Selected quad for the lemma: spirit_n
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A73748
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The sinners sleepe vvherein Christ willing her to arise receiueth but an vntoward answer. By Henoch Clapham.
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Clapham, Henoch.
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1596
(1596)
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STC 5345.4; ESTC S124802
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49,655
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153
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THE SINNERS Sleepe VVHEREIN CHRIST WILling her to arise receiueth but an vntoward answer By HENOCH CLAPHAM EDINBVRGH PRINTED BY RObert Walde-graue Printer to the Kings Majestie An. 1596. Cum Priuilegio Regio TO THE TVVO VERTVOVS GENTLE-WEOMEN THE RIGHT WORshipfull M. RICHARD and THOMAS OGLE their Wiues HENOCH CLAPHAM wisheth all good things in Christ Iesus SEnding Right Worshipful some tokens vnto my friends in ENGLAND I could not but pull out not my purse but my pen and dispatch the two subsequent Exercises vnto you as a signe of my Soules wish My boldnes needeth your pardons and my homely stile your favorable constructions The first I haue ever found and the second I presume wil never be lacking Let the prophane puft vppe with BAALS leaven swell like a Toade they shall sooner burst than you haue cause to repent holy Zeale Blessed Fore-guides God hath given vnto you both with more comfort may you followe Christ with your Crosse They that will not through Pride and Carnalitie be contented to beare the Crosse shall haue no benefite by Christ his Crosse but as they deserue be crossed out of the book of Life And so with the bowing of mine heart I end Edinburgh 1595. Your poore Cuntry-man desirous euer tâ— shewe himselfe thankfull vnto GOD for you H. Cl. THE SINNERS SLEEPE The Song of SALOMON Chap. 5. Verse 2.3.4.5.6.7.8 The Text. 2 I slept but mine heart vvaked at the voice of my Welbeloued that knocked saying Open vnto me my Sister my Loue my Doue my vndefiled for mine head is full of dewe and my Locks with the droppes of the Night 3 I answered I haue put of my coat how shall I put it on I haue vvashed my feete howe shall I defile them 4 My vvelbeloued put his hand by the hole of the doore and mine heart being affectioned towards him 5 I rose vp to open to my Welbeloued and mine hands dropping downe Myrrhe and my fingers pure Myrrhe on the handles of the Barre 6 I opened vnto my vvelbeloued but my vvelbeloued vvas gone and past mine heart was gone because of his speach I sought him but I could not finde him I called but he answered me not 7 The Watch-men that vvent about the Cittie found me they smote mee and wounded me the vvatch-men of the Walles tooke away my vayle from me 8 I charge you oh Daughters of Ierusalem if you finde my Welbeloued what shall you tell him That I am sicke of Loue. SALOMON that peaceable Roy of Israel during whose raigne the bloody sword of David was sheathed even this Salomon for his peace became the glorious type and fore-figure of Christ Iesus not of Christ comming from Isa 63.1 Edom Bozra with his bloody garments of conquest for in that David was figure but of Christ the 1. Chro. 22 7.8.9 compared with 2. Cor. 6.16 peaceable builder of the newe Testaments Church signified by his rearing of Zions materiall Temple wherein by his holy spirit he would dwell as a loving amiable Spowse This Salomon of Israel for this Peace and Spowsage is throughout al this Most excellent Song a glorious peculiar type and significatour of IESVS annointed King Priest and Prophet to his Church he introduced in the person of a Spowse and sweet holy Lover shee brought in as a woman espoused and sometimes considering the divers estate of the church according to divers times and occasions as a woman woed suted vnto In these verses read a part of the Church is set downe vnder the person of a woman slugging and sleeping in her bed at the door of whose lodging her beloved standeth knocking calling vsing divers motiues to cause her arise and open vnto him to whome notwithstanding she returneth a sleepie sluggish answer insinuating a deniall wherevpon her beloved departeth After that Shee as better advised ariseth openeth searcheth calleth but he wold not be found or heard off Shee not resting heere traveleth farther for the finding of her beloved what time vnawares shee falleth into the hands of the Cities watch who intreat her fowlie beating her wounding her snatching away her vaile But escaping with life she still setteth forward in her holy