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
dangers can withdraw them from obedience neither can any manner of difficulties hinder them from proceeding in good courses Gods voice is more forcible to make them goe on than all the threatnings of men can be to stay them and therefore those that doe more dread mens words than the Lords deale as absurdly as if they should be more terrrified at the barking of a Curre that stands in the way against them than of the voyce of a Lyon that pursueth them at the heeles to teare them in pieces if they hasten not forward or as if they should be more afrayd of a childe that threatneth to strike them if they passe by him than of a man of Warre that followeth close after them to smite them with a sword if they goe not speedily on their way The holy men of God haue beene otherwise affected 1 King 22. Micaih was more fearefull of offending the Lord than of displeasing Ahab When Moses saw that God was angry with him for his carnall reasoning against the Lords sending of him vnto Pharaoh Exod. 4.14.18 he left off disputing and chose rather to aduenture vpon any perill than vpon Gods displeasure When Ieremy was threatned by the Lord Ierem. 1. that if he would not deliuer his message hee should be destroyed the Prophet had done and durst make no more obiections in his owne behalfe so effectuall is this blessed and holy feare wheresouer it is throughly rooted and setled in the heart Which maketh first for the reproofe of those that liue in presumption Vse 1 and thinke it the best way to haue the promises performed vnto them to be bolde and confident that they shall be performed though in the meane time they walke on in the practise of notorious euils and so haue no ground at all whereon to build this their false and fond imagination and perswasion Wee haue a strong faith in God say they and doe beleeue that he will be mercifull vnto vs and therefore nothing shall feare vs no not the threatnings of the word that are denounced against vs as who should say they are but words of course that shall neuer take effect but what is this lesse than to giue God the lye for he sayth that adulterers and vncleane persons and lyars and raylers shall not enter into the kingdome of Heauen but they say albeit we liue in these sinnes yet wee shall goe to Heauen notwithstanding what horrible presumption is this and how miserable must they needs be all whose hope depends on this that it may be the Lord is mistaken and that his doings will at length be found contradictory to his words A second vse of this point may be to teach vs to get this holy feare of God into our hearts and for this end to meditate on the glorious Maiestie of the Lord and on his wonderfull iudgements executed vpon presumptuous offenders c. whereby this affection may be begunne and continued and increased in vs. On the first Commandement Whereof else-where more largely Let vs feare therefore why because others prouoking the Lord were so grieuously plagued by him let vs be made more wary through their example Whence we may learne this doctrine that the falles of others before vs should make vs to looke better to our owne standing Other mens sinnes and plagues must be so many admonitions and forewarnings vnto vs to take heed of the like Doct. 3 Other mens euils must make vs warie This the Apostle presseth in the Epistle to the Corinthians where hauing spoken of diuers particular offences of the Israelites and of the seuerall punishments that were inflicted vpon them for the same he maketh this conclusion Now all these things came vnto them for exsamples 1 Cor. 10.11.12 and were written to admonish vs vpon whom the ends of the world are come wherefore let him that thinketh he standeth take heede least he fall Whence we see it euident that when the Lord punished the stubborne and rebellious Israelites in the desert hee did ayme at the good of all his Elect that should liue in succeeding ages and caused that Story to be written that all that should reade it might make their vse of it and become more wary by their example that they be not murmurers idolaters fornicaters tempters of God c. as they were least being found guilty of the same sinnes they pertake with them in the like punishments In this very sort also dealeth the Wiseman in the Prouerbs for hauing shewed how dangerous and pernicious the entisements and practises of the whorish woman are hee thereupon inferreth Pro. 7.25.26.27 Let not thy heart decline to her wander thou not in her pathes for she hath caused many to fall downe wounded and least any should too farre presume vpon his owne strength and so imagine that he shall escape better than others haue done hee addeth The strong men are all slaine by her Her house is the way vnto the graue which goeth downe to the chambers of death q. d. It is euen like an house that is exceeding contagious where few or none did euer escape if once they aduentured to come within the doores and therefore as in that case euery man will be carefull to auoyd the place and will not so much as passe by the doores or come vnder the windowes much lesse thrust himselfe in thither where all that haue ventured to come in before haue perished so the holy Ghost aduiseth vs with all diligence and due circumspection to shun the occasions of adulterie and not to come neere the house of the adulteresse but to auoyd it as the very portall vnto death euen to eternall death both of body and soule and as Salomon gaue this in precept vnto others so hee obserued it in practise himselfe Pro. 24.30.31 for