Foure sermons The two first, of godly feare: on Hebrewes 4. verse 1. By Robert Cleauer. The two last. Of Christian loue and life. On Canticles 2. verse 10. By Richard Webb.

FOVRE SERMONS .

The two first , OF GODLY FEARE : On Hebrewes 4. Verse 1.

By Robert Cleauer .

The two last . Of Christian Loue and Life . On Canticles 2. Verse 10.

By Richard Webb .

2 Chronicles 15.2 . The Lord is with you while you be with him .

LONDON : Printed by THO. SNODHAM , for ROGER IACKSON , and are to be sould at his shop neere to Fleetstreet Conduit 1613.

THE FIRST SERMON : OF GODLY FEARE . HEBREWES 4. VERSE 1. Let vs feare therefore , least at any time , by forsaking the promise of entring into his rest , any of you should seeme to be depriued .

THese wordes doe depend vpon the former Chapter ; where the writer of this Epistle proposeth vnto the HEBREWES the example of their forefathers , shewing how they rebelled in the wildernesse , and hardned their hearts , and refused to yeeld obedience vnto the word of the Lord , for which cause he swore that they should not enter into his rest , viz. into the land of Canaan ; and therein was as good as his word ; for they all perished in the wildernesse . The like hee declareth to haue fallen out in the time of Dauid , to wit , that they refused to hearken vnto Gods voyce , and therefore were excluded from the heauenly rest , albeit they inhabited the land of CANAAN , which was a Type thereof . Herevpon the Apostle enforceth an exhortation by way of application , wherein we may obserue : 1 First , the duties which they ought to looke vnto , which are these two : 1 First , to the intent they may not be like the rebellious Israelites , they must get an holy feare into their hearts . 2 Secondly , they must lay holde of the promise , and not forsake or reiect the same . 2 Secondly , the reasons to moue them therevnto , which are also two : 1 The first whereof is taken from the miserable successe of them that were formerly disobedient , to wit , that their carkasses fell in the wildernesse , Chapter 3.17 . Let vs feare [ therefore , ] that is , considering what sinnes they committed , and what fearefull iudgements they incurred , let vs looke better to our selues . 2 The second is drawen from the danger that would ensue vnto themselues , if they did not follow his exhortation ; they might seeme to be depriued of that rest which God promised vnto his people .

Let vs , &c. ] Here we may note whom he doth admonish , in this word [ vs ] which importeth thus much : let vs Hebrewes ; let me that am the writer of this Epistle ; let all that are in CHRIST IESVS , euen euery one of vs , feare , &c. Now , in that hee ioynes himselfe with those , to whom hee giues this caueat , the Doctrine is , that

Hee that doth faithfully instruct others , Doct. 1 will also instruct himselfe with his owne precepts . Faithfull Teachers will teach themselues . Rom. 1.23 .

The neglect of this , is greatly condemned by the Apostle Paule , who speaketh vnto the Iewes in this manner ; Thou that teachest another , teachest thou not thy selfe ? and thou that preachest a man should not steale , dost thou steale ? &c. In which place he sheweth that it is a fearefull and inexcuseable sinne for a man to take vpon him to be an informer of others , and in the meane time to be vtterly vntaught himselfe , in respect of any working and sauing instruction ; neither was this holy Apostle more ready to censure the omission of this duty in others , than he was carefull to practise it himselfe : for 2 Cor. 7.1 . hee saith ; Let vs clense our selues from all filthinesse of the flesh and spirit , and grow vp vnto full holinesse , in the feare of God : where wee see that hee maketh himselfe one of the number . So also , Rom. 7. when hee dilates at large of the corruption that is inherent in mans nature , he still layes load vpon himselfe , and speakes as if no body were in such case as he was . What I would ( saith he ) that doe I not , Rom. 7.15 . but what I hate , that doe I : and Ver. 18. I know that in me , that is , in my flesh , there dwelleth no good thing : and Ver. 24. O wretched man that I am , who shall deliuer me from the body of this death ? And as in the matter of humiliation , so likewise in the matter of consolation hee speaketh in his owne person , seeking to apply the comfort to himselfe , as well as to offer it vnto others ; I thanke God through Iesus Christ our Lord , v. 25. q.d. He it is that must deliuer me , and all his elect from the bondage of sinne , and that by Iesus Christ , for which I render humble and heartie praises vnto his Diuine Maiestie . And againe , Phil. 1.21 . he saith ; Christ is to me both in life and in death aduantage . So that in matters of exhortation and of instruction , of humiliation and of consolation , hee includeth himselfe within the number of those with whom hee hath to deale . And it stands with reason that Ministers and Gouernors , and all such as are to admonish others , should take this course .

First , because their need requireth it : Reasons . 1 for haue not they ( as well as others ) corruption in them , that needs to be repressed ? haue not they many failings that ought to be reformed ? haue not they much diffidence and distrust in them , against which they must be strengthned ? If it fare thus with them , as none can deny , meet it is that they should take their part with others , when they eyther reproue , or exhort , or comfort , or the like : and indeed , the Lord allots them a portion , together with the rest of his seruants , euen as good householders doe allow their Baker , and Bruer , and Cooke , and other officers , that makes prouision for the whole family , their stint of vittailes as farre foorth as any other , for whom they prepare the foode .

Secondly , this is a great incouragement and singular motiue vnto them that are instructed , or exhorted , &c. to cause them to make vse of that which is spoken , when they see men to take vp the like burdens themselues , as they lay vpon their shoulders , and that they doe not deale hypocritically , as the Pharises did , who imposed heauy burdens vpon others , when as they themselues would not so much as touch them with one of their fingers . This , I say , makes mens words to be regarded and followed , when they require no more of others then they labour to doe themselues ; when they minister no medicines vnto others , but they will first take them themselues : and on the contrary part this causeth men to be esteemed Physitians of no worth , when they will take vpon them to cure others of those faults , which they neuer seeke any redresse or reformation of in themselues . He that will make boast that he hath a soueraigne remedie against the Stone , or the Gowre , or any the like maladie , and yet in the meane time be miserably tormented with the same himselfe , shall cause both himselfe , and his skill , to be little set by .

Thirdly , it is dangerous and burdenous for mens soules not to ioyne themselues with those whom they doe instruct : for the things which they deliuer are eyther true or false : If false , how dare they propose them vnto others for feare of infecting and poysoning ? If they be true , how can they but receiue them , and make vse of them in their owne soules , vnlesse they will haue their owne speeches to be brought in as witnesses against themselues , and their owne admonitions to be as so many conuictions of themselues to be altogether vnteachable and vntractable ?

Fourthly and lastly , they doe not onely hurt their owne soules , but hereby they much dishonour God , and disaduantage his seruants . For let them perswade men to be mercifull , to be liberall , to doe good vnto all , and hurt vnto none , &c. The answere of many wil be this : you Ministers , or you Parsons of the Gospell , can giue good words , but where are your deedes ? Such and such we haue heard to deliuer as sound exhortations as you doe , and yet ( God knowes ) they come short enough in their practize . You can tell vs that wee must be mercifull , &c. but surely there are none more rauenous then you Preachers : for there are many of you that will neuer be satisfied , but would heape together a whole world of liuings if you could get them . Thus is the name of God blasphemed through such mens loosenesse ; and therefore doth the Lord forbid them to take his word into their mouthes , that cast it behinde their backes , Psal. 50. and hate to be reformed thereby . Holy speeches are vtterly vnbeseeming vnholy persons , neither will the Lord hold them guiltlesse , that doe in such sort take his glorious Name in vaine .

Therefore let vs in our exhortations before wee speake , Vse 1 seriously be-thinke our selues what wee are to speake , and as farre as possibly wee can , labour to digest it before hand . Let vs be so teachers of others , that we be also learners our selues . If we haue matters of ill newes and of terrour to deliuer , let vs not vtter them as if they did not concerne vs , nor throw the threatnings of God abroad as durtes , whereof wee our selues are nothing at all afraid : but let vs striue to be inwardly moued and affected therewith , euen as the Prophet Habakkuk was with those things which were reuealed vnto him . When I heard ( saith he ) my belly trembled , my lips shooke at thy voice : rottennesse entred into my bones , and I trembled in my selfe , that I might rest in the day of trouble . Hab. 3.16 . We should be so farre from denouncing the iudgements of God in malice and distemper against the parties , that we should endeauour throughly to affect our owne hearts with feare and griefe , before we vtter them vnto others . And the like may be said for instructions , or consolations , which we are about to Minister vnto any , we must in the first place make our owne vse thereof .

