Four Sermons, Sermon 1
THE FIRST SERMON, OF CHRISTIAN LOVE.
Canticles 2. verſe 10.
My welbeloued ſpake, and ſaid vntounto me, Ariſe, my louelove, my faire one, and come thy way.
AS I was pondering with my ſelfe, what text I might beſt take for this time and for this place: it pleaſed the good and gracious hand of our God, to direct me to this portion of Sacred Writ, as containing in it matters moſt correſpondent to the day now celebrated, & to this worthy aſſembly now congregated. For as the day is now kept for the honor of Chriſt, in memoriall of his Aſcention from the earth to the heauens; and as this aſſembly is an aſſembly of Chriſtians, who muſt ariſe after Chriſt: ſo this text in hand is a text of Chriſt and of his Church. Of Chriſt, as it were alreadie aſcended; yet in merciemercy ſpeaking to his Church: of the Church yet below, yet in dutie to aſcend after Chriſt. In regard whereof I doubt not, but that thoſe things, which ſhall be now ſpoken, will be vntounto you moſt ſweet and profitable, like apples of gold with pictures of ſiluer, according to Salomons Aphoriſme, in Prou. 25.11 where he ſaith, A word ſpoken in his place is like apples of gold, with pictures of ſiluer. But not to inſiſt any further vponupon other matters by way of Preface, I will deſcend vntounto my Text.
In the verſes next going before, it is declared, what merciemercy the Lord Ieſus Chriſt did ſhew vntounto his Church, in comming vntounto her notwithſtanding all her ſins. Though her iniquities were like to hils & mountains, which might iuſtly hauehave ſtaied him from comming vntounto her; yet he in the multitudes of his cōpaſſions towards her, was cōtent, like a Roe, or yong Hart, to leape or skip ouer them all, and in kindneſſe to draw neere vntounto her, notwithſtanding the ſame. And howſoeuer he did not, as it were, come openly into her houſe, diſcloſing himſelfe vntounto her plainely and fully, as it were face to face: yet he did ſtand behinde her wall, and there looked in vponupon her through the grates and windowes of his Goſpell, reueiling himſelfe ſo far vntounto her, as was needfull and conuenient both for her preſent conſolation, and alſo for her future ſaluation.
The which that wee might the better conceiue, ſhee her ſelfe giues teſtimonie of him, and ſhewes what words he did vſe vntounto her: and this ſhee doth in this preſent verſe, which now we hauehave in hand. In which, if we conſider of all matters, well, we ſhall finde two principall points concerning that Goſpell ſpoken off before, by which our Sauiour did diſcouer himſelfe vntounto his Spouſe. The firſt is concerning the perſons, whom it doth reſpect. The ſecond is concerning the matter whereof it doth conſiſt. The perſons, whom it doth reſpect, are of two ſorts, namely, the perſon that teacheth, and the perſon that is taught. The perſon that teacheth, is Ieſus Chriſt himſelfe, her beſt beloued. Howſoeuer he doth vſe man, as an inſtrument in this worke, yet hee himſelfe is the principall agent therein. It is he chiefely that doth inſtruct and teach his people. The perſon that is taught, is the Church her ſelfe. Her welbeloued ſpake and directed his words vntounto her, and not to others. Others indeed may hauehave the crummes and bones that fall from his table, like dogges, but the bread and good fleſh, that is vponupon the table it ſelfe, is prouided only for her, and her children.
The matter whereof the Goſpell doth conſiſt, brancheth it ſelfe into two parts. The firſt noteth out, how well Chriſt is affected towards his Church, in that he calls her his louelove, and his faire one. The ſecond ſetteth down what dutie the Church doth owe to Chriſt, in that he wills her to Ariſe, and come away; both are brought in by the figure Proſopopeia. For the Church doth bring in Chriſt himſelfe ſpeaking, & vttering alſo in effect, as it were theſe words vntounto her. O deare & welbeloued Virgin, whom I hauehave choſen among al the daughters of men to be my Spouſe, and whom I hauehave made faire and amiable, euen white and ruddie, with the water and bloud which I ſhed for thy ſake, and with my Spirit, whom I hauehave beſtowed vponupon thee for thy good: doe not now lie weltring in thy ſinnes, nor continue any longer in the bed of thy carnall delights, but ariſe and leaue the ſame: and conſider, that I hauehave done ſo much for thee, and doe make ſuch an account of thee; delay not the time, but make haſt and come away: forſake all the baſe affaires of this life, and the ſweet delights of the fleſh, and addreſſe thy ſelfe vntounto the conſummation of our moſt ioyfull mariage, thou being euer there, where I am, and alwayes endeuouring to doe, as I doe.
This Verſe then in ſumme, Summe.comprehendeth in it nothing elſe, but the Churches report, of that which Chriſt ſpake to her, when he beheld her by his Goſpell, through the cagement. Wherein I pray remember with me theſe two points: Part.firſt, her words to him; then ſecondly, his words to her. Her words of him ſpend themſelues in two things: the firſt is an Appellation, the ſecond is a Declaration. The Appellation in the firſt word, My beloued: The Declaration in the next words, ſpake and ſaid to me: containing in it, firſt, his teaching, vnderunder theſe words, ſpake and ſaid, then ſecondly, the perſon whom he taught, in this word, to me. Now of theſe, by Gods grace in order.
