FOUR SERMONS.  
The two first, OF GODLY FEAR: On Hebrews 4. Verse 1.  
By Robert Cleaver.  
The two last. Of Christian Love and Life. On Canticles 2. Verse 10.  
By Richard Webb.  2 Chronicles 15.2. The Lord is with you while you be with him. 
LONDON: Printed by THO. SNODHAM, for ROGER JACKSON, and are to be sold at his shop near to Fleetstreet Conduit 1613.   

THE FIRST SERMON: OF GODLY FEAR.  HEBREWS 4. VERSE 1. Let us fear therefore, least at any time, by forsaking the promise of entering into his rest, any of you should seem to be deprived. 
THese words do depend upon the former Chapter; where the writer of this Epistle proposeth unto the HEBREWS the example of their forefathers, showing how they rebelled in the wilderness, and hardened their hearts, and refused to yield obedience unto the word of the Lord, for which cause he swore that they should not enter into his rest, viz. into the land of Canaan; and therein was as good as his word; for they all perished in the wilderness. The like he declareth to have fallen out in the time of David, to wit, that they refused to hearken unto God's voice, and therefore were excluded from the heavenly rest, albeit they inhabited the land of CANAAN, which was a Type thereof. Hereupon the Apostle enforceth an exhortation by way of application, wherein we may observe: 

1 First, the duties which they ought to look unto, which are these two: 

1 First, to the intent they may not be like the rebellious Israelites, they must get an holy fear into their hearts.  
2 Secondly, they must lay hold of the promise, and not forsake or reject the same.    
2 Secondly, the reasons to move them thereunto, which are also two: 

1 The first whereof is taken from the miserable success of them that were formerly disobedient, to wit, that their carcases fell in the wilderness, Chapter 3.17. Let us fear [therefore,] that is, considering what sins they committed, and what fearful judgements they incurred, let us look better to ourselves.  
2 The second is drawn from the danger that would ensue unto themselves, if they did not follow his exhortation; they might seem to be deprived of that rest which God promised unto his people.      
Let us, etc.] Here we may note whom he doth admonish, in this word [us] which importeth thus much: let us Hebrews; let me that am the writer of this Epistle; let all that are in CHRIST JESUS, even every one of us, fear, etc. Now, in that he joins himself with those, to whom he gives this caveat, the Doctrine is, that  
He that doth faithfully instruct others, Doct. 1 will also instruct himself with his own precepts. 
Faithful Teachers will teach themselves. Rom. 1.23.   
The neglect of this, is greatly condemned by the Apostle Paul, who speaketh unto the jews in this manner; Thou that teachest another, teachest thou not thyself? and thou that preachest a man should not steal, dost thou steal? etc. In which place he showeth that it is a fearful and inexcusable sin for a man to take upon him to be an informer of others, and in the mean time to be utterly untaught himself, in respect of any working and saving instruction; neither was this holy Apostle more ready to censure the omission of this duty in others, than he was careful to practise it himself: for 2 Cor. 7.1. he saith; Let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holiness, in the fear of God: where we see that he maketh himself one of the number. So also, Rom. 7. when he dilates at large of the corruption that is inherent in man's nature, he still lays load upon himself, and speaks as if no body were in such case as he was. What I would (saith he) that do I not, 
Rom. 7.15.  but what I hate, that do I: and Ver. 18. I know that in me, that is, in my flesh, there dwelleth no good thing: and Ver. 24. O wretched man that I am, who shall deliver me from the body of this death? And as in the matter of humiliation, so likewise in the matter of consolation he speaketh in his own person, seeking to apply the comfort to himself, as well as to offer it unto others; I thank God through jesus Christ our Lord, v. 25. q.d. He it is that must deliver me, and all his elect from the bondage of sin, and that by jesus Christ, for which I render humble and hearty praises unto his Divine Majesty. And again, Phil. 1.21. he saith; Christ is to me both in life and in death advantage. So that in matters of exhortation and of instruction, of humiliation and of consolation, he includeth himself within the number of those with whom he hath to deal. And it stands with reason that Ministers and Governors, and all such as are to admonish others, should take this course.  
First, because their need requireth it: Reasons. 1 for have not they (as well as others) corruption in them, that needs to be repressed? have not they many failings that ought to be reform? have not they much diffidence and distrust in them, against which they must be strengthened? If it far thus with them, as none can deny, meet it is that they should take their part with others, when they either reprove, or exhort, or comfort, or the like: and indeed, the Lord allots them a portion, together with the rest of his servants, even as good householders do allow their Baker, and Bruer, and Cook, and other officers, that makes provision for the whole family, their stint of victuals as far forth as any other, for whom they prepare the food.  
Secondly, this is a great encouragement and singular motive unto them that are instructed, or exhorted, etc. to cause them to make use of that which is spoken, when they see men to take up the like burdens themselves, as they lay upon their shoulders, and that they do not deal hypocritically, as the Pharisees did, who imposed heavy burdens upon others, when as they themselves would not so much as touch them with one of their fingers. This, I say, makes men's words to be regarded and followed, when they require no more of others than they labour to do themselves; when they minister no medicines unto others, but they will first take them themselves: and on the contrary part this causeth men to be esteemed Physicians of no worth, when they will take upon them to cure others of those faults, which they never seek any redress or reformation of in themselves. He that will make boast that he hath a sovereign remedy against the Stone, or the Gowre, or any the like malady, and yet in the mean time be miserably tormented with the same himself, shall cause both himself, and his skill, to be little set by.  
Thirdly, it is dangerous and burdenous for men's souls not to join themselves with those whom they do instruct: for the things which they deliver are either true or false: If false, how dare they propose them unto others for fear of infecting and poisoning? If they be true, how can they but receive them, and make use of them in their own souls, unless they will have their own speeches to be brought in as witnesses against themselves, and their own admonitions to be as so many convictions of themselves to be altogether unteachable and untractable?  
Fourthly and lastly, they do not only hurt their own souls, but hereby they much dishonour God, and disadvantage his servants. For let them persuade men to be merciful, to be liberal, to do good unto all, and hurt unto none, etc. The answer of many willbe this: you Ministers, or you Parsons of the Gospel, can give good words, but where are your deeds? Such and such we have heard to deliver as sound exhortations as you do, and yet (God knows) they come short enough in their practise. You can tell us that we must be merciful, etc. but surely there are none more ravenous than you Preachers: for there are many of you that will never be satisfied, but would heap together a whole world of livings if you could get them. Thus is the name of God blasphemed through such men's looseness; and therefore doth the Lord forbidden them to take his word into their mouths, that cast it behind their backs, 
Psal. 50.  and hate to be reform thereby. Holy speeches are utterly unbeseeming unholy persons, neither will the Lord hold them guiltless, that do in such sort take his glorious Name in vain.  
Therefore let us in our exhortations before we speak, Use 1 seriously bethink ourselves what we are to speak, and as far as possibly we can, labour to digest it before hand. Let us be so teachers of others, that we be also learners ourselves. If we have matters of ill news and of terror to deliver, let us not utter them as if they did not concern us, nor throw the threatenings of God abroad as durtes, whereof we ourselves are nothing at all afraid: but let us strive to be inwardly moved and affected therewith, even as the Prophet Habakkuk was with those things which were revealed unto him. When I heard (saith he) my belly trembled, my lips shook at thy voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble. 
Hab. 3.16.  We should be so far from denouncing the judgements of God in malice and distemper against the parties, that we should endeavour thoroughly to affect our own hearts with fear and grief, before we utter them unto others. And the like may be said for instructions, or consolations, which we are about to Minister unto any, we must in the first place make our own use thereof.  
Secondly, this is for the condemnation of those that are appointed to be teachers of others, and yet none more untaught than they: who are set as shepherds over Christ his sheep, and yet are themselves as sheep without a shepherd, because they are not shepherds unto themselves, as all good Ministers ought to be. Thence it cometh to pass, that albeit they give others many good lessons concerning mercy, and humility, and patience, and the like, yet none are more cruel, none more proud, none more revengeful than they.  
And so in families, many governors are to be rebuked, who are very hot and violent in dealing against the faults of their servants, and children, without any consideration of that like in themselves: whereas every reproof which they give unto their inferiors, should put them in mind of those offences which either they have committed, to be humbled for them, or which they may commit, to take greater heed of them, and to pray more earnestly against them. And as for rebukes, so for chastisements, they should never correct either child, or servant, but they should lay sharper strokes upon their own hearts for their transgressions against the Lord, than they do upon their bodies for their offences against them. Thus if they could do, they might reap profit by every fault which is committed, and by every reproof and correction which they give for the same.  
Let us therefore fear.] This is the first duty which they were to perform for the preventing of those evils which befell the stiffnecked and rebellious Israelites, and for the keeping of themselves in a better course than they took, whence this doctrine may be collected, that,  
Whosoever will constantly cleave unto the LORD in a good way, Doct. 2 
Godly fear very needful.  must awe his heart with an holy fear.  
Therefore is it that we are commanded to serve the Lord in fear, 
Psal. 2.11.  and to rejoice before him with trembling. Whence we see that all the services of God, even our rejoicings and thanksgivings, must be mingled with an holy fear. The like exhortation is given in another Psalm, 
Psal. 4.4.  Tremble, and sin not; thereby implying that except men do so, they cannot choose but sin.  
Now the reasons why those that will stand in uprightness, Reasons. must be affected with a religious fear, are these:  
First, because that is an excellent means to preserve them from falling; for it showeth them the peril of sin, and breedeth in them a detestation thereof; it causeth them to discern an hook in Satan's baits, when he seemeth to proffer unto them a good morsel: it maketh them to see that there is a net spread for them, when carnal delights are presented unto them: and therefore is it that God's servants do stand in awe of those punishments that are appointed for the workers of iniquity, 
job 31.  even when they are tempted unto any evil, though never so secret; and by that means are preserved from dangerous falls, when such as are destitute of this fear of God, do run headlong into grievous sins, and so plunge themselves over head and ears in unaduoideable, and yet intolerable woes and miseries.  
Secondly, as the fear of the Lord is a sovereign preservative to keep: men from falling; so is it an excellent help to restore them when once they have fallen. For that will cause them seriously to consider what arrearages they have run into, and what a dangerous case they are in, and so to bestir themselves with all speed and with all diligence to get out of the same; even as one that perceives he hath taken Ratsbane, or any deadly poison, will hasten to the Physician, and use all means that may be to free himself from that danger wherein he standeth.  
Thirdly, as this sanctified fear will restrain and recover us from evil practices, so will it drive us forward unto holy duties, and make us break through all inconveniences, and troubles, and oppositions, that would otherwise hinder us from the same. This holy fear will overcome all fleshly fears, and cause us to persist in good ways, 
jer. 32.40.  according to that of the Prophet jeremy, who bringeth in the LORD, speaking thus; I will put my fear in their hearts, and they shall not departed from me. No outward dangers can withdraw them from obedience; neither can any manner of difficulties hinder them from proceeding in good courses: God's voice is more forcible to make them go on, than all the threatenings of men can be to stay them: and therefore those that do more dread men's words than the Lords, deal as absurdly, as if they should be more terrrified at the barking of a Cur that stands in the way against them, than of the voice of a Lion that pursueth them at the heels to tear them in pieces, if they hasten not forward: or as if they should be more afraid of a child that threateneth to strike them, if they pass by him, than of a man of War that followeth close after them to smite them with a sword, if they go not speedily on their way. The holy men of God have been otherwise affected; 
1 King. 22.  Micaih was more fearful of offending the Lord, than of displeasing Ahab. When Moses saw that God was angry with him for his carnal reasoning against the Lords sending of him unto Pharaoh, 
Exod. 4.14.18.  he left off disputing, and chose rather to adventure upon any peril, than upon God's displeasure. When jeremy was threatened by the Lord, 
jerem. 1.  that if he would not deliver his message, he should be destroyed, the Prophet had done, and durst make no more objections in his own behalf: so effectual is this blessed and holy fear, wheresover it is thoroughly rooted and settled in the heart.  
Which maketh first for the reproof of those that live in presumption, Use 1 and think it the best way to have the promises performed unto them, to be bold and confident that they shall be performed, though in the mean time they walk on in the practice of notorious evils, and so have no ground at all whereon to build this their false and fond imagination and persuasion. We have a strong faith in God (say they) and do believe that he will be merciful unto us, and therefore nothing shall fear us; no, not the threatenings of the word that are denounced against us: as who should say, they are but words of course that shall never take effect: but what is this less than to give God the lie? for he saith that adulterers and unclean persons, and liars, and railers, shall not enter into the kingdom of Heaven: but they say, albeit we live in these sins, yet we shall go to Heaven notwithstanding; what horrible presumption is this? and how miserable must they needs be all, whose hope depends on this, that it may be the Lord is mistaken, and that his doings will at length be found contradictory to his words?  
A second use of this point may be to teach us to get this holy fear of God into our hearts, and for this end to meditate on the glorious Majesty of the Lord, and on his wonderful judgements executed upon presumptuous offenders, etc. whereby this affection may be begun, and continued, and increased in us. 
On the first Commandment.  Whereof elsewhere more largely.  
Let us fear therefore; why? because others provoking the Lord were so grievously plagued by him, let us be made more wary through their example. Whence we may learn this doctrine, that the falls of others before us, should make us to look better to our own standing.  
Other men's sins and plagues must be so many admonitions and forewarnings unto us, to take heed of the like. Doct. 3 
Other men's evils must make us wary.  This the Apostle presseth in the Epistle to the Corinthians, where, having spoken of divers particular offences of the Israelites, and of the several punishments that were inflicted upon them for the same, he maketh this conclusion, Now all these things came unto them for examples, 
1 Cor. 10.11.12.  and were written to admonish us, upon whom the ends of the world are come: wherefore let him that thinketh he standeth, take heed lest he fall.  
Whence we see it evident, that when the Lord punished the stubborn and rebellious Israelites in the desert, he did aim at the good of all his Elect that should live in succeeding ages, and caused that Story to be written that all that should read it might make their use of it, and become more wary by their example; that they be not murmurers, idolaters, fornicaters, tempters of God, etc. as they were, least being found guilty of the same sins, they partake with them in the like punishments. In this very sort also dealeth the Wiseman in the Proverbs; for, having showed how dangerous and pernicious the enticements and practices of the whorish woman are, he thereupon inferreth, 
Pro. 7.25.26.27.  Let not thy heart decline to her: wander thou not in her paths, for she hath caused many to fall down wounded: and lest any should too far presume upon his own strength, and so imagine that he shall escape better than others have done; he addeth. The strong men are all slain by her. Her house is the way unto the grave, which goeth down to the chambers of death. q. d. It is even like an house that is exceeding contagious, where few or none did ever escape if once they adventured to come within the doors; and therefore as in that case every man will be careful to avoid the place, and will not so much as pass by the doors, or come under the windows, much less thrust himself in thither, where all that have ventured to come in before, have perished: so the holy Ghost adviseth us with all diligence and due circumspection to shun the occasions of adultery, and not to come near the house of the adulteress, but to avoid it, as the very portal unto death, even to eternal death, both of body and soul: and as Solomon gave this in precept unto others, so he observed it in practise himself; 
Pro. 24.30.31.  for seeing the field of the slothful, and the Vineyard of the man destitute of understanding, to be all grown over with thorns and nettles, etc. he marked it well, and received instruction. The sight hereof made him more wise: for he considered that poverty did usually come upon such, 
Vers. 3 2.  as a Post, and necessity like an armed man, that is, speedily and unresistibly, and therefore he took the greater care to shake off idleness and sluggishness, upon which so great misery doth attend, and will certainly ensue.  
Now, Reasons. let us consider why we ought to take warning by other men's harms.  
First, there is the same corruption in us, as there is in them; the unfaithful and disobedient Israelites that were consumed in the Wilderness; the men of the old world that perished by the flood; nay, the most vile Sodomites that were burnt to ashes with Fire and Brimstone from Heaven, had no worse a nature than we have: for all the sons of Adam have drawn an equal portion of original corruption from the loins of their first Father. If then we be all of us naturally alike inclinable unto evil, why should not we sear by others falls, lest we be overtaken in the same sort? L●t that had carried himself holily and chastely in Sodom, was a man very unlikely (as we would have thought) to fall into incest, and to commit filthiness with his own Daughters: yet such was the vileness of his nature, that by his Daughter's means he was drawn first unto drunkenness, and then unto that other fowl and notorious evil before mentioned. And if such a man as he were so shamefully foiled, who can secure himself from falling?  
Secondly, Satan is the same now, that heretofore he hath been: yea, and much more malicious because he hath since then had a number of foils, & his time is still shorter, in which regard he is more embittered and enraged, and therefore more violent in tempting unto all manner of iniquity: and have not we then cause to tremble, when we consider the falls of those that have gone before us?  
Thirdly, the Lords threatenings denounced against sin, are the same still, and the strictness of his justice in executing them is no whit diminished: but as he is constant in his goodness towards such as obey him, so is he in his righteousness toward such as disobey him; and if there be any difference betwixt these our times, and the days of old, it standeth herein, that those that are offenders now, are likely to speed worse than those of former times, because they have had their examples, which should have made them more fearful of provoking the LORD, and yet have not taken benefit thereby, but rushed upon those grievous sins, for which others have been much condemned, and severely punished.  
Let this therefore be an instruction unto us, Use. 2 that we seriously consider what breaches of the commandments the Lord hath pursued with sorest plagues heretofore, and so become watchful over our own hearts and ways, that we be not found guilty of the same: 
Nehem. 13, 17, 18.  thus did Nehemiah when he saw the Sabbath profaned by the jews, Then (saith he) I reproved the Rulers of judah, and said unto them, what evil thing is this that ye do, and break the Sabbath day? Did not your fathers thus, and our God brought all this plague upon us, and upon our City? Yet ye increase the wrath upon Israel in breaking the Sabbath. In the same manner should we reason: hath not the Lord smitten sundry particular persons in their estate for the profaning of his holy rest, besides other strokes that have lighted upon their bodies and souls? Nay hath he not brought upon our whole Nation sundry judgements even for this heinous sin among many other? Why then should we persist in provoking him still, and so pull down upon our heads one plague after another? So for the abusing of the Lords supper, the Apostle saith, that many among the Corinthians were smitten with weakness, 
1 Cor. 11.  and sickness, and with death itself: what use should we make thereof? Surely this: Did not they then escape Gods afflicting hand, that came unpreparedly, and unworthily, without examining and judging of themselves, unto the holy Sacrament: then how can we expect to go unpunished, if we pollute and defile that holy ordinance of God as they did?  