Secondly , this is for the condemnation of those that are appointed to be teachers of others , and yet none more vntaught than they : who are set as shepheards ouer Christ his sheepe , and yet are themselues as sheepe without a shepheard , because they are not shepheards vnto themselues , as all good Ministers ought to be . Thence it commeth to passe , that albeit they giue others many good lessons concerning mercie , and humilitie , and patience , and the like , yet none are more cruell , none more proud , none more reuengefull then they .

And so in families , many gouernors are to be rebuked , who are very hot and violent in dealing against the faults of their seruants , and children , without any consideration of that like in themselues : whereas euery reproofe which they giue vnto their inferiours , should put them in minde of those offences which either they haue committed , to be humbled for them , or which they may committe , to take greater heede of them , and to pray more earnestly against them . And as for rebukes , so for chastisements , they should neuer correct either childe , or seruant , but they should lay sharper stroakes vpon their owne hearts for their transgressions against the Lord , than they doe vpon their bodies for their offences against them . Thus if they could doe , they might reape profit by euery fault which is committed , and by euery reproofe and correction which they giue for the same .

Let vs therefore feare . ] This is the first duty which they were to performe for the preuenting of those euils which befell the stiffe-necked and rebellious Israelites , and for the keeping of themselues in a better course than they tooke , whence this doctrine may be collected , that ,

Whosoeuer will constantly cleaue vnto the LORD in a good way , Doct. 2 Godly feare very needfull . must awe his heart with an holy feare .

Therefore is it that wee are commaunded to serue the Lord in feare , Psal. 2.11 . and to reioyce before him with trembling . Whence we see that all the seruices of God , euen our reioycings and thanksgiuings , must be mingled with an holy feare . The like exhortation is giuen in another Psalme , Psal. 4.4 . Tremble , and sinne not ; thereby implying that except men doe so , they cannot chuse but sinne .

Now the reasons why those that will stand in vprightnesse , Reasons . must be affected with a religious feare , are these :

First , because that is an excellent meanes to preserue them from falling ; for it sheweth them the perill of sinne , and breedeth in them a detestation thereof ; it causeth them to discerne an hooke in Satans baytes , when he seemeth to proffer vnto them a good morsell : it maketh them to see that there is a net spread for them , when carnall delights are presented vnto them : and therefore is it that Gods seruants doe stand in awe of those punishments that are appointed for the workers of iniquitie , Iob 31. euen when they are tempted vnto any euill , though neuer so secret ; and by that meanes are preserued from dangerous falles , when such as are destitute of this feare of God , doe runne headlong into grieuous sinnes , and so plunge themselues ouer head and eares in vnaduoideable , and yet intollerable woes and miseries .

Secondly , as the feare of the Lord is a soueraigne preseruatiue to keep : men from falling ; so is it an excellent helpe to restore them when once they haue fallen . For that will cause them seriously to consider what arrerages they haue runne into , and what a dangerous case they are in , and so to bestirre themselues with all speede and with all diligence to get out of the same ; euen as one that perceiues he hath taken Rats-bane , or any deadly poyson , will hasten to the Physition , and vse all meanes that may be to free himselfe from that danger wherein he standeth .

Thirdly , as this sanctified feare will restraine and recouer vs from euill practises , so will it driue vs forward vnto holy duties , and make vs breake through all inconueniences , and troubles , and oppositions , that would otherwise hinder vs from the same . This holy feare will ouercome all fleshly feares , and cause vs to persist in good wayes , Ier. 32.40 . according to that of the Prophet Ieremy , who bringeth in the LORD , speaking thus ; I will put my feare in their hearts , and they shall not depart from me . No outward 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 ? L●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 was 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 were 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 , which 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 whether 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 faults 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 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 . HEBREWES 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 would attaine to euerlasting life , Doct. 4 Constant watchfulnesse 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 wise 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 which 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 , wee 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 , would 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 , who 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 who knoweth how seuerely he may proceede against vs , if we 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 wee 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 wantonnesse and vncleanenesse ; for oppression and hard dealing , and such like sinnes , and hereafter I will become more chast and more mercifull , &c. May not God euen at this time deliuerws vp as prisoners vnto Sathan ( as hee hath dealt with 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 we might haue done .

The doctrine thus confirmed , serueth ,

First , Vse 1 for the sharpe reproofe of such aspropose vnto themselues set times , wherein 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 within 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 open the gates of their harts that the King of glory might enter in , and dwell there by his holy Word and blessed Spirit . These are farre from that constant watchfulnesse and holy feare of falling , which this Text requireth , and euen as farre from hauing any part and portion in that rest , which heere is promised vnto all that faithfully labour to attaine thereunto .

Secondly , let this be for our instruction , that we be neuer remisse , and negligent , what workes soeuer we be about , and what company soeuer we conuerse withall . When wee eate and drinke , let vs doe it with feare ( as Iude requireth ) least our owne Table become a snare vnto vs , and we be too much carried away with a carnall delight in the creatures . When we are exercised in the workes of our callings , let vs heedfully looke vnto our affections , least we be too farre led aside after the world , and least we serue our owne turnes , rather then seeke Gods glory in that which wee doe . Yea , when we are busied in the exercises of Religion , let vs take heed that our hearts be vpright with God therein , and that we be not grosly tainted and corrupted with hypocrisie , and pride , and vaineglory ; which are ready to intermixe themselues with our best actions ,

And so for our company , albeit it be so good and so holy , that wee see no likelyhood of infection so long as wee conuerse with such , yet let vs not be secure ; no , not when we associate our selues with the best that are , fo if we he , either they may hurt vs , or we them , by speech , or example , one way or other : and if it stand vs vpon to be iealous of our selues when we haue to doe with those that are most religious , much more ought we to walke in feare when we are compelled vpon any occasion to deale with prophane persons , who are euer and anon casting forth lewd , and wanton , and wicked speeches , and seeking to corrupt men with vile and diuellish opinions .

Thirdly , here is matter of consolation for them that are thus constantly watchfull , and doe at no time forsake the promise of entring into Gods rest , by turning out of those pathes , which he hath prescribed them to walke in : they are in a safe and happy estate , whatsoeuer changes & alterations fall out in the world : though Satan rage , and his instruments grow boysterous , and hypocrites fall away on euery side , yet shall they stand fast and firme , and not so much as seeme to be depriued of that rest which the Lord hath prouided for them ; neither is this a thing impossible , as some do imagine , but that which many of the Saints haue attained vnto , who haue constantly walked before the Lord in their vprightnesse , and neuer all their life time after their conuersion broken forth into any hainous and presumptuous euill , as may be seene in Abraham , Moses , Iob , Paul , and Noah by name , who is sayd to haue walked with God , euen in that sinnefull generation wherein he liued . And if wee striue to attaine vnto this , assuredly wee shall haue the Lords assistance , and be inabled at all times and in all things to keepe a good conscience both before God and men .

By [ Forsaking the promise of entring into his rest , &c. ] Doct. 5 Hence we may note this Doctrine , that , Without Faith the promises are of no force ,

The hearing of the promises is not sufficient for the obtaining of saluation , vnlesse by faith we lay hold on the same .

Those Israelites of whom mention is made in this Text had the glad tidings of the Gospell preached vnto them , but the word that they heard profited them not , because it was not mixed with faith in those that heard , Chap. 4 2. Those impious and blasphemous Iewes , which railed vpon Paul and his Doctrine , and contraried the things which were spoken by him , Act. 13.38 . had the forgiuenesse of sinnes through Christ preached and proffered vnto them , and yet had no benefite thereby . Iudas himselfe was present among the hearers of our Sauiour , when he made that heauenly Sermon ( Matth. 5.6 . and 7. wherein are contained many blessed promises ; yet was he neuer the better for that , but rather much worse , because hee gaue not intertainement thereunto : his sinne was thereby increased ; and so is theirs , whosoeuer they be , that make no better vse of the promises than he did . If I had not come and spoken vnto them ( saith Christ ) they had had no sinne ; Iohn 15.22 . to wit , in comparison , they had beene nothing so faultie as they were ; when he had preached the Gospell vnto them , and they had reiected the same , that did exceedingly aggrauate their sinne .