seeing the field of the slothfull and the Vineyard of the man destitute of vnderstanding to be all growne ouer with thornes and nettles c. he marked it well and receiued instruction The sight hereof made him more wise for he considered that pouertie did vsually come vpon such Vers 3 2. as a Poste and necessitie like an armed man that is speedily and vnresistibly and therefore hee tooke the greater care to shake off idlenesse and sluggishnesse vpon which so great misery doth attend and will certainly ensue Now Reasons let vs consider why wee ought to take warning by other mens harmes First there is the same corruption in vs as there is in them the vnfaithful and disobedient Israelites that were consumed in the Wildernesse the men of the old world that perished by the floud nay the most vile Sodomites that were burnt to ashes with Fire and Brimstone from Heauen had no worse a nature than wee haue for all the sonnes of Adam haue drawne an equall portion of originall corruption from the loynes of their first Father If then we be all of vs naturally alike inclinable vnto euill why should not wee
seare by others falles least wee be ouertaken in the same sort Lâ—t that had carried himselfe holily and chastely in Sodome was a man very vnlikely as wee would haue thought to fall into incest and to commit filthinesse with his owne Daughters yet such vvas the vilenesse of his nature that by his Daughters meanes hee was drawen first vnto drunkennesse and then vnto that other fowle and notorious euill before mentioned And if such a man as hee vvere so shamefully foyled who can secure himselfe from falling Secondly Sathan is the same now that heretofore hee hath beene yea and much more malicious because he hath since then had a number of foyles his time is still shorter in which regard hee is more imbittered and enraged and therefore more violent in tempting vnto all manner of iniquitie and haue not we then cause to tremble when we consider the falles of those that haue gone before vs Thirdly the Lords threatnings denounced against sinne are the same still and the strictnesse of his iustice in executing them is no whit diminished but as hee is constant in his goodnesse towards such as obey him so is hee in his righteousnesse toward such as disobey him and if there be any difference betwixt these our times and the dayes of old it standeth herein that those that are offenders now are likely to speede worse than those of former times because they haue had their examples vvhich should haue made them more fearefull of prouoking the LORD and yet haue not taken benefit thereby but rushed vpon those greiuous sinnes for which others haue beene much condemned and seuerely punished Let this therefore be an instruction vnto vs Vse 2 that we seriously consider what breaches of the commaundements the Lord hath pursued with sorest plagues heretofore and so become watchfull ouer our owne hearts and wayes that we be not found guiltie of the same Nehem. 13 17 18. thus did Nehemiah when he saw the Sabbath prophaned by the Iewes Then saith he I reproued the Rulers of Iudah and said vnto them what euill thing is this that ye doe and breake the Sabbath day Did not your fathers thus and our God brought all this plague vpon vs and vpon our Citie Yet yee increase the wrath vpon Israel in breaking the Sabbath In the same manner should we reason hath not the Lord smitten sundry particular persons in their estate for the prophaning of his holy rest besides other stroakes that haue lighted vpon their bodies and soules Nay hath he not brought vpon our whole Nation sundry iudgements euen for this haynous sinne among many other Why then should wee persist in prouoking him still and so pull downe vpon our heads one plague after another So for the abusing of the Lords supper the Apostle saith that many among the Corinthians were smitten with weakenesse 1 Cor. 11. and sicknesse and with death it selfe what vse should wee make thereof Surely this Did not they then escape Gods afflicting hand that came vnpreparedly and vnworthily without examining and iudgeing of themselues vnto the holy Sacrament then how can we expect to goe vnpunished if we pollute and defile that holy ordinance of God as they did The like may be said of other sinnes as namely of those wherewith the old world is charged Luk. 17.26.27 viz. That they eat and dranke and maried and gaue in mariage vnto the day that Noe entred into the Arke and the floud came and destroyed them all That is they liued in a profound worldlinesse being altogether carelesse of heauenly matters and setting their mindes vpon nothing but the things of this life they did traffique onely for their bodies not at all for their soules And was this so great a fault will some say for men to follow after their commodities and delights Yes that they should wholy giue ouer themselues vnto the pursuite of these was so offensiue vnto the Lord that hee swept them all away by an vniuersall deluge they had so defiled the whole world that it could not be throughly clensed till they were all washed away that were the offenders And if wee follow them in those carnall courses wee may iustly feare that the Lord will cut vs off as hee did them though not in the like manner if we be men of the world and for the world making it our whole life and the very end of our being here to eate and drinke and buy and sell and plant and build in a word if we be wholy addicted to our profit and pleasure and credit and in particular for the matter of mariage if wee looke wholy or for the most part to