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
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
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
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
giuen of them These are they which are not defiled with women for they are Virgins these follow the Lambe whithersoeuer he goeth these are bought from men being the first fruits vnto God and to the Lambe Reu. 14.4 Thus you see how we should goe after Christ and be well content to leaue all the world to follow him The reasons to moue vs herevnto are these First Reason because he is our husband and we are his wife Ephes 5.26 For the wife must follow her husband and forsaking all other friends must cleaue onely vnto him Gen. 2.25 Secondly because he will then take a great delight in vs and satisfie himselfe in our loue according to that which is in Psal 45.11.12 where it is said Hearken O daughter and consider encline thine eare forget also thine owne people thy fathers house So shal the King haue pleasure in thy bewtie for hee is thy Lord and reuerence thou him Thirdly because wee are dead to the world and a liue in him Câ—l 3.3.4 Lastly because he will liberally reward all such as doe come after him Verily saith he I say vnto you that when the sonne of man shall sit in the throne of his Maiestie ye which followed me in the regeneration shall sit also vpon twelue thrones and iudge the twelue tribes of Israel And whosoeuer shall forsake houses or brethren or sisters or father or mother or wife or children or lands for my names sake he shall receiue an hundred-fold more and shall inherit euerlasting life This reproues those that care not for Christ Vse but followes this world altogither Whatsoeuer they be whether rich or poor high or low wise or vnwise bond or free male or female certaine it is that they are none of Christs Hee will disclaime them and not approue them for his owne If any man saith he come to mee and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my Disciple And whosoeuer beareth not his crosse and commeth after mee cannot be my Disciple Luk. 14.26.27 wherefore let this worke repentance in the harts of worldly men and turne them to the louing Lord. As this doth serue to reproue all such as preferre the world before Christ so it may serue also to prouoke vs all to preferre Christ before the world Surely it should moue vs to set him still before vs and pricke vs forward to goe after him if a man were in a farre country farre from his friends and neerest kinsfolkes though his eyes did behold the fairest pictures his eares heare the sweetest musicke his mouth tast the daintiest meate his body lie vpon the softest bed and all his senses compassed about with the rarest obiects of tenne thousand yet would his heart be at home vnlesse hee were bewitched as the poets faine of Vlisses whom the cups of Circe did make to forget his natiue country and faithfull wife So cuen so vnlesse we be inchanted with the witchcraft of the deuill all the trash and pelfe of this world cannot hold vs here below but our harts will mount vpward and be fixed vpon our Bride-grome in whose presence is the fulnesse of ioy and at whose right hand are pleasures for euermore and all our trauell will especially tend to attaine vnto our country in the heauens and to celestiall Ierusalem that is aboue For wee are here as strangers and pilgrimes vpon the earth 1 Pet. 2.11 and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or corporation whereof wee are members is in the heauen Phil. 3.20 Surely our earthly houses are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rather an Inne to lodge in then a permanent mansion to abide in 2 Cor. 5.1 wherefore I pray you let vs euermore set our hearts vpon Christ and follow him It is recorded in the greeke and Romaine stories that Hypsicrataea did so excedingly loue her busband Mâ—â—hridates King of Pontus that when hee was put to flight and enforced to wander vp and downe the woodes and deserts to saue his life she attyred in mans apparrell did follow him euery way through thâ—â—â—e and thinne reputing her kingdome her wealth her country and her happinesse to be there where her husband was So after the same manner if we be so faithfully affected to our most sweet and louing husband in the heauens we must not settle vpon our lees nor set our affections on things that are below but follow on hard though it be through the thorny path of persecution or the strait way that hee is gone before vs wee must count all things but dunge and drosse in respect of him Phil. 7.8 If any man would here know how wee must goe after Christ Obiection the answere is that we must doe it first by contemplation Answere secondly by desideration thirdly by determination fourthly by conuersation or imitation By contemplation wee euermore thinking of him and hauing our thoughts in heauen where hee is 2 Cor. 4.18 By desideration wee euermore desiring to be in his presence and to haue a fellowship with him in ioyes vnspeakeable Col. 7.1 Phil. 1.23 2 Cor. 5.8 By determination we euermore resoluing with our selues to cleaue continually to him and to repute all things but trash in respect of him Act. 11.23 Phil. 3.8 Reu. 12.11 By conuersation or imitation wee euermore labouring to doe as he hath done and to walke in such steps as hee is gone before vs. Ephes 5.2 Ioh. 13.15 Math. 11.29 Oh my brethren striue and contend to follow Christ after these waves if there be any thing that will hinder you from the same cast it away Heb. 12.1 Be it that the right hand or the right eye should cause you to offend herein yet spare them not cut off the one and pull out the other Math. 18.8.9 There are many Lords doubtlesse striuing for vs. The world with her pleasures allures many to follow her but pretend what she will in truth her word is Decipion I will deceiue you The flesh would haue man a seruant to her lusts shee wants not her baites wherewith to beguile him but in truth her word is Inficiam I will infect you Satan strongest of the three vsurpes superiority ouer man hee craues that man should fall downe and vvorship him he vvante not promises enough faire in shew but in truth his word is Interficiam I will destroy you Iesus Christ our lawfull Lord bee also calls vpon vs and exhorts vs to serue him he hath life in the one hand durable riches and honour in the other and in truth his word is Reficiam I will refresh you Now in this strife to vvhom shall vvee yeeld our selues but vnto him vvho cries Reficiam Let vs therefore doe as vve are here vvilled for to doe come away and then doubtlesse vvee shall vvant nothing Habent enim omnia qui habent Christum habentem omnia For they haue all vvho doe enioy Christ the Lord of all And so I end and commend you to God and to the vvord of his grace vvhich is able to build further and to giue you an inheritance among all them which are sanctified To the vvhich inheritance the Lord bring vs all for his sonnes sake to vvhom vvith the father and the holy Ghost one eternall God and three distinct persons be all honour and glory ascribed both novv and euermore Amen FINIS