Here then are those to be reproued that are ready whensoeuer any occasion is offered to discourse at large of the blessednesse of these times wherein wee liue , Vse 1 aboue those wherein our forefathers liued . For then ( say they ) there was nothing but palpable ignorance : the Scriptures were hidden from the common sort ; being in a tongue that they could not vnderstand , neither might they without perill of their liues search into the same . But now the case is farre different : wee haue libertie to heare the instructions of the Word in publike , and to reade the same in priuate , and thus farre they say well : but what vse doe they make of the Gospell that is offered vnto them ? doe not they , for all their good words , eyther absent themselues from the preaching of it , or if they repaire vnto it , is it not for fashion rather than for conscience ? Doe they not come to carpe eyther at the matter , or at the manner of deliuery , rather than to be edified thereby ? If their consciences testifie against them that they are guilty in these things , they haue small cause to glory of the happinesse of our times . For albeit the light of the Gospell doe tend to the saluation of many , yet it shall be for the increase of condemnation vnto them who doe not receiue the promises thereof , nor obey the precepts that are deliuered vnto them : both which doe alwayes goe together ; for whosoeuer refuseth to walke in the wayes of Gods commandements , hee doeth withall reiect the promises ; and therfore though the Land be happy in regard of the Word , yet hee is miserable , because he reapeth no benefit thereby .

Now that we may more carefully eschew this sinne , let vs consider how the promise of entring into that holy rest is forsaken , and that is done sundry wayes .

First , by too much presumption , when men stand vpon the goodnes of their nature , How the promise is forsaken . Rom. 10.3 . vpon their owne innocencie and worthinesse , and so thinke the promise needles , as the Apostle witnesseth that the Iewes did , who going about to establish their owne righteousnes , did not submit themselues vnto the righteousnes of faith : and likewise so doe all that are absolute Papists , and thinke to merit by their owne workes . Of this sort also are all ignorant persons , who professe that they doe not expect any great comfort by hearing of Sermons ; they hope they haue liued long enough to know how to be saued : and as for seruing of God , they haue had a good deuotion euer since they were borne , and they trust they haue as good hearts to God-ward , and as good a beleefe in him as the best of them all , that can talke so much of the Scriptures . Alas poore silly people , their case is lamentable , whatsoeuer they imagine : for all the while they intertaine so good a conceit of themselues , they cannot possibly flie vnto God for mercy in Christ Iesus , Ephes. 2.2 . but are strangers from the couenants of promise ; and howsoeuer they brag of their hope of eternall life , yet ( as the Apostle sayth ) they are without hope , and without God in the world : and therefore if euer they looke to be cured by the great Physition of our soules , Christ Iesus , let them labour to see their spirituall maladies ; for he came not to heale those that thinke themselues whole , but such alone as feele themselues to be sicke , and doe esteeme it a singular benefit to haue a through cure wrought vpon their soules .

Secondly , the promise is forsaken through infidelity , when men thinke it to be bootelesse for them to apprehend the same , and that there is not therein vertue sufficient to bring them vnto heauen : whence it comes to passe that if they be set vpon by feares and terrors , they sinke vnder the same , as Iudas did , notwithstanding all the sweet promises which hee hard from his Maister . And as for their soules , so for their estate , if they be poore and behinde hand , or any other way distressed , they imagine it to be a folly for them to cast their care vpon God , and to rest vpon his promise , who hath said that hee will not faile , nor forsake those that depend vpon him : they will neuer put him to it , nor try what he will doe for them ( as wicked Ahaz professed when hee was in danger of the enemy . Isa. 7.12 . ) but they will rather shift for themselues , and vse falshood and lying , & whatsoeuer ill meanes they can deuise for the releiuing of themselues , this also is to reiect the promise .

Thirdly , they also are guilty of the same crime , that doe preferre earthly things before heauenly . Luk. 14.26 . Hee that doth not forsake father and mother , wife and children , lands and goods , and all that he hath or might haue , for Christ his sake , and the Gospels , Luk. 14.24 . is not worthy of him . And therefore were they reiected as vnmeete guests for the heauenly banquet , who made more account of their farmes , their oxen , and such like outward things , than they did of those spirituall comforts which the Lord offered vnto them : And in like sort shall they be iudged and condemned as contemners of the promises of life , who doe more greedily seeke after gold , and siluer , and perishable substance , than they doe after the treasures of a better life , which are permanent and euerlasting . Indeede Gods people are oftentimes ouercaried with an immoderate affection towards the things of this world , and lust breaketh in vpon them , but they giue no harbour nor lodging therevnto in their hearts , neither doe they loue these lying vanities , more than grace and godlinesse , but would willingly giue the Maister a place aboue the seruants , though they , as rude and vnmannerly guests , doe striue for the chiefe roome in their soules : they would gladly preferre the glory of God and the meanes of their saluation before all the kingdomes of the earth , & desire these outward things onely as helpes and furtherances thereunto . And thus wee see how the promises may be reiected .

Now a second vse of this point shal be for our instruction , Vse 2 that seeing the hearing of the promises is not sufficient for the procuring of our eternall happinesse , but the apprehending and applying of the same is also required of vs , therefore wee should with all earnestnesse take hold thereof , and by faith make them our owne : preferring them before all that this world can afford vs , and being content to relinquish whatsoeuer wee possesse for the purchasing of this precious pearle . And when once we haue obtained it , Math. 13. let vs hide the same within our hearts , and keepe it as our very life , neuer making shipwracke of a good conscience , least thereby our saith and comfort in the promises be much weakened and diminished , but holding on a constant course in the wayes of pietie , that so our inward ioy and assurance of Gods fauour may be still continued and dayly increased . And for the same end , let vs be often meditating , and conferring of the promises , and be willing to hearken vnto others that either in publike or in priuate doe their best endeuour to adde further strength vnto our faith . Thus if wee can doe , wee shal be sure of a portion in the heauenly promises , when others shal be punished for refusing of the same .

Of entring into his rest . ] That is into eternall blessednesse in the heauens , and the assurance of enioying the same here vpon the earth : according to that in the 3. Verse , Wee that beleeue are entring into rest . Whence wee may learne this doctrine , that ,

The state of Christianity is a state of rest . Doct. 6

The land of Canaan , Christianity is a state of rest . whereinto the children of Israel entred after their long and tedious trauell in the wildernsse , was a tipe thereof , and therefore is it called Gods rest ; but he doth not so greatly stand vpon that , because reprobates were admitted into it as well as his chosen people : but he putteth vs in minde of a better rest , euen the state of grace and of glory , which his elect , and they alone , shall haue the fruition of .

our Sauiour confirmeth this point vnto vs , where he sayth , Come vnto me all yee that are wearie and laden , Matth. 11.28 . and I will ease you . Take my yoake on you , &c. and you shall finde rest vnto your soules . Heere wee see what an happy case they are in that betake themselues vnto Christ for reliefe and comfort , submitting themselues vnto his holy gouernment , though they haue manifold troubles and aduersities without , yet they haue quietnesse within , so long and so farre as they can disburden their soules of all their sorrowes and cares by casting them vpon Christ Iesus , as hee would haue them : all that while they are euen like men that inhabite in a strong and inuincible Castle , who in the middes of blustering stormes and windes that are round about them , and of violent aduersaries that doe lay continuall seige against them , are merry and cheerefull , and fall to their foode , and betake them to their rest , without any feare and distraction at all , as knowing that they are safe and sure how soeuer they be assayled and opposed against : such is the case of all godly men , what outward trials soeuer they haue , their consciences are at quiet within , as being confidently assured that nothing can befall them for their hurt : for indeed euery sanctified Christian is as safe from all mischiefe 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 with perfect holinesse , and so attaine to perfect rest : in this world wee enioy a great deale more than any naturall man can conceiue , but in the life to come wee shall enioy infinitely more than wee our selues can now conceiue : which should cause vs with patience to passe through the troublesome and tempestuous Sea of this world , in hope that we shall shortly arriue at the Hauen of rest where wee long to be , 2 Thes. 1.6.8.10 . for it is a iust thing with God to giue rest vnto them that are troubled . When the Lord Iesus shall shew himselfe from Heauen with his mighty Angels , to be glorified in his Saints , and to be made maruailous in all them that beleeue in that day .

[ Any of you , ] Doct. 7 Whence obserue this Doctrine , that .