pilgrimage and so soon after meeteth with the daughters and chaste damsells of Ierusalem to whom she commendeth her estate straightly desiring them if so they happely meet with her beloved they would vouchsafe to signifie her estate vnto him namely That shee was sick of Loue. And this is the very full argument of the Text redde It may aptly therfore diuide it selfe first into a mutuall colloquie or conference betwixt Christ and the sinfull soule contained in the two first verses read secondly into the issue of that conference in the residue vntill the 9. verse In the Conference and therevpon onely at this time is considerable first the time intimated in these wordes I slept but my heart vvaked secondly the speakers and their speach The first speaker and his speach is given in these wordes It vvas the voice of my vvelbeloued that knocked saying Open vnto me my Sister my Loue my Doue mine vndefiled for mine head is full of the dewe and my locks with the drops of the night The second speaker namely the sinfull soule and her speach lieth in these words I haue put off my coate howe shall I put it on I haue vvashed my feete howe shall I defile them The time of this conference was as the sinfull soule acknowledgeth when shee Slept namely in her Flesh and yet then Awake But in another part namely in her heart or spirite I slept saith she what time my beloued came vnto me knocking c. She that before shamed not to excuse her flesh laid downe in the bedde of Securitie tâ— sleepe she now acknowledgeth how lewdlie then she was occupied And iâ— every thing that is written be writteâ— for our learning as indeede it is theâ— this teacheth vs not to bee abashed tâ— confesse our former or present sleepâ— estate that is that such daies moneth and yeares of our life haue bene slep away in the flesh the damnable worâ— of the flesh There bee three sortes oâ— Sleepe mentioned in the Scriptureâ— The first sleep is that necessarie reâ— which occupieth the bodie after traâ—uell so slept Iudg. 4.21 Sisera in Iaels Tent. Thâ— second sleepe is the rest of the bodâ— after the dissolution of the soule 1. King 2.10 David departing this life is said tâ— sleep with his Fathers The third kinâ— of sleep is to lie in a naturall carnal sinful vnrepentant estate Hereof Paâ— speaketh when he saith Ephes 5.14 Awake thâ— that sleepest and stand vp from the dead that is from the workes that haue introduced the first death as also deserue the second death wherein thou yet sleepest And to ly in sinne may well be said to sleepe in sinne first because the sinner thinketh that sinne is as necessary for the comfort of his flesh as sleep for the wearied body secondly
forsake a morâ—ell of meat a thing neither Holie nor vnholie in it selfe it therefore followeth that thou hast like freedome natuâ—allie to the things of God the Consequent may sounde reasonablie to the Belly that hath no eares but vnto him that hath but one crum of spirituall sence it reasoneth thus I haue power to do the thing is not holy therefore I haue power to doe the thing is holy Lord Bishops haue opposed themselues ere nowe to Doctrines more tollerable than these let every of them that will not bee suspected of Popish hearts in Protestants skins vse their great power to stop the course of such Romish seedes else I can tell them these that haue forsaken the English Parishes because of the Ecclesiasticall government wil ere long say they haue cause so to doe because of publick countenancing of popish groundes Oh saith he that writ vpon the words of Chrisâ— in Luke 23.28 some tell vs that theâ— weep for our Church of England buâ— vnto such our Church saith as Chriâ— to the women Weepe not for mee bâ— vveepe for your selues Surely the maâ— may so say in the name of the church but sure I am that all that haue anâ— sence of sin will with sorrowe affirme That the present estate of the English Church is mightelie to be lamented Buâ— in a Sermon stuffed from head to toe with Poeticall vanitie and affectation of speach what shuld we exspect Buâ— to leaue false Prophets teaching false fundamental doctrin or crying peace peace where is no ground of peace Let vs examine the remaindor Christ receiving an vntoward answer setteth downe with himselfe to forsake her as the Hose 5 vlt. Lord forsooke Iudah and Ephraim for a season and yet mark that hee leaues the Oyle of Grace namely his working spirite behinde him so that it may be saide of him as â—f a politick lover He departs in his bodie but staies behind in his spirit Not vnâ—ike to a discrete besieger of a Castle who not prevailing by outward batteâ—ie doth secretly vndermyne the wals while the enclosed dreaming