Salomon and c Isa 9.6 Prince of peace And so our Observation must be this That the husband of the Church Christ Iesus is a King This is a knowne Maxime in the proofe whereof the Scripture is no whit barren The Psalmist Doct. 1. Christ the Churches Spouse is a King speaking in the person of the Church calleth him d Psal 47.7 our King Daniel calleth him e Dan. 9.25 Messiah the Prince And f Chap. 12.1 Michaell the great Prince S. Iohn in one place of the Revelation stileth him the Prince of the Kings of the earth g Apoc. 1.5 and in another the King of Kings the Lord of Lords h Chap. 19.16 Herewith squareth that of Ieremy i Iere. 23.5 Behold the daies come saith the Lord that I will raise vnto Dauid a righteous branch and a KING shall raigne and prosper and shall execute iudgement and iustice vpon the earth The same thing spake the Angell to Mary concerning Christ k Luk. 1.33 He shall raigne over the house of David and of his kingdome shall be none end All these testimonies with many other which might haue beene alledged doe manifestly shew this to be a truth That Christ Iesus Sions Spouse is a King How Christ is a King two wayes And if we would know how he came by this Kingly office which must be answered before the poynt be applyed wee must vnderstand that he is a King two wayes First By dominion of himselfe Secondly By donation from another 1. First by dominion and authoritie of himselfe and so he is Iehovah God equall with the Father and the holy Ghost in vnitie of essence equalitie of potency maiestie glory and soveraigntie over all creatures 2. He is a King by donation and gift receiuing the kingdome as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mediator of the Church from the Father in which regard he is called Messiah in the olde Testament and Christ in the new which signifie Annoynted that is Annoynted of the Father and so much he testifieth himselfe l Mat. 11.27 All things and * Chap. 28.28 All power both in heaven and in earth are giuen me of my Father Thus the poynt is made good and made cleere It is as vsefull as plaine Vse 1 For first of all it lets vs see the notable dignitie of the Church of Christ To heare the Psalmist calling her the DAVGHTER of the King m Psal 45.13 to heare Salomon stiling her the Princes DAVGHTER n Cant. 7.1 is to heare her dignitie vnmatchable but to heare her her selfe as shee is the WIFE of Christ stiling him the King in my Text to heare Christ the King calling her his Spousesse his loue his doue his vndefiled one c. as he doth in more places of this Booke then one this is to heare her excellency to be vnutterable What honour can be paralelled with it What dignitie is comparable to it Behold saith S. Iohn to stirre vp attention what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God o 1 Ioh. 3.1 Behold may I say to stirre vp admiration what singular kindnes the sonne hath showne the Church that shee should be the Wife of God If by the grace of adoption to be the BRETHREN of Christ can command a Behold at our hands then by the vertue of an holy coniunction to be the BRIDE of Christ must needs call for a Behold and wonder at our hands And to speake truth so wonderfull is this dignitie that except by an Allegorie I cannot set it forth We know that that Woman which hath an earthly King to her husband excelleth all other degrees of Women though great and noble in the Land where shee liueth in divers particulars For shee hath a more noble Guard to attend her more royall Garments to array her more câ—stly Iewels to adorne her more stately Pallaces to inhabite in more pleasant Galleries to walke vpon then they haue or at least then its fit they should haue And doth not that p Apoc. 12.1 Woman cloathed with the Sunne I meane the q So Paraeus and others expound it Church who is contracted to the Heavenly King excell all other sorts and societies of people in the like Out of doubt shee doth Emperors with all their Monarchies Nobles with all their dignities Captaines with all their Victories Papists with all their prelacies Pagans with all their excellencies are not comparable vnto her Her guard are the Angels of Christ r Psal 34.7 Heb. 1.14 Her garments are the robes of Christ Å¿ Apoc. 12.1 Her iewels are the graces or Christ Her dwelling place is the kingdome of Christ of grace here of glory hereafter Her walking places are the wayes of Christ for it is onely the priviledge of Christians to tread in the steps of their soveraigne and Saviour Well then might the Psalmist say Glorious things are spoken of thee thou Citie of God t Psal 87.3 I know what opinion the world hath of the Church deeming her of all people to be the basest O nunquam satis expensam credentium dignitatem Muscul in Explana Psal 45. v. 9. Obs 2. even the very scumme and refuse of men I know also that her owne members in the time of temptation thinke more hardly of themselues then there is either cause or warrant But whatsoever the world thinkes of her whatsoever poore Christians in the times of distresse thinke of themselues yet it is a certaine thing that great honour haue all the Saints u Psal 149.9 the poynt in hand informeth vs of no lesse when it saith that Israels husband is a King Vse 2 Secondly this poynt is not without its Vse for the enemies of the Church For the enemies of Sion For first it may be bent AGAINST them by way of terror Secondly it may be directed To them by way of counsell 1. By way of terror First I say it may be a ground of terrour AGAINST them for the wrongs that they offer to the members of Christ Ah poore wretches are they aware whom they oppose consider they whom they set against they persecute wrong oppugne them who are the Wife of Christ Iesus a glorious Bride whose husband is a King King not onely by donation from the Father but also by dominion of himselfe Meane men yee know if they loue their Wiues will not see them wronged if they can helpe it much lesse will Kings brooke the iniuries that are offered their Queenes That treason which is spoken or plotted against them they take as done to themselues and will be revenged for it And will the King of Kings that Great Prince Christ Iesus doe lesse for his Wife the Church No no he paide too deare a price for her as not to maintaine her cause and avenge her quarrell and if he vndertakes to defend her then woe to those that offend her Better a
not the least They that fellow and follow him must take vp their crosse g Luk. 9.23 He tells vs the hardest in Wooing time if we be his Disciples we shall be h Io. 15.19.21 Luk. 21.17 hated for his name sake scoffed at with Isaac i Gen. 21.9 Gal. 4.29 oppressed with Israel k Ex. 5.5.6 c. accused l 1 Sam. 2.19 hunted m 1 Sam. c. 24 26. c. with Dauid imprisoned with Ieremy n Iere. 32.2 stocked with Ioseph o Gen. 39.20 fettered with Paul and Silas p Act. 16.23 fed with the bread of affliction with Micha q 1 Kin. 22.27 carried into Captivitie with Ezechiel r Ezek. 1.1 plunged into the den of Lyons with Daniel ſ Dan. 6.16 fired in the brazen Bull with Antipas t See Paraeus in Apoc. 2.13 robbed of goods spoyled of life with Polycarpus u Apoc. 2.9 In a word persecuted and opposed men of sorrowes with himselfe * Isa 53.3 These indeed are the conditions He tyes his Wife vnto and these things He propounds vnto vs when he comes a Wooing vs and hence it is we are so loath to be contracted vnto him Hard termes indeed to meere naturalists who haue no eye to see the royaltie of the person nor the recompence of reward that he brings with him But to a man that hath any sound iudgement in spirituall matters these Articles are easie and reasonable enough if wee may take the Bridegroomes owne word * Mat. 11. last My yoake is easie my burden light The cavills quelled Let vs examine the case a little Is it more then reason that a great Prince making choice of a peasants daughter to Wife should request and require a reservation and preservation of her chastitie loue and loyaltie for himselfe Must Pharaohs daughter x So literally the word reuerence him importeth Psal 45.11 obey Salomon and is it much for the Church to obey her Salomon Christ Iesus To him onely it is meete saith y Beza Paraphrase vpon Psal 45. one thou shouldest be subiect as to thy Lord I would haue thee to know saith z Iohan. Compens ibid. Paraphrasticè Est autem vt scias hic rex dominus tuus dignus cuitu in genua prouoluta supplex fias another that this King thy Lord is worthy to haue bended knees and a bowing heart Againe shall Valeria the wife of Seruius of whom a Hier. li 1. adversus Iovin one of the Fathers reporteth not consent to marry another saying b Seruium semper viuere Seruius my husband liueth still and shall Ierusalem play the Harlot suffering Egypt Assyria the world the Deuill and corruption to c Ezek. 23.3 presse and bruise the teates of her Virginitie as though her husband Christ were quite dead and without being Must Sarah forsake her owne Country d Gen. 12.5 Rachell leaue her fathers familie e Gen. 31.14 to follow their husbands and may Sion stay in Sodom still not leaue the rotten errors corrupt manners of her old fathers house May shee say as the Romanists doe at this day I beleeue as the Church beleeueth though they know not how the Church beleeues or as the Libertines doe We will doe as our fathers haue done as our neighbours doe we will play on Sundayes keepe merry company loue good fellowship such doe so wee will