The care of saluation belongeth to euery one indifferently . Religious duties pertaine vnto all .

Hee that would not be damned and eternally destroyed , must be heedfull and watchfull ouer his wayes , of what state , condition , or age soeuer he be , there is no dispensation for any ; Magistrate and Subiect , Minister and People , Master and Seruant , Men and Women , yong and old , are all bound to be carefull for the happy estate of their soules : God in this regard , is no respecter of persons , but requireth this care of euery one as well as of any one .

Hence it is that the Scripture giues such generall exhortations vnto pietie , Reasons . 1 as Psalme 49.1 . Heare this all yee people , giue eare all ye that dwell in the world , aswell low as high , both rich and poore . And againe in the Gospell according to Marke , Mar. 13.37 . our Sauiour saith , Those things that I say vnto you , I say vnto all men : Watch.

And further , the LORD in denouncing and executing his iudgements maketh no distinction of persons , but threatneth and inflicteth his plagues vpon all sorts , according to their works : and as they haue beene greater offenders , so doe they meete with sorer punishments : the Lord spareth none , as we may note in the Reuelation , where is shewed , that when God came to manifest the fiercenesse of his wrath against rebellious sinners , The Kings of the Earth , and the great men , Reuel. 6.15.16 . and the rich men , and the chiefe Captaines , and the mightie men , and euery bondman , and euery free-man hid themselues in dens , and among the Rocks of the Mountaines . And sayd to the Mountaines and Rocks ; Fall on vs , and hide vs from the presence of him that sitteth vpon the Throne , and from the wrath of the Lambe . In which place we see that neither the great command of Potentates , nor the fortitude of Warrtours , nor the riches of the wealthie , nor the base condition of the meaner sort , can stand them in any stead . when the Lord entreth into iudgement with them ; but all that haue in them raging sinnes shall be tormented with hellish feares .

Againe Gods mercies and graces and the testimonies of his fauour are offered vnto all sorts , so that none needs to complaine that his seruing of the Lord will be bootlesse : though the gates of great men be opened vnto some and shut against others , it is not so with heauen-gate : that stands wide open vnto all , that through the faithfull and conscionable vse of the meanes , doe striue to enter in . Gal. 3.28 . For in Christ Iesus there is neither Iew , nor Graecian , Barbarian , nor Scithian , bond nor free , male nor female , but in him , all are one : that is , all are equally respected without any personall difference ; for God regardeth not one country more than another ; one nation more than another : the Maister hath no preheminence aboue the seruant , vnlesse he be more religious ; neither shall the seruant haue a lesse reward than the Maister , except hee be lesse gracious : women are accepted with the Lord as well as men , neither hath hee any regard of the one sexe more than of the other . Seeing then that he imposeth on all men , without exception an holy care of their saluation , and punisheth all those that neglect it , and rewardeth all such as obserue it , the vse hereof is ,

1 For the confutation of their errour who imagine that this is not a thing pertayning vnto all , Vse . 1 but properly belonging vnto Ministers , and vnto those that are learned , and haue time and leasure for such businesses : but as for others , what should they meddle with matters of Religion : at least in any serious manner ? Indeed they would haue some kinde of men to be able to say somewhat in points of controuersie , that so they might , if occasion be offered , shew their good education , their wit , their elocution and such like good parts of nature : but for tradesmen , husbandmen , poore seruants , and especially for women , to be exercised in the scriptures and matters of Godlinesse , they thinke it an absurde and vnreasonable thing . But what ? Haue not they soules as well as others ? And haue not they sinne , in their soules that needes purging as well as others ? And can sinne be purged away by any other meanes than by those which God hath ordayned ? And if it be not washed away can there any vncleane thing enter into the kingdome of heauen ? If not , what vnmercifulnesse is it in them to deny vnto any the carefull and conscionable vse of Gods ordinances , whereby they should be made vncapeable of that celestiall happinesse ? Away therefore with this hatefull and dangerous errour , that some are exempted from that religious watchfulnesse and care of the duties of piety and of righteousnesse , which is enioyned vnto others : neither let vs suffer our mindes and our hearts to be corrupted therewith , but whether wee be men or women , young or old , poore or rich , base or honourable , let vs take vpon vs this burden which the Lord would haue all to beare , euen to stand in continuall feare of prouoking his Maiesty , either by rushing vpon those euils which he hath forbidden , or by omitting those duties which he hath commanded .

And , to presse this point a little further , let not great men be deluded with this conceit , that they stand not in need of prayer , and of the word in publike and in priuate ; that they are not bound to mourne for their faults , to seeke reconciliation with God , to desire the admonitions of his seruants , and the like ; let not great men ( I say ) deceiue themselues with such vaine imaginations : for if any ought to be more carefull of Gods seruices than other , surely they are the men : for they receiue most wages and therefore must they doe most worke : they haue the strongest enemies , and therefore need most heedfully to stand vpon their guard : they meet with the most dangerous snares , and therefore must be most wary of their steps , least at any time they be entangled . Yet so farre hath Sathan bewitched a great number , that they thinke it a derogation to their dignitie to suffer the words of exhortation or of admonition ; to be put in minde of offences committed , or of duties omitted , those things ( they thinke ) pertaine to men of inferiour note : they would seeme to cary away all the preferment , and yet when the question is concerning the chiefe preferment of all , which is to be a found Christian , they put euery body before themselues : they are content that others shall be Kings , but they will be vassalls vnto sinne and Sathan . What folly , or rather madnesse is this ? Doe they imagine that they shall not come to iudgement as well as others ? Doth not experience manifest vnto them , that age creepeth vpon them , as well as vpon others ? That sicknesse taketh hold of them as well as of others ? That horrible vexations and terrours doe sease on them , as well as on others ? And why then doth it not enter into their hearts , that damnation belongs vnto them as well as vnto others , if by speedy repentance they doe not preuent the same ?

Now as some doe fondly and falsly conceiue that they shall be boren with in regard of their greatnesse , so doe others hope in regard of their meanenesse to be dispensed with . We are poore day-labourers , and seruants ( say they ) who are to be imployed in worldly affaires , and to spend our whole time that way : I hope it is not required of vs that wee should be skild in the scriptures , be able to conceiue prayer , able to admonish offenders , &c. And therefore either they absent themselues from the Church altogether , or els are carelesse and negligent , and sleepie when they are there : and if they be called to an account , and examined what they remember , they make answere , that they are wearied out with labouring in the weeke dayes , and therefore they must haue rest vpon the Sabbath day : That they were hired for their worke , and that they will doe and no more : they will not be examined , nor catechized , nor be held to any such strict orders . But doth not the Lord in his holy word require obedience of poore men , and of seruants , as farre forth as of any ? Doth not he in the fourth commandement enioyne them to obserue , not a bodily rest alone ( as beasts doe ) but an holy rest ? And whereas , they say that they are so toyled out with worke that they cannot listen to Gods word , that is but a fleshly and diuellish excuse : for when the Sermon is ended , they are fresh and liuely enough to follow after their sports and sinnefull recreations , if they may haue libertie so to doe , and can take more paines that way than they haue done in their callings all the weeke before ; and therefore these vaine shifts shall not serue their turnes : Gods threatnings are denounced against them , and his iudgements haue beene executed vpon such , as they are heeretofore , and so shall they be still ; profane seruants and sinnefull poore men were not spared in the destruction of the olde world , and of Sodom and Gomorra : and wee reade in the Gospell , that at the comming of Christ those that are labouring in the Field , Mat. 24.40.41 . and women that are grinding at the Mill , shall be some of them cast off vnto destruction , as well as others are receiued vnto saluation .

But all seruants are not of so meane a condition as some , but there are a second sort , that haue another pretence for their casting off of Christ his yoake , and they are such as are followers of great men ; who alledge , that it is not for their Masters honour for them to be religious , or ( as they tearme it ) precise ; but to be proud and quarrelsome : to be ruffians and roisters : to be swearers and blasphemers : to be drunkards , and whore-Maisters : these , they thinke , be for the credite of the house vnto which they appertaine , and by these practises they hope to be-please their Masters . But when they haue spent their daies in these courses , can their Masters saue them from perdition , which by their leudnesse they haue iustly deserued ? no surely , the holy Ghost speaking of the mighty ones of the world sayth , Psal. 49.7.8 . that they cannot redeeme their brother , nor giue his ransome to God : they cannot procure their naturall life to be prolonged one day , nay nor one moment , much lesse can they purchase the redemption of their soules , that they should liue for euer , and that in perpetuall blisse and happinesse .

