spirite of Iesus she would not haue sowned for Loue nor her hearte bene ouer-swaied by the recordating his former speeches In a word therefore shee Beleeued she Hoped she Loued that is she was endued from aboue with the holy guiftes of Faith Hope Loue the holy Trinity from the Trinity in vnity Christ was present in the beginnings of his spirit only absent in the full Reueale of Mercy of forgiuenes of Syns remission If faire means will not preuaile to cause vs arise out of sin then wel done it is of our father and a worthy worâ— of mercy to whip vs to briech vs â— so bring home the prodigall once â— lost Son If when with much patiencâ— hee hath awaited our Rising and witâ— sweete meanes allured vs to converâ— yet we will not arise yet wee will noâ— convert Let vs expect a famine of thâ— body a famine of the soule an Iliâ— of Crosses in our way To open thâ— heart freely for entertaining the Spâ—rit of Iesus and hauing opened not tâ— receiue him what greater crosse Tâ— seeke after the spirit of Iesus ey to crâ— and call for the grace of God by mucâ— and often prayer and yet to be denie the thing wee seeke for to misse thâ— grace wee call for Oh what great crosse then this If peace of consciencâ— be a sweete gyft passing all vnderstaâ—ding of man then the wante of thâ— peace with a thorow feeling of thâ— want must be as bitter gall passing â— the conceit of man If Prov. 15.15 a good heart â— a continuall feast then a bad accusinâ— condemning heart must be a continuall famine He that once hath bene wel burnt with this fyre and bit throughly with this Scorpion will bee afraide for euer after of abusing Gods call of turning his grace into wantonnes And shal not som mens harmes teach others to beware hauing seene another vnder the lash of halfe-despaire shall not that feare thee fright thee from nousling Sinne Satans snake in thy bosome Iust then should it be for God to leaue thee crying with Caine My punishment is intollerable Gen. 4. with Saul to say Slea me and with Achitophel to cry Com halter and strangle me for I haue abused the goodnes of my God But a great mercy of God it shall bee to lash thy heart to wound thy Conscience to confounde thy affections and for a tyme to kindle a feeling of hels fyre in thy brest that so thy stubble burnt vp thy sinne consumed and the inwarde man once purged of the sinne thou hast slept in thou so maiest meete with the comforte of God hiâ— spirite and the amiable countenancâ— of Iesus But is this torment of Conscience all the punishment inflicted on oâ— huswife newly risen out of sinnes beâ— No what followeth The watchmâ— of the city founde me they smote mee aâ— wounded me the watchmen of the walle tooke my Vaile away from mee Here is â— newe skirmish a new rod stiept in vineger a sharpe bitte to the flesh Hâ— soule before perplexed within her lazy flesh now vexed without Certainâ— watchmen finde her finde her againsâ— her will they smite her wound heâ— and take away her vaile She dwelt iâ— a City and the City had watchmeâ— wakefull watchmen the little Mouâ— could not styr but the Cat had her bâ— the throate Hee leaps at her anotheâ— smites her another wounds her another puls as it were her Skin oueâ— her heade and this is the fruite of hâ— late repentance of her late resurrectâ—on of her obedience almost ouer-late She ariseth at her owne leasure and therefore is Whipped of God at his pleasure When she laye slugging and snorting in sin suffering Iesus to stand without in the night cooling his toes then she demed her selfe most master but nowe at last she fyndes that shee wished not to finde that Christ is Head an ouer-ruling heade able ynough to bring a proude soul vnder and sufficient for humbling the rebellious flesh This Citie shadowes out the World and False-Church into the which Iesus somtimes steppeth to cal from sleepe such as the Father hath giuen vnto him The Watch-men of the City that is within lodged in the streets of the city they shadowe out the worldlings Ciuil maiestrate The vvatch-men of the walles or hiest partes of the City doe liuelily denote the Ecclesiastical or false spirituall Rulers who stande a lofte to ouer-watch the city and by their tempests trumpets sond to giue warning of aâ— aduersary to the worlds state By theâ— finding her for she no doubt had leâ—ned to bevv are of men is argued theâ— industrious watchfulnes by their smâ—ting wounding vnvailing her is sheâ—ed their studious care of keeping â— their Citizens in subjection to theâ— vvorldly state This vvatchfulnesse anâ— Care of theirs argues the worlde moâ—â— witty in their darke generation theâ— are the childeren of lighte Christiaâ— magistrates and ministers may be seâ— to schoole of these men these beinâ— more watching caring to keepe theiâ— worldlings in subjection to the Princâ— of Darknesse then are they for causing continuing subjection to the Lorâ— of lighte But to pursue the Sinners story Shâ— being disquieted in her soule througâ— the absence of her beloued what dotâ— she she