personage and portion when wee are to make choise of yoake-fellowes for our selues and our children not regarding vvhether they be Papists or Atheists or any manner of way prophane so that they can satisfie our fleshly affections for outward things if I say we be thus disposed either wee shal be cut off by an vntimely death as the old world and the Sodomites were or if our dayes be prolonged it shal be to the increase of our woe and misery either in the time of our life or after our death or both And whereas concerning that former matter of carnall matches some may imagine that albeit they mary recusant Papists or others that are as bad they can so order matters that they will receiue no hurt by them but bring them to Church and so doe good vnto them let them not presume too much vpon their vaine conceits Salomon was as wise as they yet was not he able to conuert his Idolatrous wiues but was himselfe peruerted by them and so haue many moe beside him Wee can be thus prouident for our bodily safety that when wee see one to be swallowed vp in some griefe or to perish in a quick-sand or the like wee will retire and not aduenture vpon the perill and surely the examples of Gods word though of things that haue beene acted many yeeres since should be more forcible to cause vs to shunne spirituall dangers than fearefull spectacles that are present before our eyes should be to make vs carefull of eschewing corporall euils Therefore in the second place Vse 2 here is a iust reproofe of those that are so farre from being afraid at the consideration of the saults of their Ancestors that they are thereby much emboldned vnto wicked practises of which number are all Papists and sundry els that are popishly minded Oh say they this is an ancient religion an ancient custome c. And what of that Therefore let all Churches be defiled and all particular persons corrupted therewith and so for the breaking of the Sabbath it hath beene an vsuall thing time out of minde say they and therefore why should you finde fault with it This is a bad argument and if it might stand for a rule that the antiquity of a thing doth euer proue the lawfulnesse thereof what grosse euill could be condemned as vnlawfull The
as the very Angels of God in Heauen Another proofe of this point wee haue in the Prophesie of Ieremie where the Lord speaketh thus Stand in the wayes and behold and atke for the olde way Ierem. 6.16 which is the good way and walke therein and what then ye shall finde rest for your soules And that wee may yet more fully see into the truth of this doctrine that grace and peace true godlinesse and sound tranquilitie and quietnesse doe euer accompany one another let vs weigh these reasons following First Reasons 1 whosoeuer is truely gracious is deliuered from the troublesome carriage of an ill conscience whereupon must needes ensue marueilous great ease for sinnes vnrepented and vnpardoned doe lye wonderfull heauie and are vnto the soule euen as an ouerweighty burden is vnto a Ship which is ready euer and anon to sinke it and to cause it to be ouerwhelmed and swallowed vp of the Waters this burden CHRIST IESVS doeth remoue as soone as euer hee beginneth to dwell in the heart by his holy Spirit freeing vs from the terrour of a guiltie conscience and from the accusations and clamour and continuall complaints of the same Secondly as the guilt of sinne is quite taken away so is the power thereof greatly weakened by him whereupon much peace and quietnesse must necessarily follow For that partie is in great slauerie and bondage that liues vnder the dominion of sinne being alwayes tossed and turmoyled with one vnruly lust or other which makes him euermore vnquiet and restlesse as the raging waues of the Sea or if at any time hee haue a little case his torment is afterwards redoubled now from this raigning power of iniquitie all godly men are exempted according to that of the Apostle Paul who speaking of regenerate men saith that the olde man is crucified in them Rom. 6.6 that the body of sinne might be destroyed that hencefoorth they should not serue sinne to which purpose he also addeth Sinne shall not haue dominion ouer you vers 14. Thirdly whosoeuer is indued with sauing grace is freed from many doubts and feares concerning his estate and concerning such perils as may befall his body for as touching the charge and care of prouision and protection the Lord himselfe vndertakes it for him so that hee may and must quietly and cheerefully labour in his calling and neuer trouble himselfe with the successe but leaue that vnto God who hath promised to care for those that cast their care vpon him and to be a defence vnto those that commit themselues vnto him It must needs be very burdensome vnto the mightiest man that is although hee haue many thousands comming in by the yeere to take vpon him the maintenance of himselfe and of those that doe depend vpon him for hee cannot but be many times mistrustfull of his estate in regard of many casualties which he is subiect vnto and so be perplexed and distracted with feare that he shall not be able to maintaine his port and to vphold his dignitie in such sort as he desireth and what a quieting then must it of necessitie be vnto the heart of a man to haue this burden taken off his shoulders vnder which others doe walke so heauily and to be freed from a number of carking and vexing thoughts by relying on Gods gracious prouidence for all the meanes of this temporall life Fourthly and lastly grace freeth such as haue it from the feare of death and of hell which