Others there are that thinke they may haue a tolleration to be vaine and sinnefull , because they are yong ; especially , if they haue this resolution , that when their youthfull bloud is spent , and the vigour of their bodies gone , they will betake themselues to more sober courses , and repent for that which is past ; but till that time if they take their libertie vpon the Lords day , and liue in idlenesse and profanenesse euery day , you must pardon them : but will God pardon them ? doth not he say , Remember thy creatour in the dayes of thy youth , Eccles. 12.1 . whiles the euill dayes come not , nor the yeeres approach , wherein thou shalt say , I haue no pleasure in them . And if they will not take his aduise , marke what he sayth in another place , Reioyce , Eccles. 11.9 . O yong man , in thy youth , and let thine heart cheare thee in the dayes of thy youth , &c. This they can well like of , & be too ready to put in practise : but what followeth ? But know ( sayth the Lord ) that for all these things thou must be brought to iudgement . Dauid found that the sinnes of his youth lay heauy vpon him , and therefore prayeth God would not remember them : Psal. 25.7 . and shall we make so light of them ? Paul admonisheth Timothy , a very sanctified and mortified yong man , to flie the lusts of youth ; and shall we let loose the raines thereunto , as if they were matters of nothing ? ah ; let vs not be so foole-hardie vnto our owne ruine and ouerthrow : but considering how fearfully the Lord doth iudge many young men that giue vp themselues to fornication , and adulterie , and theft , and all manner of vile and sinfull behauiour , as namely , that some of them die an vntimely death , being either brought to the gallowes , or some other way strangely cut off : and that others hauing great reuenewes left vnto them , are notwithstanding cast into extreme miserie and necessitie : and that some others being well descended , are for all that branded with egregious infamie and reproch : considering ( I say ) these and the like extraordinary tokens of Gods heauie displeasure against sundrie lisencious yong men ; let vs take warning by their example , and consecrate the first fruits of our yeeres vnto him , by spending our time religiouslie and profitablie in some good course or other .

Secondly , Vse 2 sithence the care of saluation pertaineth vnto all indifferently : let Ministers hence learne to deale equally with those that are vnder their charge and not know any man after the flesh , to respect him more or lesse for that hee is rich , or poore , high or low , or the like ; but giue euery one their due portion of spirituall food , which they in the wisedome of the Spirit iudge to be most fit for them : let them not feare to administer an admonition or reprehension to the greatest and wealthiest : neither let them 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 : Phil. 2.12 . not being so presumptuous as many are , who hauing had some illumination in heauenly things , and some flashes of good motions in their hearts ; presently conclude that they are in the state of grace , and can neuer fall away from the faith : and therevpon take libertie vnto themselues to walke in many inordinate courses , which tend much to the dishonour of God and the discredit of the Gospell : and let them be admonished , and haue the iudgements of God denounced against their sinnes , they set light thereby , and professe , that they feare not the threatnings of the Word , as knowing that they cannot but be saued . Let vs beware of this carelesse disposition , and hearken rather vnto the aduice of the Prophet Dauid , who biddeth vs serue the Lord in feare , and reioyce before him with trembling : Psal. 2. for notwithstanding their carnall confidence and boldnesse ; they may , nay they shall ( except they take better wayes ) bee vtterly disappointed of their expectation : for no prophane person hath any communion with the holy God , 2. Cor. 7. and vnlesse they clense themselues from all filthinesse of the flesh , and of the spirit , the promises of life belong not vnto them .

Would we then build our assurance vpon a firmer foundation , then such kind of persons do ? Vse 2 then let vs rowse vp our selues from that dead slumber of securitie , and set straight steps in the pathes of righteousnesse , and while we haue light , let vs conscionably walke in the same ; for we know not how soone it may be taken from vs .

It is recorded by the Euangelist Luke , that when our Sauiour drew neere vnto Ierusalem , he wept for it , saying , Luke 19.42 . O if thou haddest knowne , at the least , in this thy day , th●se things which belong vnto thy peace ! but now are they hidde from thine eyes . As if he had said if thou haddest wisely considered of the season , when the Lord offered vnto thee fauour and mercie , and haddest made vse of the same , thou mightest haue beene happie , notwithstanding all their former rebellions ; but now thou art miserable , because thou wantedst wisdome to discerne the opportunitie . We haue through the preaching of the Gospell the same offer of mercie that the Iewes had ; let vs not be slacke in taking holde thereof , nor harden our hearts while it is called to day , but seeke the Lord while he may be found , and call vpon him while he is neere : and looke how watchfull and obseruant men will be of the fittest opportunitie for the preserring of their suites ( especially in matters that neerely concerne them ) vnto an earthly Prince ; so and much more vigilant let vs be in obseruing the best and meetest season for the seeking and obtaining of fauour from the Lord of Heauen and Earth .

And whereas many doe seeme to be faire for the crowne of glory , 1 Cor. 9. and yet misse of the same : Let vs so runne , that wee may obtaine ; casting off euery thing that presseth vs downe , and hindereth our making of speed in this race ; and pressing hard vnto the marke that is set before vs , vntill we haue attained vnto that happinesse which we labour and striue for . Experience telleth men that the things of this life cannot be gotten without great industry : but for eternall saluation they imagine ( so foolish are the common sort ) that it may be obtayned without any great adoe ; nay , that it shall be as it were cast vpon them , whether they seeke for it or not . But if any thing be hard to be come by , it is euerlasting life : and therefore our Sauiour biddeth vs , Luk. 13. Math. 7. Striue to enter in at the straite gate for many , I say vnto you , will seeke to enter in , and shall not be able . As nothing is more sure than eternall blessednesse , if we in a right manner labour for it ; so nothing is more impossible to be gotten , if we vse not all diligence for the obtayning of it .

Let vs therefore put our selues to it with all our might , resoluing to breake through all manner of impediments that we shall meete with all , and making full account that we shall meete with a great many : for first of all our owne carnall and sinnefull reason will set vpon vs , and obiect very dangerously against all the points of faith and of mortification : then the lusts of the flesh will rise vp against the good motions of the spirit , and seeke to quench , or corrupt them : so that our reason we shall finde to be very vnreasonable , and our affections to affect the things that are most vnlawfull . Furthermore the diuell wil be a sore enemy vnto vs , in which regard the Apostle saith , We wrestle not against flesh and bloud , that is , Ephes. 6.2.3 . against weake aduersaries , such as the mightiest men are in comparison of Satan , but against principalities , and powers , &c. And what of that , For this cause ( saith hee ) take vnto you the whole armour of God , that you may be able to resist in the euill day , &c. Which exhortation we should the rather giue heede vnto , because otherwise wee shall light vpon Satans snares in euery thing wee set our selues about : he hath traps for vs in our recreations , in our eating and drinking , in our calings , yea in the very exercises of religion which wee performe , so that if wee be not very wary and circumspect , we shall certainely be insnared . Lastly we haue the world to discourage vs from well doing , and especially our carnall friends , who proue commonly the most deadly and dangerous foes : for they will be euer and anon thrusting diuellish obiections into our heads : why will you be more strict than your neighbours ? ( will they say : ) Are there not wise men that much dislike your course , and doe you not see that others cary away wealth and credit and preferment from such as you are ? What ? doe you meane therefore , by your precisenesse , not onely to disaduantage your selfe , but to vndoe your wife and children , and so to discredit and greiue all your friends ? these and a thousand suchlike obstacles and lets wee shall meete with , when once we enter into a Christian course : and therefore it standeth vs vpon to looke narrowly vnto our steps , and to craue strength from heauen that we may breake through all hinderances and oppositions . That so being faithfull vnto the death , we may not be depriued of the heauenly rest , but at length attaine vnto the crowne of life , which God the righteous iudge will be bestow vpon vs .

TWO SERMONS .

Of Christian Loue and Life : On Canticles 2. Verse 10.

PREACHED AT Tedbury in Glocester-shire , vpon Christs Ascention-day last past . 1612.

By Richard Webb .

2 Corinth. 11.2 . I am ielous ouer you , with a Godly ielousie : for I haue prepared you for one husband , to present you as a pure Virgin to Christ .