seekes al about and calles anâ— cryes but findeth and heareth of noâ— comforte What doth shee then dotâ— she goe back againe to her sinful bed â—nd so sleepe it out with the residue of the citie Doth she say vnto her soule Soule seing ther is no more comfort to bee had though thou haue shaken of thy former sinne seeing there is no more solace in seking after Christ go back againe my soule and glut thee in sinne go sleepe on againe with the cities bone companions saith she so doth she so If so she had saide she had saide like a number of false Christians in these dayes If so she had don she had had a nomber of companions in this swynish age wherin hauing taken the start of profession they twine to their first crookednesse and sucke vp their former vncleane vomit so making 2. Peter 2.20 their ende worse then the Beginning Or doth shee say within her selfe Cursed am I of God reprobated am I of God there is no mercy or saluation for me therefore come yee cursed hands and strangle me take vp a dagger and stab me goe to som cursed water drown thee doth she say thus doth shee â— thus If she had said so she should â— haue lacked fellowes If so deuellisâ— she had don she should haue found desperate soules in these dayes Bâ— none of these wickednesses shee doâ— what then doth shee Shee takes aâ—wer her Tent on her back throuâ— the city she ploddeth if happily shâ— may meet with comfort elswhere seâ—ing it was not there finding not coâ—forte at home shee laboureth to finâ— comfort from home her feete that bâ—fore were washed for sleepe are noâ— washed and fitted to voyage abroadâ— a signe she was
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
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
but vnperfectly buâ— as for Gods Lawe it teacheth perfectlie by converting the soule and opening the eies of the spirituall blinde As the first light is a check to the soul so the second being cherished kepâ— burning by the oyle of God his spirit is able to saue the soul but if this lighâ— be once quenched and put out howâ— great and fearful shal be that darknes Well shee heares Christ calling he from sleepe her own heart witnessetâ— that it was Christs voice and yet aâ— afterwards she giueth scope of sleeping to the flesh A right fearfull estate and an estate wherein I feare too many at this day do stand namely doâ— heare and knowe Christs holy voice calling them from sleeping longer iâ— theft adulterie prophaning the Lords day drunkennes c. and yet ly still in their sin as not minding to part with it Of such a one what saith Moses after this manner Deut. 29.19.20.21 He that heareth the vvordes of the Curse namely against sinne and blesseth himselfe in his heart saying I shall haue peace although I walk according to the stubbornes of mine owne hart thus adding drunkennes vnto thirst the Lord vvill not bee mercifull to him but then the vvrath and iealousie of the Lord shall smoake against that man and every curse that is vvritten in this booke shall light vpon him and the Lord shall put out his name from vnder heauen c. A terrible judgement but from a just God who will race persons and their houses and families be they never so potent from the face of the Earth if so they be founde nourishers of their sinne when they heare Gods worde cursing their sin If therefore the light and vnderslanding thou art endued withall do not leade thee vnto repentance feare lest it proue a check-soare to thy conscience and seale thee vp excuseles against the day of vengence Davids knowledge led him to repentance when he cried Psal 51.4 Against thee against thee onely haue I sinned for with this Confession he made Conversion he turned from his sin But IVDAS Iscariot his knowledge caused him after this Confession I haue betrayed innocent blood to runne vnto the rope anâ— therewithall to take vengence on that throate that had breathed out wicked covetous counsel against the Lord oâ— Life so adding one murther to another If while we speake vnto thee and thy sinne thy conscience secretly telleth thee this is Christes voice it is God his holy worde that thus smites on my sinne awake and sleepe no longer therein let not sinne dominere and rule in thy mortall members quench not the spirit but obey his motion to repentance giving therwithall thanks to our God who should so mercifully fore-warne thee lest otherwise thou should bee damned So much brieflie for the time of Christes Call togither with the estate she then stood in Now followeth the speaker Christ and his speach It vvas the voice of my vvelbeloued The poore sinfull soule awaked and making rehearsal of things passed she nowe entitleth CHRIST vvelbeloued whome before in her sleepie estate she no doubt tooke but for a troubler of Israel SALOMON saith Prov. 28.23 Hee that rebuketh a man shall finde more fauour at the length than he that flattereth with his tongue As this is verified here where he is nowe called Welbeloued as being worthie loue whome before she neither loued nor kindlie