his loue encrease our loue and knit our hearts the faster vnto him Hitherto hath reached the first Appellation the second doth now offer it selfe to our examination My faire one Here seemes to be a wonder that the Church is faire who said of her selfe that shee was blacke Cant. 1.4.5 But a greater wonder that Christ should say that she was faire for man may be deceiued but Christ cannot Surely man may praise one to be faire when it is nothing so but Christ cannot doe so Man wee know may erre in his iudgement for want of skill and knowledge taking that for faire which is foule being abused by his ignorance in discerning formes and complexions but Christ cannot because in him are hid all the treasures of knowledge and vnderstanding Colos 2.3 Man we know may pronounce a false sentence though he had a true and sound iudgement for want of sight in beholding the partie either his eyes may be dimme or else the members of the body may be couered and kept from his sight but Christ cannot because his eyes are as flames of fire to behold all things most clearely Reuel 1.14 and all things doe stand naked and open before him Hebr. 4.13 Man we know will lie and flatter speaking often contrary to his iudgement and sight to curry-fauour with men and women but Christ cannot because hee is truth it selfe Ioh. 14.16 He cannot speake dissemblingly to please any but as the very truth is so doth he alwayes speake Man wee know through a foolish and besotted loue may take one to befaire which is foule according to our prouerbe Quisquis amat ranam ranam putat esse Diam Who so doth loue the frogge in dike He thinkes the same Diana like So strongly doth affection leade a mans minde to a false iudgement but Christ cannot because he respects no mans person aboue another but doth teach the way of the Lord truely Matth. 22.16 Finally man we know will extoll and commend a little very highly and a small beautie in his sight will seeme to be very great but Christ cannot because he is the King of Kings and Lord of Lords Reuel 19.16 Then seeing that Christ who cannot erre in iudgement who doth see all things most plainely who will flatter no person but speake according to the truth who through loue cannot mistake but take euery thing as it is who lastly doth dwell in glory and Maiestie vnspeakeable doth here praise his Spouse and commend her fairenes we may well see by it that her beauty doth excell and that in pulchritude she is most admirable From hence then let vs gather this Doctrine Doct. that the Church of God is faire and beautifull in the eyes of Christ her husband Large commendations are giuen vnto it in this book often but I will onely touch a place or two the first shal be out of the first Chapter the other out of the fourth In the first chapter and fourteenth verse we find these words spoken by our Sauiour vnto his Spouse My loue behold thou art faire behold thou art faire thine eyes are like the doues And in the fourth chapter and seauenth verse he doth speake thus vnto her Thou art all faire my loue and there is no spot in thee Dauid also speaking of her in the 45. Psalme vers 13.14 doth break out into these words and say The Kings daughter is all glorious within her clothing is of broydred gold shee shall be brought vnto the King in raiment of needle-worke And whereas the Saints of God that stand on Mount Sion with Iesus Christ the Lambe and haue his Fathers name written in their foreheads are described out at large vnto vs in the fourteenth chapter of the Reuelations and the beginning thereof Amongst other things there ascribed vnto them this is one That in their mouthes there is found no guile and that they are without spot before the throne of God vers 5. In a word it is said in Reu. 19.8 that there is granted vnto the wife of Christ That she should be arrayed with pure fine linnen and shining and that this fine linnen is the righteousnesse of Saints Thus in few words it is apparent that the Church is faire and beautifull in the eyes of Christ Not Reason that she glittereth with outward and sensible beautie which as it is remoued from the roote of Iesse that had no forme in it to be desired Esay 53.2 so are his branches and members burnt and swootie as if they had lien among the pots Psal 68.13 but this her beauty is inward and according to that which is in the heauens aboue Psal 45.13 It standeth not in a faire white skinne or in a goodly complexion and well made body nor yet in gorgeous garments or rich externall ornaments whether the same doe respect the bodie of man or the outward worship of the Lord but it standeth in the glorious and glittering robes of Iesus Christ and his righteousnes which we call Iustification and in the precious and most shining ornaments of the holy Spirit and his graces which we terme Sanctification Doubtlesse our Sauiour doth not looke vpon the Church as shee is in her selfe by nature and as she is polluted by many sins and transgressions but he doth behold her as she is iustified in himselfe hauing all her iniquiâ—â—es done away through his death and passion and standing most iust