The like may be said of other sins, as namely of those wherewith the old world is charged, 
Luk. 17.26.27.  viz. That they eat, and drank, and married, and gave in marriage, unto the day that No entered into the Ark, and the flood came, and destroyed them all. That is, they lived in a profound worldliness, being altogether careless of heavenly matters, and setting their minds upon nothing, but the things of this life: they did traffic only for their bodies, not at all for their souls. And was this so great a fault (will some say) for men to follow after their commodities and delights! Yes that they should wholly give over themselves unto the pursuit of these was so offensive unto the Lord, that he swept them all away by an universal deluge: they had so defiled the whole world, that it could not be thoroughly cleansed, till they were all washed away that were the offenders: And if we follow them in those carnal courses, we may justly fear that the Lord will cut us off, as he did them, though not in the like manner: if we be men of the world and for the world, making it our whole life and the very end of our being here, to eat, and drink, and buy, and sell, and plant, and build: in a word, if we be wholly addicted to our profit, and pleasure and credit: and in particular for the matter of marriage, if we look wholly, or for the most part to parsonage, and portion, when we are to make choice of yoake-fellowes for ourselves and our children, not regarding whether they be Papists, or Atheists, or any manner of way profane, so that they can satisfy our fleshly affections for outward things; if (I say) we be thus disposed, either we shallbe cut off by an untimely death, as the old world, and the Sodomites were, or if our days be prolonged, it shallbe to the increase of our woe and misery, either in the time of our life, or after our death, or both. And whereas, concerning that former matter of carnal matches, some may imagine, that albeit they marry recusant Papists, or others that are as bad, they can so order matters, that they will receive no hurt by them, but bring them to Church, and so do good unto them, let them not presume too much upon their vain conceits: Solomon was as wise as they: yet was not he able to convert his Idolatrous wives, but was himself perverted by them, and so have many more beside him.  
We can be thus provident for our bodily safety, that when we see one to be swallowed up in some grief, or to perish in a quicksand, or the like, we will retire, and not adventure upon the peril: and surely the examples of God's word, (though of things that have been acted many years since) should be more forcible to cause us to shun spiritual dangers, than fearful spectacles that are present before our eyes should be to make us careful of eschewing corporal evils.  
Therefore, in the second place, Use 2 here is a just reproof of those that are so far from being afraid at the consideration of the faults of their Ancestors, that they are thereby much emboldened unto wicked practices: of which number are all Papists, and sundry else that are popishly minded: Oh (say they) this is an ancient religion, an ancient custom, etc. And what of that? Therefore let all Churches be defiled, and all particular persons corrupted therewith: and so for the breaking of the Sabbath, it hath been an usual thing time out of mind, (say they) and therefore why should you find fault with it? This is a bad argument: and if it might stand for a rule that the antiquity of a thing doth ever prove the lawfulness thereof, what gross evil could be condemned as unlawful?  
The Israelites hardening of their hearts in the wilderness: the crying sins of the Sodomites: the heinous offences of the old world; and the woeful disobedience of our first Parents in Paradise, have antiquity for the maintenance of them, if that would serve the turn: but alas, that is so far from making any fault allowable, that it causeth the committers thereof to be more in excusable, in as much as they have not been admonished by the falls of such as have gone before them. Therefore let us never bear ourselves in hand that we may warrantably take this or that course of life, because others have done so before us, unless we can evidently prove out of the scriptures that they have done well in so doing. Otherwise let us rather fear (as in this text we are exhorted) than presume to walk in their steps. To God the Father, to jesus Christ his Son, and to the holy Ghost, be all honour and glory ascribed both now and for evermore.  
Amen.   

THE SECOND SERMON: OF GODLY FEAR.  HEBREWS 4. VERSE 1. Lest at any time, by forsaking the promise of entering into his rest, any of you should seem to be deprived. 
Lest at any time.] These words do show the continuance of our watchfulness, that it must be constant, not at some times alone, but at all times, whence observe this point, that,  
Whosoever would attain to everlasting life, Doct. 4 
Constant watchfulness required.  must stand constantly and perpetually upon his guard, every Christian must keep a continual watch over his own soul; 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 heed, brethren, 
Heb. 3.12.  least [at any time] there be in any of you an evil heart, and unfaithful, to departed away from the living God. 
Pro. 28.14.  And the wise man saith, Blessed is he that feareth always: but he that hardens his heart shall fall into evil. Implying thereby, that where this godly fear is at any time wanting, there that party is prone to fall into hardness of heart, and so to proceed from one wickedness unto another. The like caution is given by our Saviour to his Disciples, Take heed to yourselves (saith he) least [at any time] your hearts be oppressed with surfeiting, 
Luk. 21.34.  and drunkenness, and the cares of this life.  
Neither is this uncessant watchfulness more than needs: Reasons for,  
First, the devil goes about [continually] at a roaring Lion, seeking whom he may devour. 
1 Pet. 5.  He is as it were a strong and cunning thief, that hath often marked every place in our house where he may break in, and if we have not a continual eye unto him, he is ready to take us at an advantage, and to spoil our souls of those good things which the Lord hath vouchsafed unto us: and when he is least suspected, then is he most industrious about his mischievous practices. Our warfare is different from that which earthly Princes do exercise: for they are some times altogether without danger, but we go in continual peril; we know not how soon Satan will be upon us; there is no moment wherein we can secure ourselves from his assaults; and if we be not evermore in a readiness to award off his blows, we are likely to receive a deadly wound.  
Yea, we have not only our adversary the devil to encounter with but a more near and dangerous enemy, and withal very subtle, even our own flesh, which is ready upon every occasion to betray us into the hands of Satan, & have we not then good reason always to walk in fear? If we had in our houses a thievish servant, albeit he did not lay wait for our lives, nor were any way likely to endanger our whole estate, but only to defraud us of some part of our substance, would we not have an eye to such an one, and that continually? But especially if we had one within our doors, that sought all opportunities to deliver us into the hands of our mortal enemy, would we not be evermore watchful for the preventing of such a mischief? How much more vigilant than should we be in matters spiritual, seeing that our natural corruption is exceeding treacherous, and ready upon every occasion, not to procure us some slight inconvenience, or small loss, but to bring us under the power and dominion of the Prince of darkness, who is a vowed adversary unto all Gods elect.  
Thirdly in regard of the Lord we had need to keep a perpetual watch over our hearts: for who knoweth how severely he may proceed against us, if we for never so little a while do wilfully shake off the yoke of obedience? May not he justly give us over to a deluded mind, and a profane spirit, if we begin to allow our souls in any known evil?  
If we carelessly reject his holy laws, may not his spirit justly forsake our soul? If we conclude thus in our own thoughts, now will I take liberty for wantonness and uncleanness; for oppression and hard dealing, and such like sins, and hereafter I will become more chaste and more merciful, etc. May not God even at this time deliverws up as prisoners unto Satan (as he hath dealt with sundry others) and cause him so to manacle our hearts and affections, that it shall cost us many a bitter tear, ere we recover our former liberty and freedom of spirit? Nay further, how if God should take us with the manner, and at that time strip us of life itself? Surely albeit, we being the servants of the Lord and dying in repentance cannot perish utterly, yet shall we departed hence very uncomfortably, and not leave so good a report behind us, as otherwise we might have done.  
The doctrine thus confirmed, serveth,  
First, Use 1 for the sharp reproof of such aspropose unto themselves set times, wherein they will give their flesh the swing, and let loose the rains unto too much licentiousness. And as at other times, so especially upon the Lord's day, when God would have them wholly to attend upon him, than they take liberty for their vile and sinful lusts: giving themselves over either to idleness at home or (which is worse) unto profaneness abroad. For the week days, many contain themselves ordinarily within some good compass, being employed in the works of their vocation, but on the Sabbath, which the Lord hath set apart as holy unto himself, they run violently unto all manner of sinful recreations, and base exercises and sports; and so of God's day they make that the devils day: in so much that he than knows whereabout he shall find them, even busily employed in his work; for they at sundry seasons openly profess, (and that a twelve months before) Riot, and Drunkenness, and Carding, and Dicing, and dalliance, and such like horrible abuses, and make it known that then they mind to keep open house for sin and Satan, when they should set open the gates of their hearts that the King of glory might enter in, and dwell there by his holy Word and blessed Spirit. These are far from that constant watchfulness and holy fear of falling, which this Text requireth, and even as far from having any part and portion in that rest, which here is promised unto all that faithfully labour to attain thereunto.  
Secondly, let this be for our instruction, that we be never remiss, and negligent, what works soever we be about, and what company soever we converse withal. When we eat and drink, let us do it with fear (as Jude requireth) lest our own Table become a snare unto us, and we be too much carried away with a carnal delight in the creatures. When we are exercised in the works of our callings, let us heedfully look unto our affections, lest we be too far led aside after the world, and lest we serve our own turns, rather than seek God's glory in that which we do. Yea, when we are busied in the exercises of Religion, let us take heed that our hearts be upright with God therein, and that we be not grossly tainted and corrupted with hypocrisy, and pride, and vainglory; which are ready to intermix themselves with our best actions,  
And so for our company, albeit it be so good and so holy, that we see no likelihood of infection so long as we converse with such, yet let us not be secure; no, not when we associate ourselves with the best that are, foe if we he, either they may hurt us, or we them, by speech, or example, one way or other: and if it stand us upon to be jealous of ourselves when we have to do with those that are most religious, much more ought we to walk in fear when we are compelled upon any occasion to deal with profane persons, who are ever and anon casting forth lewd, and wanton, and wicked speeches, and seeking to corrupt men with vile and devilish opinions.  
Thirdly, here is matter of consolation for them that are thus constantly watchful, and do at no time forsake the promise of entering into God's rest, by turning out of those paths, which he hath prescribed them to walk in: they are in a safe and happy estate, whatsoever changes & alterations fall out in the world: though Satan rage, and his instruments grow boisterous, and hypocrites fall away on every side, yet shall they stand fast and firm, and not so much as seem to be deprived of that rest which the Lord hath provided for them; neither is this a thing impossible, as some do imagine, but that which many of the Saints have attained unto, who have constantly walked before the Lord in their uprightness, and never all their life time after their conversion broken forth into any heinous and presumptuous evil, as may be seen in Abraham, Moses, job, Paul, and Noah by name, who is said to have walked with God, even in that sinful generation wherein he lived. And if we strive to attain unto this, assuredly we shall have the Lords assistance, and be enabled at all times and in all things to keep a good conscience both before God and men.  
By [Forsaking the promise of entering into his rest, etc.] 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 salvation, unless by faith we lay hold on the same.  
Those Israelites of whom mention is made in this Text had the glad tidings of the Gospel preached unto 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 jews, which railed upon Paul and his Doctrine, and contraried the things which were spoken by him, 
Act. 13.38.  had the forgiveness of sins through Christ preached and proffered unto them, and yet had no benefit thereby. judas himself was present among the hearers of our Saviour, when he made that heavenly Sermon (Matth. 5.6. and 7. wherein are contained many blessed promises; yet was he never the better for that, but rather much worse, because he gave not entertainment thereunto: his sin was thereby increased; and so is theirs, whosoever they be, that make no better use of the promises than he did. If I had not come and spoken unto them (saith Christ) they had had no sin; 
john 15.22.  to wit, in comparison, they had been nothing so faulty as they were; when he had preached the Gospel unto them, and they had rejected the same, that did exceedingly aggravate their sin.  
Here then are those to be reproved that are ready whensoever any occasion is offered to discourse at large of the blessedness of these times wherein we live, Use 1 above those wherein our forefathers lived. 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 understand, neither might they without peril of their lives search into the same. But now the case is far different: we have liberty to hear the instructions of the Word in public, and to read the same in private, and thus far they say well: but what use do they make of the Gospel that is offered unto them? do not they, for all their good words, either absent themselves from the preaching of it, or if they repair unto it, is it not for fashion rather than for conscience? Do they not come to carp either at the matter, or at the manner of delivery, rather than to be edified thereby? If their consciences testify against them that they are guilty in these things, they have small cause to glory of the happiness of our times. For albeit the light of the Gospel do tend to the salvation of many, yet it shall be for the increase of condemnation unto them who do not receive the promises thereof, nor obey the precepts that are delivered unto them: both which do always go together; for whosoever refuseth to walk in the ways of God's commandments, he doth withal reject the promises; and therefore though the Land be happy in regard of the Word, yet he is miserable, because he reapeth no benefit thereby.  
Now that we may more carefully eschew this sin, let us consider how the promise of entering into that holy rest is forsaken, and that is done sundry ways.  
First, by too much presumption, when men stand upon the goodness of their nature, 
How the promise is forsaken. Rom. 10.3.  upon their own innocency and worthiness, and so think the promise needles, as the Apostle witnesseth that the jews did, who going about to establish their own righteousness, did not submit themselves unto the righteousness of faith: and likewise so do all that are absolute Papists, and think to merit by their own works. Of this sort also are all ignorant persons, who profess that they do not expect any great comfort by hearing of Sermons; they hope they have lived long enough to know how to be saved: and as for serving of God, they have had a good devotion ever since they were borne, and they trust they have as good hearts to Godward, and as good a belief in him as the best of them all, that can talk so much of the Scriptures. Alas poor silly people, their case is lamentable, whatsoever they imagine: for all the while they entertain so good a conceit of themselves, they cannot possibly fly unto God for mercy in Christ jesus, 
Ephes. 2.2.  but are strangers from the covenants of promise; and howsoever they brag of their hope of eternal life, yet (as the Apostle saith) they are without hope, and without God in the world: and therefore if ever they look to be cured by the great Physician of our souls, Christ jesus, let them labour to see their spiritual maladies; for he came not to heal those that think themselves whole, but such alone as feel themselves to be sick, and do esteem it a singular benefit to have a through cure wrought upon their souls.  
Secondly, the promise is forsaken through infidelity, when men think it to be bootless for them to apprehend the same, and that there is not therein virtue sufficient to bring them unto heaven: whence it comes to pass that if they be set upon by fears and terrors, they sink under the same, as judas did, notwithstanding all the sweet promises which he hard from his Master. And as for their souls, so for their estate, if they be poor and behind hand, or any other way distressed, they imagine it to be a folly for them to cast their care upon God, and to rest upon his promise, who hath said that he will not fail, nor forsake those that depend upon him: they will never put him to it, nor try what he will do for them (as wicked Ahaz professed when he was in danger of the enemy. Isa. 7.12.) but they will rather shift for themselves, and use falsehood and lying, & whatsoever ill means they can devise for the relieving of themselves, this also is to reject the promise.  
Thirdly, they also are guilty of the same crime, that do prefer earthly things before heavenly. 
Luk. 14.26.  He that doth not forsake father and mother, wife and children, lands and goods, and all that he hath or might have, for Christ his sake, and the Gospels, 
Luk. 14.24.  is not worthy of him. And therefore were they rejected as unmeet guests for the heavenly banquet, who made more account of their farms, their oxen, and such like outward things, than they did of those spiritual comforts which the Lord offered unto them: And in like sort shall they be judged and condemned as contemners of the promises of life, who do more greedily seek after gold, and silver, and perishable substance, than they do after the treasures of a better life, which are permanent and everlasting. Indeed God's people are oftentimes overcaried with an immoderate affection towards the things of this world, and lust breaketh in upon them, but they give no harbour nor lodging thereunto in their hearts, neither do they love these lying vanities, more than grace and godliness, but would willingly give the Master a place above the servants, though they, as rude and unmannerly guests, do strive for the chief room in their souls: they would gladly prefer the glory of God and the means of their salvation before all the kingdoms of the earth, & desire these outward things only as helps and furtherances thereunto. And thus we see how the promises may be rejected.  
Now a second use of this point shallbe for our instruction, Use 2 that seeing the hearing of the promises is not sufficient for the procuring of our eternal happiness, but the apprehending and applying of the same is also required of us, therefore we should with all earnestness take hold thereof, and by faith make them our own: preferring them before all that this world can afford us, and being content to relinquish whatsoever we possess for the purchasing of this precious pearl. And when once we have obtained it, 
Math. 13.  let us hide the same within our hearts, and keep it as our very life, never making shipwreck of a good conscience, lest thereby our saith and comfort in the promises be much weakened and diminished, but holding on a constant course in the ways of piety, that so our inward joy and assurance of God's favour may be still continued and daily increased. And for the same end, let us be often meditating, and conferring of the promises, and be willing to hearken unto others that either in public or in private do their best endeavour to add further strength unto our faith. Thus if we can do, we shallbe sure of a portion in the heavenly promises, when others shallbe punished for refusing of the same.  
Of entering into his rest.] That is into eternal blessedness in the heavens, and the assurance of enjoying the same here upon the earth: according to that in the 3. Verse, We that believe are entering into rest. Whence we may learn 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 entered after their long and tedious travel in the wildernsse, was a type thereof, and therefore is it called God's rest; but he doth not so greatly stand upon that, because reprobates were admitted into it as well as his chosen people: but he putteth us in mind of a better rest, even the state of grace and of glory, which his elect, and they alone, shall have the fruition of.  
our Saviour confirmeth this point unto us, where he saith, Come unto me all ye that are weary and laden, 
Matth. 11.28.  and I will ease you. Take my yoke on you, etc. and you shall find rest unto your souls. Hear we see what an happy case they are in that betake themselves unto Christ for relief and comfort, submitting themselves unto his holy government, though they have manifold troubles and adversities without, yet they have quietness within, so long and so far as they can disburden their souls of all their sorrows and cares by casting them upon Christ jesus, as he would have them: all that while they are even like men that inhabit in a strong and invincible Castle, who in the mids of blustering storms and winds that are round about them, and of violent adversaries that do lay continual siege against them, are merry and cheerful, and fall to their food, and betake them to their rest, without any fear and distraction at all, as knowing that they are safe and sure how soever they be assailed and opposed against: such is the case of all godly men, what outward trials soever they have, their consciences are at quiet within, as being confidently assured that nothing can befall them for their hurt: for indeed every sanctified Christian is as safe from all mischief as the very Angels of God in Heaven. Another proof of this point we have in the prophesy of jeremy, where the Lord speaketh thus, Stand in the ways, and behold, and atke for the old way, 
jerem. 6.16.  which is the good way, and walk therein: and what then? ye shall find rest for your souls.  