intreated so shall it ever appeare in the end that who vnwoorthilie haue refused our wholesome counsell and correction shall once even in that appointed time be of another minde The wicked shal in Hell when it is al too late affirme and cry out Such and such were vvorthie to haue beene beloued for their calling of vs to Repentance howsoever we then hated them As for the Elect they shall once in this life leaue sleeping in sinne neither then shall they deferre to justifie such as before they condemned for Repentance is an altering of the iudgment and a renuing of thâ— affection Let this therefore stirre vp every man to Heb. 13.13 exhort one another especially the ministers of the word 〈◊〉 giue no rest vnto sleepers in transgresion howsoever the wicked raile vpoâ— them and intreate them right rudelâ— for the day shall come hereafter wiâ— they nil they wherein they shal turn their tongues and accompt vs worth of loue and good liking Lev. 19.17 Hate not tâ—â— brother in thine heart but plainlie rebuâ— him and suffer not sinne vppon him â— though he should say Let him not Mâ— begrowe in his sinne But how came Christ vnto her 〈◊〉 a voice by what kinde of voice by knocking voice vnto this knocking the holy Ghost alludeth when hee telleth the Revel 3. Luke-warme people of Laodicea that he stood knocking at their doore the worde in the originall signifying To * dosse vvith the horne as doeth the strong necked beast with the maine force of his head As Christ ordinarilie for the awaking people from sinne doth send a liuelie voice not a confused Noise so that voice is a powerfull knocking voice not a bare reading nor a smooth calme preaching but a powerfull thundring out and incessant beating vpon the door of the sleeper the portal of the conscience vnrepentant Isai 58.1 Cry aloude saith IEHOVAH to Isaiah spare not sounde out thy voice like a Trumpet If the sleepie sicknes haue ceazed on a man he must not be whispered in the eare but scourged on the sides In a wrong boxe are these men that exclaime on the preachers because they thunder out Curses against sinne whereas alas God hath ordained nothing but Curse for sinne If they like not the curses let them casâ— away the Cause of a Curse namely their sinnes Rom. 6.23 for the wages of sinne is death If men be so foolish as to suffeâ— sinne to mos-begrowe them and as canker to eat their hearts through yeâ— wee the Lords watch-men must noâ— cease to sound the trumpet but knocâ— till their heartes awake either it shal become the savour of life vnto life by repenting or the savour of death to death by still sleeping Iude 22.23 Some wee must saue by fearing them saith Iude and others by pulling them out of the fire If we sawe a brother plodding the waters towards a whirle-poole or Syrtes wee woulde feare him back by alâ— meanes and if we sawe another in the fire we would not stand speaking with Eli the Priest Thou doest ill my sonne c. but we wold snatch hold of some limbe and violentlie pull him out because of the present danger Easier dealing is for bruized reedes broken hearts but knocking and rougher bits for an vnbroken Mule and vntamed Heifer To what end knocketh Christ at the portall of her conscience Open vnto me saith he so that the end of his voice and knocking is to gaine Entrance Why did IEHOVAH call forth Adam to the end hee should come forth and appeare To what end did Noah prophesie of
the deluge to the end that they should prevent the judgment by repentance To what end did Christ so preach to Ierusalem but that thereby hee might gather them vnder his wing as a hen gathereth her chickens To what end doeth the Lord stirre vp many in these daies to knocke at the doores of festered Consciences but that they would open vnto him and let his spirit enter not the spirit of adulterie enter for that is there alreadie not the spirit of pride to enter for that is there alreadie not the spirite of the world or hypocrisie to enter for they are there alreadie but to the eâ— that Christ by his holy spirit rightâ—ous spirit chaste spirit loving spiriâ— might enter They that will not opâ— their hart to make this change namâ—ly to send out Satan and to receiueâ— Christ to send out the vncleane spiriâ— and to take in the holy it is pittieâ— their life But why doeth Christ craâ— this soule to open to him can he no without voice and knocking enter yeâ— he can but his ordinarie revealed wiâ— is otherwise namely by the 1. Cor. 1.18.21 liuely voice of preaching to beget faith anâ— that preaching with authoritie as diâ— Christ not coldlie or weaklie as diâ— the Scribes and Pharisies A man caâ— burst open a doore without a key buâ— ordinarilie hee vseth a key so can thâ— spirite of Christ burst open an harde heart without the spirituall key of Dauid displaied by preaching but ordinarilie hee vseth the key of preaching As a man is said to open the door but not without a key even so the spirite of God is saide to open the heart but not without preaching And as the â—ey is saide