My welbeloued.] This Appellation, or title, the Church might well giuegive vntounto Chriſt, in a twofold reſpect. Firſt, actiuely, becauſe ſhe did louelove him well, then paſſiuely, becauſe ſhee was beloued of him well. For there was a ſingular louelove betwixt them, the one towards the other. But yet this doth not note out the full or whole reaſon of this Appellation, or title, which is often vſed in this booke, ſometimes by the Church to Chriſt, and ſometimes againe by Chriſt to the Church. Doubtleſſe, the reaſon of it is twofold. The one is in regard of their mutuall louelove; the other of their intended marriage. For Chriſt and his Church are brought in, in this Canticle, as two Paramours, who are in louelove one with the other, and who in time conuenient doe purpoſe to marry together. Of their loues afterwards; a word or two of their marriage by the way. As the ſame is oftentimes ſpoken of in the Word, and moſt liuely ſhadowed out vntounto vsus, in the 45. Pſalme, vnderunder the type and figure of Salomons marriage with King Phara…hs daughter of Egypt: ſo you muſt know, it is not yet finiſhed, but deferred till the day of Iudgement; as may well bee collected out of Reuelat. 19.7. where theſe words are ſet downe to bee ſpoken in the end of the world: Let vsus be glad and resoyce, and giuegive glorie to him, for the marriage of the Lambe is come, and his wife hath made her ſelfe ready. Here in this world is the Contract alone; the marriage is kept for the world to come. As heere men and women firſt hauehave their contracts, or eſpouſals, then afterwards their ſolemne and reall marriages, as Ioſeph and Mary were firſt eſpouſed before they came together, Muth. 1.11. So would the Lord obſerue the ſame order of proceeding in the vnion of theſe two great and Princely States; of his Sonne on the one ſide, being the glory and ornament of heauen; and of the Church on the otherſide, being the praiſe and beautie of the earth. They muſt firſt be contracted, then after they muſt be married. This Contract of theirs muſt be conſidered two wayes. One way, as it is made with the whole Church in generall; another way, as it is made with the particular members thereof. As it is made with the whole Church in generall, it was from the beginning of the world, euen immediately vponupon Adams fall, when God did promiſe him that the ſeed of the woman ſhould breake the Serpents head, Gen. 3.15. For then was this marriage in queſtion, and it was concluded vponupon betweene God and Adam, for the holy poſteritie to come. But now as it is made with the particular members of the Church, it is at all times; for there are ſome daily vnited vntounto Chriſt. And this their Contract is made two manner of wayes. The one is ſacramentally, and that is, when they are baptiſed into the name of Chriſt. The other is really, and that is, when they are regenerated, and doe beginne to beleeue in Chriſt, and depend vponupon him ſolely and wholely for their ſaluation. Now Chriſt and the faithfull being thus contracted together, do louelove each other moſt entirely (as contracted perſons ought to doe) and long ſtill for the day of their marriage, that ſo they may enioy one the other in full perfection. In regard whereof, I ſay, they giuegive this title or appellation of Welbeloued one vntounto the other, often in this booke, which is wholely ſpent in a manner in deſcribing out ſuch louelove tokens as paſſe betwixt them, to wit, from the day of their eſpouſals, vntounto the day of their marriage.
But paſſing thus their marriage, let vsus come vntounto their loues: the firſt is of the Church towards Chriſt, in this word, My welbeloued: the next is of Chriſt towards his Church, in the other word, my louelove, the which I will referre to his due place, and handle it then when I come vntounto it.
For the former of theſe, Doct. in that the Church doth call Chriſt her welbeloued; as for other cauſes, ſo for this, becauſe ſhe did louelove him well: we are taught this Doctrine, that eueryevery member of the Church muſt truely, and vnfainedly louelove the Lord Ieſus. So did Peter the Apoſtle, his louelove was ſo great to Chriſt, that in the end he died for Chriſt; ſo that he might well ſay to Chriſt, when he did aske of him this queſtion. Whether he did louelove him or no? Ye…, Lord, thou knoweſt that I louelove thee, Ioh. 21.15. So did Mary the great ſinner; her louelove was ſo large to Chriſt, that ſhe did many things, which did iuſtly honor Chriſt: ſhe came to the place where be was, and brought a boxe of oyntment; ſhe ſtood at his ſe…e behinde him weeping; ſhe waſhed his ſect with teares, ſhee did wipe them with the haires of her head; ſhee did kiſſe them with her mouth, and annoint them with the ointment: ſo that Chriſt might well ſay of her, and to her praiſe, that ſhee loued him much, Luk. 7.47. So did the ſcattered Iewes, that were Saints; their louelove was ſo vpright towards Chriſt, that though they did neuer ſee Chriſt with the mortall eves of their bodies, yet they did louelove Chriſt, and ſo ſet their affections vponupon him, that they did reioyce in him with ioy vnſpeakable and glorious: ſo that Peter might well commend them in this reſpect, for their louelove to Chriſt, as indeed hee doth, 1 Pet. 1.8. So in a word, did the Church, and ſtill doth: her louelove is ſo hot, and ſtrong to Chriſt, that nothing ſhall part her from Chriſt; neither perſecutions on the one ſide, nor promotions on the other, Cant. 8.6 7. So that ſhe might truely ſay theſe words of her ſelfe; Stay me with flagons, and comfort me with apples, for I am ſicke of louelove, Cant. 2.5. Thus then ſhould all the righteous louelove Chriſt, as indeed they do, witneſſe the Spouſe her ſelfe, Cant. 1.3.
The reaſons to draw vsus on to this louelove are foure. Reaſons. The firſt is, becauſe he hath loued vsus; according to that of Iohn, in Ioh. 4.19. We louelove him, becauſe hath loued vsus first: Inuenimus eum, non praeuenimus, We found him, not preuented him. Dilexit enim non existentes imo reſistentes, For he loued vsus when we were not; yea, when we were his enemies, Rom. 1.10. The Church doth declare in Cantic. 2.4. that this is a ſpeciall meanes to draw the affections of men after Chriſt; for there his louelove is compared to a banner: for as by the banner or enſigne, the ſouldiers are drawne to their owne Captaines and colours; ſo by the louelove of Ieſus Chriſt, as by a banner or enſigne, are all the choſen ones drawne to Chriſt: in which reſpect the Apoſtle Saint Paul doth ſhew, that the louelove of Chriſt hath a certaine power or force to conſtraine, or to compell men, when he ſaith, for the louelove of Christ constrasneth vsus.
The ſecond is, becauſe he is very kinde and bountifull to ſuch as do louelove him, according to that which is in the Pſalme, Pſal. 31.25. where all the Saints of God, are willed to louelove the Lord vponupon this ground, becauſe he doth preſerue them that doe it, as well as deſtroy the wicked that are their enemies. Chriſt is not a wilderneſſe, nor a land of darkeneſſe to ſuch as louelove him, but a fountaine of all happineſſe. He is content to come home, as it were, to them, and to dwell with them in their ſoules, Ioh. 14.23. Yea, hee doth prouide ſuch large things, and excellent matters for them, as are altogether incomprehenſible, and paſt our vnderſtanding, as witneſſeth the Apoſtle Saint Paul, 1 Cor. 2.9. in theſe words, The things which the eye hath not ſeene, neither the eare hath heard, neither came into mans heart; are, which God hath prepared for them that louelove him. Surely vponupon this conſideration, Mary, ſpoken of before, was much affected to Chriſt: becauſe ſhe ſaw that Chriſt was kinde to her, and very liberall, in pardoning all her ſinnes, which were many; ſhe could not but louelove him much for that cauſe, Luk. 7.47. So the Virgins fell in louelove with Chriſt, vponupon the view and remembrance of ſuch benefits as do come to men by Chriſt, as we are taught in Cantic. 1.2. in theſe words, Becauſe of the ſauonr of thy good ointments, thy name is as an ointment powred out, therefore the Virgins louelove thee.