And that we may yet more fully see into the truth of this doctrine, that grace, and peace, true godliness, and sound tranquillity and quietness do ever accompany one another; let us weigh these reasons following.  
First, Reasons. 1 whosoever is truly gracious, is delivered from the troublesome carriage of an ill conscience; whereupon must needs ensue marvelous great ease: for sins unrepented and unpardoned, do lie wonderful heavy, and are unto the soul even as an overweighty burden is unto a Ship, which is ready ever and anon to sink it, and to cause it to be overwhelmed and swallowed up of the Waters: this burden CHRIST JESUS, doth remove as soon as ever he beginneth to dwell in the heart by his holy Spirit, freeing us from the terror of a guilty conscience, and from the accusations, and clamour, and continual complaints of the same.  
Secondly, as the guilt of sin is quite taken away, so is the power thereof greatly weakened by him; whereupon much peace and quietness must necessarily follow. For that party is in great slavery and bondage that lives under the dominion of sin, being always tossed and turmoiled with one unruly lust or other, which makes him evermore unquiet and restless, as the raging waves of the Sea; or if at any time he have a little case, his torment is afterwards redoubled: now from this reigning power of iniquity, all godly men are exempted, according to that of the Apostle Paul, who, speaking of regenerate men, saith, that the old man is crucified in them, 
Rom. 6.6.  that the body of sin might be destroyed, that henceforth they should not serve sin: to which purpose he also addeth, Sin shall not have dominion over you, vers. 14.  
Thirdly, whosoever is endued with saving grace, is freed from many doubts and fears concerning his estate, and concerning such perils as may befall his body: for as touching the charge and care of provision, and protection, the Lord himself undertakes it for him, so that he may and must quietly and cheerfully labour in his calling, and never trouble himself with the success, but leave that unto God, who hath promised to care for those that cast their care upon him, and to be a defence unto those, that commit themselves unto him. It must needs be very burdensome unto the mightiest man that is (although he have many thousands coming in by the year) to take upon him the maintenance of himself, and of those that do depend upon him: for he cannot but be many times mistrustful of his estate, in regard of many casualties which he is subject unto, and so be perplexed and distracted with fear, that he shall not be able to maintain his port, and to uphold his dignity in such sort as he desireth: and what a quieting then must it of necessity be unto the heart of a man, to have this burden taken off his shoulders, under which others do walk so heavily, and to be freed from a number of carking and vexing thoughts, by relying on God's gracious providence for all the means of this temporal life?  
Fourthly and lastly, grace freeth such as have it from the fear of death and of hell, which causeth those that are under the guilt and power of sin to be in marvelous great bondage all their life long, as the writer of this Epistle witnesseth, Chap. 2. vers. 15. For albeit unregenerate men put away from them the thoughts of death as much as possibly they can, yet when any grievous sickness is upon them or any the like messenger of death approacheth unto them, and doth as it were, knock at their doors, they are commonly very much disquieted, and in very sore distress and anguish; but as every one is more religious, so his dissolution and departure hence is less terrible unto him, nay, usually, no news can be more welcome unto such than that they must shortly leave this sinful and wretched world; for than they know they shall make an happy change, and instead of the Earth enjoy Heaven: Blessed are the dead that dye in the Lord, for they rest from their labours: 
Revel. 14.13. Isa. 57.2. Psal. 16.  their body's rest in the grave as in their beds; and their souls go to the full fruition of that rest, which was but begun here upon the earth.  
Which serveth in the first place for the confutation of their error which judge a Christian life to be of all other the most tedious and troublesome, Use 1 fullest of fear and of vexations; which imagine that the professors of the Gospel are perpetually as it were upon a rack, in so much that for their own parts they would more willingly sit all day in the stocks than be at religious exercises; and choose rather to live in Bridewell, than in those places where they shall be tied to the outward performance of Christian duties. But what saith the Lord concerning this matter? doth not he avouch that the state of a Christian is a state of rest, and of peace? and which shall we give credit unto, either the wise God or foolish men?  
But (some will say) how can it be that their estate should be so full of quietness, Object. seeing that they are continually subject to afflictions, and persecutions, & temptations as the Scriptures themselves, besides daily experience do evidently show.  
Those do not at all break off their quietness so long as they keep their peace with God; Answer. for they are but as it were storms and boisterous winds that beat at the windows and upon 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 having of grace, but from the want thereof, and as they grow more religious, so their hearts are still more calm and quiet.  
Secondly, here is matter as of encouragement, Use 2 to cause men to enter into the course of christianity, (because howsoever it be a warfare, yet it is not a dangerous, but a safe warfare) so also of singular consolation unto those that have already made entrance into the same. For, whereas all men desire to live at hearts ease, they do indeed take the ready way thereunto, for it hath been before sufficiently confirmed, that religion bringeth men unto rest and quietness, and therefore let them expect it, and pray for it, and they shall be sure not to miss of it.  
Now, because our rest and peace is either more or less, according to the measure of our holiness: and our sanctification in this life is but in part, and therefore our rest also imperfect: this should make us long for the day of our glorification, when we shall be endued with perfect holiness, and so attain to perfect rest: in this world we enjoy a great deal more than any natural man can conceive, but in the life to come we shall enjoy infinitely more than we ourselves can now conceive: which should cause us with patience to pass through the troublesome and tempestuous Sea of this world, in hope that we shall shortly arrive at the Haven of rest where we long to be, 
2 Thes. 1.6.8.10.  for it is a just thing with God to give rest unto them that are troubled. When the Lord jesus shall show himself from Heaven with his mighty Angels, to be glorified in his Saints, and to be made marvelous in all them that believe in that day.  
[Any of you,] Doct. 7 Whence observe this Doctrine, that.  
The care of salvation belongeth to every one indifferently. 
Religious duties pertain unto all.   
He that would not be damned and eternally destroyed, must be heedful and watchful over his ways, of what state, condition, or age soever he be, there is no dispensation for any; Magistrate and Subject, Minister and People, Master and Servant, Men and Women, young and old, are all bound to be careful for the happy estate of their souls: God in this regard, is no respecter of persons, but requireth this care of every one as well as of any one.  
Hence it is that the Scripture gives such general exhortations unto piety, Reasons. 1 as Psalm 49.1. Hear this all ye people, give ear all ye that dwell in the world, aswell low as high, both rich and poor. And again in the Gospel according to Mark, 
Mar. 13.37.  our Saviour saith, Those things that I say unto you, I say unto all men: Watch.  
And further, the LORD in denouncing and executing his judgements maketh no distinction of persons, but threateneth and inflicteth his plagues upon all sorts, according to their works: and as they have been greater offenders, so do they meet with sorer punishments: the Lord spareth none, as we may note in the Revelation, where is showed, that when God came to manifest the fierceness of his wrath against rebellious sinners, The Kings of the Earth, and the great men, 
Revel. 6.15.16.  and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman hid themselves in dens, and among the Rocks of the Mountains. And said to the Mountains and Rocks; Fall on us, and hide us from the presence of him that sitteth upon the Throne, and from the wrath of the Lamb. In which place we see that neither the great command of Potentates, nor the fortitude of Warrtours, nor the riches of the wealthy, nor the base condition of the meaner sort, can stand them in any stead. when the Lord entereth into judgement with them; but all that have in them raging sins shall be tormented with hellish fears.  
Again God's mercies and graces and the testimonies of his favour are offered unto all sorts, so that none needs to complain that his serving of the Lord will be bootless: though the gates of great men be opened unto some and shut against others, it is not so with heaven-gate: that stands wide open unto all, that through the faithful and conscionable use of the means, do strive to enter in. 
Gal. 3.28.  For in Christ jesus there is neither jew, nor Grecian, Barbarian, nor Scythian, bond nor free, male nor female, but in him, all are one: that is, all are equally respected without any personal difference; for God regardeth not one country more than another; one nation more than another: the Master hath no pre-eminence above the servant, unless he be more religious; neither shall the servant have a less reward than the Master, except he be less gracious: women are accepted with the Lord as well as men, neither hath he any regard of the one sex more than of the other. Seeing then that he imposeth on all men, without exception an holy care of their salvation, and punisheth all those that neglect it, and rewardeth all such as observe it, the use hereof is,  
1 For the confutation of their error who imagine that this is not a thing pertaining unto all, Use. 1 but properly belonging unto Ministers, and unto those that are learned, and have time and leisure for such businesses: but as for others, what should they meddle with matters of Religion: at least in any serious manner? Indeed they would have some kind of men to be able to say somewhat in points of controversy, that so they might, if occasion be offered, show their good education, their wit, their elocution and such like good parts of nature: but for tradesmen, husbandmen, poor servants, and especially for women, to be exercised in the scriptures and matters of Godliness, they think it an absurd and unreasonable thing. But what? Have not they souls as well as others? And have not they sin, in their souls that needs purging as well as others? And can sin be purged away by any other means than by those which God hath ordained? And if it be not washed away can there any unclean thing enter into the kingdom of heaven? If not, what unmercifulness is it in them to deny unto any the careful and conscionable use of God's ordinances, whereby they should be made uncapable of that celestial happiness? Away therefore with this hateful and dangerous error, that some are exempted from that religious watchfulness and care of the duties of piety and of righteousness, which is enjoined unto others: neither let us suffer our minds and our hearts to be corrupted therewith, but whether we be men or women, young or old, poor or rich, base or honourable, let us take upon us this burden which the Lord would have all to bear, even to stand in continual fear of provoking his Majesty, either by rushing upon those evils which he hath forbidden, or by omitting those duties which he hath commanded.  
And, to press this point a little further, let not great men be deluded with this conceit, that they stand not in need of prayer, and of the word in public and in private; that they are not bound to mourn for their faults, to seek reconciliation with God, to desire the admonitions of his servants, and the like; let not great men (I say) deceive themselves with such vain imaginations: for if any aught to be more careful of God's services than other, surely they are the men: for they receive most wages and therefore must they do most work: they have the strongest enemies, and therefore need most heedfully to stand upon their guard: they meet with the most dangerous snares, and therefore must be most wary of their steps, lest at any time they be entangled. Yet so far hath Satan bewitched a great number, that they think it a derogation to their dignity to suffer the words of exhortation or of admonition; to be put in mind of offences committed, or of duties omitted, those things (they think) pertain to men of inferior note: they would seem to carry away all the preferment, and yet when the question is concerning the chief preferment of all, which is to be a found Christian, they put every body before themselves: they are content that others shall be Kings, but they will be vassals unto sin and Satan. What folly, or rather madness is this? Do they imagine that they shall not come to judgement as well as others? Doth not experience manifest unto them, that age creepeth upon them, as well as upon others? That sickness taketh hold of them as well as of others? That horrible vexations and terrors do seize on them, as well as on others? And why then doth it not enter into their hearts, that damnation belongs unto them as well as unto others, if by speedy repentance they do not prevent the same?  
Now as some do fond and falsely conceive that they shall be borens with in regard of their greatness, so do others hope in regard of their meanness to be dispensed with. We are poor day-labourers, and servants (say they) who are to be employed in worldly affairs, and to spend our whole time that way: I hope it is not required of us that we should be skilled in the scriptures, be able to conceive prayer, able to admonish offenders, etc. And therefore either they absent themselves from the Church altogether, or else are careless and negligent, and sleepy when they are there: and if they be called to an account, and examined what they remember, they make answer, that they are wearied out with labouring in the week days, and therefore they must have rest upon the Sabbath day: That they were hired for their work, and that they will do and no more: they will not be examined, nor catechised, nor be held to any such strict orders. But doth not the Lord in his holy word require obedience of poor men, and of servants, as far forth as of any? Doth not he in the fourth commandment enjoin them to observe, not a bodily rest alone (as beasts do) but an holy rest? And whereas, they say that they are so toiled out with work that they cannot listen to God's word, that is but a fleshly and devilish excuse: for when the Sermon is ended, they are fresh and lively enough to follow after their sports and sinful recreations, if they may have liberty so to do, and can take more pains that way than they have done in their callings all the week before; and therefore these vain shifts shall not serve their turns: Gods threatenings are denounced against them, and his judgements have been executed upon such, as they are heretofore, and so shall they be still; profane servants and sinful poor men were not spared in the destruction of the old world, and of Sodom and Gomorra: and we read in the Gospel, that at the coming 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 unto destruction, as well as others are received unto salvation.  
But all servants are not of so mean a condition as some, but there are a second sort, that have another pretence for their casting off of Christ his yoke, and they are such as are followers of great men; who allege, that it is not for their Master's honour for them to be religious, or (as they term it) precise; but to be proud and quarrelsome: to be ruffians and roisters: to be swearers and blasphemers: to be drunkards, and whoremasters: these, they think, be for the credit of the house unto which they appertain, and by these practices they hope to be-please their Masters. But when they have spent their days in these courses, can their Masters save them from perdition, which by their lewdness they have justly deserved? no surely, the holy Ghost speaking of the mighty ones of the world saith, 
Psal. 49.7.8.  that they cannot redeem their brother, nor give his ransom to God: they cannot procure their natural life to be prolonged one day, nay nor one moment, much less can they purchase the redemption of their souls, that they should live for ever, and that in perpetual bliss and happiness.  
Others there are that think they may have a toleration to be vain and sinful, because they are young; especially, if they have this resolution, that when their youthful blood is spent, and the vigour of their bodies gone, they will betake themselves to more sober courses, and repent for that which is past; but till that time if they take their liberty upon the Lord's day, and live in idleness and profaneness every day, you must pardon them: but will God pardon them? doth not he say, Remember thy creator in the days of thy youth, 
Eccles. 12.1.  whiles the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. And if they will not take his advise, mark what he saith in another place, Rejoice, 
Eccles. 11.9.  O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, etc. This they can well like of, & be too ready to put in practice: but what followeth? But know (saith the Lord) that for all these things thou must be brought to judgement. David found that the sins of his youth lay heavy upon 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 young man, to fly the lusts of youth; and shall we let loose the rains thereunto, as if they were matters of nothing? ah; let us not be so foolhardy unto our own ruin and overthrow: but considering how fearfully the Lord doth judge many young men that give up themselves to fornication, and adultery, and theft, and all manner of vile and sinful behaviour, as namely, that some of them die an untimely death, being either brought to the gallows, or some other way strangely cut off: and that others having great revenues left unto them, are notwithstanding cast into extreme misery and necessity: and that some others being well descended, are for all that branded with egregious infamy and reproach: considering (I say) these and the like extraordinary tokens of Gods heavy displeasure against sundry lisencious young men; let us take warning by their example, and consecrate the first fruits of our years unto him, by spending our time religiously and profitably in some good course or other.  
Secondly, Use 2 since the care of salvation pertaineth unto all indifferently: let Ministers hence learn to deal equally with those that are under their charge and not know any man after the flesh, to respect him more or less for that he is rich, or poor, high or low, or the like; but give every one their due portion of spiritual food, which they in the wisdom of the Spirit judge to be most fit for them: let them not fear to administer an admonition or reprehension to the greatest and wealthiest: neither let them neglect to give an exhortation, or consolation to the poorest and meanest, when need doth require. But herein many do 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 go without. This is wretched partiality; nay, indeed gross carnality and folly, and argueth that they are men-pleasers, and seek themselves in their doctrine, and not Christ jesus; in that they have most regard of those that are commonly the most unprofitable hearers, and neglect such as usually reap most fruit by preaching: for (ordinarily) the poor receive the Gospel.  
[Seem to be deprived.] Doct. 8 Whence ariseth this point, that,  
The Lord would not only have men to be in the state of salvation, 
There must be no appearance of being out of the state of Grace. 2 Cor. 13.6.  but would have it known that they are in that state, that there might be no suspicion of the contrary.  
Therefore is it, that the Apostle saith unto the Corinthians, I trust that ye shall know that we are not reprobates. Where the word [I trust] implieth not any doubtfulness, but indeed a certainty of the thing affirmed. And this had Demetrius attained unto, 
3 job ver. 12.  of whom the Apostle john speaketh thus, Demetrius hath a good report of all men, and of the truth itself: yea, and we ourselves bear record, and ye know that our record is true. He carried himself so holily that he had a good testimony from all God's people, from the truth which he embraced, and practised, and from the Apostle john himself, who doth in a sort ministerially commend him: so that, look what he said of him, the holy Ghost said the same; in which regard he addeth, and ye know that our record is true, and that we are not deceived. Now, that it is necessary to make known our goodness by a Christian conversation, that both we ourselves and other may have a well grounded persuasion of our happy estate, may appear by these reasons.  
First, Reasons. 1 because that will be a marvelous great encouragement unto us in the services of God, in that we are assured that whatsoever we do shall be both accepted and rewarded of the Lord.  
Secondly, we may then boldly reprove and admonish others; neither need we be afraid of that biting Proverb, Physician heal thyself: for all men may clearly see, that we have healed ourselves.  
Thirdly, this brings great honour with it, so that Christians dare trust us, and lay open their hearts unto us: yea, wicked men will reverence us, and in their distresses seek unto us for counsel and comfort, and sometimes put us in trust with their wills, and for the disposing of their goods, and of their children after their death, rather than carnal friends that are in bands of nature nearly linked unto them.  
This should teach us to give all diligence (as the Apostle Peter exhorteth) to make our calling and election sure; Use 1 
2 Pet. 1.  and that not only unto our own souls, but as far as possibly we can, to give testimony thereof unto other men's consciences. If ever we will use diligence in any thing, let it be in this. It is good husbandry to make sure for our outward estate, and not to build upon vain hopes; much more is it a point of wisdom carefully to look unto the state of our souls, which should be a thousand times dearer unto us than our bodies. If we be doubtful that there is some dangerous disease growing upon us that is likely to take away our life, who is there among us, but will seek unto the Physician to prevent that mischief? how much more careful should we be of our souls, when we plainly perceive that there is not only a deadly sickness upon them, but that they are already dead in sin, & in danger to be damned eternally if we seek not unto Christ jesus for a speedy remedy? Let us not be secure and careless in a matter of such consequence: 
1 Thes. 1.4.  but labour for a working faith, and a diligent love, that so not only we ourselves, but others also that have the spirit of discerning, may know that we are the elect of God, by the fruits of godliness, appearing in us, and proceeding from us.  
Secondly, Use 2 here are those to be reproved that are content to live in perplexity and anguish of heart, in regard of the uncertainty of their salvation, rather than they will be at the pains to have this assurance sealed unto their souls. As also, those that would feign have a good opinion among men, and desire much to be reputed heirs of salvation, and yet show forth so little piety towards God, and love towards their brethren, that they cause their wisest and best friends to be suspicious of them.  
