Four Sermons, Sermon 2
THE SECOND SERMON, OF CHRISTIAN LOVE.
Canticles 2. verſe 10.
Ariſe, my louelove, my faire one, and come thy way.
OMitting the Paraphraſticall expoſition of theſe words; the ſound whereof hath alreadie peirced your eares, you hauehave nothing now to remember in ſumme (welbeloued in the Lord) but the words which Chriſt did vſe vntounto his Church, at what time hee ſpake vntounto her, and did behold her thorow the window of his Goſpell. As to day in the fore-noone you hard her words of him; ſo now by Gods grace, you may heare his words to her. In which I commend to your conſiderations two points. The firſt are certaine Appellations; the ſecond certaine Exhortations. The appellations are two: the firſt is, My louelove: the ſecond is, My faire one. The Exhortations are alſo two: the firſt is, Ariſe: the ſecond is, Come away. The Appellations ſhew how well Chriſt is affected towards his Church. The Exhortations declare, as it were, how well the Church ought to be affected towards Chriſt. The appellations are as arguments to moue her. And the Exhortations are as duties moued vntounto her.
But let vsus proceed-in order, beginning firſt with the Appellations, and then comming afterwards vntounto the Exhortations. The firſt appellation is this, My louelove. Here you may call to minde, what was obſerued before vponupon this word, My welbeloued, for both of them are equiualent, and of one force. But yet here is further to be added vntounto that: for the louelove of Chriſt may be conſidered three wayes. Firſt, it is generall towards all his creatures, whereby he loues them all, approuing the ſame to be good, as they proceed from him, and are his creatures, or the workmanſhip of his hands. Secondly, as it is ſpeciall towards mankinde, in that he was content to become a Redeemer for mankinde, after their fall, and not for any other creature, no not for the Angels that fell as well as man. Laſtly, as it is proper to his Elect or choſen ones, whereby he accepts of them to life euerlaſting, and hath a purpoſe to doe them good for euermore.
Now in this laſt ſenſe is the word here to be taken, Doct. wherefore from hence we may ſafely collect this Doctrine, that Ieſus Chriſt our Sauiour is ſuch an one, as doth louelove his Church and people well: they are deare vntounto him, they are his darling and his louelove; they are ſuch, on whom his heart is ſet. So much doth Paul teach vsus, when he faith, And walke in louelove, euen as Christ hath loued vsus, and hath giuen himſelfe for vsus, Epheſ. 5.2. So much doth Iohn teach vsus, when hee ſaith. And from Ieſus Christ, which is a faithfull witneſſe, and the first begotten of the dead, and Prince of the Kings of the earth: vntounto him that loued vsus, and waſhed vsus from our ſins in his blood, Reuel. 1.5. So much doth Zachary teach vsus, when hee ſaith, For he that toucheth you, toucheth the apple of his eye, Zach. 2.8. So much doth Zephanie teach vsus, when he ſaith, Reioyce O daughter Sion, be yee ioyfull, O Iſrael, be glad and reioyce with all thine heart, O daughter Ieruſalem: The Lord thy God in the middeſt of thee is mighti…, he will ſaue, he will quiet himſelfe in his louelove, he will reioyce ouer thee with ioy, Zeph. 3.14.17. So much in one word, doth Chriſt himſelfe teach vsus, when he ſaith, A new conmandement giuegive I vntounto you, that you louelove one another, as I hauehave loued you, that ye alſo louelove one another, Iob. 13.34. Then, as he loued Iohn his Diſciple, Ioh. 20.2. and as he loued Paul his Apoſtle, Gal. 2.20. and as hee loued Lazarus his friend, together with his two ſiſters Martha and Mary, Iohn 11.5. ſo doth hee louelove all thoſe that doe belong vntounto him.
The reaſons to moue him herevnto are chiefely foure. Reaſon. The firſt is, becauſe ſhee is part of himſelfe. For no man euer yet hated his owne fleſh, but nouriſheth and cheriſheth it, euen as the Lord doth the Church, for we are members of his body, of his fleſh, and of his bones. Eph. 5.29 30. The ſecond is, becauſe ſhee is like himſelfe, hauing the image of his owne Maieſtie ſtamped in her. As he is holy, ſo ſhee is holy. Cant. 4.7. For Simile ſimile gaudet: like doth reioyce in like, as it is in our prouerbe. The third is, becauſe ſhe doth louelove him and hath ſome good care to worſhip and ſerue him. For hee cannot but louelove ſuch againe; and that according to his owne word and promiſe, when he ſaith: He that hath my commandements, and keepeth them, is he that loueth me: and he that loueth me, ſhall be loued of my father; and I will louelove him and will ſhew mine owne ſelfe vntounto him. Iohn 14.21. The fourth is, becauſe ſhee is redeemed by him, and it did coſt him much before hee could get her, yea more then ſiluer and gold, euen his owne hart blood, as Peter doth well note, in 1 Pet. 1.18.19. When hee ſaith, Knowing that you were not redeemed with corruptible things, as ſiluer and gold, from your vaine conuerſation, receiued by the traditions of your fathers, but with the pretious blood of Christ, as of a lambe vndefiled, and without ſpot. For the more we giuegive for things, the greater value and price doe we ſet vponupon the things.
But to leaue the reaſons of this doctrine, Vſe. and to come to the vſes of it, this louelove that is in Chriſt towards his Church, may ſeruevs well for foure purpoſes. The firſt is, to aſſure vsus of glory to come. For it is vnpoſſible, that they ſhould periſh, whom the ſauiour of the world doth louelove, and whom hee hath choſen for his vvife. Doubtleſſe nothing ſhall hinder their ſaluation, but all things ſhall worke for there beſt for the accompliſhment thereof. Rom. 8.28. Well therefore might our ſauiour ſay of them, as he doth in Iohn, Chapter 10.27, 28.29. My ſheepe here my voyce, and I know them, and they follow mee, and I giuegive to them eternall life, and they ſhall neuer periſh, neither ſhall any plucke them out of mine hand: My father which gaue them mee is greater then all, and none is able to take them out of my fathers hand: I and my Father are one.
The ſecond is, to open vntounto vsus our dignitie aboue others. As Iohn did ſay, behold, what louelove the father hath ſhewed on vsus, that wee ſhould be called the ſonnes of God. 1 Iohn 3.1. So may I ſay, behold what louelove the ſonne hath ſhewed on vsus, that we ſhould be called the wife of God: for ſo we are in many places of the ſcriptures. Surely there are none in the world aduanced to this degree of honour, but our ſelues, vvho are of the Church. Oh my deare brethren, can vvee conſider enough of this? or can vvee expreſſe it, as it doth deſerue? What? is it true indeede, that the ſonne of God, yea the onelyonly ſonne of God, who is the heire apparent of all the world, doth louelove vsus poore and ſinnefull vvretches, and that hee is well content to marry with vsus, and to take vsus home to himſelfe for his wife? wonderfull! Oh wonderfull! what a thing is this? meditate, Oh meditate, I beſeech you, vponupon this point both day and night, and turne it to your good.