none of these precise orders in our families our fathers neuer taught vs this nor did this shall shee I say say thus Shall Michol incur the displeasure of Saul f 1 Sam. 19.12.17 for Dauids good and shall the Church be loth to beare rebuke for Christ his sake and flinch backe because of troubles Is it too hard for Christ to require constancie and patience at her hands What great thing I pray is required saith g Musc in Psal p. 357. A. Quaeso quid magni exigitur cum idem coniugi suo debeat vxor one when euery Wife owes the like to her husband What want of equitie is in these conditions let any man iudge Or put case these termes were vnreasonable Yet this husband is an heauenly King you see and that makes amends for all lighteneth the burden and qualifieth the seeming tartnes of these Articles But it s come to Calvins saying h In Psal 45. v. 11. Hereupon groweth it that we be so stately and proud we will none of Christ because we consider not how precious a treasure God offreth vs in his onely begotten sonne If this vnthankefulnesse letted not it would not grieue vs after the example of Paul i Phil. 3.8 to account whatsoeuer we set most store by to be but dung and right nought that Christ might enrich vs with his riches Worthy therefore to be blamed are all those who because they must keepe themselues chast from whooring after their owne pleasures and profits yeeld obedience to Christs will suffer troubles for his name renounce their superstitions and corruptions for his sake cannot will not accept those treaties of communion with himselfe which in loue he tendereth vnto them What sayd I Worthy to be blamed Nay their contempt of the royaltie of his person and richnes of his portion being considered they are worthy to be excluded from euer hauing share in that excellent GLORY which he hath prepared for his owne Vse 4 Fourthly Is Israels Spouse an heauenly King What reuerent regard and good well-come ought we then to afford Gods Ministers Exhortation to make much of Levi who labours in matching vs to Christ who come vnto vs and deale with vs about a Match with Christ Iesus Wee know what respect Rebeccah gaue Eliezer Abrahams servant k Gen. 24.31.32.33 when hee came vnto HER about a Match with the Patriarch Isaack his Masters sonne how much made on a Princes messenger to a poore mans daughter about such a matter should be wee may easily coniecture and shall not we account the l Isa 52.7 Rom. 10.15 feete of them beautifull that bring vnto vs the glad tydings of peace and that tell vs that the sonne of God would faine be married vnto vs God forbid but we should Alas alas then what an heauie inditement at the day of iudgement will be brought IN against the vnthankfull world for the bad entertainement that it yeelds vnto the Lords Levites and labourers in this busines We come from the King of heauen as his Ambassadors we talke with people about this Spouse and according to the talent which the Lord hath lent vs we acquaint them with the comelines of his feature the statelines of his person the greatnes of his portion we direct them how to entertaine him shew them the way how to obtaine him c. And yet lamentable it is to consider some deride vs some disgrace vs and many deale vniustly with vs. Men and brethren what shall wee doe Shall we desist Hath the Lord taken an
base thought or contemptuous conceit of thee But the world knowes none but her owne bratts and thou being of the of-spring of God * Act. 17.20 a member of Iehovahs familie yea a Spouse made fit for the King himselfe shee knowes not thee esteemes not thee any more then a foole doth a prize put into his hand Which contempt thou needest no more care for and at which thou needest be no more cast downe then a Noblemans Wife or a Princes Bride when being in a strange Countrey and vnknowne what her house and husband is shee is either despised or not esteemed according to her owne and Spouse his worth Fiftly Art thou not onely despised 5. Against persecution but also mis-vsed in the world Doe the persecuters of the truth c Ioh. 8 4â— who are of the Deuill their Father goe about to wrong thee any kinde of way in thy name state person life or libertie Here is thy Shield still against discomfort Thy husband is a King and the time will come when He will be knowne to be a King in the middest of thine enemies Told I not thee that he is d Dan. 12.1 Michaell the great Prince that STANDETH for the people of God Never louing husband stood more stoutly for his Wife then he hath stood and doth stand for his Well-beloued Remember what he did for his ancient Israel he reproved even Kings for their sakes e Ps 135.136 What is become of Og the King of Basan and Sehon King of the Amorites who were great and mightie Princes Are they not perished long agoe Felt they not the heauines of his revengefull hand And what is His hand shortned f Isa 50.2 now that it cannot redeeme or hath it no power to deliuer now as well as then Yes yes g Isa 43.13 Before the day was I am he saith the LORD speaking of deliuering Israell from the handes of Babylon and Babylon into the handes of Chaldea and there is none can deliuer out of my hand I will worke and who shall let it The Lord h Psal 110.5.6 at thy right hand saith Dauid speaking of Christ shall strike through Kings in the day of his wrath and wound the heads ouer divers Countryes Wherefore comfort thy selfe with these things against trouble and persecution be it verball and Ismaell-like or reall and Iesabell-like For i Isa 43.15 I am saith Christ the Lord your holy one the Creator of Israell your King 6. Against the feare of death Lastly if Death be the King of terrors vnto thee and thou doubtest how thou shalt well-come and away with this pale Sergeant when he comes with heavens fore-decreed Writt to arrest thee consider that this thy Christ thy King hath like a stout Commander and vnvanquishable conquerour charged this Sergeant to doe thee no hurt trod this enemy in the dirt He told thee he would doe it long before he came k Hos 13.14 Oh death I will be thy death O graue I will be thy destruction according to his promise he did doe it when he came for l Col. 2.15 he hath spoyled principalities and powers made a shew of them openly and triumphed ouer them And now since he is gone into heauen he hath left thee a Writt of assurance for it enrolled in the Writings of that famous Doctor of the Gentiles m 1 Cor. 15 25.26 He must raigne till he hath put all things vnder his feete the last enemy that shall be destroyed is death God forbid then that this n Apoc. 6.7 Rider vpon the pale horse should vpon the thought of his comming either driue colour out of THY face or courage out of THY heart Let them feare death who are out of Christ who feare not this King But as for thee whom Christ hath linked to himselfe insult thou ouer Death as Death doth ouer the sonnes of vnbeliefe o 1 Cor. 15 55.57 O death where is thy sting O graue where is thy victorie Thankes be vnto God which giueth me victory through Iesus Christ our Lord. Thus I say whatsoeuer the temptations be that trouble thee the discomforts be that molest thee arising either from the thought of the Deuils subtiltie from the sight of thine owne infirmitie from suspition of the want of constancie from the contempt of neighbours malice of enemies or feare of death tune but this Text with the voice of faith in this Text strike but vpon this string harpe vpon this poynt with the finger of faith That Christ the Spouse of the Church is a King and it will make such Musicke to thy soule that like as when Dauid played before Saul p 1 Sam. 16 23. the wicked spirit went from him so the troubled spirit will goe from thee or els at least that disconsonant and disconsolate noise betwixt faith and feare to disquiet thy conscience will be well qualified and allayed And so an end of the first poynt in the first part let vs now set vpon the second Which is the royall provision that this royall person makes for his beloued Bride For as he is a King so he hath a Table which Salomon here in my Text calleth His Table Or as some Translations haue it his repast The second circumstanc in the first part The Interpretation Either of which readings as the learned obserue the originall will beare but the former doe I follow A Table we know in the proper and natiue signification is a frame of Wood made to eate meate vpon in which sense we cannot take it here nor yet for corporall meate set vpon the Table to refresh our bodies withall For the Kingdome of God consists neither in meates nor drinkes as the Apostle sheweth q Rom. 14 1â— We must therefore vnderstand it Metaphorically and taking it so I find varietie and diversitie of Expositions amongst Interpreters * Râ—b Selomoh Fol. 117. fac 2 Some of the Iewes whom Genebrard quoteth s thinke it to be Sinai the mount where the Law was deliuered to Moses and whence he descended in hast when the Israelites erected and worshipped the golden Calfe * Exod. 32. But this cannot be because it is a confining of this Text to the state of the Iewish Synagogue at that time when as yet the holy Ghost hath a larger ayme then at that * Mr Brightman One of our owne Country-men thinkes it to be meant particularly of the Congregation of Iudah Beniamin Ephraim c. who gathered themselues together at Ierusalem in the third moneth of the fifteenth yeare of the raigne of * 2 Chron. 15. â— 10 Asa This opinion I will not censure yet I dare not subscribe to it For this also I take to be a setting too short boundes to the Text. We will walke in a broader way and allow larger limits with other sound and learned Writers I know Saint Luke speaketh of a * Luk 22.30 Table whereat Christ promised his
