. As After follows vers.
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Otherwise we shall prooue our selues to be but timeseruers In déed it is somwhat and that which fewe come vnto, to countenaunce the gospel, to speake, ride and go in the behalf of ye preachers and godly men,
Otherwise we shall prove our selves to be but Timeservers In deed it is somewhat and that which few come unto, to countenance the gospel, to speak, ride and go in the behalf of the Preachers and godly men,
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and to exercise the worship of God when other doe, but also be zealous and forwarde in Religion when others hang backe or become enemyes, this is rare and seldome amongst men.
and to exercise the worship of God when other do, but also be zealous and forward in Religion when Others hang back or become enemies, this is rare and seldom among men.
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It were good therefore if men woulde goe many times aside by themselues, and in the closet of their owne harts, deale with God, humbling themselues praying earnestlye, fasting apart by themselues, that they might, bee the more fit to doe good to themselues and others.
It were good Therefore if men would go many times aside by themselves, and in the closet of their own hearts, deal with God, humbling themselves praying earnestly, fasting apart by themselves, that they might, be the more fit to do good to themselves and Others.
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though it be insulted vppon by men and sought to be vndermined, yea we shoulde study to procure and stirre vp our housbandes, wiues, housholde, kindred, neighbours and friendes.
though it be insulted upon by men and sought to be undermined, yea we should study to procure and stir up our Husbands, wives, household, kindred, neighbours and Friends.
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2.3. Come let vs goe vp to the mountaine of the Lorde &c. Also Iosshua in the 24. Chapter of his booke, exhorting the people to serue God in truth, bad• them consider what they would doe, But I (sayth he) and my houshold wil serue the Lorde.
2.3. Come let us go up to the mountain of the Lord etc. Also Iosshua in the 24. Chapter of his book, exhorting the people to serve God in truth, bad• them Consider what they would do, But I (say he) and my household will serve the Lord.
If then this be the duties of Christians one to further another as they can, not tarrying one for another, (as men straint curtesie in this point) how much more should the Minister bee forwarde in Godlinesse, knowledge and zeale, notwithstanding all lets to towle on the people with them vnto God? Yea:
If then this be the duties of Christians one too further Another as they can, not tarrying one for Another, (as men strain courtesy in this point) how much more should the Minister be forward in Godliness, knowledge and zeal, notwithstanding all lets to towle on the people with them unto God? Yea:
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But for the most part they are flowest in the lords causes, but let not vs tarry vppon others, the more we haue forslowed the time, the more we are bound to redéem it.
But for the most part they Are flowest in the Lords Causes, but let not us tarry upon Others, the more we have forslowed the time, the more we Are bound to Redeem it.
The spouse rescueth her selfe from the abuse of the euill watchmen, and turneth to them of Ierusalem, wher the Lorde was then onely resident by his ministery in his temple, inquiring of the Lorde in his lawfull and ordinary meanes,
The spouse rescueth her self from the abuse of the evil watchmen, and turns to them of Ierusalem, where the Lord was then only resident by his Ministry in his temple, inquiring of the Lord in his lawful and ordinary means,
and charge our Pastors and ministers (if they are slow to the execution of their charge) that they reueale and discouer Iesus Christ vnto vs. And because this wil séeme somewhat saucely & mallepertly done, that the people should cal vpon and charge their ministers to be careful, &c. I must be faine to vndershore my exhortation in this point by some example.
and charge our Pastors and Ministers (if they Are slow to the execution of their charge) that they reveal and discover Iesus christ unto us And Because this will seem somewhat saucily & mallepertly done, that the people should call upon and charge their Ministers to be careful, etc. I must be feign to undershore my exhortation in this point by Some Exampl.
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And sure Paule coulde haue admonished him him selfe in his owne person, but he layeth that charge on the Collossians, that they ought them selues to spurre forward their Pastor if he waxe colde,
And sure Paul could have admonished him him self in his own person, but he Layeth that charge on the Colossians, that they ought them selves to spur forward their Pastor if he wax cold,
If Archippus was to be stirred vp to his duety by the people, who yet laboured in some measure in the Church, what shall be sayed to those that laboure not at all,
If Archippus was to be stirred up to his duty by the people, who yet laboured in Some measure in the Church, what shall be said to those that labour not At all,
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neyther can a way with admonition, but are deafe at suche doctrine as concerne their duety? Or what shal be sayde of those Archministers which are appointed to ouer see the rest,
neither can a Way with admonition, but Are deaf At such Doctrine as concern their duty? Or what shall be said of those Archministers which Are appointed to over see the rest,
yet some of them are so farre from charging them to teach, as they doe after a sort maintaine a dumbe and loose ministery? I say therefore againe, intreat the ministers of your parrishes and call vppon them,
yet Some of them Are so Far from charging them to teach, as they do After a sort maintain a dumb and lose Ministry? I say Therefore again, entreat the Ministers of your Parishes and call upon them,
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yea charge them, (but reuerently in the feare of God with an humble spirite) that they haue care of you, to fulfil the ministery inioyned them of the high God, vpon paine of his displesure,
yea charge them, (but reverently in the Fear of God with an humble Spirit) that they have care of you, to fulfil the Ministry enjoined them of the high God, upon pain of his displeasure,
Heb. 13.17. Oh it shaketh my trembling ioyntes, and dissolueth my sinnewes with feare, to thinke what woofull euydence shall bee brought in againste the carelesse ministery by the Soules of their charge, which perishe for want of instruction,
Hebrew 13.17. O it shakes my trembling Joints, and dissolveth my sinews with Fear, to think what woofull euydence shall be brought in against the careless Ministry by the Souls of their charge, which perish for want of instruction,
Ah alas we neuer receiued instruction by our Pastors, we maye thanke them in part of our damnable destruction, which haue not sought to bring vs vnto God,
Ah alas we never received instruction by our Pastors, we may thank them in part of our damnable destruction, which have not sought to bring us unto God,
nor taught vs the way of truth, nor laboured to turne vs from our sinnes, being without knowledg themselues, kept vs in ignorance and blindnes flattering vs in our sins.
nor taught us the Way of truth, nor laboured to turn us from our Sins, being without knowledge themselves, kept us in ignorance and blindness flattering us in our Sins.
Me thinkes I see the woeful wringing of handes, the trickling teares distilling from their eyes, the condemning of themselues by speechlesse silence, their heads hanging downe and the diereful dent of doleful death to cease vpon them.
Me thinks I see the woeful wringing of hands, the trickling tears distilling from their eyes, the condemning of themselves by speechless silence, their Heads hanging down and the diereful dent of doleful death to cease upon them.
But they slander the lawes of our Prince, which require as I suppose, most of those gifts in the ministers that should be admitted, which Paule mentioneth to Titus.
But they slander the laws of our Prince, which require as I suppose, most of those Gifts in the Ministers that should be admitted, which Paul mentioneth to Titus.
nor the example of others shal not bear vs out, in the glorious and fearefull presence of the great God, who shal sit as sole iudge ouer al persons and causes.
nor the Exampl of Others shall not bear us out, in the glorious and fearful presence of the great God, who shall fit as sole judge over all Persons and Causes.
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But if thou hast not fedde the Lordes people, and preached the Gospel (thogh to read the worde is good, to read the booke of common Prayer is good) yet thou shalt not be excused sith it pleased the Lorde, not simply by his word but Through preaching to saue them that beleeue.
But if thou hast not fed the lords people, and preached the Gospel (though to read the word is good, to read the book of Common Prayer is good) yet thou shalt not be excused sith it pleased the Lord, not simply by his word but Through preaching to save them that believe.
I swerue not from it at al. For if the Spouse straitely chargeth them of Ierusalem (where God was to be inquired after in his worde) to further her to her loue,
I swerve not from it At all For if the Spouse straitely charges them of Ierusalem (where God was to be inquired After in his word) to further her to her love,
then is it necessarie that the neglect of this duetie in the Pastors which chiefly should helpe that way, shoulde be found fault with al, especially where their owne daunger is greatest,
then is it necessary that the neglect of this duty in the Pastors which chiefly should help that Way, should be found fault with all, especially where their own danger is greatest,
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I speake not this of the ministerie that men shoulde insult vppon the same with reproch (for our owne loosenesse haue made vs reprochful ynough to the worlde) but rather that men shoulde praye for the state hereof the more carefully beeing so deformed.
I speak not this of the Ministry that men should insult upon the same with reproach (for our own looseness have made us reproachful enough to the world) but rather that men should pray for the state hereof the more carefully being so deformed.
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Neither doe I speake to whette the tongues of men (for it is their glorie to deface the ministerie) neyther yet of sinister affection againste anye as the Lorde knoweth.
Neither do I speak to whet the tongues of men (for it is their glory to deface the Ministry) neither yet of sinister affection against any as the Lord Knoweth.
so also this name of Virgins in the ninth Chapter of the Prouerbes signifieth the Preachers of the worde, as Prophetes Apostles, &c. where wisedome sendeth out her Maidens to call men to her heauenly and riche banquet,
so also this name of Virgins in the ninth Chapter of the Proverbs signifies the Preachers of the word, as prophets Apostles, etc. where Wisdom sends out her Maidens to call men to her heavenly and rich banquet,
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For their lips shoulde preserue knowledge, and the people shoulde inquire the lawe at their mouthes, as the prophet Malachi saith, adding also a strong reason, to mooue the people to inquire,
For their lips should preserve knowledge, and the people should inquire the law At their mouths, as the Prophet Malachi Says, adding also a strong reason, to move the people to inquire,
Now shal we think that the Lorde will send vnfit messengers, blind men and babes of his ambassage or errande, that shall not speake foorth their message? Will Princes wisely prouide to send wise and learned men on their ambassage? And shal we deny ye Lord his wisdome and foresight? but we thinke anye good ynough for the Lords errand.
Now shall we think that the Lord will send unfit messengers, blind men and babes of his ambassage or errand, that shall not speak forth their message? Will Princes wisely provide to send wise and learned men on their ambassage? And shall we deny you Lord his Wisdom and foresight? but we think any good enough for the lords errand.
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But al such, as they run before they are sent, so the Lorde sendeth them in his iustice to punishe the sins of men, as we heard before. Hosh. 9.7.8. Now followeth.
But all such, as they run before they Are sent, so the Lord sends them in his Justice to Punish the Sins of men, as we herd before. Hush 9.7.8. Now follows.
yea she euer languisheth after Christ contemning all other things in respect of him. As Paule counted all thinges vile dung in comparison of Christ Iesus.
yea she ever Languishes After christ contemning all other things in respect of him. As Paul counted all things vile dung in comparison of christ Iesus.
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It is rather sicknesse to the earthly minded men to hear of this loue, or to be required to loue the Lord againe But they are meruellous fain of the worlde, which is an euil sicknesse (as Solomon sayth).
It is rather sickness to the earthly minded men to hear of this love, or to be required to love the Lord again But they Are marvelous fain of the world, which is an evil sickness (as Solomon say).
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Well let vs (my deare brethren) laboure to affect our hearts more with Christ Iesus, casting of al lets to studie of his loue and require of all the Godlye,
Well let us (my deer brothers) labour to affect our hearts more with christ Iesus, casting of all lets to study of his love and require of all the Godly,
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and of the faithfull Pastors that they woulde further vs in this loue. The Spouse seemeth to be impudent here to spread abroade her loue towardes her Sutor.
and of the faithful Pastors that they would further us in this love. The Spouse seems to be impudent Here to spread abroad her love towards her Suitor.
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This sicknes of loue many sweet souls labour of, some that long after the worde, hauing it not at home, doe mourne for it and are faine to seeke els where for it:
This sickness of love many sweet Souls labour of, Some that long After the word, having it not At home, do mourn for it and Are feign to seek Else where for it:
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Some poore soules lye panting after Christ, and pine for his comfort and residence in them, who beeing ouercharged with the sight of their infirmities,
some poor Souls lie panting After christ, and pine for his Comfort and residence in them, who being overcharged with the sighed of their infirmities,
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also so vnapt to duties, and are so feareful of the euidence of their owne sinnes, desiring to grow in holinesse and obedience, that they thinke euery hower, manye dayes, till they haue more fully tasted of Christ.
also so unapt to duties, and Are so fearful of the evidence of their own Sins, desiring to grow in holiness and Obedience, that they think every hour, many days, till they have more Fully tasted of christ.
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Now followeth vpon this charge a a conference betweene the spouse and the maidens of Ierusalem, standing in two questions with their aunswears, to the 18. verse.
Now follows upon this charge a a conference between the spouse and the maidens of Ierusalem, standing in two questions with their aunswears, to the 18. verse.
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The first question verse 9. O thou fayrest among women, what is thy welbeloued more then other welbeloued, what is thy welbeloued more then an other louer, that thou doest so charge vs. Here they of Ierusalem inquire the cause why shee maketh more account of her welbeloued then of any other,
The First question verse 9. O thou Fairest among women, what is thy well-beloved more then other well-beloved, what is thy well-beloved more then an other lover, that thou dost so charge us Here they of Ierusalem inquire the cause why she makes more account of her well-beloved then of any other,
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as else where so in the 13. Chapiter of Exodus verse 19. Where Moses sayth that Ioseph had made the Children of Israel swear, that they would cary his bones with thē out of Egypt. For this spéeche is of great emphasis and force, binding all men by a pryuye othe to helpe forwarde and edifie one another,
as Else where so in the 13. Chapter of Exodus verse 19. Where Moses say that Ioseph had made the Children of Israel swear, that they would carry his bones with them out of Egypt. For this speech is of great emphasis and force, binding all men by a pryuye other to help forward and edify one Another,
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but (as I haue noted afore) especially the Ministers of the woorde are bounde by a solemne and doubble Othe as it were, to expresse their care this way.
but (as I have noted afore) especially the Ministers of the word Are bound by a solemn and double Other as it were, to express their care this Way.
These speeches therefore are to discribe the vehemencye of loue, which shoulde bee in the Sayntes towardes Christe, that they shoulde neuer bee satisfied with his loue.
These Speeches Therefore Are to describe the vehemency of love, which should be in the Saints towards Christ, that they should never be satisfied with his love.