The third is, to comfort vsus againſt the hatred of this world. Here wee ſhall be diſpiſed, and be had in great contempt and diſgrace. Iohn 15.19. Math. 10.22. But as Elkanah ſaid to Hannah his wife, Why weepest thou? and why eatest thou not? and why is thine heart troubled? am not I better to thee then ten ſonnes? 1 Sam. 1.8. So may not Christ ſay vntounto vsus? why are you ſad? or why are you grieued? Is not my louelove better to you then the louelove of all the world? Doubtleſſe, Gods children doe finde it ſo to be. Their owne life is not ſo ſweet vntounto them, as the louelove of Chriſt; according to Dauids words, in Pſal. 63.3. Where, ſpeaking vntounto God, he doth ſay, for thy louing kindneſſe is better then life, therefore my lips ſhall praiſe thee. But that we may indeede receiue full comfort from hence, let vsus conſider in few words, what manner of louelove it is that Chriſt doth beare vntounto vsus. In it, I commend vntounto you foure conſiderable properties. The firſt is, the greatneſſe of it. The ſecond is, the ſingularitie of it. The third is, the commodity of it. The fourth and laſt is, the perpetuitie of it. For the firſt; it is ſo great that wee cannot by our ſhallow reaches comprehend it: if all the land vvere paper, and all the vvater vvere incke, and all the plants were pens, and all the creatures were writers, yet they would not, nay, yet they could not expreſſe the greatneſſe of it, as it doth deſerue. For as the Apoſtle Saint Paul doth teach vsus, the louelove of Chriſt paſſeth knowledge. Ephoſ. 3.19. For the ſecond, it is ſo ſingular, that all are not made pertakers of it, but the elect onelyonly: onelyonly the Church is intereſſed in this louelove. Epheſ. 5.25. In this reſpect ſhe is compared to a garden, that is incloſed, to a ſpring that is ſhut vp, and to a fountaine that is ſealed faſt, in Cant. 4.12. So then, as Chriſt did not pray for the world, but for his Diſciples onelyonly vvhichwhich were in the world, Iohn 15.9. So hee loues not the world, but thoſe of his owne which are in the world For the third, it is ſo commodious that to vsus it is better then all the world, yea more ſweet and pleaſant vntounto vsus then any coſtly banquet vvhatſoeuer, made of wine, and other pretious things. Let him kiſſe mee (ſaith the ſpouſe) with the kiſſes of his mouth, for thy louelove is better then wine. Cant. 1.1. We need not doubt of this, becauſe without Chriſt we are all but damned perſons, but hauing Chriſt, wee ſhall be ſaued. Ioh. 3.16.18. and 1 Ioh. 5.11.12. But yet remember what the CHVRCH doth ſay: like the apple tree (ſaith ſhee) among the trees of the forreſt, ſo is my welbeloued among the ſonnes of men: vnderunder his ſhaddow had I delight and ſate downe, and his fruit was ſweet vntounto my mouth. Cant. 2.3. For the fourth and laſt, it is ſo perpetuall, that nothing can breake it off, but it doth continue for euer: well the mountaines may remoue, and the hills may fall downe, but Gods mercy ſhall neuer depart from vsus, neither ſhall the couenant of his peace fall away, ſaith the Lord that hath compaſſion on vsus. Eſa. 54.10. Thoſe whom Chriſt doth once louelove, hee will be ſure to louelove to the end. Ioh. 13.1. So that nothing can ſeperate vsus from the louelove of our God. Rom. 8.39. Now my brethren, ſhall not this comfort vsus againſt the hatred of the vvorld? When any doth beginne to deſpiſe vsus, let vsus cheere vp our hearts with this, that Chriſt doth louelove vsus. For what are they to Chriſt? Is not his louelove better then all their loues? Behold, they are poore, but he is rich: they are weak, but he is ſtrong: they are fooliſh, but he is wiſe: they are baſe, but he is honorable: in a word, they are mortall, but he is a God immortall. Therefore let not the diſpleaſure of this world daunt vsus, but let his fauour euermore comfort vsus.
The laſt is, to inflame our loues towards him, and to blow the coales thereof, that they may burne out more and more. The louelove of Chriſt (ſaith Saint Paul) conſtraineth vsus, 2 Cor. 5.14. And the Church doth tell vsus, that Chriſts louelove was as a banner ouer her to draw her vntounto him, Cant. 2.4. Let it then worke vponupon our ſoules, and moue them to affect him. What? ſhall hee louelove vsus, and ſhall not we louelove him againe? What? ſhall he preferre vsus before all the world: and ſhall we preferre the world before him? God forbid, as he doth louelove vsus, ſo let vsus louelove him againe. Doubtleſſe, if ſome great man ſhould offer his louelove to a poore woman of the countrey, and be well pleaſed to take her for his wife, we might well thinke her to be diſtracted of her wits, if ſhe ſhould refuſe him, and not requite him againe with the like louelove towards him. So after the ſame ſort, may we thinke our ſelues bereft of all our ſenſes, if we louelove not the Lord Ieſus, ſeeing he hath loued vsus ſo dearely. Wherefore to end this point, let his louelove encreaſe our louelove, and knit our hearts the faſter vntounto him. Hitherto hath reached the firſt Appellation, the ſecond doth now offer it ſelfe to our examination.
My faire one.] Here ſeemes to be a wonder, that the Church is faire, who ſaid of her ſelfe, that ſhee was blacke, Cant. 1.4.5. But a greater wonder, that Chriſt ſhould ſay, that ſhe was faire: for man may be deceiued, but Chriſt cannot. Surely man may praiſe one to be faire, when it is nothing ſo; but Chriſt cannot doe ſo. Man (wee know) may erre in his iudgement, for want of skill and knowledge, taking that for faire which is foule, being abuſed by his ignorance in diſcerning formes and complexions; but Chriſt cannot, becauſe in him are hid all the treaſures of knowledge and vnderſtanding, Coloſ. 2.3. Man we know may pronounce a falſe ſentence (though he had a true and ſound iudgement) for want of ſight in beholding the partie, either his eyes may be dimme, or elſe the members of the body may be couered and kept from his ſight: but Chriſt cannot, becauſe his eyes are as flames of fire to behold all things moſt clearely, Reuel. 1.14. and all things doe ſtand naked and open before him, Hebr. 4.13. Man (we know) will lie and flatter, ſpeaking often contrary to his iudgement and ſight, to curry-fauour with men and women; but Chriſt cannot; becauſe hee is truth it ſelfe, Ioh. 14.16. He cannot ſpeake diſſemblingly to pleaſe any, but as the very truth is, ſo doth he alwayes ſpeake. Man (wee know) through a fooliſh and beſotted louelove, may take one to befaire, which is foule, according to our prouerbe;
Quiſquis amat ranam, ranam putat eſſe Diam,
Who ſo doth louelove the frogge in dike,
He thinkes the ſame Diana like.