To be deprived.] The word that is used in the original, signifieth properly to come too late, as suitors do that are prevented; and also to be outrun 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 have some likelihood of salvation, Doct. 9 
Many seem to be religious, who yet miss of salvation.  and yet fail of the same.  
For otherwise the holy Ghost would never have gone about to stir them up to an holy watchfulness over their hearts and ways, by this reason [Jest any should seem to be deprived,] for if some did not come short of salvation, that in appearance sought for it, how should any seem to be deprived? therefore it is plain out of this text, that some may be in a sort suitors for eternal life, and yet miss of it, and run (though not as they ought to do) the race of Christianity, and yet not obtain the crown, which is proposed to those, that with a faithful and true heart do seek for the same.  
This may be seen in the foolish Virgins, 
Matth. 25.  who made an external profession and joined with the wise Virgins in the service of God, and thought to have been received with them, when the Bridegroom came: but for all this they were excluded, when the rest were admitted.  
The like we may observe in the stony and thorny ground, who received the seed, and brought forth the one the blade, and the other the ear as well as the blade; and yet neither of them were good grounds: and therefore the one sort shrunk when persecution came, and the other were carried away with the commodities and delights of this present life. So in this Epistle to the Hebrews it is evident, 
Hebr. 6.  that some are enlightened by the Word, and have some taste of good things; and yet being not sound in judgement, nor sincere in affection, they afterwards fall away unto their eternal perdition.  
Which should cause us to shake off all security, Use 1 and never to stand at a stay, but to go forward in the ways of godliness, working out our salvation in fear and trembling: 
Phil. 2.12.  not being so presumptuous as many are, who having had some illumination in heavenly things, and some flashes of good motions in their hearts; presently conclude that they are in the state of grace, and can never fall away from the faith: and thereupon take liberty unto themselves to walk in many inordinate courses, which tend much to the dishonour of God and the discredit of the Gospel: and let them be admonished, and have the judgements of God denounced against their sins, they set light thereby, and profess, that they fear not the threatenings of the Word, as knowing that they cannot but be saved. Let us beware of this careless disposition, and hearken rather unto the advice of the Prophet David, who biddeth us serve the Lord in fear, and rejoice before him with trembling: 
Psal. 2.  for notwithstanding their carnal confidence and boldness; they may, nay they shall (except they take better ways) be utterly disappointed of their expectation: for no profane person hath any communion with the holy God, 
2. Cor. 7.  and unless they cleanse themselves from all filthiness of the flesh, and of the spirit, the promises of life belong not unto them.  
Would we then build our assurance upon a firmer foundation, than such kind of persons do? Use 2 then let us rouse up ourselves from that dead slumber of security, and set strait steps in the paths of righteousness, and while we have light, let us conscionably walk in the same; for we know not how soon it may be taken from us.  
It is recorded by the Evangelist Luke, that when our Saviour drew near unto jerusalem, he wept for it, saying, 
Luke 19.42.  O if thou hadst known, at the least, in this thy day, th●se things which belong unto thy peace! but now are they hid from thine eyes. As if he had said if thou hadst wisely considered of the season, when the Lord offered unto thee favour and mercy, and hadst made use of the same, thou mightest have been happy, notwithstanding all their former rebellions; but now thou art miserable, because thou wantedst wisdom to discern the opportunity. We have through the preaching of the Gospel the same offer of mercy that the jews had; let us not be slack in taking hold thereof, nor harden our hearts while it is called to day, but seek the Lord while he may be found, and call upon him while he is near: and look how watchful and observant men will be of the fittest opportunity for the preferring of their suits (especially in matters that nearly concern them) unto an earthly Prince; so and much more vigilant let us be in observing the best and meetest season for the seeking and obtaining of favour from the Lord of Heaven and Earth.  
And whereas many do seem to be fair for the crown of glory, 
1 Cor. 9  and yet miss of the same: Let us so run, that we may obtain; casting off every thing that presseth us down, and hindereth our making of speed in this race; and pressing hard unto the mark that is set before us, until we have attained unto that happiness which we labour and strive for. Experience telleth men that the things of this life cannot be gotten without great industry: but for eternal salvation they imagine (so foolish are the common sort) that it may be obtained without any great ado; nay, that it shall be as it were cast upon them, whether they seek for it or not. But if any thing be hard to be come by, it is everlasting life: and therefore our Saviour biddeth us, 
Luk. 13. Math. 7.  Strive to enter in at the strait gate for many, I say unto you, will seek to enter in, and shall not be able. As nothing is more sure than eternal blessedness, if we in a right manner labour for it; so nothing is more impossible to be gotten, if we use not all diligence for the obtaining of it.  
Let us therefore put ourselves to it with all our might, resolving to break through all manner of impediments that we shall meet with all, and making full account that we shall meet with a great many: for first of all our own carnal and sinful reason will set upon us, and object very dangerously against all the points of faith and of mortification: then the lusts of the flesh will rise up against the good motions of the spirit, and seek to quench, or corrupt them: so that our reason we shall find to be very unreasonable, and our affections to affect the things that are most unlawful. Furthermore the devil willbe a sore enemy unto us, in which regard the Apostle saith, We wrestle not against flesh and blood, that is, 
Ephes. 6.2.3.  against weak adversaries, such as the mightiest men are in comparison of Satan, but against principalities, and powers, etc. And what of that, For this cause (saith he) take unto you the whole armour of God, that you may be able to resist in the evil day, etc. Which exhortation we should the rather give heed unto, because otherwise we shall light upon Satan's snares in every thing we set ourselves about: he hath traps for us in our recreations, in our eating and drinking, in our callings, yea in the very exercises of religion which we perform, so that if we be not very wary and circumspect, we shall certainly be ensnared. Lastly we have the world to discourage us from well doing, and especially our carnal friends, who prove commonly the most deadly and dangerous foes: for they will be ever and anon thrusting devilish objections into our heads: why will you be more strict than your neighbours? (will they say:) Are there not wise men that much dislike your course, and do you not see that others carry away wealth and credit and preferment from such as you are? What? do you mean therefore, by your preciseness, not only to disadvantage yourself, but to undo your wife and children, and so to discredit and grieve all your friends? these and a thousand suchlike obstacles and lets we shall meet with, when once we enter into a Christian course: and therefore it standeth us upon to look narrowly unto our steps, and to crave strength from heaven that we may break through all hindrances and oppositions. That so being faithful unto the death, we may not be deprived of the heavenly rest, but at length attain unto the crown of life, which God the righteous judge will be bestow upon us.   

TWO SERMONS.  
Of Christian Love and Life: On Canticles 2. Verse 10.  
PREACHED AT Tedbury in , upon Christ's Ascention-day last passed. 1612.  
By Richard Webb.  2 Corinth. 11.2. I am jealous over you, with a Godly jealousy: for I have prepared you for one husband, to present you as a pure Virgin to Christ. 
LONDON: Printed by THO. SNODHAM, for ROGER JACKSON, and are to be sold at his shop near to Fleetstreet Conduit 1613.   

To the right Worshipful, and his very good friends, Mr. Thomas Stephens, and to his good and virtuous Wife, Mris. Elizabeth Stephens, R. W. wisheth all happiness both in this world, and in the world to come.  
IN the Sermon following, there are lapped up (right Worshipful) some twelve points of divine inspiration, which are most needful in this corrupt age wherein we live, of all men's due and deep consideration. The first is, that Christ and his Church are contracted together in a thrice blessed marriage, The second is, that the Church doth bear a tender & hearty love towards Christ her bridegroom. The third is, that the estate or condition of God's child is the best estate or condition in all the world. The fourth is, that christ himself is there teaching of men, where his word is truly taught & delivered unto men. The fift is, that the fruit & benefit of God's word is imparted only unto the Saints. The sixth is, that the best that are, are to be taught and schooled in the ways of God. The seventh is, that Christ doth love his Church and people well. The eight is, that the Church of God is fair and beautiful in the eyes of Christ. The ninth is, that holy Christians need not the mediation of Angels or Saints departed this life, for the oblation of their prayers unto the Almighty. The tenth is, that the spouse of Christ is sometimes too careless of Christ, and falls a sleep in the bed of carnal delights. The eleventh is, that Christians must not continue in their sins, but arise from the same & leave them. The twelft and last is, that all that do belong to Christ, must leave this world & go after Christ. These points are handled, seven of them more at large, exprofesso, by way of doctrines, but the other five more succinctly upon certain accidental occasions. At your leisure (I pray you) consider of them, I doubt not, but that you have your portions in them. The text from whence they are drawn may well be applied unto you, for every word therein doth fit you well. One part of it you may speak (with the Church) of Christ: and the other part of it you may hear (with the Church) from Christ. And as some things in it may comfort you, so other things also in it may excite you. The Appellations may be your consolations, and the exhortations may be your excitations.  
In the world there are many evils, yea in the congregation of the righteous there are too many infirmities. Our love to Christ is too cold, it must be kindled. Our attendance at the gates of wised me is too seldom, it must be doubled. Ourfailing in our duties is too great, it must be lessened. Our sight in seeing the love of Christ towards us is too Divine, it must be cleared. Our beauty in the inner man is too small, it must be increased. Our drowsiness in good things is too heavy, it must be lightened. Our continuance in sin is too long, it must be shortened. Our cleaving to this world is too strong, it must be weakened. Finally our following after Christ is too slow, it must be hastened. To further this heavenly work this little book may help us, for most of the things therein are touched, and urged upon us with forcible reasons of persuasion: In token of my good will, and the unfeigned love which I bear unto you both, I here present it unto you both, & consecrate it to your Worships. The God almighty give it a blessing, & and make it effectual unto the souls of men. I will not trouble you with many words, but draw to an end. As you have begun well, so proceed, & let your good works be more at the last, then at the first. Be still for God in all his ways, and God will still be for you in all your ways. Advance him and he will advance you, protect his Saints, and shelter them: refresh the dear members of Christ and nourish them; so shall you hear this sweet sentence pronounced upon yount the last: Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world. And so I end and commit you and all yours to the gracious protection of that good God, that doth watch over you; beseeching him so to multiply his graces upon you, that you may see many good and happy days in this wretched world, and enjoy everlasting blessedness in the blessed world to come.  
Your Worships in all holy duties to be commanded. Richard Webb.   

THE FIRST SERMON, OF CHRISTIAN LOVE.  Canticles 2. verse 10. My well-beloved spoke, and said unto me, Arise, my love, my fair one, and come thy way. 
AS I was pondering with myself, what text I might best take for this time and for this place: it pleased the good and gracious hand of our God, to direct me to this portion of Sacred Writ, as containing in it matters most correspondent to the day now celebrated, & to this worthy assembly now congregated. For as the day is now kept for the honour of Christ, in memorial of his Ascension from the earth to the heavens; and as this assembly is an assembly of Christians, who must arise after Christ: so this text in hand is a text of Christ and of his Church. Of Christ, as it were already ascended; yet in mercy speaking to his Church: of the Church yet below, yet in duty to ascend after Christ. In regard whereof I doubt not, but that those things, which shall be now spoken, will be unto you most sweet and profitable, like apples of gold with pictures of silver, according to salomon's Aphorism, in Prou. 25.11 where he saith, A word spoken in his place is like apples of gold, with pictures of silver. But not to insist any further upon other matters by way of Preface, I will descend unto my Text.  
In the verses next going before, it is declared, what mercy the Lord jesus Christ did show unto his Church, in coming unto her notwithstanding all her sins. Though her iniquities were like to hills & mountains, which might justly have stayed him from coming unto her; yet he in the multitudes of his compassions towards her, was content, like a Roe, or young Hart, to leap or skip over them all, and in kindness to draw near unto her, notwithstanding the same. And howsoever he did not, as it were, come openly into her house, disclosing himself unto her plainly and fully, as it were face to face: yet he did stand behind her wall, and there looked in upon her through the grates and windows of his Gospel, revealing himself so far unto her, as was needful and convenient both for her present consolation, and also for her future salvation.  
The which that we might the better conceive, she herself gives testimony of him, and shows what words he did use unto her: and this she doth in this present verse, which now we have in hand. In which, if we consider of all matters, well, we shall find two principal points concerning that Gospel spoken off before, by which our Saviour did discover himself unto his Spouse. The first is concerning the persons, whom it doth respect. The second is concerning the matter whereof it doth consist. The persons, whom it doth respect, are of two sorts, namely, the person that teacheth, and the person that is taught. The person that teacheth, is jesus Christ himself, her best beloved. Howsoever he doth use man, as an instrument in this work, yet he himself is the principal agent therein. It is he chiefly that doth instruct and teach his people. The person that is taught, is the Church herself. Her well-beloved spoke and directed his words unto her, and not to others. Others indeed may have the crumbs and bones that fall from his table, like dogs, but the bread and good flesh, that is upon the table itself, is provided only for her, and her children.  
The matter whereof the Gospel doth consist, brancheth itself into two parts. The first noteth out, how well Christ is affected towards his Church, in that he calls her his love, and his fair one. The second setteth down what duty the Church doth owe to Christ, in that he wills her to Arise, and come away; both are brought in by the figure Prosopopeia. For the Church doth bring in Christ himself speaking, & uttering also in effect, as it were these words unto her. O dear & well-beloved Virgin, whom I have chosen among all the daughters of men to be my Spouse, and whom I have made fair and amiable, even white and ruddy, with the water and blood which I shed for thy sake, and with my Spirit, whom I have bestowed upon thee for thy good: do not now lie weltering in thy sins, nor continue any longer in the bed of thy carnal delights, but arise and leave the same: and consider, that I have done so much for thee, and do make such an account of thee; delay not the time, but make haste and come away: forsake all the base affairs of this life, and the sweet delights of the flesh, and address thyself unto the consummation of our most joyful marriage, thou being ever there, where I am, and always endeavouring to do, as I do.  
This Verse then in sum, 
Sum.  comprehendeth in it nothing else, but the Church's report, of that which Christ spoke to her, when he beheld her by his Gospel, through the cagement. Wherein I pray remember with me these two points: 
Part.  first, her words to him; then secondly, his words to her. Her words of him spend themselves in two things: the first is an Appellation, the second is a Declaration. The Appellation in the first word, My beloved: The Declaration in the next words, spoke and said to me: containing in it, first, his teaching, under these words, spoke and said, than secondly, the person whom he taught, in this word, to me. Now of these, by God's grace in order.  
My well-beloved.] This Appellation, or title, the Church might well give unto Christ, in a twofold respect. First, actively, because she did love him well, then passively, because she was beloved of him well. For there was a singular love betwixt them, the one towards the other. But yet this doth not note out the full or whole reason of this Appellation, or title, which is often used in this book, sometimes by the Church to Christ, and sometimes again by Christ to the Church. Doubtless, the reason of it is twofold. The one is in regard of their mutual love; the other of their intended marriage. For Christ and his Church are brought in, in this Canticle, as two Paramours, who are in love one with the other, and who in time convenient do purpose to marry together. Of their loves afterwards; a word or two of their marriage by the way. As the same is oftentimes spoken of in the Word, and most lively shadowed out unto us, in the 45. Psalm, under the type and figure of salomon's marriage with King Phara●hs daughter of Egypt: so you must know, it is not yet finished, but deferred till the day of judgement; as may well be collected out of Revelat. 19.7. where these words are set down to be spoken in the end of the world: Let us be glad and resoyce, and give glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready. Here in this world is the Contract alone; the marriage is kept for the world to come. As here men and women first have their contracts, or espousals, than afterwards their solemn and real marriages, as joseph and Mary were first espoused before they came together, Muth. 1.11. So would the Lord observe the same order of proceeding in the union of these two great and Princely States; of his Son on the one side, being the glory and ornament of heaven; and of the Church on the otherside, being the praise and beauty of the earth. They must first be contracted, then after they must be married. This Contract of theirs must be considered two ways. One way, as it is made with the whole Church in general; another way, as it is made with the particular members thereof. As it is made with the whole Church in general, it was from the beginning of the world, even immediately upon Adam's fall, when God did promise him that the seed of the woman should break the Serpent's head, Gen. 3.15. For than was this marriage in question, and it was concluded upon between God and Adam, for the holy posterity to come. But now as it is made with the particular members of the Church, it is at all times; for there are some daily united unto Christ. And this their Contract is made two manner of ways. The one is sacramentally, and that is, when they are baptized into the name of Christ. The other is really, and that is, when they are regenerated, and do begin to believe in Christ, and depend upon him solely and wholly for their salvation. Now Christ and the faithful being thus contracted together, do love each other most entirely (as contracted persons ought to do) and long still for the day of their marriage, that so they may enjoy one the other in full perfection. In regard whereof, I say, they give this title or appellation of Well-beloved one unto the other, often in this book, which is wholly spent in a manner in describing out such love tokens as pass betwixt them, to wit, from the day of their espousals, unto the day of their marriage.  
But passing thus their marriage, let us come unto their loves: the first is of the Church towards Christ, in this word, My well-beloved: the next is of Christ towards his Church, in the other word, my love, the which I will refer to his due place, and handle it then when I come unto it.  
For the former of these, Doct. in that the Church doth call Christ her well-beloved; as for other causes, so for this, because she did love him well: we are taught this Doctrine, that every member of the Church must truly, and unfeignedly love the Lord jesus. So did Peter the Apostle, his love was so great to Christ, that in the end he died for Christ; so that he might well say to Christ, when he did ask of him this question. Whether he did love him or no? Ye●, Lord, thou knowest that I love thee, joh. 21.15. So did Mary the great sinner; her love was so large to Christ, that she did many things, which did justly honour Christ: she came to the place where be was, and brought a box of ointment; she stood at his se●●e behind him weeping; she washed his sect with tears, she did wipe them with the hairs of her head; she did kiss them with her mouth, and anoint them with the ointment: so that Christ might well say of her, and to her praise, that she loved him much, Luk. 7.47. So did the scattered jews, that were Saints; their love was so upright towards Christ, that though they did never see Christ with the mortal eves of their bodies, yet they did love Christ, and so set their affections upon him, that they did rejoice in him with joy unspeakable and glorious: so that Peter might well commend them in this respect, for their love to Christ, as indeed he doth, 1 Pet. 1.8. So in a word, did the Church, and still doth: her love is so hot, and strong to Christ, that nothing shall part her from Christ; neither persecutions on the one side, nor promotions on the other, Cant. 8.6 7. So that she might truly say these words of herself; Stay me with flagons, and comfort me with apples, for I am sick of love, Cant. 2.5. Thus then should all the righteous love Christ, as indeed they do, witness the Spouse herself, Cant. 1.3.  