Wee therefore shoulde be still inquiring, after Christe in his Church of his Seruauntes, especiallye of his ministers, who shoulde bee the mouth of God vnto vs, till wee encrease and come to a full and perfect age in Christe Iesus.
we Therefore should be still inquiring, After Christ in his Church of his Servants, especially of his Ministers, who should be the Mouth of God unto us, till we increase and come to a full and perfect age in Christ Iesus.
So that the slack hearing of the word, the smal longing after it, the little ioy to talke of it, is a token of very litle loue or none at al towards Christ,
So that the slack hearing of the word, the small longing After it, the little joy to talk of it, is a token of very little love or none At all towards christ,
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and they are enemies to the Spouse which being watchmen doe not comfort her, shewing her the way to Christe in his word but rather discourage & hold her back.
and they Are enemies to the Spouse which being watchmen do not Comfort her, showing her the Way to Christ in his word but rather discourage & hold her back.
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The minister shoulde alwayes bee Catechising his people, inquiring what Christ is, what cause they haue to loue and make much of him, aboue all other, where he is,
The minister should always be Catechising his people, inquiring what christ is, what cause they have to love and make much of him, above all other, where he is,
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I pray you husband sith you should be the mouth of God to me at home, helpe me in knowledge, let vs often pray togeather, let vs read the worde and heare it, comforting one an other by it.
I pray you husband sith you should be the Mouth of God to me At home, help me in knowledge, let us often pray together, let us read the word and hear it, comforting one an other by it.
and to further him in Peace, countenauncing his Saints to the vttermoste of his power, and to succour them when they are any wayes molested and afflicted.
and to further him in Peace, countenancing his Saints to the uttermost of his power, and to succour them when they Are any ways molested and afflicted.
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And when he laboureth not to stand by the ministers of the worde in the defence and confirmation of the gospel, which were the effectes and fruites which caused Paul to be so well perswaded of ye Philippians. For whē a man steppeth backe from the defence of the gospell,
And when he Laboureth not to stand by the Ministers of the word in the defence and confirmation of the gospel, which were the effects and fruits which caused Paul to be so well persuaded of the Philippians. For when a man steppeth back from the defence of the gospel,
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for feare of trouble, or for losse of his credite, goods, estimation, &c. and neglecteth the seruauntes of God in their distresse, not vpholding to their power, their credite,
for Fear of trouble, or for loss of his credit, goods, estimation, etc. and neglecteth the Servants of God in their distress, not upholding to their power, their credit,
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10. My welbeloued is white and ruddy, the chiefest of ten thousand, &c. Here followeth an allegoricall description of her husband or louer Christ Iesus, which me thinkes standeth generally in three pointes.
10. My well-beloved is white and ruddy, the chiefest of ten thousand, etc. Here follows an allegorical description of her husband or lover christ Iesus, which me thinks Stands generally in three points.
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This whitenesse and ruddinesse importeth a perfect and sound complexion, neare approaching to the sanguine, noting the perfection, courage and spiritual beauty of Christe Iesus.
This whiteness and ruddiness imports a perfect and found complexion, near approaching to the sanguine, noting the perfection, courage and spiritual beauty of Christ Iesus.
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But if I shoulde set down reasons of al these appellations titles or Epithets I should but open away to many questions vnnecessary to my purpose, I may not pursue these things after such sort,
But if I should Set down Reasons of all these appellations titles or Epithets I should but open away to many questions unnecessary to my purpose, I may not pursue these things After such sort,
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For so Solomon bearing his personne for the time is commended for his fayrenesse aboue others, Psal. 45.2 Ruddy. This colour of ruddinesse is commended in Dauid. 1. Sam. 16.12. It importeth courage and healthfulnesse.
For so Solomon bearing his person for the time is commended for his fairness above Others, Psalm 45.2 Ruddy. This colour of ruddiness is commended in David. 1. Sam. 16.12. It imports courage and healthfulness.
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But here the purpose of Solomon, is to speak worthely and honorably of Christ, as of a most comely and amiable personage, in whom nothing wanteth to a perfect and spiritual beauty. The cheef among ten thousande.
But Here the purpose of Solomon, is to speak worthily and honorably of christ, as of a most comely and amiable personage, in whom nothing Wants to a perfect and spiritual beauty. The chief among ten thousande.
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The spouse here séemeth to amplifie the beauty of Christ from the excellency of it, that hee was such a one as a man shoulde scant find againe among ten thousand,
The spouse Here Seemeth to amplify the beauty of christ from the excellency of it, that he was such a one as a man should scant find again among ten thousand,
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but was as the onelye Diamonde, one picked out and shoaled from al other, hauing also the préeminence ouer infinite numbers, beeing also as one that had don many feats of warre,
but was as the only Diamond, one picked out and shoaled from all other, having also the preeminence over infinite numbers, being also as one that had dONE many feats of war,
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and of a perfect temperature, so is he also head of men and Angels, whereby he bringeth great credite and honour to his spouse, assuring vs of his valiant courage and inuincible strength, who is ready to sauegarde and protect all that trust in him, most worthy therefore to bee sought after.
and of a perfect temperature, so is he also head of men and Angels, whereby he brings great credit and honour to his spouse, assuring us of his valiant courage and invincible strength, who is ready to safeguard and Pact all that trust in him, most worthy Therefore to be sought After.
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We shoulde learne then to register in our hearts al excellent things of christ that we might know both him as also the honour and benefites which we enioy by him.
We should Learn then to register in our hearts all excellent things of Christ that we might know both him as also the honour and benefits which we enjoy by him.
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And so be able to describe him vnto others, and to make reports to our families, wiues, children and seruauntes of the greate felicitie we haue in Christ, by his word and spirit, to draw them on also to seeke Christs with vs in his word.
And so be able to describe him unto Others, and to make reports to our families, wives, children and Servants of the great felicity we have in christ, by his word and Spirit, to draw them on also to seek Christ with us in his word.
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and of the princely dowrie of his heauenly inheritance, which he inricheth his Church withal. Also by discreet and religious conference labour to towle on others.
and of the princely dowry of his heavenly inheritance, which he enricheth his Church withal. Also by discreet and religious conference labour to towle on Others.
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When they which neuer or seldom speak of Christ with ioy, are so modest (if it be worth that title) as they blushe to be seene or heard talking of the scriptures or of Christe Iesus.
When they which never or seldom speak of christ with joy, Are so modest (if it be worth that title) as they blush to be seen or herd talking of the Scriptures or of Christ Iesus.
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When the spouse saith that his head is as fine, strong or perfect gould, shee meaneth that his head is most precious, splendent and shining for beauty.
When the spouse Says that his head is as fine, strong or perfect gold, she means that his head is most precious, splendent and shining for beauty.
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And so some do inte•p•eat that worde in the ins••iption or firste verse of the 56. Psal, taking M•cth•m in this sense that the psalm was precious to Dauid as golde.
And so Some do inte•p•eat that word in the ins••iption or First verse of the 56. Psalm, taking M•cth•m in this sense that the psalm was precious to David as gold.
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But howsoeuer it be these corporal and earthly spéeches are vsed by Solomon, to bewraye and set out the spirituall beauty and personage of Christe Iesus, noting by golde his perfection, soundnes, puritie, and precious excellency.
But howsoever it be these corporal and earthly Speeches Are used by Solomon, to bewray and Set out the spiritual beauty and personage of Christ Iesus, noting by gold his perfection, soundness, purity, and precious excellency.
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For looke of what account these precious thinges are to the outwarde man, of the same account and greater are the glorious things of Christ Iesus to the saints of God.
For look of what account these precious things Are to the outward man, of the same account and greater Are the glorious things of christ Iesus to the Saints of God.
The Temple was wholy gilt, the Altar of beaten gold, the vessels also for the lords worship, both to import the purenes that should be in them which come neare to the Lorde, (for he wil be sanctified in them that come neare him) as also to note the excellency and holines of the worship of God.
The Temple was wholly gilded, the Altar of beaten gold, the vessels also for the Lords worship, both to import the pureness that should be in them which come near to the Lord, (for he will be sanctified in them that come near him) as also to note the excellency and holiness of the worship of God.
That which followeth of hi• locks curled or left vp, is a spéech borrowed from the vse of men, hauing in those times locks of heere curled or standing vp, that as it is the custome or maner of men to count them comly and seemely with their lockes,
That which follows of hi• locks curled or left up, is a speech borrowed from the use of men, having in those times locks of Here curled or standing up, that as it is the custom or manner of men to count them comely and seemly with their locks,
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Not that hereby ruffians in our times should beare out them selues in their curled haire, women with their haire crisped and layd out as a seemly thing,
Not that hereby ruffians in our times should bear out them selves in their curled hair, women with their hair crisped and laid out as a seemly thing,
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as one that did not ••lly his part in fashioning of men, but we wil adde of our owne, hereof come all straunge apparrell (as the Prophet speaketh) here of come the swynishe gorbellies, their ruffes like Carte wheeles about their neckes.
as one that did not ••lly his part in fashioning of men, but we will add of our own, hereof come all strange apparel (as the Prophet speaks) Here of come the swynishe gorbellies, their ruffs like Cart wheels about their necks.
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and all such thinges as the Lord count the an abhomination, spring of this saucely checking of the Lorde in his workemanship, by seeking of new & vnnaturall formes.
and all such things as the Lord count the an abomination, spring of this saucily checking of the Lord in his workmanship, by seeking of new & unnatural forms.
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and as Christ is sayd to be Esay •3. 2. For the beginnings of his kingdome should be base and contemptible as a root out of a dry ground, But he hath neyther forme nor beauty,
and as christ is said to be Isaiah •3. 2. For the beginnings of his Kingdom should be base and contemptible as a root out of a dry ground, But he hath neither Form nor beauty,
So that here also his lockes may be called Blacke per metonymian, that is as one that hath tasted of afflictions which maye make him dispised of fooles,
So that Here also his locks may be called Black per metonymian, that is as one that hath tasted of afflictions which may make him despised of Fools,
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She now describeth his eyes by the sober comlines and beuty of them, ful of al singlenes innocency and chastity, for so she meaneth by comparing them to Doues, this simile he amplyfieth by Periphrasis. First not simply liking them to Doues,
She now Describeth his eyes by the Sobrium comeliness and beauty of them, full of all singleness innocency and chastity, for so she means by comparing them to Dove, this simile he amplyfieth by Periphrasis. First not simply liking them to Dove,
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Al these metaphors are borrowed from earthly things (as I haue saide & must often repeat) to figure a heauenly & incomparable comlines in Christ Iesus. vers.
All these metaphors Are borrowed from earthly things (as I have said & must often repeat) to figure a heavenly & incomparable comeliness in christ Iesus. vers.
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13. His cheekes are like a bed of spices & as sweete flowers, or as yong plants, &c Meaning that as the beds of spices set in comely order, are pleasant to the sight and sweete to the smell,
13. His cheeks Are like a Bed of spices & as sweet flowers, or as young plants, etc. Meaning that as the Beds of spices Set in comely order, Are pleasant to the sighed and sweet to the smell,
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so his cheekes were beset with a most comly & sweete smelling beard, his lips most odourous, comely ouerhanging as the flower of the sweet & beautiful Lillie.
so his cheeks were beset with a most comely & sweet smelling beard, his lips most odourous, comely overhanging as the flower of the sweet & beautiful Lily.
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These figuratiue speeches borrowed from the comlinesse of the creatures obiect to our sences and applyed to the person of Christe, must in no case bee corporally vnderstoode.
These figurative Speeches borrowed from the comeliness of the creatures Object to our Senses and applied to the person of Christ, must in no case be corporally understood.
For al the similies that may be or comlinesse of the Heauens and celestiall bodies, can not sufficiently discouer and make playne the beautie of Christe Iesus our husbande and constant louer.
For all the similes that may be or comeliness of the Heavens and celestial bodies, can not sufficiently discover and make plain the beauty of Christ Iesus our husband and constant lover.
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For the Chrysolite or Tarshish, was a very rich stone that came out of Aethiopia, glistering as Golde, sparkling as fire, of colour like the sea, somewhat green being set in Gold.
For the chrysolite or Tarshish, was a very rich stone that Come out of Ethiopia, glistering as Gold, sparkling as fire, of colour like the sea, somewhat green being Set in Gold.
But I haue not to speak of the colours, forme, effectes or properties, or diuers kindes of them, it is called of som Berillus, which stone was in times past, moste vsed in ringes of loue,
But I have not to speak of the colours, Form, effects or properties, or diverse Kinds of them, it is called of Some Berillus, which stone was in times past, most used in rings of love,
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or marriage rings, because of the effect that was thought to be in it for the coupling of the loue of louers and married folkes, the six square forme thereof, the kindes and qualities.
or marriage rings, Because of the Effect that was Thought to be in it for the coupling of the love of lovers and married folks, the six square Form thereof, the Kinds and qualities.
The belly or intralls is set downe for ye body by Synecdochen and she sayth it hath the brightnesse of Iuory, and it is ouerlayd or beset with Saphires (that is) moste comely and moste conueniently arayed. Hauing all pure affections.
The belly or entrails is Set down for you body by Synecdoche and she say it hath the brightness of Ivory, and it is overlaid or beset with Sapphires (that is) most comely and most conveniently arrayed. Having all pure affections.
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Al which costly gemmes & rich Iewels, beseemly the Princes of most worthy renowne, are to note the inestmable riches, treasures spirituall and heauenly, which Christe doth possesse, farre surpassing and amounting in price all the riches in the worlde or a thousand worldes. vers.
All which costly gems & rich Jewels, beseemly the Princes of most worthy renown, Are to note the inestmable riches, treasures spiritual and heavenly, which Christ does possess, Far surpassing and amounting in price all the riches in the world or a thousand world's. vers.
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But here the Spouse compareth his legges to Marble pillers, his feete to sockettes of fine brasse, noting his perfect constancy, soundnesse, strength and duraunce,
But Here the Spouse compareth his legs to Marble pillars, his feet to sockettes of fine brass, noting his perfect constancy, soundness, strength and durance,
for of all other stones the Marble is moste sound, strong, smooth, durable and profitable. So then shee commendeth her loue as most comely through out and personable.
for of all other stones the Marble is most found, strong, smooth, durable and profitable. So then she commends her love as most comely through out and personable.
