The Sophies of Perâ—â—â— offered corporeall Math. 2. Myrhe vnto Iesuâ— in the swadling clouts and Nicodemâ—â— Iohn 19.39 brought Myrhe to hâ—â— buriall the one preaching bitternesâ—â— in his life and the other proclaminâ— no les bitternesse in his death and yeâ— such a bitternes as without which oâ—â— fruite would neuer haue bene sweeteâ— nor our actions to God acceptableâ— To liue with Christ is bitter to thâ— flesh but to dy with Christ more bitter and yet of absolute necessity we must both liue and dy with him if wâ— will appeare with comfort before thâ— Father If thou long after the Sweete oâ— heauen doe not then repine to foretaste the Bitternes of the earth The sharp battaile must be fought beforâ— the golden crowne be got But hauing risen out of her sinne and put away these Barres that in fore time kept the spirite of Iesus from entring in vnto full operation what ensueth Her beloued vvas gone and past A correction for late repentance yea very iust and equal that if man wil repent at his leasure hee should meete with the spirit of comfort at Christes latest pleasure But here was not an end of her hearts sorrowe As he was gone past her feelinge so immediately herevpon she remembreth his former speaches kinde and reasonable the remembrance wherof smiteth her to the heart wherevpon she soundeth is ready to departe away in a qualme When she at first hearde him crying bareheaded Open my sister my loue my Doue myne vndefiled for mine head and locks suffer the nights tempest then shee lay tumbling in her sin and regarded not his sugred voice Then shee returned her sluggish answer with interogatories implying Impossibility thinking Christ had nothing els to do but to waite her lazye leasure Well noâ— at last though at her own leasure shâ— ariseth and looketh for the comfortable presence of Iesus his spirit but alas he is gone and past Hee gone anâ— past now her memory presenteth hiâ— former speaches vnto her conscience Her conscience pondering vpon theâ— speaches straight it accuseth and condemneth her soule of Ingratitude oâ— Churlishnes and abusing of the spirit oâ— Iesus She thus charged and condemned of her conscence she through thâ— waighte of the burden falleth downe in a spirituall trance her hearte ouerwhelmed with sorrow And is here anâ— end no Shee seeketh her beloued within her without her but findeth him not And is there an end no She calleth Sâ— cryeth vpon her beloued but he answereth not Seeke she him in the leaues oâ— the sacred Bible or seeke she him elsewhere she meeteth not with him Caâ— she and cry she neuer so earnestly vpon him in her morning noone-tyde and euening prayers yet he speaketh not peace vnto her consience Oh judgment of all Iudgements vnto the wicked and the sharpest correction of all corrections to the sonnes and daughters of God VVhen the wicked haue despised the voice of wisdome rejected her Correction what shall befall them Salomon saith Prov. 1.27 28. That when affliction and anguish shall come vpon them Then shall they cal vpon her but she shal not answere they shal seeke her early but not find her meaning Not at all Esau shall seek Repentance with teares but shall not finde Repentance though his hearte break Iudas shall Repent his trecherie but shal not find the comfortable face of Repentance though hee hang himselfe As for the sonnes daughters of God if they deferre Repentance and greue the spirit of Iesus they shal not scape scot free Many times shall they tosse their naturall Reason and turne ouer the leaues of the Gospell but yeâ— for a season not finde anie comforâ— within them any solace without theâ— Many times shall they call for Comfort in prayer but colde praiers shaâ— they make rysing with as heauy hartâ— as they kneeled downe seeing yet nothing in God but angry face a frowning countenance Who hath spenâ— any yeares in Christianity knowe not this by experience he that saieth he hath spent some yeares in truth oâ— Christianisme yet was neuer plunged in this pit eyther he hath walke in perfection of obedience beyond manie or that which is more to be feared he hath bene for the time buâ— in a deludinge dreame But how comes it about that she meteth not with her beloued or witâ— the spirit of Iesus seing she could noâ— Rise out of her sinne but by the spirit of Iesus seing she could not put asidâ— the Barres that before hindered thâ— free worke of Iesus except therto shâ— had the helpe