The third is, becauſe he is moſt excellent in himſelfe, and moſt worthy of all our loues, as being the chiefeſt of ten thouſands, Cantic. 5.10. And this is true in many reſpects: Firſt, for his beauties ſake: Secondly, for his riches ſake: Thirdly, for his parentage ſake: Fourthly, for his wiſdomes ſake: Laſtly, for his loues ſake. In this world we louelove ſome, and marry with them, onelyonly becauſe they are faire and beautifull: ſome, onelyonly becauſe they are rich and wealthie: ſome, onelyonly becauſe they are of a Noble and Honourable houſe: ſome, onelyonly becauſe they are wiſe and prudent: ſome, laſtly, becauſe they are louing and kinde. Now how Chriſt is faire and beautifull, you may ſee by this, becauſe he is the brightneſſe of the glorie of his Father, and the ingrauen forme of his Perſon, H…brewes 1.3. How he is rich and wealthie, you may ſee by this, becauſe he is the heire of all the world. Heb. 1.2. How he is noble and honorable, you may ſee by this, becauſe hee is the King of Kings. and Lord of Lords, Reuelat. 19.16. How he is wiſe and prudent, you may ſee by this, becauſe in him are hid all the treaſures of knowledge and vnderſtanding, Coleſſ. 2.3. And laſtly, how hee is louing and kinde, you may ſee by this, becauſe he died for vsus to redeeme vsus, and doth ſtill cheriſh and nouriſh vsus, as his owne bodie, Epheſ. 5.2.29. When the Church had commended her welbeloued, and had ſet him out in his orient colours before the eyes of men, thoſe that did before deſpiſe him, fell in ſome louelove with him, and offered their ſeruice to the Church to ioyne with her to ſeeke him out, Cantic. 5. and laſt verſe. Thus his excellencie is as an Adamant to draw vsus, that are irons, vntounto him.
The fourth and laſt is, becauſe thoſe that will not louelove him, ſhall periſh and be damned: if any man louelove not the Lord Ieſus Chriſt ſaith Saint Paul, 1. Cor. 16, 22. foreign, let him bee hanged vp on high, the Lord doth come; or as it is tranſlated in our Engliſh Bible, Let him be had in exceration, yea excommunicate to death. Hereof is that ſaying in Luke, Chapter 19.27. vttered by our Sauiour himſelſe, Theſe mine enemies, which would not that I ſhould raigne ouer them, bring hither, and ſlay them before me. When Niniuch heard, that ſhee muſt bee deſtroyed within fortie dayes, ſhe repented immediately vponupon it in ſack-cloth and aſhes, and did forſake her euill wayes, and turned from the wickedneſſe that was in her hands, Ionah 3.8 So wee hearing that we ſhall be deſtroyed, vnleſſe we louelove the Lord Ieſus; it muſt awaken vsus, like a mightie thunder-clap from heauen, and cauſe vsus out of hand to affect him.
Thus you ſee the reaſons, Ʋſe. now let vsus come to the vſes; they are in number three. The firſt is for reprehenſion, the ſecond for conſolation, and the third for admonition. In the firſt place they are heere reprehended, who care little or nothing at all for the Lord Ieſus. Certainly, whether they be Iewes or Gentiles, bond or free, male or female, their eſtate is moſt lamentable, we may quake euen to thinke of it: for no leſſe then dampation it ſelfe (as was intimated before) is their portion and inheritance for euermore. They will perhaps conſeſſe, that Murther, Adultery, Idolatry, Witchcraft, and ſuch notorious crimes are ſinnes indeede, and that they doe deſerue euerlaſting puniſhments: but let them now at the laſt both ſee and confeſſe, that this is indeede a great ſinne, not to louelove the Lord Ieſus Chriſt, and ſuch an one, as will damne them for euer, vnleſſe they doe repent for it in time: and therefore let them leaue it, and amend it, mourning and lamenting as bitterly for this fault, as for any other ſinne whatſoeuer.
In the ſecond place, they are here comforted, who hauehave made choiſe of Ieſus Chriſt to be their husband, and hauehave ſet their whole heart & ſoule vponupon him. In this they hauehave performed a worthie duty, and ſuch as may bring vntounto them conſolation at all times. For now will Chriſt reſpect them moſt gratiouſly for euermore, and alwayes doe them good, as who is much delighted in their louelove, according to his owne words vntounto the Church in Cant. 4.10. When heſaith: My ſiſter, my Spouſe, how faire is thy louelove? How much better is thy louelove, then wine? And the ſauour of thine ointments then all ſpices?
In the third and laſt place, all of vsus are here admoniſhed to doe that which the ſpouſe did, namely to louelove Chriſt well, wee muſt take him for our onelyonly bridegrome, and accept of none but him. I doubt not, but that you ſhall hauehave many ſuitors to the contrary. For the world, and the fleſh, and the deuill will be labouring ſtill to draw you vntounto them, and ſend vntounto you, as it were, many ſolicitors for that end and purpoſe, time after time: but beware, I pray, giuegive not your conſents vntounto them, neither harken vntounto their voyces, though they ſing as ſweetly as the Sirens or Mermaides are reported to doe. O ſtop your eares againſt them, as Ʋliſſes, is feigned by ſome to doe: in this point be like to the deafe adder, who will not heare the charmer, though hee charme neuer ſoſweetly. GiueGive entertainement, I beſeech you, to the Lord of glory, and let him be your welbeloued. For this end and purpoſe remember the reaſons before going. What? Shall hee beginne to louelove vsus, and ſhall not wee louelove him againe? What? Is hee rich and bountifull to all ſuch as doe louelove him, beſtowing large benefits dayly vponupon them? And ſhall not wee our ſelues louelove him? What? is he moſt worthy of the louelove of all perſons, as being moſt faire and beautifull, as being moſt rich and wealthy, as being moſt noble, and honourable, as being moſt wiſe and prudent, as being laſtly moſt louing and kinde? and yet ſhall not vvee louelove him? What? in the laſt place? Will he deſtroy all thoſe that ſhall not louelove him, and bring them to a perpetuali deſolation? and yet for all that, ſhall not we louelove him? Oh my brethren, let vsus remember our ſelues, and be vviſe at the laſt for our owne good: let vsus not wilfully caſt away our ſelues, but ſaue our ſoules from the euils to come. My ſuite vntounto you at this time, is for your loues for Chriſt my Maiſter.