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Also the recouerie of her zeale notwithstanding lets, in inquiring more bustlye after Christe and charging others to further her, whereby others were stirred also to conferre with her about her louer, whereupon she taketh occasion as you see, to describe him moste liuelye and worthilye hitherto,
Also the recovery of her zeal notwithstanding lets, in inquiring more bustlye After Christ and charging Others to further her, whereby Others were stirred also to confer with her about her lover, whereupon she Takes occasion as you see, to describe him most lively and worthily hitherto,
first his complexion, then his personne, as concerning his manner of speeche followeth and remayneth to be handled, which we shall consider of with others thinges that followe the next reading.
First his complexion, then his person, as Concerning his manner of speech follows and remaineth to be handled, which we shall Consider of with Others things that follow the next reading.
Labouring to stirre vp others by our zeale, conferring one with another, that wee may bee able to make report to others of the excellency of Christ Iesus our eternal louer,
Labouring to stir up Others by our zeal, conferring one with Another, that we may be able to make report to Others of the excellency of christ Iesus our Eternal lover,
That we may be alwayes commending his goodnesse to all ages, that so we may bring much glory to Christ Iesus & to God his Father by our obedience, sanctimony, holinesse and care to professe his loue, mercy, truth,
That we may be always commending his Goodness to all ages, that so we may bring much glory to christ Iesus & to God his Father by our Obedience, sanctimony, holiness and care to profess his love, mercy, truth,
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Now it remayneth in the third place to consider the description of him from the maner of his speech, verse 16. His mouth is as sweete thinges. And he is wholy delectable:
Now it remaineth in the third place to Consider the description of him from the manner of his speech, verse 16. His Mouth is as sweet things. And he is wholly delectable:
His mouth she vseth metonymically, for his speech and wordes which are sull of sweet, gracious and comfortable doctrine, replenished with heauenly pleasures,
His Mouth she uses metonymically, for his speech and words which Are sull of sweet, gracious and comfortable Doctrine, replenished with heavenly pleasures,
so as the faithfull feele a most blessed effect of the worde of Christ, and his heauenly doctrine in their hearts, which forced Peter to answere to his master, asking of his disciples if they would start from him as the other which saw not the vse of his doctrine, To whom shal we come but to thee? for thou hast the wordes of eternal life.
so as the faithful feel a most blessed Effect of the word of christ, and his heavenly Doctrine in their hearts, which forced Peter to answer to his master, asking of his Disciples if they would start from him as the other which saw not the use of his Doctrine, To whom shall we come but to thee? for thou hast the words of Eternal life.
In which the excellency of the Gospel whereof Christ was a Minister is noted, which is full of grace and sweetnes, in so much that the Ministers therof are sayd, 2. Cor. 5. 15, To be a sweet sauour of Christ vnto God in them that are saued, and in them which perish.
In which the excellency of the Gospel whereof christ was a Minister is noted, which is full of grace and sweetness, in so much that the Ministers thereof Are said, 2. Cor. 5. 15, To be a sweet savour of christ unto God in them that Are saved, and in them which perish.
For the gospel in the own nature alwaies breatheth forth a comfortable sauour of life, but because malice, rebellion and treason, lye hid in the hearts of men against it,
For the gospel in the own nature always breathes forth a comfortable savour of life, but Because malice, rebellion and treason, lie hid in the hearts of men against it,
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So then, sith most sweet pleasant and amiable speeches, proceede out of the mouth of Christe Iesus, let vs willingly and cheerefully imbrace and obey them,
So then, sith most sweet pleasant and amiable Speeches, proceed out of the Mouth of Christ Iesus, let us willingly and cheerfully embrace and obey them,
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least we be compelled to vse his sword against vs, for a two edged swoorde commeth out of his mouth, most sharp and cutting, hauing two effects, either to defend, comfort and maintaine the obedient,
lest we be compelled to use his sword against us, for a two edged sword comes out of his Mouth, most sharp and cutting, having two effects, either to defend, Comfort and maintain the obedient,
how sweet, comfortable, healthful and happy are the speeches of Christ Iesus? and how shoulde we imbrace and loue the doctrine of the Gospel, which he hath by his owne mouth in his owne person begun to preach,
how sweet, comfortable, healthful and happy Are the Speeches of christ Iesus? and how should we embrace and love the Doctrine of the Gospel, which he hath by his own Mouth in his own person begun to preach,
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Oh say they, God is merciful, a sweet & figgy God, who forgiueth sinnes freely for Christs sake, he sayth, Come to me al you that labour, &c. & I will ease you, and Iesus Christ came into the world to saue sinners, &c. These and such like sweete fragmentes, prophane worldlinges and others snatche to them selues, supposing and imagining that they haue greate sweetenesse by them, the adulterer, drunkard, belly god,
O say they, God is merciful, a sweet & figgy God, who forgives Sins freely for Christ sake, he say, Come to me all you that labour, etc. & I will ease you, and Iesus christ Come into the world to save Sinners, etc. These and such like sweet fragments, profane worldlings and Others snatch to them selves, supposing and imagining that they have great sweetness by them, the adulterer, drunkard, belly god,
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and carnal man can saye, Christe came to dye for sinners and we hope to bee saued by him, &c. But alas poore soules their sweetnesse shal be turned to wormewood, their pleasaunt taste into gal and bitternesse.
and carnal man can say, Christ Come to die for Sinners and we hope to be saved by him, etc. But alas poor Souls their sweetness shall be turned to wormwood, their pleasant taste into Gall and bitterness.
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No, no, thou deceiuest thy selfe, because thou delightest stil in euil, which is bitter and bringeth damnable agues, thou louest the spéeches of mercy and remission of sins,
No, no, thou deceivest thy self, Because thou delightest still in evil, which is bitter and brings damnable Fevers, thou love the Speeches of mercy and remission of Sins,
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but the iudgements of god they are very vnsauory, thou hast no tast nor vse of them, to humble thy self before God and to feare him, forsaking thy sinnes.
but the Judgments of god they Are very unsavoury, thou hast no taste nor use of them, to humble thy self before God and to Fear him, forsaking thy Sins.
Now to whō soeuer gods mercy seemeth swéet, & not his iudgements because god is author of both, he is with out all question voyde of true taste of God and his worde.
Now to whom soever God's mercy seems sweet, & not his Judgments Because god is author of both, he is with out all question void of true taste of God and his word.
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And surely this publique out cry of men, wherby they sue al for the Gospell, the Gospel, giue vs the Gospel, preach not the lawe to vs, it bewrayeth both a maruailous ignoraunce in men,
And surely this public out cry of men, whereby they sue all for the Gospel, the Gospel, give us the Gospel, preach not the law to us, it bewrayeth both a marvelous ignorance in men,
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therewithall it discouereth a priuy euidence in the heartes of men against their owne soules, that they neuer were truely humbled in the sight of them selues,
therewithal it Discovereth a privy evidence in the hearts of men against their own Souls, that they never were truly humbled in the sighed of them selves,
More then this, they vomite out afore they are aware, a haynous reproche againste God, as though they woulde set the Lorde to schoole and Catechise him a new.
More then this, they vomit out afore they Are aware, a heinous reproach against God, as though they would Set the Lord to school and Catechise him a new.
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and blacke Rauens come from hell, (as I am sory that such odious wordes can bee witnessed to proceede from the mouths of such as challenge to them felues the title of learning,
and black Ravens come from hell, (as I am sorry that such odious words can be witnessed to proceed from the mouths of such as challenge to them selves the title of learning,
and reuerence for theire iudgement) yet notwithstāding their blows and reproches reach euen to the Lord, insomuch as the Lorde framing the hearts and mouthes of his faithfull teachers dothe speake by them.
and Reverence for their judgement) yet notwithstanding their blows and Reproaches reach even to the Lord, insomuch as the Lord framing the hearts and mouths of his faithful Teachers doth speak by them.
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yea when the godly themselues greatlye neede to bee humbled, for I suppose that any man of wisedome or meane vnderstanding in the worde (specially if he be truly humbled) would blush to gainesaye this thing.
yea when the godly themselves greatly need to be humbled, for I suppose that any man of Wisdom or mean understanding in the word (specially if he be truly humbled) would blush to gainsay this thing.
whether teaching repentance, and a newe life, promising eternall life to the beleeuers, or threatning the curse of God to the disobedient and vnsanctified (is sweete and comfortable to all that are truely in loue with Christ Iesus,
whither teaching Repentance, and a new life, promising Eternal life to the believers, or threatening the curse of God to the disobedient and unsanctified (is sweet and comfortable to all that Are truly in love with christ Iesus,
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and worketh in them a care to apply Gods iudgements to themselues) to humble their flesh by them, stirring thē selues vp to reformation, forsaking sin,
and works in them a care to apply God's Judgments to themselves) to humble their Flesh by them, stirring them selves up to Reformation, forsaking since,
also it worketh in them a care to seale vp the assuraunce of the Lordes mercye towards them, in that they feel the effect of the word conuerting their harts from sinn,
also it works in them a care to seal up the assurance of the lords mercy towards them, in that they feel the Effect of the word converting their hearts from sin,
& with a gréedye desire hear the word, they gaine so much good & receiue such swéetnesse from the mouth of Christ Iesus (euen the preachers which are his mouth) as they wt hopping hearts return to their wiues, families or neighbors,
& with a greedy desire hear the word, they gain so much good & receive such sweetness from the Mouth of christ Iesus (even the Preachers which Are his Mouth) as they with hopping hearts return to their wives, families or neighbours,
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But the cause why the worde is not sauouring to so many men, is for that they delight in euill, wherebye men growe to so grosse a contempt as they commaund in effect the prophets not to prophesy.
But the cause why the word is not savouring to so many men, is for that they delight in evil, whereby men grow to so gross a contempt as they command in Effect the Prophets not to prophesy.
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But as the Lorde replieth agaynste the contemners. Mic. 2.7. Are not my words good to him that walketh vprightly? So then if all the doctrine of Christ (who is authour as well of the lawe as of the Gospell) bee not sweete and pleasant to vs, it is because we make not conscience to walke vprightly before oure God.
But as the Lord Replieth against the contemners. Mic. 2.7. are not my words good to him that walks uprightly? So then if all the Doctrine of christ (who is author as well of the law as of the Gospel) be not sweet and pleasant to us, it is Because we make not conscience to walk uprightly before our God.
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But the preachers they are verye harshe and collericke, others are too too Melancholick, vrging heauinesse, mourning and solitarines, beeing too precise, they will abide no pastime, &c. tell vs of pleasaunt things, of wine, &c. Surely I aunswere them as before, are not the Lord his wordes good to him that walketh vprightly? but you are risen vp against the Lorde, he that walketh in the spirite & would prophesy of new wine, he shalbe a prophet for this people.
But the Preachers they Are very harsh and collericke, Others Are too too Melancholic, urging heaviness, mourning and solitariness, being too precise, they will abide no pastime, etc. tell us of pleasant things, of wine, etc. Surely I answer them as before, Are not the Lord his words good to him that walks uprightly? but you Are risen up against the Lord, he that walks in the Spirit & would prophesy of new wine, he shall a Prophet for this people.
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Thus these men wold separate ye word from ye ministry and preaching of it, or else would haue the worde limitted by their owne affections and liking, to serue their owne turne and their filthy lustes.
Thus these men would separate you word from you Ministry and preaching of it, or Else would have the word limited by their own affections and liking, to serve their own turn and their filthy lusts.
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Also, he that despiseth the ministers of God, despiseth God that sent vs, As for our partes we haue the euidence of our owne conscience, to stand for vs that we seeke to do nothing against the truethe but with the trueth, we haue the Lorde also to witnes on the one side,
Also, he that despises the Ministers of God, despises God that sent us, As for our parts we have the evidence of our own conscience, to stand for us that we seek to do nothing against the truth but with the truth, we have the Lord also to witness on the one side,
as also to further and increase the same, already begun in ye godly, for we are a swéet sauour of Christ vnto God, in thē which are saued and in them that perish.
as also to further and increase the same, already begun in you godly, for we Are a sweet savour of christ unto God, in them which Are saved and in them that perish.
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but remayne deadly diseased in their soules, of spirituall, Hellishe and damnable agues. Well: after this woorthye description of her Louer, the Spouse vauntingly tryumpheth saying.
but remain deadly diseased in their Souls, of spiritual, Hellish and damnable Fevers. Well: After this worthy description of her Lover, the Spouse vauntingly tryumpheth saying.
so she also helde him as her dereling and best beloued, on whome onelye shee coulde finde in her hearte to bestowe her whole loue, in calling him louer:
so she also held him as her darling and best Beloved, on whom only she could find in her heart to bestow her Whole love, in calling him lover:
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It is one cheefe effect or token of a true calling, when a man syncerely delighteth in Wisedome to bee talking of the woorde, to commende the Loue of God in Christe,
It is one chief Effect or token of a true calling, when a man sincerely delights in Wisdom to be talking of the word, to commend the Love of God in Christ,
Especiallye suche couet to acquaynte theire Wife, Children, Seruauntes and Neyghboures, or those which haue beene partners with them in the dayes of their vanities, with that Heauenlye message of life.
Especially such covet to acquaint their Wife, Children, Servants and Neighbours, or those which have been partners with them in the days of their vanities, with that Heavenly message of life.
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or they with whome wee haue had fellowshippe in euill, mighte by our meanes bee broughte to a taste of Christe, that wee commending the grace of God in Christe to them, might by some meanes draw them (if it may bee) from their vanities to Christe. Saying:
or they with whom we have had fellowship in evil, might by our means be brought to a taste of Christ, that we commending the grace of God in Christ to them, might by Some means draw them (if it may be) from their vanities to Christ. Saying:
Thus we should be reporting the good that we haue by Christe, seeke to make others partners with vs. If it be a duety of one Christian to another, much more shoulde ministers towle on their people, the husbands their wiues, the parentes their children, ye masters their seruants, &c. Then who soeuer delight not to talke of God in his worde,
Thus we should be reporting the good that we have by Christ, seek to make Others partners with us If it be a duty of one Christian to Another, much more should Ministers towle on their people, the Husbands their wives, the Parents their children, you Masters their Servants, etc. Then who soever delight not to talk of God in his word,
why shoulde we not highly account of him, honorably entertaine him, and with all submission subiect our selues vnto him as our onely head and guid? who shineth in passing beauty, surpasseth in al victorious courage, in princely dignity, in perfect purenes, his habite is most seemly, his comely lookes most gracious and amiable in the eies of his saints, his face wholy glorious of perfect hue, sweete with heauenly perfumes, odoriferous with spirituall spice and ointment, his garments and attire most costly and orderly, man garments of vnspotted righteousnesse,
why should we not highly account of him, honorably entertain him, and with all submission Subject our selves unto him as our only head and guide? who shines in passing beauty, Surpasses in all victorious courage, in princely dignity, in perfect pureness, his habit is most seemly, his comely looks most gracious and amiable in the eyes of his Saints, his face wholly glorious of perfect hue, sweet with heavenly perfumes, odoriferous with spiritual spice and ointment, his garments and attire most costly and orderly, man garments of unspotted righteousness,
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His brestes, loynes & al his body voyd of al carnal affectiōs, but replenished with heuenly and spiritual, he is garnished with hurtles innocency, wt inuinsible constancy, with induring patience, with endles loue, his mouth aboūdeth with all heauenly wisdome & doctrine ful of al sauing health.
