Four Sermons, Sermon 2 – Title page
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 vponupon his guard, eueryevery 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 vntounto 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 eueryevery place in our houſe where hee may breake in, and if wee hauehave not a continuall eye vntounto him, hee is ready to take vsus at an aduantage, and to ſpoyle our ſoules of thoſe good things vvhichwhich the Lord hath vouchſafed vntounto vsus: 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 vponupon vsus; 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 hauehave not onelyonly 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 vponupon eueryevery occaſion to betray vsus into the hands of Sathan, & hauehave 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 onelyonly to defraud vsus of ſome part of our ſubſtance, vvould wee not hauehave an eye to ſuch an one, and that continually? But eſpecially if we had one within our doores, that ſought all opportunities to deliuer vsus 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 vponupon eueryevery occaſion, not to procure vsus ſome ſlight inconuenience, or ſmall loſſe, but to bring vsus vnderunder the power and dominion of the Prince of darkeneſſe, vvho is a vowed aduerſary vntounto 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 vsus, if vve for neuer ſo little a while doe wilfully ſhake off the yoake of obedience? May not hee iuſtly giuegive vsus 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 vntounto Sathan (as hee hath dealt vvith ſundry others) and cauſe him ſo to manacle our hearts and affections, that it ſhall coſt vsus many a bitter teare, ere wee recouer our former libertie and freedome of ſpirit? Nay further, how if God ſhould take vsus with the manner, and at that time ſtrip vsus 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 vsus, as otherwiſe vve might hauehave done.
The doctrine thus confirmed, ſerueth,
Firſt, Ʋſe 1 for the ſharpe reproofe of ſuch aspropoſe vntounto themſelues ſet times, vvherein they will giuegive their fleſh the ſwing, and let looſe the raines vntounto too much licenciouſneſſe. And as at other times, ſo eſpecially vponupon the Lords day, when God would hauehave them wholy to attend vponupon him, then they take liberty for their vile and ſinfull luſts: giuing themſelues ouer either to idleneſſe at home or (which is worſe) vntounto 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 vntounto himſelfe, they runne violently vntounto 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 vntounto 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 vsus doe it with feare (as Iude requireth) leaſt our owne Table become a ſnare vntounto vsus, 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 vsus heedfully looke vntounto 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 vsus 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 vsus not be ſecure; no, not when we aſſociate our ſelues with the beſt that are, fo if we he, either they may hurt vsus, or we them, by ſpeech, or example, one way or other: and if it ſtand vsus vponupon to be iealous of our ſelues when we hauehave to doe with thoſe that are moſt religious, much more ought we to walke in feare when we are compelled vponupon 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 eueryevery 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 hauehave attained vntounto, who hauehave 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 hauehave walked with God, euen in that ſinnefull generation wherein he liued. And if wee ſtriue to attaine vntounto this, aſſuredly wee ſhall hauehave 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 vntounto 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 vponupon 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 vntounto 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 vntounto 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 vntounto 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, Ʋſe 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 hauehave 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 vntounto them? doe not they, for all their good words, eyther abſent themſelues from the preaching of it, or if they repaire vntounto 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 hauehave 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 vntounto them who doe not receiue the promiſes thereof, nor obey the precepts that are deliuered vntounto 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 vsus 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 vponupon the goodnes of their nature, Hovv the promiſe is forſaken. Rom. 10.3.vponupon 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 vntounto 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 hauehave liued long enough to know how to be ſaued: and as for ſeruing of God, they hauehave had a good deuotion euer ſince they were borne, and they truſt they hauehave 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 vntounto 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 hauehave a through cure wrought vponupon 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 vntounto heauen: whence it comes to paſſe that if they be ſet vponupon by feares and terrors, they ſinke vnderunder 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 vponupon God, and to reſt vponupon his promiſe, who hath ſaid that hee vvill not faile, nor forſake thoſe that depend vponupon 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 hauehave, 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 vntounto 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 vponupon them, but they giuegive no harbour nor lodging therevnto in their hearts, neither doe they louelove theſe lying vanities, more than grace and godlineſſe, but would willingly giuegive 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 onelyonly as helpes and furtherances thereunto. And thus wee ſee how the promiſes may be reiected.
