this way my heart hath bene set u Deu. 32.46 it hath bene my continuall and instant suite to be directed in this Path * Ps 119.36 and though with much weaknes and limping x Heb. 12.13 yea and falling y Ps 37.24 sometimes yet to it I haue striuen z Luc. 13.24 continually How then without calling Gods truth and faithfulnes into Question can I doubt of the End when my conscience is witnes with me that my steady respect a Ps 119.6 hath bene vnto the way guiding thereunto you see then the truth of the doctrine and the reason of it and withall that in it there is no building vpon our selues but a hopefull resting vpon the Lord who hauing taught b Ps 119.33 me the way and enclined my heart c Ver. 36. vnto it and established me in it d Ver. 116. I know him to be so farre from denying himselfe e 2. Tim. 2.13 that I cannot misse of the end of my course the saluation f 1. Pet. 1.9 of my soule This the piety the Purity the sincerity of my former course secureth me of the Glory to come not because of any connexion betwixt worke and wages which I trust vnto but because the Lord of his owne will g Iam. 1.18 and free grace hath vouchsafed the singlenes of my heart h Eph. 6.5 purged from dead works by the blood of Christ i Heb. 9.14 euen amidst many weaknesses to be the way to lead me vnto life So that my title is the promise k Gal. 3.18 of God and not mine owne performance the conscience of my former course is the assurer not the deseruer of my happines Some great man out of his bounty giueth the an inheritance of some pounds by the yeare thou must pay a pepper corne for thy Rent when thou hast paid it indeed thou maist claime the profits yea and by lawe thou maist recouer them but what wilt thou plead what that thou art worthy of it that thou hast paid well for it no the bargaine is thy plea the couenant is all which thou canst alleadge for betwixt the rent and the revenue there is no proportion so for thy Graine of musterdseed l Math. 17.20 thy Smooking m Js 42.3 and scarse appearing Faith thy scant Obedience thy Cup of cold water n Math. 10.42 thou maist challenge heauen and God will not God cannot denie it thee yea he loueth to be so vrged but yet thou canst not say It is mine I haue deserued it for what is all this to that surpassing exceeding eternall weight of Glory o 2. Cor. 4.17 but O Lord it is mine thou hast promised it Thus you see how without any preiudicing nay rather how with the enlarging of the Riches of Gods grace the comfort of a dying Christian dependeth vpon the witnes of his conscience touching the sinceritie of his heart and the vnblameable cariage of his life The vse of this doctrine is plaine and obuious to euery mans conceiuing and it must needes be this The vse euen to warne vs all as we tender our owne soules comfort at the instant of Natures dissolution so to be very regarding of our present course that out of it we may raise our hopes that when our earthly house of this tabernacle shal be destroied we shall haue a building giuen vs of God eternall in the heauens p 2. Cor. 5.1 that the conscience of our vnlawfull deedes and vncleanly conuersation q 2 Pet. 2.7.8 may not fill our faces with shame and our hearts with horror making death to be vnto vs The King of feare r Iob. 18.14 and the thought of Gods presence before whom we shall then vnderstand that we are shortly to appeare as a preamble vnto eternall misery Certaine it is that whatsoeuer we now in our securitie through Satans bewitching doe imagine blessing our selues secretly and saying we shall haue peace Å¿ Deu. 29.19 yet as sure as God liueth who hath said in his word that the light of the wicked shall be quenched t Iob. 18.5 and the hope of the vniust perish u Pro. 11.7 so surely such as hath beene our course such shal be our end if we haue liued without conscience we shall surely die without comfort And to set the better edge vpon this advertisement giue me leaue to draw you a little into the consideration of that thing as if it were now present which ere long will indeede be present We are met here togither at this time by Gods prouidence men of sundrie fashions and of diuers ranks but howsoeuer differing otherwise all by profession Christians and by condition mortall All our teeth are set on edge with the fruite which Adam eate and the law of death is heauens decree and cannot be revoked Well put case we were instantly arrested with some killing sicknes the herauld of approaching death and were to looke backe into that part of the wallet as the prouerb saith which is behinde to see what hopes for future quiet we are able to deriue out of our former conuersation let vs I say consider well and deale faithfully with our selues whether our fashion of life by-past be not more like to fill vs with discouragements