of the besiegers departure slepeth soundly Christ departeth in his comfortable voyce My sister my loue my Doue mine vndefiled but in the mean time vseth the inwarde vnction of his spirite for the suppling and making the harde heart softe and plyable to euery holie motion of that spirite But to whome communicates hee this inwarde workinge Grace doth he giue this inward teacher vnto such as to whom the gospell hath not sounded powerfullie by some outwarde teacher If that be so then what needeth the ministerie of man No no this grace internall was Communicated to the poore sinner whose eares before had bene pearced with Doctrine As it is 1. Cor. 3.6.7 God by the inward work of his spirit that giueth encreâ— vnto his spirituall plants so first 〈◊〉 hath appointed Paul to preach and pollos to water The Apostles eniâ—ing first the outwarde ministery of â—sus vnto them after was sent the Ioh. 14.26 Sâ—rite of truth who brought the form doctrins vnto mind insomuch as soâ—what which they vnderstoode not the time of his bodilie presence thâ— after his bodily departure called vnâ— mind and then truly vnderstood as â—mongst other things may be seene â— their after conceauing the sence â— these words Destroy this Temple and â— three daies I will raise it vp againe Ioh. â— 19. compared with vers 22. All whiâ—â— as it teacheth vs to depend on the orâ—nary means to grace namely the ouâ—warde ministery togither with whicâ— the Lord ordinarily convaieth his spâ—rite 2. Cor. 3.6 and therefore are they called Mâ—nisters of the spirite so wee whome thâ— Lord hath stirred vp in this declyninâ— age or rather confused times are noâ— to be discouraged though oftentimes wee see not present obedience to our preaching The husbandmans seede cast into the earth semeth to be lost a â—ong seson yet the wise seedsman with patience awaiteth the Lords time and â—n time receaueth a comfortable crop â—nd of that which doth spring vp al is not of one dayes sprout but som soon som latter Though Saul yet slaughâ—er Christians cause many to blaspheme Christianty yet hope the best â—n patience posses we our souls when hee hath the commission and broade seal of the hy priests vtterly to destroy the beleuers at Damascus then hapily the Lord will knock downe syr Pursevant and send him to make his recantacion at Damascus As the spirite bloweth where he list so when he list som must be called at one houre som at an other cease we not in the meane time hoping the best to perseuer in our embassage The spirit of God worketh by little and little in the hearte as liquid oyâ—som and some penetrateth the flesh passageth through the hand Dealiâ—â— with worldlings we haue not to deâ— with halfe dead folks as freewill-nâ— teach vs but with these that are Ephes 2.5 Dâ— in sinnes Life is not so easely put intâ— dead man Muche a doe wee haue â— gaine a person out of a trance wee â—fuse into him Angelica water rubâ— temples with Aqua-Vitae thrust alâ— into his mouth buffet him shake hiâ— hoist him vp in the aire and more wâ— will doe but to kindle the coale of lâ— that is ready to quenche how muâ— more ought we toyl and sweat to fyâ— a dead cole and to raise vp dead Lazâ—rus from his graue of Sin wherein â— hath lodged not 4. daies but 4. yearâ— 20. yeares 40. 50. yeares Yet if Ieâ—â—â— loue him he will after some groniâ—â— in the spirite raize him and if he loâ— vnto the Lords vineyarde hee shal fetc ht in though but at the last houâ— Though now they neglecte the oâ—ward ministerie as this sinner did in the former treatise yet happely as she doth here they shall once arise open seeke after that ministerie which before they neglected She arising because her heart now at last affectioned Iesus what freewil-man dare say that an vnregenerat person doth affect Iesus shee arising by vertue of a secret touch or draught of Gods spirite for none come to God without drawing Iohn 6 44. shee setteth hands to remoue the Barres of the dore that is she is not onlie contented with the good affection she bare vnto her beloued but for her further comfort as also to testify obedience to her beloued she laboureth with heart and hand euen with al her soul strength to put away remoue the occasions which were as barrs to the hindring of her heart in the waies of holinesse Dost thou marke this oh thou hypocriticall professor she saith not with thee I haue a good meaning and a good hart to God I could wish I had more leâ—sure to heare the worde If it were not 〈◊〉 these and these lettes or bars I would 〈◊〉 aside my fals Calling c. she saith not but knowing her former offence shâ— ariseth setteth hand vnto the banâ— of her hearte not to make them faâ—