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 loue him or no Yeâ— Lord thou knowest that I loue thee Ioh. 21.15 So did Mary the great sinner her loue 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 seâ—â—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 loue was so vpright towards Christ that though they did neuer see Christ with the mortall eves of their bodies yet they did loue Christ and so set their affections vpon him that they did reioyce in him with ioy vnspeakable and glorious so that Peter might well commend them in this respect for their loue to Christ as indeed hee doth 1 Pet. 1.8 So in a word did the Church and still doth her loue 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 loue Cant. 2.5 Thus then should all the righteous loue Christ as indeed they do witnesse the Spouse her selfe Cant. 1.3 The reasons to draw vs on to this loue are foure Reasons The first is because he hath loued vs according to that of Iohn in Ioh. 4.19 We loue him because hath loued vs first Inuenimus eum non praeuenimus We found him not preuented him Dilexit enim non existentes imo resistentes For he loued vs 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 loue 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 loue 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 loue of Christ hath a certaine power or force to constraine or to compell men when he saith for the loue of Christ constrasneth vs. The second is because he is very kinde and bountifull to such as do loue him according to that which is in the Psalme Psal 31.25 where all the Saints of God are willed to loue the Lord vpon 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 loue 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 loue him Surely vpon 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 loue him much for that cause Luk. 7.47 So the Virgins fell in loue with Christ vpon 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 loue 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 loue some and marry with them onely because they are faire and beautifull some onely because they are rich and wealthie some onely because they are of a Noble and Honourable house some onely 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 Hâ—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 vs to redeeme vs and doth still cherish and nourish vs 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 loue 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 vs that are irons vnto him The fourth and last is because those that will not loue him shall perish and be damned if any man loue not the Lord Iesus Christ saith Saint Paul 1. Cor. 16 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vpon 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 loue the Lord Iesus it must awaken vs like a mightie thunder-clap from heauen and cause vs out of hand to affect him Thus you see the reasons Vse now let vs 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
his loue encrease our loue and knit our hearts the faster vnto 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 loue may take one to befaire which is foule according to our prouerbe Quisquis amat ranam ranam putat esse Diam Who so doth loue 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 loue cannot mistake but take euery 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 vs gather this Doctrine Doct. that the Church of God is faire and beautifull in the eyes of Christ her husband Large commendations are giuen vnto it in this book often but I will onely 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 vnto his Spouse My loue 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 vnto her Thou art all faire my loue 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 vnto the King in raiment of needle-worke And whereas the Saints of God that stand on Mount Sion with Iesus Christ the Lambe and haue his Fathers name written in their foreheads are described out at large vnto vs in the fourteenth chapter of the Reuelations and the beginning thereof Amongst other things there ascribed vnto 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 vnto 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 vpon 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 iniquiâ—â—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 vnto him in all ioy and felicitie for euermore For as a man who doth loue his Bride well doth not fixe his eyes vpon her blemishes and defaults but doth ouerlooke them and behold onely 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 haue 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 onely 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 vnto 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 loue feare humility patience know ledge and many other graces abounding in
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 loue 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 haue made choise of Iesus Christ to be their husband and haue set their whole heart soule vpon him In this they haue performed a worthie duty and such as may bring vnto 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 loue according to his owne words vnto the Church in Cant. 4.10 When hesaith My sister my Spouse how faire is thy loue How much better is thy loue then wine And the sauour of thine ointments then all spices In the third and last place all of vs are here admonished to doe that which the spouse did namely to loue Christ well wee must take him for our onely bridegrome and accept of none but him I doubt not but that you shall haue many suitors to the contrary For the world and the flesh and the deuill will be labouring still to draw you vnto them and send vnto you as it were many solicitors for that end and purpose time after time but beware I pray giue not your consents vnto them neither harken vnto their voyces though they sing as sweetly as the Sirens or Mermaides are reported to doe O stop your eares against them as Vlisses 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 Giue 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 loue vs and shall not wee loue him againe What Is hee rich and bountifull to all such as doe loue him bestowing large benefits dayly vpon them And shall not wee our selues loue him What is he most worthy of the loue 