The reasons to draw us on to this love are four. Reasons. The first is, because he hath loved us; according to that of john, in joh. 4.19. We love him, because hath loved us first: invenimus eum, non praevenimus, We found him, not prevented him. Dilexit enim non existentes imo resistentes, For he loved us when we were not; yea, when we were his enemies, Rom. 1.10. The Church doth declare in Cantic. 2.4. that this is a special means to draw the affections of men after Christ; for there his love is compared to a banner: for as by the banner or ensign, the soldiers are drawn to their own Captains and colours; so by the love of jesus Christ, as by a banner or ensign, are all the chosen ones drawn to Christ: in which respect the Apostle Saint Paul doth show, that the love of Christ hath a certain power or force to constrain, or to compel men, when he saith, for the love of Christ constrasneth us.  
The second is, because he is very kind and bountiful to such as do love him, according to that which is in the Psalm, Psal. 31.25. where all the Saints of God, are willed to love the Lord upon this ground, because he doth preserve them that do it, as well as destroy the wicked that are their enemies. Christ is not a wilderness, nor a land of darkness to such as love him, but a fountain of all happiness. He is content to come home, as it were, to them, and to dwell with them in their souls, joh. 14.23. Yea, he doth provide such large things, and excellent matters for them, as are altogether incomprehensible, and past our understanding, as witnesseth the Apostle Saint Paul, 1 Cor. 2.9. in these words, The things which the eye hath not seen, neither the ear hath heard, neither came into man's heart; are, which God hath prepared for them that love him. Surely upon this consideration, Marry, spoken of before, was much affected to Christ: because she saw that Christ was kind to her, and very liberal, in pardoning all her sins, which were many; she could not but love him much for that cause, Luk. 7.47. So the Virgins fell in love with Christ, upon the view and remembrance of such benefits as do come to men by Christ, as we are taught in Cantic. 1.2. in these words, Because of the savonr of thy good ointments, thy name is as an ointment powered out, therefore the Virgins love thee.  
The third is, because he is most excellent in himself, and most worthy of all our loves, as being the chiefest of ten thousands, Cantic. 5.10. And this is true in many respects: First, for his beauty's sake: Secondly, for his riches sake: Thirdly, for his parentage sake: Fourthly, for his wisdoms sake: Lastly, for his loves sake. In this world we love some, and marry with them, only because they are fair and beautiful: some, only because they are rich and wealthy: some, only because they are of a Noble and Honourable house: some, only because they are wise and prudent: some, lastly, because they are loving and kind. Now how Christ is fair and beautiful, you may see by this, because he is the brightness of the glory of his Father, and the engraven form of his Person, H●brewes 1.3. How he is rich and wealthy, you may see by this, because he is the heir of all the world. Heb. 1.2. How he is noble and honourable, you may see by this, because he is the King of Kings. and Lord of Lords, Revelat. 19.16. How he is wise and prudent, you may see by this, because in him are hid all the treasures of knowledge and understanding, Coless. 2.3. And lastly, how he is loving and kind, you may see by this, because he died for us to redeem us, and doth still cherish and nourish us, as his own body, Ephes. 5.2.29. When the Church had commended her well-beloved, and had set him out in his orient colours before the eyes of men, those that did before despise him, fell in some love with him, and offered their service to the Church to join with her to seek him out, Cantic. 5. and last verse. Thus his excellency is as an Adamant to draw us, that are irons, unto him.  
The fourth and last is, because those that will not love him, shall perish and be damned: if any man love not the Lord jesus Christ saith Saint Paul, 1. Cor. 16, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be hanged up on high, the Lord doth come; or as it is translated in our English Bible, Let him be had in exceration, yea excommunicate to death. Hereof is that saying in Luke, Chapter 19.27. uttered by our Saviour himself, These mine enemies, which would not that I should reign over them, bring hither, and slay them before me. When Niniuch heard, that she must be destroyed within forty days, she repent immediately upon it in sackcloth and ashes, and did forsake her evil ways, and turned from the wickedness that was in her hands, jonah 3.8 So we hearing that we shall be destroyed, unless we love the Lord jesus; it must awaken us, like a mighty thunderclap from heaven, and cause us out of hand to affect him.  
Thus you see the reasons, Use. now let us come to the uses; they are in number three. The first is for reprehension, the second for consolation, and the third for admonition. In the first place they are here reprehended, who care little or nothing at all for the Lord jesus. Certainly, whether they be jews or Gentiles, bond or free, male or female, their estate is most lamentable, we may quake even to think of it: for no less than dampation itself (as was intimated before) is their portion and inheritance for evermore. They will perhaps confess, that Murder, Adultery, Idolatry, Witchcraft, and such notorious crimes are sins indeed, and that they do deserve everlasting punishments: but let them now at the last both see and confess, that this is indeed a great sin, not to love the Lord jesus Christ, and such an one, as will damn them for ever, unless they do repent for it in time: and therefore let them leave it, and amend it, mourning and lamenting as bitterly for this fault, as for any other sin whatsoever.  
In the second place, they are here comforted, who have made choice of jesus Christ to be their husband, and have set their whole heart & soul upon him. In this they have performed a worthy duty, and such as may bring unto them consolation at all times. For now will Christ respect them most graciously for evermore, and always do them good, as who is much delighted in their love, according to his own words unto the Church in Cant. 4.10. When hesaith: My sister, my Spouse, how fair is thy love? How much better is thy love, than wine? And the savour of thine ointments then all spices?  
In the third and last place, all of us are here admonished to do that which the spouse did, namely to love Christ well, we must take him for our only bridegroom, and accept of none but him. I doubt not, but that you shall have many suitors to the contrary. For the world, and the flesh, and the devil will be labouring still to draw you unto them, and send unto you, as it were, many solicitors for that end and purpose, time after time: but beware, I pray, give not your consents unto them, neither hearken unto their voices, though they sing as sweetly as the Sirens or Mermaids are reported to do. O stop your ears against them, as Ulysses, is feigned by some to do: in this point be like to the deaf adder, who will not hear the charmer, though he charm never sosweetly. Give entertainment, I beseech you, to the Lord of glory, and let him be your well-beloved. For this end and purpose remember the reasons before going. What? Shall he begin to love us, and shall not we love him again? What? Is he rich and bountiful to all such as do love him, bestowing large benefits daily upon them? And shall not we ourselves love him? What? is he most worthy of the love of all persons, as being most fair and beautiful, as being most rich and wealthy, as being most noble, and honourable, as being most wise and prudent, as being lastly most loving and kind? and yet shall not we love him? What? in the last place? Will he destroy all those that shall not love him, and bring them to a perpetuali desolation? and yet for all that, shall not we love him? Oh my brethren, let us remember ourselves, and be wise at the last for our own good: let us not wilfully cast away ourselves, but save our souls from the evils to come. My suit unto you at this time, is for your loves for Christ my Master.  
If he were (that I may so speak without offence to any) a deformed person, like to Thersites. I would not wish you to love him: if he were a poor 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 he were a foolish fellow, like to Nabal, I would not wish you to respect him: finally, if he were a cruel beast, like to Nero, I would not wish you to embrace him. But now seeing he is beautiful, rich, honourable, wise, and lovely, above all comparison with mortal men; I would wish you, yea most humbly entreat you, that you would love him, affect him, follow him, respect him, and embrace him, and that for ever and ever. Every wise man in choosing a Master to himself doth refuse three sorts of persons, namely: his enemy, his fellow, and his servant. He that serveth the devil, serveth his enemy; he that serveth his flesh, serveth his fellow, and he that serveth the world, serveth his servant. Because the former of these do argue foolishness and want of wits, and the latter two baseness and want of courage, I hope, that none of you, who are wise and courageous, will now serve any of them, but that from henceforth jesus Christ shall be your Lord and Master alone.  
But here that I may not lose my labour, and so fish in vain, but bring you all rather within the compass of my ner, and so take many fishes; give me leave to give an answer to three sorts of persons. The first is of those that make exceptions against the state of such as love Christ. The second is of those that boast of their love towards Christ, and yet do want it. The third is of those that would be informed, what manner of love it is, that is pleasing to CHRIST. For the first of these, many are unwilling (as daily experience doth teach us) to join themselves in a true knot of marriage love, because they think, that their estate is most miserable, who are so joined to him in love: and that first, because the devil doth pursue them, Reu. 12.13. Secondly, because the world doth hate them, john 15.19. Thirdly, because Christ himself doth correct them, Reu. 3.19.  
But let none of us be deceived. Answer. The condition of the CHURCH is far better, than the world doth take it to be. Hearken what David doth say of it. Blessed is that nation, whose God is the Lord, even the people, saith he, that he hath chosen for his inheritance. Psal. 33.12. For this cause did he make this request unto the Almighty, saying, Remember me, O Lord, with the favour of thy people, visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice in the joy of thy people, and glory with thine inheritance. Psal. 106. 4 5. Surely I dare here pawn my soul and life, that there is no estate in the whole world so good as the estate of God's people, and of such, as do love Christ: the which I will make evident unto you, by God's good grace, in a few words.  
We account, as you know, those to be marvelous happy persons, and their estates to he the best of all. First, who are out of debt. Secondly, who far well. Thirdly, who go fine. Fourthly, who are attended upon by many servants. Fiftly, who are able to give to others. Sixtly, who are out of law and trouble having peace within and without. Seventhly, who enjoy their health. Eightly, who are in authority of high place to command or rule. Finally, who have great lands and possessions. He that hath all these is a complete blessed man with us. For he wanteth nothing, that may tend to the perfection of his happy estate in the judgement of flesh and blood. Now those that are the Lords people, and do love Christ well, as they should do, have all these. First, they are out of debt, for Christ hath discharged them from all their sins, which are their debts, 1 Peter 2.24. 2 Cor. 5.21. Secondly, they far well: they have a rich table: for the Lord of hosts doth make for all his people a feast of fat things, even a feast of fined wines, and of fat things, full of marrow, of wines fined and purified. He also doth satisfy them with the fatness of his house, and give them drink out of the rivers of his pleasures, Psal. 36.8. Prou. 9.2. Esay 25.6. Thirdly, they go fine: for they are clothed with the golden and silken robes of jesus Christ and of his Spirit. The woman, whereunto the Church is compared, is clothed with the Sun, having the Moon under her feet, and a crown of twelve Stars upon her head, Revel. 12.1. So the Spouse or Wife of Christ, is said to be arrayed with pure fine linen, and shining, Revel. 19.8. Fourthly, they are attended upon by many servants: for the gloricus Angels that are above, do evermore wait upon them, as nurses do upon children, to keep them still in safety and in peace, and to do such services unto them, as are needful for them, Psal. 34.7. Psal. 91.11.12. Hebr. 1.14. So that there is no Noble man in the Land, that hath a goodlier train to attend upon him, than God's child hath. Fiftly, they are able to give to others: for God hath bestowed upon them such a treasure of grace, that they are able, not only to edify themselves, but others also in the ways of their salvation, Ephes. 4.7.16.  
This is worthily seen, as in other stories, so in the example of Aquila and Priscilla, who brought great light and understanding unto Apollo's himself, who was an eloquent man, and mighty in the Scriptures, when they took him unto them, and expounded unto him the way of God more perfectly, Act. 18.26. Sixtly, they are out of Law and trouble, and have peace both within and without: for God is now reconciled to them, and so they have a peace, not only with God himself, and his creatures, but also with themselves and in their own souls and consciences, 2 Cor. 5.19. Ephes. 2.14.16. Hosea 2.18. Rom. 5.1. Phil. 4.7. seven, they enjoy their health: for their souls within are sound and well, as who do not so much live in themselves, as in Christ. Gal. 2.20. nor yet shrink away from the Commandments of their God, but carefully still observe the same, Psalm. 44.17.18. Hebr. 10.39. They go as it were, from strength to strength, till they appear perfect in Zion, Psal. 84.7. And their good works are more at the last, then at the first, Revelat. 2.19. Eightly, they are in authority of high place, to command or rule: for Christ hath made them Kings and Priests unto God, even his Father, Revelat. 1.6. So that they are great Officers and Commanders in the world, like Priests and Kings, which have the Chiefest rooms of all. Lastly, they have great lands and possessions: for all the world is theirs: whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are yours, saith Paul to the godly Corinthians, 1 Cor. 3.22. Peter tells us, that there is an inheritance immortal, which is undefiled, and fadeth not away, reserved in heaven for us, 1 Peter 1.4. And our Saviour showeth, that God his Father hath prepared for us a Kingdom from the foundations of the world, Matth. 25.34. Wherefore by this we may see, unless we will wilfully be blind, and measure every thing by the narrow span of our own natural reason, that the condition of God's child is the best condition in the world, and that they are most happy persons, who are united unto Christ.  
But what then shall we say unto their afflictions, which are many in this world? have not we just cause to reject jesus Christ for them, and to accept of some other before him? No, in no case: First, because they do not impair our happy estate, but rather better the same; and that in three respects: First, because they do not take away the fruit and benefit of those outward goods, which are taken away from us, but rather increase them: for they make us to enjoy them an hundred fold more, as it is in Mark. 10.30. So that in the midst of them all, we have great joy and comfort, Act. 5.41. Rom. 5.3. Hebr. 10.34. Secondly, because they serve to purge us from our dross and corruption, that we might be made partakers of God's holiness, Hebr. 12.10. and not be damned with the world, 1 Cor. 11.32. Thirdly and lastly, because they are means to augment our happiness in the heavens above, and to work out for us a far more excellent and eternal weight of glory, 2 Cor. 4.17. Secondly, because this time, wherein we now live in this world, is not the time of our marriage, but the time only of our espousals. As yet we are not with Christ, but we live, as it were, with our friends, among whom we may be evilly entreated, and be hardly dealt withal, as joseph was among his own brethren. A poor Virgin (you know) that is but only betrothed to a noble person, of great state and wealth, and not yet married unto him, may live but a simple and miserable kind of life, until the day of their marriage doth come. For as she may far and lie hard, and be but meantly attired in her father's house, who is but a poor man, and unable to maintain her better; so she may fall sick of love, and withal enter into many doubtful thoughts, and fears, lest her beloved should cast her off, and prefer some other noble person before her: whereby it comes to pass, that her heart is much wounded, and her spirit even vexed to the death itself. Yet for all this, she had no just cause to have refused him at the first, neither yet hath any to reject him now at the last; considering especially, that this her trouble will shortly end, and much continual joy come in the place thereof.  
So after the same manner, though here in this world we have some afflictions, yet we are not for that cause to alienate ourselves from the Saviour of the world; especially considering, that he will end them quickly, and come and marry with us, at what time we shall have joy and happiness for evermore.  
Hitherto of those that make exceptions against the state of such as love Christ. Now let us come to those that boast of their love towards Christ, and yet do want it.  
We find by experience, that there are too many such, in all places, wheresoever we come. Though they hate him in their souls, yet they will love him in their words. They can cry out and say, We love the Lord jesus Christ, as well as the best of you all: he is not worthy to live that doth not love him; it were well that the ground would open to sink him in, etc. Thus can wicked men give good words, but where are their works. Surely in this corrupt age of ours we can talk much, but walk but a little; word it much, but work it but a little: our mouths are bigger than 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 have the chiefest room, and to live the basest life; to speak much with the tongue, and to do nothing with the hand; to use many words, and to bring forth no fruit. But as james the Apostle said, Show me thy faith by thy works, jam. 2.18. So may I say, Show me thy jove by thy works. There are four things in all hearty and sound lovers, which must needs be in thee, if thou dost love Christ aright. The first is, that they long still to be joined together, and to enjoy one the other. The nature of love is such, that we desire still the enjoying of that which is loved. Ammon was very sick through love, and his flesh did pine away, because he could not enjoy his sister Thamar, whom he loved, 2 Sam. 13.2. The second is, that they are bountiful and liberal one unto the other. Love, saith Paul, in 1 Cor. 13.4. is bountiful. So was Booz to Ruth, whom he loved. Ruth 3.15. and so was the Centurion to the jews, whom he made much of, for he built them a Synagogue, Luk. 7.5. The third is, that they are obsequious and obedient one unto the other. Love can hardly deny any work, which the party beloved doth require. Hereof was it, that Delilah said to Samson, in judges 16.15. How canst thou say, I love 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 tolerance, or enduring of troubles one for the other: for the love, that jacob did bear to Rahel, seven years of hard servitude seemed but a short time, Gen. 29.20. And for the love that Sechem did bear to Dinah, he was content to be circumcised, and to suffer the cutting of his flesh, though it were very painful unto him, Gen. 34.19.  
Now in all these things, examine thy love towards Christ. In the first place, tell me, dost thou long to be with Christ? Art thou willing to die, and to leave this world, to go unto him? Dost thou wish with the Apostle Saint Paul to be dissolved, to be with him? Philip. 1.25. Art thou desirous to have him come to judgement Dost thou cry out with the Spouse, Come Lord jesus, come quickly? Ren. 22.17.20 In the second place, tell me, Dost thou bestow any thing upon Christ? Art thou willing to let go thy goods and riches for the honour of Christ? Art thou ready to relieve his Saints, according to their need, and thy ability? Dost thou join with others in building up his Church, and in bestowing some maintenance upon his worship? In the third place, tell me, Dost thou obey him, and do according to his Commandments? Art thou ready with Abraham, to leave thine own country, and to go whither he shall send thee? Wilt thou forsake that which he doth forbid, and follow that which he doth command? If ye love me, saith Christ, beepe my Commandments, joh. 14.15. And a little after he saith again, If any man love me, he will keep my Word, Verse. 23. So that those love not Christ, who do not keep his Commandments. In the fourth and last place, tell me, Dost thou suffer any trouble or misery for Christ's sake? Art thou well pleased to take up thy cross to go after him? Canst thou be content to die for his sake, as the Prophets and Apostles have done? By these marks or tokens we may know whether we love Christ or no: if we have them, we love him; but if we have them not, we love him not, howsoever we persuade ourselves, or boast before others to the contrary.  