His breasts, loins & all his body void of all carnal affections, but replenished with heavenly and spiritual, he is garnished with hurtles innocency, with invincible constancy, with enduring patience, with endless love, his Mouth Aboundeth with all heavenly Wisdom & Doctrine full of all Saving health.
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Finally ther is nothing wanting vnto Christ, but he is the glory of his father, the riches, the onely ioy and delight of his Father in whō he is wel pleased, being therefore in fauoure with him wee can want nothing.
Finally there is nothing wanting unto christ, but he is the glory of his father, the riches, the only joy and delight of his Father in whom he is well pleased, being Therefore in favour with him we can want nothing.
Who would not then be rainshed at ye offer of so gracious & worthy a peere, who would stay with lingring steps and heauy gange to fellow faintly but rather chéerefully so riche and friendly a louer? yea who is there,
Who would not then be rainshed At you offer of so gracious & worthy a peer, who would stay with lingering steps and heavy gange to fellow faintly but rather cheerfully so rich and friendly a lover? yea who is there,
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but count him a holy base personage & cōtemned, because he is so smally regarded of the worlde and seemeth at first blushe deformed and despised of men.
but count him a holy base personage & contemned, Because he is so smally regarded of the world and seems At First blush deformed and despised of men.
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Let vs therfore (my deare brethren) make vse of this description which the Spouse hath made of Christe Iesus, that sith we heare of him to be so famous, comely, perfect, innocent, holy, valiant, constant, louing, kynd, yea wholy amiable:
Let us Therefore (my deer brothers) make use of this description which the Spouse hath made of Christ Iesus, that sith we hear of him to be so famous, comely, perfect, innocent, holy, valiant, constant, loving, kind, yea wholly amiable:
Also sith we see that he aboundeth with al heauenly and eternall riches wherewith he is willing and able to pleasure al his louers, let vs with all ioy and willingnesse imbrace him, offering him selfe vnto vs in his worde with al his riches:
Also sith we see that he Aboundeth with all heavenly and Eternal riches wherewith he is willing and able to pleasure all his lovers, let us with all joy and willingness embrace him, offering him self unto us in his word with all his riches:
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Let vs yeeld to his suite, becomming commenders of his loue towardes vs. Talking of his kindnesse, stirring vp others to loue him with vs, that we may prosper togeather in al true and vnfayned loue and obedidience towardes his maiestie, which grace God graunt vs. Amen.
Let us yield to his suit, becoming commenders of his love towards us Talking of his kindness, stirring up Others to love him with us, that we may prosper together in all true and unfeigned love and Obedience towards his majesty, which grace God grant us Amen.
Now followeth the second question of the conference, verse 17. O thou fayrest among women whither is thy welbeloued gon, whither is he turned a side, &c. After the spouse had so described the person of her loue to the damosels and madens her companions, his complexion, members and speech, making reporte of him in such honorable maner in their conference about his person, at the hearesay of his beauty, vertues, excellent qualities, incomparable riches, her companions are taken with loue towardes him,
Now follows the second question of the conference, verse 17. Oh thou Fairest among women whither is thy well-beloved gone, whither is he turned a side, etc. After the spouse had so described the person of her love to the damosels and madens her Sodales, his complexion, members and speech, making report of him in such honourable manner in their conference about his person, At the hearsay of his beauty, Virtues, excellent qualities, incomparable riches, her Sodales Are taken with love towards him,
so as they ioyne with her in seeking her loue, inquiring of the Church where her beloued is become, that they also may inioye the benefite of his loue.
so as they join with her in seeking her love, inquiring of the Church where her Beloved is become, that they also may enjoy the benefit of his love.
nay seeking earnestly for it, that they may togeather imbrace that heauenly and spirituall Sutor. (For as I sayd, it is the property of the Godly which haue in truth tasted of the loue of Christ to labour to draw on others, participating that sweete and rich benefite vnto them).
nay seeking earnestly for it, that they may together embrace that heavenly and spiritual Suitor. (For as I said, it is the property of the Godly which have in truth tasted of the love of christ to labour to draw on Others, participating that sweet and rich benefit unto them).
Finally the Spouse after the narration of the excellencye of her loue, the more to allure others by her example, addeth an Epiphonema, or concluding sentence in the ende in her owne person, assuring her selfe to be one with her loue Christ in a moste holy communion,
Finally the Spouse After the narration of the excellency of her love, the more to allure Others by her Exampl, adds an Epiphonema, or concluding sentence in the end in her own person, assuring her self to be one with her love christ in a most holy communion,
and that shee is a feoffy with him in al his riches, affiauncing her selfe to him, being perswaded of his loue, desiring his presence with her all her life, professing that what soeuer happen, come life or death, health or sicknesse, she is her beloueds to liue and die.
and that she is a feoffy with him in all his riches, affiauncing her self to him, being persuaded of his love, desiring his presence with her all her life, professing that what soever happen, come life or death, health or sickness, she is her beloveds to live and die.
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Thus she whetteth and sharpeneth her faith by this meanes to rescue her selfe vnder the shadow of his winges, hoping for his continual residence with her, to feed among his lillyes and repast him selfe in the company of his Spouse and Church. O thou fayrest among Women.
Thus she whets and sharpeneth her faith by this means to rescue her self under the shadow of his wings, hoping for his continual residence with her, to feed among his lillies and repast him self in the company of his Spouse and Church. Oh thou Fairest among Women.
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1. confessed her blacknesse by reason of her sinnes and afflictions, but we that are most vgglesome to behold in our selues, are in Christ made moste comely.
1. confessed her blackness by reason of her Sins and afflictions, but we that Are most vgglesome to behold in our selves, Are in christ made most comely.
and haue outgon their brethren in any graces, shoulde become careful and diligent to helpe forwarde the nouices and yonglinges in religion, drawing on those that are not yet come on.
and have outgone their brothers in any graces, should become careful and diligent to help forward the Novices and Younglings in Religion, drawing on those that Are not yet come on.
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Furthermore they which are not forward, but ignoraunt or behind hand to others should cast off all pride and shame to prepare them selues to be holpen of their brethren.
Furthermore they which Are not forward, but ignorant or behind hand to Others should cast off all pride and shame to prepare them selves to be helped of their brothers.
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We find yt it was oftē prophesied that in the kingdome of Christe, the Gentiles should spurre forwarde one an other, prouoking one an other to seeke the Lorde,
We find that it was often prophesied that in the Kingdom of Christ, the Gentiles should spur forward one an other, provoking one an other to seek the Lord,
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But alasse, such is the misery and contempt of our times, that he which laboureth to seeke after God, in hearing his worde, frequenting Sermons, resorting to the companye of the Godly, perswading others also to seeke God with them, such a man is counted (O intollerable contempt) euen a monster among men,
But alas, such is the misery and contempt of our times, that he which Laboureth to seek After God, in hearing his word, frequenting Sermons, resorting to the company of the Godly, persuading Others also to seek God with them, such a man is counted (Oh intolerable contempt) even a monster among men,
now these Puritans flocke together, and I cannot tell what scornfull reproches they hurl out against those which would fayne profite by hearing of the worde.
now these Puritans flock together, and I cannot tell what scornful Reproaches they hurl out against those which would fain profit by hearing of the word.
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But let not vs be dismaid at these reproches & taunts of the wicked, so that we shoulde cease to stir vp all that we can to seek Christ Iesus with vs. Let ye minister exhort, perswade & earnestly cal on his people to ioin in this christian society.
But let not us be dismayed At these Reproaches & taunts of the wicked, so that we should cease to stir up all that we can to seek christ Iesus with us Let you minister exhort, persuade & earnestly call on his people to join in this christian society.
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Let the husband say to his wife, children and seruants, come I pray you wife, let vs go to the sermon, childrē and seruants hasten and make speede, that we maye together séek after the Lord of hostes,
Let the husband say to his wife, children and Servants, come I pray you wife, let us go to the sermon, children and Servants hasten and make speed, that we may together seek After the Lord of hosts,
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Some husbande can bee content his wife goe or his childe (of which there are but fewe) but hee will not mooue him selfe, which is a lamentable and doleful estate:
some husband can be content his wife go or his child (of which there Are but few) but he will not move him self, which is a lamentable and doleful estate:
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for though we shoulde bee willing that al men shoulde goe to God, hearing his worde, vsing his Sacramentes, praying vnto him carefullye and continually,
for though we should be willing that all men should go to God, hearing his word, using his Sacraments, praying unto him carefully and continually,
if we our selues ioin not with the Godly in these holy exercises, and in this holy Communion, vnity and fellowship, what shal it boote vs? What shal it pleasure a man to see his Wyfe goe to Heauen,
if we our selves join not with the Godly in these holy exercises, and in this holy Communion, unity and fellowship, what shall it boot us? What shall it pleasure a man to see his Wife go to Heaven,
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but her selfe refusing the ordinarye meanes of Saluation to taste of eternal Death? For whosoeuer ioyneth not himselfe in Christian society with the church of God, cutteth of him selfe from God,
but her self refusing the ordinary means of Salvation to taste of Eternal Death? For whosoever Joineth not himself in Christian society with the Church of God, cutteth of him self from God,
for whosoeuer transgresseth and abideth not in the doctrine of Christe hath not God, &c. Alas (my deare brethren) let there not bee found a froward heart in any of you, to be so proude or ashamed that you shoulde bee loath to bee drawne forward of your brethren to seeke after God in his worde, where onely hee is truely to bee founde.
for whosoever Transgresseth and Abideth not in the Doctrine of Christ hath not God, etc. Alas (my deer brothers) let there not be found a froward heart in any of you, to be so proud or ashamed that you should be loath to be drawn forward of your brothers to seek After God in his word, where only he is truly to be found.
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Oh let vs ioyne hands and hearts together (good christians) to seeke our God whilste hee may bee founde, let vs say one to another, neyghbour if you wil goe to anye sermon or Godlye exercise, I wil goe with you and beare you company.
O let us join hands and hearts together (good Christians) to seek our God whilst he may be found, let us say one to Another, neighbour if you will go to any sermon or Godly exercise, I will go with you and bear you company.
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Neuer caring to further them or to vse means to drawe them on, being vntoward of them selues, which is a haynous iniurye againste the Soules of those that belong to vs,
Never caring to further them or to use means to draw them on, being untoward of them selves, which is a heinous injury against the Souls of those that belong to us,
sith we stande charged from the Lord vpon the penalty of his high displeasure, and forfaiture of his fauour, to teach our houshold, children and seruaunts, acquainting them with the Lordes will, making them priuy to his heauenly councel enacted in the parliament house of the heauens,
sith we stand charged from the Lord upon the penalty of his high displeasure, and forfeiture of his favour, to teach our household, children and Servants, acquainting them with the lords will, making them privy to his heavenly council enacted in the parliament house of the heavens,
As though God made Lawes, or drewe out statutes vnauthorized, and sent them downe to men leauing them to their wil & wisdome, to be interlined, altered or confirmed at their pleasure. No:
As though God made Laws, or drew out statutes unauthorized, and sent them down to men leaving them to their will & Wisdom, to be interlined, altered or confirmed At their pleasure. No:
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Let vs therefore in Gods name (my brethren) be forwarde our selues, therewithall likewise carefull ouer others A third sorte of people there is, which neither themselues wil enquire after Christ,
Let us Therefore in God's name (my brothers) be forward our selves, therewithal likewise careful over Others A third sort of people there is, which neither themselves will inquire After christ,
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& as much as lie in them do also wilfully hinder others, with scorning, rayling at them, end speaking, taunting, disouraging, disswading, putting in ye heades of suche as they dare bewray them selues t•, saying, what meane you to bee thus zealous in Religion,
& as much as lie in them do also wilfully hinder Others, with scorning, railing At them, end speaking, taunting, disouraging, dissuading, putting in you Heads of such as they Dare bewray them selves t•, saying, what mean you to be thus zealous in Religion,
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And some are loath that on the Sabboth daye eyther, there should be continually Sermons &c. As the rulers, of the Synagogue which checked the people for that they came to Christe to bee healed on the Sabboth.
And Some Are loath that on the Sabbath day either, there should be continually Sermons etc. As the Rulers, of the Synagogue which checked the people for that they Come to Christ to be healed on the Sabbath.
But a fourth sort of people, they goe them selues to seeke after God and to praye to him, inticing also others by their example, of the which sort there are very few.
But a fourth sort of people, they go them selves to seek After God and to pray to him, enticing also Others by their Exampl, of the which sort there Are very few.
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Yet certainely we ought to labour (as I sayde) that where we haue before our calling, done hurt by our example in deed or worde, to our Wife, children, seruauntes or our companions, we should now redeeme that occasion by a Godly sobernes and holines of life.
Yet Certainly we ought to labour (as I said) that where we have before our calling, done hurt by our Exampl in deed or word, to our Wife, children, Servants or our Sodales, we should now Redeem that occasion by a Godly soberness and holiness of life.
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He that hath beene a companion with drunkards, or ruffians, swearers, or vaine ciuil men before his calling, he shoulde labour when him selfe is called,
He that hath been a Companion with drunkards, or ruffians, swearers, or vain civil men before his calling, he should labour when him self is called,
Wherefore the maydens they seeing the Churche so wonderfullye rauished with the loue of Christ, would needes know where he was become, yt they may seeke him with her. The like fruite altogeather Zachary.
Wherefore the maidens they seeing the Church so wonderfully ravished with the love of christ, would needs know where he was become, that they may seek him with her. The like fruit altogether Zachary.