and vpright in the sight of God his Father through the imputation of his righteousnesse and obedience and as she is sanctified already in part by the working of the Spirit through the Word and Sacraments and shall be hereafter in whole when she is receiued vp into the heauens and there really married vnto him in all ioy and felicitie for euermore For as a man who doth loue his Bride well doth not fixe his eyes vpon her blemishes and defaults but doth ouerlooke them and behold onely her comely parts her parentage her friends her beautie her wisdome her modestie her dowrie her rich ornaments and such things alone as may commend her and make her to be gratious in his eyes so deales here our Sauiour lesus Christ though his Spouse haue many imperfections and blemishes about her yet he doth set none of them in the sight of his countenance but casting his eyes as it were ouer and besides them he doth onely behold such things in her as are most comely and excellent He doth see how she is borne againe and made a new creature by the working of his holy Spirit Hee doth see how shee is clensed from all her sins by his blood and bitter passion He doth see how she is clothed with his righteousnes and with that perfect obedience which he yeelded vnto his Father in all the points of his law He doth see how she is re-created and made againe in some part according to his owne Image in vnderstanding and holines in faith hope loue feare humility patience know ledge and many other graces abounding in
Israelites hardning of their hearts in the wildernesse the crying sinnes of the Sodomites the haynous offences of the old world and the woefull disobedience of our first Parents in Paradise haue antiquitie for the maintenance of them if that would serue the turne but alas that is so farre from making any fault alowable that it causeth the committers thereof to be more in excuseable in as much as they haue not beene admonished by the falls of such as haue gone before them Therefore let vs neuer beare our selues in hand that we may warrantably take this or that course of life because others haue done so before vs vnlesse wee can euidently proue out of the scriptures that they haue done well in so doing Otherwise let vs rather feare as in this text wee are exhorted than presume to walke in their steps To God the Father to Iesus Christ his Sonne and to the holy Ghost be all honour and glory ascribed both now and for euermore Amen THE SECOND SERMON OF GODLY FEARE HEBREVVES 4. VERSE 1. Least at any time by forsaking the promise of entring into his rest any of you should seeme to be depriued LEast at any time These wordes doe shew the continuance of our watchfulnesse that it must be constant not at some times alone but at all times whence obserue this point that Whosoeuer vvould attaine to euerlasting life Doct. 4 Constant vvatchfulnesse required must stand constantly and perpetually vpon his guard euery Christian must keepe a continuall watch ouer his owne soule as well one day as another as well hereafter as for the present there is no time of intermission or of interruption granted Therefore is it that this same Apostle exhorteth saying Take heede brethren Heb. 3.12 least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God Pro. 28.14 And the vvise man saith Blessed is hee that feareth alwayes but hee that hardens his heart shall fall into euill Implying thereby that where this godly feare is at any time wanting there that partie is prone to fall into hardnesse of heart and so to proceed from one wickednesse vnto another The like caution is giuen by our Sauiour to his Disciples Take heede to your selues saith he least at any time your hearts be oppressed with surfetting Luk. 21.34 and drunkennesse and the cares of this life Neither is this vncessant watchfulnesse more than needes Reasons for First the diuell goes about continually at a roaring Lyon seeking whom he may deuoure 1 Pet. 5. Hee is as it were a strong and cunning thiefe that hath often marked euery place in our house where hee may breake in and if wee haue not a continuall eye vnto him hee is ready to take vs at an aduantage and to spoyle our soules of those good things vvhich the Lord hath vouchsafed vnto vs and when he is least suspected then is hee most industrious about his mischieuous practises Our warfare is different from that which earthly Princes doe exercise for they are some times altogether without danger but wee goe in continuall perill wee know not how soone Sathan will be vpon vs there is no moment wherein wee can secure our selues from his assaults and if we be not euermore in a readinesse to award off his blowes we are likely to receiue a deadly wound Yea vvee haue not onely our aduersary the diuell to encounter with but a more neere and dangerous enemy and withall very subtill euen our owne flesh which is ready vpon euery occasion to betray vs into the hands of Sathan haue we not then good reason alwayes to walke in feare If we had in our houses a theevish seruant albeit he did not lay waite for our liues nor were any way likely to endanger