to open the doore but not without the help of mans hand even so the word preached is saide to open the hard heart but not without the hand of Christ which is his Spirite What great cause haue wee then not onely to praye that God would send Preachers into his Harvest but also that hee would graunt his spirit to accompanie their preching that so God his holy workman his spirite and his holy toole and instrument the worde preached concurring togither many hearts may bee opened to due attending the worde as was the Act. 16.14 heart of Lidia the Thyatirian to PAVLS Sermon Nowe as he calleth knocketh at the portall of her conscience so he vseth therewithall many sweete alluring titles saying Open vnto me my Sister my Loue my Doue mine vndefiled If the King of the Land should come vnto the doore of some base woman inhabiting his Land who stoode in traiterlie estate at her doore shoulâ— knock intreating entrance vnder thâ— tearmes of Sister Loue Doue peâ—fect one and that with a pardone iâ— his hand could her heart be so hard aâ— to lie still in her bed and not rather to arise hastilie come and open fall at hiâ— feet and beg pardon Our annointeâ— IESVS who hath received all poweâ— in Heauen and in Earth hee ever bâ— the voice of his written word calleth and knocketh at our doore with I beseech you brethren I beseech you sisters desire you in the bowels of IESVS and many other sweet speaches he oftentimes vseth if happily any thing might moue vs but oh alas how many arise from the dead how many leaue sleeping in sinne howe many open a free heart vnto IESVS that so entring Rev. 3.20 he might suppe vvith vs and we with him When Iesus came into Luke 19.8.9 Zacheus his house and hee entertained him with holy restitution Iesus tolde him that Salvation was come vnto his house Happie man he that as verily had obtained salvation as received the Saviour But in these daies men feare least the receiving of IESVS bring trouble povertie and death vnto their house whereof anone in his place and therfore Christ may knock and call at his pleasure for they will obey at their leasure but the daye will come that shall pay for all Open vnto me my Sister Christ in a certaine Sermon saith that These are my brethren sisters that hear the word of God and keepe it but here hee calleth her Sister as also vndefiled or perfect one that is so far from doing his will as shee refuseth it and doth her owne will keeping her heart barred against Christ when hee would haue had her open This terme therefore and the other doe not properlie appertaine to her present sleepy estate as yet she lay in an vnrepentant estate for so shee was no visible Church or member of a Church neither in that presumptâ—ous sinne could she warrant the applying of mercie in Christ the word being against her For to whome one gâ—ueth himselfe as servant to obeye his seâ—uant is he whome he doth obey Rom. 6 1â— but she heere gaue her selfe as servanâ— to obey vnrighteousnes therefore seâ—uant to vnrighteousnes But shee is termed of Christ in regard of her firâ— election which hereafter shuld be seâ—led vnto her heart by an effectuall câ—ling what time the power of his caâ— should appeare by mooving her to rise and seeke after Christ with thâ— crosse on her necke denying her selâ— for following after Christ So that may wel say he calleth her Sister Loâ— Doue vndefiled because she was calleâ— to be a Sister a Loue a Doue as also to liue in an vndefiled estate Brethreâ— and Sisters we are to Christ being 〈◊〉 him our Mediatour reconciled to thâ— Father Christ the Sonne of God be nature wee sonnes and daughters 〈◊〉 God by adoption and brethren and sisters to Christ by the handfast and betrothment of faith which makes vs Ephes 5.30 members of his body of his flesh of his bones So that thereby wee are not onely his Brethren and Sisters but also his Loue Spousesse Doues we are called to be for Mat. 10.16 Innocencie and harmlesnes The Naturians affirme the Doue to be without gall and sure I am wee are commanded to be without Bitternesse Vndefiled wee are called to be as also to be perfect as our heavenly Father is perfect Of every which title much might be saide which heere I passe by but from the whole this wee are to learne that as in regard of our Election knowne to God wee are to him from the beginning knowne for Sonnes Daughters as also Brethren and Sisters to Christ even before wee can with Iacob and Esau do good or evill So the calling of a Christian is for to stand in vnion with Christ in obedience and holy service to him as to our head and spirituall husband to harâ— not so much as our enemie and finâ—lie to bee holy in all our wordes aâ— workes as beseeming the children God brethren and sisters of Chrâ— these that professe themselues suâ—jects of the Kingdome of Heauen not the World If a Monarch and gret Kiâ— should call vs to bee his brethren aâ— sisters oh we would stirre our stump and endevour our selues therevnto trow if we heard the King