So then it is a special propertie incident to the children of God, to be humble, lowly and willing to learn of others, casting away pride, scornefulnes and shame:
So then it is a special property incident to the children of God, to be humble, lowly and willing to Learn of Others, casting away pride, scornefulnes and shame:
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for many are too modest, or rather squaymishe in that point If this readines should be in the Saints to catch one another, making offer of themselues to accompanie the godly vnto God, and all godly exercises:
for many Are too modest, or rather squaymishe in that point If this readiness should be in the Saints to catch one Another, making offer of themselves to accompany the godly unto God, and all godly exercises:
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but euen rushe vpon them, thrusting them away from them, as most noysome & hurtful, pulling others back what they can? sure they bewray that as yet they haue no fellowshippe in this holy and precious societie with Christe Iesus.
but even rush upon them, thrusting them away from them, as most noisome & hurtful, pulling Others back what they can? sure they bewray that as yet they have no fellowship in this holy and precious society with Christ Iesus.
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It is reported in the fourth chapiter of Iohn his Gospell, what good the report and example of the woman of Samaria did in that citie where shee dwelled, to allure many of that place to beleeue in Christ, which were after more confirmed in fayth by Christ himselfe.
It is reported in the fourth chapter of John his Gospel, what good the report and Exampl of the woman of Samaria did in that City where she dwelled, to allure many of that place to believe in christ, which were After more confirmed in faith by christ himself.
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as that wee beeing gouerned all according to godly Discipline, in moste happie and religious manner, the worde of GOD hauinge preheminence in all places, personnes and causes, euen other Nations:
as that we being governed all according to godly Discipline, in most happy and religious manner, the word of GOD having pre-eminence in all places, personnes and Causes, even other nations:
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yea, the Iewes them selues might bee prouoked to emulation by vs. Saint Paule I remember in his epistle to the Romans the eleuenth chapiter, verse 11. Speaketh that the Gentiles should draw on the Iewes by emulation to follow the true God by their faith.
yea, the Iewes them selves might be provoked to emulation by us Saint Paul I Remember in his epistle to the Romans the Eleventh chapter, verse 11. Speaks that the Gentiles should draw on the Iewes by emulation to follow the true God by their faith.
but through their fall saluation commeth to the Gentiles to prouoke the Iewes to emulation, or to follow the Gentiles. For to this ende God adopteth the Gentiles into the place of the Iewes, that they séeing the Gentiles ioyned vnto God, perceiuing also the fruit of their faith, they might be set on fire to be reconciled vnto God againe, repenting them of their falling from him, that so with the Gentiles they might againe bee flocked into the fellowship of ye church.
but through their fallen salvation comes to the Gentiles to provoke the Iewes to emulation, or to follow the Gentiles. For to this end God adopteth the Gentiles into the place of the Iewes, that they seeing the Gentiles joined unto God, perceiving also the fruit of their faith, they might be Set on fire to be reconciled unto God again, repenting them of their falling from him, that so with the Gentiles they might again be flocked into the fellowship of the Church.
And certainely we al incurre a great and blameable fault, that we are no more touched with pitty ouer the nation of the Iewes, by whose fal we were lift vp into the Church, whose diminishing is our riches, that we pitty no more their estate and blindnes,
And Certainly we all incur a great and blameable fault, that we Are no more touched with pity over the Nation of the Iewes, by whose fall we were lift up into the Church, whose diminishing is our riches, that we pity no more their estate and blindness,
nor praying for their vprising, conuersion and restoring, whose receiuing again, what is it? but life to vs from the dead? For I see not the contrary but that the Lord will yet bring backe again some of the Iewes to his trueth, that they may be turned to their God,
nor praying for their uprising, conversion and restoring, whose receiving again, what is it? but life to us from the dead? For I see not the contrary but that the Lord will yet bring back again Some of the Iewes to his truth, that they may be turned to their God,
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Let vs then bestow vppon them this curtesie, to pray for their conuersion, and to liue so in holinesse and righteousnesse our selues, that the Iewes and all other, may see that we feare and serue the true and liuing God.
Let us then bestow upon them this courtesy, to pray for their conversion, and to live so in holiness and righteousness our selves, that the Iewes and all other, may see that we Fear and serve the true and living God.
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That so they may be mooued by our meanes, to seeke Christe Iesus with vs, beeing parteners with vs of that health, the foundation whereof sprong to vs from the Iewes.
That so they may be moved by our means, to seek Christ Iesus with us, being partners with us of that health, the Foundation whereof sprung to us from the Iewes.
We are therefore sore to be blamed, when we so scornefully reproch the Nation of the Iewes, that when we woulde speake disdainefully of any man, we thinke we can not speake more haynously, of him then to cal him a Iewe,
We Are Therefore soar to be blamed, when we so scornfully reproach the nation of the Iewes, that when we would speak disdainfully of any man, we think we can not speak more haynously, of him then to call him a Iewe,
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Thus shoulde wee further one another to Christe, for wee are exceeding negligent this waye, to redeeme our former times of vanitye spente with our brethren.
Thus should we further one Another to Christ, for we Are exceeding negligent this Way, to Redeem our former times of vanity spent with our brothers.
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as Dauid did to Abigail. Blessed be the Lord God of Israel who sent thee this daye to meete vs, blessed bee this day. Blessed bee this sermon or counsel,
as David did to Abigail. Blessed be the Lord God of Israel who sent thee this day to meet us, blessed be this day. Blessed be this sermon or counsel,
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and blessed be thou, which haste kept mee this daye from suche an euill, &c. and caused mee to haue a sight & disliking of my former life & such a tast of Christ Iesus, that I vtterly abhorre my self for my sinnes, hartely imbracing Christ Iesus, vowing hereafter to indeuour to walke in al the wayes of God.
and blessed be thou, which haste kept me this day from such an evil, etc. and caused me to have a sighed & disliking of my former life & such a taste of christ Iesus, that I utterly abhor my self for my Sins, heartily embracing christ Iesus, vowing hereafter to endeavour to walk in all the ways of God.
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But let vs (I praye you beloued) consent togeather in one to seeke after Christ with his Church til we haue founde him out, that we may safely assure our selues of his loue to the ende as the Spouse doth afterwarde, which grace God for Iesus Christ his sake graunt vnto euery one of vs Now followeth the aunswere to the second question of the maydens in this conference, verse 18. My beloued is gone downe into his garden to the beds of spice, to feed in the gardens and to gather Lillies.
But let us (I pray you Beloved) consent together in one to seek After christ with his Church till we have found him out, that we may safely assure our selves of his love to the end as the Spouse does afterward, which grace God for Iesus christ his sake grant unto every one of us Now follows the answer to the second question of the maidens in this conference, verse 18. My Beloved is gone down into his garden to the Beds of spice, to feed in the gardens and to gather Lilies.
She signifieth to her companions that her loue is descended into his garden and Church on earth, being conuersaunt amongst men, in his owne person sometime,
She signifies to her Sodales that her love is descended into his garden and Church on earth, being conversant among men, in his own person sometime,
For by these meanes Christ is sayd to be come down among his, and to be resident in his Church euen to the ende of the worlde. (For Christ is not of ye number of ye non residentes ) but testifieth to his Church saying, Feare not, I am with you to the endes of the worlde.
For by these means christ is said to be come down among his, and to be resident in his Church even to the end of the world. (For christ is not of the number of you non residentes) but Testifieth to his Church saying, fear not, I am with you to the ends of the world.
16. that he woulde come to his garden and eat his pleasant fruit, also to the aunswere which was giuen her, that he had taken possession of his riches,
16. that he would come to his garden and eat his pleasant fruit, also to the answer which was given her, that he had taken possession of his riches,
so is hee also in his garden on earth solacing himselfe, and gathering daily fruite in his church, by his ministers whom he sendeth, that they may bring foorth more fruite,
so is he also in his garden on earth solacing himself, and gathering daily fruit in his Church, by his Ministers whom he sends, that they may bring forth more fruit,
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but supernaturall and from aboue, springing out of the fountayn of the Lords good pleasure and will, is also framed, graffed, nouryshed and increased in them by his worde preached.
but supernatural and from above, springing out of the fountain of the lords good pleasure and will, is also framed, graffed, nourished and increased in them by his word preached.
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For all these thinges the cause efficiente, the instrumentall meanes with the effecte thereof, is pithily comprysed in fewe wordes by the Apostle Iames in the firste Chapter of his Epistle at the 18. verse, where he sayth, Of his owne will begate hee vs, by the worde of trueth, that wee shoulde bee as the first fruites of his creatures, Also the graces of Gods spirit are called fruites.
For all these things the cause efficient, the instrumental means with the Effect thereof, is pithily comprised in few words by the Apostle James in the First Chapter of his Epistle At the 18. verse, where he say, Of his own will begat he us, by the word of truth, that we should be as the First fruits of his creatures, Also the graces of God's Spirit Are called fruits.
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Mat. 3.8. Which metaphoricall speeches, import ye God looketh to reape fruite at our handes in his church, that we may grow from faith to faith, from strength to strength from grace to grace, til we come to ful ripenesse in Christ Iesus, to be gathered into his barne of eternal felicity in his comming.
Mathew 3.8. Which metaphorical Speeches, import you God looks to reap fruit At our hands in his Church, that we may grow from faith to faith, from strength to strength from grace to grace, till we come to full ripeness in christ Iesus, to be gathered into his bairn of Eternal felicity in his coming.
These fruites that the Lorde gathereth and reapeth at oure handes are his owne then, insomuch as he worketh them in his saints that he may receiue his owne with aduantage, crowning his owne workes in vs. It were expedient therefore that we labour to be fruitful in all heauenlye knoweledge and obedience, that Christe comming downe to visite his Garden or church, (as it is set down in the sixt Chap. ver.
These fruits that the Lord gathereth and reapeth At our hands Are his own then, insomuch as he works them in his Saints that he may receive his own with advantage, crowning his own works in us It were expedient Therefore that we labour to be fruitful in all heavenly knowledge and Obedience, that Christ coming down to visit his Garden or Church, (as it is Set down in the sixt Chap. for.
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& hath added to that three yeres more from yeare to yeare, but alas we haue bene il tennants to the Lord, his church is little stored by vs, his hedges & walles are as it were pluckt down by manye lying in decay.
& hath added to that three Years more from year to year, but alas we have be ill tenants to the Lord, his Church is little stored by us, his hedges & walls Are as it were plucked down by many lying in decay.
For where true discipline shold build vp the breaches of the Lords fence, & should keepe out the noisom beasts, the lion, ye wolf, the bear, the swine, doggs & such hurtful cattel and beasts, we (ah alas) haue this gardē of the Lord hindred by such Lions, woolfs, priuy scorpions, foxlike papists, swinish Athists, brutish belly gods, enuious dogs, which al, with others would easily shew their nature against the people of God if they had oportunitie,
For where true discipline should built up the Breaches of the lords fence, & should keep out the noisome beasts, the Lion, you wolf, the bear, the Swine, Dogs & such hurtful cattle and beasts, we (ah alas) have this garden of the Lord hindered by such Lions, wolves, privy scorpions, foxlike Papists, swinish Atheists, brutish belly God's, envious Dogs, which all, with Others would Easily show their nature against the people of God if they had opportunity,
Also drunkards, swearers, whores, adulterers, proude pecockes, raylers, contemners of God and his word, prophanations of the Sabboth, and an innumerable kindes both of sinners and sinnes which ouergrow the church as a wildernesse, which because magistrates doe not laboure to roote out so carefully as they ought, the Lord doth strangely consume som sinners by the fire of his wrath frō heauen.
Also drunkards, swearers, whores, Adulterers, proud Peacocks, railers, contemners of God and his word, profanations of the Sabbath, and an innumerable Kinds both of Sinners and Sins which overgrow the Church as a Wilderness, which Because Magistrates do not labour to root out so carefully as they ought, the Lord does strangely consume Some Sinners by the fire of his wrath from heaven.
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For hee tataketh payne him selfe aboute his Churche to that ende, that sinne may bee suppressed and Godlinesse aduanced But the Lorde make vs truely thankfull in Christ Iesus,
For he tataketh pain him self about his Church to that end, that sin may be suppressed and Godliness advanced But the Lord make us truly thankful in christ Iesus,
for those beginninges and proceedinges of his church which we haue, yt he hath planted his worde & true religion amongst vs, countenancing the same his truth, with the authoritye and sworde of our gratious Princesse Elizabeth, as also with many worthy learned, godly and noble Councellers,
for those beginnings and proceedings of his Church which we have, that he hath planted his word & true Religion among us, countenancing the same his truth, with the Authority and sword of our gracious Princess Elizabeth, as also with many worthy learned, godly and noble Councillors,
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But our sinnes, yea our contempt and neglect of the word of God and his glory, doe hinder the Lorde from blessing vs with that encrease which otherwise wee mighte enioy,
But our Sins, yea our contempt and neglect of the word of God and his glory, do hinder the Lord from blessing us with that increase which otherwise we might enjoy,
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yea our sinnes betraye the state of our Churche and lande, and deserue the losse of so Princely a Deborah, and other woorthye personnages wherewith our Church is inriched,
yea our Sins betray the state of our Church and land, and deserve the loss of so Princely a Deborah, and other worthy Personages wherewith our Church is enriched,
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Let vs therefore if we beare any good will to our Church or Countrye, labour to purge oure selues from al corruption and to repent vs of oure sinnes, that we may bring foorth good fruits, such as the lord may haue pleasure in, that hee may haue a delight to abide among vs. For it is the sinnes of a land that causeth the Lordes wrath to smoke against the same,
Let us Therefore if we bear any good will to our Church or Country, labour to purge our selves from all corruption and to Repent us of our Sins, that we may bring forth good fruits, such as the lord may have pleasure in, that he may have a delight to abide among us For it is the Sins of a land that Causes the lords wrath to smoke against the same,
Then we haue iustified al Nations in comparison of our sins, and therefore are in daunger to al the feareful plagues that are mentioned in the booke of God,
Then we have justified all nations in comparison of our Sins, and Therefore Are in danger to all the fearful plagues that Are mentioned in the book of God,
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vnlesse we speedely therfore repent, I feare we shal tast of such iudgementes as that the stranger that shal come from a farre land, shal saye when they see the plagues of this land and the diseases therof, wherwith the Lord shal smite it, (because it shalbe fearefully destroyed except they repent) Oh wherefore hath the Lorde done thus vnto this lande, how feirce is this great wrath? And it shal be answered because they haue forsaken the couenant of the Lord God of their Fathers,
unless we speedily Therefore Repent, I Fear we shall taste of such Judgments as that the stranger that shall come from a Far land, shall say when they see the plagues of this land and the diseases thereof, wherewith the Lord shall smite it, (Because it shall fearfully destroyed except they Repent) O Wherefore hath the Lord done thus unto this land, how fierce is this great wrath? And it shall be answered Because they have forsaken the Covenant of the Lord God of their Father's,
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Being offended with our selues that we haue not sooner and more earnestly inquyred after Christ, praying the Lorde to beautifie his Garden and Churche of this land, with such sweet flowers,
Being offended with our selves that we have not sooner and more earnestly inquired After christ, praying the Lord to beautify his Garden and Church of this land, with such sweet flowers,
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Now the Lord our good God sanctifie our hearts to conceiue the excellencye and féele the sweetnesse of the wordes of the mouth of Christ Iesus, that we being our selues purged and sanctified by his word and truth, may carefully labour that others with vs may truely be affected towards him, that we may ioyn togeather in seeking of Christ,
Now the Lord our good God sanctify our hearts to conceive the excellency and feel the sweetness of the words of the Mouth of christ Iesus, that we being our selves purged and sanctified by his word and truth, may carefully labour that Others with us may truly be affected towards him, that we may join together in seeking of christ,
and well tilled Gardens, beautified with al heauēly fruits of his spirite, as that Christ may haue pleasure to walke in vs, to dwell and make his abode in vs vnto the ende,
and well tilled Gardens, beautified with all heavenly fruits of his Spirit, as that christ may have pleasure to walk in us, to dwell and make his Abided in us unto the end,
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and in the ende we also may be receiued with him into his heauenly Garden of eternal ioye, to dwell, continue and abide with him, in the company of al the glorious Angels and fellowship of the heauenly saintes, in the presence of God his Father, for euer and euer. Amen. Let vs pray. &c.