And so much of the second sort, namely of those that vaunt of their love towards Christ, and yet do want it. Now let us come to the third and last sort, which is of those that would be informed what manner of love it is that is pleasing to Christ. In it you must observe four remarkable qualities. The first is, that it must be great and not small: we must love him more than our fathers, or mothers, or brethren, or sisters, or husbands, or wives, or lands, or goods, or life itself, Matth. 10.37. Lzk. 14.26. The second is, that it must be singular and not common: we must love only Christ, and none else, we must not join others with him: Whom have I in heaven (saith David, Psal. 73.25.) but thee? and I have desired none in the earth with thee. Well therefore said the Church, in Cant. 1.6. Show me, O thou, whom my soul loveth, where thou feedest, where thou liest at noon; for why should I be as she that turneth aside to the flocks of thy companions? Her care was only to go after Christ. We cannot serve God and Mimmon together, Mat. 6.24. We must not part our love, Christ must have all: as the woman by God's law must have but one husband; so the Church must have but one Congregation. Doubtless, as an honest man cannot endure that another man should have a portion in his wife: so will not Christ endure, that any other should have with him a portion in his Church, for he is a jealous God, Exod. 20.5. The third is, that it must be total, and not partial: we must love him, not with the love of the soul alone, or with the love of the body alone, but with the love both of body and soul together. Ye are bought with a price (saith Paul, 1 Cor. 6.20) therefore glorify God in your body, and in your spirit, for they are Gods.  
And whereas the soul and body do consist of many parts, our Saviour must have the love of all those parts. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with thy strength, saith Moses to Israel, in Deut. 6.5. So that Christ must not have only the love of the eye, to behold his works; the love of the ear, to listen to his words; the love of the tongue, to talk of his wonders; the love of the feet, to go to his Temple; the love of the hands, to do his business; the love of the memory, to remember him; the love of the mind, to plod upon him; and the love of the heart to long after him; but he must have all these loves together. The fourth and last is, that it must be perpetual, and not temporal. We must not love him for a time alone, as for certain days, weeks, months, or years but we must love him beyond all time, even for ever and ever. Be thou faithful unto the death, (saith Christ to the Church of the Smirnsans, Reu. 2.10.) and I will give thee the crown of life. The Spouse doth tell us in Cant. 8.6.7. First that her love is so well grounded towards Christ, that nothing can over come it, or take it away from her; neither persecutions on the one side, nor worldly promotions on the other. Surely, as nothing can turn God from loving them, Rom. 8.39. so nothing can turn them from loving God, Revel. 12.11. Act. 21.13. In this respect they are like the Vine, Olive, and Figtree, that would not leave their goodness, to go to be advanced above the other trees, judg. 9.9. etc. So that in this regard, we must follow Christ's Commandment, when he said unto his Disciples, Abide in my love, joh. 15 9  
Thus you have heard in a few words, what manner of love it is that we must bear towards Christ, when we do accept of him for our Husband. Examine now in your own souls, whether you have this love or no: if you have it, bless God for it; but if you have it not, never be at rest, till you have gotten it. And so I leave the Appellation, and come to the Declaration, containing in it, Christ's teaching, than the person whom hetaught.  
Spoke and said.] Here are two words used to express his teaching by; they differ not much in signification. The former of them noteth out, as it were, the opening of his mouth and that he began first. The later showeth what he uttered when he did so open his mouth, and begin to speak. The which to be so, we may see, not only by the force of the Hebrew word, here used in the first place, which doth signify. in sermonem prorumpere, vel clamare, to break out into words, or to cry; but also by the use of both the words here used, as they are joined together elsewhere in the Scriptures: for if we mark them well, we shall find them so taken, as namely, in Daniel, Chapter 3.14.24.26. and Chapter 5.13. and Chapter 6.20. So that here is no mystery, as I take it, included in this, that two words are used, and not one only. It is to show that Christ began to speak first, and that he himself was content to teach his Church A man might judge, that it was the part of the Church first to have spoken to Christ, considering that he had been now absent from her for a time, and was now come again in kindness to visit her. She should have called out of the houseunto him, and have willed him to come in. But alas, there was too great carelessness in her; and therefore he is feign to begin with her himself. Thus doth God prevent us with his graces: he comes home to our houses, and knocks at our doors, and doth call upon us aloud, before we will hear him, and let him in. Behold, saith Christ, in Revel. 3.20. I stand at the docre, and krocke, if any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me. Yea, oftentimes when he doth knock, we will not seem to hear, and so suffer him to lay on, knocking still, until his head be full of dew, and his locks with the drops of the night: yea, which is more, after that he hath awakened us, and we cannot but speak to him, we are loath to arise to let him in, making many vain excuses for that purpose, saying (amongst other things) I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Cant. 5.3.  
Thus I might run on, to show how backward the Church is on the one side, and how forward Christ is on the other, to do her good; but these things I will leave to your own deeper considerations.  
Here a man may demand, and ask, Objection. how Christ did speak to his Church: for we findein the Scriptures, that he doth it after sundry sorts, and chiefly four ways. First, by his own voice, and in his own person. Secondly, by the voice of his Spirit. Thirdly, by the voice of an Angel. Lastly, by the voice of his Minister.  
Amongst all these ways, Answer. this last doth seem to be the only way, because that which is here uttered, belongs to the Church at all times, and in all ages of the world.  
Howsoever, Doct. in that Christ is said, to speak and say, when the Gospel was delivered unto her, we are taught this Doctrine, that our Saviour jesus Christ himself, is there teaching men where his Word is truly taught and delivered unto men. When Wisdom had sent forth her maidens they are not said to cry in the highest places of the City, but she is laid to cry Prou. 9.3. When Noth spoke to the old World, and for the space of sixscore years together did call upon them for repentance and amendment of life, that so they might not be drowned with the Flood: he is not said to preach unto them but Christ by his Spirit in him, 1 Pet. 3.19.20. Lastly, when the Apostles went unto the Gentiles, that were a far off, and sounded out the words of eternal life unto them, for their salvation: they themselves are not said to preach to them, but Christ himself, even then, when he was in his own person ascended up into heau●n, and sat there at the right hand of his Father, in the high●st places, Ephe●. 2.17. Thus than you see, that it is Christ, that doth teach men in the Preaching of the Word.  
And this our Saviour doth for two causes: Reason. the one is in regard of his office, for he is the Angel of the Covenant, Mal. 3.1. the Doctor of his Church, Matth. 23.8. The Wisdom of his Father, 1 Cor. 1.24. the word of God, joh. 1.1. and in one word, he is sent by God to preach, Ephes. 61.2. The other is in respect of his love to man, who came into this world to save him, and not to damn him: for he knows on the one side, where no vision is, there the people perish, Prou. 29.18. H●sea 4.6. Matth. 15.14. And on the other, that none can know his Father's will without him, unless he doth rovelle the same unto him, joh. 1.18.  
This may teach us, Use. what to judge of the preaching of God's word: we must not take it for the word of man, but as it is indeed for the word of God. So did the Thessalonians, 1 Thess. 2.13. As for the Minister, he is but the voice, or trunk, whereby Christ doth convev heavenly things unto us: in which regard they are compared to Stewards, who must administer, not their own goods, but their masters, and one day must account for them, 1 Cor. 4.1. And therefore look whatsoever the Minister of God's word doth deliver unto us out of the word of God, that must we take as proceeding from God; and think that God, even then, doth speak unto us himself from heaven, as indeed he doth; according to that in 2 Cor. 5.20. For this cause must we hearken with reverence, believe with steadfastness, and practise with obedience, whatsoever the Lord our G●d shall make known unto us. But now, alas, many doetake that which is spoken, as the word of man, and cast it behind their backs, as a matter not much to be respected: but those that do so, do despise God himself, L●k. 10.16. As this may teach us what to judge of preaching of the Word, so it may allure our souls to come unto it. For shall Christ, like a Schoolmaster, come to teach us; and shall not we, like good scholars, draw near to hear him? If the King's Majesty should set up a school, and read Lectures unto men, would not we flock unto him, and press upon him with great companies? But behold here is one greater than the King, that doth come to teach us: it is the King of Kings and Lord of Lords, even the very wisdom of God itself. And therefore let us hasten unto his house, and attend at his gates, to hear what he shall say unto us. In the last place we have here a caveat and a comfort for the Minister, in that he is but the voice and mouth of Christ, and the Word, that he doth speak, is not his own. A caveat, that he do utter nothing, but what he is sure doth come from Christ. A comfort, in that he is so highly advanced, as that Christ is content to speak unto men by him and in him He is no less honoured hereby, than an ambassador is, when he is made the mouth of his King, Yea much more honoured than he.  
But to leave Christ teaching, let us come to the person whom he taught. It was his Church. My well-beloved, spoke, and said unto me. He doth direct his words to her, and not to others But why to her? Was she now at this time ignorant, and so to be instructed? Or was she in trouble, and so to be comforted? Or was she in a fault, and so to be corrected? or was she negligent in her duty, and so to be quickened up? for which of these four causes did he now speak unto her? for the last, as the words following in the text itself do show, where she is willed to Arise, and to come away. Here I might take an occasion, in that Christ doth thus direct his words unto her, to show unto you, that the word of God is a treasure bestowed only upon the Saints. It is proper to God's children only, and not common to the wicked. For howsoever the sound thereof be gone through out the world, and all people have heard the same, according to the letter; yet the saving fruit and benefit thereof hath redounded only to them, that are of the household of Faith. This I might easily confirm unto you to be true in three respects. The first is, for the knowledge of it: the second, for the faith of it: and the third for the practice of it. For howsoever the wicked have a certain kind of knowledge, and a certain kind of faith, and a certain kind of practice: yet they have neither the sanctifying knowledge of it, nor the justifying faith of it, nor the universal practice of it. The God of heaven hath kept these three as proper and peculiar jewels for his own alone.  
But this point I will pass over. Doct. The only thing, that I will now urge is this, that the best that are, are to be taught and schooled in the ways of their good, as the Church here was by our Saviour. David was a man according to Gods own heart: yet Mathan must come unto him to school him for his fault, which he committed with Vriahs' wife, as it is in the beginning of the twelfth Chapter of the second book of Samuel. Asa was a reformed, King ruling with his good, and remaining faithful with his Saints: yet Azariah the son of Obed must come unto him, to stir him up to seek the Lord, as it is in the beginning also of the fifteenth Chapter of the second book of the Chronicles. Zerubbabel was a valiant Prince, and courageous for the honour of his GOD: yet Haygay the Prophet and Zachariah the son of Iddo, must come unto him, to set him forward about the building of God's house at jerusalem, as it is also in the beginning of the fift Chapter of Ezra. In a word, to pretermit many examples, Timothy was a rare youth, being more like an Angel descending from heaven, than a man ascending from the earth (he did so spend himself, like a candle, for the good of God's people:) yet Paul must write unto him two Epistles, to admonish him of his duty, and to teach him how to behave himself in the Church, the house of God, which is the ground and pillar of truth. 1 Tim. 3.15.  
The reasons hereof are three. First, Reason. because they are ignorant in many points and do not know all those things, that concern the Lords worship, and their own peace. Here we know in part, and here we Prophesy in part. 1 Cor. 13.9 And howsoever Dakid was a deep scholar, knowing more than all his teachers, Psal. 119.99. yet he was so blind in some things, that he was more like a beast therein, than a man, as he doth confess of himself in Psal. 73.22. when he saith, So foolish was I and ignorant: I was a beast before thee. Secondly because they are delinquents, and do not perform all that which they know, but fail exceedingly therein. In many things (saith james, Chapter 3.2.) we sin all. And although Saint Paul were a sanctified man far above many others, yet he bewaileth his own estate in this regard very much, especially, when he saith in Rom. 7.9. I do not the good thing which I would, but the evil, which I would not, that do I Thirdly, because they are faint-hearted, and are ready oftentimes to give over their goodness, chiefly in the time of presecution. As for me (saith David, Psal. 7●. 2.) My feet were almost gone, my steps had well-near slipped. And albeit Ehab was a rare man, one of 1000 yet in the anguish of his soul, he desired, that he might die, and said, It is now enough, O Lord, take my soul, for I am no better than my fathers. 1 King. 19.4. In all these respects they are to be taught and schooled, that so they may not err in judgement, but hold all things, according to the truth; that so they may not wander out of the path of righteousness, but walk still in the same; that so lastly they may not faint under any cross or affliction, but be constant therein to their dying days. So that continual teaching is necessary for them, in regard of determination in matters of faith, of conversation in matters of works, and of consolation in matters of trial.  
The use hereof is threefold: Use. the first is concerning the Minister, the second concerning the people, and the third concerning the Minister and the people. The Minister is here taught that he must never leave off teaching: he must preach in season and out of season, and watch thereunto with all perseverance, 2 Tim. 4.2. My brethren, therefore give not ener, but labour still time after time, so long as you lives; for your congregations will still stand in need of teaching. The people are here schoolled, that they must never give over their schoolling; like scholars, they must to it, day after day, and week after week, during the term of their whole lives. For do they what they can, yet they will be ignorant still, yet they will be faulty still, yet they will be fainthearted still. And therefore continual preaching is as needful for men, as the air that we breath in, as the clothes that we walk in, as the food that we receive in, as the houses that we dwell in, and as the company that we live in. Lastly, here, both Minister and people are instructed to attend evermore to instruction. The one must employ his study diligently, that he may be able to instruct other further; and the other must frequent the Church carefully, that they themselves may be instructed further.  
The fruit whereof unto them both, with their duties, the Apostle doth teach, in 1 Tim. 4.16. when he saith, Take heed unto thyself, and unto learning: continue therein, for in doing this, thou shalt bothsave thyself, and them that hear thee. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be praise in the Church by jesus Christ, throughout all generations, for ever.  
Amen.   

THE SECOND SERMON, OF CHRISTIAN LOVE.  Canticles 2. verse 10. Arise, my love, my fair one, and come thy way. 
OMitting the Paraphrastical exposition of these words; the sound whereof hath already pierced your ears, you have nothing now to remember in sum (well-beloved in the Lord) but the words which Christ did use unto his Church, at what time he spoke unto her, and did behold her thorough the window of his Gospel. As to day in the forenoon you hard her words of him; so now by God's grace, you may hear his words to her. In which I commend to your considerations two points. The first are certain Appellations; the second certain Exhortations. The appellations are two: the first is, My love: the second is, My fair one. The Exhortations are also two: the first is, Arise: the second is, Come away. The Appellations show how well Christ is affected towards his Church. The Exhortations declare, as it were, how well the Church ought to be affected towards Christ. The appellations are as arguments to move her. And the Exhortations are as duties moved unto her.  
But let us proceed-in order, beginning first with the Appellations, and then coming afterwards unto the Exhortations. The first appellation is this, My love. Here you may call to mind, what was observed before upon this word, My well-beloved, for both of them are equivalent, and of one force. But yet here is further to be added unto that: for the love of Christ may be considered three ways. First, it is general towards all his creatures, whereby he loves them all, approving the same to be good, as they proceed from him, and are his creatures, or the workmanship of his hands. Secondly, as it is special towards mankind, in that he was content to become a Redeemer for mankind, after their fall, and not for any other creature, no not for the Angels that fell as well as man. Lastly, as it is proper to his Elect or chosen ones, whereby he accepts of them to life everlasting, and hath a purpose to do them good for evermore.  
Now in this last sense is the word here to be taken, Doct. wherefore from hence we may safely collect this Doctrine, that jesus Christ our Saviour is such an one, as doth love his Church and people well: they are dear unto him, they are his darling and his love; they are such, on whom his heart is set. So much doth Paul teach us, when he faith, And walk in love, even as Christ hath loved us, and hath given himself for us, Ephes. 5.2. So much doth john teach us, when he saith. And from jesus Christ, which is a faithful witness, and the first begotten of the dead, and Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his blood, Revel. 1.5. So much doth Zachary teach us, when he saith, For he that toucheth you, toucheth the apple of his eye, Zach. 2.8. So much doth Zephanie teach us, when he saith, Rejoice O daughter Zion, be ye joyful, O Israel, be glad and rejoice with all thine heart, O daughter jerusalem: The Lord thy God in the midst of thee is mighty, he will save, he will quiet himself in his love, he will rejoice over thee with joy, Zeph. 3.14.17. So much in one word, doth Christ himself teach us, when he saith, A new conmandement give I unto you, that you love one another, as I have loved you, that ye also love one another, job. 13.34. Then, as he loved john his Disciple, joh. 20.2. and as he loved Paul his Apostle, Gal. 2.20. and as he loved Lazarus his friend, together with his two sisters Martha and Mary, john 11.5. so doth he love all those that do belong unto him.  
The reasons to move him hereunto are chiefly four. Reason. The first is, because she is part of himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church, for we are members of his body, of his flesh, and of his bones. Eph. 5.29 30. The second is, because she is like himself, having the image of his own Majesty stamped in her. As he is holy, so she is holy. Cant. 4.7. For Simile simile gaudet: like doth rejoice in like, as it is in our proverb. The third is, because she doth love him and hath some good care to worship and serve him. For he cannot but love such again; and that according to his own word and promise, when he saith: He that hath my commandments, and keepeth them, is he that loveth me: and he that loveth me, shall be loved of my father; and I will love him and will show mine own self unto him. john 14.21. The fourth is, because she is redeemed by him, and it did cost him much before he could get her, yea more than silver and gold, even his own heart blood, as Peter doth well note, in 1 Pet. 1.18.19. When he saith, Knowing that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of your fathers, but with the precious blood of Christ, as of a lamb undefiled, and without spot. For the more we give for things, the greater value and price do we set upon the things.  
But to leave the reasons of this doctrine, Use. and to come to the uses of it, this love that is in Christ towards his Church, may serueus well for four purposes. The first is, to assure us of glory to come. For it is unpossible, that they should perish, whom the saviour of the world doth love, and whom he hath chosen for his wife. Doubtless nothing shall hinder their salvation, but all things shall work for there best for the accomplishment thereof. Rom. 8.28. Well therefore might our saviour say of them, as he doth in john, Chapter 10.27, 28.29. My sheep here my voice, and I know them, and they follow me, and I give to them eternal life, and they shall never perish, neither shall any pluck them out of mine hand: My father which gave them me is greater than all, and none is able to take them out of my father's hand: I and my Father are one.  