our whole estate but onely to defraud vs of some part of our substance vvould wee not haue an eye to such an one and that continually But especially if we had one within our doores that sought all opportunities to deliuer vs into the hands of our mortall enemy would wee not be euermore watchfull for the preuenting of such a mischiefe How much more vigilant then should wee be in matters spirituall seeing that our naturall corruption is exceeding treacherous and ready vpon euery occasion not to procure vs some slight inconuenience or small losse but to bring vs vnder the power and dominion of the Prince of darkenesse vvho is a vowed aduersary vnto all Gods elect Thirdly in regard of the Lord wee had need to keepe a perpetuall watch ouer our hearts for vvho knoweth how seuerely he may proceede against vs if vve for neuer so little a while doe wilfully shake off the yoake of obedience May not hee iustly giue vs ouer to a deluded minde and a profane spirit if we beginne to alow our soules in any knowen euill If vvee carelessely reiect his holy lawes may not his spirit iustly forsake our soule If wee conclude thus in our owne thoughts now will I take liberty for vvantonnesse and vncleanenesse for oppression and hard dealing and such like sinnes and hereafter I vvill become more chast and more mercifull c. May not God euen at this time deliuerws vp as prisoners vnto Sathan as hee hath dealt vvith sundry others and cause him so to manacle our hearts and affections that it shall cost vs many a bitter teare ere wee recouer our former libertie and freedome of spirit Nay further how if God should take vs with the manner and at that time strip vs of life it selfe Surely albeit wee being the seruants of the Lord and dying in repentance cannot perish vtterly yet shall we depart hence very vncomfortably and not leaue so good a report behinde vs as otherwise vve might haue done The doctrine thus confirmed serueth First Vse 1 for the sharpe reproofe of such aspropose vnto themselues set times vvherein they will giue their flesh the swing and let loose the raines vnto too much licenciousnesse And as at other times so especially vpon the Lords day when God would haue them wholy to attend vpon him then they take liberty for their vile and sinfull lusts giuing themselues ouer either to idlenesse at home or which is worse vnto profanenesse abroad For the weeke dayes many containe themselues ordinarily vvithin some good compasse being imployed in the workes of their vocation but on the Sabbath which the Lord hath set apart as holy vnto himselfe they runne violently vnto all manner of sinnefull recreations and base exercises and sports and so of Gods day they make that the Diuels day in so much that hee then knowes whereabout hee shall finde them euen busily imployed in his worke for they at sundry seasons openly professe and that a twelue moneths before Ryot and Drunkennesse and Carding and Dicing and dalliance and such like horrible abuses and make it knowne that then they minde to keepe open house for sinne and Sathan when they should set
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 Hovv the promise is forsaken Rom. 10.3 vpon their owne innocencie and worthinesse and so thinke the promise needles as the Aposte 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
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 HEBREVVES 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 HEBREVVES 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 vvas 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
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
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 thâ—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 vvithout 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 vvise 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
is that it must be perpetuall and not temporall We must not loue him for a time alone as for certaine dayes weekes monthes or yeares but we must loue him beyond all time euen for euer and euer Be thou faithfull vnto the death saith Christ to the Church of the Smirnsans Reu. 2.10 and I will giue thee the crowne of life The Spouse doth tell vs in Cant. 8.6.7 First that her loue is so well grounded towards Christ that nothing can ouer come it or take it away from her neither persecutions on the one side nor worldly promotions on the other Surely as nothing can turne God from louing them Rom. 8.39 so nothing can turne them from louing God Reuel 12.11 Act. 21.13 In this respect they are like the Vine Oliue and Fig-tree that would not leaue their goodnesse to go to be aduanced aboue the other trees Iudg. 9.9 c. So that in this regard we must follow Christs Commandement when he said vnto his Disciples Abide in my loue Ioh. 15 9. Thus you haue heard in a few words what manner of loue it is that we must beare towards Christ when we doe accept of him for our Husband Examine now in your owne soules whether you haue this loue or no if you haue it blesse God for it but if you haue it not neuer be at rest till you haue gotten it And so I