this regard in the beginning almost of the 32. Psalme and making his petition vnto the Almighty for the redresse thereof in Psa 51.8 when he saith Make me to heare ioy and gladnes that the bones which thou hast broken may reioyce And againe in vers 12. Restore to me the ioy of thy saluation and stablish me with thy free Spirit Thirdly because they hinder good things from vs and are as a wall betweene God and vs to stop his benefits from comming downe vpon vs Esay 59.1.2 Your iniquitiâ—â— saith Ierem. 5.25 haue turned away these things and your sins haue hindred good things from you Lastly because they wil bring destruction to vs at the last and cast vs downe into hel vnlesse to wit we doe leaue them in time for so much doth Christ teach vs in Luk. 13.3 when he saith But except you amend your liues ye shall all likewise perish so doth the Apostle Saint Paul in Rom. 8.13 in these words For if yee liue after the flesh yee shall die but if ye mortifie the deeds of the body by the spirit yee shall liue This serues first to reproue them Vse who continue still in thier sins and by no means will leaue their transgressions of them the world is too full wee finde by experience that nothing can reclaime the greater sort from their loose and licentious wayes chiefly in this brasen and iron age wherin we liue for neither the Preachers of God in exhorting nor the goodnes of God in calling nor the will of God in commanding nor the Spirit of God in mouing nor the benefits of God in blessing nor the iudgments of God in punishing can preuaile with many of vs to turne vs to the Lord or cause vs to arise out of the warme bed of our carnall delights So that the Lord may iustly make his complaint of vs as he did of Israel saying I harkened and heard but none spake aright no man repented him of his wickednes saying what haue I done euery man turned to their race as the horse rusheth into the battell This serues secondly to comfort such as haue forsaken their sins and haue cast away their iniquities though the world doth scorne them because they will not runne to the same excesse of riot with them as they did heretofore yet here is a comfort for them they doe but their dutie and that which the scorners themselues ought to doe This serues thirdly to stirre vs and to rouse vs vp out of the bed of our security We must not lie still in the same like the sluggard who is vnwilling to arise out of his sleepe saying yet a little sleepe a little slumber a little folding of the hands together Prou. 6.10 But we must leaue our sins with speed and forsake them And therefore my brethren consider with your selues in what sinnes you are asleepe whether it be in the sin of ignorance or in the sin of infidelity or in the sin of pride or in the sinne of couetousnes or in the sin of drunkennes or in the sin of whoredome or in the sin of swearing or in the sin of lying or in the sin of idlenes or in the sin of malice or in one word in the sin of any breach of Gods Commandements whatsoeuer it be forsake it and leaue it I come now as a Nathan to Dauid to request this at your hands and as a Ionah to Niniueh to proclaime warre against you vnlesse you doe it Oh remember I beseech you the reasons before going and let them sinke into your hearts for your good Arise first and leaue all your sins that you may not anger your God any further but bring good contentment vnto him in all your waies as the children of the liuing God ought to doe But if you care not for Gods displeasure yet arise in the second place and leaue all your sins that you may not wound your owne consciences and be as it were hangmen vnto your selues to teare your owne flesh with your owne nailes but that you may reioyce and be glad all the dayes of your liues But if your consciences be dead and as it were seared with an hot iron to feele nothing so that no sin doth trouble it yet arise in the third place and leaue all your sins that you may not impouerish your owne persons and bring your selues and your posterity to meere beggery especially in regard of the soule and the good estate thereof but that you may receiue plentifull blessings from the Lord and be laden with his benefits both temporall and eternall appertaining either to soule or body But if lastly you care not much for the blessings and benefits of God as hauing enough already and thinking your selues sufficiently happy without him yet arise and leaue all your sins that you may not be damned in hell for euer and there lie tormented in flames of fire that cannot be quenched but that you may be saued and come to life euerlasting where you may reioyce in ioyes that are vnspeakeable I hope that these things will awaken you and bring you home vnto your God and so I come vnto the last branch of my Text which is Come away Come away Because it is better to lie still then to arise and goe astray our Sauiour shewing vs how wee should moue biddeth vs not onely to arise but addeth further that we must come away to wit