and to breed in vs a fearefull looking for of Iudgement * Heb. 10.27 then to embolden vs with a holy resolution to exspect a gratious admittance into our Masters Ioy x Math. 15 2â— And indeede when men in the records of their owne consciences shall read written in great letters the profanesse the Atheisme the contempt of religion the scorne of Gods word the ignorance the Monstrous oathes the vicious speakings the cruelties the oppressions the whoredomes the abuse of Gods creatures the whole troupes of grosse sinnes which haue beene in a manner the very busines of their daies what can they exspect but that their death should be like the mans estate of whome the prophet y Amos. 5.19 speaketh who did flee from a Lion and a Beare met him so should their dying also be a discharge from a wretched world but withall an entrance into another woe euen an endles easles hopeles misery It is a sure Maxime in diuinitie that the future both happines and Miserie are begun in this present world sanctification and holmes are the first fruites of the one impietie and profanes the beginnings of the other The Saints by election are Saintes by calling z 1. Cor. 1.2 their conuersation is now in heauen a Phil. 3.20 whose future portion is in heauen That which God hath coupled together let no man put asunder b Math. 19.6 you will plead against me that so much abused example of the conuerted theife at the point of execution c Luk. 23.39 I answer First he began to worke as soone as he was called he bewailed his sinne d v. 4â— he confessed Christ
Three SERMONS 1. The good Fight Preached at the Funerall of Henry Sommaster of PENS-FORD in the County of Deuon Esquire Ian. 1606. 2. The worth of the water of Life 3. Dauids Longing and Dauids Loue. Greg. in Ezech. Hom. 3. The Preacher should be like the Smiths burning Iron which not onely heateth those that are neere but casteth sparkes farre off By SAM HIERON HINC · LVCEM · ET · POCVLA · SACRA ALMA MATER CANTA BRIGIA AT CAMBRIDGE Printed by IOHN LEGATE Anno 1607. ⧠To the right Worshipful Sir WILLIAM STRODE of Newingham in the Countie of Deuon Knight SIR what and how great my debt is to your Worship it is very meet for me to remember though it be not necessarie to acquaint the world with particulars My desire hath bene and is to giue some testimonie of thankefulnesse Rich presents such as in this crauing and catching age do as the Wiseman saith a Pro. 18.16 Enlarge a man and leade him before great men as you need not so I know you expect not sure I am I for my part am very vnable to bestow But as S. Peter said to the cripple at the temple gate b Act. 3.6 Such as I haue I giue euen a few blotted leaues such perhaps as in this itching-eared c 2. Tim. 4.3 generation wherin the most do more affect toyes then truth and a flourish of words rather then substance of matter few will take notice of yet such as I doubt not but you out of your loue to me but chiefly out of your affection to Gods holy truth will vouchsafe kindly to accept For me to commend as deceitfull hucksters do their wares either to you or to others that which I here make tender of were to proclaime to the world mine owne vanitie Let another man praise thee and not thine ovvne mouth saith the Scripture d Pro. 27.2 neither yet will I any way disparage it for that might be thought a secret begging of commendation I submit it to triall if either to your selfe or to any other of the Israel of God e Gal. 6.16 it shall bring any litle encrease either of sound knowledge or sweet feeling in the mystery of Christ f Eph. 3.4 I haue my reward and shall thinke my labour well bestowed And so heartily wishing the true good vnto your Worship your good Ladie your whole line and family I take my leaue Modbury in Deuon Your Worships respectiuely SAM HIERON 2. TIM 4.7 I haue fought a good fight THE beginning of this chapter a v. 1.2.3.4 presents vnto vs a very graue and soleme charge giuen as in the name of God and his most glorious presence by the Apostle vnto his Sonne b ver 5. Timotheus The occasion of the words that considering the euilnes of the times the aptnes of men to turne their eares from the truth vnto Fables he should shew forth an extraordinarie and vnwearied industry in the faithfull execution of his publique Ministry The reason inducing Paul to be at this time especially so vehement in this kind of perswading and which should also moue Timothie to be as apt to entertaine the aduise was the neeere approching of the time of his finall dissolution I am now readie to be offered c. c v. 6. as if he had said I am vncertaine how soone the thred of my life may be cut eff sure I am it cannot be stretched out long and therefore whilest I haue time and for ought I knowe this may be the last time I cannot but advertise