The second is, to open unto us our dignity above others. As john did say, behold, what love the father hath showed on us, that we should be called the sons of God. 1 john 3.1. So may I say, behold what love the son hath showed on us, that we should be called the wife of God: for so we are in many places of the scriptures. Surely there are none in the world advanced to this degree of honour, but ourselves, who are of the Church. Oh my dear brethren, can we consider enough of this? or can we express it, as it doth deserve? What? is it true indeed, that the son of God, yea the only son of God, who is the heir apparent of all the world, doth love us poor and sinful wretches, and that he is well content to marry with us, and to take us home to himself for his wife? wonderful! Oh wonderful! what a thing is this? meditate, Oh meditate, I beseech you, upon this point both day and night, and turn it to your good.  
The third is, to comfort us against the hatred of this world. Here we shall be despised, and be had in great contempt and disgrace. john 15.19. Math. 10.22. But as Elkanah said to Hannah his wife, Why weepest thou? and why eatest thou not? and why is thine heart troubled? am not I better to thee then ten sons? 1 Sam. 1.8. So may not Christ say unto us? why are you sad? or why are you grieved? Is not my love better to you then the love of all the world? Doubtless, God's children do find it so to be. Their own life is not so sweet unto them, as the love of Christ; according to David's words, in Psal. 63.3. Where, speaking unto God, he doth say, for thy loving kindness is better than life, therefore my lips shall praise thee. But that we may indeed receive full comfort from hence, let us consider in few words, what manner of love it is that Christ doth bear unto us. In it, I commend unto you four considerable properties. The first is, the greatness of it. The second is, the singularity of it. The third is, the commodity of it. The fourth and last is, the perpetuity of it. For the first; it is so great that we cannot by our shallow reaches comprehend it: if all the land were paper, and all the water were ink, and all the plants were pens, and all the creatures were writers, yet they would not, nay, yet they could not express the greatness of it, as it doth deserve. For as the Apostle Saint Paul doth teach us, the love of Christ passeth knowledge. Ephos. 3.19. For the second, it is so singular, that all are not made partakers of it, but the elect only: only the Church is interessed in this love. Ephes. 5.25. In this respect she is compared to a garden, that is enclosed, to a spring that is shut up, and to a fountain that is sealed fast, in Cant. 4.12. So then, as Christ did not pray for the world, but for his Disciples only which were in the world, john 15.9. So he loves not the world, but those of his own which are in the world For the third, it is so commodious that to us it is better than all the world, yea more sweet and pleasant unto us then any costly banquet whatsoever, made of wine, and other precious things. Let him kiss me (saith the spouse) with the kisses of his mouth, for thy love is better than wine. Cant. 1.1. We need not doubt of this, because without Christ we are all but damned persons, but having Christ, we shall be saved. joh. 3.16.18. and 1 joh. 5.11.12. But yet remember what the CHURCH doth say: like the apple tree (saith she) among the trees of the forest, so is my well-beloved among the sons of men: under his shadow had I delight and sat down, and his fruit was sweet unto my mouth. Cant. 2.3. For the fourth and last, it is so perpetual, that nothing can break it off, but it doth continue for ever: well the mountains may remove, and the hills may fall down, but God's mercy shall never departed from us, neither shall the covenant of his peace fall away, saith the Lord that hath compassion on us. Esa. 54.10. Those whom Christ doth once love, he will be sure to love to the end. joh. 13.1. So that nothing can separate us from the love of our God. Rom. 8.39. Now my brethren, shall not this comfort us against the hatred of the world? When any doth begin to despise us, let us cheer up our hearts with this, that Christ doth love us. For what are they to Christ? Is not his love better than all their loves? Behold, they are poor, but he is rich: they are weak, but he is strong: they are foolish, but he is wise: they are base, but he is honourable: in a word, they are mortal, but he is a God immortal. Therefore let not the displeasure of this world daunt us, but let his favour evermore comfort us.  
The last is, to inflame our loves towards him, and to blow the coals thereof, that they may burn out more and more. The love of Christ (saith Saint Paul) constraineth us, 2 Cor. 5.14. And the Church doth tell us, that Christ's love was as a banner over her to draw her unto him, Cant. 2.4. Let it then work upon our souls, and move them to affect him. What? shall he love us, and shall not we love him again? What? shall he prefer us before all the world: and shall we prefer the world before him? God forbidden, as he doth love us, so let us love him again. Doubtless, if some great man should offer his love to a poor woman of the country, and be well pleased to take her for his wife, we might well think her to be distracted of her wits, if she should refuse him, and not requite him again with the like love towards him. So after the same sort, may we think ourselves bereft of all our senses, if we love not the Lord jesus, seeing he hath loved us so dearly. Wherefore to end this point, let his love increase our love, and knit our hearts the faster unto him. Hitherto hath reached the first Appellation, the second doth now offer itself to our examination.  
My fair one.] Here seems to be a wonder, that the Church is fair, who said of herself, that she was black, Cant. 1.4.5. But a greater wonder, that Christ should say, that she was fair: for man may be deceived, but Christ cannot. Surely man may praise one to be fair, when it is nothing so; but Christ cannot do so. Man (we know) may err in his judgement, for want of skill and knowledge, taking that for fair which is foul, being abused by his ignorance in discerning forms and complexions; but Christ cannot, because in him are hid all the treasures of knowledge and understanding, Colos. 2.3. Man we know may pronounce a false sentence (though he had a true and sound judgement) for want of sight in beholding the party, either his eyes may be dim, or else the members of the body may be covered and kept from his sight: but Christ cannot, because his eyes are as flames of fire to behold all things most clearly, Revel. 1.14. and all things do stand naked and open before him, Hebr. 4.13. Man (we know) will lie and flatter, speaking often contrary to his judgement and sight, to curryfavour with men and women; but Christ cannot; because he is truth itself, joh. 14.16. He cannot speak dissemblingly to please any, but as the very truth is, so doth he always speak. Man (we know) through a foolish and besotted love, may take one to befaire, which is foul, according to our proverb; 
Quisquis amat ranam, ranam putat esse Diana,  
Who so doth love the frog in dike,  
He thinks the same Diana like.  So strongly doth affection lead a man's mind to a false judgement; but Christ cannot, because he respects no man's person above another, but doth teach the way of the Lord truly, Matth. 22.16. Finally, man (we know) will extol and commend a little very highly, and a small beauty in his sight will seem to be very great: but Christ cannot, because he is the King of Kings, and Lord of Lords, Revel. 19.16. Then seeing that Christ who cannot err in judgement, who doth see all things most plainly, who will flatter no person, but speak according to the truth, who through love cannot mistake, but take every thing as it is, who lastly doth dwell in glory and Majesty unspeakable, doth here praise his Spouse, and commend her fairness, we may well see by it, that her beauty doth excel, and that in pulchritude she is most admirable.  
From hence then let us gather this Doctrine, Doct. that the Church of God is fair and beautiful in the eyes of Christ her husband. Large commendations are given unto it in this book often, but I will only touch a place or two; the first shall be out of the first Chapter, the other out of the fourth. In the first chapter and fourteenth verse, we find these words spoken by our Saviour unto his Spouse, My love, behold, thou art fair, behold thou art fair, thine eyes are like the doves. And in the fourth chapter and seventh verse, he doth speak thus unto her, Thou art all fair, my love, and there is no spot in thee. David also speaking of her in the 45. Psalm, vers. 13.14. doth break out into these words, and say, The King's daughter is all glorious within, her clothing is of broidered gold, she shall be brought unto the King in raiment of needlework. And whereas the Saints of God, that stand on Mount Zion with jesus Christ the Lamb, and have his Father's name written in their foreheads, are described out at large unto us in the fourteenth chapter of the Revelations, and the beginning thereof. Amongst other things there ascribed unto them, this is one, That in their mouths there is found no guile, and that they are without spot before the throne of God, vers. 5. In a word, it is said, in Reu. 19.8. that there is granted unto the wife of Christ, That she should be arrayed with pure fine linen, and shining, and that this fine linen is the righteousness of Saints. Thus in few words it is apparent that the Church is fair and beautiful in the eyes of Christ.  
Not, Reason. that she glittereth with outward and sensible beauty, which as it is removed from the root of jesse, that had no form in it to be desired, Esay 53.2. so are his branches and members burnt and swootie, as if they had lain among the pots, Psal. 68.13. but this her beauty is inward, and according to that which is in the heavens above, Psal. 45.13. It standeth not in a fair white skin, or in a goodly complexion, and well made body, nor yet in gorgeous garments, or rich external ornaments, whether the same do respect the body of man, or the outward worship of the Lord; but it standeth in the glorious and glittering robes of jesus Christ, and his righteousness, which we call justification, and in the precious and most shining ornaments of the holy Spirit, and his graces, which we term Sanctification. Doubtless our Saviour doth not look upon the Church as she is in herself by nature, and as she is polluted by many sins and transgressions: but he doth behold her, as she is justified in himself (having all her iniquities done away through his death and passion and standing most just and upright in the sight of God his Father, through the imputation of his righteousness and obedience) and as she is sanctified already in part, by the working of the Spirit through the Word and Sacraments, and shall be hereafter in whole, when she is received up into the heavens, and there really married unto him in all joy and felicity for evermore. For as a man who doth love his Bride well, doth not fix his eyes upon her blemishes, and defaults, but doth overlook them, and behold only her comely parts, her parentage, her friends, her beauty, her wisdom, her modesty her dowry, her rich ornaments, and such things alone, as may commend her, and make her to be gracious in his eyes; so deals here our Saviour lesus Christ: though his Spouse have many imperfections and blemishes about her, yet he doth set none of them in the sight of his countenance, but casting his eyes, as it were, over and besides them, he doth only behold such things in her, as are most comely and excellent. He doth see how she is borne again, and made a new creature by the working of his holy Spirit. He doth see, how she is cleansed from all her sins by his blood and bitter passion. He doth see how she is clothed with his righteousness, and with that perfect obedience which he yielded unto his Father in all the points of his law. He doth see how she is re-created and made again, in some part, according to his own Image, in understanding and holiness, in faith, hope, love, fear, humility, patience, know ledge, and many other graces abounding in her more and more. Finally, he doth see, how she shall be decked with all graces hereafter, and be beautified with all rich ornaments whatsoever, even in the end of the world, when all imperfections shall be taken away from her, and she shall be made perfect in every respect and consideration. And for this cause doth he here commend her beauty, and say, that she is fair. So that this is in a double regard, the one is of justification, which she hath from him; and the other is of Sanctification, which she hath from his Spirit: for by him she is justified, and by his Spirit she is sanctified, 1 Cor. 6.11. Wherefore then, we are made fair two ways. The first is by the imputation of Christ's most excellent form unto us. The second is by a real transfusion of his lovely graces into us: for he doth both cleanse us from our sins, and also clothe us with the silken robes of inherent holiness.  
The knowledge of this Doctrine is profitable unto us many ways: Use. first, for Consolation: secondly, for Exhortation, and thirdly, for Confutation. For Consolation, because we may from hence receive some comfort, in that we are fair in his eyes, who is able to save us. It is the whole desire of the Church to be comely and handsome in the eyes of Christ If he accept of her, and think her fair, it is all well, what can she desire more? A singular joy it must needs then be unto her to understand for certain, that she is trim and beautiful indeed in his sight. And therefore Christ, as it were, to cheer her up, doth pronounce, in manner as you have heard, that she is fair. We may rejoice and triumph in this, even so many as unfeignedly do love him, that we are so comely and pleasing in his eyes. The Devil, as he hath in one hand the glass of Self-love, to set before men, to draw them on to their sins, that so they thereunto looking, may Narcissus-like, beravished with their own beauty: so he hath in the other hand, the glass of Gods-law, to present unto them, to terrify them for their sins, that so they beholding themselves therein, may judas-like, go and hang themselves. But against this his poison, we have here a good Antidote, if he cry out and say, Thou art a deformed person, thou art foul and filthy, thy sins are many and grievous, the Lord of glory cannot regard thee, etc. Do thou reply this answer back again unto him, and say, Avoid Satan, avoid thou liar; it is not true which thou dost say, I am fair and beautiful, and the God of heaven doth respect me. I will believe him, that here speaketh, who is truth itself; but I will not believe thee, who hast been a murderer and a layer from the beginning, joh. 8.44. Wherefore my brethren, comfort yourselves with these things: for look what Christ doth here speak to the whole Church, the same he speaketh to every faithful person in the Church. Is there faith, repentance, love, fear, zeal, humility, and a care of true godliness within thee? then pass not for any temptation of Satan: for although there be the remnants of sin abiding still in thee, and a mixture of divers infirmities with thy heavenly graces; yet this is not taken away from thee, My love, my fair one: for Christ doth behold thy virtues, and comely ornaments, wherewith thou art decked, and he doth not stand gazing upon thy sins and deformities, wherewith thou art polluted: he is content, as it were, to overlook them, and to pass them over, as if they were not, and that as it may seem for these causes. First, because they are already done away from thee by his merit and death, when he died for thee. Secondly, because they are overreached, and out-valued by his graces and gifts in thee, which do far surmount them all. Thirdly, and lastly, because he will wholly purge thee from them in the end, when he shall take thee out of this world, and make thee sit with him in the highest heavens. In regard whereof, our Saviour doth judge thee to be never a whit, as it were, the less beautiful and fair in his eyes, for thy transgressions, then if thou hadst none at all: even as a Bridegroom with us, doth think his Bride to be nothing the less comely or handsome for a little dirt that is upon her, which is not natural and continual, but accidental and vanishing, as who hath contracted the same unto herself by her labour and pains, about some foul and filthy work, and may easily also wash the same away from her with water at any time, when she will. Wherefore find out those graces of Sanctification, which I nominated even now, and though they be not perfect or full within thee, yet be sure they be in truth and sincerity, and doubt not, but that thou art most fair and beautiful in the sight of the everliving God, prate the devil, or the world, never so much to the contrary.  
For Exhortation, because we may from hence be stirred up to use all possible means, to get some holiness and righteousness unto ourselves, that as the Church is fair, so we ourselves also may be fair. Surely, unless that we be pure be innocent, be patiented, be loving, be humble, be faithful, be just; in one word, be devout and religious; we cannot, nay, we may not persuade ourselves, that we are of the Church. In the Church indeed we may be, but of the Church we cannot be: for that is a company of Saints, or holy ones alone. They are, as Peter doth speak of them, 1 Pet. 2.9. A chosen Generation, a royal Prtesthood, an holy Nation, and a peculiar people, to show forth the virtues of him that hath called them out of darkness into his marvelous light. If we read over the holy Scriptures, we shall never find, that any do belong to Christ, who are not holy and righteous like to Christ. They that are Christ's (saith Saint Paul, Galath. 5.24.) have crucified the flesh, with the affections and the lusts. Again, If any man be in Christ (saith he, 2 Cor. 5.17.) let him be a new creature. Old things are passed away, behold, all things are become new. In this (saith Saith john, 1 joh. 3.10.) are the children of God known, and the children of the Devil: whosoever doth not righteousness, is not of God, neither he that loveth not his brother. Likewise, he saith, vers. 3. And every man that hath this hope in him, purgeth himself, even as he is pure. Wherefore, my brethren, let this awaken us up, that we may be from henceforward upright and innocent persons, as we ought to be, having both the righteousness of jesus Christ upon us, and the holiness of the spirit within us. For albeit, when our Saviour did first cast a love unto us, we were as loathsome and ugly creatures, and lay wallowing in our blood, Ez. 16.6. yet now since he is content to take us for his own, let us not lie any longer in our filthiness, but wash ourselves in his blood, and bathe our souls in the water of his Spirit. In this regard we must be like Rebecca, when she was brought to Isaak for a wife: and unto the Virgins at Sushan, when the King Assuerus was to go in unto them. We must be altered and changed clean from that we were in former times. We must now have our hands adorned with the bracelets of good and charitable works unto our brethren. We must now have our ears hanged with the earrings of faith and obedience to God's word. We must now have our necks beautified with the golden chain of Christian virtues. In a word, we ourselves must now be wholly perfumed with the sweet ointments, and pleasant odours of jesus Christ, and of his Spirit; else how shall we persuade ourselves, that we are of the number of the Church, when we ourselves are not fair, like unto the Church.  
For confutation, because we may from hence have sufficient matter, to confute not only those, who are foul and filthy in their ways, to be no wife at all unto Christ, but also those that hold us to be so loathsome unto God, that we may not go unto him immediately ourselves in our prayers and supplications, but must use certain mediators and intercessors, who may pray unto him for us, and obtain that of him that we sue unto him for. For surely, seeing we are precious in the sight of Christ, and fair in his eyes, there is no doubt at all to be made, but that we may with boldness and confidence of heart come before him in our own persons, with all our prayers and supplications, to crave of him whatsoever is according to his will, either respecting his glory, or the salvation of our souls. For this use doth he himself make of this Doctrine, as we may see, by Cant. 2.14. when he doth use these words unto his Church, saying, My done, that art in the holes of the rock, in the secret places of the stairs, show me thy sight, let me hear thy voice, for thy voice is sweet, and thy sight comely. He persuades her to come unto him by this reason or argument, even because she is fair and comely in his sight. So that our pulchritude or beauty should allure us unto him. But let us hear what Rome doth say to the contrary. As a mean and silly subject (saith she) is unworthy to come in his own person with his suits unto his King or Prince, and therefore must use some Courtiers or persons of estate to be spokesmen for him, and to commend his suit unto his King or Prince, that so he may the sooner obtain it. So man, through his sins and corruptions, is altogether unworthy, to present himself in his own person, before jesus Christ the King of Kings, and the Prince of Princes; and therefore in all submission he must use the mediation either of Saints or Angels, when he is to commence any suit unto him, if he purpose to speed therein, and to have the same granted unto him. For this cause she jumps right with the Heathen people of old, and the graceless nations of the world. For as they constituted and made several gods, or goddesses, for several nations, for several times, for several creatures, and for the several parts of man's body: so doth she subordinate and appoint for all these, several Saints or Angels: as for example they had Neptune for Troy, Venus for Cyprus, M●nerua for Athens, juno for Carthage, and jupiter for Rome: so she hath S. George for England, S. Andrew for Scotland, S. Patrick for Ireland, S. Dennis for France, S. james for Spain, and S. Paul and Peter for Rome. They prayed to Mars and Bellona in the time of war, to Ceres in the time of scarcity, to Aesculapius in the time of sickness, to Liber in the time of captivity, to Bacchus in the time of hunger, to Neptune in the time of tempests, & to juno in the time of childbed. So she prayeth to S. George in the time of war, to S. Anne in the time of poverty, to S. Roch in the time of sickness, to S. Leonard in the time of captivity, to S. Urban in the time of hunger, to S. Nicholas in the time of tempests, and to the Virgin Mary in the time of childbed. They consecrated the Swan unto Apollo, the Peacock to juno, the Dove unto Venus, the Night-crow unto Minerva, the Dog unto Mars, the Honey unto Mercury, the Wheat unto Ceres, & the rose unto Cupid. So she hath consecrated her Sheep unto Vandolius, her Horses unto Eulogius, her Oxen to Luke, her Purse to Sith, and her Pigs to Anthony. Finally, they allotted to Minerva the head, to juno the heart, to Mars the breast, to jupiter the spirit, to Mercury the tongue, to Bacchus the throat, to Hercules the arms, to Cupid the liver, to Apollo the palms, and to Venus the secrets. So she hath allotted to Anastatius her head, to Otilia her eyes, to Apollonia her teeth, to Blaze her neck, and to Erasmus her belly. Of these things we may read a little in the book of Martyrs, where these verses amongst many others, are composed and set down for our instruction.  
