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 vvill 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 outvvard 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 vvee can doe wee shal be sure of a portion in the heauenly promises vvhen 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 manisold 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
but wash our selues in his blood and bathe our soules in the water of his Spirit In this regard we must be like Rebecca when she was brought to Isaak for a wife and vnto the Virgins at Sushan when the King Assuerus was to goe in vnto them We must be altered and changed cleane from that wee were in former times We must now haue our hands adorned with the bracelets of good and charitable workes vnto our brethren Wee must now haue our eares hanged with the earings of faith and obedience to Gods word We must now haue our neckes beautified with the golden chaine of Christian vertues In a word we our selues must now be wholly perfumed with the sweet ointments and pleasant odors of Iesus Christ and of his Spirit else how shall wee perswade our selues that wee are of the number of the Church when we our selues are not faire like vnto the Church For confutation because we may from hence haue sufficient matter to confute not onely those who are foule and filthy in their wayes to be no wife at all vnto Christ but also those that hold vs to be so loathsome vnto God that we may not goe vnto him immediately our selues in our prayers and supplications but must vse certaine mediators and intercessors who may pray vnto him for vs and obtaine that of him that we sue vnto him for For surely seeing we are precious in the sight of Christ and faire in his eies there is no doubt at all to be made but that we may with boldnes and confidence of heart come before him in our owne persons with all our praiers and supplications to craue of him whatsoeuer is according to his will either respecting his glory or the saluation of our soules For this vse doth he himselfe make of this Doctrine as we may see by Cant. 2.14 when he doth vse these words vnto his Church saying My done that art in the holes of the rocke in the secret places of the staires shew me thy sight let me heare thy voice for thy voice is sweet and thy sight comely He perswades her to come vnto him by this reason or argument euen because shee is faire and comely in his sight So that our pulchritude or beautie should allure vs vnto him But let vs heare what Rome doth say to the contrary As a meane and silly subiect saith she is vnworthy to come in his owne person with his suits vnto his King or Prince and therefore must vse some Courtiers or persons of estate to be spokes-men for him and to commend his suite vnto his King or Prince that so he may the sooner obtaine it So man through his sins and corruptions is altogether vnworthy to present himselfe in his owne person before Iesus Christ the King of Kings and the Prince of Princes and therefore in all submission he must vse the mediation either of Saints or Angels when he is to commence any suite vnto him if he purpose to speed therein and to haue the same granted vnto him For this cause she iumps right with the Heathen people of old and the gracelesse nations of the world For as they constituted and made seuerall gods or goddesses for seuerall nations for seuerall times for seuerall creatures and for the seuerall parts of mans body so doth she subordinate and appoint for all these seuerall Saints or Angels as for example they had Neptune for Troy Venus for Cyprus Mâ—nerua for Athens Iuno for Carthage and Iupiter for Rome so she hath S. George for England S. Andrew for Scotland S. Patricke for Ireland S. Dennis for France S. Iames for Spaine and S. Paul and Peter for Rome They prayed to Mars and Bellona in the time of warre to Ceres in the time of scarcity to Aesculapius in the time of sicknes to Liber in the time of captiuity to Bacchus in the time of hunger to Neptune in the time of tempests to Iuno in the time of child-bed So she prayeth to S. George in the time of war to S. Anne in the time of pouerty to S. Roch in the time of sickenes to S. Leonard in the time of captiuity to S. Vrbane in the time of hunger to S. Nicholas in the time of tempests and to the Virgin Mary in the time of child-bed They consecrated the Swan vnto Apollo the Peacock to Iuno the Doue vnto Venus the Night-crow vnto Minerua the Dogge vnto Mars the Honey vnto Mercury the Wheat vnto Ceres the rose vnto Cupid So she hath consecrated her Sheepe vnto Vandolius her Horses vnto Eulogius her Oxen to Luke her Purse to Sythe and her Pigges to Anthony Finally they allotted to Minerua the head to Iuno the heart to Mars the breast to Iupiter the spirit to Mercury the tongue to Bacchus the throat to Hercules the armes to Cupid the liuer to Apollo the palmes and to Venus the secrets So she hath allotted to Anastatius her head to Otilia her eyes to Apollonia her teeth to Blaze her necke and to Erasmus her belly Of these things we may reade a little in the booke of Martyrs where these verses amongst many others are composed and set downe for our instruction To Saint Sythe for my purse Saint Loy saue mine horse For my teeth to Saint Apoline