If he were (that I may ſo ſpeake without offence to any) a deformed perſon, like to Therſites. I would not wiſh you to louelove him: if hee vvere a poore man, like to Lazarus, I would not wiſh you to affect him: if he were a baſe brat, like to Abimilick, I would not wiſh you to follow him: if hee vvere a fooliſh fellow, like to Nabal, I would not wiſh you to reſpect him: finally, if hee were a cruell beaſt, like to Nero, I would not wiſh you to embrace him. But now ſeeing hee is beautifull, rich, honourable, wiſe, and louely, aboue all compariſon with mortall men; I would wiſh you, yea moſt humbly intreat you, that you vvould louelove him, affect him, follow him, reſpect him, and embrace him, and that for euer and euer. EueryEvery wiſe man in chooſing a Maiſter to himſelfe doth refuſe three ſorts of perſons, namely: his enemy, his fellow, and his ſeruant. Hee that ſerueth the deuill, ſerueth his enemy; he that ſerueth his fleſh, ſerueth his fellow, and he that ſerueth the vvorld, ſerueth his ſeruant. Becauſe the former of theſe doe argue fooliſhneſſe and want of wits, and the latter two baſeneſſe and want of courage, I hope, that none of you, who are wiſe and couragious, vvill now ſerue any of them, but that from henceforth Ieſus Chriſt ſhall be your Lord and Maiſter alone.
But here that I may not looſe my labour, and ſo fiſh in vaine, but bring you all rather vvithin the compaſſe of my ner, and ſo take many fiſhes; giuegive me leaue to giuegive an anſwere to three ſorts of perſons. The firſt is of thoſe that make exceptions againſt the ſtate of ſuch as louelove Chriſt. The ſecond is of thoſe that boaſt of their louelove towards Chriſt, and yet doe want it. The third is of thoſe that would be informed, what manner of louelove it is, that is pleaſing to CHRIST. For the firſt of theſe, many are vnwilling (as dayly experience doth teach vsus) to ioyne themſelues in a true knot of marriage louelove, becauſe they thinke, that their eſtate is moſt miſerable, vvho are ſo ioyned to him in louelove: and that firſt, becauſe the deuill doth perſue them, Reu. 12.13. Secondly, becauſe the world doth hate them, Iohn 15.19. Thirdly, becauſe Chriſt himſelfe doth correct them, Reu. 3.19.
But let none of vsus be deceiued. Anſwere. The condition of the CHVRCH is farre better, then the world doth take it to be. Hearken vvhat Dauid doth ſay of it. Bleſſed is that nation, whoſe God is the Lord, euen the people, ſaith hee, that hee hath choſen for his inheritance. Pſal. 33.12. For this cauſe did he make this requeſt vntounto the Almighty, ſaying, Remember me, O Lord, with the fauour of thy people, viſit mee with thy ſaluation, that I may ſee the filicitie of thy choſen, and reioyce in the ioy of thy people, and glory with thine inheritance. Pſal. 106. 4 5. Surely I dare here pawne my ſoule and life, that there is no eſtate in the vvhole vvorld ſo good as the eſtate of Gods people, and of ſuch, as doe louelove Chriſt: the vvhichwhich I will make euident vntounto you, by Gods good grace, in a few words.
We account, as you know, thoſe to be maruellous happy perſons, and their eſtates to he the beſt of all. Firſt, who are out of debt. Secondly, who fare vvell. Thirdly, who goe fine. Fourthly, who are attended vponupon by many ſeruants. Fiftly, who are able to giuegive to others. Sixtly, who are out of law and trouble hauing peace within and without. Seuenthly, who inioy their health. Eightly, who are in authority of high place to command or rule. Finally, who hauehave great lands and poſſeſſions. Hee that hath all theſe is a complet bleſſed man vvith vsus. For hee wanteth nothing, that may tend to the perfection of his happy eſtate in the iudgement of fleſh and blood. Now thoſe that are the Lords people, and doe louelove Chriſt well, as they ſhould doe, hauehave all theſe. Firſt, they are out of debt, for Chriſt hath diſcharged them from all their ſinnes, which are their debts, 1 Peter 2.24. 2 Cor. 5.21. Secondly, they fare well: they hauehave a rich table: for the Lord of hoſts doth make for all his people a feaſt of fat things, euen a feaſt of fined wines, and of fat things, full of marrow, of wines fined and purified. He alſo doth ſatisfie them with the fatneſſe of his houſe, and giuegive them drinke out of the riuers of his pleaſures, Pſal. 36.8. Prou. 9.2. Eſay 25.6. Thirdly, they goe fine: for they are clothed with the golden and ſilken robes of Ieſus Chriſt and of his Spirit. The woman, whereunto the Church is compared, is clothed with the Sunne, hauing the Moone vnderunder her feete, and a crowne of twelue Starres vponupon her head, Reuel. 12.1. So the Spouſe or Wife of Chriſt, is ſaid to be arrayed with pure fine linnen, and ſhining, Reuel. 19.8. Fourthly, they are attended vponupon by many ſeruants: for the gloricus Angels that are aboue, do euermore waite vponupon them, as nurſes doe vponupon children, to keepe them ſtill in ſafetie and in peace, and to doe ſuch ſeruices vntounto them, as are needfull for them, Pſal. 34.7. Pſal. 91.11.12. Hebr. 1.14. So that there is no Noble man in the Land, that hath a goodlier traine to attend vponupon him, then Gods childe hath. Fiftly, they are able to giuegive to others: for God hath beſtowed vponupon them ſuch a treaſure of grace, that they are able, not onelyonly to edifie themſelues, but others alſo in the wayes of their ſaluation, Epheſ. 4.7.16.