Now a ſecond vſe of this point ſhalbe for our inſtruction, Ʋſe 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 vsus, 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 vsus, and being content to relinquiſh whatſoeuer wee poſſeſſe for the purchaſing of this precious pearle. And when once we hauehave obtained it, Math. 13.let vsus 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 vsus be often meditating, and conferring of the promiſes, and be willing to hearken vntounto others that either in publike or in priuate doe their beſt endeuour to adde further ſtrength vntounto our faith. Thus if vvee can doe, wee ſhalbe ſure of a portion in the heauenly promiſes, vvhen others ſhalbe 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 vponupon 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 vponupon that, becauſe reprobates were admitted into it as well as his choſen people: but he putteth vsus in minde of a better reſt, euen the ſtate of grace and of glory, which his elect, and they alone, ſhall hauehave the fruition of.
our Sauiour confirmeth this point vntounto vsus, where he ſayth, Come vntounto 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 vntounto your ſoules. Heere wee ſee what an happy caſe they are in that betake themſelues vntounto Chriſt for reliefe and comfort, ſubmitting themſelues vntounto his holy gouernment, though they hauehave maniſold troubles and aduerſities without, yet they hauehave quietneſſe within, ſo long and ſo farre as they can diſburden their ſoules of all their ſorrowes and cares by caſting them vponupon Chriſt Ieſus, as hee would hauehave 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 hauehave, their conſciences are at quiet within, as being confidently aſſured that nothing can befall them for their hurt: for indeed eueryevery ſanctified Chriſtian is as ſafe from all miſchiefe as the very Angels of God in Heauen. Another proofe of this point wee hauehave 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 vsus 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 vntounto the ſoule euen as an ouerweighty burden is vntounto 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 vsus 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 vnderunder 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 hauehave 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 hauehave 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 vntounto God, who hath promiſed to care for thoſe that caſt their care vponupon him, and to be a defence vntounto thoſe, that commit themſelues vntounto him. It muſt needs be very burdenſome vntounto the mightieſt man that is (although hee hauehave many thouſands comming in by the yeere) to take vponupon him the maintenance of himſelfe, and of thoſe that doe depend vponupon him: for hee cannot but be many times miſtruſtfull of his eſtate, in regard of many caſualties which he is ſubiect vntounto, 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 vntounto the heart of a man, to hauehave this burden taken off his ſhoulders, vnderunder 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 hauehave it from the feare of death and of hell, which cauſeth thoſe that are vnderunder 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 vponupon them or any the like meſſenger of death approcheth vntounto 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 eueryevery one is more religious, ſo his deſolution and departure hence is leſſe terrible vntounto him, nay, vſually, no newes can be more welcome vntounto 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 vponupon 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 vponupon 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 giuegive credite vntounto, 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 vponupon 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, Ʋſe 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 vntounto thoſe that hauehave 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 vntounto 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 vsus long for the day of our glorification, when wee ſhall be indued with perfect holineſſe, and ſo attaine to perfect reſt: in this world wee enioy a great deale more than any naturall man can conceiue, but in the life to come wee ſhall enioy infinitely more than wee our ſelues can now conceiue: which ſhould cauſe vsus with patience to paſſe through the troubleſome and tempeſtuous Sea of this world, in hope that we ſhall ſhortly arriue at the Hauen of reſt where wee long to be, 2 Theſ. 1.6.8.10.for it is a iuſt thing with God to giuegive rest vntounto them that are troubled. When the Lord Ieſus ſhall ſhew himſelfe from Heauen with his mighty Angels, to be glorified in his Saints, and to be made maruailous in all them that beleeue in that day.
[Any of you,] Doct. 7 Whence obſerue this Doctrine, that.
The care of ſaluation belongeth to eueryevery one indifferently.Religious duties pertaine vntounto all.
Hee that would not be damned and eternally deſtroyed, muſt be heedfull and watchfull ouer his wayes, of what ſtate, condition, or age ſoeuer he be, there is no diſpenſation for any; Magiſtrate and Subiect, Miniſter and People, Maſter and Seruant, Men and Women, yong and old, are all bound to be carefull for the happy eſtate of their ſoules: God in this regard, is no reſpecter of perſons, but requireth this care of eueryevery one as well as of any one.
Hence it is that the Scripture giues ſuch generall exhortations vntounto pietie, Reaſons. 1 as Pſalme 49.1. Heare this all yee people, giuegive eare all ye that dwell in the world, aſwell low as high, both rich and poore. And againe in the Goſpell according to Marke, Mar. 13.37.our Sauiour ſaith, Thoſe things that I ſay vntounto you, I ſay vntounto all men: Watch.