leaue the Appellation and come to the Declaration containing in it Christs teaching then the person whom hetaught Spake and said Here are two words vsed to expresse his teaching by they differ not much in signification The former of them noteth out as it were the opening of his mouth and that he began first The later sheweth what he vttered when he did so open his mouth and begin to speake The which to be so we may see not only by the force of the Hebrew word here vsed in the first place which doth signific in sermonem prorumpere vel clamare to breake out into words or to cry but also by the vse of both the words here vsed as they are ioyned together elsewhere in the Scriptures for if we marke them well wee shall finde them so taken as namely in Daniel Chapter 3.14.24.26 and Chapter 5.13 and Chapter 6.20 So that here is no mysterie as I take it included in this that two words are vsed and not one onely It is to shew that Christ began to speake first and that he himselfe was content to teach his Church A man might iudge that it was the part of the Church first to haue spoken to Christ considering that hee had beene now absent from her for a time and was now come againe in kindnes to visit her She should haue called out of the housevnto him and haue willed him to come in But alas there was too great carelesnesse in her and therefore he is faine to begin with her himselfe Thus doth God preuent vs with his graces he comes home to our houses and knockes at our doores and doth call vpon vs alowde before we will heare him and let him in Behold saith Christ in Reuel 3.20 I stand at the docre and krocke if any man heare my voice and open the doore I will come in vnto him and will suppe with him and he with me Yea oftentimes when he doth knocke we will not seeme to heare and so suffer him to lay on knocking still vntill his head be full of dew and his lockes with the drops of the night yea which is more after that he hath awakened vs and we cannot but speake to him we are loath to arise to let him in making many vaine excuses for that purpose saying amongst other things I haue put off my coate how shall I put it on I haue washed my feete how shall I defile them Cant. 5.3 Thus I might runne on to shew how backward the Church is on the one side and how forward Christ is on the other to doe her good but these things I will leaue to your owne deeper considerations Here a man may demand and aske Obiection how Christ did speake to his Church for we findein the Scriptures that he doth it after sundrie sorts and chiefely foure wayes First by his owne voice and in his owne person Secondly by the voice of his Spirit Thirdly by the voice of an Angell Lastly by the voice of his Minister Amongst all these wayes Answere this last doth seeme to be the onely way because that which is here vttered belongs to the Church at all times and in all ages of the world Howsoeuer Doct. in that Christ is said to speake and say when the Gospell was deliuered vnto her wee are taught this Doctrine that our Sauiour Iesus Christ himselfe is there teaching men where his Word is truly taught and deliuered vnto men When Wisedome had sent forth her maidens they are not said to cry in the highest places of the Citie but shee is laid to cry Prou. 9.3 When Noth spake to the old World and for the space of sixescore yeares together did call vpon them for repentance and amendment of life that so they might not be drowned with the Floud hee is not said to preach vnto them but Christ by his Spirit in him 1 Pet. 3.19.20 Lastly when the Apostles went vnto the Gentiles that were a farre off and sounded out the words of eternall life vnto them for their saluation they themselues are not said to preach to them but Christ himselfe euen then when he was in his owne person ascended vp into heauâ—n and sate there at the right hand of his Father in the highâ—st places Epheâ— 2.17 Thus then you see that it is Christ that doth teach men in the Preaching of the Word And this our Sauiour doth for two causes Reason the one is in regard of his office for hee is the Angell of the Couenant Mal. 3.1 the Doctor of his Church Matth. 23.8 The Wisedome of his Father 1 Cor. 1.24 the word of God Ioh. 1.1 and in one word he is sent by God to preach Ephes 61.2 The other is in respect of his loue to man who came into this world to saue him and not to damne him for he knowes on the one side where no vision is there the people perish Prou. 29.18 Hâ—sea 4.6 Matth. 15.14 And on the other that none can know his Fathers will without him vnlesse he doth rouelle the same vnto him Ioh. 1.18 This may teach vs Vse what to iudge of the preaching of Gods word we must not take it for the word of man but as it is indeed for the word of God So did the Thessalonians 1 Thess 2.13 As for the Minister hee is but the voice or truncke whereby Christ doth conuev heauenly things vnto vs in which regard they are compared to Stewards who must administer not their owne goods but their masters and one day must account for them 1 Cor. 4.1 And therefore looke whatsoeuer the Minister of Gods word doth deliuer