LONDON : Printed by THO. SNODHAM , for ROGER IACKSON , and are to be sould at his shop neere to Fleetstreet Conduit 1613.

To the right Worshipfull , and his very good friends , Mr. Thomas Stephens , and to his good and vertuous Wife , Mris . 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 compassions towards her , was content , 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 . 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 Phara●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 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 ? Ye● , 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 se●●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 , H●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 himselfe , 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 wee 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 wise 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 were 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 were 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 would 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 world , 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 , will 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 within 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 , who 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 what 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 whole world so good as the estate of Gods people , and of such , as doe loue Christ : the which 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 well . 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 and possessions . Hee that hath all these is a complet blessed man with 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 , 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 owne countrey , and to goe whither he shall send thee ? Wilt thou forsake that which hee doth forbid , and follow that which 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 , who 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 well 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 selues , or boast before others to the contrarie .

And so much of the second sort , namely of those that vaunt of their loue towards Christ , and yet doe want it . Now let vs come to the third and last sort , which is of those that would be informed what manner of loue it is that is pleasing to Christ . In it you must obserue foure remarkable qualities . The first is , that it must be great and not small : we must loue him more then our fathers , or mothers , or brothren , or sisters , or husbands , or wiues , or lands , or goods , or life it selfe , Matth. 10.37 . Lzk. 14.26 . The second is , that it must be singular and not common : we must loue onely Christ , and none else , we must not ioyne others with him : Whom haue I in heauen ( saith Dauid , Psal. 73.25 . ) but thee ? and I haue desired none in the earth with thee . Well therefore said the Church , in Cant. 1.6 . Shew me , O thou , whom my soule loueth , where thou feedest , where thou liest at noone ; for why should I be as she that turneth aside to the flockes of thy companions ? Her care was onely to goe after Christ . We cannot serue God and Mimmon together , Mat. 6.24 . We must not part our loue , Christ must haue all : as the woman by Gods law must haue but one husband ; so the Church must haue but one Congregation . Doubtlesse , as an honest man cannot endure that another man should haue a portion in his wife : so will not Christ endure , that any other should haue with him a portion in his Church , for he is a iealous God , Exod. 20.5 . The third is , that it must be totall , and not partiall : we must loue him , not with the loue of the soule alone , or with the loue of the body alone , but with the loue both of body and soule together . Ye are bought with a price ( saith Paul , 1 Cor. 6.20 ) therefore glorifie God in your bodie , and in your spirit , for they are Gods .

And whereas the soule and body doe consist of many parts , our Sauiour must haue the loue of all those parts . Thou shalt loue the Lord thy God with all thine heart , and with all thy soule , and with thy strength , saith Moses to Israel , in Deut. 6.5 . So that Christ must not haue onely the loue of the eye , to behold his workes ; the loue of the eare , to listen to his words ; the loue of the tongue , to talke of his wonders ; the loue of the feet , to goe to his Temple ; the loue of the hands , to doe his businesse ; the loue of the memorie , to remember him ; the loue of the minde , to plod vpon him ; and the loue of the heart to long after him ; but hee must haue all these loues together . The fourth and last is , that it must be perpetuall , and not temporall . We must not loue him for a time alone , as for certaine dayes , weekes , monthes , or yeares but we must loue him beyond all time , euen for euer and euer . Be thou faithfull vnto the death , ( saith Christ to the Church of the Smirnsans , Reu. 2.10 . ) and I will giue thee the crowne of life . The Spouse doth tell vs in Cant. 8.6.7 . First that her loue is so well grounded towards Christ , that nothing can ouer come it , or take it away from her ; neither persecutions on the one side , nor worldly promotions on the other . Surely , as nothing can turne God from louing them , Rom. 8.39 . so nothing can turne them from louing God , Reuel. 12.11 . Act. 21.13 . In this respect they are like the Vine , Oliue , and Fig-tree , that would not leaue their goodnesse , to go to be aduanced aboue the other trees , Iudg. 9.9 . &c. So that in this regard , we must follow Christs Commandement , when he said vnto his Disciples , Abide in my loue , Ioh. 15 9.

Thus you haue heard in a few words , what manner of loue it is that we must beare towards Christ , when we doe accept of him for our Husband . Examine now in your owne soules , whether you haue this loue or no : if you haue it , blesse God for it ; but if you haue it not , neuer be at rest , till you haue gotten it . And so I leaue the Appellation , and come to the Declaration , containing in it , Christs teaching , then the person whom hetaught .

Spake and said . ] Here are two words vsed to expresse his teaching by ; they differ not much in signification . The former of them noteth out , as it were , the opening of his mouth and that he began first . The later sheweth what he vttered when he did so open his mouth , and begin to speake . The which to be so , we may see , not only by the force of the Hebrew word , here vsed in the first place , which doth signifie . 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 heau●n , and sate there at the right hand of his Father , in the high●st places , Ephe● . 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 . H●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 vnto vs out of the word of God , that must wee take as proceeding from God ; and thinke that God , euen then , doth speake vnto vs himselfe from heauen , as indeed he doth ; according to that in 2 Cor. 5.20 . For this cause must we hearken with reuerence , beleeue with stedfastnes , and practise with obedience , whatsoeuer the Lord our G●d shall make knowne vnto vs . But now , alas , many doetake that which is spoken , as the word of man , and cast it behinde their backes , as a matter not much to be respected : but those that doe so , doe despise God himselfe , L●k. 10.16 . As this may teach vs what to iudge of preaching of the Word , so it may allure our soules to come vnto it . For shall Christ , like a Schoole-master , come to teach vs ; and shall not we , like good schollers , draw neere to heare him ? If the Kings Maiestie should set vp a schoole , and reade Lectures vnto men , would not we flocke vnto him , and presse vpon him with great companies ? But behold here is one greater then the King , that doth come to teach vs : it is the King of Kings and Lord of Lords , euen the very wisedome of God it selfe . And therefore let vs hasten vnto his house , and attend at his gates , to heare what he shall say vnto vs . In the last place wee haue here a caueat and a comfort for the Minister , in that he is but the voice and mouth of Christ , and the Word , that he doth speake , is not his owne . A caueat , that hee doe vtter nothing , but what he is sure doth come from Christ . A comfort , in that he is so highly aduanced , as that Christ is content to speake vnto men by him and in him Hee is no lesse honored hereby , then an ambassadour is , when hee is made the mouth of his King , Yea much more honored then he .

But to leaue Christ teaching , let vs come to the person whom he taught . It was his Church . My welbeloued , spake , and said vnto me . Hee doth direct his words to her , and not to others But why to her ? Was shee now at this time ignorant , and so to be instructed ? Or was she in trouble , and so to be comforted ? Or was she in a fault , and so to be corrected ? or was shee negligent in her dutie , and so to be quickned vp ? for which of these foure causes did he now speake vnto her ? for the last , as the words following in the text it selfe doe shew , where she is willed to Arise , and to come away . Here I might take an occasion , in that Christ doth thus direct his words vnto her , to shew vnto you , that the word of God is a treasure bestowed onely vpon the Saints . It is proper to Gods children onely , and not common to the wicked . For howsoeuer the sound thereof be gone through out the world , and all people haue heard the same , according to the letter ; yet the sauing fruit and benefit thereof hath redounded onely to them , that are of the house-hold of Faith . This I might easily confirme vnto you to be true in three respects . The first is , for the knowledge of it : the second , for the faith of it : and the third for the practise of it . For howsoeuer the wicked haue a certaine kinde of knowledge , and a certaine kinde of faith , and a certaine kinde of practise : yet they haue neither the sanctifying knowledge of it , nor the iustifying faith of it , nor the vniuersall practise of it . The God of heauen hath kept these three as proper and peculiar Iewels for his owne alone .

But this point I will passe ouer . Doct. The onely thing , that I will now vrge is this , that the best that are , are to be taught and schooled in the wayes of their good , as the Church here was by our Sauiour . Dauid was a man according to Gods owne heart : yet Mathan must come vnto him to schoole him for his fault , which hee committed with Vriahs wife , as it is in the beginning of the twelfth Chapter of the second booke of Samuell . Asa was a reformed , King ruling with his good , and remaining faithfull with his Saints : yet Azariah the sonne of Obed must come vnto him , to stirre him vp to seeke the Lord , as it is in the beginning also of the fifteenth Chapter of the second booke of the Chronicles . Zerubbabel was a valiant Prince , and couragious for the honour of his GOD : yet Haygay the Prophet and Zachariah the sonne of Iddo , must come vnto him , to set him forward about the building of Gods house at Ierusalem , as it is also in the beginning of the fift Chapter of Ezra . In a word , to pretermit many examples , Timothie was a rare youth , being more like an Angell descending from heauen , then a man ascending from the earth ( hee did so spend himselfe , like a candle , for the good of Gods people : ) yet Paul must write vnto him two Epistles , to admonish him of his dutie , and to teach him how to behaue himselfe in the Church , the house of God , which is the ground and pillar of truth . 1 Tim. 3.15 .