at our do crying awake and rise thou man aâ— come and wedde my daughter awaâ— and rise thou woman come to wâ— with my sonne and that in paine loosing thy life I trow wee would nâ— loose our life and so good a marriagâ— for lying in bed a while If the Kinâ— should cry come out of these defilâ— and fowle waies and walk in the sweâ— hevenly allies we wold not like swinâ— still lye groveling in the myre and râ—fuse so sweet an offer And will weâ— found more sluggish careles and swâ—nish towardes our heavenly King of Kings who offereth vnto vs regall affinitie right happy vndefiled waies Awake therefore sluggish flesh sleepe no longer in swinish pleasures but arise vnto thy God and say Welcome be the voice of the holy one cast out of my heart the power of darknes and sinne let thy spirit sit hereafter in my conscience as in a chaire of estate and there occupie dominion and jurisdiction over sinne that so as a fruitefull braunch I may not onely bee graffed into the vine Christ but also liue by the sap of his spirit Sweete Christ having vsed all the former sweet titles for the moving of her heart to giue place doth in the second place lay downe a waightie and most reasonable argument drawne from the misery he vnderwent for her sake that thereby at least and at last shee might buckle her selfe to arise Mine head is full of dewe quoth he and my locks with the drops of the night By the Head the chiefest member heâ— meaneth the whole and by the Loch a beautifull accident vnto the bodie hee meaneth outwarde comelines Aâ— the body oppressed in the night wiâ— dewe abideth much grievance thâ— beauteous locks weather-beaten aâ— quicklie vnfeaturated and deformeâ— as befell vnto Nebuchadnetzers hairâ— Dan. 4.30 so would Christ giue pooâ— soules to vnderstand that for their saâ— his body vnderwent much grievancâ— as also he lost his beautie Of the firâ— namely the grievance of his body thâ— whole story of our redemption is fâ— persecuted in the cradle in being dâ—uen Matth. 2. to Aegypt hunted after by tâ— wicked and finallie smitten buffereâ— crucified pierced and that which more so smitten by his Father oâ— sinnes being imputed vnto him through the anguish of spirit his bâ— die in the Garden was bedewed wiâ— blood and on the crosse he roared oâ— vehemently My God my God why hâ— thou forsaken mee This Dewe of the Night not of the Light ISAIAH foreâ—awe in the spirite as alreadie rained downe vpon him and therefore saide Hee vvas wounded for our transgressiâ—ns hee was broken for our iniquities Isai 53. â— the hastisement of our peace vvas vpon him As for the second namely his Beautie what outward thing was there in him â—miable or louesome As Isaiah long â—efore could say Isa 53.2 He hath neither form â—or beautie for the which we should desire him so in his whole life there was but Penurie infamie reproch vnderbearing all hard vsage having vndergone the forme of a servant c. And wherefore vnderwent he this grievance and deformitie His body and soule was tormented that ours might be eased and he became vnbeauteous that hee might so beautifie vs neither is that his embasement ended nor shall be so long as hee hath a Ministerie in the Earth For throgh them he desireth vs to be reconciled a deep embasement that he should petitionate vnto vs hee bâ—ing the Lord of glory and we a degâ—nerat people Hard hearts wee hauâ— that haue put him to such torture anâ— grievance and yet continue so thanâ— les ey continue stil sinning as thougâ— still wee would cloth him with new sinnes and so put him every day to â— newlie crucified and tormented Secondly in that Christ giues tâ— vnderstand that during our spirituaâ— sleep he presents himselfe before thâ— doore of our conscience with his heaâ— and locks bare as with his cap in hâ— hand whereas hee â—ight haue coâ— with an helmet on his head and a twâ— edged sword in his hand we shuld thâ— rather be ashamed of our spirituall iâ— civilitie that so proudely stand in oâ— owne light when hee in all patiencâ— and long suffering desiring not thâ— death of a sinner doeth by his 2. Cor. 5.20 Ambassadours beseech vs to bee reconcâ—led to God Thirdly whereas hee calles the drops Drops of the night hee woulde haue vs to know 1. that while we liue in sinne we liue in darknes like battes and owles that flie the light 2. as also that these fruites of darknesse blacke workes of ours did fal vpon him Man having bathed himselfe in the workes of Darknes Christ commeth and putteth man his ougly black garment vpon himselfe which the Father seeing hee raineth downe on his Sonne the dewe haile and storme that otherwise was due vnto Man Sinne vvas imputed to him as verily as we had Righteousnesse imputed vnto vs ey He was made sinne for vs saith the Apostle that vve should bee made the righteousnesse of God not in our selues but in him 2. Cor. 5.21 The reason then our Saviour here vseth is this Seing I stand bareheaded entreating suffering for thy sake the heauie hand of my heauenly Father vpon me debasing my self in the forme