of his hand which hand is his spirit how could she be said not to find or feele the spirite of Iesus seeing she could not persist in seeking calling after her beloued were it not that she had the spirit of Iesus True it is that Iesus and his spirite were not passed away nor yet absent from her Nay in very deed they wer present touching her heart and guiding her hand in all this her comfortles toyling but how They were present in preparing her spiritual temple to an after banquet Christ by his spirit was sweeping her heart VVith an hard stubbed broome that so shee might not onelie be halfe but wholie swept prepared to a glorious mariage Should a sicke person say that the phisitian is neuer present but when there is ease in the sicknes Is not the Phisitian as well present when he ministreth bitter Pilles for cleansing the stomake as when afterwards the stomake cleansed he administreth sugred receipts But as the poore patient crieth out the dead flesh cutting out oh that I had a Chirurgian indeede for he would not torment me after such a butcherlike manner euen so the spiritual Patient languishing vnder the burdeâ— of sinne whereof the Memory speaketh the conscience accuseth still he thinketh the beloued far away when the Beloued is hard by working the soules good as fast as he may Dauid being iâ— extreme trouble he cryeth out Psal 10.1 whâ— standest thou so far of Iehouah hiding the in the tyme of affliction Good man because the lord cast a myst of afflictiâ— about him he therefore jmagined thâ— Lord to stand a loofe alas it was bâ— the want of cleare sight for the Lorâ— was neuer more neere him Nay ouâ— Beloued Dauid Iesus himselfe on thâ— Crosse rored out Mark 15.34 My god my god whâ— hast thou forsaken me Alas sweete sauiour encompassed with our infirmâ—ties but without sin God was neâ— nerer then at that time as it appearâ— presently after when he lastly cryed Iohn 19.30 Tetelestai It is finished that is the whol worke of mans Redemption is finished Christ then was not absent wholie in his spirit to this poore sinner for shee had Faith by vertue whereof she Rose by vertue whereof she Sought by vertue wherof she called vpon God Had she not Beleued shee woulde not haue sought ease had shee not hoped shee would not haue continued seking had she not loued the
to Christ as the wicked in IOB say Iob. 21.15 What profit should vve haue if we prâ— vnto the Almightie These holde thâ— heresie that good PAVLE long since â—ondemned namelie 1. Tim. 6.5 That gaine is â—odlines and therefore after once or wise admonishment to bee rejected â—it 3.10 Wicked man thou art are â—hy feete or affections to be washed â—rimmed for any other vse than to atâ—end Christs call Paul setting downe â—he spiritual souldiers furniture Ephes â— appointeth the feet to be shod with â—he preparation of the Gospell beâ—ause our affections should turne our â—eet to the Gospell not for the gazing â—hervpon but for the receiving thereof But sorsooth it will bee a discredite â—o my young Maister and young Miâ—tres to leaue their chesse cardes dice dauncing discoursing companions proud curtizan tirings c. Oh it will be a disgrace vnto them to obey the voice of the Preacher vppon whose heade and lockes resteth punishment and dislike of men to obey their call wold make them forsooth as beggerlie and asmuch despised as he that cals them from these vanities wherin thâ— haue slept from their infancie Indeeâ— the miserie and simplicitie of Chriâ— and the plainnes of the worde was stumbling block to the Iewes and a offence to the Gentiles If Christ woâ— come to our Magistrates Merchant and rich Naâ—bals with a golden crowâ— on his head and Salomons peace-scepter in his hande oh then it may be Christ in his Ministers word and hâ—ly ordinances should bee welcome Christ would come vnto our weomâ— with a curleâ—d fore-heade like a Buâ— with pictures of Serpents dependaâ— his locks figuring their serpentine â—fections apparelled like the Nomb. 25. Moabâ—tish weomen for the alluring of Goâ— Israel to whoredome If Christ wouâ— come vnto the poor people with pleâ—tie of barli eloaues and fishes finallâ— if he would not keep such a knockinâ— but would blesse the Adulterer kiâ— the Murderer embrace the theefe aâ— preach strong drinke to the pot companions oh then hee should be a Prophet for the nonce they would bring him in with the voice of a Trumpet and asmuch diversitie of Minstrelsie as was at the Dan. 3. dedication of Nebuchadnetzars Image But seeing hee comes in earthen vessels poorely not making any noise in the streets therefore their feete are washed to another vse they bought not their shoes for to run at Christs call they can vse their feete to a more credible and pleasurable service Well Eccle. 