thee And seeing that which I now speake I speake as one readie to lay downe this Tabernacle in the depth of my affection to thee and in the sinceritie of my heart to God before whom I exspect hourely to appeare thine cares ought with the greater greedines euen to drinke in these my last words they should so farre forth affect thee that thou shouldst lay them vp and hide d Ps 119.11 them and keepe them in the midst of thy heart e Pro. 4.21 Now the mentioning of death albeit it worketh little with Euill men vnlesse it bee either to the deading of their hearts like Nabals he was like a stone f 1. Sam. 25.37 saith the Text or to the making of them more desperate secure Let vs eate and drink for to morow we shall die g i. Cor. 15.32 yet in such a fleshy h Ezech. 11.19 melting i 2 Kin. 22.19 renewed k Ps 51.10 heart as Paules was it could not chuse but leaue some impression For how could it be that Paul knowing that when man returneth to his earth l Ps 146.4 his spirit is eftsoones either receiued into euerlasting Habitatiōs m Luk. 16.9 or else dismissed to be reserued in chaines vnder darkenes vnto the iudgement of the great day n Iud. 6. should not also cast with himselfe which of these two should be the finall issue of his soule Now then beholding with the eies of his minde the Glory that shal be shewed hereafter o Rom. 8.18 on the one side and the Burning Lake which is the second Death p Reu. 21.8 on the other side and knowing that each of them is by the ordinance of God as with a chaine of Adamant tyed to the holynes or profanes of the former course therefore for the securing of his owne soule for the encouraging his pupill Timothy and for a sauing and comfortable directiō to vs all he ioyfully lookes back into his life by past that from thence he may deriue a hopefull inference for the time to come I haue fought a good fight c From henceforth is laide vp for me c. Thus with as much fidelity and plainenes as I could I haue let you see the course and order and dependance of this Text. It is a notable and a pregnant proofe of the saying of the wise man q Pro. 14.32 The wicked shal be cast away for his malice but the Righteous hath hope in his death That Pauls Hope was not in this life onely r Cor. 15.19 appeareth by the folowing verse what were the grounds of his hope by which it became a Hope not making ashamed ſ Rom. 5.5 is declared in this verse It is borne vp with three supporters 1. A Good fight well discharged 2. a holy Course well finished 3. a sound Faith well preserued This is like Salomons threefold cord t Ecc. 4.12 which is not easely broken It may be compared to that Skarlet cord u Ios 2. by which Rahab let downe the spyes and which shee left hanging in her window For as that was the marke by which her house was knowne and shee saued from the destruction of Iericho so this holy Twine is a pledge to that soule where the Lord hath tyed it that it shal be freed from the wrath that is to come Time will not giue leaue to
e vers 41.42 he aduised his fellow Thiefe f ver 40. secondly the example was extraordinary for the gracing of Christs then debasement shewing what God can doe not what ordinarily he will doe I haue seene a pardon giuen to a man vpon the gallowes but who so emboldeneth himselfe therevpon perhaps the rope may be his hire it is not good to put it vpon the Psalme of Miserere and the neck-verse for sometime he prooues no clark God once made an Asse to speake g Numb 23.28 but he that should therefore spurre his beast till he spake also all men would condemne him for vnwise Let then this be the conclusion The refreshing of Pauls spirit when his departing approched was the conscience of his well-run course a Christian by calling a Christian by conuersation could not but haue a Christians inheritance Goe doe thou likewise h Luk. 10.37 Let the life of the religious be thy study and the death of the righteous i Num. 23.10 shal be thy sure reward where there hath beene the first resurrection there can be no second death k Reu. 20.6 Hitherto we haue coÌ„sidered generally of the grounds of Pauls hope his cariage past now let vs examin it more particularly and first of the first supporter I haue fought a good fight What then will some man say to me was Paul a souldier that he speakes here of fighting yes hee was a souldier and the same no fresh-water or white-liuered souldier but a valiant experienced and beaten champion one that had passed the hazard of many skirmishes and as testimonies of his hardy courage was able to shew the skaâ—res of many receiued wounds I beare in my bodie the markes of the Lord Iesus l Gal 6.17 But as the things we now discourse of are spirituall things so this fighting must be vnderstood in a spirituall sense Paule a spirituall man m 1. Cor. 