after him leauing this world and all the things therein behinde vs. As the first Exhortation was needfull so is this latter For the Church was now vnwilling to stirre after Christ In this case she was like a silly woman who in the Winter would faine liue at home and in no case take a iourney abroad as knowing that time of the yeare to be vnseasonable for her trauelling and that first because the dayes are short secondly because the aire is cold thirdly because the wayes are foule fourthly because the Element is watrie and full of raine fiftly because the prospect of the country is doleful and lastly because the danger for her body and goods is great The words following doe shew that this was her estate wherein Christ doth tell her that the Winter was now past and the Spring come and therefore she was to Arise and to come away Wherefore from hence let vs collect this Doctrine Doct. that it is the part of all good Christians to leaue this world and to goe after Christ The Church doth promise to doe the same Draw me saith she and we will runne after thee Cant. 1.3 The Apostles in act and deed did performe the like They left all and followed Christ Matth. 19.27 The same is reported of the sheepe of Christ My sheepe saith our Sauiour heare my voice and I know them and they follow me Ioh. 10.27 We finde also the like in that hundreth fortie and foure thousand that stood with the Lambe on Mount Sion and had his Fathers name written in their foreheads for this commendation is
Israelites hardning of their hearts in the wildernesse the crying sinnes of the Sodomites the haynous offences of the old world and the woefull disobedience of our first Parents in Paradise haue antiquitie for the maintenance of them if that would serue the turne but alas that is so farre from making any fault alowable that it causeth the committers thereof to be more in excuseable in as much as they haue not beene admonished by the falls of such as haue gone before them Therefore let vs neuer beare our selues in hand that we may warrantably take this or that course of life because others haue done so before vs vnlesse wee can euidently proue out of the scriptures that they haue done well in so doing Otherwise let vs rather feare as in this text wee are exhorted than presume to walke in their steps To God the Father to Iesus Christ his Sonne and to the holy Ghost be all honour and glory ascribed both now and for euermore Amen THE SECOND SERMON OF GODLY FEARE HEBREVVES 4. VERSE 1. Least at any time by forsaking the promise of entring into his rest any of you should seeme to be depriued LEast at any time These wordes doe shew the continuance of our watchfulnesse that it must be constant not at some times alone but at all times whence obserue this point that Whosoeuer vvould attaine to euerlasting life Doct. 4 Constant vvatchfulnesse required must stand constantly and perpetually vpon his guard euery Christian must keepe a continuall watch ouer his owne soule as well one day as another as well hereafter as for the present there is no time of intermission or of interruption granted Therefore is it that this same Apostle exhorteth saying Take heede brethren Heb. 3.12 least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God Pro. 28.14 And the vvise man saith Blessed is hee that feareth alwayes but hee that hardens his heart shall fall into euill Implying thereby that where this godly feare is at any time wanting there that partie is prone to fall into hardnesse of heart and so to proceed from one wickednesse vnto another The like caution is giuen by our Sauiour to his Disciples Take heede to your selues saith he least at any time your hearts be oppressed with surfetting Luk. 21.34 and drunkennesse and the cares of this life Neither is this vncessant watchfulnesse more than needes Reasons for First the diuell goes about continually at a roaring Lyon seeking whom he may deuoure 1 Pet. 5. Hee is as it were a strong and cunning thiefe that hath often marked euery place in our house where hee may breake in and if wee haue not a continuall eye vnto him hee is ready to take vs at an aduantage and to spoyle our soules of those good things vvhich the Lord hath vouchsafed vnto vs and when he is least suspected then is hee most industrious about his mischieuous practises Our warfare is different from that which earthly Princes doe exercise for they are some times altogether without danger but wee goe in continuall perill wee know not how soone Sathan will be vpon vs there is no moment wherein wee can secure our selues from his assaults and if we be not euermore in a readinesse to award off his blowes we are likely to receiue a deadly wound Yea vvee haue not onely our aduersary the diuell to encounter with but a more neere and dangerous enemy and withall very subtill euen our owne flesh which is ready vpon euery occasion to betray vs into the hands of Sathan haue we not then good reason alwayes to walke in feare If we had in our houses