So ſtrongly doth affection leade a mans minde to a falſe iudgement; but Chriſt cannot, becauſe he reſpects no mans perſon aboue another, but doth teach the way of the Lord truely, Matth. 22.16. Finally, man (we know) will extoll and commend a little very highly, and a ſmall beautie in his ſight will ſeeme to be very great: but Chriſt cannot, becauſe he is the King of Kings, and Lord of Lords, Reuel. 19.16. Then ſeeing that Chriſt who cannot erre in iudgement, who doth ſee all things moſt plainely, who will flatter no perſon, but ſpeake according to the truth, who through louelove cannot miſtake, but take eueryevery thing as it is, who laſtly doth dwell in glory and Maieſtie vnſpeakeable, doth here praiſe his Spouſe, and commend her fairenes, we may well ſee by it, that her beauty doth excell, and that in pulchritude ſhe is moſt admirable.
From hence then let vsus gather this Doctrine, Doct. that the Church of God is faire and beautifull in the eyes of Chriſt her husband. Large commendations are giuen vntounto it in this book often, but I will onelyonly touch a place or two; the firſt ſhal be out of the firſt Chapter, the other out of the fourth. In the firſt chapter and fourteenth verſe, we find theſe words ſpoken by our Sauiour vntounto his Spouſe, My louelove, behold, thou art faire, behold thou art faire, thine eyes are like the doues. And in the fourth chapter and ſeauenth verſe, he doth ſpeake thus vntounto her, Thou art all faire, my louelove, and there is no ſpot in thee. Dauid alſo ſpeaking of her in the 45. Pſalme, verſ. 13.14. doth break out into theſe words, and ſay, The Kings daughter is all glorious within, her clothing is of broydred gold, ſhee ſhall be brought vntounto the King in raiment of needle-worke. And whereas the Saints of God, that ſtand on Mount Sion with Ieſus Chriſt the Lambe, and hauehave his Fathers name written in their foreheads, are deſcribed out at large vntounto vsus in the fourteenth chapter of the Reuelations, and the beginning thereof. Amongſt other things there aſcribed vntounto them, this is one, That in their mouthes there is found no guile, and that they are without ſpot before the throne of God, verſ. 5. In a word, it is ſaid, in Reu. 19.8. that there is granted vntounto the wife of Chriſt, That ſhe ſhould be arrayed with pure fine linnen, and ſhining, and that this fine linnen is the righteouſneſſe of Saints. Thus in few words it is apparent that the Church is faire and beautifull in the eyes of Chriſt.
Not, Reaſon. that ſhe glittereth with outward and ſenſible beautie, which as it is remoued from the roote of Ieſſe, that had no forme in it to be deſired, Eſay 53.2. ſo are his branches and members burnt and ſwootie, as if they had lien among the pots, Pſal. 68.13. but this her beauty is inward, and according to that which is in the heauens aboue, Pſal. 45.13. It ſtandeth not in a faire white skinne, or in a goodly complexion, and well made body, nor yet in gorgeous garments, or rich externall ornaments, whether the ſame doe reſpect the bodie of man, or the outward worſhip of the Lord; but it ſtandeth in the glorious and glittering robes of Ieſus Chriſt, and his righteouſnes, which we call Iustification, and in the precious and moſt ſhining ornaments of the holy Spirit, and his graces, which we terme Sanctification. Doubtleſſe our Sauiour doth not looke vponupon the Church as ſhee is in her ſelfe by nature, and as ſhe is polluted by many ſins and tranſgreſſions: but he doth behold her, as ſhe is iuſtified in himſelfe (hauing all her iniqui…es done away through his death and paſſion and ſtanding moſt iuſt and vpright in the ſight of God his Father, through the imputation of his righteouſneſſe and obedience) and as ſhe is ſanctified already in part, by the working of the Spirit through the Word and Sacraments, and ſhall be hereafter in whole, when ſhe is receiued vp into the heauens, and there really married vntounto him in all ioy and felicitie for euermore. For as a man who doth louelove his Bride well, doth not fixe his eyes vponupon her blemiſhes, and defaults, but doth ouerlooke them, and behold onelyonly her comely parts, her parentage, her friends, her beautie, her wiſdome, her modeſtie her dowrie, her rich ornaments, and ſuch things alone, as may commend her, and make her to be gratious in his eyes; ſo deales here our Sauiour leſus Chriſt: though his Spouſe hauehave many imperfections and blemiſhes about her, yet he doth ſet none of them in the ſight of his countenance, but caſting his eyes, as it were, ouer and beſides them, he doth onelyonly behold ſuch things in her, as are moſt comely and excellent. He doth ſee how ſhe is borne againe, and made a new creature by the working of his holy Spirit. Hee doth ſee, how ſhee is clenſed from all her ſins by his blood and bitter paſſion. He doth ſee how ſhe is clothed with his righteouſnes, and with that perfect obedience which he yeelded vntounto his Father in all the points of his law. He doth ſee how ſhe is re-created and made againe, in ſome part, according to his owne Image, in vnderſtanding and holines, in faith, hope, louelove, feare, humility, patience, know ledge, and many other graces abounding in her more and more. Finally, he doth ſee, how ſhee ſhall be decked with all graces hereafter, and be beautified with all rich ornaments whatſoeuer, euen in the end of the world, when all imperfections ſhall be taken away from her, and ſhe ſhall be made perfect in eueryevery reſpect and conſideration. And for this cauſe doth he here commend her beauty, and ſay, that ſhe is faire. So that this is in a double regard, the one is of Iuſtification, which ſhe hath from him; and the other is of Sanctification, which ſhe hath from his Spirit: for by him ſhe is iuſtified, and by his Spirit ſhee is ſanctified, 1 Cor. 6.11. Wherefore then, wee are made faire two waies. The firſt is by the imputation of Chriſts moſt excellent forme vntounto vsus. The ſecond is by a reall tranſfuſion of his louely graces into vsus: for he doth both clenſe vsus from our ſinnes, and alſo cloth vsus with the ſilken robes of inherent holineſſe.