the wordes be read I take the meaning to stand thus It is the resolution of mee the Church that this sweet bundle shall or It is my heartie desire that my beloued Christ and the sweetnesse which I smell in his righteousnesse may abide with me so long as I am in the might of this world The reason of the Paraphrase For lodging is a symbole of continuance and breasts doe note out the will and affections and so by consequent the resolution and desire and night the world Therefore by lodging all night betwixt the breasts is meant the abiding of Christ as a Iustifier with the sweetnes of his righteousnesse in the desires and resolution of a Christian so long as he is in this world I could obserue from hence thus much That they that are once iustified by Christ are for euer iustified Proue it I could out of Isa 32.17 Hos 2. towardes the latter end Rom. 11.29 And by occasion of this I could tell the doubting and perplexed soule to its singular consolation that though it be in the night of tribulation and temptation in this world yet Christ Iesus will neuer forsake it but will pernoctare lodge with it all night nothing shall seperate it from the loue of God in Christ Iesus But there is another maine thing I driue at and this it is Doct. 6 That it is the resolution and desire of the true members of the Church to retaine and keepe all their life long that sweetnesse which they smell in the righteousnesse of Christ that ioy which they haue from their assurance of being iustified freely by Him This was Dauids resolution I will reioyce and be glad in thy mercie b Psal 31.7 Marke he contents not himselfe to speake in the time present I DOE reioyce but he speakes in the Future tense I WILL reioyce shewing what his minde and purpose was This was also the DESIRE of that holy man c Psal 24.7 One thing haue I DESIRED of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord. And euer and anon you shall finde that Prophet crying Lord lift thou vp the light of thy countenance vpon mee and then I shall be safe that is then I shall haue what I would haue d Psal 4. Restore vnto mee the ioy of thy salvation e Psal 51. that the bones which thou hast broken may reioyce f V. Hence it is that the ioy of Gods people is called an euerlasting ioy g Isa 61.7 The complaints of Christians in the time of spirituall desertion doe euidently show this For looke as Iob in the time of his adversitie did bewayle the losse of his former prosperitie in these termes h Iob. 29.2.3.6 Oh that I were as in moneths past as in the dayes when God preserued me when his candle shined vpon my head and when by his light I walked through darkenesse When I washed my steps in butter and the rockes poured ryvers of Oyle So complaine Beleeuers when they are insensible of those inward comforts and sweete internall ioyes they were wont to haue Oh that it were with me as in times past as in the dayes when God refreshed mee when the candle of his bright countenance shined vpon mee when by the light of his sweet comforts I did walke ioyfully through the darkest temptations Oh that it were with me as it was when the rocke Christ Iesus poured out rivers of ioy vnto mee to accheere me in the assurance of iustification by his owne blood Now what doth this kinde of complaint intimate vnto vs but that the Church is desirous to retaine that ioy which ariseth from the assurance which shee hath of sharing in the righteousnesse of Christ Reason Neither need wee marvaile at it for why this sweetnesse this ioy which springes from this roote is one of the most infallible testimonies of the loue of Christ but choyce loue-tokens as wee know are most desiredly kept and retained Let a Wooer bestow vpon his Loue but a Nosegay or Muske-ball as a testimony of his loue and if shee takes it so whatsoeuer shee be carelesse of els shee will be very carefull to keepe that and still be desiring to recreate her selfe with the sweetnesse of that Inasmuch therefore as ioy in the holy Ghost is a speciall token of the Church her beloueds good will vnto her shee must needs be carefull to keepe that except shee be very much out of tune and still haue that bundle betweene her breasts in the very night time that is that sweetnes in her desires euen in the deepest and darkest affections Vse 1 First of all doe Christians desire to keepe that ioy which the assurance of their free iustification by Christ doth effect in them then this showes that sound and solid ioy is permanent and durable It is not flitting like the ioy of the worldling it is not vanishing like the ioy of the hypocrite it is not perishing like the ioy of the Epicure In Gods presence is fulnesse of ioy and at his right hand saith Dauid in a Propheticall strayne of Christ are pleasures for euermore i Psal 16. Now if in His GLORIOVS presence there be fulnesse of ioy and euerlasting pleasures then the ioyes of his gracious presence must needs be durable also being the tast and beginning of the glorious I deny not but that there is a mixture of sorrowes with their ioyes because it is fit and needfull that so it should be yet this doth not nullifie the perpetuitie of them because it doth not anibilate the essence of them Though Christians haue not alwayes a feeling of them yet they haue alwayes the being of them Myrrhe betweene a mans breasts hath a sweetnes in the night time though whiles he sleepes he smells it not So assurance of iustification is in the beleeuers heart and the sweetnesse of it in his soule though while he slippes into sinne and is in some sleepie fits of carnall securitie he be not sensible of the same To thinke then that the ioy of Gods people is a fading or transitorie ioy is a groundles conceite and a wrong done the honour of Gods mercy which is the fountaine of it For what God giues his children an hearty desire continually to keepe that will HE keepe continually for them Vse 2 Secondly this is of vse to exhort and stirre vp all them that want this ioy Exhortation to vnbeleeuers to get this ioy to seeke after it and to endeuour to attaine it Such earthly things as are most permanent in their owne kinde are most desired by them that enioy them euery one will labour after them This ioy is euer durable They that haue this ioy doe resolue and desire euer to keepe it Labour therefore oh labour I say with might and mayne to get it you that want it And to helpe you hereto you must
not thinke that it can be gotten for gold or that siluer shall be weighed for the price thereof k Iob. 28.15 Helpes to true ioy But by these meanes First by a godly sorrow for sinne Mary Magdalene was fayne to stand behinde Christ weeping and to wash his feete with her teares before he had her Goe in peace l Luk. 7.38.50 Peters converts were pricked in their hearts before they could eate their meate with gladnes m Act. 2.37.46 The laylor trembled before he reioyced n Act. 16.26 They are the blessed ones which mourne that shal be comforted o Math. 5.4 Let not them thinke euer to come to this ioy who driue out of their owne hearts all consideration of their owne sinnes which they haue committed of Gods iudgements which they haue deserued of Gods iustice which is prouoked of Gods maiestie which is offended that their hearts may feele no smart their soules may be affected with no sorrow for their transgressions For if euer thou hast read the Psalmes of Dauid through thou hast found this to be true that they which sow in teares shall reape in ioy p Psal 30.6 Oh you hard-hearted and impenitent ones then who could neuer yet mourn for your sinnes heare what Saint Iames saith and be advised by him Be afflicted mourne and weepe let your laughter be turned into mourning and your vaine ioy into heauinesse q Iam. 4.9 that so mourning you may be comforted and as they who after they haue endured many a sore tempest by Sea come to Arabia where Myrrhe growes get it gather it and smell on it so you after your soules haue beene truely humbled within you may apprehend the righteousnesse of Christ and be spiritually rauished with the sweetnesse of it in such wise that you may both resolue and desire neuer to let it goe * 2. Helpe to get true ioy Secondly Get a good conscience for that as Salomon saith is a continuall feast r Pro. 15.15 Well spake an Ancient Å¿ Aug. ad Fr. in Erem Ser. 10. Ad spirituale gaudium hodierno die intendo c. to this purpose I intend brethren this day to inuite you to a feast of spirituall ioy which ioy neither the plentie of riches nor the glory of the world nor greatnesse of posteritie nor health of body procureth but onely puritie of conscience And no marvaile for if an euill conscience begets a timorous and trembling heart t Mala conscientia cor tabescens trepidans gignit Muscut in Psal 18 p. 182. then a good conscience must needes produce a ioyfull and merrie heart Now how to get a good conscience I direct else-where u Court of conscience pag. 50.51 c. * 3. Helpe to true ioy Lastly because worldlinesse is a great enemie to this ioy therefore take heed and beware of couetousnesse ¶ Luk. 12.15 Stop thy nostrills full of earth and the sweetest Odours