To Saint Iob for the Poxe Saint Luke saue mine Oxe Saint Anthonie saue my swine To Maister Iohn Shorne That blessed man borne For the ague to him we apply Which iugleth with a boote I beshrow his heart roote That will trust him and it be I. Such was our trust Such was our lust Vpon creatures to call and cry As men did please For euery disease To haue a god peculiarly But what shall wee doe vvith this rabble and vnknowne reute of Saints we need them not For we our selues may goe boldly vnto Iesus Christ without their mediation or others for he doth well accept of vs and we are faire and beautifull in his eyes yea hee doth take great delight and pleasure in our presence and company as it is intimated by the spirit of God in Psal 45.8 vvhere it is said that the Saints of God doe make him glad while he is in the Iuory pallaces with them Let vs therefore goe vnto him in our owne persons and not trust vnto the mediation of others whether they be Saints or Angels And as for this similitude which the Synagogue of Rome doth alledge deriued from an earthly King and his manner of dealing with his subiects viz. posse nos per istos are ad deum sicut per comites peruenitur ad regem that men by such mediators may goe to God as they goe to Kings by those who are honourable in their courts I answere with Saint Ambrose who did obuiate the same obiection in his time hoc est miseravti excusatione that this is to pretend a miserable excuse For there is no good fitnesse or agreement betwixt it and that for the which it is produced neither in regard of Christ
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
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
first place they are heere reprehended who care little or nothing at all for the Lord Iesus Certainly whether they be Iewes or Gentiles bond or free male or female their estate is most lamentable we may quake euen to thinke of it for no lesse then dampation it selfe as was intimated before is their portion and inheritance for euermore They will perhaps consesse that Murther Adultery Idolatry Witchcraft and such notorious crimes are sinnes indeede and that they doe deserue euerlasting punishments but let them now at the last both see and confesse that this is indeede a great sinne not to loue the Lord Iesus Christ and such an one as will damne them for euer vnlesse they doe repent for it in time and therefore let them leaue it and amend it mourning and lamenting as bitterly for this fault as for any other sinne whatsoeuer In the second place they are here comforted who haue made choise of Iesus Christ to be their husband and haue set their whole heart soule vpon him In this they haue performed a worthie duty and such as may bring vnto them consolation at all times For now will Christ respect them most gratiously for euermore and alwayes doe them good as who is much delighted in their loue according to his owne words vnto the Church in Cant. 4.10 When hesaith My sister my Spouse how faire is thy loue How much better is thy loue then wine And the sauour of thine ointments then all spices In the third and last place all of vs are here admonished to doe that which the spouse did namely to loue Christ well wee must take him for our onely bridegrome and accept of none but him I doubt not but that you shall haue many suitors to the contrary For the world and the flesh and the deuill will be labouring still to draw you vnto them and send vnto you as it were many solicitors for that end and purpose time after time but beware I pray giue not your consents vnto them neither harken vnto their voyces though they sing as sweetly as the Sirens or Mermaides are reported to doe O stop your eares against them as Vlisses is feigned by some to doe in this point be like to the deafe adder who will not heare the charmer though hee charme neuer sosweetly Giue entertainement I beseech you to the Lord of glory and let him be your welbeloued For this end and purpose remember the reasons before going What Shall hee beginne to loue vs and shall not wee loue him againe What Is hee rich and bountifull to all such as doe loue him bestowing large benefits dayly vpon them And shall not wee our selues loue him What is he most worthy of the loue of all persons as being most faire and beautifull as being most rich and wealthy as being most noble and honourable as being most wise and prudent as being lastly most louing and kinde and yet shall not vvee loue him What in the last place Will he destroy all those that shall not loue him and bring them to a perpetuali desolation and yet for all that shall not we loue him Oh my brethren let vs remember our selues and be vvise at the last for our owne good let vs not wilfully cast away our selues but saue our soules from the euils to come My suite vnto you at this time is for your loues for Christ my Maister If he were that I may so speake without offence to any a deformed person like to Thersites I would not wish you to loue him if hee vvere a poore man like to Lazarus I would not wish you to affect him if he were a base brat like to Abimilick I would not wish you to follow him if hee vvere a foolish fellow like to Nabal I would not wish you to respect him finally if hee were a cruell beast like to