and in the end we also may be received with him into his heavenly Garden of Eternal joy, to dwell, continue and abide with him, in the company of all the glorious Angels and fellowship of the heavenly Saints, in the presence of God his Father, for ever and ever. Amen. Let us pray. etc.
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YEsterday we heard (beloued) a part of the description of Christ, concerning his spéech and swéet thing of his mouth, with the excellency of his doctrine:
YEsterday we herd (Beloved) a part of the description of christ, Concerning his speech and sweet thing of his Mouth, with the excellency of his Doctrine:
also the second question of the maydens concerning the place where he vsed with the aunswere, betweene which was interlined what fruit came by this conference,
also the second question of the maidens Concerning the place where he used with the answer, between which was interlined what fruit Come by this conference,
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and how the Godly at Ierusalem were kyndled with loue to Christ by the example of the Spouse, whereby she answereth to her companions making them priuy to the place of his abode, shewing how the church is his Garden,
and how the Godly At Ierusalem were kindled with love to christ by the Exampl of the Spouse, whereby she Answers to her Sodales making them privy to the place of his Abided, showing how the Church is his Garden,
yet ouer striding them, and recouering her zeal breaking foorth into a noble and famous description of her louer, wherby she affecteth her companions greatly towardes him,
yet over striding them, and recovering her zeal breaking forth into a noble and famous description of her lover, whereby she affects her Sodales greatly towards him,
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now in a triumphing maner, incouraging others by her example, she concludeth with an Epiphonema, and finitiue sentence or determination, assuring her selfe to bee one with her loue,
now in a triumphing manner, encouraging Others by her Exampl, she Concludeth with an Epiphonema, and finitive sentence or determination, assuring her self to be one with her love,
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Secondly the perseueraunce, also the constant, permanent and certaine estate of the Godlye and elect, whereby they stand assured of the eternal loue of Christe Iesus towardes them, and of their owne saluation in him.
Secondly the perseverance, also the constant, permanent and certain estate of the Godly and elect, whereby they stand assured of the Eternal love of Christ Iesus towards them, and of their own salvation in him.
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As in the 15. Chapiter of the Euangelist Saint Iohn: our sauiour Christe vnder the parable of a Vine and the branches, sheweth the mutual loue betweene him and his members,
As in the 15. Chapter of the Evangelist Saint John: our Saviour Christ under the parable of a Vine and the branches, shows the mutual love between him and his members,
and highly commended the excellency of Christe Iesus whome God had made the head of his Church, he concludeth that the Church as it is the body of Christ,
and highly commended the excellency of Christ Iesus whom God had made the head of his Church, he Concludeth that the Church as it is the body of christ,
and exceedingly comfortable to the troubled conscience, which hath once in trueth tasted of the mercies and grace of God, in whome also the worke of faith hath béen truely begun,
and exceedingly comfortable to the troubled conscience, which hath once in truth tasted of the Mercies and grace of God, in whom also the work of faith hath been truly begun,
though it be sometime in a dampe and as it were smoothered vp, yea it can not but rauishe them to see that Christ cannot want nor cut of any member that hee hath once begun to graft into him self.
though it be sometime in a damp and as it were smothered up, yea it can not but ravish them to see that christ cannot want nor Cut of any member that he hath once begun to grafted into him self.
But as ye Vines and such like plantes euery braunch thereof receiueth iuyce, moysture, life and nourishment from the stocke and root, hath also a necessary communitie with the stocke in all thinges,
But as you Vines and such like plants every branch thereof receiveth juice, moisture, life and nourishment from the stock and root, hath also a necessary community with the stock in all things,
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so euery faithful person which is in Christ receiue from him al necessary iuyce and supplement, to the nourishing and preseruing of a spiritual life in them.
so every faithful person which is in christ receive from him all necessary juice and supplement, to the nourishing and preserving of a spiritual life in them.
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Though sometime some of the braunches hang the head, but yet they which are planted of the heauenly Father, shal neuer be cut off but shal haue life eternal with Christ Iesus.
Though sometime Some of the branches hang the head, but yet they which Are planted of the heavenly Father, shall never be Cut off but shall have life Eternal with christ Iesus.
Therefore (as I sayd) Christ is called the head of the Churche, Ephes. 1.22. Col. 1.18. For there is a mutual analogie and proportion, betwetne the head and the members and Christ & his Church.
Therefore (as I said) christ is called the head of the Church, Ephesians 1.22. Col. 1.18. For there is a mutual analogy and proportion, betwetne the head and the members and christ & his Church.
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27. hee concludeth, nowe you are the body of Christ, & members for your part, noting that they alone without other churches, were not the bodye of Christ,
27. he Concludeth, now you Are the body of christ, & members for your part, noting that they alone without other Churches, were not the body of christ,
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And this body of Christ which is ye Church, receiueth life from him, yea euery mēber is nourished, kept & maintained by one & the same spirit, which being derided from Christ, spreadeth it selfe by equall measure according to the proportion of fayth into euery beleeuer.
And this body of christ which is the Church, receiveth life from him, yea every member is nourished, kept & maintained by one & the same Spirit, which being derided from christ, spreadeth it self by equal measure according to the proportion of faith into every believer.
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yet this hindreth not, but that they are ioined still to theire heade, sith it is as impossible that any member, that is truelye grafted into Christe shoulde perishe, bee cut or wante lyfe,
yet this hindereth not, but that they Are joined still to their head, sith it is as impossible that any member, that is truly grafted into Christ should perish, be Cut or want life,
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also for the comfort of such poore soules, as beeing graffed into Christe by faith, hauing also felt of the power of his death and resurrection in truth, in that they are refourmed from their former wayes and desire to please God in holinesse,
also for the Comfort of such poor Souls, as being graffed into Christ by faith, having also felt of the power of his death and resurrection in truth, in that they Are reformed from their former ways and desire to please God in holiness,
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yet in the present feeling of their miseries and imperfections can not haue comfort, but lye as poore members wounded and panting for life for the time,
yet in the present feeling of their misery's and imperfections can not have Comfort, but lie as poor members wounded and panting for life for the time,
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They therfore which by faith receiue Christe Iesus in the Sacramentes, applying him with all his riches and mercies vnto them selues, may conclude with the spouse, I am my beloueds and my beloued is mine, &c. But this spirituall societie and coniunction is most liuely naturally and comfortably portraitured out vnto vs, in the vnion and fellowshippe which is betweene man and wife,
They Therefore which by faith receive Christ Iesus in the Sacraments, applying him with all his riches and Mercies unto them selves, may conclude with the spouse, I am my beloveds and my Beloved is mine, etc. But this spiritual society and conjunction is most lively naturally and comfortably portraiture out unto us, in the Union and fellowship which is between man and wife,
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as the Apostle Paule doth worthely mention in the fift chapiter of his Epistle to the Ephesians, verse 30. affirming that we are members of Christes body of his fleshe and of his bones. And what more nearer societie of life is there then that which is betweene man and wife, who of two are made one fleshe, haue al thinges common, are a like intiteled to all commoidties and riches, the one hath a right vnto the other, that they are sequestred from all other to haue and retayne a perfect and continuall society in them selues? The societye of Parentes and children is great, of masters and seruaunts as part of a houshold, the society also of brethren and kindred.
as the Apostle Paul does worthily mention in the fift chapter of his Epistle to the Ephesians, verse 30. affirming that we Are members of Christ's body of his Flesh and of his bones. And what more nearer society of life is there then that which is between man and wife, who of two Are made one Flesh, have all things Common, Are a like entitled to all commoidties and riches, the one hath a right unto the other, that they Are sequestered from all other to have and retain a perfect and continual society in them selves? The society of Parents and children is great, of Masters and Servants as part of a household, the society also of brothers and kindred.
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No maruell then though the Spouse here so cheerefullye and confidentlye affirmeth that shee is her beloueds, and her beloued is hers: wherein shee doth not onely ioy that she is one with her beloued,
No marvel then though the Spouse Here so cheerfully and confidently Affirmeth that she is her beloveds, and her Beloved is hers: wherein she does not only joy that she is one with her Beloved,
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Thus all the beleeuers shoulde labour to assure them selues of this holye vnion and society with Christ, being perswaded that not only the heauenly Saints,
Thus all the believers should labour to assure them selves of this holy Union and society with christ, being persuaded that not only the heavenly Saints,
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or the excellent seruants of God which exceed others in holines, knowledge and godlines, or ye Apostles, Pastors, Preachers or suche like are one in Christ, and so happy:
or the excellent Servants of God which exceed Others in holiness, knowledge and godliness, or you Apostles, Pastors, Preachers or such like Are one in christ, and so happy:
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For sometime Satan would vndermind the poore afflicted souls which are snarled in ye cōscience of their own infirmityes & corruptions, perswading them that though the Church be one in Christ,
For sometime Satan would undermined the poor afflicted Souls which Are snarled in the conscience of their own infirmities & corruptions, persuading them that though the Church be one in christ,
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neither can be seperate frō him also the prophets, apostles, godly learned men, or suche in whome they see greater graces far way then in them selues, they easily grāt such are happy & may be sure of saluation in Christe.
neither can be separate from him also the Prophets, Apostles, godly learned men, or such in whom they see greater graces Far Way then in them selves, they Easily grant such Are happy & may be sure of salvation in Christ.
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But I miserable wretch yt I am (saith the poore afflicted conscience, humbled in ye sight & loathing of the corruptions & remnants of sinne) I am not like to them:
But I miserable wretch that I am (Says the poor afflicted conscience, humbled in you sighed & loathing of the corruptions & remnants of sin) I am not like to them:
Also I haue such vile, damnable and hellishe thoughts come vpon me sometime, as I thinke it is impossible the children of God shoulde be troubled with, especially when I woulde ratherest prepare my selfe to heare the word reuerently, or to pray faythfully.
Also I have such vile, damnable and hellish thoughts come upon me sometime, as I think it is impossible the children of God should be troubled with, especially when I would ratherest prepare my self to hear the word reverently, or to pray faithfully.
Many such like thinges I know arise in the heartes of the Godly sometime, and many such replies dispute in their thoughtes and mindes oftentimes, whereby Sathan woulde faine make them weary of the meanes of their saluation,
Many such like things I know arise in the hearts of the Godly sometime, and many such replies dispute in their thoughts and minds oftentimes, whereby Sathan would feign make them weary of the means of their salvation,
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therefore they suspect them selues, calling their owne estate into question not hauing for the time anye comforte, in this holy and comfortable societie whiche is in Christe.
Therefore they suspect them selves, calling their own estate into question not having for the time any Comfort, in this holy and comfortable society which is in Christ.
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Howbeit certaine it is (if I may speake from experience in my selfe and some others, whose state I haue been priuy vnto) that many times such replyes afore mentioned,
Howbeit certain it is (if I may speak from experience in my self and Some Others, whose state I have been privy unto) that many times such replies afore mentioned,
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namely that we are inferiours to other in knowledge, in zeal, in praier, &c. whereby we faint and suspect our selues and such like motions as rise vp in our selues, spring partly from a secreat enuye sometime in our nature which is not seene to our selues, partly of our incredulitie and of other infirmities in vs,
namely that we Are inferiors to other in knowledge, in zeal, in prayer, etc. whereby we faint and suspect our selves and such like motions as rise up in our selves, spring partly from a secret envy sometime in our nature which is not seen to our selves, partly of our incredulity and of other infirmities in us,
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For a certaine sound sead of faith remayneth in the saints of God, euen in these tumults and vprores of of the minde, in so much as there remayneth a certaine earnest lingring in their hearts towardes Christ, coueting to be assured of the truth of Gods promise in them selues, which concerne euerlasting life,
For a certain found seed of faith remaineth in the Saints of God, even in these tumults and uproars of of the mind, in so much as there remaineth a certain earnest lingering in their hearts towards christ, coveting to be assured of the truth of God's promise in them selves, which concern everlasting life,
Which I dare warrant to that soule yt feeleth these in truth, that they are sure arguments, certain and infallible tokens, that he is one with Christ.
Which I Dare warrant to that soul that feeleth these in truth, that they Are sure Arguments, certain and infallible tokens, that he is one with christ.