And further, the LORD in denouncing and executing his iudgements maketh no diſtinction of perſons, but threatneth and inflicteth his plagues vponupon all ſorts, according to their works: and as they hauehave beene greater offenders, ſo doe they meete with ſorer puniſhments: the Lord ſpareth none, as we may note in the Reuelation, where is ſhewed, that when God came to manifeſt the fierceneſſe of his wrath againſt rebellious ſinners, The Kings of the Earth, and the great men, Reuel. 6.15.16.and the rich men, and the chiefe Captaines, and the mightie men, and eueryevery bondman, and eueryevery free-man hid themſelues in dens, and among the Rocks of the Mountaines. And ſayd to the Mountaines and Rocks; Fall on vsus, and hide vsus from the preſence of him that ſitteth vponupon the Throne, and from the wrath of the Lambe. In which place we ſee that neither the great command of Potentates, nor the fortitude of Warrtours, nor the riches of the wealthie, nor the baſe condition of the meaner ſort, can ſtand them in any ſtead. when the Lord entreth into iudgement with them; but all that hauehave in them raging ſinnes ſhall be tormented with helliſh feares.
Againe Gods mercies and graces and the teſtimonies of his fauour are offered vntounto all ſorts, ſo that none needs to complaine that his ſeruing of the Lord vvill be bootleſſe: though the gates of great men be opened vntounto ſome and ſhut againſt others, it is not ſo with heauen-gate: that ſtands wide open vntounto all, that through the faithfull and conſcionable vſe of the meanes, doe ſtriue to enter in. Gal. 3.28.For in Chriſt Ieſus there is neither Iew, nor Graecian, Barbarian, nor Scithian, bond nor free, male nor female, but in him, all are one: that is, all are equally reſpected without any perſonall difference; for God regardeth not one country more than another; one nation more than another: the Maiſter hath no preheminence aboue the ſeruant, vnleſſe he be more religious; neither ſhall the ſeruant hauehave a leſſe reward than the Maiſter, except hee be leſſe gracious: women are accepted with the Lord as well as men, neither hath hee any regard of the one ſexe more than of the other. Seeing then that he impoſeth on all men, without exception an holy care of their ſaluation, and puniſheth all thoſe that neglect it, and rewardeth all ſuch as obſerue it, the vſe hereof is,
1 For the confutation of their errour who imagine that this is not a thing pertayning vntounto all, Ʋſe. 1 but properly belonging vntounto Miniſters, and vntounto thoſe that are learned, and hauehave time and leaſure for ſuch buſineſſes: but as for others, vvhat ſhould they meddle vvith matters of Religion: at leaſt in any ſerious manner? Indeed they would hauehave ſome kinde of men to be able to ſay ſomewhat in points of controuerſie, that ſo they might, if occaſion be offered, ſhew their good education, their vvit, their elocution and ſuch like good parts of nature: but for tradeſmen, huſbandmen, poore ſeruants, and eſpecially for women, to be exerciſed in the ſcriptures and matters of Godlineſſe, they thinke it an abſurde and vnreaſonable thing. But what? HaueHave not they ſoules as vvell as others? And hauehave not they ſinne, in their ſoules that needes purging as well as others? And can ſinne be purged away by any other meanes than by thoſe vvhichwhich God hath ordayned? And if it be not waſhed away can there any vncleane thing enter into the kingdome of heauen? If not, what vnmercifulneſſe is it in them to deny vntounto any the carefull and conſcionable vſe of Gods ordinances, whereby they ſhould be made vncapeable of that celeſtiall happineſſe? Away therefore with this hatefull and dangerous errour, that ſome are exempted from that religious vvatchfulneſſe and care of the duties of piety and of righteouſneſſe, vvhichwhich is enioyned vntounto others: neither let vsus ſuffer our mindes and our hearts to be corrupted therewith, but vvhether wee be men or women, young or old, poore or rich, baſe or honourable, let vsus take vponupon vsus this burden vvhichwhich the Lord vvould hauehave all to beare, euen to ſtand in continuall feare of prouoking his Maieſty, either by ruſhing vponupon thoſe euils which he hath forbidden, or by omitting thoſe duties which he hath commanded.