Nero I would not wish you to embrace him But now seeing hee is beautifull rich honourable wise and louely aboue all comparison with mortall men I would wish you yea most humbly intreat you that you vvould loue him affect him follow him respect him and embrace him and that for euer and euer Euery wise man in choosing a Maister to himselfe doth refuse three sorts of persons namely his enemy his fellow and his seruant Hee that serueth the deuill serueth his enemy he that serueth his flesh serueth his fellow and he that serueth the vvorld serueth his seruant Because the former of these doe argue foolishnesse and want of wits and the latter two basenesse and want of courage I hope that none of you who are wise and couragious vvill now serue any of them but that from henceforth Iesus Christ shall be your Lord and Maister alone But here that I may not loose my labour and so fish in vaine but bring you all rather vvithin the compasse of my ner and so take many fishes giue me leaue to giue an answere to three sorts of persons The first is of those that make exceptions against the state of such as loue Christ The second is of those that boast of their loue towards Christ and yet doe want it The third is of those that would be informed what manner of loue it is that is pleasing to CHRIST For the first of these many are vnwilling as dayly experience doth teach vs to ioyne themselues in a true knot of marriage loue because they thinke that their estate is most miserable vvho are so ioyned to him in loue and that first because the deuill doth persue them Reu. 12.13 Secondly because the world doth hate them Iohn 15.19 Thirdly because Christ himselfe doth correct them Reu. 3.19 But let none of vs be deceiued Answere The condition of the CHVRCH is farre better then the world doth take it to be Hearken vvhat Dauid doth say of it Blessed is that nation whose God is the Lord euen the people saith hee that hee hath chosen for his inheritance Psal 33.12 For this cause did he make this request vnto the Almighty saying Remember me O Lord with the fauour of thy people visit mee with thy saluation that I may see the filicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance Psal 106. 4 5. Surely I dare here pawne my soule and life that there is no estate in the vvhole vvorld so good as the estate of Gods people and of such as doe loue Christ the vvhich I will make euident vnto you by Gods good grace in a few words We account as you know those to be maruellous happy persons and their estates to he the best of all First who are out of debt Secondly who fare vvell Thirdly who goe fine Fourthly who are attended vpon by many seruants Fiftly who are able to giue to others Sixtly who are out of law and trouble hauing peace within and without Seuenthly who inioy their health Eightly who are in authority of high place to command or rule Finally who haue great lands
yet they will loue him in their words They can crie out and say We loue the Lord Iesus Christ as well as the best of you all he is not worthy to liue that doth not loue him it were well that the ground would open to sincke him in c. Thus can wicked men giue good words but where are their workes Surely in this corrupt age of ours wee can talke much but walke but a little word it much but worke it but a little our mouthes are bigger then our hands which is a thing monstrous in nature as well said Saint Bernard Monstrosa res est sedes prima vita ima lingua magniloqua manus otissa sermo multus fructus nullus It is a monstrous thing to haue the chiefest roome and to liue the basest life to speake much with the tongue and to doe nothing with the hand to vse many words and to bring forth no fruit But as Iames the Apostle said Shew me thy faith by thy workes Iam. 2.18 So may I say Shew me thy Ioue by thy workes There are foure things in all heartie and sound louers which must needs be in thee if thou doest loue Christ aright The first is that they long still to be ioyned together and to enioy one the other The nature of loue is such that wee desire still the enioying of that which is loued Ammon was very sick through loue and his flesh did pine away because hee could not enioy his sister Thamar whom he loued 2 Sam. 13.2 The second is that they are bountifull and liberall one vnto the other Loue saith Paul in 1 Cor. 13.4 is bountifull So was Booz to Ruth whom hee loued Ruth 3.15 and so was the Centurion to the Iewes whom hee made much of for hee built them a Synagogue Luk. 7.5 The third is that they are obsequious and obedient one vnto the other Loue can hardly deny any worke which the partie beloued doth require Hereof was it that Delilah said to Sampson in Iudges 16.15 How canst thou say I loue thee when thine heart is not with me thou hast mocked me these three times and hast not told me wherein thy great strength lieth The fourth and last is tollerance or enduring of troubles one for the other for the loue that Iacob did beare to Rahel seauen yeares of hard seruitude seemed but a short time Gen. 29.20 And for the loue that Sechem did beare to Dinah he was content to be circumcised and to suffer the cutting of his flesh though it were very painfull vnto him Gen. 34.19 Now in all these things examine thy loue towards Christ In the first place tell me doest thou long to be with Christ Art thou willing to die and to leaue this world to goe vnto him Doest thou wish with the Apostle Saint Paul to be dissolued to be with him Philip. 