of a seruant that so thou maiest bee freed from the punishment due to the vvorkes of darknes as also be advaunced into the state of Glâ—rie seeing all this I do for thy loue I prâ— thee let me stand no more without but râ—ceiue me into the closet of thy Conscienâ— Oh wonderfull alluring argumenâ— and vngainsayable request if the devâ— were not in man and man vnreasonâ—blie bewitched But let vs hearken â— her answer I haue put off my coate howe shall I pâ— it on I haue vvashed my feet howe shaâ— I defile them This answere consistiâ— on two branches let vs first examiâ— what this Coate is which shee hath pâ— off God putting his Image on maâ— especially seated in the most speciâ— part of man namely his soule he pâ—sessed the higher facultie or power of â— soule namely the Minde with the fiâ—nes of all necessarie Holie knowledge 〈◊〉 also the Inferiour facultie the Wil wiâ— full holines in every affection with thâ— Minde and vnderstanding part for so call it for learning sake though a siâ—ple essence admitteth no parts Saâ— begunne who having perverted the minde and abused the Vnderstanding and Conceipt loe after that through Gods just judgment the Minde and so consequently the Vnderstanding Conceipt c. went a wrong waye by the conduct of sinne which now had ceased on the powers of the soule Vnderstanding perverted blinded loosing Light and admitting Darknes and Errour caused Adams soule to seeme stripped and naked which before was cloathed with glorious Light The Minde so perverted and turned out of the right way the Will as an handmaid was redie to followe in her affections for the eye being darkned no marvell if the foote turne aside from the right way
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
nor famine hath yâ—â— done good vpon vs a fearefull signâ— that the Basilik hath stoong vnto detâ— and mens hearts brawned with the fâ—â— of sin and made insensible and therâ—fore either incurable or not to be câ—red but by extreame rigour To daâ— therefore heare his voice lest to morrowe Christ depart Yet hee knocks â—ot only vpon the doore of thy heart â—ut also putteth his finger in at the Hole of the doore that is hee toucheth â—hy conscience or that light of nature â—hat every man brings into the world â—or making him inexcusable which is â—s an Hole prepared for Light as also â—or his Finger that should open the Doore While the Prophet toucheth â—hy conscience and the supernaturall Light is offered to the Hole of thine heart for enlightening the In-bred acâ—using light thou art in the way to Salâ—ation but if the saving Finger of God â—e once taken away from thy doore Oh plague of all plagues howe great shall be thy darknes A man comming forth of the Sunne into his Chamber is blinder than when he went out and thou after Christ shall cease shining vnto thee by his owne Prophets and so art left vnto the closet of thine own heart shalt be more blind and stuped than before the finger of God was vpon thee If the finger of God castâ— out thy devill of pride murder thâ— adulterie prophanenes assuredly taking away of that finger shall be hardning of thine hart and very haâ—ly after that will the keepers of 〈◊〉 house be dispossessed and that whâ— worse is ten to one whether eveâ— gaine the holy hand of God snal coâ— vpon thee for hauing before giuâ— the good spirit the repulse howe caâ— thou exspect his presence at anothâ— season This sleepie soule having sent hâ— beloued away with a sleeueles answâ— what ensueth he departeth He beiâ— departed what followeth I arose saiâ— she to open to my Welbeloued A triâ— time Shee ariseth to cope when tâ— Merchant is gone A right discriptioâ— of our crooked waies Christ cryetâ— Rev. 3.18 Buy on me Gold vvhite Rayment aâ— eye salue when he is gone then wee â— rise the qualitie of one that is rathâ— minded to play Bank rupt than for â— maintaine credit in the Lord his comâ—on-wealth and Citie of the Saints While the Phisition offereth his help â—ee repute him vile but when hee is â—one then we are redy to cal for him Well better at last than never Better â—is for Dauid after 12. moneths to aâ—se out of his sinne than to die and â—t therein better for Paul at last to reach IESVS than with Herod ever â—o persecute him in his members betâ—er for Zacheus once to make restitutiâ—n of pelfe falselie purchased than to â—e in the Devils debt and better for â—ee whatsoever thou art now to shake â—ff thy sin by vnfeigned arising thereâ—ut than with the reprobate to perâ—st in thy wickednes and so sodainly â—e togither with thy sinne swallowed â—p into the Hell of Hells Many and â—hese be hypocrites tell vs that they â—re risen from their sinne but howsoever their bodies be arisen to our judgment yet their heart and that God â—eeth is still vpon their halfe-pennie and of the aboundance of their vnhâ—ly heart their lips if we mark well â— oftentimes run over Pro. 28.13 Hee that coâ—fesseth and forsaketh sinne shall finâ— mercie Content not thy selfe with aâ— knowledging thy