And, to preſſe this point a little further, let not great men be deluded vvith this conceit, that they ſtand not in need of prayer, and of the vvord in publike and in priuate; that they are not bound to mourne for their faults, to ſeeke reconciliation vvith God, to deſire the admonitions of his ſeruants, and the like; let not great men (I ſay) deceiue themſelues vvith ſuch vaine imaginations: for if any ought to be more carefull of Gods ſeruices than other, ſurely they are the men: for they receiue moſt vvages and therefore muſt they doe moſt worke: they hauehave the ſtrongeſt enemies, and therefore need moſt heedfully to ſtand vponupon their guard: they meet vvith the moſt dangerous ſnares, and therefore muſt be moſt wary of their ſteps, leaſt at any time they be entangled. Yet ſo farre hath Sathan bewitched a great number, that they thinke it a derogation to their dignitie to ſuffer the words of exhortation or of admonition; to be put in minde of offences committed, or of duties omitted, thoſe things (they thinke) pertaine to men of inferiour note: they vvould ſeeme to cary away all the preferment, and yet when the queſtion is concerning the chiefe preferment of all, which is to be a found Chriſtian, they put eueryevery body before themſelues: they are content that others ſhall be Kings, but they will be vaſſalls vntounto ſinne and Sathan. What folly, or rather madneſſe is this? Doe they imagine that they ſhall not come to iudgement as well as others? Doth not experience manifeſt vntounto them, that age creepeth vponupon them, as well as vponupon others? That ſickneſſe taketh hold of them as well as of others? That horrible vexations and terrours doe ſeaſe on them, as vvell as on others? And why then doth it not enter into their hearts, that damnation belongs vntounto them as well as vntounto others, if by ſpeedy repentance they doe not preuent the ſame?
Now as ſome doe fondly and falſly conceiue that they ſhall be boren vvith in regard of their greatneſſe, ſo doe others hope in regard of their meaneneſſe to be diſpenſed with. We are poore day-labourers, and ſeruants (ſay they) who are to be imployed in worldly affaires, and to ſpend our whole time that way: I hope it is not required of vsus that wee ſhould be skild in the ſcriptures, be able to conceiue prayer, able to admoniſh offenders, &c. And therefore either they abſent themſelues from the Church altogether, or els are careleſſe and negligent, and ſleepie when they are there: and if they be called to an account, and examined vvhat they remember, they make anſwere, that they are wearied out with labouring in the weeke dayes, and therefore they muſt hauehave reſt vponupon the Sabbath day: That they were hired for their worke, and that they will doe and no more: they will not be examined, nor catechized, nor be held to any ſuch ſtrict orders. But doth not the Lord in his holy word require obedience of poore men, and of ſeruants, as farre forth as of any? Doth not he in the fourth commandement enioyne them to obſerue, not a bodily reſt alone (as beaſts doe) but an holy reſt? And whereas, they ſay that they are ſo toyled out with worke that they cannot liſten to Gods word, that is but a fleſhly and diuelliſh excuſe: for vvhen the Sermon is ended, they are freſh and liuely enough to follow after their ſports and ſinnefull recreations, if they may hauehave libertie ſo to doe, and can take more paines that way than they hauehave done in their callings all the weeke before; and therefore theſe vaine ſhifts ſhall not ſerue their turnes: Gods threatnings are denounced againſt them, and his iudgements hauehave beene executed vponupon ſuch, as they are heeretofore, and ſo ſhall they be ſtill; profane ſeruants and ſinnefull poore men were not ſpared in the deſtruction of the olde world, and of Sodom and Gomorra: and wee reade in the Goſpell, that at the comming of Chriſt thoſe that are labouring in the Field, Mat. 24.40.41.and women that are grinding at the Mill, ſhall be ſome of them caſt off vntounto deſtruction, as well as others are receiued vntounto ſaluation.
But all ſeruants are not of ſo meane a condition as ſome, but there are a ſecond ſort, that hauehave another pretence for their caſting off of Chriſt his yoake, and they are ſuch as are followers of great men; who alledge, that it is not for their Maſters honour for them to be religious, or (as they tearme it) preciſe; but to be proud and quarrelſome: to be ruffians and roiſters: to be ſwearers and blaſphemers: to be drunkards, and whore-Maiſters: theſe, they thinke, be for the credite of the houſe vntounto which they appertaine, and by theſe practiſes they hope to be-pleaſe their Maſters. But when they hauehave ſpent their daies in theſe courſes, can their Maſters ſaue them from perdition, which by their leudneſſe they hauehave iuſtly deſerued? no ſurely, the holy Ghoſt ſpeaking of the mighty ones of the world ſayth, Pſal. 49.7.8.that they cannot redeeme their brother, nor giuegive his ranſome to God: they cannot procure their naturall life to be prolonged one day, nay nor one moment, much leſſe can they purchaſe the redemption of their ſoules, that they ſhould liue for euer, and that in perpetuall bliſſe and happineſſe.