The knowledge of this Doctrine is profitable vntounto vsus many wayes: Ʋſe. firſt, for Conſolation: ſecondly, for Exhortation, and thirdly, for Confutation. For Conſolation, becauſe we may from hence receiue ſome comfort, in that we are faire in his eyes, who is able to ſaue vsus. It is the whole deſire of the Church to be comely and handſome in the eyes of Chriſt If he accept of her, and think her faire, it is all well, what can ſhe deſire more? A ſingular ioy it muſt needs then be vntounto her to vnderſtand for certaine, that ſhe is trim and beautifull indeed in his ſight. And therefore Chriſt, as it were, to cheare her vp, doth pronounce, in manner as you hauehave heard, that ſhee is faire. We may reioyce and triumph in this, euen ſo many as vnfainedly doe louelove him, that we are ſo comely and pleaſing in his eyes. The Diuell, as he hath in one hand the glaſſe of Selfe-louelove, to ſet before men, to draw them on to their ſinnes, that ſo they therunto looking, may Narciſſus-like, berauiſhed with their owne beauty: ſo hee hath in the other hand, the glaſſe of Gods-law, to preſent vntounto them, to terrifie them for their ſins, that ſo they beholding themſelues therein, may Iudas-like, goe and hang themſelues. But againſt this his poiſon, we hauehave here a good Antidote, if he cry out and ſay, Thou art a deformed perſon, thou art foule and filthy, thy ſins are many and grieuous, the Lord of glory cannot regard thee, &c. Doe thou reply this anſwere backe againe vntounto him, and ſay, Auoid Satan, auoid thou lyer; it is not true which thou doeſt ſay, I am faire and beautifull, and the God of heauen doth respect me. I will beleeue him, that here ſpeaketh, who is truth it ſelfe; but I will not beleeue thee, who haſt beene a murtherer and a layer from the beginning, Ioh. 8.44. Wherefore my brethren, comfort your ſelues with theſe things: for looke what Chriſt doth here ſpeake to the whole Church, the ſame hee ſpeaketh to eueryevery faithful perſon in the Church. Is there faith, repentance, louelove, feare, zeale, humility, and a care of true godlines within thee? then paſſe not for any temptation of Satan: for although there be the remnants of ſin abiding ſtill in thee, and a mixture of diuers infirmities with thy heauenly graces; yet this is not taken away from thee, My louelove, my faire one: for Chriſt doth behold thy vertues, and comely ornaments, wherewith thou art decked, and he doth not ſtand gazing vponupon thy ſins and deformities, wherewith thou art polluted: he is content, as it were, to ouer-looke them, and to paſſe them ouer, as if they were not, and that as it may ſeeme for theſe cauſes. Firſt, becauſe they are already done away from thee by his merit and death, when he died for thee. Secondly, becauſe they are ouer-reached, and out-valued by his graces and gifts in thee, which doe far ſurmount them all. Thirdly, and laſtly, becauſe he will wholly purge thee from them in the end, when he ſhal take thee out of this world, and make thee ſit with him in the higheſt heauens. In regard whereof, our Sauiour doth iudge thee to be neuer a whit, as it were, the leſſe beautifull and faire in his eyes, for thy tranſgreſſions, then if thou hadſt none at all: euen as a Bride-groome with vsus, doth thinke his Bride to be nothing the leſſe comely or handſome for a little dirt that is vponupon her, which is not naturall and continuall, but accidentall and vaniſhing, as who hath contracted the ſame vntounto her ſelfe by her labour and paines, about ſome foule and filthie worke, and may eaſily alſo waſh the ſame away from her with water at any time, when ſhe will. Wherefore finde out thoſe graces of Sanctification, which I nominated euen now, and though they be not perfect or full within thee, yet be ſure they be in truth and ſincerity, and doubt not, but that thou art moſt faire and beautifull in the ſight of the euer-liuing God, prate the diuel, or the world, neuer ſo much to the contrary.
For Exhortation, becauſe we may from hence be ſtirred vp to vſe all poſſible meanes, to get ſome holines and righteouſnes vntounto our ſelues, that as the Church is faire, ſo we our ſelues alſo may be faire. Surely, vnleſſe that we be pure be innocent, be patient, be louing, be humble, be faithfull, be iuſt; in one word, be deuout and religious; we cannot, nay, we may not perſwade our ſelues, that wee are of the Church. In the Church indeed we may be, but of the Church we cannot be: for that is a company of Saints, or holy ones alone. They are, as Peter doth ſpeake of them, 1 Pet. 2.9. A choſen Generation, a royall Prtesthood, an holy Nation, and a peculiar people, to ſhew forth the vertues of him that hath called them out of darknes into his marueilous light. If wee reade ouer the holy Scriptures, wee ſhall neuer finde, that any doe belong to Chriſt, who are not holy and righteous like to Chriſt. They that are Christs (ſaith Saint Paul, Galath. 5.24.) hauehave crucified the fleſh, with the affections and the lusts. Againe, If any man be in Christ (ſaith he, 2 Cor. 5.17.) let him be a new creature. Old things are paſſed away, behold, all things are become new. In this (ſaith Saith Iohn, 1 Ioh. 3.10.) are the children of God knowne, and the children of the Diuell: whoſoeuer doth not righteouſnes, is not of God, neither he that loueth not his brother. Likewiſe, he ſaith, verſ. 3. And eueryevery man that hath this hope in him, purgeth himſelfe, euen as he is pure. Wherfore, my brethren, let this awaken vsus vp, that we may be from hence-forward vpright and innocent perſons, as we ought to be, hauing both the righteouſneſſe of Ieſus Chriſt vponupon vsus, and the holines of the ſpirit within vsus. For albeit, when our Sauiour did firſt caſt a louelove vntounto vsus, we were as loathſome and vgly creatures, and lay wallowing in our blood, Ez. 16.6. yet now ſince he is content to take vsus for his owne, let vsus not lie any longer in our filthines, but waſh our ſelues in his blood, and bathe our ſoules in the water of his Spirit. In this regard we muſt be like Rebecca, when ſhe was brought to Iſaak for a wife: and vntounto the Virgins at Suſhan, when the King Aſſuerus was to goe in vntounto them. We muſt be altered and changed cleane from that wee were in former times. We muſt now hauehave our hands adorned with the bracelets of good and charitable workes vntounto our brethren. Wee muſt now hauehave our eares hanged with the earings of faith and obedience to Gods word. We muſt now hauehave our neckes beautified with the golden chaine of Chriſtian vertues. In a word, we our ſelues muſt now be wholly perfumed with the ſweet ointments, and pleaſant odors of Ieſus Chriſt, and of his Spirit; elſe how ſhall wee perſwade our ſelues, that wee are of the number of the Church, when we our ſelues are not faire, like vntounto the Church.