open-seene or tâ— known sinne to man offended theâ— by nor yet content thy selfe with coâ—fessing thy secret vnknowne sinnew to God to whome thy sinne is oneâ— knowne except herewithall thou foâ—sake the same If thou arisest in thy oâ—â—ward man to the satisfying of man dâ— likewise arise in the inward man evâ— with thy whole soule and strength fâ— the pleasing of God who is the Prov. 16.2 Poâ—derer of the Spirits This Rising from fâ— and errour is tearmed the First Resâ—rection or Rising Revel 20.5.6 Bleâ—sed and holy is he that hath place iâ— this first Resurrection or true Repeâ—tance heere made for on such the sâ—cond death awarded vnto the body 〈◊〉 soule in that great day of Doome obtaâ—neth no power That this Arising of hers was not hypocriticall and onely in shewe to man she in these wordes explaineth Mine heart being affectioned towardes him I Arose Howe came shee by this heartie affection it followeth Mine hands did drop down Myrrhe and my fingers liquid Myrrhe vpon the handles of the Bar. That the Cause is heere placed after the Effect is a thing common in all speach humaine and divine As for the liquid or thin Myrrhe it is here set downe as the cause of the Door-barres giving place Opening And indeed except after Christ by his Ministerie hath called vpon vs hee doeth therewithall inject and cast in by that hole and light of nature tearmed Conscience except I say he thereby convay in the Pure oyle of his Grace the doore of our harde heart will never open Though light flash in vpon our soule to the enlightening of the Minde yet without the oyle of Sanctification bee powred vpon our Hart the seat of the Will and Affections all light and knoâ—ledge will do no good What helpâ— the Naturall vvill vnto this Resurreâ—on as much as a streame running to the North helpeth the Bote to fâ— into the South VVhen the streamâ— turned backwarde by Art then stream is serviceable not before eâ— so our naturall Will free ynough run from the warme Sunne into chill North being once by God Grace converted and therefore Repâ—â—tance is called Conversion then not fore it becomes serviceable in work of this first Resurrection Iam. 1.18 God his owne Will saith Iames begetâ— by the word of truth As the worâ— God is the instrumental cause of Câ—version Regeneration so the free-wiâ— God tyed to nothing in man is effectuall moving cause thereto The Luke 10.30 c. passenger in the parable â—ing downe from Ierusalem to Ieriâ—â— wounded and left halfe dead as hâ— brought in onely to stop the mouth a proude Scribe who bragged of his â—ntegritie towards God his Neighâ—our as may appeare by our Saviour â—is exhortation verse 37. compared with the 29. aforegoing so Free will men who make that Passenger to be â—dam left but halfe dead in his will â—nd therefore even in nature to haue â—re-will to good must remember that God said Gen. 2.17 In the day thou eatest of the â—orbidden fruit thou shalt die the death meaning an whole not an half death As also that Adam himselfe acknowâ—edgeth that Gen. 3.10 He vvas naked not half â—aked togither with Pauls calling the Ephesians to remember how their Reâ—urrection was from Eph. 2.1.5 Sinnes and tresâ—asses wherein before they lay Dead â—ot halfe deade so Fre-wil men I say must learne that doctrine must expound parables not parables doctrin And therfore if by the passenger they wil vnderstand Adam let them by that Halfe-Death vnderstande that which â—he Scriptures deny not namely to be the
Powers or Faculties of the Soâ— themselues left vndestroyed thoâ— the qualities were perverted Whâ— in the time of Vnregeneration tâ— strongly run in the waies of Death to Death so neither doeth God spirit work vpon vs as Carpenter on Logs hauing no sense but he deth in vs a Mind and a Will which him being renued and turned into right way are made liuely in the wâ— of life 1. Ioh. 5.3 Mat. 11.30 insomuch as they can say Commandements of God ar not grieuâ— but the yoke of Christ is easie and burden light As the holy Ghost is for this wâ— tearmed Oyntment by Saint IOHN Epist 2.20 alluding to the legall â— the figure hereof so till Christ left this oyle of myrrhe for the soâ—ning of her hard heart shee had power to open and therefore mâ— methodicallie followeth That â— she vvas vnawares enoyled with this or thin Myrrhe then shee opened saith some Free-vvill man I graunt that she opened not her heart for entertaining the Spirit of Christ till first she was by the same spirit annoynted notwithstanding saith he she ariseth of her selfe though shee open not of her selfe and that Self-arising I resemble to the power of mans Free-will by the which hee willeth good before he do good Then oh Fre-wil-man thou graunts vnto me that to doe good is not in our power As to your willing good in a Carnall vnregenerate man then not to be able to do good it is no other Wil than was in Balaam who cryed Nom. 23.10 Let me dy the death of the Righteous Israel and let my latter end be like his He herein vvilled or more properlie vvished