This is worthily ſeene, as in other ſtories, ſo in the example of Aquila and Priſcilla, who brought great light and vnderſtanding vntounto Apollos himſelfe, who was an eloquent man, and mightie in the Scriptures, when they tooke him vntounto them, and expounded vntounto him the way of God more perfectly, Act. 18.26. Sixtly, they are out of Law and trouble, and hauehave peace both within and without: for God is now reconciled to them, and ſo they hauehave a peace, not onelyonly with God himſelfe, and his creatures, but alſo with themſelues and in their owne ſoules and conſciences, 2 Cor. 5.19. Epheſ. 2.14.16. Hoſea 2.18. Rom. 5.1. Phil. 4.7. Seauenthly, they enioy their health: for their ſoules within are ſound and well, as who doe not ſo much liue in themſelues, as in Chriſt. Gal. 2.20. nor yet ſhrinke away from the Commandements of their God, but carefully ſtill obſerue the ſame, Pſalm. 44.17.18. Hebr. 10.39. They goe as it were, from ſtrength to ſtrength, till they appeare perfect in Sion, Pſal. 84.7. And their good workes are more at the laſt, then at the firſt, Reuelat. 2.19. Eightly, they are in authoritie of high place, to command or rule: for Chriſt hath made them Kings and Prieſts vntounto God, euen his Father, Reuelat. 1.6. So that they are great Officers and Commanders in the world, like Prieſts and Kings, which hauehave the Chiefeſt roomes of all. Laſtly, they hauehave great lands and poſſeſſions: for all the world is theirs: whether it be Paul, or Apollos, or Cephas, or the world, or life, or death, whether they be things preſent, or things to come, euen all are yours, ſaith Paul to the godly Corinthians, 1 Cor. 3.22. Peter tels vsus, that there is an inheritance immortall, which is vndefiled, and fadeth not away, reſerued in heauen for vsus, 1 Peter 1.4. And our Sauiour ſheweth, that God his Father hath prepared for vsus a Kingdome from the foundations of the world, Matth. 25.34. Wherefore by this wee may ſee, vnleſſe we will wilfully be blinde, and meaſure eueryevery thing by the narrow ſpan of our owne naturall reaſon, that the condition of Gods childe is the beſt condition in the world, and that they are moſt happie perſons, who are vnited vntounto Chriſt.
But what then ſhall we ſay vntounto their afflictions, which are many in this world? hauehave not wee iuſt cauſe to reiect Ieſus Chriſt for them, and to accept of ſome other before him? No, in no caſe: Firſt, becauſe they doe not impaire our happie eſtate, but rather better the ſame; and that in three reſpects: Firſt, becauſe they doe not take away the fruit and benefit of thoſe outward goods, which are taken away from vsus, but rather encreaſe them: for they make vsus to enioy them an hundred fold more, as it is in Mark. 10.30. So that in the middeſt of them all, we hauehave great ioy and comfort, Act. 5.41. Rom. 5.3. Hebr. 10.34. Secondly, becauſe they ſerue to purge vsus from our droſſe and corruption, that we might be made partakers of Gods holineſſe, Hebr. 12.10. and not be damned with the world, 1 Cor. 11.32. Thirdly and laſtly, becauſe they are meanes to augment our happines in the heauens aboue, and to worke out for vsus a farre more excellent and eternall weight of glory, 2 Cor. 4.17. Secondly, becauſe this time, wherein we now liue in this world, is not the time of our marriage, but the time onelyonly of our eſpouſalls. As yet we are not with Chriſt, but we liue, as it were, with our friends, among whom wee may be euilly intreated, and be hardly dealt withall, as Ioſeph was among his owne brethren. A poore Virgin (you know) that is but onelyonly betrothed to a noble perſon, of great ſtate and wealth, and not yet married vntounto him, may liue but a ſimple and miſerable kinde of life, vntill the day of their marriage doth come. For as ſhee may fare and lie hard, and be but meantly attired in her fathers houſe, who is but a poore man, and vnable to maintaine her better; ſo ſhee may fall ſicke of louelove, and withall enter into many doubtfull thoughts, and feares, leſt her beloued ſhould caſt her off, and preferre ſome other noble perſon before her: whereby it comes to paſſe, that her heart is much wounded, and her ſpirit euen vexed to the death it ſelfe. Yet for all this, ſhee had no iuſt cauſe to hauehave refuſed him at the firſt, neither yet hath any to reiect him now at the laſt; conſidering eſpecially, that this her trouble will ſhortly end, and much continuall ioy come in the place thereof.
So after the ſame manner, though heere in this world wee hauehave ſome afflictions, yet we are not for that cauſe to alienate our ſelues from the Sauiour of the world; eſpecially conſidering, that he will end them quickely, and come and marrie with vsus, at what time we ſhall hauehave ioy and happineſſe for euermore.
Hitherto of thoſe that make exceptions againſt the ſtate of ſuch as louelove Chriſt. Now let vsus come to thoſe that boaſt of their louelove towards Chriſt, and yet doe want it.
We finde by experience, that there are too many ſuch, in all places, whereſoeuer we come. Though they hate him in their ſoules, yet they will louelove him in their words. They can crie out and ſay, We louelove the Lord Ieſus Christ, as well as the best of you all: he is not worthy to liue that doth not louelove him; it were well that the ground would open to ſincke him in, &c. Thus can wicked men giuegive good words, but where are their workes. Surely in this corrupt age of ours wee can talke much, but walke but a little; word it much, but worke it but a little: our mouthes are bigger then our hands, which is a thing monſtrous in nature: as well ſaid Saint Bernard, Monſtroſa res eſt, ſedes prima, vita ima, lingua magniloqua & manus otiſſa, ſermo multus, fructus nullus: It is a monſtrous thing to hauehave the chiefeſt roome, and to liue the baſeſt life; to ſpeake much with the tongue, and to doe nothing with the hand; to vſe many words, and to bring forth no fruit. But as Iames the Apoſtle ſaid, Shew me thy faith by thy workes, Iam. 2.18. So may I ſay, Shew me thy Ioue by thy workes. There are foure things in all heartie and ſound louers, which muſt needs be in thee, if thou doeſt louelove Chriſt aright. The firſt is, that they long ſtill to be ioyned together, and to enioy one the other. The nature of louelove is ſuch, that wee deſire ſtill the enioying of that which is loued. Ammon was very ſick through louelove, and his fleſh did pine away, becauſe hee could not enioy his ſiſter Thamar, whom he loued, 2 Sam. 13.2. The ſecond is, that they are bountifull and liberall one vntounto the other. LoueLove, ſaith Paul, in 1 Cor. 13.4. is bountifull. So was Booz to Ruth, whom hee loued. Ruth 3.15. and ſo was the Centurion to the Iewes, whom hee made much of, for hee built them a Synagogue, Luk. 7.5. The third is, that they are obſequious and obedient one vntounto the other. LoueLove can hardly deny any worke, which the partie beloued doth require. Hereof was it, that Delilah ſaid to Sampſon, in Iudges 16.15. How canst thou ſay, I louelove thee, when thine heart is not with me? thou haſt mocked me theſe three times, and haſt not told me wherein thy great ſtrength lieth. The fourth and laſt is tollerance, or enduring of troubles one for the other: for the louelove, that Iacob did beare to Rahel, ſeauen yeares of hard ſeruitude ſeemed but a ſhort time, Gen. 29.20. And for the louelove that Sechem did beare to Dinah, he was content to be circumciſed, and to ſuffer the cutting of his fleſh, though it were very painfull vntounto him, Gen. 34.19.