For confutation, becauſe we may from hence hauehave ſufficient matter, to confute not onelyonly thoſe, who are foule and filthy in their wayes, to be no wife at all vntounto Chriſt, but alſo thoſe that hold vsus to be ſo loathſome vntounto God, that we may not goe vntounto him immediately our ſelues in our prayers and ſupplications, but muſt vſe certaine mediators and interceſſors, who may pray vntounto him for vsus, and obtaine that of him that we ſue vntounto him for. For ſurely, ſeeing we are precious in the ſight of Chriſt, and faire in his eies, there is no doubt at all to be made, but that we may with boldnes and confidence of heart come before him in our owne perſons, with all our praiers and ſupplications, to craue of him whatſoeuer is according to his will, either reſpecting his glory, or the ſaluation of our ſoules. For this vſe doth he himſelfe make of this Doctrine, as we may ſee, by Cant. 2.14. when he doth vſe theſe words vntounto his Church, ſaying, My done, that art in the holes of the rocke, in the ſecret places of the ſtaires, ſhew me thy ſight, let me heare thy voice, for thy voice is ſweet, and thy ſight comely. He perſwades her to come vntounto him by this reaſon or argument, euen becauſe ſhee is faire and comely in his ſight. So that our pulchritude or beautie ſhould allure vsus vntounto him. But let vsus heare what Rome doth ſay to the contrary. As a meane and ſilly ſubiect (ſaith ſhe) is vnworthy to come in his owne perſon with his ſuits vntounto his King or Prince, and therefore muſt vſe ſome Courtiers or perſons of eſtate to be ſpokeſ-men for him, and to commend his ſuite vntounto his King or Prince, that ſo he may the ſooner obtaine it. So man, through his ſins and corruptions, is altogether vnworthy, to preſent himſelfe in his owne perſon, before Ieſus Chriſt the King of Kings, and the Prince of Princes; and therefore in all ſubmiſſion he muſt vſe the mediation either of Saints or Angels, when he is to commence any ſuite vntounto him, if he purpoſe to ſpeed therein, and to hauehave the ſame granted vntounto him. For this cauſe ſhe iumps right with the Heathen people of old, and the graceleſſe nations of the world. For as they conſtituted and made ſeuerall gods, or goddeſſes, for ſeuerall nations, for ſeuerall times, for ſeuerall creatures, and for the ſeuerall parts of mans body: ſo doth ſhe ſubordinate and appoint for all theſe, ſeuerall Saints or Angels: as for example they had Neptune for Troy, Venus for Cyprus, M…nerua for Athens, Iuno for Carthage, and Iupiter for Rome: ſo ſhe hath S. George for England, S. Andrew for Scotland, S. Patricke for Ireland, S. Dennis for France, S. Iames for Spaine, and S. Paul and Peter for Rome. They prayed to Mars and Bellona in the time of warre, to Ceres in the time of ſcarcity, to Aeſculapius in the time of ſicknes, to Liber in the time of captiuity, to Bacchus in the time of hunger, to Neptune in the time of tempeſts, & to Iuno in the time of childbed. So ſhe prayeth to S. George in the time of war, to S. Anne in the time of pouerty, to S. Roch in the time of ſickenes, to S. Leonard in the time of captiuity, to S. Ʋrbane in the time of hunger, to S. Nicholas in the time of tempeſts, and to the Virgin Mary in the time of child-bed. They conſecrated the Swan vntounto Apollo, the Peacock to Iuno, the Doue vntounto Venus, the Night-crow vntounto Minerua, the Dogge vntounto Mars, the Honey vntounto Mercury, the Wheat vntounto Ceres, & the roſe vntounto Cupid. So ſhe hath conſecrated her Sheepe vntounto Vandolius, her Horſes vntounto Eulogius, her Oxen to Luke, her Purſe to Sythe, and her Pigges to Anthony. Finally, they allotted to Minerua the head, to Iuno the heart, to Mars the breaſt, to Iupiter the ſpirit, to Mercury the tongue, to Bacchus the throat, to Hercules the armes, to Cupid the liuer, to Apollo the palmes, and to Venus the ſecrets. So ſhe hath allotted to Anastatius her head, to Otilia her eyes, to Apollonia her teeth, to Blaze her necke, and to Eraſmus her belly. Of theſe things we may reade a little in the booke of Martyrs, where theſe verſes amongſt many others, are compoſed and ſet downe for our inſtruction.
To Saint Sythe for my purſe,
Saint Loy, ſaue mine horſe,
For my teeth to Saint Apoline,
To Saint Iob for the Poxe,
Saint Luke ſaue mine Oxe,
Saint Anthonie ſaue my ſwine.
To Maiſter Iohn Shorne,
That bleſſed man borne,
For the ague to him we apply.
Which iugleth with a boote,
I beſhrow his heart roote.
That will truſt him, and it be I.
Such was our truſt,
Such was our luſt,
VponUpon creatures to call and cry,
As men did pleaſe,
For eueryevery diſeaſe,
To hauehave a god peculiarly.
But what ſhall wee doe vvith this rabble and vnknowne reute of Saints? we need them not. For we our ſelues may goe boldly vntounto Ieſus Chriſt without their mediation or others: for he doth well accept of vsus, and we are faire and beautifull in his eyes, yea, hee doth take great delight and pleaſure in our preſence and company, as it is intimated by the ſpirit of God in Pſal. 45.8. vvhere it is ſaid, that the Saints of God doe make him glad, while he is in the Iuory pallaces with them. Let vsus therefore goe vntounto him in our owne perſons, and not truſt vntounto the mediation of others, whether they be Saints or Angels. And as for this ſimilitude, which the Synagogue of Rome doth alledge, deriued from an earthly King and his manner of dealing with his ſubiects, viz. poſſe nos per iſtos are ad deum, ſicut per comites peruenitur ad regem, that men by ſuch mediators may goe to God, as they goe to Kings by thoſe who are honourable in their courts. I anſwere with Saint Ambroſe, who did obuiate the ſame obiection in his time, hoc eſt miſeravti excuſatione, that this is to pretend a miſerable excuſe. For there is no good fitneſſe or agreement betwixt it, and that, for the which it is produced, neither in regard of Chriſt himſelfe, nor of his Saints and Angels.
Not of Chriſt himſelfe, becauſe there are theſe differences betwixt him, and an earthly King. Firſt, he can heare all ſuites and ſupplications, which may be put vp vntounto him: but an earthly King cannot, becauſe his buſineſſe will not afford him ſo much time. Secondly, hee can be in no danger of ſickneſſe or deſtruction, by the admittance of any perſon into his preſence: but an earthly King may, becauſe his body is ſubict to diſeaſes and death as well as others, which diſeaſes and death may eaſily be brought vponupon him by contagious and treacherous perſons, if once they may hauehave their free acceſſe vntounto him vvhen they vvill. Laſtly, hee cannot be deceiued by the falſe informations of ſuch ſuppliants, as doe come vntounto him, as who doth behold all things, and ſee the very ſecrets of the hart within, but an earthly King may, becauſe oftentimes both the perſons themſelues, and alſo their ſuites are vnknowne vntounto him.