cannot affect the smell So let a man heare the sweetest Doctrines of the Gospell euen of free iustification by Christ c. he can smell no sweetnesse in them he can feele no comfort by them if his heart be stuffed and inordinately affected with the things of this life As therefore thou wouldest reioyce in the assurance of Gods loue make not the world thy God to loue Vse 3 Lastly Doth the Church here giue an example to all her sonnes and daughters in resoluing that this sweetnesse shall in desiring that this sweetnesse may abide in her continually Then this should teach all those members of the Church who haue tasted of the ioy of Gods saluation to endeuour to keepe and maintaine the same The desires of a good Mother in good things especially seconded with care and industry must be the patterne of the Childrens endeuours If our Mother the Church hath desired and endeuoured in ALL ages to keepe this ioy then WEE members of her bodie in this age must be carefull not to come behinde her in such desires and endeuours With how holy a vehemency doth Paul enforce this vpon the Church her children both at Philippi and Thessalonica Reioyce in the Lord alway againe I say reioyce x Phil. 4.4 Reioyce euermore y 1 Thes 5.16 In this ioy as a man cannot be too excessiue z Pet. Mart. Eth. l. 1. p. 100 â—aec iocunditas â—itiosum exâ—essumpati non â—otest for the measure so he cannot be too long for the time Our Sauiour tells his Disciples that he would haue His ioy REMAINE in them a Ioh. 15.11 Say therefore of this thy ioy thou Christian soule as Iob of his innocencie I will not let it goe vntill death Now that thou mayest haue some directions in this case these Rules will be vsefull for thee How to keepe spirituall ioy 1. Rule First maintaine thy ioy in the Word let that be the very ioy and reioycing of thy heart Let neither the pleasures of the flesh nor the profits of the world nor the companie nor counsell of carnall friends make thee giue ouer thy private reading studie and meditation in that Let neither the foulnes nor coldnesse of the weather nor the length of the way nor the shortnes of the dayes coole thy forwardnesse or quayle thy diligence in the hearing of that I am perswaded that Dauid did so much reioyce in the favour of God because he did so much delight in the Word of GOD. So much he seemes to testifie in that 27. Psalme vers 4. I desire to dwell in the house of the Lord all my dayes that I may behold the beautie of the Lord As if these words were after a sort spoken of purpose to show that if wee continue our delight in Gods Temple wee shall continue our sight of Gods beautie shining vpon vs continually to refresh vs. In the Word wee shall meete with such sweete sentences such gracious promises as will strengthen our ioy as will rayse vs vp out of our heauie and disconsolate fits as will shew Christ vnto vs as will reveale the vnspeakeable goodnesse of God vnto vs. Experience in the Church of Christ proues that many a man and woman hath gone with a trembling spirit with a perplexed conscience because their ioyes were not as they were wont to be to the hearing of many a Sermon about the reading of many a Chapter in the Bible or of some other sweete passages in good Bookes and they haue met with that consolation that satisfaction that they would not for any thing haue missed off Let but thy delight then in the Word of God abate and I dare boldly tell thee thou shalt finde as much to doe to maintaine thy ioy in thy iustification as he to continue the refreshing of his brayne with sweete flowers that cares not to come into those Gardens where they grow or that hauing gathered them alreadie stops them in some corner farre from his nostrills Be sure therefore still
see shee is more thy friend then thine enemy because shee would not by any bad example hearten and harden thee in the way to damnation contrarily by her good example shee would allure thee TO and invre thee IN the way to salvation Besides By HER meanes thou doest enioy much good Were it not for HER thy house would be burned over thy head for when there shall cease to be a Church vpon the earth all things thereon shall be melted by fire * 2 Pet. 3.12 Many a time doth shee confer with her Kingly Spouse for thy good shee entreateth him if it be his blessed will to turnr thee from thy sinnes to saue thee in the heavens By her prayers shee stopps many a iudgement from lighting vpon thee she fetcheth many a blessing from heaven for thee For Gods sake then be not so vniust as to harme those for whose sake the very world it selfe is vpheld preserued and by whose meanes thou thy selfe doest enioy a great deale of good Nature condemnes iniustice against the best friends Let me then beseech thee if thou beest not altogether inexorable inflexible for this cause not to offer such iniury to the children of God iest not at them rayle not vpon them bend neither thy craft nor thy crueltie against them * Mot. 3. They haue buffettings and temptations enough within they had need be spared and freed from troubles without Hath thy malice then added to the measure of their afflictions Get thee vpon thy knees for it powre out the songs of complaint against thy selfe before the Lord fot it meete her husband the King in the way make thy peace with him for the abuses thou hast offred her his Wife be not sayd nay vntill a bill of pacification and reconciliation be sealed for thee purpose thou and promise him neuer to serue him so in his members any more learne to loue them as much as euer thou hast hated them and doe this speedily too least that this great King and Bridegroome of the Church like a q Hos 13.7.8 Leopard in the way and a Beare robbed of her whelpes rise vp against thee r Psal 50.22 teare thee in pieces and there be none to deliuer thee Vse 3 Thirdly is Christ a King This iustly taxeth the folly of a great many in the world Reproofe of those that neglect an vnion with Christ who care not for who seeke not after who like not of a matching and marrying with Christ Iesus He comes vnto vs as a Wooer in his Word with his mercies offring a large ioynture vnto vs in the possessions of grace here in the portion of glory hereafter and faine would he haue entertainment at our handes but we will none of him iust like Ierusalem against whom he takes vp a bill of complaint by S. Luke I would haue gathered you together as an henne gathereth her chickens vnder her wings but you would not ſ Luke 17.37 All the day long stretcheth he forth his hand t Rom. 10.21 Isa 65.2 but we are a gainsaying people If now and then we afford him a good looke and a faire word by hearing a Sermon vpon the Saboth by receiuing the Sacrament at Easter by a little superficiall attendance vpon his ordinances when we are vrged to it that 's all he gets at our hands To giue him our consent to be content to be inuisibly contracted vnto him and to forsake all other onely to cleaue to him this we will not by any meanes grant him the greatest number of vs. Oh that so roiall a Suter should be so basely serued at the hands of such base creatures Would any poore mans daughter serue a rich mans sonne after such a fashion Would a meane subiects childe deale thus with a Prince with a King Shee would not except shee were a foole or franticke Ah fooles then vnwise that WEE are to giue this Princely Wooer so cold a well-come Haue we no regard to our owne good can we not see when we are well offred What thinke wee that we are well enough rich enough of our selues Alas we Laodicea-like u Apoc. 3.17 are wretched miserable poore blind and naked stript and robbed of all the wealth which once we had in our innocent condition so meane so beggerly that except we get him into vnion with vs to be our husband and inrich vs it had beene good for vs if wee had neuer beene Why then should we be so sottish so enuious to our owne weale as to reiect those treaties of marriage with himselfe that he proffers vs. I guesse at the cause of this Cavills of some now a reproouing that care not for Christ I thinke not amisse We like to some Wiues that loue to play rex and are loth to be vnder rule deeme the conditions too strict which his Spouse must conforme vnto this marr's the match Oh! Oh! * 1. That he ties to vnreasonable conditions First he requires spirituall chastitie at our hands His Wife must be a Virgin * Psal 45.14 Isa 37.22 haue doues eyes x Cant. 1.15 single and simple not to admit of any Mate with him Ezechiel's y Ezech. 23.5 harlot and Iames his z Iam. 4.4 adulteresse he cannot away with That we should part our loue betwixt Mammon and him him and Belial him and Satan he will not tolerate the whole man must be kept chast wholly for him If wee entertaine either sensuall pleasures or sinfull profits as our Paramours we are no Bride for his fellowship Secondly He must haue obedience at our handes a like subiection as was imposed vpon a Gen. 3.16 Eue to her husband doth he looke for indeed he tells vs if wee will match with him our desire must be to him he must rule ouer vs and of necessitie wee must b Psal 45.11 reuerence that is be in submission vnto him Thirdly He would haue vs c Psal 45.10 forget our owne people and our fathers house too Looke as Israell must forsake her idols which shee worshipped in the time of Pagan idolatry d As Cyrill expounds it Catech. 7. as the Gentiles must forget and leaue the Iewish rites and ceremonies vnder the Gospell e So Lyranus so must we forget our old country manners whatsoever f Iust Mart. in Dialog cum Trypho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.26 Our teeth must not be set on edge with the soure grapes that our fathers haue eaten That we should retaine any dregs of the vaine superstition or keepe any smacke of the vile conversation of our forefathers that we should follow the euill cvstomes of euill people amongst whom we liue will not he at any hand yeeld vnto He that forsaketh not father mother children friends and all for Christs sake he that preferreth the pleasing and imitating any of them before him is not worthy of him Here is another condition There is another yet which is