Others there are that thinke they may hauehave a tolleration to be vaine and ſinnefull, becauſe they are yong; eſpecially, if they hauehave this reſolution, that when their youthfull bloud is ſpent, and the vigour of their bodies gone, they will betake themſelues to more ſober courſes, and repent for that which is paſt; but till that time if they take their libertie vponupon the Lords day, and liue in idleneſſe and profaneneſſe eueryevery day, you muſt pardon them: but will God pardon them? doth not he ſay, Remember thy creatour in the dayes of thy youth, Eccleſ. 12.1.whiles the euill dayes come not, nor the yeeres approach, wherein thou ſhalt ſay, I hauehave no pleaſure in them. And if they will not take his aduiſe, marke what he ſayth in another place, Reioyce, Eccleſ. 11.9.O yong man, in thy youth, and let thine heart cheare thee in the dayes of thy youth, &c. This they can well like of, & be too ready to put in practiſe: but what followeth? But know (ſayth the Lord) that for all theſe things thou muſt be brought to iudgement. Dauid found that the ſinnes of his youth lay heauy vponupon him, and therefore prayeth God would not remember them: Pſal. 25.7.and ſhall we make ſo light of them? Paul admoniſheth Timothy, a very ſanctified and mortified yong man, to flie the luſts of youth; and ſhall we let looſe the raines thereunto, as if they were matters of nothing? ah; let vsus not be ſo foole-hardie vntounto our owne ruine and ouerthrow: but conſidering how fearfully the Lord doth iudge many young men that giuegive vp themſelues to fornication, and adulterie, and theft, and all manner of vile and ſinfull behauiour, as namely, that ſome of them die an vntimely death, being either brought to the gallowes, or ſome other way ſtrangely cut off: and that others hauing great reuenewes left vntounto them, are notwithſtanding caſt into extreme miſerie and neceſſitie: and that ſome others being well deſcended, are for all that branded with egregious infamie and reproch: conſidering (I ſay) theſe and the like extraordinary tokens of Gods heauie diſpleaſure againſt ſundrie liſencious yong men; let vsus take warning by their example, and conſecrate the firſt fruits of our yeeres vntounto him, by ſpending our time religiouſlie and profitablie in ſome good courſe or other.
Secondly, Ʋſe 2 ſithence the care of ſaluation pertaineth vntounto all indifferently: let Miniſters hence learne to deale equally with thoſe that are vnderunder their charge and not know any man after the fleſh, to reſpect him more or leſſe for that hee is rich, or poore, high or low, or the like; but giuegive eueryevery one their due portion of ſpirituall food, which they in the wiſedome of the Spirit iudge to be moſt fit for them: let them not feare to adminiſter an admonition or reprehenſion to the greateſt and wealthieſt: neither let them neglect to giuegive 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 hauehave 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 onelyonly hauehave 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 hauehave it knowen that they are in that ſtate, that there might be no ſuſpition of the contrary.
Therefore is it, that the Apoſtle ſaith vntounto 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 vntounto, 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 hauehave a well grounded perſwaſion of our happy eſtate, may appeare by theſe reaſons.
Firſt, Reaſons. 1 becauſe that will be a marueilous great incouragement vntounto vsus 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 hauehave healed our ſelues.
Thirdly, this brings great honour with it, ſo that Chriſtians dare truſt vsus, and lay open their hearts vntounto vsus: yea, wicked men will reuerence vsus, and in their diſtreſſes ſeeke vntounto vsus for counſell and comfort, and ſometimes put vsus 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 vntounto them.
This ſhould teach vsus to giuegive all diligence (as the Apoſtle Peter exhorteth) to make our calling and election ſure; Ʋſe 1 2 Pet. 1.and that not onelyonly vntounto our owne ſoules, but as farre as poſſibly we can, to giuegive teſtimonie thereof vntounto 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 vponupon vaine hopes; much more is it a point of wiſedome carefully to looke vntounto the ſtate of our ſoules, which ſhould be a thouſand times deerer vntounto vsus than our bodies. If we be doubtfull that there is ſome dangerous diſeaſe growing vponupon vsus that is likely to take away our life, who is there among vsus, but will ſeeke vntounto the Phyſition to preuent that miſchiefe? how much more carefull ſhould we be of our ſoules, when wee plainely perceiue that there is not onelyonly a deadly ſickneſſe vponupon them, but that they are already dead in ſinne, & in danger to be damned eternally if we ſeeke not vntounto Chriſt Ieſus for a ſpeedie remedy? Let vsus not be ſecure and careleſſe in a matter of ſuch conſequence: 1 Theſ. 1.4.but labour for a working faith, and a diligent louelove, that ſo not onelyonly we our ſelues, but others alſo that hauehave the ſpirit of diſcerning, may know that we are the elect of God, by the fruits of godlineſſe, appearing in vsus, and proceeding from vsus.