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Though therfore many od thoughtes or surmises may incumber vs for a time, so long as we dislike them in our selues, stryuing against them, groning for grace of God to suppresse them:
Though Therefore many odd thoughts or surmises may encumber us for a time, so long as we dislike them in our selves, striving against them, groaning for grace of God to suppress them:
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yet we may boldely saye with the spouse, I am Christes and Christ is mine, for so long as we hold him ours hauing a true, hearty and longing desire after him so long wee are his.
yet we may boldly say with the spouse, I am Christ's and christ is mine, for so long as we hold him ours having a true, hearty and longing desire After him so long we Are his.
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Of this vnitye commeth necessarily that certainty of perseueraunce and of saluation, which the Saintes of God haue in this life, which is the second thing that I noted vnto you out of this conclusion of the Spouse.
Of this unity comes necessarily that certainty of perseverance and of salvation, which the Saints of God have in this life, which is the second thing that I noted unto you out of this conclusion of the Spouse.
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The head is eternal, therfore the body and members are eternal. The foundation of that spiritual house neuer decayeth, therfore neyther the building.
The head is Eternal, Therefore the body and members Are Eternal. The Foundation of that spiritual house never decayeth, Therefore neither the building.
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For whatsoeuer quality is resident in the nature of God, is alwais the same because the Godhead is not mutable nor contrary in it selfe, but alway like it selfe.
For whatsoever quality is resident in the nature of God, is always the same Because the Godhead is not mutable nor contrary in it self, but always like it self.
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Wherefore vnlesse God and Christ shold cease to be them selues, the Church or beleeuers which were elect before al time can not cease to be eternal, in so much as the loue wherewith he loueth his eternal and chāgeth not.
Wherefore unless God and christ should cease to be them selves, the Church or believers which were elect before all time can not cease to be Eternal, in so much as the love wherewith he loves his Eternal and changes not.
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Then I wil visit their transgressiō with the rod, & their iniquity with strokes. Yet my louing kindnes wil I neuer take from him nor falsify my truth.
Then I will visit their Transgression with the rod, & their iniquity with Strokes. Yet my loving kindness will I never take from him nor falsify my truth.
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Confirming his assertion by a reason drawn frō ye nature of God his father, yt it was as impossible for any which truly beléeued in christ Iesus & obeyed his voice to perish,
Confirming his assertion by a reason drawn from you nature of God his father, that it was as impossible for any which truly believed in Christ Iesus & obeyed his voice to perish,
therefore none could euer master him or preuail against him, therefore none could preuail against Christ him selfe, being equal with his father in infinit power.
Therefore none could ever master him or prevail against him, Therefore none could prevail against christ him self, being equal with his father in infinite power.
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Neither let any Libertine hereof conclude, that he will liue he careth not how, because if I beleeue I am sure al my sinnes cannot loose my saluation, I answere:
Neither let any Libertine hereof conclude, that he will live he Careth not how, Because if I believe I am sure all my Sins cannot lose my salvation, I answer:
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So that although I herein minister comfort to the troubled soule, so I must say to those that presume vpon these great and eternal riches of Gods grace, making his mercies a bawde for their sinnes:
So that although I herein minister Comfort to the troubled soul, so I must say to those that presume upon these great and Eternal riches of God's grace, making his Mercies a bawd for their Sins:
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Euery man therefore must labour to be a member of the church of Christ, yeelding obedience to the calling of God by the preaching of his word that they maye bee flocked into his folde and Church.
Every man Therefore must labour to be a member of the Church of christ, yielding Obedience to the calling of God by the preaching of his word that they may be flocked into his fold and Church.
and that we haue not good euidence of it in our owne conscience, what shal it boot vs? Therefore the Psalme 65.4. After they of the Church had complayned of their sinnes as lets to their Prayers before God,
and that we have not good evidence of it in our own conscience, what shall it boot us? Therefore the Psalm 65.4. After they of the Church had complained of their Sins as lets to their Prayers before God,
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so as they beganne to suspect their owne estate because of sinne, they conclude to the comforte of their conscience, that their blessednesse stood not in them selues,
so as they began to suspect their own estate Because of sin, they conclude to the Comfort of their conscience, that their blessedness stood not in them selves,
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but they must from the effectes of theire calling (which if they be in trueth are good euidences and argumentes of comfort) looke into this originall of their happinesse, Blessed is be whom thou chusest. &c. For this is the fountaine of blessed es vnto vs. Then in the second place we may say, blessed is hee whome God causeth to come to him,
but they must from the effects of their calling (which if they be in truth Are good evidences and Arguments of Comfort) look into this original of their happiness, Blessed is be whom thou choosest. etc. For this is the fountain of blessed es unto us Then in the second place we may say, blessed is he whom God Causes to come to him,
But it may seeme somewhat nakedly affirmed of the Spouse without proofe, when she professeth her selfe to be her beloueds and that her beloued is hers,
But it may seem somewhat nakedly affirmed of the Spouse without proof, when she Professes her self to be her beloveds and that her Beloved is hers,
For albeit many grant that they which are truely in Christ, and in the fauour of God they are happy, they can not but doe wel and are of the sure grounde.
For albeit many grant that they which Are truly in christ, and in the favour of God they Are happy, they can not but doe well and Are of the sure ground.
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To come to this point, wee must first consider that that which is spoken in the scriptures concerning the saluation of the Church or elect in general, with the causes & effects therof, is spoken also of euery member of the Church, and is true in both.
To come to this point, we must First Consider that that which is spoken in the Scriptures Concerning the salvation of the Church or elect in general, with the Causes & effects thereof, is spoken also of every member of the Church, and is true in both.
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For the best assured is not alwayes alyke perswaded of his saluation, neyther haue all men a like feeling of the comfort and assurance of eternall health.
For the best assured is not always alike persuaded of his salvation, neither have all men a like feeling of the Comfort and assurance of Eternal health.
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9. Of the other side, They that are led by the spirite they are the sonnes of God sith God hath sent foorth the spirite of his sonne into their heartes which cryeth Abba Father.
9. Of the other side, They that Are led by the Spirit they Are the Sons of God sith God hath sent forth the Spirit of his son into their hearts which Cries Abba Father.
Which as Paule sayth in the eight of ye Romans, beareth witnes with our spirit that we are the children of God, if we bee children then heirs also of God and annexed heirs with Christe.
Which as Paul say in the eight of the Roman, bears witness with our Spirit that we Are the children of God, if we be children then Heirs also of God and annexed Heirs with Christ.
Hitherto agreeth that sentence of Iohn in his first epistle chapter 4.13. Hereby we knowe that wee dwel in God and God in vs, in that he hath giuen vs of his spirit.
Hitherto agreeth that sentence of John in his First epistle chapter 4.13. Hereby we know that we dwell in God and God in us, in that he hath given us of his Spirit.
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Yet it may be some man wil reply how shal I know that I haue the spirite of God and Christ? I aunswere that by the fruites of the spirite of sanctification, wee may haue good comfort and perswasion that wee haue the spirite of God.
Yet it may be Some man will reply how shall I know that I have the Spirit of God and christ? I answer that by the fruits of the Spirit of sanctification, we may have good Comfort and persuasion that we have the Spirit of God.
Paul in his Epistle to the Romans chap. 8. If Christ be in you the body is dead concerning sinn, Rom. 8.10.11 but the spirite is life for righteousnes sake.
Paul in his Epistle to the Romans chap. 8. If christ be in you the body is dead Concerning sin, Rom. 8.10.11 but the Spirit is life for righteousness sake.
Where the Apostle sheweth that Gods spirite worketh mortification in his saints, renuing them to a new life, purging dayly the corruptions of sinne and remnant of iniquity, which by degrees diminish in the saints.
Where the Apostle shows that God's Spirit works mortification in his Saints, renewing them to a new life, purging daily the corruptions of sin and remnant of iniquity, which by Degrees diminish in the Saints.
Whosoeuer therefore tasteth of true mortification and sanctification, hating sinne in truth, labouring to reforme the same, desiring to growe in holinesse and a new life, applying his heart to be gouerned by the worde in obedience,
Whosoever Therefore tasteth of true mortification and sanctification, hating sin in truth, labouring to reform the same, desiring to grow in holiness and a new life, applying his heart to be governed by the word in Obedience,
though he taste of the remnauntes of sinne, which wil neuer be fully purged in the saints, til they are restored fully in the appearing of Christ Iesus, in that person vndoubtedly the spirite of God beginneth to haue a worke,
though he taste of the remnants of sin, which will never be Fully purged in the Saints, till they Are restored Fully in the appearing of christ Iesus, in that person undoubtedly the Spirit of God begins to have a work,
But sure it is that these are generall and infallible notes which I haue mentioned, whereby a man may be perswaded (these being in him in trueth though vnperfect) that hee shal neuer fal vtterly away, labouring to shew forth the fruite of faith, hope, patience, obedience, loue to the worde, towardes his brethren, a care to keepe the worde, beeing prepared or vnfainedly desiring to •e prepared to be parteners with the saintes of God in affliction and in the confirmation of the Gospell, suffering with Christ that we may also be glorified with him,
But sure it is that these Are general and infallible notes which I have mentioned, whereby a man may be persuaded (these being in him in truth though unperfect) that he shall never fall utterly away, labouring to show forth the fruit of faith, hope, patience, Obedience, love to the word, towards his brothers, a care to keep the word, being prepared or unfeignedly desiring to •e prepared to be partners with the Saints of God in affliction and in the confirmation of the Gospel, suffering with christ that we may also be glorified with him,
for these fruits caused Paule to affirme (as I noted before) that he was perswaded of the Phillipians, that God woulde perfite that good worke that he had begun in them,
for these fruits caused Paul to affirm (as I noted before) that he was persuaded of the Philippians, that God would perfect that good work that he had begun in them,
But sith God which is a perfect workeman beginneth (who leaueth nothing that he taketh in hand vnfinished) to worke grace, faith, sanctification, obedience, loue and mortification in vs, (though they are not perfect and absolute in vs) he can not but finish his owne worke and perfite his saints.
But sith God which is a perfect workman begins (who Leaveth nothing that he Takes in hand unfinished) to work grace, faith, sanctification, Obedience, love and mortification in us, (though they Are not perfect and absolute in us) he can not but finish his own work and perfect his Saints.
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Thus God euer perfiteth his worke in anye one that belong vnto him, but the time of his working and the mesure, he reserueth to him selfe to appoint at his pleasure.
Thus God ever perfiteth his work in any one that belong unto him, but the time of his working and the measure, he reserveth to him self to appoint At his pleasure.
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So that though we feele not his quickning grace when we desire it, (nay sometime it seemeth to be furthest off when we craue it and neede it most) also though wee haue not that measure of his grace which we woulde haue,
So that though we feel not his quickening grace when we desire it, (nay sometime it seems to be furthest off when we crave it and need it most) also though we have not that measure of his grace which we would have,
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yet let vs not faynt, but waite on the Lorde with Patience and prayer, for certainelye except the Lorde will deny him selfe (I speake with reuerence of his glorious maiesty) he can not but giue to him that hath, and he shal haue aboundantly, yet he can not but make an ende in his seruaunts when he hath once begun.
yet let us not faint, but wait on the Lord with Patience and prayer, for Certainly except the Lord will deny him self (I speak with Reverence of his glorious majesty) he can not but give to him that hath, and he shall have abundantly, yet he can not but make an end in his Servants when he hath once begun.
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Yet in a worde note this, that God hath tyed his power to his will and promise, that whatsoeuer he willeth and promiseth in his worde hee can not chuse but doe it.
Yet in a word note this, that God hath tied his power to his will and promise, that whatsoever he wills and promises in his word he can not choose but do it.
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yet if we consider all the former circumstaunces of her comming on or obaying of her calling, we shal finde worthye fruites which she felt in her selfe and expressed, that might yeeld some argument of this certaine perswasion. As this:
yet if we Consider all the former Circumstances of her coming on or obeying of her calling, we shall find worthy fruits which she felt in her self and expressed, that might yield Some argument of this certain persuasion. As this:
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also the complayning of her vntowardnesse which bewrayed a sight of her wants. Furthermore her trembling at his displeasure or fearing at his word being affectioned towardes him.
also the complaining of her untowardness which bewrayed a sighed of her Wants. Furthermore her trembling At his displeasure or fearing At his word being affectioned towards him.
yea, that we may haue the eyes of faith to looke into our saluation, so farre as wee maye saye with Simeon, Lorde now lettest thou thy seruaunt depart in peace according to thy worde, for myne eyes haue seene thy saluation.
yea, that we may have the eyes of faith to look into our salvation, so Far as we may say with Simeon, Lord now Lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation.
Also that we may with Iob, stand perswaded through saith that our redeemer lyueth, and that we shall See God, not with other, but with these same eyes.
Also that we may with Job, stand persuaded through Says that our redeemer liveth, and that we shall See God, not with other, but with these same eyes.
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For what myserye is it to lyue, and in the ende not to bee sure of saluation? To this purpose Iohn in his first Epistle, chapiter 3. verse 2. sheweth that the loue of God is great in yt he hath admitted vs to be his sons,
For what misery is it to live, and in the end not to be sure of salvation? To this purpose John in his First Epistle, chapter 3. verse 2. shows that the love of God is great in that he hath admitted us to be his Sons,
Also Paule affirmeth vnto Timothy, That he was sure from hence forth there was layd vp for him the crowne of righteousnesse, which the lord the righteous iudge should giue him at the last day.
Also Paul Affirmeth unto Timothy, That he was sure from hence forth there was laid up for him the crown of righteousness, which the lord the righteous judge should give him At the last day.
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Ouerlooke I pray you, with all diligence that heauenly prayer of our Sauiour Iesus Christe in the 17. Chapiter of Iohn, especially from the sixth verse, to the ende.
Overlook I pray you, with all diligence that heavenly prayer of our Saviour Iesus Christ in the 17. Chapter of John, especially from the sixth verse, to the end.
And because he was to leaue his Disciples and to departe concerning his corporal presence, hee therfore committeth them in this sort to his father saying.
And Because he was to leave his Disciples and to depart Concerning his corporal presence, he Therefore Committeth them in this sort to his father saying.
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Which is a wonderful comfort to the Saints of God, that their happy life and eternal being, is necessarilye after a sorte ioined with the life and eternal being of God and Christe.
Which is a wondered Comfort to the Saints of God, that their happy life and Eternal being, is necessarily After a sort joined with the life and Eternal being of God and Christ.