11.9 walk in the waies of thine heart not of Gods heart and in the sight of thine eies not of Gods eies but know that for all these things not one of thy sinnes forgotten thou shalt come vnto Iudgment Christ standeth without wee with this sinful soul keep our selues within hee powerfully crieth Open wee lye tumbling in our sins the meane while making interrogatories with What and If and Howe he desireth entrance with sweet speeches and forcible râ—sons we with SALOMONS Sluggaâ— that thinks himselfe more vvise thâ— seven men that can render a reason dâ— giue him a slie answer to our owne â—ter sorrowe Do wee say that wee â— coupled to Christ by faith and in tâ— meane time keep Christ at the speaâ— point are we coupled or rather seâ— red he wooeth vs and wee will not wooed when are we like to be wedâ— 1. Iohn 2.4 He saith IOHN that saith hee knâ— Christ and keeps not his commandemâ— is a lyer then much more say I is hâ— lyer that saith he is coupled to Châ— and yet denieth to do his commanments Let vs therefore at last awaâ— arise and open our heartes wide tâ— Christ by his holy spirite may enâ— and there establish an heavenly reâ—ment and kingdome We pray Let Kingdome come take heede lest by nying the passage of his word throâ— our soules wee be found adversariâ— his Kingdome We pray Let thy vvill be done by vs in earth beware therfore lest we be found resisters of Gods glorious will revealed in the worde and so consequently be not found Mockers in steed of Prayers The Lord hath knocked in these partes of the world a long season deferre not to repent lest thou grieving his spirit which should seale thee vp to the day of glorification hee leaue of knocking and leaue behind him a flint stone at thy doore I meane do giue thine heart vp to bee hardened with Pharaoh and in steede of an heart sealed thou haue thy conscience seared with an hote yron But leauing this our Sinner heere sleeping or rather betweene Sleeping and vvaking namely in a Slumber I will in the next tractate God permitting take examination of her soul by which time I exspect her first Resurrection In the mean time rowse vp your Soules heavie through sleepe that finding with Her an assured place in â— First Resurrection you may finally wâ— her Rise joyfullie in the second Resurction whereas these that Rise not hâ— first from the Bands of sinne shall sluber and soundly sleep on to the poâ—er of the Second Death Melior vigilantia somno FINIS THE SINNERS RESVRRECTION The Song of SALOMON Chap. 5. Verse 4.5.6.7.8 The Text. 4 My Welbeloued 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 Welbeloued but my Welbeloued 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 vvounded me the Watch-men of Walles tooke away my vayle from â— 8 I charge you oh Daughters of Ierâ—lem if you finde my Welbeloued â— shall you tell him That I am siâ— Loue. NOwe followeth â— issue of the Conâ—rence betwixt Câ— and the sinfull Soâ— wherein is considâ—ble first the deparâ— of Christ insinuated in these wor My Welbeloued put his hand by the of the doore Secondly her Arise Search after Christ in the residuâ— the Text. In her Arise and Search â— is set downe the cause of her Arisâ— these wordes Mine heart being â—ctioned towards him I rose vp to open â— to my vvelbeloued togither with â— Cause of that Cause in these wordâ— And mine hands dropping down Myrâ— and my fingers liquid Myrrhe vpon handles of the Barre I opened to my Welbeloued Secondly is set down the fruit of her late opening in the next verses The first fruit is sowre because of her late obedience and that lyeth in the 6. and 7. verses where first with an heavie heart remembring Christs former speach shee searcheth for and calleth after her Beloved but cannot see or heare of him Secondly during her search she falleth into the handes of the Cities watch-men being by them smitten wounded disrobed The second kind of fruit because late repenting is better than never
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—