causeth those that are vnder the guilt and power of sinne to be in marueilous great bondage all their life long as the writer of this Epistle witnesseth Chap. 2. vers 15. For albeit vnregenerate men put away from them the thoughts of death as much as possibly they can yet when any grieuous sickenesse is vpon them or any the like messenger of death approcheth vnto them and doth as it were knocke at their dores they are commonly very much disquieted and in very sore distresse and anguish but as euery one is more religious so his desolution and departure hence is lesse terrible vnto him nay vsually no newes can be more welcome vnto such than that they must shortly leaue this sinnefull and wretched world for then they know they shall make an happy change and instead of the Earth enioy Heauen Blessed are the dead that dye in the Lord for they rest from their labours Reuel 14.13 Isa 57.2 Psal 16. their bodies rest in the graue as in their beds and their soules goe to the full fruition of that rest which was but begunne heere vpon the earth Which serueth in the first place for the confutation of their errour which iudge a Christian life to be of all other the most tedious and troublesome Vse 1 fullest of feare and of vexations which imagine that the professours of the Gospell are perpetually as it were vpon a racke in so much that for their owne parts they would more willingly sit all day in the stockes than be at religious exercises and chuse rather to liue in Bridewell than in those places where they shall be tyed to the outward performance of Christian duties But what sayth the Lord concerning this matter doth not hee auouch that the state of a Christian is a state of rest and of peace and which shall we giue credite vnto eyther the wise God or foolish men But some will say how can it be that their estate should be so full of quietnesse Obiect seeing that they are continually subiect to afflictions and persecutions temptations as the Scriptures themselues besides daily experience do euidently shew Those doe not at all breake off their quietnesse so long as they keepe their peace with God Answere for they are but as it were stormes and boysterous windes that beate at the windowes and vpon the outside of the house so that their inward man to wit their minds and consciences are nothing disquieted thereby or if they be it proceedeth not from the hauing of grace but from the want thereof and as they grow more religious so their hearts are still more calme and quiet Secondly heere is matter as of incouragement Vse 2 to cause men to enter into the course of christianitie because howsoeuer it be a warfare yet it is not a dangerous but a safe warfare so also of singular consolation vnto those that haue already made entrance into the same For whereas all men desire to liue at hearts ease they doe indeed take the ready way thereunto for it hath bene before sufficiently confirmed that religion bringeth men vnto rest and quietnesse and therefore let them expect it and pray for it and they shall be sure not to misse of it Now because our rest and peace is eyther more or lesse according to the measure of our holinesse and our sanctification in this life is but in part and therefore our rest also imperfect this should make vs long for the day of our glorification when wee shall be indued
neglect to giue an exhortation or consolation to the poorest and meanest when neede doth require But herein many doe lamentably offend who if some great one of their charge be present will afford them a Sermon but if they be absent the rest shall goe without This is wretched partialitie nay indeed grosse carnalitie and folly and argueth that they are men-pleasers and seeke themselues in their doctrine and not Christ Iesus in that they haue most regard of those that are commonly the most vnprofitable hearers and neglect such as vsually reape most fruit by preaching for ordinarily the poore receiue the Gospell Seeme to be depriued Doct. 8 Whence ariseth this point that The Lord would not onely haue men to be in the state of saluation There must be no appearance of being out of the state of Grace 2 Cor. 13.6 but would haue it knowen that they are in that state that there might be no suspition of the contrary Therefore is it that the Apostle saith vnto the Corinthians I trust that ye shall know that we are not reprobates Where the word I trust implyeth not any doubtfulnesse but indeed a certaintie of the thing affirmed And this had Demetrius attained vnto 3 Iob ver 12. of whom the Apostle Iohn speaketh thus Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye know that our record is true He carried himselfe so holily that he had a good testimonie from all Gods people from the truth which hee embraced and practised and from the Apostle Iohn himselfe who doeth in a sort ministerially commend him so that looke what he sayd of him the holy Ghost sayd the same in which regard hee addeth and yee know that our record is true and that we are not deceiued Now that it is necessary to make knowne our goodnesse by a Christian conuersation that both we our selues and other may haue a well grounded perswasion of our happy estate may appeare by these reasons First Reasons 1 because that will be a marueilous great incouragement vnto vs in the seruices of God in that we are assured that whatsoeuer we doe shall be both accepted and rewarded of the Lord. Secondly wee may then boldly reproue and admonish others neither need we be afrayd of that byting Prouerbe Physition heale thy selfe for all men may cleerely see