a theevish seruant albeit he did not lay waite for our liues nor were any way likely to endanger our whole estate but onely to defraud vs of some part of our substance vvould wee not haue an eye to such an one and that continually But especially if we had one within our doores that sought all opportunities to deliuer vs into the hands of our mortall enemy would wee not be euermore watchfull for the preuenting of such a mischiefe How much more vigilant then should wee be in matters spirituall seeing that our naturall corruption is exceeding treacherous and ready vpon euery occasion not to procure vs some slight inconuenience or small losse but to bring vs vnder the power and dominion of the Prince of darkenesse vvho is a vowed aduersary vnto all Gods elect Thirdly in regard of the Lord wee had need to keepe a perpetuall watch ouer our hearts for vvho knoweth how seuerely he may proceede against vs if vve for neuer so little a while doe wilfully shake off the yoake of obedience May not hee iustly giue vs ouer to a deluded minde and a profane spirit if we beginne to alow our soules in any knowen euill If vvee carelessely reiect his holy lawes may not his spirit iustly forsake our soule If wee conclude thus in our owne thoughts now will I take liberty for vvantonnesse and vncleanenesse for oppression and hard dealing and such like sinnes and hereafter I vvill become more chast and more mercifull c. May not God euen at this time deliuerws vp as prisoners vnto Sathan as hee hath dealt vvith sundry others and cause him so to manacle our hearts and affections that it shall cost vs many a bitter teare ere wee recouer our former libertie and freedome of spirit Nay further how if God should take vs with the manner and at that time strip vs of life it selfe Surely albeit wee being the seruants of the Lord and dying in repentance cannot perish vtterly yet shall we depart hence very vncomfortably and not leaue so good a report behinde vs as otherwise vve might haue done The doctrine thus confirmed serueth First Vse 1 for the sharpe reproofe of such aspropose vnto themselues set times vvherein they will giue their flesh the swing and let loose the raines vnto too much licenciousnesse And as at other times so especially vpon the Lords day when God would haue them wholy to attend vpon him then they take liberty for their vile and sinfull lusts giuing themselues ouer either to idlenesse at home or which is worse vnto profanenesse abroad For the weeke dayes many containe themselues ordinarily vvithin some good compasse being imployed in the workes of their vocation but on the Sabbath which the Lord hath set apart as holy vnto himselfe they runne violently vnto all manner of sinnefull recreations and base exercises and sports and so of Gods day they make that the Diuels day in so much that hee then knowes whereabout hee shall finde them euen busily imployed in his worke for they at sundry seasons openly professe and that a twelue moneths before Ryot and Drunkennesse and Carding and Dicing and dalliance and such like horrible abuses and make it knowne that then they minde to keepe open house for sinne and Sathan when they should set
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
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
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
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
her more and more Finally he doth see how shee shall be decked with all graces hereafter and be beautified with all rich ornaments whatsoeuer euen in the end of the world when all imperfections shall be taken away from her and she shall be made perfect in euery respect and consideration And for this cause doth he here commend her beauty and say that she is faire So that this is in a double regard the one is of Iustification which she hath from him and the other is of Sanctification which she hath from his Spirit for by him she is iustified and by his Spirit shee is sanctified 1 Cor. 6.11 Wherefore then wee are made faire two waies The first is by the imputation of Christs most excellent forme vnto vs. The second is by a reall transfusion of his louely graces into vs for he doth both clense vs from our sinnes and also cloth vs with the silken robes of inherent holinesse The knowledge of this Doctrine is profitable vnto vs many wayes Vse first for Consolation secondly for Exhortation and thirdly for Confutation For Consolation because we may from hence receiue some comfort in that we are faire in his eyes who is able to saue vs. It is the whole desire of the Church to be comely and handsome in the eyes of Christ If he accept of her and think her faire it is all well what can she desire more A singular ioy it must needs then be vnto her to vnderstand for certaine that she is trim and beautifull indeed in his sight And therefore Christ as it were to cheare her vp doth pronounce in manner as you haue heard that shee is faire We may reioyce and triumph in this euen so