1.25 Art thou desirous to haue him come to Iudgement Doest thou cry out with the Spouse Come Lord Iesus come quickly Ren. 22.17.20 In the second place tel me Dost thou bestow any thing vpon Christ Art thou willing to let go thy goods and riches for the honor of Christ Art thou readie to relieue his Saints according to their need and thy abilitie Doest thou ioyne with others in building vp his Church and in bestowing some maintenance vpon his worship In the third place tell me Doest thou obey him and doe according to his Commandements Art thou readie with Abraham to leaue thine ovvne countrey and to goe vvhither he shall send thee Wilt thou forsake that vvhich hee doth forbid and follovv that vvhich hee doth command If yee loue me saith Christ beepe my Commandements Ioh. 14.15 And a little after he saith againe If any man loue me he will keepe my Word Vers 23. So that those loue not Christ vvho doe not keepe his Commandements In the fourth and last place tell mee Doest thou suffer any trouble or miserie for Christs sake Art thou vvell pleased to take vp thy crosse to goe after him Canst thou be content to die for his sake as the Prophets and Apostles haue done By these markes or tokens wee may know whether wee loue Christ or no if we haue them we loue him but if we haue them not wee loue him not howsoeuer wee perswade our solues or boast before others to the contrarie And so much of the second sort namely of those that vaunt of their loue towards Christ and yet doe want it Now let vs come to the third and last sort which is of those that would be informed what manner of loue it is that is pleasing to Christ In it you must obserue foure remarkable qualities The first is that it must be great and not small we must loue him more then our fathers or mothers or brothren or sisters or husbands or wiues or lands or goods or life it selfe Matth. 10.37 Lzk. 14.26 The second is that it must be singular and not common we must loue onely Christ and none else we must not ioyne others with him Whom haue I in heauen saith Dauid Psal 73.25 but thee and I haue desired none in the earth with thee Well therefore said the Church in Cant. 1.6 Shew me O thou whom my soule loueth where thou feedest where thou liest at noone for why should I be as she that turneth aside to the flockes of thy companions Her care was onely to goe after Christ We cannot serue God and Mimmon together Mat. 6.24 We must not part our loue Christ must haue all as the woman by Gods law must haue but one husband so the Church must haue but one Congregation Doubtlesse as an honest man cannot endure that another man should haue a portion in his wife so will not Christ endure that any other should haue with him a portion in his Church for he is a iealous God Exod. 20.5 The third is that it must be totall and not partiall we must loue him not with the loue of the soule alone or with the loue of the body alone but with the loue both of body and soule together Ye are bought with a price saith Paul 1 Cor. 6.20 therefore glorifie God in your bodie and in your spirit for they are Gods And whereas the soule and body doe consist of many parts our Sauiour must haue the loue of all those parts Thou shalt loue the Lord thy God with all thine heart and with all thy soule and with thy strength saith Moses to Israel in Deut. 6.5 So that Christ must not haue onely the loue of the eye to behold his workes the loue of the eare to listen to his words the loue of the tongue to talke of his wonders the loue of the feet to goe to his Temple the loue of the hands to doe his businesse the loue of the memorie to remember him the loue of the minde to plod vpon him and the loue of the heart to long after him but hee must haue all these loues together The fourth and last
himselfe nor of his Saints and Angels Not of Christ himselfe because there are these differences betwixt him and an earthly King First he can heare all suites and supplications which may be put vp vnto him but an earthly King cannot because his businesse will not afford him so much time Secondly hee can be in no danger of sicknesse or destruction by the admittance of any person into his presence but an earthly King may because his body is subict to diseases and death as well as others which diseases and death may easily be brought vpon him by contagious and treacherous persons if once they may haue their free accesse vnto him vvhen they vvill Lastly hee cannot be deceiued by the false informations of such suppliants as doe come vnto him as who doth behold all things and see the very secrets of the hart within but an earthly King may because oftentimes both the persons themselues and also their suites are vnknowne vnto him Not of his Saints or Angels because there are these disagreements betwixt them and worldly courtiers First they cannot heare vs when we speake vnto them nor vnderstand what wee say in our praiers before them for that is a thing proper and peculiar to God alone to heare them that are farre absent from him and to vnderstand what