that we haue healed our selues Thirdly this brings great honour with it so that Christians dare trust vs and lay open their hearts vnto vs yea wicked men will reuerence vs and in their distresses seeke vnto vs for counsell and comfort and sometimes put vs in trust with their wils and for the disposing of their goods and of their children after their death rather than carnall friends that are in bandes of nature neerely linked vnto them This should teach vs to giue all diligence as the Apostle Peter exhorteth to make our calling and election sure Vse 1 2 Pet. 1. and that not onely vnto our owne soules but as farre as possibly we can to giue testimonie thereof vnto other mens consciences If euer wee will vse diligence in any thing let it be in this It is good husbandry to make sure for our outward estate and not to builde vpon vaine hopes much more is it a point of wisedome carefully to looke vnto the state of our soules which should be a thousand times deerer vnto vs than our bodies If we be doubtfull that there is some dangerous disease growing vpon vs that is likely to take away our life who is there among vs but will seeke vnto the Physition to preuent that mischiefe how much more carefull should we be of our soules when wee plainely perceiue that there is not onely a deadly sicknesse vpon them but that they are already dead in sinne in danger to be damned eternally if we seeke not vnto Christ Iesus for a speedie remedy Let vs not be secure and carelesse in a matter of such consequence 1 Thes 1.4 but labour for a working faith and a diligent loue that so not onely we our selues but others also that haue the spirit of discerning may know that we are the elect of God by the fruits of godlinesse appearing in vs and proceeding from vs. Secondly Vse 2 here are those to be reproued that are content to liue in perplexitie and anguish of heart in regard of the vncertaintie of their saluation rather than they will be at the paines to haue this assurance sealed vnto their soules As also those that would faine haue a good opinion among men and desire much to be reputed heires of saluation and yet shew forth so little pietie towards God and loue towards their brethren that they cause their wisest and best friends to be suspitious of them To be depriued The word that is vsed in the originall signifieth properly to come too late as suiters doe that are preuented and also to be out-runne in a race and so to lose the prize both which senses may well stand and from thence this Doctrine may be raised that Many haue some likelihood of saluation Doct. 9 Many seeme to be religious who yet misse of saluation and yet faile of the same For otherwise the holy Ghost would neuer haue gone about to stirre them vp to an holy watchfulnesse ouer their hearts and wayes by this reason Lest any should seeme to bee depriued for if some did not come short of saluation that in appearance sought for it how should any seeme to be depriued therefore it is plaine out of this text that some may be in a sort suiters for eternall life and yet misse of it and runne though not as they ought to doe the race of Christianitie and yet not obtaine the crowne which is proposed to those that with a faithfull and true heart doe seeke for the same This may be seene in the foolish Virgins Matth. 25. who made an externall profession and ioyned with the wise Virgins in the seruice of God and thought to haue beene receiued with them when the Bride-groome came but for all this they were excluded when the rest were admitted The like we may obserue in the stony and thorny ground who receiued the seed and brought forth the one the blade and the other the eare as well as the blade and yet neither of them were good grounds and therefore the one sort shrunke when persecution came and the other were carried away with the commodities and delights of this present life So in this Epistle to the Hebrewes it is euident Hebr. 6. that some are inlightned by the Word and haue some taste of good things and yet being not sound in iudgement nor sincere in affection they afterwards fall away vnto their eternall perdition Which should cause vs to shake off all securitie Vse 1 and neuer to stand at a stay but to goe forward in the wayes of godlinesse working out our saluation in feare and trembling
Wife M ris Elizabeth Stephens R. W. wisheth all happinesse both in this world and in the world to come IN the Sermon following there are lapped vp right Worshipfull some twelue points of diuine inspiration which are most needfull in this corrupt age wherein we liue of all mens due and deepe consideration The first is that Christ and his Church are contracted together in a thrise blessed marriage The second is that the Church doth beare a tender hearty loue towards Christ her bridegrome The third is that the estate or condition of Gods childe is the best estate or condition in all the world The fourth is that Chirst himselfe is there teaching of men where his word is truly taught deliuered vnto men The fift is that the fruit benefit of Gods word is imparted onely vnto the Saints The sixt is that the best that are are to be taught and schooled in the wayes of God The seauenth is that Christ doth loue his Church and people well The eight is that the Church of God is faire and beautifull in the eyes of Christ The ninth is that holy Christians need not the mediation of Angels or Saints departed this life for the oblation of their prayers vnto the Almighty The tenth is that the spouse of Christ is sometimes too carelesse of Christ and falls a sleepe