Now in all theſe things, examine thy louelove towards Chriſt. In the firſt place, tell me, doeſt thou long to be with Chriſt? Art thou willing to die, and to leaue this world, to goe vntounto him? Doeſt thou wiſh with the Apoſtle Saint Paul to be diſſolued, to be with him? Philip. 1.25. Art thou deſirous to hauehave him come to Iudgement Doeſt thou cry out with the Spouſe, Come Lord Ieſus, come quickly? Ren. 22.17.20 In the ſecond place, tel me, Doſt thou beſtow any thing vponupon Chriſt? Art thou willing to let go thy goods and riches for the honor of Chriſt? Art thou readie to relieue his Saints, according to their need, and thy abilitie? Doeſt thou ioyne with others in building vp his Church, and in beſtowing ſome maintenance vponupon his worſhip? In the third place, tell me, Doeſt thou obey him, and doe according to his Commandements? Art thou readie with Abraham, to leaue thine ovvne countrey, and to goe vvhither he ſhall ſend thee? Wilt thou forſake that vvhichwhich hee doth forbid, and follovv that vvhichwhich hee doth command? If yee louelove me, ſaith Chriſt, beepe my Commandements, Ioh. 14.15. And a little after he ſaith againe, If any man louelove me, he will keepe my Word, Ʋerſ. 23. So that thoſe louelove not Chriſt, vvho doe not keepe his Commandements. In the fourth and laſt place, tell mee, Doeſt thou ſuffer any trouble or miſerie for Chriſts ſake? Art thou vvell pleaſed to take vp thy croſſe to goe after him? Canſt thou be content to die for his ſake, as the Prophets and Apoſtles hauehave done? By theſe markes or tokens wee may know whether wee louelove Chriſt or no: if we hauehave them, we louelove him; but if we hauehave them not, wee louelove him not, howſoeuer wee perſwade our ſolues, or boaſt before others to the contrarie.
And ſo much of the ſecond ſort, namely of thoſe that vaunt of their louelove towards Chriſt, and yet doe want it. Now let vsus come to the third and laſt ſort, which is of thoſe that would be informed what manner of louelove it is that is pleaſing to Chriſt. In it you muſt obſerue foure remarkable qualities. The firſt is, that it muſt be great and not ſmall: we muſt louelove him more then our fathers, or mothers, or brothren, or ſiſters, or husbands, or wiues, or lands, or goods, or life it ſelfe, Matth. 10.37. Lzk. 14.26. The ſecond is, that it muſt be ſingular and not common: we muſt louelove onelyonly Chriſt, and none elſe, we muſt not ioyne others with him: Whom hauehave I in heauen (ſaith Dauid, Pſal. 73.25.) but thee? and I hauehave deſired none in the earth with thee. Well therefore ſaid the Church, in Cant. 1.6. Shew me, O thou, whom my ſoule loueth, where thou feedest, where thou lieſt at noone; for why ſhould I be as ſhe that turneth aſide to the flockes of thy companions? Her care was onelyonly to goe after Chriſt. We cannot ſerue God and Mimmon together, Mat. 6.24. We muſt not part our louelove, Chriſt muſt hauehave all: as the woman by Gods law muſt hauehave but one husband; ſo the Church muſt hauehave but one Congregation. Doubtleſſe, as an honeſt man cannot endure that another man ſhould hauehave a portion in his wife: ſo will not Chriſt endure, that any other ſhould hauehave with him a portion in his Church, for he is a iealous God, Exod. 20.5. The third is, that it muſt be totall, and not partiall: we muſt louelove him, not with the louelove of the ſoule alone, or with the louelove of the body alone, but with the louelove both of body and ſoule together. Ye are bought with a price (ſaith Paul, 1 Cor. 6.20) therefore glorifie God in your bodie, and in your ſpirit, for they are Gods.
And whereas the ſoule and body doe conſiſt of many parts, our Sauiour muſt hauehave the louelove of all thoſe parts. Thou ſhalt louelove the Lord thy God with all thine heart, and with all thy ſoule, and with thy ſtrength, ſaith Moſes to Iſrael, in Deut. 6.5. So that Chriſt muſt not hauehave onelyonly the louelove of the eye, to behold his workes; the louelove of the eare, to liſten to his words; the louelove of the tongue, to talke of his wonders; the louelove of the feet, to goe to his Temple; the louelove of the hands, to doe his buſineſſe; the louelove of the memorie, to remember him; the louelove of the minde, to plod vponupon him; and the louelove of the heart to long after him; but hee muſt hauehave all theſe loues together. The fourth and laſt is, that it muſt be perpetuall, and not temporall. We muſt not louelove him for a time alone, as for certaine dayes, weekes, monthes, or yeares but we muſt louelove him beyond all time, euen for euer and euer. Be thou faithfull vntounto the death, (ſaith Chriſt to the Church of the Smirnsans, Reu. 2.10.) and I will giuegive thee the crowne of life. The Spouſe doth tell vsus in Cant. 8.6.7. Firſt that her louelove is ſo well grounded towards Chriſt, that nothing can ouer come it, or take it away from her; neither perſecutions on the one ſide, nor worldly promotions on the other. Surely, as nothing can turne God from louing them, Rom. 8.39. ſo nothing can turne them from louing God, Reuel. 12.11. Act. 21.13. In this reſpect they are like the Vine, Oliue, and Figtree, that would not leaue their goodneſſe, to go to be aduanced aboue the other trees, Iudg. 9.9. &c. So that in this regard, we muſt follow Chriſts Commandement, when he ſaid vntounto his Diſciples, Abide in my louelove, Ioh. 15 9.
Thus you hauehave heard in a few words, what manner of louelove it is that we muſt beare towards Chriſt, when we doe accept of him for our Husband. Examine now in your owne ſoules, whether you hauehave this louelove or no: if you hauehave it, bleſſe God for it; but if you hauehave it not, neuer be at reſt, till you hauehave gotten it. And ſo I leaue the Appellation, and come to the Declaration, containing in it, Chriſts teaching, then the perſon whom hetaught.