oath of vs as Abraham of his servant that wee shall seeke out a Wife for his sonne and shall we deale falsely and faithlesly in our errand Oh let vs labour to ioyne still even heaven and earth Christ and the Church We haue not our names and offices of m Levi signifieth ioyned Levi for nought Pray we for a blessing vpon our trauaile as n Gen. 24.12 Eliezer did shun we not to declare all the counsell of God o Act. 20.27 for any by-respect whatsoeuer and then albeit our message be not entertained by All as we doe desire yet a good Rebeccah will make vs well-come for the tydings that we bring her of this heauenly Isaac and the comfort wee shall reape in this will countercheck the discomforts that may be occasioned by the contrary And as for the Egyptian Dames Philistins Dalilahs daughters of Heth and wicked ones who care the lesse for vs by how much the more wee vrge them to this Bridegroome let them liue single from Christ if they list one day they will curse the time that euer they set so light by so weightie a message so Princely a marriage Vse 5 Fiftly I may vse this poynt as a Motiue to stirre vp Christians to solicite Christ for the good of their brethren Advise to pray for the church in affliction a part of his Bride who are vnder the rod and the flaile for the Gospells sake His Kingly office is an argument that there is neither want of wisedome nor defect of power to bring to nought the subtile policies and cruell practises of those Romish p The Iesuits blood-hounds and heathenish Atheists who hunt after the ruine of Gods Israel Hauing then such an one to speake to why should our prayers be either few or cold Nay why not more then ordinary in extraordinary times of need What an heauie case is it that in the q Isa 22.12 day when the Lord calls vs to mourning to weeping to baldnesse and girding with sackcloth there should be r Vers 13. ioy and gladnes slaying Oxen and killing sheepe eating flesh and drinking Wine Oh that this principle could learne vs better things Needfull it is now if euer for vs that wee should well it would be with vs if we would euen importune this Bridegrome for his church with the Prophet Dauids argument Thou art my King O God command deliverances for Iacob Å¿ Psal 44.4 Vse 6 Finally what a number of sweet rills doe flow from this fountaine to comfort and atcheere the children of God Comfort to the faithfull Speake thou afflicted Christian what is it that troubleth thee The Deuill dogges thee doth he not Corruption clogs thee doth it not Peradventure thou thinkest thou shalt not hold out to the end It may be the reproches of neighbours the malice of enemies the feare of death and the like doe disquiet thee Well whatsoever it be that grieueth thee proue but thou that Christ Iesus hath wooed thee and won thee to himselfe and this poynt will glad thee and comfort thee Comfort 1. Against Satan What though that Arch-adversary to thy peace and thy soule the Devill will not let thee alone but is euer and anon molesting of thee with such and such assaults setting vpon thee Remember thy husband is a King and this t Gen. 3.15 seed of the Woman hath broken the head of that serpent and victoriously conquered this Prince of darkenes insomuch that though he doth nibble at thy heele yet this Prince this God of Peace shall u Rom. 16.20 tread him downe shortly vnder thy feete And then all his darts that he hath shott out against thee shall be retorted vpon himselfe to the wounding of his own pate Yea and this be thou surely perswaded of too for thy husband the great King will haue it so such is his pleasure and can haue it so such is his power So that the Devill cannot be so violent against thee but Christ will be as valiant against him for thee * Quo impetu venerat eodem impetu pulsus est quantum fotmidinis terroris attulit tantum fortitudinis inuenit roboris Cyp. Epist l. 1. Ep. 1. 2. Against the rebelling of nature against grace Secondly Fearest thou that thy corruptions will subiugate thee to their former yoake and prevaile over thee because they are continually stirring against the worke of the Spirit in thee Consider still thy husband is a King and by consequent he hath mastered sinne for thee even in thine owne flesh x Psal 68.19 he hath led captiuitie captiue he hath layd chaynes vpon thy lusts and hath taken such order for the continuall decrease of euill in thee that like as it was fore-prophesied the Israelites should the Babylonians so thou shalt take those Corruptions captiues whose captiue thou wert and thou shalt rule ouer those thy spirituall oppressors and rest shalt thou haue from this thy sorrow and thy feare and from the hard bondage wherein before conversion thou wast made to serue z Isa 14.2.3 3. Against doubting of perseverance 3. Standest thou in doubt whether thou shalt haue grace enough to bring thee to heaven and is this a discomfort vnto thee still keepe the memoriall of this poynt in thy thoughts In this thy King a Coloss 1.19 Chap. 2. v. 9. dwells the fulnes of the God-head bodily and the absolute riches of all graces which graces are the iewells that he mindes to furnish and fill thee withall continually Will a Princely wooer be sparing in his gifts will he marry himselfe with one whom he meanes to make a bill of divorce against after there hath passed a most sweet Communion betwixt them for a time Or what Can he not for want of might or loues he not for want of will to make that good which he promised when he sayd b Hos 2.19.20 I will marry thee to my selfe FOR EVER yea and that in righteousnes in iudgement in faithfulnes and knowledge When tookest thou him euer tardy or faithles He would not be thy Prince thy Soveraigne if he meant not to guide thee by his law and governe thee with his Spirit vntill he even bringeth thee to glory Wherefore if here be thy feare comfort thy heart with that which the Apostle hath Heb. 12.28 the kingdome which thou hast received yea hast receiued alreadie cannot be shaken Fourthly Doth the world powre contempt vpon thee 4. Against contempt Art thou set at nought canst not haue that esteeme amongst men which thou desirest and deservest I see little reason why this should trouble thee If it doth here is comfort against IT also Thou hast a KING whom thou art married vnto yea the KING of heaven and earth which if the world knew as it doth not in which thou liuest as a stranger and vnknowne vnto thee it would be twice advised ere it would dare so much as to haue any
to that feast bidding to come who haue a list and well-come and they that are thus bidden should make excuse and say Alas I haue a poore neighbour dwells by me he hath invited me to a cold Sallet or a dish of herbes in which regard I cannot come were he not worthy to be Chronicled for a man without wisedome Might not his friends that loue him well reproue him for so carelesse contemning a Princes call and for preferring a dish of Pepons at a poore mans house before the royall dainties of a great mans Table they might very well In like manner may not they be as deservedly shent that shall preferre their earthly commodities their fleshly vanities nay their diabolicall impieties before these supernaturall meates and spirituall bitts of the Word and Sacraments Knowest thou of whose providing they are art thou aware for whom they be prepared are they not of the King Christ are they not for the Church and can that be course fare which is of so royall a preparer and for so royall partakers Verily I may say to thee as Elihu to Iob Thy soule abhorreth daintie meate n Iob 33.22 Let me expostulate a little with thee Why can the doctrine of salvation relish no better in thy pallate How is it that the Temple cannot hold thee while the Childe is a Baptizing but out thou must be running as if it were an Ordinance concerned thee not Why wilt thou chuse rather to liue in wilfull malice with thy brother then come and partake of the Lords Supper Or wherefore art thou so seldome at it when as thou maiest so often haue it If I were but acquainted with thy maladie I would apply a remedy according to the skill the Lord hath giuen me Oh that I knew but what would get thee a better stomacke If thou wouldest but provoke thy selfe to vomit out the loue of the world and of thy lusts which like poysonous crudities lie cloddering vpon thy stomacke thou wouldest haue a better appetite and this honey-combe would not be loathed by thee But if thou beest past cure then I haue done with thee Goe thy wayes to thy huskes with the filthy Swine to thy Venison with prophane Esau sell thy birth-right for pottage make excuses frame pretences to keepe thee from this Feast yet I must be terrible in my wordes vnto