in the bed of carnall delights The eleuenth is that Christians must not continue in their sins but arise from the same leaue them The twelft and last is that all that doe belong to Christ must leaue this world goe after Christ These points are handled seauen of them more at large exprofesso by way of doctrines but the other fiue more succinctly vpon certaine accidentall occasions At your leasure I pray you consider of them I doubt not but that you haue your portions in them The text from whence they are drawne may well be applied vnto you for euery word therein doth fit you well One part of it you may speake with the Church of Christ and the other part of it you may heare with the Church from Christ. And as some things in it may comfort you so other things also in it may excite you The Appellations may be your consolations and the exhortations may be your excitations In the world there are many euils yea in the congregation of the righteous there are too many infirmities Our loue to Christ is too cold it must be kindled Our attendance at the gates of wised me is too seldome it must be doubled Ourfailing in our duties is too great it must be lessened Our sight in seeing the loue of Christ towards vs is too Diuine it must be cleered Our beauty in the inner man is too small it must be increased Our drowsines in good things is too heauy it must be lightned Our continuance in sinne is too long it must be shortned Our cleauing to this world is too strong it must be weakned Finally our following afte Christ is too slow it must be hastned To further this heauenly work this little booke may help vs for most of the things therein are touched and vrged vpon vs with forcible reasons of perswasion In token of my good will and the vnfained loue which I beare vnto you both I here present it vnto you both consecrate it to your Worships The God almighty giue it a blessing and make it effectuall vnto the soules of men I will not trouble you with many words but draw to an end As you haue begun well so proccede let your good works be more at the last then at the first Be still for God in all his wayes and God will still be for you in all your wayes Aduance him and hee will aduance you protect his Saints and shelter them refresh the deare members of Christ and nourish them so shall you heare this sweet sentence pronounced vpon yount the last Come ye blessed of my Father inherit ye the kingdome prepared for you from the foundations of the world And so I end and commit you and all yours to the gratious protection of that good God that doth watch ouer you beseeching him so to multiply his graces vpon you that you may see many good and happy dayes in this wretched world and enioy euerlasting blessednesse in the blessed world to come Your Worships in all holy duties to be commanded Richard Webb THE FIRST SERMON OF CHRISTIAN LOVE Canticles 2. verse 10. My welbeloued spake and said vnto me Arise my loue my faire one and come thy way AS I was pondering with my selfe what text I might best take for this time and for this place it pleased the good and gracious hand of our God to direct me to this portion of Sacred Writ as containing in it matters most correspondent to the day now celebrated to this worthy assembly now congregated For as the day is now kept for the honor of Christ in memoriall of his Ascention from the earth to the heauens and as this assembly is an assembly of Christians who must arise after Christ so this text in hand is a text of Christ and of his Church Of Christ as it were alreadie ascended yet in mercie speaking to his Church of the Church yet below yet in dutie to ascend after Christ In regard whereof I doubt not but that those things which shall be now spoken will be vnto you most sweet and profitable like apples of gold with pictures of siluer according to Salomons Aphorisme in Prou. 25.11 where he saith A word spoken in his place is like apples of gold with pictures of siluer But not to insist any further vpon other matters by way of Preface I will descend vnto my Text. In the verses next going before it is declared what mercie the Lord Iesus Christ did shew vnto his Church in comming vnto her notwithstanding all her sins Though her iniquities were like to hils mountains which might iustly haue staied him from comming vnto her yet he in the multitudes of his cōpassions towards her was cōtent like a Roe or yong Hart to leape or skip ouer them all and in kindnesse to draw neere vnto her notwithstanding the same And howsoeuer he did not as it were come openly into her house disclosing himselfe vnto her plainely and fully as it were face to face yet he did stand behinde her wall and there looked in vpon her through the grates and windowes of his Gospell reueiling himselfe so far vnto her as was needfull and conuenient both for her present consolation and also for her future saluation The which that wee might the better conceiue shee her selfe giues testimonie of him and shewes what words he did vse vnto her and this shee doth in this present verse which now we haue in hand In which if we consider of all matters well we shall finde two principall points concerning that Gospell spoken off before by which our Sauiour did discouer himselfe vnto his Spouse
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
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