Spake and ſaid.] Here are two words vſed to expreſſe his teaching by; they differ not much in ſignification. The former of them noteth out, as it were, the opening of his mouth and that he began firſt. The later ſheweth what he vttered when he did ſo open his mouth, and begin to ſpeake. The which to be ſo, we may ſee, not only by the force of the Hebrew word, here vſed in the firſt place, which doth ſignific. in ſermonem prorumpere, vel clamare, to breake out into words, or to cry; but alſo by the vſe of both the words here vſed, as they are ioyned together elſewhere in the Scriptures: for if we marke them well, wee ſhall finde them ſo taken, as namely, in Daniel, Chapter 3.14.24.26. and Chapter 5.13. and Chapter 6.20. So that here is no myſterie, as I take it, included in this, that two words are vſed, and not one onelyonly. It is to ſhew that Chriſt began to ſpeake firſt, and that he himſelfe was content to teach his Church A man might iudge, that it was the part of the Church firſt to hauehave ſpoken to Chriſt, conſidering that hee had beene now abſent from her for a time, and was now come againe in kindnes to viſit her. She ſhould hauehave called out of the houſevnto him, and hauehave willed him to come in. But alas, there was too great careleſneſſe in her; and therefore he is faine to begin with her himſelfe. Thus doth God preuent vsus with his graces: he comes home to our houſes, and knockes at our doores, and doth call vponupon vsus alowde, before we will heare him, and let him in. Behold, ſaith Chriſt, in Reuel. 3.20. I ſtand at the docre, and krocke, if any man heare my voice, and open the doore, I will come in vntounto him, and will ſuppe with him, and he with me. Yea, oftentimes when he doth knocke, we will not ſeeme to heare, and ſo ſuffer him to lay on, knocking ſtill, vntill his head be full of dew, and his lockes with the drops of the night: yea, which is more, after that he hath awakened vsus, and we cannot but ſpeake to him, we are loath to ariſe to let him in, making many vaine excuſes for that purpoſe, ſaying (amongſt other things) I hauehave put off my coate, how ſhall I put it on? I hauehave waſhed my feete, how ſhall I defile them? Cant. 5.3.
Thus I might runne on, to ſhew how backward the Church is on the one ſide, and how forward Chriſt is on the other, to doe her good; but theſe things I will leaue to your owne deeper conſiderations.
Here a man may demand, and aske, Obiection. how Chriſt did ſpeake to his Church: for we findein the Scriptures, that he doth it after ſundrie ſorts, and chiefely foure wayes. Firſt, by his owne voice, and in his owne perſon. Secondly, by the voice of his Spirit. Thirdly, by the voice of an Angell. Laſtly, by the voice of his Miniſter.
Amongſt all theſe wayes, Anſwere. this laſt doth ſeeme to be the onelyonly way, becauſe that which is here vttered, belongs to the Church at all times, and in all ages of the world.
Howſoeuer, Doct. in that Chriſt is ſaid, to ſpeake and ſay, when the Goſpell was deliuered vntounto her, wee are taught this Doctrine, that our Sauiour Ieſus Chriſt himſelfe, is there teaching men where his Word is truly taught and deliuered vntounto men. When Wiſedome had ſent forth her maidens they are not ſaid to cry in the higheſt places of the Citie, but ſhee is laid to cry Prou. 9.3. When Noth ſpake to the old World, and for the ſpace of ſixeſcore yeares together did call vponupon them for repentance and amendment of life, that ſo they might not be drowned with the Floud: hee is not ſaid to preach vntounto them but Chriſt by his Spirit in him, 1 Pet. 3.19.20. Laſtly, when the Apoſtles went vntounto the Gentiles, that were a farre off, and ſounded out the words of eternall life vntounto them, for their ſaluation: they themſelues are not ſaid to preach to them, but Chriſt himſelfe, euen then, when he was in his owne perſon aſcended vp into heau…n, and ſate there at the right hand of his Father, in the high…ſt places, Ephe…. 2.17. Thus then you ſee, that it is Chriſt, that doth teach men in the Preaching of the Word.
And this our Sauiour doth for two cauſes: Reaſon. the one is in regard of his office, for hee is the Angell of the Couenant, Mal. 3.1. the Doctor of his Church, Matth. 23.8. The Wiſedome of his Father, 1 Cor. 1.24. the word of God, Ioh. 1.1. and in one word, he is ſent by God to preach, Epheſ. 61.2. The other is in reſpect of his louelove to man, who came into this world to ſaue him, and not to damne him: for he knowes on the one ſide, where no viſion is, there the people periſh, Prou. 29.18. H…ſea 4.6. Matth. 15.14. And on the other, that none can know his Fathers will without him, vnleſſe he doth rouelle the ſame vntounto him, Ioh. 1.18.
This may teach vsus, Ʋſe. what to iudge of the preaching of Gods word: we muſt not take it for the word of man, but as it is indeed for the word of God. So did the Theſſalonians, 1 Theſſ. 2.13. As for the Miniſter, hee is but the voice, or truncke, whereby Chriſt doth conuev heauenly things vntounto vsus: in which regard they are compared to Stewards, who muſt adminiſter, not their owne goods, but their maſters, and one day muſt account for them, 1 Cor. 4.1. And therefore looke whatſoeuer the Miniſter of Gods word doth deliuer vntounto vsus out of the word of God, that muſt wee take as proceeding from God; and thinke that God, euen then, doth ſpeake vntounto vsus himſelfe from heauen, as indeed he doth; according to that in 2 Cor. 5.20. For this cauſe muſt we hearken with reuerence, beleeue with ſtedfaſtnes, and practiſe with obedience, whatſoeuer the Lord our G…d ſhall make knowne vntounto vsus. But now, alas, many doetake that which is ſpoken, as the word of man, and caſt it behinde their backes, as a matter not much to be reſpected: but thoſe that doe ſo, doe deſpiſe God himſelfe, L…k. 10.16. As this may teach vsus what to iudge of preaching of the Word, ſo it may allure our ſoules to come vntounto it. For ſhall Chriſt, like a Schoole-maſter, come to teach vsus; and ſhall not we, like good ſchollers, draw neere to heare him? If the Kings Maieſtie ſhould ſet vp a ſchoole, and reade Lectures vntounto men, would not we flocke vntounto him, and preſſe vponupon him with great companies? But behold here is one greater then the King, that doth come to teach vsus: it is the King of Kings and Lord of Lords, euen the very wiſedome of God it ſelfe. And therefore let vsus haſten vntounto his houſe, and attend at his gates, to heare what he ſhall ſay vntounto vsus. In the laſt place wee hauehave here a caueat and a comfort for the Miniſter, in that he is but the voice and mouth of Chriſt, and the Word, that he doth ſpeake, is not his owne. A caueat, that hee doe vtter nothing, but what he is ſure doth come from Chriſt. A comfort, in that he is ſo highly aduanced, as that Chriſt is content to ſpeake vntounto men by him and in him Hee is no leſſe honored hereby, then an ambaſſadour is, when hee is made the mouth of his King, Yea much more honored then he.