To Saint Sith for my purse,  
Saint Loy, save mine horse,  
For my teeth to Saint Apoline,  
To Saint job for the Pox,  
Saint Luke save mine Ox,  
Saint Anthony save my swine.  
To Master john shorn,  
That blessed man borne,  
For the ague to him we apply.  
Which iugleth with a boot,  
I beshrew his heart root.  
That will trust him, and it be I.  
Such was our trust,  
Such was our lust,  
Upon creatures to call and cry,  
As men did please,  
For every disease,  
To have a god peculiarly.  
But what shall we do with this rabble and unknown reute of Saints? we need them not. For we ourselves may go boldly unto jesus Christ without their mediation or others: for he doth well accept of us, and we are fair and beautiful in his eyes, yea, he doth take great delight and pleasure in our presence and company, as it is intimated by the spirit of God in Psal. 45.8. where it is said, that the Saints of God do make him glad, while he is in the ivory palaces with them. Let us therefore go unto him in our own persons, and not trust unto the mediation of others, whether they be Saints or Angels. And as for this similitude, which the Synagogue of Rome doth allege, derived from an earthly King and his manner of dealing with his subjects, viz. posse nos per istos are ad deum, sicut per comites pervenitur ad regem, that men by such mediators may go to God, as they go to Kings by those who are honourable in their courts. I answer with Saint Ambrose, who did obuiate the same objection in his time, hoc est miserauti excusatione, that this is to pretend a miserable excuse. For there is no good fitness or agreement betwixt it, and that, for the which it is produced, neither in regard of Christ himself, nor of his Saints and Angels.  
Not of Christ himself, because there are these differences betwixt him, and an earthly King. First, he can hear all suits and supplications, which may be put up unto him: but an earthly King cannot, because his business will not afford him so much time. Secondly, he can be in no danger of sickness or destruction, by the admittance of any person into his presence: but an earthly King may, because his body is subject to diseases and death as well as others, which diseases and death may easily be brought upon him by contagious and treacherous persons, if once they may have their free access unto him when they will. Lastly, he cannot be deceived by the false informations of such suppliants, as do come unto him, as who doth behold all things, and see the very secrets of the heart within, but an earthly King may, because oftentimes both the persons themselves, and also their suits are unknown unto him.  
Not of his Saints or Angels, because there are these disagreements betwixt them and worldly courtiers. First, they cannot hear us when we speak unto them, nor understand what we say in our prayers before them (for that is a thing proper and peculiar to God alone to hear them that are far absent from him, and to understand what is in their hearts and souls within:) but worldly courtiers may hear and understand those supplications, which are brought unto them, because they are set down in plain terms and words before their eyes. Secondly, as they have access unto jesus Christ, so the rest of the Saints have which are living upon the earth, for the throne of grace is open as well for these as for them. Heb. 4.16. and Chapter 10.19.20. Ephes. 2.18. but worldly courtiers may come in boldly unto their King, when others are shut out, because their faithfulness is known, and they have some service to do about his Majesty. Finally, as they have grace and favour in the sight of Christ for the procurement of any benefit or good turn, so all the real members of his body have also, which are here warring upon the earth: for he is no accepter of persons. Act. 10.34 35. and Math. 7.7. But worldly courtiers are so gracious with their Kings, that they have almost what they will ask, when other silly subjects and base wretches are sent empty away and can obtain little or nothing at all. So that then this comparison or similitude, is sapless and not worth a rush, and therefore let no wise man be moved by it.  
Having thus gone over the Appellations, let us now stand a little upon 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 drowsy security and much oppressed with a spiritual laziness, that made her unwilling to walk a●ter Christ her husband, in the waves of eternal life. Howsoever he came so near her, as to look through his Gospel upon her; yet she sat still, and moved not so much as one foot, to come unto him; such frailty and imperfection was in her: Either she lay snorting in the pleasures of this present world; or she was pressed down and tired with that heavy burden of original 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 herself in some cabin or hole, not daring to peep out of the same. But howsoever it came to pass, whether this way or that way, it is certain, that she was in some fault, and is here called upon to amend it: for to Arise, is nothing else, but to leave sin, and to walk in righteousness; as we may see by the Apostles words, in 1 Cor. 15.34. when he saith, Awake to live righteously, and sin not: so that to live righteously, and not to sin any more, is to Awake, or to Arise. Here in that Christ doth thus speak unto his Church, and will her to arise, I might note unto you, first, that the best of all are most frail and full of imperfections: then that they are to be stirred up unto their duties and to be whetted on by the words of Exhortation: for surely they are like unto green wood, that must be always blown; unto dull horses, that must be always spurred; unto blunt knives, that must be always whet; and unto lame beasts, that must be always driven. But these things I will pass over, and refer the meditation thereof unto yourselves.  
The principal matter that I now will stand upon, is this: Doct. That men must not continue in their sins, but arise from them, and leave them. So Esay doth teach us, saying, Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well, Esay 1.16.17. So Ezechiel doth teach us, saying, Cast away from you all your transgressions, whereby you have 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 us, saying, Wherefore, O King, let my counsel be acceptable unto thee, and break off thy sin by righteousness, and thine iniquity by mercy towards the poor; lo, let there be an healing of thine error, Dan. 4.24. So john the Baptist doth teach us, saying, Repent, for the kingdom of heaven is at hand: O generation of Vipers, who hath forewarned you to ●●ye from the anger to come? bring forth therefore fruits worthy amendment of life, and think not to say with yourselves, we have Abraham to our father, Mat. 3.2.7.8.9. So Christ doth teach us. saying. Behold, thou art made whole, sin no more, lest a worse thing come unto thee, joh. 5.14. So Peter doth teach us, saying, Amend your li●e●, and be baptized every one of you in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost, Act. 2.38. So in a word, Paul doth teach us, saying, Awake thou that steepest, and stand up from the dead, and Christ shall give thee light, Ephes 5.14.  
The reasons why we must leave our sins, Reason. and not continue in them, are chiefly four. First, because they do anger God, whom we should please in all things, and much offend his Majesty. When Moses and Aaron failed in their duties, and committed, in man's judgement, but a small fault, at the Waters of Meribah, when they did not sanctify the Lord in the presence of the children of Israel, as they should have done; the Lord was so offended with them for it, that he would not give them leave, and so let them live to bring their people into the land of Canaan, which he had given unto them, Numb. 2●. 12 Secondly, because they do wound our souls and consciences, troubling them, as gravel doth our feet within our shoes, as we may see by the example of David, complaining of his miserable estate, in this regard, in the beginning almost of the 32. Psalm, and making his petition unto the Almighty for the redress thereof, in Psa. 51.8. when he saith, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. And again, in vers. 12. Restore to me the joy of thy salvation, and 'stablish me with thy free Spirit. Thirdly, because they hinder good things from us, and are as a wall between God and us, to stop his benefits from coming down upon us, Esay 59.1.2. Your iniquities (saith jerem. 5.25.) have turned away these things, and your sins have hindered good things from you. Lastly, because they will bring destruction to us at the last, and cast us down into hell; unless, to wit, we do leave them in time: for so much doth Christ teach us in Luk. 13.3. when he saith, But, except you amend your lives, ye shall all likewise perish: so doth the Apostle Saint Paul in Rom. 8.13. in these words, For if ye live after the flesh, ye shall die, but if ye mortify the deeds of the body by the spirit, ye shall live.  
This serves first to reprove them, Use. who continue still in their sins, and by no means will leave their transgressions: of them the world is too full: we find by experience that nothing can reclaim the greater sort from their lose and licentious ways, chief in this brazen and iron age wherein we live: for neither the Preachers of God in exhorting, nor the goodness of God in calling nor the will of God in commanding, nor the Spirit of God in moving, nor the benefits of God in blessing, nor the judgements of God in punishing, can prevail with many of us to turn us to the Lord, or cause us to arise out of the warm bed of our carnal delights. So that the Lord may justly make his complaint of us, as he did of Israel, saying, I hearkened and heard, but none spoke aright, no man repent him of his wickedness saying, what have I done? every man turned to their race, as the horse rusheth into the battle.  
This serves secondly to comfort such, as have forsaken their sins and have cast away their iniquities: though the world doth scorn them, because they will not run to the same excess of riot with them, as they did heretofore: yet here is a comfort for them; they do but their duty and that which the scorners themselves ought to do.  
This serves thirdly, to stir us and to rouse us up out of the bed of our security. We must not lie still in the same, like the sluggard, who is unwilling to arise out of his sleep, saying, yet a little sleep, a little slumber, a little folding of the hands together, Prou. 6.10. But we must leave our sins with speed, and forsake them. And therefore, my brethren, consider with yourselves, in what sins you are asleep; whether it be in the sin of ignorance, or in the sin of infidelity, or in the sin of pride, or in the sin of covetousness, or in the sin of drunkenness, or in the sin of whoredom, or in the sin of swearing, or in the sin of lying, or in the sin of idleness, or in the sin of malice, or in one word, in the sin of any breach of God's Commandments; whatsoever it be forsake it and leave it. I come now, as a Nathan to David, to request this at your hands, and as a jonah to Niniveh, to proclaim war against you, unless you do it. Oh, remember (I beseech you) the reasons before going and let them sink into your hearts for your good. Arise first, and leave all your sins, that you may not anger your God any further, but bring good contentment unto him in all your ways, as the children of the living God ought to do. But if you care not for God's displeasure, yet arise in the second place and leave all your sins, that you may not wound your own consciences, and be, as it were, hangmen unto yourselves, to tear your own flesh with your own nails, but that you may rejoice and be glad all the days of your lives. But if your consciences be dead, and as it were seared with an hot iron to feel nothing, so that no sin doth trouble it: yet arise in the third place, and leave all your sins, that you may not impoverish your own persons, and bring yourselves and your posterity to mere beggary, especially in regard of the soul and the good estate thereof, but that you may receive plentiful blessings from the Lord, and be laden with his benefits both temporal and eternal, appertaining either to soul or body.  
But if lastly, you care not much for the blessings and benefits of God, as having enough already, and thinking yourselves sufficiently happy without him, yet arise and leave all your sins, that you may not be damned in hell for ever, and there lie tormented in flames of fire that cannot be quenched, but that you may be saved, and come to life everlasting, where you may rejoice in joys that are unspeakable. I hope, that these things will awaken you, and bring you home unto your God: and so I come unto the last branch of my Text, which is, Come away.  
Come away.] Because it is better to lie still, then to arise and go astray: our Saviour showing us how we should move, biddeth us not only to arise, but addeth further, that we must come away, to wit, after him, leaving this world, and all the things therein behind us. As the first Exhortation was needful, so is this latter: For the Church was now unwilling to stir after Christ. In this case she was like a silly woman, who in the Winter would feign live at home, and in no case take a journey abroad, as knowing that time of the year to be unseasonable for her traveling: and that, first, because the days are short: secondly, because the air is cold: thirdly, because the ways are foul: four, because the Element is watery and full of rain: fifthly, because the prospect of the country is doleful: and lastly, because the danger for her body and goods is great. The words following do show that this was her estate, wherein Christ doth tell her, that the Winter was now past, and the Spring come, and therefore she was to Arise and to come away.  
Wherefore, from hence let us collect this Doctrine, Doct. that it is the part of all good Christians, to leave this world, and to go after Christ. The Church doth promise to do the same, Draw me, saith she, and we will run after thee, Cant. 1.3. The Apostles in act and deed did perform the like, They left all, and followed Christ, Matth. 19.27. The same is reported of the sheep of Christ: My sheep (saith our Saviour) hear my voice, and I know them, and they follow me, joh. 10.27. We find also the like in that hundredth forty and four thousand, that stood with the Lamb on Mount Zion, and had his Father's name written in their foreheads: for this commendation is given of them; These are they, which are not defiled with women, for they are Virgins; these follow the Lamb whithersoever he goeth: these are bought from men, being the first fruits unto God, and to the Lamb, Reu. 14.4. Thus you see how we should go after Christ, and be well content to leave all the world, to follow him.  
The reasons to move us hereunto are these. First, Reason. because he is our husband, and we are his wife. Ephes. 5.26. For the wife must follow her husband, and forsaking all other friends must cleave only unto him. Gen. 2.25. Secondly, because he will then take a great delight in us, and satisfy himself in our love, according to that which is in Psal. 45.11.12. where it is said, Hearken (O daughter) and consider, & incline thine ear: forget also thine own people, & thy father's house. So shall the King have pleasure in thy beauty: for he is thy Lord, and reverence thou him. Thirdly, because we are dead to the world, and a live in him. C●l. 3.3.4. Lastly, because he will liberally reward all such as do come after him. Verily (saith he) I say unto you: that when the son of man shall sit in the throne of his Majesty, ye which followed me in the regeneration, shall sit also upon twelve thrones, and judge the twelve tribes of Israel. And whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, he shall receive an hundredfold more, and shall inherit everlasting life.  
This reproves those, that care not for Christ, Use. but follows this world altogether. Whatsoever they be, whether rich or poor, high or low, wise or unwise, bond or free, male or female, certain it is, that they are none of Christ's. He will disclaim them, and not approve them for his own. If any man (saith he) come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters: yea, and his own life also, he cannot be my Disciple. And whosoever beareth not his cross, and cometh after me, cannot be my Disciple. Luk. 14.26.27. wherefore let this work repentance in the hearts of worldly men, and turn them to the loving Lord.  
As this doth serve to reprove all such as prefer the world before Christ: so it may serve also to provoke us all, to prefer Christ before the world. Surely it should move us, to set him still before us, and prick us forward to go after him: if a man were in a far country far from his friends and nearest kinsfolks, though his eyes did behold the fairest pictures, his ears hear the sweetest music, his mouth taste the daintiest meat, his body lie upon the softest bed, and all his senses compassed about with the rarest objects of ten thousand: yet would his heart be at home, unless he were bewitched, as the poets feign of Ulysses, whom the cups of Circe did make to forget his native country and faithful wife. So, cven so, unless we be enchanted with the witchcraft of the devil, all the trash and pelf of this world cannot hold us here below, but our hearts will mount upward, and be fixed upon our Bridegroom, in whose presence is the fullness of joy and at whose right hand are pleasures for evermore: and all our travel will especially tend to attain unto our country in the heavens, and to celestial jerusalem that is above. For we are here as strangers and pilgrims upon the earth. 1 Pet. 2.11. and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or corporation, whereof we are members, is in the heaven, Phil. 3.20. Surely our earthly houses are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, rather an Inn to lodge in, than a permanent mansion to abide in. 2 Cor. 5.1. wherefore, I pray you, let us evermore set our hearts upon Christ, and follow him. It is recorded in the greek and Roman stories, that Hypsicrataea did so exceedingly love her busband M●●hridates King of Pontus, that when he was put to flight, and enforced to wander up and down the woods and deserts to save his life, she attired in man's apparel did follow him every way through th●●●e and thin, reputing her kingdom, her wealth, her country, and her happiness to be there where her husband was. So after the same manner, if we be so faithfully affected to our most sweet and loving husband in the heavens, we must not settle upon our lees, nor set our affections on things that are below, but follow on hard, though it be through the thorny path of persecution, or the straightway, that he is gone before us: we must count all things but dung and dross in respect of him. Phil. 7.8.  
If any man would here know how we must go after Christ, Objection. the answer is, that we must do it, first, by contemplation: Answer. secondly, by desideration: thirdly, by determination: four, by conversation or imitation. By contemplation we evermore thinking of him, and having our thoughts in heaven, where he is. 2 Cor. 4.18 By desideration, we evermore desiring to be in his presence, and to have a fellowship with him in joys unspeakable. Col. 7.1. Phil. 1.23. 2 Cor. 5.8. By determination, we evermore resolving with ourselves, to cleave continually to him, and to repute all things but trash in respect of him. Act. 11.23. Phil. 3.8. Reu. 12.11. By conversation, or imitation, we evermore labouring to do as he hath done, and to walk in such steps, as he is gone before us. Ephes. 5.2. joh. 13.15. Math. 11.29. Oh my brethren, strive and contend to follow Christ after these waves, if there be any thing, that will hinder you from the same, cast it away. Heb. 12.1. Be it that the right hand, or the right eye should cause you to offend herein, yet spare them not cut off the one, and pull out the other. Math. 18.8.9. There are many Lords, doubtless, striving for us. The world with her pleasures allures many to follow her, but pretend what she will, in truth her word is Decipion, I will deceive you. The flesh would have man a servant to her lusts, she wants not her baits wherewith to beguile him, but in truth her word is Inficiam, I will infect you. Satan, strongest of the three, usurps superiority over man, he craves that man should fall down, and worship him, he want not promises enough, fair in show, but in truth his word is Interficiam, I will destroy you. jesus Christ our lawful Lord be also calls upon us, and exhorts us to serve him, he hath life in the one hand, durable riches and honour in the other, and in truth his word is Reficiam, I will refresh you.  
Now in this strife to whom shall we yield ourselves, but unto him, who cries Reficiam? Let us therefore do as we are here willed for to do; come away: and then doubtless we shall want nothing. Habent enim omnia, qui habent Christum habentem omnia: For they have all who do enjoy Christ the Lord of all. And so I end, and commend you to God, and to the word of his grace, which is able to build further and to give you an inheritance among all them which are sanctified. To the which inheritance the Lord bring us all for his sons sake, to whom with the father and the holy Ghost, one eternal God, and three distinct persons, be all honour, and glory ascribed both now and evermore.  
Amen.  
FINIS.