thee This King that makes this Banquet will be wroth with thee o Mat. 22.7 and will send forth his Armies to destroy all such as thou art Vse 2 But now in the second place as for thee whom counsell is like by the blessing of God to prevaile withall thee doe I perswade yea earnestly entreate to frequent this Table these Ordinances neither thy age sex condition gifts inward or outward can excuse thy absence or preiudice thy admittance Hither thou must come the King doth enioyne thee hither thou maiest come he will accept thee on these dainties thou maiest feed thy meannesse need be no impediment to thee on these dainties thou must feed thy greatnesse can be no plea for the contrary And for thy encouragement hereto know thou Motiue 1. First That Christ will set no base fare vpon his Board for his best beloued Bride If the Cookes doe marre it sometimes in the dressing as Fryer-like Preachers doe powdering the Word with the dust of their owne inventions or as the Papist-like Prelates doe adding creame salt oyle spittle and the like trash to Water in Baptisme and defiling the Lords Supper with that abhominable idoll of the Masse yet the fault of that is not in the King and Kezar of the Church It is sweet it is excellent as it comes out of his handes p Psal 19.10 sweeter then the honey of q Iob 28 1â— price aboue Rubies more to be desired then gold yea then much fine gold The costliest meates the delectablest drinkes that are are but course in comparison of it God forbid then thou shouldest abhorre it Get thee to a good Cooke abhorre the Masse Baptize not thy Childe by a Seminary and come but to this Table stay but at this Table with a reverent regard and thou shalt finde that I tell thee no lie such sweetnesse shalt thou taste such goodnesse shalt thou see in the meanest of these Ordinances euen by thine owne experience Secondly Consider Motiue 2. that it cannot be sayd of this foode as Paul spake of indifferent meates and drinkes r 1 Cor. 8. â— Neither if we eate are we the better nor if we eate not are we the worse For thy admission to the Church if thou beest not yet called thy growing vp in grace if thou beest converted hangs vpon these Ordinances as vpon secondary necessary helpes Sayd I not before this meate the Feast-maker provideth for the growth of the Church How can the Church then grow in number one the more for thee if thou despise Prophesying How canst thou grow in measure if thou carest not for Preaching makest no vse of thy Baptisme prouest a superficiall and seldome guest at the Lords Table As then thou tenderest thy conversion to grace thy confirmation in grace so delight to be a guest at this Board which Christ spreadeth take pleasure to make vse of those Ordinances which like spirituall provision he hath made readie for his Church in the Sermons which are Preached in the Sacraments which are administred amongst vs knowing that to be a truth which a Father saith Å¿ Chrysost in Math hom 70. Cum spiritualia vâ—cant nulla occupationis excusatio est When spirituall things doe call vs no excuse of subordinate busines will serue the turne Vse 3 Lastly Hath Christ made such spirituall provision for his Church then from hence to their singular comfort may all Gods people that are pinched with penury assure themselues they shall neuer starue for want of needfull sustenance He that can giue the Kingdome with the righteousnesse of that can cast all other outward necessaries vpon vs He that can and doth spread his Table for the soule will prepare victualls for the bodie He can provide a Table for his Israel in the Wildernesse Dauids soule can he satisfie with Marrow and Fatnesse in a dry and thirstie Land t Psal 63.15 It is his honour to be franke and royall to his owne And indeed he that hath bin so liberall as to giue himselfe must needs with himselfe giue all things else Thou complainest thou hast not so full a purse so ouer-flowing a Table as others haue knowest thou not that Sheepe when they goe vp to the belly in pasture are in danger of rotting and that barer Common were better for them Thy Shepheard sees it is better safetie for thy graces to furnish thee with a mediocritie rather then fill thee with a superfluitie of outward blessings Tell me hast thou not provision for the soule the Word the Sacraments If Yea this is a u Gen. 43.34 Beniamins messe fiue times better then thy brethrens
occasionally not onely the hearts of the doers themselues as the example of Iob proueth who drew comfort from his holy life when he was almost at the doore of death but also the hearts of others who desire the glory of God and credit of the Gospell as the fruits of loue in doing and patience in suffering amongst the Thessalonians were a great refreshing and crowne of reioycing to the holy Apostle yea made both Paul Siluanus and Timotheus to glory of them in the Churches k 2 Thess 1.3.4 Thus we see what is to be meant by Spikenard so that My Spikenard is as much as The Faith and Good workes of me the Church militant Now in that shee speakes of Sending forth the smell thereof we must know that Salomon alludes to the custome of his dayes in the Easterne parts of the world where the Hebrewes were whose manner was at their Nuptialls and Banquetts for the Brides and Wiues to besweeten themselues with sweet oyntments whereof Spikenard was one that they might savour all ouer their Boardes to giue not onely other sitters by but also and that chiefely too their husbands content and it seemes the abuse and excesse of this the Prophet Amos taxeth very sharply l Amos 6.4.6 Woe to them that eate the Lambes out of the Flocke and the Calues out of the middest of the Stall that drinke Wine in Bowles and Annoynt themselues with the chiefe Oyntments It seemes I say that Salomon alludes to this to note out vnto vs that the Faith and Good workes of the Church doe smell sweetly in Christs nostrills and cast forth a savour vnto others Will you now at length haue the summe of all in a word take it thus Paraphrase So long as my Kingly husband Christ Iesus is present in his Ordinances with me the Church militant the faith and good workes of my members doe sauour sweetly before God and amongst men The poynts that offer themselues hence to our consideration are these three 1. That in his Word and Sacraments Christ is present with his Church 2. That whiles he is so present with her shee sendeth forth the sauour of Faith and good Workes 3. That they which haue sound faith and bring forth good fruit may lawfully professe and speake of the same Doct. 3. Christ is present with his Church in his Ordinances TO beginne with the first While the Church enioyeth the Word and Sacraments shee enioyeth the presence of her Beloued For as Table importes the provision he makes for her so doth his Sitting at Table his presence with her He deales not with his people as a man that invites guests to his house to a feast who when they are come goes his way from them beares them no company but as He bringeth them hither so He is with them here Where two or three are gathered together in my name I will be in the middest amongst them m Mat. 18.20 In the Parable before cited we reade that the King came in to see the guests n Mat. 22.11 not onely as it is likely to marke their carriage but also to beare them company It is the speech of the Church in the mouth of the Prophet Hos 6.2 The third day we shall liue in his sight Where by the third day some vnderstand the time of the Gospell and by liuing in his sight Christ his presence in the Gospell with the Spouses readinesse to heare his sayings o Zarch in Hos ad loc Praeste eius dictis audientes Ioh. Looke as Gods presence was in Israel with the Arke so is it amongst his people with his Word and Sacraments I am with you to the end of the world as he told his Disciples and can he be absent in his Ordinances But here the onely Question is Qu 1. How Christ is present in the Word Answ How he is present with his people in these Ordinances How in the Word How in Baptisme How in the Sacrament of the Lords Supper For the first follow but me in tracing out the Metaphor and you shall haue satisfaction A King sits at Table with his Queene not onely to feed with her but also to carue to her to conferre and to be merry with her So Christ is present with his owne in the Preaching of the Word 1. as a caruer 2. as a conferrer 3. as a comforter First I say as a caruer for doth not he proportion his Doctrine in the mouthes of his Ministers to the capacitie and necessitie of his hearers Cutting such a bit out of such a Text and such an one out of another directing his Stewards wisely and aptly to apply their studies in private their Sermons in publique to the occasions of their hearers He carues resolution to her in her doubts confutation in her errors correction for her disorders c. Secondly doth he not in his Word familiarly confer with his Bride reuealing his minde plainely to her in those matters that are mysteries to the world A similie A man that sits at the vpper end of the Table with his Wife talkes in her eare happily the rest heare the sound of his voice but yet know not conceiue not the scope of his speech shee onely vnderstands his meaning and is acquainted with his will So reprobates heare the Word as well as the elect but the elect haue Christ whispering that in their eare out of his Word that the reprobate can neuer attaine vnto though he goes as farre as a temporary faith can carry him so that though both haue the sound yet but one hath the sence the sence I say in a right apprehension of the meaning of it in a liuely feeling of the operation of it For as p Zanch. Tom. 5 in Epist ad Ephes p. 152. Verbum enim sinceris auribus auditum imprimitur in corde ElectoruÌ„ per Christum b. e. per Spiriâ—um Christi One sayth The Word which is heard with pure eares doth take IMPRESSION in the hearts of the ELECT alone by Christ or the spirit of Christ Thirdly Christ is present in the Preaching of the Word as a comforter For whiles the Doctrine of the free fauour of God in Christ of reconciliation with God by Christ of the excellent priviledges of the faithfull remission of sinnes salvation in the heavens c. is sounded and preached are not the soules of beleevers many times ravished comforted refreshed by the inuisible working of the holy Spirit Qu 2. How Christ is present in Baptisme Answ For the second Question thus may we answere it that Christ is not present in Baptisme to take away the roote of originall sinne as if it could not remaine in the partie Baptized nor to conferre inuisible grace simply by the element of Water as if grace were necessarily tyed to the Sacrament and none could haue it except they were Baptized nor yet thirdly to imprint an indelible Character in the soule that can neuer be blotted out