Not of his Saints or Angels, becauſe there are theſe diſagreements betwixt them and worldly courtiers. Firſt, they cannot heare vsus when we ſpeake vntounto them, nor vnderſtand what wee ſay in our praiers before them (for that is a thing proper and peculiar to God alone to heare them that are farre abſent from him, and to vnderſtand what is in their harts and ſoules within:) but worldly courtiers may heare and vnderſtand thoſe ſupplications, which are brought vntounto them, becauſe they are ſet downe in plaine termes and words before their eyes. Secondly, as they hauehave acceſſe vntounto Ieſus Chriſt, ſo the reſt of the Saints hauehave vvhichwhich are liuing vponupon the earth, for the throne of grace is open as well for theſe as for them. Heb. 4.16. and Chapter 10.19.20. Epheſ. 2.18. but vvorldly courtiers may come in boldly vntounto their King, when others are ſhut out, becauſe their faithfulnes is knowne, and they hauehave ſome ſeruice to doe about his Maieſtie. Finally, as they hauehave grace and fauour in the ſight of Chriſt for the procurement of any benefit or good turne, ſo all the reall members of his body hauehave alſo, vvhichwhich are here warring vponupon the earth: for hee is no accepter of perſons. Act. 10.34 35. and Math. 7.7. But worldly courtiers are ſo gratious with their Kings, that they hauehave almoſt what they will aske, when other ſilly ſubiects and baſe wretches are ſent empty away and can obtaine little or nothing at all. So that then this compariſon or ſimilitude, is ſaples and not worth a ruſh, and therefore let no wiſe man be moued by it.
Hauing thus gone ouer the Appellations, let vsus now ſtand a little vponupon the Exhortations. They are in number two, as I told you before. The firſt is, Ariſe, the ſecond is, come away.
Ariſe.] The Church at this time was in ſome drowſie ſecurity and much oppreſſed with a ſpirituall lazineſſe, that made her vnwilling to walke a…ter Chriſt her husband, in the waves of eternall life. Howſoeuer he came ſo neere her, as to looke through his Goſpell vponupon her; yet ſhee ſate ſtill, and moued not ſo much as one foot, to come vntounto him; ſuch frailty and imperfection was in her: Either ſhe lay ſnorting in the pleaſures of this preſent world; or ſhee was preſſed downe and tired with that heauy burthen of originall corruption ſpoken of in Hebr. 12.1. or ſhe was terrified with outward perſecution, and ſo, after the example of the Apoſtles, fled as it were, from Chriſt, and hid her ſelfe in ſome cabbin or hole, not daring to peepe out of the ſame. But howſoeuer it came to paſſe, whether this way or that way, it is certaine, that ſhe was in ſome fault, and is here called vponupon to amend it: for to Ariſe, is nothing els, but to leaue ſin, and to walke in righteouſnes; as wee may ſee by the Apoſtles words, in 1 Cor. 15.34. when hee ſaith, Awake to liue righteouſly, and ſin not: ſo that to liue righteouſly, and not to ſinne any more, is to Awake, or to Ariſe. Here in that Chriſt doth thus ſpeake vntounto his Church, and will her to ariſe, I might note vntounto you, firſt, that the beſt of al are moſt fraile and full of imperfections: then that they are to be ſtirred vp vntounto their duties and to be whetted on by the words of Exhortation: for ſurely they are like vntounto greene wood, that muſt be alwaies blowne; vntounto dull horſes, that muſt be alwaies ſpurd; vntounto blunt kniues, that muſt be alwaies whet; and vntounto lame beaſts, that muſt be alwaies driuen. But theſe things I will paſſe ouer, and refer the meditation thereof vntounto your ſelues.
The principall matter that I now will ſtand vponupon, is this: Doct. That men muſt not continue in their ſinnes, but ariſe from them, and leaue them. So Eſay doth teach vsus, ſaying, Waſh you, make you cleane, take away the euill of your workes from before mine eyes, ceaſe to doe euill, learne to doe well, Eſay 1.16.17. So Ezechiel doth teach vsus, ſaying, Caſt away from you all your tranſgreſſions, whereby you hauehave tranſgreſſed, and make you a new heart, and a new ſpirit, for why will you die, O houſe of Iſrael? Ezec. 18.31. So Daniel doth teach vsus, ſaying, Wherefore, O King, let my counſel be acceptable vntounto thee, and breake off thy ſin by righteouſnes, and thine iniquity by mercy towards the poore; loe, let there be an healing of thine error, Dan. 4.24. So Iohn the Baptiſt doth teach vsus, ſaying, Repent, for the kingdome of heauen is at hand: O generation of Vipers, who hath forewarned you to …ye from the anger to come? bring forth therefore fruits worthy amendment of life, and thinke not to ſay with your ſelues, we hauehave Abraham to our father, Mat. 3.2.7.8.9. So Chriſt doth teach vsus. ſaying. Behold, thou art made whole, ſin no more, leſt a worſe thing come vntounto thee, Ioh. 5.14. So Peter doth teach vsus, ſaying, Amend your li…e…, and be baptiſed eueryevery one of you in the name of Ieſus Christ, for the remiſſion of ſins, and ye ſhall receiue the gift of the holy Ghoſt, Act. 2.38. So in a word, Paul doth teach vsus, ſaying, Awake thou that ſteepeſt, and ſtand vp from the dead, and Chriſt ſhall giuegive thee light, Epheſ 5.14.
The reaſons why we muſt leaue our ſins, Reaſon. and not continue in them, are chiefely foure. Firſt, becauſe they doe anger God, whom we ſhould pleaſe in all things, and much offend his Maieſty. When Moſes and Aaron failed in their duties, and committed, in mans iudgment, but a ſmall fault, at the Waters of Meribah, when they did not ſanctifie the Lord in the preſence of the children of Iſrael, as they ſhould hauehave done; the Lord was ſo offended with them for it, that hee would not giuegive them leaue, and ſo let them liue to bring their people into the land of Canaan, which he had giuen vntounto them, Numb. 2….12 Secondly, becauſe they doe wound our ſoules and conſciences, troubling them, as grauell doth our feet within our ſhooes, as we may ſee by the example of Dauid, complaining of his miſerable eſtate, in this regard, in the beginning almoſt of the 32. Pſalme, and making his petition vntounto the Almighty for the redreſſe thereof, in Pſa. 51.8. when he ſaith, Make me to heare ioy and gladnes, that the bones which thou haſt broken may reioyce. And againe, in verſ. 12. Reſtore to me the ioy of thy ſaluation, and ſtabliſh me with thy free Spirit. Thirdly, becauſe they hinder good things from vsus, and are as a wall betweene God and vsus, to ſtop his benefits from comming downe vponupon vsus, Eſay 59.1.2. Your iniquiti… (ſaith Ierem. 5.25.) hauehave turned away theſe things, and your ſins hauehave hindred good things from you. Laſtly, becauſe they wil bring deſtruction to vsus at the laſt, and caſt vsus downe into hel; vnleſſe, to wit, we doe leaue them in time: for ſo much doth Chriſt teach vsus in Luk. 13.3. when he ſaith, But, except you amend your liues, ye ſhall all likewiſe periſh: ſo doth the Apoſtle Saint Paul in Rom. 8.13. in theſe words, For if yee liue after the fleſh, yee ſhall die, but if ye mortifie the deeds of the body by the ſpirit, yee ſhall liue.