But to leaue Chriſt teaching, let vsus come to the perſon whom he taught. It was his Church. My welbeloued, ſpake, and ſaid vntounto me. Hee doth direct his words to her, and not to others But why to her? Was ſhee now at this time ignorant, and ſo to be inſtructed? Or was ſhe in trouble, and ſo to be comforted? Or was ſhe in a fault, and ſo to be corrected? or was ſhee negligent in her dutie, and ſo to be quickned vp? for which of theſe foure cauſes did he now ſpeake vntounto her? for the laſt, as the words following in the text it ſelfe doe ſhew, where ſhe is willed to Ariſe, and to come away. Here I might take an occaſion, in that Chriſt doth thus direct his words vntounto her, to ſhew vntounto you, that the word of God is a treaſure beſtowed onelyonly vponupon the Saints. It is proper to Gods children onelyonly, and not common to the wicked. For howſoeuer the ſound thereof be gone through out the world, and all people hauehave heard the ſame, according to the letter; yet the ſauing fruit and benefit thereof hath redounded onelyonly to them, that are of the houſe-hold of Faith. This I might eaſily confirme vntounto you to be true in three reſpects. The firſt is, for the knowledge of it: the ſecond, for the faith of it: and the third for the practiſe of it. For howſoeuer the wicked hauehave a certaine kinde of knowledge, and a certaine kinde of faith, and a certaine kinde of practiſe: yet they hauehave neither the ſanctifying knowledge of it, nor the iuſtifying faith of it, nor the vniuerſall practiſe of it. The God of heauen hath kept theſe three as proper and peculiar Iewels for his owne alone.
But this point I will paſſe ouer. Doct. The onelyonly thing, that I will now vrge is this, that the beſt that are, are to be taught and ſchooled in the wayes of their good, as the Church here was by our Sauiour. Dauid was a man according to Gods owne heart: yet Mathan muſt come vntounto him to ſchoole him for his fault, which hee committed with Vriahs vvife, as it is in the beginning of the twelfth Chapter of the ſecond booke of Samuell. Aſa was a reformed, King ruling with his good, and remaining faithfull with his Saints: yet Azariah the ſonne of Obed muſt come vntounto him, to ſtirre him vp to ſeeke the Lord, as it is in the beginning alſo of the fifteenth Chapter of the ſecond booke of the Chronicles. Zerubbabel vvas a valiant Prince, and couragious for the honour of his GOD: yet Haygay the Prophet and Zachariah the ſonne of Iddo, muſt come vntounto him, to ſet him forward about the building of Gods houſe at Ieruſalem, as it is alſo in the beginning of the fift Chapter of Ezra. In a vvord, to pretermit many examples, Timothie was a rare youth, being more like an Angell deſcending from heauen, then a man aſcending from the earth (hee did ſo ſpend himſelfe, like a candle, for the good of Gods people:) yet Paul muſt vvrite vntounto him two Epiſtles, to admoniſh him of his dutie, and to teach him how to behaue himſelfe in the Church, the houſe of God, which is the ground and pillar of truth. 1 Tim. 3.15.
The reaſons hereof are three. Firſt, Reaſon. becauſe they are ignorant in many points and doe not know all thoſe things, that concerne the Lords vvorſhip, and their owne peace. Here we know in part, and here wee Propheſie in part. 1 Cor. 13.9 And howſoeuer Dakid was a deepe ſcholler, knowing more then all his teachers, Pſal. 119.99. yet hee was ſo blind in ſome things, that hee was more like a beaſt therein, then a man, as hee doth confeſſe of himſelfe in Pſal. 73.22. when he ſaith, So fooliſh was I and ignorant: I was a beast before thee. Secondly becauſe they are delinquents, and doe not performe all that which they know, but faile exceedingly therein. In many things (ſaith Iames, Chapter 3.2.) wee ſinne all. And although Saint Paul were a ſanctified man farre aboue many others, yet hee bewayleth his owne eſtate in this regard very much, eſpecially, when hee ſaith in Rom. 7.9. I doe not the good thing which I would, but the euill, which I would not, that doe I. Thirdly, becauſe they are faint-harted, and are ready oftentimes to giuegive ouer their goodneſſe, chiefely in the time of preſecution. As for me (ſaith Dauid, Pſal. 7….2.) My feete were almoſt gone, my ſteps had wel-neere ſlipt. And albeit Ehab was a rare man, one of 1000. yet in the anguiſh of his ſoule, hee deſired, that hee might die, and ſaid, It is now enough, O Lord, take my ſoule, for I am no better then my fathers. 1 King. 19.4. In all theſe reſpects they are to be taught and ſchooled, that ſo they may not erre in iudgement, but hold all things, according to the truth; that ſo they may not wander out of the path of righteouſneſſe, but walke ſtill in the ſame; that ſo laſtly they may not faint vnderunder any croſſe or affliction, but be conſtant therein to their dying dayes. So that continuall teaching is neceſſarie for them, in regard of determination in matters of faith, of conuerſation in matters of workes, and of conſolation in matters of triall.
The vſe hereof is three-fold: Vſe. the firſt is concerning the Miniſter, the ſecond concerning the people, and the third concerning the Miniſter and the people. The Miniſter is here taught that he muſt neuer leaue off teaching: he muſt preach in ſeaſon and out of ſeaſon, and watch thereunto with all perſeuerance, 2 Tim. 4.2. My brethren, therefore giuegive not ener, but labour ſtill time after time, ſo long as you lius; for your congregations will ſtill ſtand in need of teaching. The people are here ſchoolled, that they muſt neuer giuegive ouer their ſchoolling; like ſchollers, they muſt to it, day after day, and weeke after weeke, during the terme of their whole liues. For doe they what they can, yet they will be ignorant ſtill, yet they will be faultie ſtill, yet they will be faint-hearted ſtill. And therefore continuall preaching is as needfull for men, as the aire that we breath in, as the clothes that we walke in, as the food that we receiue in, as the houſes that we dwell in, and as the company that we liue in. Laſtly, here, both Miniſter and people are inſtructed to attend euermore to inſtruction. The one muſt employ his ſtudie diligently, that he may be able to inſtruct other further; and the other muſt frequent the Church carefully, that they themſelues may be inſtructed further.
The fruit whereof vntounto them both, with their duties, the Apoſtle doth teach, in 1 Tim. 4.16. when he ſaith, Take heed vntounto thy ſelfe, and vntounto learning: continue therein, for in doing this, thou ſhalt bothſaue thy ſelfe, and them that heare thee. Now vntounto him that is able to doe exceeding abundantly aboue all that we aske or thinke, according to the power that worketh in vsus, be praiſe in the Church by Ieſus Chriſt, throughout all generations, for euer.
Amen.