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 loue him What in the last place Will he destroy all those that shall not loue him and bring them to a perpetuali desolation and yet for all that shall not we loue him Oh my brethren let vs remember our selues and be vvise at the last for our owne good let vs not wilfully cast away our selues but saue our soules from the euils to come My suite vnto 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 loue 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 loue him affect him follow him respect him and embrace him and that for euer and euer Euery 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 giue me leaue to giue an answere to three sorts of persons The first is of those that make exceptions against the state of such as loue Christ The second is of those that boast of their loue towards Christ and yet doe want it The third is of those that would be informed what manner of loue it is that is pleasing to CHRIST For the first of these many are vnwilling as dayly experience doth teach vs to ioyne themselues in a true knot of marriage loue because they thinke that their estate is most miserable vvho are so ioyned to him in loue 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 vs 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 vnto 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 loue Christ the vvhich I will make euident vnto 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 vpon by many seruants Fiftly who are able to giue 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 haue great lands
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 vnto her and not to others Others indeed may haue the crummes and bones that fall from his table like dogges but the bread and good flesh that is vpon 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 loue 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 vnto her O deare welbeloued Virgin whom I haue chosen among al the daughters of men to be my Spouse and whom I haue 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 haue bestowed vpon 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 haue 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 vnto 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 vnder 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 giue vnto Christ in a twofold respect First actiuely because she did loue him well then passiuely because shee was beloued of him well For there was a singular loue 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 loue the other of their intended marriage For Christ and his Church are brought in in this Canticle as two Paramours who are in loue 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 vnto vs in the 45. Psalme vnder the type and figure of Salomons marriage with King Pharaâ—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 vs be glad and resoyce and giue 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 haue 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 vpon 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 vpon 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 vnto 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 vpon him solely and wholely for their saluation Now Christ and the faithfull being thus contracted together do loue 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 giue this title or appellation of Welbeloued one vnto the other often in this booke which is wholely spent in a manner in describing out such loue tokens as passe betwixt them to wit from the day of their espousals vnto the day of their marriage But passing thus their marriage let vs come vnto 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 loue the which I will referre to his due place and handle it then when I come vnto 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 loue him well we are taught this Doctrine that euery member of the Church must truely and vnfainedly loue the Lord Iesus So did Peter the Apostle his loue was so
yet they will loue him in their words They can crie out and say We loue the Lord Iesus Christ as well as the best of you all he is not worthy to liue that doth not loue him it were well that the ground would open to sincke him in c. Thus can wicked men giue 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 haue 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 loue Christ aright The first is that they long still to be ioyned together and to enioy one the other The nature of loue is such that wee desire still the enioying of that which is loued Ammon was very sick through loue 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 vnto the other Loue 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 vnto the other Loue 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 loue 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 loue that Iacob did beare to Rahel seauen yeares of hard seruitude seemed but a short time Gen. 29.20 And for the loue 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 vnto him Gen. 34.19 Now in all these things examine thy loue 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 vnto him Doest thou wish with the Apostle Saint Paul to be dissolued to be with him Philip. 1.25 Art thou desirous to haue 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 vpon 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 vpon 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 vvhich hee doth forbid and follovv that vvhich hee doth command If yee loue me saith Christ beepe my Commandements Ioh. 14.15 And a little after he saith againe If any man loue me he will keepe my Word Vers 23. So that those loue 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 haue done By these markes or tokens wee may know whether wee loue Christ or no if we haue them we loue him but if we haue them not wee loue 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 loue towards Christ and yet doe want it Now let vs come to the third and last sort which is of those that would be informed what manner of loue 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 loue 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 loue onely Christ and none else we must not ioyne others with him Whom haue I in heauen saith Dauid Psal 73.25 but thee and I haue 