This ſerues firſt to reproue them, Ʋſe. who continue ſtill in thier ſins, and by no means will leaue their tranſgreſſions: of them the world is too full: wee finde by experience that nothing can reclaime the greater ſort from their looſe and licentious wayes, chiefly in this braſen and iron age wherin we liue: for neither the Preachers of God in exhorting, nor the goodnes of God in calling nor the will of God in commanding, nor the Spirit of God in mouing, nor the benefits of God in bleſſing, nor the iudgments of God in puniſhing, can preuaile with many of vsus to turne vsus to the Lord, or cauſe vsus to ariſe out of the warme bed of our carnall delights. So that the Lord may iuſtly make his complaint of vsus, as he did of Iſrael, ſaying, I harkened and heard, but none ſpake aright, no man repented him of his wickednes ſaying, what hauehave I done? eueryevery man turned to their race, as the horſe ruſheth into the battell.
This ſerues ſecondly to comfort ſuch, as hauehave forſaken their ſins and hauehave caſt away their iniquities: though the world doth ſcorne them, becauſe they will not runne to the ſame exceſſe of riot with them, as they did heretofore: yet here is a comfort for them; they doe but their dutie and that which the ſcorners themſelues ought to doe.
This ſerues thirdly, to ſtirre vsus and to rouſe vsus vp out of the bed of our ſecurity. We muſt not lie ſtill in the ſame, like the ſluggard, who is vnwilling to ariſe out of his ſleepe, ſaying, yet a little ſleepe, a little ſlumber, a little folding of the hands together, Prou. 6.10. But we muſt leaue our ſins with ſpeed, and forſake them. And therefore, my brethren, conſider with your ſelues, in what ſinnes you are aſleepe; whether it be in the ſin of ignorance, or in the ſin of infidelity, or in the ſin of pride, or in the ſinne of couetouſnes, or in the ſin of drunkennes, or in the ſin of whoredome, or in the ſin of ſwearing, or in the ſin of lying, or in the ſin of idlenes, or in the ſin of malice, or in one word, in the ſin of any breach of Gods Commandements; whatſoeuer it be forſake it and leaue it. I come now, as a Nathan to Dauid, to requeſt this at your hands, and as a Ionah to Niniueh, to proclaime warre againſt you, vnleſſe you doe it. Oh, remember (I beſeech you) the reaſons before going and let them ſinke into your hearts for your good. Ariſe firſt, and leaue all your ſins, that you may not anger your God any further, but bring good contentment vntounto him in all your waies, as the children of the liuing God ought to doe. But if you care not for Gods diſpleaſure, yet ariſe in the ſecond place and leaue all your ſins, that you may not wound your owne conſciences, and be, as it were, hangmen vntounto your ſelues, to teare your owne fleſh with your owne nailes, but that you may reioyce and be glad all the dayes of your liues. But if your conſciences be dead, and as it were ſeared with an hot iron to feele nothing, ſo that no ſin doth trouble it: yet ariſe in the third place, and leaue all your ſins, that you may not impoueriſh your owne perſons, and bring your ſelues and your poſterity to meere beggery, eſpecially in regard of the ſoule and the good eſtate thereof, but that you may receiue plentifull bleſſings from the Lord, and be laden with his benefits both temporall and eternall, appertaining either to ſoule or body.
But if laſtly, you care not much for the bleſſings and benefits of God, as hauing enough already, and thinking your ſelues ſufficiently happy without him, yet ariſe and leaue all your ſins, that you may not be damned in hell for euer, and there lie tormented in flames of fire that cannot be quenched, but that you may be ſaued, and come to life euerlaſting, where you may reioyce in ioyes that are vnſpeakeable. I hope, that theſe things will awaken you, and bring you home vntounto your God: and ſo I come vntounto the laſt branch of my Text, which is, Come away.
Come away.] Becauſe it is better to lie ſtill, then to ariſe and goe aſtray: our Sauiour ſhewing vsus how wee ſhould moue, biddeth vsus not onelyonly to ariſe, but addeth further, that we muſt come away, to wit, after him, leauing this world, and all the things therein behinde vsus. As the firſt Exhortation was needfull, ſo is this latter: For the Church was now vnwilling to ſtirre after Chriſt. In this caſe ſhe was like a ſilly woman, who in the Winter would faine liue at home, and in no caſe take a iourney abroad, as knowing that time of the yeare to be vnſeaſonable for her trauelling: and that, firſt, becauſe the dayes are ſhort: ſecondly, becauſe the aire is cold: thirdly, becauſe the wayes are foule: fourthly, becauſe the Element is watrie and full of raine: fiftly, becauſe the proſpect of the country is doleful: and laſtly, becauſe the danger for her body and goods is great. The words following doe ſhew that this was her eſtate, wherein Chriſt doth tell her, that the Winter was now paſt, and the Spring come, and therefore ſhe was to Ariſe and to come away.
Wherefore, from hence let vsus collect this Doctrine, Doct. that it is the part of all good Chriſtians, to leaue this world, and to goe after Chriſt. The Church doth promiſe to doe the ſame, Draw me, ſaith ſhe, and we will runne after thee, Cant. 1.3. The Apoſtles in act and deed did performe the like, They left all, and followed Christ, Matth. 19.27. The ſame is reported of the ſheepe of Chriſt: My ſheepe (ſaith our Sauiour) heare my voice, and I know them, and they follow me, Ioh. 10.27. We finde alſo the like in that hundreth fortie and foure thouſand, that ſtood with the Lambe on Mount Sion, and had his Fathers name written in their foreheads: for this commendation is giuen of them; Theſe are they, which are not defiled with women, for they are Ʋirgins; theſe follow the Lambe whitherſoeuer he goeth: theſe are bought from men, being the first fruits vntounto God, and to the Lambe, Reu. 14.4. Thus you ſee how we ſhould goe after Chriſt, and be well content to leaue all the world, to follow him.