himselfe to a newe lord So did Math. 9.9 mathew the tolegatherer and so did the residue of the Apostles But so do not our people who either will not permit Christ to enter at al or if yet at their lesure Master Parson and Master Vicar will it may be leaue of murdering soules but when after he hath prouided fot himselfe his wife in the meane time soules shal starue ere his carcase starue after his belly is serued god shall haue his due if he can get it Such belly Gods will lay hand on the Bar but so vntowardly and looselie as the Dore shall open I knowe not when an euident signe that they haue as much meaning to part with their Sinne as an hors-leach with a gowtie legge that is they will leaue sin when they are bursten with sinne A nettle gingerlie handled doth ranckle the hand but being rudely aâ— roughly griped it nothing harmeâ— Sinne must bee sodainly strangled the throate or else as an Adder it wâ— slide through thy fiste and leape in tâ— face Agag liuing but a while after Sâ— was commanded to kil him was caâ— that Saule afterwardes was left to 〈◊〉 himselfe Spare not sin for it will nâ— spare thee strangle it or it wil strangâ— thee This poore soule setting Heart aâ— Hand to the remouall of all lets iâ—pediments to godlinesse what follâ—weth Liquid Myrrhe droppes from 〈◊〉 hands vpon the handles of the Barre thâ— is the oyle of Myrrhe made her hanâ— soople and nimble vnto this worke of 〈◊〉 moving the Barre Going in good eaâ—nest roundly vnto the worke shee wâ— awares findeth the spirituall oyle â— Anointed Iesus helping her hands anâ— furthering her holy labours not vnlâ— to him that digging to pit a cary oâ— findeth a coffer of treasure seeking 〈◊〉 thrust out the euil spirit she vnawares meeteth with the good Not that the good spirite had not before possessed her hart bound the strong man Sin but that the holy spirit is not visible Mat. 12.29 vnto vs til we bring forth holy works This caused S. Iames to say Iam. 2.18 Shew me thy faith which is inward by thy worke which is outwarde The harts affection must be manifested by the handes action This lesson she had learned this will Iames haue euerie professour of faith to learne VVe are called Christians and what is this word Christian in plain english Every Grecian can tel thee that Christian in english is One annointed Iesus Christ is Iesus annointed We take the name Christians of Christ because we shuld be annointed as was he He was annoynted Ioh. 3.34 aboue measure because Ioh. 1.16 of his fulnes we might receiue not onelie in our mouth and lip-profession but also in our hand and outward action Every one calling himselfe Christian calleth himselfe annointed annointeâ— to what annointed to whordome annointed to murder anointed to quafâ— annointed to pastime such annoynting commeth from the spirite of thâ— black burning pitte Nay to be a truâ— Christian is to be truly annoynted tâ— euery good worke as was our annoiâ—ted head before vs. The father is the husband-man Iesus annoynted Ihon. 15. is the vine and euery true Christian is a branche enoyled with an 1. Ioh. 2.20 oyntmenâ— from him that is holie This secretlie transfused to the hearte caused her to affection her beloued and so to arise to open But annointing her hands to Doe aswell as her heart to thinke and her mouth to speake she casteth aside such cursed Barres as before kept the spirite of Iesus without and therwithall openeth the Dorre of her soule in good ernest the oyle of god his grace not onlie bedewing her handes but streaming downe euery finger To these that are called Rom. 8. according to God his purpose all things fall out happily Psal 1.4 whatsoeuer they do it shall be prosperous The poore Shunamits oyle incresed not more fast 2 King 4. then doth the oyle of the Good spirite in a right Christian or Annointed faith vppon faith Rom. 1.17 Grace vpon grace Ioh. 1.16 Strength vpon Strength Psal 84 more and more annointed as it were to the euery fingers end that is to the ending of euery action This is newe learning to the foole and smally heeded of the counterfeit Christiane who thinketh Christianitie a science speculatiue not practick a prating of the tong not a practise of the hand But he that is not annoynted from heauen to doe good he is annointed from hel to doe euill Iam. 3.6 The bad tongue is sette one fire from hell and I am as sure that wicked working hands are set on fire from the burning lake Hee that increaseth not in good encreaseth in euill he that goeth not to day a step towardes God dooth to daie