Secondly, Ʋſe 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 hauehave this aſſurance ſealed vntounto their ſoules. As alſo, thoſe that would faine hauehave a good opinion among men, and deſire much to be reputed heires of ſaluation, and yet ſhew forth ſo little pietie towards God, and louelove 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 hauehave 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 hauehave 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 hauehave 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 hauehave ſome taſte of good things; and yet being not ſound in iudgement, nor ſincere in affection, they afterwards fall away vntounto their eternall perdition.
Which ſhould cauſe vsus to ſhake off all ſecuritie, Ʋſe 1 and neuer to ſtand at a ſtay, but to goe forward in the wayes of godlineſſe, working out our ſaluation in feare and trembling: Phil. 2.12.not being ſo preſumptuous as many are, who hauing had ſome illumination in heauenly things, and ſome flaſhes of good motions in their hearts; preſently conclude that they are in the ſtate of grace, and can neuer fall away from the faith: and therevpon take libertie vntounto 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 hauehave 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 vsus beware of this careleſſe diſpoſition, and hearken rather vntounto the aduice of the Prophet Dauid, who biddeth vsus 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 vntounto them.
Would we then build our aſſurance vponupon a firmer foundation, then ſuch kind of perſons do? Ʋſe 2 then let vsus rowſe vp our ſelues from that dead ſlumber of ſecuritie, and ſet ſtraight ſteps in the pathes of righteouſneſſe, and while we hauehave light, let vsus conſcionably walke in the ſame; for we know not how ſoone it may be taken from vsus.
It is recorded by the Euangeliſt Luke, that when our Sauiour drew neere vntounto Ieruſalem, he wept for it, ſaying, Luke 19.42.O if thou haddest knowne, at the least, in this thy day, th…ſe things which belong vntounto 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 vntounto thee fauour and merciemercy, and haddeſt made vſe of the ſame, thou mighteſt hauehave beene happie, notwithſtanding all their former rebellions; but now thou art miſerable, becauſe thou wantedſt wiſdome to diſcerne the opportunitie. We hauehave through the preaching of the Goſpell the ſame offer of merciemercy that the Iewes had; let vsus 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 vponupon 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) vntounto an earthly Prince; ſo and much more vigilant let vsus 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 vsus ſo runne, that wee may obtaine; caſting off eueryevery thing that preſſeth vsus downe, and hindereth our making of ſpeed in this race; and preſſing hard vntounto the marke that is ſet before vsus, vntill we hauehave attained vntounto 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 vponupon 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 vsus, Luk. 13. Math. 7.Striue to enter in at the ſtraite gate for many, I ſay vntounto 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 vsus 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 vponupon vsus, 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 wilbe a ſore enemy vntounto vsus, 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 vntounto you the whole armour of God, that you may be able to reſiſt in the euill day, &c. Which exhortation we ſhould the rather giuegive heede vntounto, becauſe otherwiſe wee ſhall light vponupon Satans ſnares in eueryevery thing wee ſet our ſelues about: he hath traps for vsus 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 hauehave the world to diſcourage vsus 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 onelyonly 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 vsus vponupon to looke narrowly vntounto our ſteps, and to craue ſtrength from heauen that we may breake through all hinderances and oppoſitions. That ſo being faithfull vntounto the death, we may not be depriued of the heauenly reſt, but at length attaine vntounto the crowne of life, which God the righteous iudge will be bestow vponupon vsus.
TWO SERMONS.
Of Chriſtian LoueLove and Life: On Canticles 2. Verſe 10.
PREACHED AT Tedbury in Gloceſter-ſhire, vponupon Chriſts Aſcention-day laſt paſt. 1612.
By Richard Webb.
2 Corinth. 11.2. I am ielous ouer you, with a Godly ielouſie: for I hauehave 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.