is in their harts and soules within but worldly courtiers may heare and vnderstand those supplications which are brought vnto them because they are set downe in plaine termes and words before their eyes Secondly as they haue accesse vnto Iesus Christ so the rest of the Saints haue vvhich are liuing vpon the earth for the throne of grace is open as well for these as for them Heb. 4.16 and Chapter 10.19.20 Ephes 2.18 but vvorldly courtiers may come in boldly vnto their King when others are shut out because their faithfulnes is knowne and they haue some seruice to doe about his Maiestie Finally as they haue grace and fauour in the sight of Christ for the procurement of any benefit or good turne so all the reall members of his body haue also vvhich are here warring vpon the earth for hee is no accepter of persons Act. 10.34 35. and Math. 7.7 But worldly courtiers are so gratious with their Kings that they haue almost what they will aske when other silly subiects and base wretches are sent empty away and can obtaine little or nothing at all So that then this comparison or similitude is saples and not worth a rush and therefore let no wise man be moued by it Hauing thus gone ouer the Appellations let vs now stand a little vpon the Exhortations They are in number two as I told you before The first is Arise the second is come away Arise The Church at this time was in some drowsie security and much oppressed with a spirituall lazinesse that made her vnwilling to walke aâ—ter Christ her husband in the waves of eternall life Howsoeuer he came so neere her as to looke through his Gospell vpon her yet shee sate still and moued not so much as one foot to come vnto him such frailty and imperfection was in her Either she lay snorting in the pleasures of this present world or shee was pressed downe and tired with that heauy burthen of originall corruption spoken of in Hebr. 12.1 or she was terrified with outward persecution and so after the example of the Apostles fled as it were from Christ and hid her selfe in some cabbin or hole not daring to peepe out of the same But howsoeuer it came to passe whether this way or that way it is certaine that she was in some fault and is here called vpon to amend it for to Arise is nothing els but to leaue sin and to walke in righteousnes as wee may see by the Apostles words in 1 Cor. 15.34 when hee saith Awake to liue righteously and sin not so that to liue righteously and not to sinne any more is to Awake or to Arise Here in that Christ doth thus speake vnto his Church and will her to arise I might note vnto you first that the best of al are most fraile and full of imperfections then that they are to be stirred vp vnto their duties and to be whetted on by the words of Exhortation for surely they are like vnto greene wood that must be alwaies blowne vnto dull horses that must be alwaies spurd vnto blunt kniues that must be alwaies whet and vnto lame beasts that must be alwaies driuen But these things I will passe ouer and refer the meditation thereof vnto your selues The principall matter that I now will stand vpon is this Doct. That men must not continue in their sinnes but arise from them and leaue them So Esay doth teach vs saying Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well Esay 1.16.17 So Ezechiel doth teach vs saying Cast away from you all your transgressions whereby you haue transgressed and make you a new heart and a new spirit for why will you die O house of Israel Ezec. 18.31 So Daniel doth teach vs saying Wherefore O King let my counsel be acceptable vnto thee and breake off thy sin by righteousnes and thine iniquity by mercy towards the poore loe let there be an healing of thine error Dan. 4.24 So Iohn the Baptist doth teach vs saying Repent for the kingdome of heauen is at hand O generation of Vipers who hath forewarned you to â—â—ye from the anger to come bring forth therefore fruits worthy amendment of life and thinke not to say with your selues we haue Abraham to our father Mat. 3.2.7.8.9 So Christ doth teach vs. saying Behold thou art made whole sin no more lest a worse thing come vnto thee Ioh. 5.14 So Peter doth teach vs saying Amend your liâ—eâ— and be baptised euery one of you in the name of Iesus Christ for the remission of sins and ye shall receiue the gift of the holy Ghost Act. 2.38 So in a word Paul doth teach vs saying Awake thou that steepest and stand vp from the dead and Christ shall giue thee light Ephes 5.14 The reasons why we must leaue our sins Reason and not continue in them are chiefely foure First because they doe anger God whom we should please in all things and much offend his Maiesty When Moses and Aaron failed in their duties and committed in mans iudgment but a small fault at the Waters of Meribah when they did not sanctifie the Lord in the presence of the children of Israel as they should haue done the Lord was so offended with them for it that hee would not giue them leaue and so let them liue to bring their people into the land of Canaan which he had giuen vnto them Numb 2â— 12 Secondly because they doe wound our soules and consciences troubling them as grauell doth our feet within our shooes as we may see by the example of Dauid complaining of his miserable estate in