goe two steps towardes the diuell If wickednes drop from thy fingers thou art wicked if hâ—ly actions issue from thy hands whâ— dare say but thou art holy Math. 7.18 for a gooâ— tree bringeth not forth euill fruite mâ— an euill tree good fruite make the treâ— good and his fruite good or the treâ— euill and his fruite euill But this liquid or thin pearcing oyle is saide to be of Myrrhe sweet iâ— sauour but bitter in taste As maniâ— can be contented to savour and smelâ— to manie symples whereof notwithstanding they abhor to taste so moe can be contented to smel vnto Christianity to heare look vpon Christian doctrine then spiritually to eate digest into practise To hear the word is sweete to reade the word is sweete to talke of the word is sweete but to doe that woorde is farre more bitter then Aloës Till wee come to practise all is wel but beginning once to turne hearing seeing speaking into Doing then begins a battle betwixt the Flesh and the Spirite a strife betwixte the Oyle of grace the sap of our crabtre nature A greater strife was not betwixt Iude. Michael and Satan about the body of Moses then here wil be betwixt old Adam and newe Adam for the producing a good worke The spirite cryeth Obedience the flesh proclaimeth Disobedience As Ezechiels scrowle was sweete in gusture but sowre bitter in digesture so spirituall thinges at the first doe rauishe the whole man but wheÌ„ obedience is required then three parts of the same man resiste and crie out with the sonnes of the Prophets oh Death is in the pot Elisha must cast a little meale in the pot or the brothe wil be to bitter as bitter as the waters of Exod. 15.23 Marah in the wildernes of Shur Neither is the oyle of God his spirit bitter in it selfe but of a soueraigne preseruing and comfortable operation but as the worde of God is called the sauour of death vnto death not simplie but in respect so is this liquid percing Myrrhe bitter not in it owâ— nature but by reson of our pevish coâ—rupt nature which as a corrupt stâ—macke is apt to convert a sugred potâ—â—on into poyson
nâ— lesse If a man com to petition at something of his king that is of lesse value or may at leasure bee timelie ynough graunted then such a supplicator vseth speaches more circumstantious and lesse patheticall but if a man hauing committed willfull murder haue his deadlie aduersaries pursuing him at the heeles he sodainly commeth running vnto his King and considering a minutes delay may danger his life he as sodainly falleth downe crying Oh King as thou vvouldest find fauâ—â—â— presently before Iehovah his iudgemenâ— seate so let mee obtaine a pardon at tâ— hand The presente perplexitie of hâ— soule causeth him to passe by common forme of petition and in steade thereof to exact pardon by an open or secret adiuration If a man come to his sworne brother in so tickle desperat case he staÌ„deth not saying Good brother I am novv to petitionate a thing at your hands wherto if you shal vouchsafe to lend an auaritious eare as also a wel construing minde I shall thinke my selfe not onely happy in being yoked vvith such an Alter ego another I but also accompt my selfe for euer after tyed vnto you as to another parent his case being as the former desperate he standeth not vpon such ambagious insinuations but hee in a more homely sorte rusheth into his frendes chamber and without by your leaue or good-euen he with hands folded together and halfe dead countenance crieth I charge thee as thou art a man and as thou hast any drop of hoâ—est blood in thine hearte that thou commiserate my present estate and labour with the king for my pardon Our poore soule here was not her case desperate and hung not over her head an heauy sword in a small single thred How was shee tormented within and how was she scourged without She might say with the Psalmist One deepe calleth another for in the neck of one distresse ensued another storme vpon storme flooke vpon flooke lash vppon lash Was it any maruaile then if here shee omitted common forme of petition If for bodilie health men will deale so earnestlie how much more for soules safetie Againe she had not to deale with curious companions false brethren and sisters but with such as had trulie put of the olde man with his deceiuable lusts and had put on the new Adam Christ Iesus as a fashioning garment vpon their wordes and workes with them therefore shee might conuerse after a more bolde