The reasons hereof are three . First , Reason . because they are ignorant in many points and doe not know all those things , that concerne the Lords worship , and their owne peace . Here we know in part , and here wee Prophesie in part. 1 Cor. 13.9 And howsoeuer Dakid was a deepe scholler , knowing more then all his teachers , Psal. 119.99 . yet hee was so blind in some things , that hee was more like a beast therein , then a man , as hee doth confesse of himselfe in Psal. 73.22 . when he saith , So foolish was I and ignorant : I was a beast before thee . Secondly because they are delinquents , and doe not performe all that which they know , but faile exceedingly therein . In many things ( saith Iames , Chapter 3.2 . ) wee sinne all . And although Saint Paul were a sanctified man farre aboue many others , yet hee bewayleth his owne estate in this regard very much , especially , when hee saith in Rom. 7.9 . I doe not the good thing which I would , but the euill , which I would not , that doe I. Thirdly , because they are faint-harted , and are ready oftentimes to giue ouer their goodnesse , chiefely in the time of presecution . As for me ( saith Dauid , Psal. 7● . 2 . ) My feete were almost gone , my steps had wel-neere slipt . And albeit Ehab was a rare man , one of 1000. yet in the anguish of his soule , hee desired , that hee might die , and said , It is now enough , O Lord , take my soule , for I am no better then my fathers . 1 King . 19.4 . In all these respects they are to be taught and schooled , that so they may not erre in iudgement , but hold all things , according to the truth ; that so they may not wander out of the path of righteousnesse , but walke still in the same ; that so lastly they may not faint vnder any crosse or affliction , but be constant therein to their dying dayes . So that continuall teaching is necessarie for them , in regard of determination in matters of faith , of conuersation in matters of workes , and of consolation in matters of triall .

The vse hereof is three-fold : Vse . the first is concerning the Minister , the second concerning the people , and the third concerning the Minister and the people . The Minister is here taught that he must neuer leaue off teaching : he must preach in season and out of season , and watch thereunto with all perseuerance , 2 Tim. 4.2 . My brethren , therefore giue not ener , but labour still time after time , so long as you lius ; for your congregations will still stand in need of teaching . The people are here schoolled , that they must neuer giue ouer their schoolling ; like schollers , they must to it , day after day , and weeke after weeke , during the terme of their whole liues . For doe they what they can , yet they will be ignorant still , yet they will be faultie still , yet they will be faint-hearted still . And therefore continuall preaching is as needfull for men , as the aire that we breath in , as the clothes that we walke in , as the food that we receiue in , as the houses that we dwell in , and as the company that we liue in . Lastly , here , both Minister and people are instructed to attend euermore to instruction . The one must employ his studie diligently , that he may be able to instruct other further ; and the other must frequent the Church carefully , that they themselues may be instructed further .

The fruit whereof vnto them both , with their duties , the Apostle doth teach , in 1 Tim. 4.16 . when he saith , Take heed vnto thy selfe , and vnto learning : continue therein , for in doing this , thou shalt bothsaue thy selfe , and them that heare thee . Now vnto him that is able to doe exceeding abundantly aboue all that we aske or thinke , according to the power that worketh in vs , be praise in the Church by Iesus Christ , throughout all generations , for euer .

Amen .

THE SECOND SERMON , OF CHRISTIAN LOVE . Canticles 2. verse 10. Arise , my loue , my faire one , and come thy way .

OMitting the Paraphrasticall exposition of these words ; the sound whereof hath alreadie peirced your eares , you haue nothing now to remember in summe ( welbeloued in the Lord ) but the words which Christ did vse vnto his Church , at what time hee spake vnto her , and did behold her thorow the window of his Gospell . As to day in the fore-noone you hard her words of him ; so now by Gods grace , you may heare his words to her . In which I commend to your considerations two points . The first are certaine Appellations ; the second certaine Exhortations . The appellations are two : the first is , My loue : the second is , My faire one . The Exhortations are also two : the first is , Arise : the second is , Come away . The Appellations shew how well Christ is affected towards his Church . The Exhortations declare , as it were , how well the Church ought to be affected towards Christ . The appellations are as arguments to moue her . And the Exhortations are as duties moued vnto her .

But let vs proceed-in order , beginning first with the Appellations , and then comming afterwards vnto the Exhortations . The first appellation is this , My loue . Here you may call to minde , what was obserued before vpon this word , My welbeloued , for both of them are equiualent , and of one force . But yet here is further to be added vnto that : for the loue of Christ may be considered three wayes . First , it is generall towards all his creatures , whereby he loues them all , approuing the same to be good , as they proceed from him , and are his creatures , or the workmanship of his hands . Secondly , as it is speciall towards mankinde , in that he was content to become a Redeemer for mankinde , after their fall , and not for any other creature , no not for the Angels that fell as well as man . Lastly , as it is proper to his Elect or chosen ones , whereby he accepts of them to life euerlasting , and hath a purpose to doe them good for euermore .

Now in this last sense is the word here to be taken , Doct. wherefore from hence we may safely collect this Doctrine , that Iesus Christ our Sauiour is such an one , as doth loue his Church and people well : they are deare vnto him , they are his darling and his loue ; they are such , on whom his heart is set . So much doth Paul teach vs , when he faith , And walke in loue , euen as Christ hath loued vs , and hath giuen himselfe for vs , Ephes. 5.2 . So much doth Iohn teach vs , when hee saith . And from Iesus Christ , which is a faithfull witnesse , and the first begotten of the dead , and Prince of the Kings of the earth : vnto him that loued vs , and washed vs from our sins in his blood , Reuel . 1.5 . So much doth Zachary teach vs , when hee saith , For he that toucheth you , toucheth the apple of his eye , Zach. 2.8 . So much doth Zephanie teach vs , when he saith , Reioyce O daughter Sion , be yee ioyfull , O Israel , be glad and reioyce with all thine heart , O daughter Ierusalem : The Lord thy God in the middest of thee is mighti● , he will saue , he will quiet himselfe in his loue , he will reioyce ouer thee with ioy , Zeph. 3.14.17 . So much in one word , doth Christ himselfe teach vs , when he saith , A new conmandement giue I vnto you , that you loue one another , as I haue loued you , that ye also loue one another , Iob. 13.34 . Then , as he loued Iohn his Disciple , Ioh. 20.2 . and as he loued Paul his Apostle , Gal. 2.20 . and as hee loued Lazarus his friend , together with his two sisters Martha and Mary , Iohn 11.5 . so doth hee loue all those that doe belong vnto him .

The reasons to moue him herevnto are chiefely foure . Reason . The first is , because shee is part of himselfe . For no man euer yet hated his owne flesh , but nourisheth and cherisheth it , euen as the Lord doth the Church , for we are members of his body , of his flesh , and of his bones . Eph. 5.29 30. The second is , because shee is like himselfe , hauing the image of his owne Maiestie stamped in her . As he is holy , so shee is holy . Cant. 4.7 . For Simile simile gaudet : like doth reioyce in like , as it is in our prouerbe . The third is , because she doth loue him and hath some good care to worship and serue him . For hee cannot but loue such againe ; and that according to his owne word and promise , when he saith : He that hath my commandements , and keepeth them , is he that loueth me : and he that loueth me , shall be loued of my father ; and I will loue him and will shew mine owne selfe vnto him . Iohn 14.21 . The fourth is , because shee is redeemed by him , and it did cost him much before hee could get her , yea more then siluer and gold , euen his owne hart blood , as Peter doth well note , in 1 Pet. 1.18.19 . When hee saith , Knowing that you were not redeemed with corruptible things , as siluer and gold , from your vaine conuersation , receiued by the traditions of your fathers , but with the pretious blood of Christ , as of a lambe vndefiled , and without spot . For the more we giue for things , the greater value and price doe we set vpon the things .