annoynted thy soule with the Spikenard of heaven when both thy faith and integritie of life haue sent forth their sweet sauour to God and to men Vse 2 Let me perswade thee to striue against this euill to take notice of and when God may haue any glory others any good by it make report of what the Lord hath done for thy soule Thou mayst lawfully doe it yea and if need require thou must doe it Yet with this caution avoyding pride as much as may be Not vaine-gloriously as Peter did when he sayd Master wee haue forsaken all and followed thee what therefore shall be giuen vs c Mat. 19.37 For this is a thing God would be displeased with and it is the propertie of worldlings and wicked ones so to speake viz. of that which indeed they haue not and doe not But first in humilitie as acknowledging all to come from God Secondly with a desire to vindicate the Gospell from disgrace when euill mouthes falsely doe reproch thee Thirdly with a desire to reioyce the hearts of thy godly brethren Fourthly to draw on others to a loue of that Word whereby God hath wrought such good in thee And lastly to cleere thine owne innocency when that is called into question After this manner and to these ends thou mayest make profession of thy graces and with the Church thy Mother here tell it abroad to others My Spikenard sendeth forth the smell thereof MYSTICALL MYRRHE The second generall part of the Text. NOW commending to GODS blessing what hath beene spoken touching the Commendation which the Bride giues her Spouse from HIS Greatnesse I proceed to the prayse of HIS goodnesse or sweetnesse in the next words Vers 12. A bundle of Myrrhe is my well beloued vnto me he shall lie or lodge all night betwixt my breasts IN which words we haue two things to consider 1. What this sweetnesse is for the subiect matter 2. What this sweetnesse worketh for the subsequent effect The thing it selfe is a bundle of Myrrhe in the former part of the verse A bundle of Myrrhe is my well-beloued vnto mee The following effect that it worketh is a resolution of the Church to keepe this sweetnesse in the clause of the Verse He shall lodge all night betwixt my breasts Let vs set vpon the first A bundle of Myrrhe is my well beloued vnto me These words would well admit of a subdiuision if it were needfull But an Interpretation will serue our turne well enough that therefore the kernell may appeare let vs breake the shell by giuing the sense That a R. Selo Author Interpretation who expounds the former Verse by the sinne of Israell in erecting and worshipping the golden calfe and by the displeasure that Iehovah conceiued at it doth expound these words by the Lords pacification or being pleased with Israell after this their sinne As imagining the congregation of Israell to speake thus Though I the Synagogue of the Israelites did cast forth a stinking smell to the Lord by my Idolatry in worshipping the Golden calfe yet NOW he is appeased with me become sweet and gracious vnto mee whereof a bundle of Myrrhe is a symbole and signe But this Exposition is too Iewish He that applyes the former Verse to the times of King Asa Brigâ—stm and to the Vow that the Tribes made in the 15. yeare of his Raigne doth apply these words to the times of Iehosaphat Asa's successor according to the storie written 2 Chron. 17.7.8.9 c. And by the bundle of Myrrhe he vnderstands the sweetnesse of knowledge which abounded in the dayes of Iehosaphat by the care which that good King had to send Priests and Levites with the booke of the Law through the Tribes of Iudah and Beniamin as though Salomon by the spirit of Prophesie should foreshew the Israelitish Church in Iehosaphats time to speake thus to the prayse of God In the dayes of Asa I made a vow vnto thee to serue thee and for such a King as HE was my Spikenard of Religion cast forth a smell vnto thee But now thou hast giuen me sweeter times more abundance of knowledge in bestowing vpon me so perfect so vpright so carefull a King as Iehosaphat is in so much that though I had sweete dayes before yet these that now I see doe as much in meanes excell the former as Myrrhe in sweetnes doth excell Spikenard This meaning doe I like of neither as confining the Text. Others therefore walking in a more spatious field apply it to the Church of euery age or to euery particular beleeuer And amongst them some say one thing some another * Soto Maior Some by the bundle of Myrrhe vnderstand the death and passion of Christ because Myrrhe as they say was vsed in Burialls * Genebr Others the immortalitie of the soule because Myrrhe is an Embleme of incorruption The first reason why by Myrrhe is meant iustification But I had rather vnderstand the benefit of Iustification And that first of all because at this Center the somewhat differing opinions of Interpreters doe meete For when as some expound it of the death of Christ doth not the Church smell the sweetnes of his Death by the benefit of Iustification When as b As Merc. and Piscator doe others doe meane a most excellent and sweet Odour which the Church doth draw from Christ by the nostrils of faith is not Iustification the ground of this smell yea the assurance of Iustification is this smell it selfe Reas 2 Besides I am sure Myrrhe doth symbolize and resemble Iustification very fitly Diâ—scorid li. 1. c. 67. First Myrrhe distilleth from a tree full of prickes much like the Egyptian thorne And whence comes our righteousnesse and justification but from that tree of Gods eternall planting Christ Iesus who was persecuted thorned and pierced for our sinnes Impetigines purgat idem ibid. Secondly Myrrhe is of soueraigne vertue to cleanse the Leprosie of the body so is Iustification to purge our Leprous and sinfull soules Horrores discutit c. id ib. Thirdly It is good against trembling and the shaking of the ague so is justification against a trembling heart and horror of conscience Wee see then what is meant by Myrrhe And Bundle here is as much as a ball of Myrrhe or a bunch of Myrrhe Mystically an Author of righteousnesse or Iustifier is my well-beloued that is Christ so stiled by a loue-title which the Church giueth him because that he setteth his loue strongly vpon her To me that is to me the Church militant * Paraphase I smell the sweetnesse of Iustification out of the bundle of his merits who is my most louing and well-beloued Spouse Our conclusions from hence are these three 1. That Christ alone is the Iustifier of the Church his loue being the cause and ground of it 2. That the Church alone is iustified by Christ 3. That onely beleevers doe smell the sweetnes of this benefit of