and familiar manner Had she to deal with a nomber of our pratling professors preachers and hearers she would haue bin twise aduised ere she had powred her soule into their lappes for Prov. 29.7 the righteous knoweth the cause of the poore as for the wicked they regarde not knowledge But wherwith doth this poore passionate Soule Charge the daughters of Ierusalem for sooth with this That if they meete her beloued they should vnto him impart her estate And because they should bee specially attent vnto this her speciall suite she frameth her speach thus If you meete my welbeloued what shal you tell him she vrgeth them to tel her case then she demandeth what it is they should speake This verily notifieth her insatiable thirst and spirituall appetite first of hauing her soules wish imparted to her beloued secondly of her deepe swallowing affection that would be satisfied with nothing but the presence of her beloued Iesus The first is plaine by her maner of stirring vp the church members to attention the second is as openlie demonstrate in her answer to the former demaund which is this telâ— him That I am sick of Loue. The particle If admitteth not a doubt If they should meete with her beloued but as euery one knoweth that is acquainted with the Hebraisme in other places it is asmuch as if she said when or as you shall meete vvith my beloued tell to him this The Anglisme is of like sence for we say indifferentlie If you haue to deale vvith the King or When you haue to deale vvith the King or as you shal haue occasion to deale vvith the King doe insinuate this thing Neither is the particle if les significant then vvhen or As but a particle indeed of more modestie putting a bit in the mouth of her former Charge or homely speach as willing to qualifie her former homely dealing any good Rhetorician will acknowledge this but fooles will vnderstand no reason The poore soule charged and almost surcharged with Iehouahs heaviâ—â— pressure shee chargeth the daughters of misticall Ierusalem with the receipt of her soules oblation that so in their more purified censers they might offer vp her bitter but sauourie myrrhe vnto her beloued By their ascending to her right regall louer shee hoped the returne of an happie answer no maruell then if she were first ernest to seeke them out secondly ernest to acquainte them with her estate thirdly ernest to set them on worke for her intercessours Prov. 25.25 for as cold waters are to a wearie soule so are good newes from a contry though far of Special cases require speciall speede a devine whip must bee salâ—ed by deuine physitians As the Sacrifice of the wicked is an abhomination to the Lord so vnmeet it is that such should bee acquainted with our soules miserie To what ende communicat we our spirits affliction if not to receiue comfort what warrant of comforte is there to be had by such intercessors as haue no promise to bee heard for themselues As the Lord is able and willing to cure aâ—â— our private sinne vpon privat confession so by publishing that to others who are themselues prophane whâ— are like vnto Terentius pratler that saiâ— he was Ful of holes vnable to concealâ— a secret what good can wee exspeâ—â— from such namely this to haue it polished in 2. Sam. 1.20 Gath and in the streetes oâ— Ashkelon at the hearing whereof the Vncircumcised shall leape for joy By this foolish devout Confession the griefe of soule that before was private and single it becommeth publik and double worse than ever it was It is but blinde devotion that lacketh the eyes of discretion let younger Christians learne that She communicateth not her hearts sorrowe to the blessed Saintes departed but to the Saintes living Iames iâ— speciall case willeth Iam. 5.16 this but the first is no where willed or commaunded Our Saviour Mat. 18.15.16.17 vrgeth in some cases Confession to the Saintes living but no where vnto the deade IEHOVAH Iob. 42.8 vrgeth Iobs kins-men to make Iob their Intercessour by sacrifice but no where hee willeth men to seeke vnto the dead Saul sought vnto dead Samuel but hee met with a living Devil Knowe what thou art to confesse to God what to men and also learn Where when what howe to whome to confesse when thou doest confesse for the devill vnder colour of devotion seeketh how to overturne true Religion and the credite of the Saints Neither must thou think that Saints heere living are properlie Intercessours or