For that is the ordinary means and instrument whereby God vpholdeth his children, and we abide in him and hee in vs so long as we abide in his doctrin, which is easily seene in this, that Sathan séeketh nothing more then to weaken our fayth in the worde, raysing vp so many opinions, sects and heresies:
For that is the ordinary means and Instrument whereby God upholdeth his children, and we abide in him and he in us so long as we abide in his Doctrine, which is Easily seen in this, that Sathan seeketh nothing more then to weaken our faith in the word, raising up so many opinions, Sects and heresies:
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Yea al of vs by her example should labour to haue the like perswasion of our selues, affiancing our selues also vnto Christ, praying for the fruits of the spirit of adoption in vs, that we being careful to keepe the word, to beleeue and receiue it, that being assured that Christ was sent of God a sauiour vnto vs, maye imbrace him heartely with al his heauenly riches, stryuing to ouerstride al lets that might hinder vs from cōming to him, being zealous of his glory & truth, stirring vp others by our example, professing his name boldly, exercising all godly exercises, hearing his word, praying oft & heartly vnto him, ioyning in the company of the godly, beeing humbly thankfull vnto God for his greate mercyes in Christe:
Yea all of us by her Exampl should labour to have the like persuasion of our selves, affiancing our selves also unto christ, praying for the fruits of the Spirit of adoption in us, that we being careful to keep the word, to believe and receive it, that being assured that christ was sent of God a Saviour unto us, may embrace him heartily with all his heavenly riches, striving to ouerstride all lets that might hinder us from coming to him, being zealous of his glory & truth, stirring up Others by our Exampl, professing his name boldly, exercising all godly exercises, hearing his word, praying oft & heartly unto him, joining in the company of the godly, being humbly thankful unto God for his great Mercies in Christ:
O let vs indeuour our selues (my deare brethren) that we may haue a liuely tast & assurance, of this heauenly and spirituall communion, vnity, coniunction society and felowship with Christ Iesus, that we may stande perswaded of his eternal loue towards vs and of our owne saluation in him.
Oh let us endeavour our selves (my deer brothers) that we may have a lively taste & assurance, of this heavenly and spiritual communion, unity, conjunction society and fellowship with christ Iesus, that we may stand persuaded of his Eternal love towards us and of our own salvation in him.
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so shall they be without christ in eternal paine banished from the presence of God & of his glorious angels, without the fauor of God & without life it selfe.
so shall they be without Christ in Eternal pain banished from the presence of God & of his glorious Angels, without the favour of God & without life it self.
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For when we consider our estate in our selues, howe wee are short of all duties, vnfitte to serue our God in al true obedience, finding many treasons and rebellions in our selues, being ignorant in his truth,
For when we Consider our estate in our selves, how we Are short of all duties, unfit to serve our God in all true Obedience, finding many treasons and rebellions in our selves, being ignorant in his truth,
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and can see nothing that should giue vs comfort of the fauour of God towardes vs. Thus we suppose the loue of God and his fauour to be inconstant, measuring them by our infirme and weake faith,
and can see nothing that should give us Comfort of the favour of God towards us Thus we suppose the love of God and his favour to be inconstant, measuring them by our infirm and weak faith,
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But what shoulde such a one doubt of the grace of God, who seeing his wants, loathing his sinnes, stryuing against them, louing the word vnfaynedly, desiring to haue a heart to pray without hypocrisie, labouring for a new life, beeing angry with him selfe for sinne,
But what should such a one doubt of the grace of God, who seeing his Wants, loathing his Sins, striving against them, loving the word unfeignedly, desiring to have a heart to pray without hypocrisy, labouring for a new life, being angry with him self for sin,
and desiring hartely that he may neuer start from the obedience of God and his word? Can it be that when the Lorde loued vs before we were, ye when we were his enemies,
and desiring heartily that he may never start from the Obedience of God and his word? Can it be that when the Lord loved us before we were, you when we were his enemies,
before our calling of his free mercye, that he wil now loath vs, leaue and forsake vs vtterly when he hath begun his owne worke in vs? Could he loue vs when we were in our sinnes without remorse of conscience:
before our calling of his free mercy, that he will now loath us, leave and forsake us utterly when he hath begun his own work in us? Could he love us when we were in our Sins without remorse of conscience:
and can he now hate vs when we indeuour to leaue our sinnes and are vexed that we can no more grow in godlinesse and obedience? Could he loue vs when we were voyde of his grace,
and can he now hate us when we endeavour to leave our Sins and Are vexed that we can no more grow in godliness and Obedience? Could he love us when we were void of his grace,
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and vnsanctified? and can hee abhorre vs when hee hath begun sanctification in vs by his worde and spirite? shall wee measure the loue of God by our infyrmities? or shall wee thinke that his loue lasteth no longer then wee stande in full obedience? In deede wee must continue grounded in the trueth,
and unsanctified? and can he abhor us when he hath begun sanctification in us by his word and Spirit? shall we measure the love of God by our infirmities? or shall we think that his love lasteth no longer then we stand in full Obedience? In deed we must continue grounded in the truth,
Furthermore, what moued the Lord to beginne any beginning of grace in vs? did not his owne free mercie and loue? and the same cause also mooueth the Lorde to continue and holde out his mercies begunne to his saintes vnto the ende.
Furthermore, what moved the Lord to begin any beginning of grace in us? did not his own free mercy and love? and the same cause also moveth the Lord to continue and hold out his Mercies begun to his Saints unto the end.
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Oh d•uinity vnspeakable, Oh infinite loue, Oh gracious mercye, Oh the wonderfull goodnesse, constancye, truth and faithfulnesse of so louing and kynde a God, towardes vs poore, miserable, vyle wretches and crauling Wormes.
O d•uinity unspeakable, O infinite love, O gracious mercy, O the wonderful Goodness, constancy, truth and faithfulness of so loving and kind a God, towards us poor, miserable, vile wretches and crawling Worms.
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But as for the contemners of grace and they which herevpon shal presume of their good estate without good testimonye of the Lordes worke in them, not louing his worde, not hearing nor obeying the same,
But as for the contemners of grace and they which hereupon shall presume of their good estate without good testimony of the lords work in them, not loving his word, not hearing nor obeying the same,
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For hypocrites may confesse their sinnes and that to the seruants of God may also craue forgiuenesse, desiring the prayers of the Godly but more for the escaping of the punishment of sin, then the hatred of the sinne it felfe as Pharao did,
For Hypocrites may confess their Sins and that to the Servants of God may also crave forgiveness, desiring the Prayers of the Godly but more for the escaping of the punishment of since, then the hatred of the sin it self as Pharaoh did,
so they also hate sinne it selfe, desiring and longing for a new change in them selues and a through amendment, panting, thirsting, breathing and vnfaynedly longing to taste more and more of the fauour of God.
so they also hate sin it self, desiring and longing for a new change in them selves and a through amendment, panting, thirsting, breathing and unfeignedly longing to taste more and more of the favour of God.
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Furthermore hypocrites maye striue for the defence of religion, inferre scriptures for their purpose, may finde fault with the ignorant and dumbe ministery, maye boast them selues to be of God as Abilah did.
Furthermore Hypocrites may strive for the defence of Religion, infer Scriptures for their purpose, may find fault with the ignorant and dumb Ministry, may boast them selves to be of God as Abilah did.
Yea hypocrites may after a sort reuerence the ministers of God, and doe good thinges whilest the preachers are with them, furthering religion and countenancing after a sort good things for the time, as Ioash did in the dayes of Iehoiada the priest.
Yea Hypocrites may After a sort Reverence the Ministers of God, and do good things whilst the Preachers Are with them, furthering Religion and countenancing After a sort good things for the time, as Joash did in the days of Jehoiada the priest.
Hipocrites may assemble with the saints of God to holy exercises, and frequent the same as Achitophell did with Dauid. They may receiue the word with ioye and bring forth some kind of fruit for a season, they may refourme them selues in their outwarde maners and in their speeches.
Hypocrites may assemble with the Saints of God to holy exercises, and frequent the same as Achitophel did with David. They may receive the word with joy and bring forth Some kind of fruit for a season, they may reform them selves in their outward manners and in their Speeches.
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Finally hypocrites some of them may come to these pointes, to be lightened with knowledge, to tast of the heauenly gift to be partakers of the holy Ghost, (concerning the giftes thereof,
Finally Hypocrites Some of them may come to these points, to be lightened with knowledge, to taste of the heavenly gift to be partakers of the holy Ghost, (Concerning the Gifts thereof,
for the saints of God that truely begin to tast of regeneration, & that the godly also might bee humbled to examine their heartes that they maye bee sure, that though the measure of grace in them be scant,
for the Saints of God that truly begin to taste of regeneration, & that the godly also might be humbled to examine their hearts that they may be sure, that though the measure of grace in them be scant,
I can not stande to set downe the Antithesies and oppositions of the qualities of the hypocrites and of the Godly, to shewe in particulers wherin these things differ,
I can not stand to Set down the Antithesies and oppositions of the qualities of the Hypocrites and of the Godly, to show in particulars wherein these things differ,
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If I should recken vp the fal of Noah after the flood, the fall of Lot, the fall of Dauid, Solomon, Peter, which fel into grosse sinnes after their calling: (For,
If I should reckon up the fall of Noah After the flood, the fallen of Lot, the fallen of David, Solomon, Peter, which fell into gross Sins After their calling: (For,
for these after sinnes, be they that wound some of ye saints of God so déepely) if I say I should mention the example of them sinning after their calling, no man must be so bolde to presume to extenuate their sinnes by them,
for these After Sins, be they that wound Some of you Saints of God so deeply) if I say I should mention the Exampl of them sinning After their calling, no man must be so bold to presume to extenuate their Sins by them,
so as they gather the more strength thereby to withstande the stronglier after, then let them beware least their estate indéede be most daungerous and miserable,
so as they gather the more strength thereby to withstand the stronglier After, then let them beware lest their estate indeed be most dangerous and miserable,
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but thus much in a word of this thing for I mencion these circumstances, because of the certeintie which the saints of God haue in this life, that none might deceiue them selues vnder a coulour of hope,
but thus much in a word of this thing for I mention these Circumstances, Because of the certainty which the Saints of God have in this life, that none might deceive them selves under a colour of hope,
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Let vs all therefore labour (my déere brethren) to increase in all true holynes & sanctimony after the reuealed wil of God, that wee may resemble the Image of our heauenly father prsented vnto vs in a manifest pattern, euen in Christ.
Let us all Therefore labour (my dear brothers) to increase in all true holiness & sanctimony After the revealed will of God, that we may resemble the Image of our heavenly father prsented unto us in a manifest pattern, even in christ.
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That by the worde we may growe to more perfection dayly, praying for the graces of Gods spirite to be encreased in vs, that ouerstriding al lets and incumbrances which might fetter or insnarle vs, tasting of all former vanities, filthy lusts, the loue of this world selfe loue, pride, vainglory, hypocrisie, feare of daungers, not hauing our eies fixed on the hate of the world, to bee so tied to our owne credite, estimation, commodities, profites or eaze,
That by the word we may grow to more perfection daily, praying for the graces of God's Spirit to be increased in us, that ouerstriding all lets and encumbrances which might fetter or insnarle us, tasting of all former vanities, filthy Lustiest, the love of this world self love, pride, vainglory, hypocrisy, Fear of dangers, not having our eyes fixed on the hate of the world, to be so tied to our own credit, estimation, commodities, profits or eaze,
cst p-acp dt n1 pns12 vmb vvi p-acp dc n1 av-j, vvg p-acp dt n2 pp-f npg1 n1 pc-acp vbi vvn p-acp pno12, cst vvg d n2 cc n2 r-crq vmd vvi cc vvi pno12, vvg pp-f d j n2, j n2, dt n1 pp-f d n1 n1 n1, n1, n1, n1, n1 pp-f n2, xx vhg po12 n2 vvd p-acp dt n1 pp-f dt n1, pc-acp vbi av vvn p-acp po12 d n1, n1, n2, n2 cc vvi,
euen when others set against vs and forsake vs, presse foorth to the discouering of oure zeale, seruing God in shame and honor, in good reporte and ill reporte, in peace and trouble,
even when Others Set against us and forsake us, press forth to the discovering of our zeal, serving God in shame and honour, in good report and ill report, in peace and trouble,
av c-crq n2-jn vvb p-acp pno12 cc vvb pno12, vvb av p-acp dt n-vvg pp-f po12 n1, vvg np1 p-acp n1 cc n1, p-acp j n1 cc j-jn n1, p-acp n1 cc n1,
yea in life and in death, alwayes preferring the Lordes cause and his glory, which shoulde bee more precious in our eies then a thousand worlds or our own life it self:
yea in life and in death, always preferring the lords cause and his glory, which should be more precious in our eyes then a thousand world's or our own life it self:
uh p-acp n1 cc p-acp n1, av vvg dt ng1 n1 cc po31 n1, r-crq vmd vbi av-dc j p-acp po12 n2 av dt crd n2 cc po12 d n1 pn31 n1:
That so we glorifying God in our calling both generall and particular, furthering others also wee may ioyfully behold the fruits of our obedience and profession, that we may with the spouse conclude affirmatiuely, confidently and boldly in full assurance by the testimony of Gos spirit, that we are Christs and Christ is ours affiancing our selues vnto him,
That so we glorifying God in our calling both general and particular, furthering Others also we may joyfully behold the fruits of our Obedience and profession, that we may with the spouse conclude affirmatively, confidently and boldly in full assurance by the testimony of Gos Spirit, that we Are Christ and christ is ours affiancing our selves unto him,
cst av pns12 vvg np1 p-acp po12 n1 d n1 cc j, j-vvg ng2-jn av pns12 vmb av-j vvi dt n2 pp-f po12 n1 cc n1, cst pns12 vmb p-acp dt n1 vvb av-j, av-j cc av-j p-acp j n1 p-acp dt n1 pp-f vvz n1, cst pns12 vbr npg1 cc np1 vbz png12 j-vvg po12 n2 p-acp pno31,
but that we shall take possession with him of his glory in the heauens, which grace God graunt to euery one of vs and to all his people, for Iesus Christ his sake.
but that we shall take possession with him of his glory in the heavens, which grace God grant to every one of us and to all his people, for Iesus christ his sake.