But to leaue the reasons of this doctrine , Vse . and to come to the vses of it , this loue that is in Christ towards his Church , may seruevs well for foure purposes . The first is , to assure vs of glory to come . For it is vnpossible , that they should perish , whom the sauiour of the world doth loue , and whom hee hath chosen for his wife . Doubtlesse nothing shall hinder their saluation , but all things shall worke for there best for the accomplishment thereof . Rom. 8.28 . Well therefore might our sauiour say of them , as he doth in Iohn , Chapter 10.27 , 28.29 . My sheepe here my voyce , and I know them , and they follow mee , and I giue to them eternall life , and they shall neuer perish , neither shall any plucke them out of mine hand : My father which gaue them mee is greater then all , and none is able to take them out of my fathers hand : I and my Father are one .

The second is , to open vnto vs our dignitie aboue others . As Iohn did say , behold , what loue the father hath shewed on vs , that wee should be called the sonnes of God . 1 Iohn 3.1 . So may I say , behold what loue the sonne hath shewed on vs , that we should be called the wife of God : for so we are in many places of the scriptures . Surely there are none in the world aduanced to this degree of honour , but our selues , who are of the Church . Oh my deare brethren , can wee consider enough of this ? or can wee expresse it , as it doth deserue ? What ? is it true indeede , that the sonne of God , yea the onely sonne of God , who is the heire apparent of all the world , doth loue vs poore and sinnefull wretches , and that hee is well content to marry with vs , and to take vs home to himselfe for his wife ? wonderfull ! Oh wonderfull ! what a thing is this ? meditate , Oh meditate , I beseech you , vpon this point both day and night , and turne it to your good .

The third is , to comfort vs against the hatred of this world . Here wee shall be dispised , and be had in great contempt and disgrace . Iohn 15.19 . Math. 10.22 . But as Elkanah said to Hannah his wife , Why weepest thou ? and why eatest thou not ? and why is thine heart troubled ? am not I better to thee then ten sonnes ? 1 Sam. 1.8 . So may not Christ say vnto vs ? why are you sad ? or why are you grieued ? Is not my loue better to you then the loue of all the world ? Doubtlesse , Gods children doe finde it so to be . Their owne life is not so sweet vnto them , as the loue of Christ ; according to Dauids words , in Psal. 63.3 . Where , speaking vnto God , he doth say , for thy louing kindnesse is better then life , therefore my lips shall praise thee . But that we may indeede receiue full comfort from hence , let vs consider in few words , what manner of loue it is that Christ doth beare vnto vs . In it , I commend vnto you foure considerable properties . The first is , the greatnesse of it . The second is , the singularitie of it . The third is , the commodity of it . The fourth and last is , the perpetuitie of it . For the first ; it is so great that wee cannot by our shallow reaches comprehend it : if all the land were paper , and all the water were incke , and all the plants were pens , and all the creatures were writers , yet they would not , nay , yet they could not expresse the greatnesse of it , as it doth deserue . For as the Apostle Saint Paul doth teach vs , the loue of Christ passeth knowledge . Ephos . 3.19 . For the second , it is so singular , that all are not made pertakers of it , but the elect onely : onely the Church is interessed in this loue . Ephes. 5.25 . In this respect she is compared to a garden , that is inclosed , to a spring that is shut vp , and to a fountaine that is sealed fast , in Cant. 4.12 . So then , as Christ did not pray for the world , but for his Disciples onely which were in the world , Iohn 15.9 . So hee loues not the world , but those of his owne which are in the world For the third , it is so commodious that to vs it is better then all the world , yea more sweet and pleasant vnto vs then any costly banquet whatsoeuer , made of wine , and other pretious things . Let him kisse mee ( saith the spouse ) with the kisses of his mouth , for thy loue is better then wine . Cant. 1.1 . We need not doubt of this , because without Christ we are all but damned persons , but hauing Christ , wee shall be saued . Ioh. 3.16.18 . and 1 Ioh. 5.11.12 . But yet remember what the CHVRCH doth say : like the apple tree ( saith shee ) among the trees of the forrest , so is my welbeloued among the sonnes of men : vnder his shaddow had I delight and sate downe , and his fruit was sweet vnto my mouth . Cant. 2.3 . For the fourth and last , it is so perpetuall , that nothing can breake it off , but it doth continue for euer : well the mountaines may remoue , and the hills may fall downe , but Gods mercy shall neuer depart from vs , neither shall the couenant of his peace fall away , saith the Lord that hath compassion on vs . Esa. 54.10 . Those whom Christ doth once loue , hee will be sure to loue to the end . Ioh. 13.1 . So that nothing can seperate vs from the loue of our God . Rom. 8.39 . Now my brethren , shall not this comfort vs against the hatred of the world ? When any doth beginne to despise vs , let vs cheere vp our hearts with this , that Christ doth loue vs . For what are they to Christ ? Is not his loue better then all their loues ? Behold , they are poore , but he is rich : they are weak , but he is strong : they are foolish , but he is wise : they are base , but he is honorable : in a word , they are mortall , but he is a God immortall . Therefore let not the displeasure of this world daunt vs , but let his fauour euermore comfort vs .

The last is , to inflame our loues towards him , and to blow the coales thereof , that they may burne out more and more . The loue of Christ ( saith Saint Paul ) constraineth vs , 2 Cor. 5.14 . And the Church doth tell vs , that Christs loue was as a banner ouer her to draw her vnto him , Cant. 2.4 . Let it then worke vpon our soules , and moue them to affect him . What ? shall hee loue vs , and shall not we loue him againe ? What ? shall he preferre vs before all the world : and shall we preferre the world before him ? God forbid , as he doth loue vs , so let vs loue him againe . Doubtlesse , if some great man should offer his loue to a poore woman of the countrey , and be well pleased to take her for his wife , we might well thinke her to be distracted of her wits , if she should refuse him , and not requite him againe with the like loue towards him . So after the same sort , may we thinke our selues bereft of all our senses , if we loue not the Lord Iesus , seeing he hath loued vs so dearely . Wherefore to end this point , let 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 iniqui●●es done away through his death and passion and standing most iust and vpright in the sight of God his Father , through the imputation of his righteousnesse and obedience ) and as she is sanctified already in part , by the working of the Spirit through the Word and Sacraments , and shall be hereafter in whole , when she is receiued vp into the heauens , and there really married 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 , 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 , M●nerua for Athens , Iuno for Carthage , and Iupiter for Rome : so she hath S. George for England , S. Andrew for Scotland , S. Patricke for Ireland , S. Dennis for France , S. Iames for Spaine , and S. Paul and Peter for Rome . They prayed to Mars and Bellona in the time of warre , to Ceres in the time of scarcity , to Aesculapius in the time of sicknes , to Liber in the time of captiuity , to Bacchus in the time of hunger , to Neptune in the time of tempests , & to Iuno in the time of 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 with 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 . where 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 when they will . 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 which 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 worldly 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 , which 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 a●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 ●●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 li●e● , 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. 2● . 12 Secondly , because they doe wound our soules and consciences , troubling them , as grauell doth our feet within our shooes , as we may see by the example of Dauid , complaining of his miserable estate , in this regard , in the beginning almost of the 32. Psalme , and making his petition 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 iniquiti●● ( 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 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 . C●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 M●●hridates King of Pontus , that when hee was put to flight , and enforced to wander vp and downe the woodes and deserts to saue his life , she attyred in mans apparrell did follow him euery way through th●●●e and thinne , reputing her kingdome , her wealth , her country , and her happinesse to be there where her husband was . So after the same manner , if we be so faithfully affected to our most sweet and louing husband in the heauens , we must not settle 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 worship him , he wante 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 whom shall wee yeeld our selues , but vnto him , who cries Reficiam ? Let vs therefore doe as we are here willed for to doe ; come away : and then doubtlesse wee shall want nothing . Habent enim omnia , qui habent Christum habentem omnia : For they haue all who doe enioy Christ the Lord of all . And so I end , and commend you to God , and to the word of his grace , which is able to build further and to giue you an inheritance among all them which are sanctified . To the which inheritance the Lord bring vs all for his sonnes sake , to whom with the father and the holy Ghost , one eternall God , and three distinct persons , be all honour , and glory ascribed both now and euermore .

Amen . FINIS .