many as vnfainedly doe loue him that we are so comely and pleasing in his eyes The Diuell as he hath in one hand the glasse of Selfe-loue to set before men to draw them on to their sinnes that so they therunto looking may Narcissus-like berauished with their owne beauty so hee hath in the other hand the glasse of Gods-law to present vnto them to terrifie them for their sins that so they beholding themselues therein may Iudas-like goe and hang themselues But against this his poison we haue here a good Antidote if he cry out and say Thou art a deformed person thou art foule and filthy thy sins are many and grieuous the Lord of glory cannot regard thee c. Doe thou reply this answere backe againe vnto him and say Auoid Satan auoid thou lyer it is not true which thou doest say I am faire and beautifull and the God of heauen doth respect me I will beleeue him that here speaketh who is truth it selfe but I will not beleeue thee who hast beene a murtherer and a layer from the beginning Ioh. 8.44 Wherefore my brethren comfort your selues with these things for looke what Christ doth here speake to the whole Church the same hee speaketh to euery faithful person in the Church Is there faith repentance loue feare zeale humility and a care of true godlines within thee then passe not for any temptation of Satan for although there be the remnants of sin abiding still in thee and a mixture of diuers infirmities with thy heauenly graces yet this is not taken away from thee My loue my faire one for Christ doth behold thy vertues and comely ornaments wherewith thou art decked and he doth not stand gazing vpon thy sins and deformities wherewith thou art polluted he is content as it were to ouer-looke them and to passe them ouer as if they were not and that as it may seeme for these causes First because they are already done away from thee by his merit and death when he died for thee Secondly because they are ouer-reached and out-valued by his graces and gifts in thee which doe far surmount them all Thirdly and lastly because he will wholly purge thee from them in the end when he shal take thee out of this world and make thee sit with him in the highest heauens In regard whereof our Sauiour doth iudge thee to be neuer a whit as it were the lesse beautifull and faire in his eyes for thy transgressions then if thou hadst none at all euen as a Bride-groome with vs doth thinke his Bride to be nothing the lesse comely or handsome for a little dirt that is vpon her which is not naturall and continuall but accidentall and vanishing as who hath contracted the same vnto her selfe by her labour and paines about some foule and filthie worke and may easily also wash the same away from her with water at any time when she will Wherefore finde out those graces of Sanctification which I nominated euen now and though they be not perfect or full within thee yet be sure they be in truth and sincerity and doubt not but that thou art most faire and beautifull in the sight of the euer-liuing God prate the diuel or the world neuer so much to the contrary For Exhortation because we may from hence be stirred vp to vse all possible meanes to get some holines and righteousnes vnto our selues that as the Church is faire so we our selues also may be faire Surely vnlesse that we be pure be innocent be patient be louing be humble be faithfull be iust in one word be deuout and religious we cannot nay we may not perswade our selues that wee are of the Church In the Church indeed we may be but of the Church we cannot be for that is a company of Saints or holy ones alone They are as Peter doth speake of them 1 Pet. 2.9 A chosen Generation a royall Prtesthood an holy Nation and a peculiar people to shew forth the vertues of him that hath called them out of darknes into his marueilous light If wee reade ouer the holy Scriptures wee shall neuer finde that any doe belong to Christ who are not holy and righteous like to Christ They that are Christs saith Saint Paul Galath 5.24 haue crucified the flesh with the affections and the lusts Againe If any man be in Christ saith he 2 Cor. 5.17 let him be a new creature Old things are passed away behold all things are become new In this saith Saith Iohn 1 Ioh. 3.10 are the children of God knowne and the children of the Diuell whosoeuer doth not righteousnes is not of God neither he that loueth not his brother Likewise he saith vers 3. And euery man that hath this hope in him purgeth himselfe euen as he is pure Wherfore my brethren let this awaken vs vp that we may be from hence-forward vpright and innocent persons as we ought to be hauing both the righteousnesse of Iesus Christ vpon vs and the holines of the spirit within vs. For albeit when our Sauiour did first cast a loue vnto vs we were as loathsome and vgly creatures and lay wallowing in our blood Ez. 16.6 yet now since he is content to take vs for his owne let vs not lie any longer in our filthines
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