The reaſons to moue vsus herevnto are theſe. Firſt, Reaſon. becauſe he is our husband, and we are his wife. Epheſ. 5.26. For the wife muſt follow her husband, and forſaking all other friends muſt cleaue onelyonly vntounto him. Gen. 2.25. Secondly, becauſe he will then take a great delight in vsus, and ſatisfie himſelfe in our louelove, according to that which is in Pſal. 45.11.12. where it is ſaid, Hearken (O daughter) and conſider, & encline thine eare: forget alſo thine owne people, & thy fathers houſe. So ſhal the King hauehave pleaſure in thy bewtie: for hee is thy Lord, and reuerence thou him. Thirdly, becauſe wee are dead to the world, and a liue in him. C…l. 3.3.4. Laſtly, becauſe he will liberally reward all ſuch as doe come after him. Ʋerily (ſaith he) I ſay vntounto you: that when the ſonne of man ſhall ſit in the throne of his Maiestie, ye which followed me in the regeneration, ſhall ſit alſo vponupon twelue thrones, and iudge the twelue tribes of Iſrael. And whoſoeuer ſhall forſake houſes, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands, for my names ſake, he ſhall receiue an hundred-fold more, and ſhall inherit euerlaſting life.
This reproues thoſe, that care not for Chriſt, Ʋſe. but followes this world altogither. Whatſoeuer they be, whether rich or poor, high or low, wiſe or vnwiſe, bond or free, male or female, certaine it is, that they are none of Chriſts. Hee will diſclaime them, and not approue them for his owne. If any man (ſaith he) come to mee, and hate not his father, and mother, and wife, and children, and brethren, and ſiſters: yea, and his owne life alſo, he cannot be my Diſciple. And whoſoeuer beareth not his croſſe, and commeth after mee, cannot be my Diſciple. Luk. 14.26.27. wherefore let this worke repentance in the harts of worldly men, and turne them to the louing Lord.
As this doth ſerue to reproue all ſuch as preferre the world before Chriſt: ſo it may ſerue alſo to prouoke vsus all, to preferre Chriſt before the world. Surely it ſhould moue vsus, to ſet him ſtill before vsus, and pricke vsus forward to goe after him: if a man were in a farre country farre from his friends and neereſt kinsfolkes, though his eyes did behold the faireſt pictures, his eares heare the ſweeteſt muſicke, his mouth taſt the daintieſt meate, his body lie vponupon the ſofteſt bed, and all his ſenſes compaſſed about with the rareſt obiects of tenne thouſand: yet would his heart be at home, vnleſſe hee were bewitched, as the poets faine of Ʋliſſes, whom the cups of Circe did make to forget his natiue country and faithfull wife. So, cuen ſo, vnleſſe we be inchanted with the witchcraft of the deuill, all the traſh and pelfe of this world cannot hold vsus here below, but our harts will mount vpward, and be fixed vponupon our Bride-grome, in whoſe preſence is the fulneſſe of ioy and at whoſe right hand are pleaſures for euermore: and all our trauell will eſpecially tend to attaine vntounto our country in the heauens, and to celeſtiall Ieruſalem that is aboue. For wee are here as ſtrangers and pilgrimes vponupon the earth. 1 Pet. 2.11. and our foreign, or corporation, whereof wee are members, is in the heauen, Phil. 3.20. Surely our earthly houſes are not foreign, but foreign, that is, rather an Inne to lodge in, then a permanent manſion to abide in. 2 Cor. 5.1. wherefore, I pray you, let vsus euermore ſet our hearts vponupon Chriſt, and follow him. It is recorded in the greeke and Romaine ſtories, that Hypſicrataea did ſo excedingly louelove her busband M…hridates King of Pontus, that when hee was put to flight, and enforced to wander vp and downe the woodes and deſerts to ſaue his life, ſhe attyred in mans apparrell did follow him eueryevery way through th…e and thinne, reputing her kingdome, her wealth, her country, and her happineſſe to be there where her husband was. So after the ſame manner, if we be ſo faithfully affected to our moſt ſweet and louing husband in the heauens, we muſt not ſettle vponupon our lees, nor ſet our affections on things that are below, but follow on hard, though it be through the thorny path of perſecution, or the ſtrait way, that hee is gone before vsus: wee muſt count all things but dunge and droſſe in reſpect of him. Phil. 7.8.
If any man would here know how wee muſt goe after Chriſt, Obiection. the anſwere is, that we muſt doe it, firſt, by contemplation: Anſwere. ſecondly, by deſideration: thirdly, by determination: fourthly, by conuerſation or imitation. By contemplation wee euermore thinking of him, and hauing our thoughts in heauen, where hee is. 2 Cor. 4.18 By deſideration, wee euermore deſiring to be in his preſence, and to hauehave a fellowſhip with him in ioyes vnſpeakeable. Col. 7.1. Phil. 1.23. 2 Cor. 5.8. By determination, we euermore reſoluing with our ſelues, to cleaue continually to him, and to repute all things but traſh in reſpect of him. Act. 11.23. Phil. 3.8. Reu. 12.11. By conuerſation, or imitation, wee euermore labouring to doe as he hath done, and to walke in ſuch ſteps, as hee is gone before vsus. Epheſ. 5.2. Ioh. 13.15. Math. 11.29. Oh my brethren, ſtriue and contend to follow Chriſt after theſe waves, if there be any thing, that will hinder you from the ſame, caſt it away. Heb. 12.1. Be it that the right hand, or the right eye ſhould cauſe you to offend herein, yet ſpare them not cut off the one, and pull out the other. Math. 18.8.9. There are many Lords, doubtleſſe, ſtriuing for vsus. The world with her pleaſures allures many to follow her, but pretend what ſhe will, in truth her word is Decipion, I will deceiue you. The fleſh would hauehave man a ſeruant to her luſts, ſhee wants not her baites wherewith to beguile him, but in truth her word is Inficiam, I will infect you. Satan, ſtrongeſt of the three, vſurpes ſuperiority ouer man, hee craues that man ſhould fall downe, and vvorſhip him, he vvante not promiſes enough, faire in ſhew, but in truth his word is Interficiam, I will deſtroy you. Ieſus Chriſt our lawfull Lord bee alſo calls vponupon vsus, and exhorts vsus to ſerue him, he hath life in the one hand, durable riches and honour in the other, and in truth his word is Reficiam, I will refreſh you.
Now in this ſtrife to vvhom ſhall vvee yeeld our ſelues, but vntounto him, vvho cries Reficiam? Let vsus therefore doe as vve are here vvilled for to doe; come away: and then doubtleſſe vvee ſhall vvant nothing. Habent enim omnia, qui habent Chriſtum habentem omnia: For they hauehave all vvho doe enioy Chriſt the Lord of all. And ſo I end, and commend you to God, and to the vvord of his grace, vvhichwhich is able to build further and to giuegive you an inheritance among all them which are ſanctified. To the vvhichwhich inheritance the Lord bring vsus all for his ſonnes ſake, to vvhom vvith the father and the holy Ghoſt, one eternall God, and three diſtinct perſons, be all honour, and glory aſcribed both novv and euermore.
Amen.
FINIS.
End of the text · Robert Cleaver, Four Sermons (1613)