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 vnto the Virgins at Sushan when the King Assuerus was to goe in vnto them We must be altered and changed cleane from that wee were in former times We must now haue our hands adorned with the bracelets of good and charitable workes vnto our brethren Wee must now haue our eares hanged with the earings of faith and obedience to Gods word We must now haue 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 vnto the Church For confutation because we may from hence haue sufficient matter to confute not onely those who are foule and filthy in their wayes to be no wife at all vnto Christ but also those that hold vs to be so loathsome vnto God that we may not goe vnto him immediately our selues in our prayers and supplications but must vse certaine mediators and intercessors who may pray vnto him for vs and obtaine that of him that we sue vnto 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 vnto 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 vnto him by this reason or argument euen because shee is faire and comely in his sight So that our pulchritude or beautie should allure vs vnto him But let vs 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 vnto 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 vnto 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 vnto him if he purpose to speed therein and to haue the same granted vnto 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 Mâ—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 child-bed 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. Vrbane 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 vnto Apollo the Peacock to Iuno the Doue vnto Venus the Night-crow vnto Minerua the Dogge vnto Mars the Honey vnto Mercury the Wheat vnto Ceres the rose vnto Cupid So she hath consecrated her Sheepe vnto Vandolius her Horses vnto 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 Vpon creatures to call and cry As men did please For euery disease To haue 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 vnto Iesus Christ without their mediation or others for he doth well accept of vs 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 vs therefore goe vnto him in our owne persons and not trust vnto 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 vnto 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 vpon him by contagious and treacherous persons if once they may haue their free accesse vnto him vvhen they vvill Lastly hee cannot be deceiued by the false informations of such suppliants as doe come vnto 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 vnto him Not of his Saints or Angels because there are these disagreements betwixt them and worldly courtiers First they cannot heare vs when we speake vnto 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 vnto them because they are set downe in plaine termes and words before their eyes Secondly as they haue accesse vnto Iesus Christ so the rest of the Saints haue vvhich are liuing vpon 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 vnto their King when others are shut out because their faithfulnes is knowne and they haue some seruice to doe about his Maiestie Finally as they haue 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 haue also vvhich are here warring vpon 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 haue 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 vs now stand a little vpon 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 aâ—ter Christ her husband in the waves of eternall life Howsoeuer he came so neere her as to looke through his Gospell vpon her yet shee sate still and moued not so much as one foot to come vnto 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 vpon 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 vnto his Church and will her to arise I might note vnto you first that the best of al are most fraile and full of imperfections then that they are to be stirred vp vnto their duties and to be whetted on by the words of Exhortation for surely they are like vnto greene wood that must be alwaies blowne vnto dull horses that must be alwaies spurd vnto blunt kniues that must be alwaies whet and vnto lame beasts that must be alwaies driuen But these things I will passe ouer and refer the meditation thereof vnto your selues The principall matter that I now will stand vpon is this Doct. That men must not continue in their sinnes but arise from them and leaue them So Esay doth teach vs 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 vs saying Cast away from you all your transgressions whereby you haue 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 vs saying Wherefore O King let my counsel be acceptable vnto 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 vs saying Repent for the kingdome of heauen is at hand O generation of Vipers who hath forewarned you to â—â—ye from the anger to come bring forth therefore fruits worthy amendment of life and thinke not to say with your selues we haue Abraham to our father Mat. 3.2.7.8.9 So Christ doth teach vs. saying Behold thou art made whole sin no more lest a worse thing come vnto thee Ioh. 5.14 So Peter doth teach vs saying Amend your liâ—eâ— and be baptised euery 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 vs saying Awake thou that steepest and stand vp from the dead and Christ shall giue 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 haue done the Lord was so offended with them for it that hee would not giue them leaue and so let them liue to bring their people into the land of Canaan which he had giuen vnto them Numb 2â— 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
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