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 onely to goe after Christ We cannot serue God and Mimmon together Mat. 6.24 We must not part our loue Christ must haue all as the woman by Gods law must haue but one husband so the Church must haue but one Congregation Doubtlesse as an honest man cannot endure that another man should haue a portion in his wife so will not Christ endure that any other should haue 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 loue him not with the loue of the soule alone or with the loue of the body alone but with the loue 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 haue the loue of all those parts Thou shalt loue 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 haue onely the loue of the eye to behold his workes the loue of the eare to listen to his words the loue of the tongue to talke of his wonders the loue of the feet to goe to his Temple the loue of the hands to doe his businesse the loue of the memorie to remember him the loue of the minde to plod vpon him and the loue of the heart to long after him but hee must haue all these loues together The fourth and last
is that it must be perpetuall and not temporall We must not loue him for a time alone as for certaine dayes weekes monthes or yeares but we must loue him beyond all time euen for euer and euer Be thou faithfull vnto the death saith Christ to the Church of the Smirnsans Reu. 2.10 and I will giue thee the crowne of life The Spouse doth tell vs in Cant. 8.6.7 First that her loue 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 Fig-tree 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 vnto his Disciples Abide in my loue Ioh. 15 9. Thus you haue heard in a few words what manner of loue 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 haue this loue or no if you haue it blesse God for it but if you haue it not neuer be at rest till you haue 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 onely 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 haue 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 haue called out of the housevnto him and haue 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 vs with his graces he comes home to our houses and knockes at our doores and doth call vpon vs 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 vnto 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 vs 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 haue put off my coate how shall I put it on I haue 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 onely 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 vnto her wee are taught this Doctrine that our Sauiour Iesus Christ himselfe is there teaching men where his Word is truly taught and deliuered vnto 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 vpon them for repentance and amendment of life that so they might not be drowned with the Floud hee is not said to preach vnto them but Christ by his Spirit in him 1 Pet. 3.19.20 Lastly when the Apostles went vnto the Gentiles that were a farre off and sounded out the words of eternall life vnto 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 heauâ—n and sate there at the right hand of his Father in the highâ—st places Epheâ— 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 loue 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 Hâ—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 vnto him Ioh. 1.18 This may teach vs Vse 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 vnto vs 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
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 giue 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 giue 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 vnto them both with their duties the Apostle doth teach in 1 Tim. 4.16 when he saith Take heed vnto thy selfe and vnto learning continue therein for in doing this thou shalt bothsaue thy selfe and them that heare thee Now vnto him that is able to doe exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ throughout all generations for euer Amen THE SECOND SERMON OF CHRISTIAN LOVE Canticles 2. verse 10. Arise my loue my faire one and come thy way OMitting the Paraphrasticall exposition of these words the sound whereof hath alreadie peirced your eares you haue nothing now to remember in summe welbeloued in the Lord but the words which Christ did vse vnto his Church at what time hee spake vnto 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 loue 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 vnto her But let vs proceed-in order beginning first with the Appellations and then comming afterwards vnto the Exhortations The first appellation is this My loue Here you may call to minde what was obserued before vpon this word My welbeloued for both of them are equiualent and of one force But yet here is further to be added vnto that for the loue 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 loue his Church and people well they are deare vnto him they are his darling and his loue they are such on whom his heart is set So much doth Paul teach vs when he faith And walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs Ephes 5.2 So much doth Iohn teach vs 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 vnto him that loued vs and washed vs from our sins in his blood Reuel 1.5 So much doth Zachary teach vs when hee saith For he that toucheth you toucheth the apple of his eye Zach. 2.8 So much doth Zephanie teach vs 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 mightiâ— he will saue he will quiet himselfe in his loue he will reioyce ouer thee with ioy Zeph. 3.14.17 So much in one word doth Christ himselfe teach vs when he saith A new conmandement giue I vnto you that you loue one another as I haue loued you that ye also loue 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 loue all those that doe belong vnto 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 loue him and hath some good care to worship and serue him For hee cannot but loue 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 loue him and will shew mine owne selfe vnto 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 giue for things the greater value and price doe we set