to reioyce in the garden of the Scriptures and be still plucking and sucking the sweetnesse of them by private studie and publique hearing Againe a serious and frequent Meditation vpon the excellence of the benefit of free iustification by Christ 2. Rule To keepe spirituall ioy is a second help for a CHRISTIAN to maintaine his spirituall ioy The deeper a man diues into the nature of a thing the more knowledge shall a man haue of the value of that thing and sutable to his sight of the worth of it will his delight in it be The more sweete flowers are rubbed the more fragrant Odour is extracted from them yea though these flowers seeme somewhat dead yet by rubbing the smell of them is revived So could but our faith euer and anon be rubbing out by divine Meditation the marrow and spirits as it were of this bundle of Myrrhe of this priuiledge of partaking freely in the righteousnesse of Christ Iesus it is admirable to thinke what abundance of sweetnesse wee shall draw out of the same to the continuall accheering and refreshing of our soules Quest Yea but how must I by Meditation rubbe out this sweetnesse Answ I answere thou must make the effects of Iustification the Obiect How by meditation to pull sweetnes out of Iustification viz. by meditating on the effect of Iustification 1. Effect of these thy Meditations First of all therefore thinke oft with thy selfe what an excellent thing it is of an enemie of God to be made a friend of God of one that Once wert at oddes with him to be set at one with him but by vertue of the righteousnesse of Christ thou art at one with God as the Apostle speaketh Being iustified by faith wee haue peace with God through Iesus Christ our Lord b Rom. 5.1 2. Effect Secondly meditate what a rare thing it is that whereas thou wert once tyed to a most strict obedience to the Law of God euen in thine owne person insomuch that for thy fayling in the least tittle of that obedience then shouldest haue smarted for it for euer now thou art freed from that rigour Christ hath performed that perfect obedience for thee and that Evangelicall obedience which now thou performest being sincerely respectiue to all the Commandements is acceptable through Christ Iesus But this also is an effect of justification as the same Apostle testifieth when he saith When the fulnesse of time was come God sent forth his Son made of a woman made vnder the Law to redeeme them that were vnder the Law c Gal. 4.4 That is they that haue share in Christ and his righteousnesse they are redeemed from the rigour of the Law Thirdly thinke with thy selfe what an excellent benefit it is to be freed from the curse of the Law d Gal. 3. â—3 to be redeemed from condemnation and from the wrath that is to come But this benefit belongs to them that are iustified Being now iustified by his blood wee shall be saued from wrath through Him e Rom. 5.9 Fourthly Meditate how great a priviledge it is to be freed from the sting of a tormenting conscience which once thou didst vnder goe What a libertie thou hast now euer what thou hadst then when the Arrowes of the Almightie did drinke vp thy spirit and a restlesse terrified soule was within thee and what great oddes there is betwixt thine estate now and thy case then But this freedome from terrors of conscience comes from iustification as the Prophet Isaiah signifieth in the 41. Chapter of his Prophecie the latter part of the tenth verse being compared with the first part of the foureteenth where Iacob who is vpheld with the right hand of Gods righteousnesse is wished by the Lord not to feare nor be terrified as giuing vs to vnderstand that terrors of conscience doe not belong * That is as they did to Cain and doe to Reprobates to driue them to desperation to them that are iustified And in another place of that Booke they that are trees of righteousnesse of the planting of the Lord. f Isa 61.3 or that are the righteous people g Isa 60.21 are promised to haue by Christ their Iustifier their broken hearts bound vp to haue beautie instead of ashes the oyle of ioy in stead of mourning and the garment of gladnesse instead of the garment of heauinesse h Isa 61.1.3 Fiftly Meditate what a singular prerogatiue it is to haue hope in death and that whereas they that teare and weare out their dayes in sinne are like to die either ragingly and disconlolâ—tely as Saul Iudas and Iulian did or else blockishly like a stone as Naball did thou shalt die quietly goe to thy graue in peace and although it should be thy portion to haue sharpe encounters with the Tempter yet that thou shalt haue victorie and confidence in the greatest extremitie But this springeth also from iustification as the Wise-man speaketh The righteous or the iustified man hath hope in death i Pro. 14.32 Sixtly Thinke oft what a priviledge it is to haue comfort in the middest of afflictions and that whereas outward troubles and crosses are tokens of Gods wrath and displeasure to the wicked they are signes of his loue and favour towardes thee But this also thou hast by the righteousnesse of Christ Being iustified by faith saith Paul wee glory in tribulations knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs k Rom. 5.1.3.4.5 Lastly consider seriously what an inestimable blessing it is to haue euerlasting blisse in the life to come And that whereas Reprobates shall haue that fearefull sentence denounced against them Goe yee cursed c. thou art like to heare that sweet voice speaking to thee Come thou blessed inherit the kingdome prepared for thee from the beginning of the world But this is another fruit of sharing in the righteousnesse of Christ if St Paul may be beleeued Whom he hath iustified them also hath He glorified l Rom. 8.30 That as sinne hath raigned vnto death euen so might grace raigne through RIGHTEOVSNES vnto ETERNALL LIFE by Christ Iesus our Lord m Rom. 5.21 Meditate vpon these things thou man or woman greatly beloued n Dan. 10.11.19 I tell thee Christian for want of this meditation thou art much thine owne enemie Thou spendest many a day vncheerefully many an houre vncomfortably because thou doest not so search into the worth of this bundle of Myrrhe by such Meditations as thou shouldest Can the often ruminating on this that by vertue of Christs righteousnesse thou art at peace with God freed from the rigour of the Law redeemed from the curse of the Law quiet truely quiet in thy Conscience that thou hast right to comfort in afflictions to hope in death to perfection of blessednesse at the day of iudgement
Can I say can this chuse but preserue in thee that spirituall ioy the Lord hath implanted in thy soule Giue heed therefore giue heed to these priviledges and againe and againe thinke vpon them So much for the second Rule Thirdly A Christian shall preserue his ioy 3. Helpe to preserue ioy by preseruing his faith Faith is the nostrill of the soule as I told you which sendeth this ioy to the heart from the apprehension of Christs righteousnesse looke therefore how that is enfeebled so will the ioy be extenuated They A Similie that would haue sweet smells haue free passage to the braine to refresh the animall spirits that be there must haue a care to preuent Vlcers from breeding in the nostrills by drying and strengthening the head that no superfluities which are the cause of such Vlcers flow out of the head into the nostrills So thou that wouldest haue the sweetnesse of this Myrrhe the ioy of iustification to haue passage by the nostrills of faith alwayes to thy soule Keepe thy heart with all diligence watch and obserue that that the excrements and superfluities of vnbeliefe doubtings distrust in Gods prouidence fleshly ease giuing way to the loue of earthly things like so many Vlcers may not breed in thy faith and breath our such an vnkinde and stinking Odour as may stop the passage of those comforts to thy soule with which once thou wert wont to be refreshed Fourthly Take heed of sinne against conscience 4. Helpe The getting of a good conscience is as hath beene shewed a meanes to come by ioy And the keeping of a good conscience is a meanes to conserue ioy How did Dauid eclipse his ioy and Peter his when as the one defiled himselfe by adulterie and murther and the other denyed his Lord and Master both against the light of their owne consciences And wherefore is it that some Christians who were once wont to reioyce in the sauing health of the God of Iacob come to be plunged into deepe fits of distresse our of which they cannot so soone and easily recouer themselues but because they are somewhat more bold with their consciences then it is fit on lawfull If thou wouldest walke then continually with the white garments of gladnesse vpon thy soule beware thou doe not wound thy soule by giuing way to any sinne but endeuour to keepe a cleere conscience before God and towardes men holding as the Apostle adviseth the mysterie of faith in a pure conscience o 1 Tim. 3.9 5. Helpe To conclude all In the last place because a worldly and carnall ioy is a great enemie to the spirituall and sith it is as impossible for a man to reioyce as worldlings doe in the world and the Lord as to serue two Masters p Aug de verb. Dom. Ser. 37. Sicut non potest homo duobus dominis seruire sic nemo in hoc seculo potest gaudere et in Domino therefore take heed of a carnall and worldly ioy * A caution Not that I would haue a Christian not take comfort in the outward blessings that God hath lent him For as he hath best right vnto them so he hath most cause to take some comfort in them And not to doe so Salomon calls a vanitie vnder the Sunne q Eccles 5 But not onely to reioyce in impietie against God in iniquitie against man as profane ones doe but also to reioyce in the outward good blessings of God excessiuely or carnally is that which I advise euery beleeuer to beware of If a man should mingle a bunch of Wormewood with a bundle of Myrrhe you cannot make me beleeue there will be so sweet a smell as the Myrrhe alone would yeeld Euen so he that admits any transitorie and worldly thing at any time as an equall Obiect of his ioy with this transcendent treasure of justification let him tell mee be he neuer so deare in the eyes of God whither he depriues not his soule for the present of that abundance of comfort which once the thought of his discharge by Christ did conuey vnto him When therefore thou art to solace thy selfe with the vse of the creatures let thy ioy know a measure least the vnmeasurablenesse of thy worldly ioy lessen the measure of thy spirituall ioy which this Bundle of Myrrhe the righteousnesse of CHRIST IESVS is the ground of These are the Rules by which thou mayest obtaine thy ioy in justification Thinke on them make vse of them And heauens-blessing make them beneficiall vnto thy soule AMEN LAVS DEO