to die the death of the righteous but yet he vvilled not first to liue the life of the righteous So some wicked men I doubt not but oft are convicted with the sight of God his word and sometimes do wish that they could liue by the Rule of that worde but what maketh them so wish the terror of Gods wrath threâ—ned to the disobedient vnholy â— of any loue they beare vnto God holines This is a slauish vvish no â— vvill and therefore in the Naturâ— man no preparation as of nature open the hard heart The Devill a damned souls may so wish or will are they vnable to arise to saving â— pentance Secondly to Arise with tâ— soule is to repent with this soule Sâ— ariseth not for a while and after thâ— go and binde her selfe vnto her sinâ— couch againe for that were to Aâ— in Shewe not In-deede but shee so aâ—seth as shee after that ceaseth not followe Christ and this Reall-Resurâ—ction none wil denie to be True Repâ—tance At no hand then can this her sing resemble the vvil which is befoâ— Repentance Thou wilt replie To opâ— the heart is to repent therefore to â— which goeth before Opening is â— to Repent I answer To open the heâ— here is properlie the manifestation of Repentance first begun in the heart euen as the Apple-bud is a signe of the Sap in the Tree not the sappe it selfe And therefore marke howe the holy Ghost saith that the liquid Myrrhe after her Rising besmeared her Handes or outwarde vvorks wrought by the handes not her Heart This Oyle of grace wherewithall her outward actions were nowe seasoned and sanctified had it not therfore in the first place enoyled her Heart and inwarde man â—es verilie for if the Heart of the Tree were not first moistened the Branches would never bring forth Blossome The Psal 1.3 spirituall Tree is first planted by the Riuers of vvaters and then bringeth forth seasonable fruites 1 Let vs then learne that Rom. 7.18 in our flesh dwelleth no good thing but fre-will vnto obedience is a good thing therfore free wil vnto obedience dwelleth not in our flesh 2 Iam. 1.17 Every good and perfect gift is from aboue and commeth from the Father 〈◊〉 Lights not from our degenerate maâ— and vnregenerate flesh But to obtaiâ— freedome in the affections to imbrace aâ—â— followe the holy spirit is a right good aâ—â— a perfect guift Therefore from aboue â—uen from the Father of Lights and nâ—â— from our degenerate man and vntâ— generate flesh 3 Rom. 2.4 The bountifulnes of God leadeth vs 〈◊〉 Repentance therfore not our own wil. 4 To approue the thing that is Good lesse than to vvill the thing that is Goâ— But to approue the thing that is good iâ— vvork of the Regenerating Spirit and 〈◊〉 of our nature Ephes 5.8.9.10 Therâ—fore to will the thing that is good is 〈◊〉 more a vvork of the regenerating spiriâ— and not of our nature 5 Phil. 2.13 God without regard of any thiâ—â— in vs even of his owne pleasure worâ—eth in vs not onely the Deed but also tâ— will vnto good therefore no such Wâ—â—â— is ingenerate in nature This Lessâ— had our poore sinfull soule here leâ—â—ned by experience who had no power â—o Arise and Open vntill first her beloâ—ed had left a secrete power behinde him by the subtill odour whereof her heart was pearced smitten with a disâ—ike of her sinne and provoked with an â—oly hunger and thirst after the preâ—ence of IESVS And this Doctrine would not bee oppugned by our late Free-wil men in England if they first had bene smitten â—owne in the feeling of their damnaâ—le nature and the deathfull waies of â—he flesh But as a sort of them haue hiâ—herto preached Mans Miserie as a Parrot singeth Sol Fa that is rather because they haue hearde it with the outward eare then for that it is drawn â—rom an experienced heart thereof it â—ommeth that their vnhumbled hart â—reaketh out into such doctrine of Pride causing every proude Iavell at his Epicure table to brag of his owne naturall power by the which hee can chuse any thing that is good for saith the proud Glutton Heere is an apple the fruit dish is it not in my power to tâ— it or forsake it No thou belly-godâ— if a sparrowe set not his foote on tâ— grounde but by the fore-decree God and so saith our Saviour Mat. 10.29 Matthewe howe canst thou think tâ— he hath not decreed of thy taking forsaking the Apple If the Sparroâ— fall on the ground by necessitie of â— Decree so shalt thou eate or not eat necessitie of the same Decree Ask â—roboam the sonne of Nebat whetheâ— bee in a mans power to put out â— hand and to pull it in againe hee wâ— tell thee no 1. King 13.4 Ask Lots wâ— whether it is in ones power to cast tâ— eye back and then to turne it forwâ— againe shee will tell thee No. â— though with the learned I in soâ— sence do grant that thou hast Fre-wâ— as vnto ill so to every thing thaâ— in the doing or not doing of an indâ—ferent nature or whose action is meâ—lie Civill yet doth it not therfore fâ—â—owe that thy vvil is Free to the Takeâ—ng or Doing of things spirituall heavenly holie Because thou hast power in thy hand to take or