vpon the things But to leaue the reasons of this doctrine Vse and to come to the vses of it this loue that is in Christ towards his Church may seruevs well for foure purposes The first is to assure vs of glory to come For it is vnpossible that they should perish whom the sauiour of the world doth loue 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 giue 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 vnto vs our dignitie aboue others As Iohn did say behold what loue the father hath shewed on vs that wee should be called the sonnes of God 1 Iohn 3.1 So may I say behold what loue the sonne hath shewed on vs 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 onely sonne of God who is the heire apparent of all the world doth loue vs poore and sinnefull vvretches and that hee is well content to marry with vs and to take vs home to himselfe for his wife wonderfull Oh wonderfull what a thing is this meditate Oh meditate I beseech you vpon this point both day and night and turne it to your good The third is to comfort vs 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 vnto vs why are you sad or why are you grieued Is not my loue better to you then the loue of all the world Doubtlesse Gods children doe finde it so to be Their owne life is not so sweet vnto them as the loue of Christ according to Dauids words in Psal 63.3 Where speaking vnto 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 vs consider in few words what manner of loue it is that Christ doth beare vnto vs. In it I commend vnto 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 vs the loue 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 onely onely the Church is interessed in this loue 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 onely vvhich 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 vs it is better then all the world yea more sweet and pleasant vnto vs 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 loue 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 vnder his shaddow had I delight and sate downe and his fruit was sweet vnto 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 vs neither shall the couenant of his peace fall away saith the Lord that hath compassion on vs. Esa 54.10 Those whom Christ doth once loue hee will be sure to loue to the end Ioh. 13.1 So that nothing can seperate vs from the loue of our God Rom. 8.39 Now my brethren shall not this comfort vs against the hatred of the vvorld When any doth beginne to despise vs let vs cheere vp our hearts with this that Christ doth loue vs. For what are they to Christ Is not his loue 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 vs but let his fauour euermore comfort vs. The last is to inflame our loues towards him and to blow the coales thereof that they may burne out more and more The loue of Christ saith Saint Paul constraineth vs 2 Cor. 5.14 And the Church doth tell vs that Christs loue was as a banner ouer her to draw her vnto him Cant. 2.4 Let it then worke vpon our soules and moue them to affect him What shall hee loue vs and shall not we loue him againe What shall he preferre vs before all the world and shall we preferre the world before him God forbid as he doth loue vs so let vs loue him againe Doubtlesse if some great man should offer his loue 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 loue towards him So after the same sort may we thinke our selues bereft of all our senses if we loue not the Lord Iesus seeing he hath loued vs so dearely Wherefore to end this point let
and possessions Hee that hath all these is a complet blessed man vvith vs. 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 loue Christ well as they should doe haue 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 haue 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 giue 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 vnder her feete and a crowne of twelue Starres vpon 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 vpon by many seruants for the gloricus Angels that are aboue do euermore waite vpon them as nurses doe vpon children to keepe them still in safetie and in peace and to doe such seruices vnto 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 vpon him then Gods childe hath Fiftly they are able to giue to others for God hath bestowed vpon them such a treasure of grace that they are able not onely 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 vnto Apollos himselfe who was an eloquent man and mightie in the Scriptures when they tooke him vnto them and expounded vnto him the way of God more perfectly Act. 18.26 Sixtly they are out of Law and trouble and haue peace both within and without for God is now reconciled to them and so they haue a peace not onely 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 vnto God euen his Father Reuelat. 1.6 So that they are great Officers and Commanders in the world like Priests and Kings which haue the Chiefest roomes of all Lastly they haue 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 vs that there is an inheritance immortall which is vndefiled and fadeth not away reserued in heauen for vs 1 Peter 1.4 And our Sauiour sheweth that God his Father hath prepared for vs 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 euery 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 vnto Christ But what then shall we say vnto their afflictions which are many in this world haue 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 vs but rather encrease them for they make vs to enioy them an hundred fold more as it is in Mark 10.30 So that in the middest of them all we haue great ioy and comfort Act. 5.41 Rom. 5.3 Hebr. 10.34 Secondly because they serue to purge vs 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 vs 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 onely 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 onely betrothed to a noble person of great state and wealth and not yet married vnto 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 loue 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 haue 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 haue 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 vs at what time we shall haue ioy and happinesse for euermore Hitherto of those that make exceptions against the state of such as loue Christ Now let vs come to those that boast of their loue 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