2.16 his aduersaries spirituall or for spirituall respects his weapons spirituall n 2. Cor. 10.4 his victories spirituall Let mee acquaint you with particulars that so the vse of this Scripture may be the more full Paules fights Paul vndergoeth a double consideration 1. either as a Christian or secondly as an Apostle and Minister of Christ Iesus some of his fightings more properly concerne his estate as a Christian some againe he was more especially tryed in by vertue of his calling As he was a Christian I find in his owne writings the report of two especiall conflicts the one Rom. 7. betwixt Nature and Grace the Spirit and the flesh the lawe of his members and the lawe of God Who so reades and examineth the place shall see first the qualitie of the combatants secondly the grounds and termes of the quarell thirdly the hazard as might seeme for the time and doubtfulnesse of the euent together with some foyles taken on either part and lastly the certaintie and comfort of the victorie I thanke God through Iesus Christ our Lord o Ver. 25. The second combate is 2. Cor. 12. and that was more direct and immediat with Sathan although he therein cunningly as his vse is wrought vpon the advantage of Paules corruption In this Paul was much tossed and goared and buffeted and glad to flie once and againe and the third time for refuge to the Lord. Howbeit though the assault was sharpe yet the conquest was great My grace shall be sufficient for thee p Ver. 9. and Very gladly will I reioyce in mine infirmities Now his fightings as an Apostle were diuers and the same not idle or causelesse about needlesse Questions and strife of words q 1. Tim. 6.4 for so fight I saith he not as one beating the ayre r 1. Cor. 9.26 but they were graue and weightie euen for the successe of his ministerie and the enlargement of the Gospell of Christ Iesus They may for teachings sake be thus distinguished to haue bene either against the oppositions and vnsound cavillings or against the violences and cruelties of those which were aduersaries to the truth Of the former sort we haue his combate with Elimas at Paphus Å¿ Act. 13. with the reuiuers of the legall ceremonies at Antioch t Act. 15. with the Stoickes and Epicures at Athens u Act. 17. with those Beasts * 1. Cor. 15.32 Demetrius and his faction at Ephesus x Act. 19. with Hyâ—â—â—â—â—s and Philetus y 2. Tim. 2.14 with Alexander the Smith z 2. Tim. 4.1 With all these and with many besides these he combated and ouer all these through the helpe of Christ a Phil. 4.13 he had the victorie For it may be truly said of them all which himselfe speaketh of some their madnesse was made euident vnto all man and they preuayled not long b 2. Tim. 3.9 His fightings with the violences and cruelties of euill men it were long to particularize I referre you to his owne report c 2. Cor. 11.23 c. In all these he was more then Conqueror d Rom. 8.37 and by none of these was either his comfort impeached his ministerie and cause endammaged or the Church of God damnified Not his comfort impeached for We faint not but though our outward man perish yet the inward man is renewed dayly e 2. Cor. 1.16 Not his ministerie and cause endammaged for albeit I suffer vnto bonds yet the word of God is not bound f 2. Tim. 2.9 and the things which haue come vnto me are turned to the furtherance of the Gospell g Phil. 1.12 lastly not the Church of God damnified for I suffer all things for the elects sake h 2. Tim. 2.10 and many of the brethren are emboldened through my bands and dare more frankely speake the word i Phil. 1.14 Thus I haue giuen you a briefe of Pauls fightings and of Pauls victories sharpe encounters glorious conquests These were they the remembrance wherof made the face of death euen louely vnto him and confirmed his inward certaintie of the Recompence of reward k Heb. 11.26 euen because he was able to say in truth of conscience I haue fought a good fight This farre for the opening of the text and the laying the grounds of that which I would say I haue reported to you things done I come now to speake of things to be done For this clause as all other holy Scripture is for our learning l Rom. 15.4 and is profitable to teach m 2. Tim. 3.16 I will bound my whole speech within the compasse of these two points first I will shew that all Christians are called to the like fight secondly I will draw to an inquitie by way of application of the whole Euery Christian called to the like fight that Paule fought how farre foorth we haue fought this fight For proofe of the former if men were as they ought to be experienced in the Scriptures I need alledge no more then
is the effect of the Prophets reproofe If he were aliue now he would as he well might vse the same words There is indeede much to doe in the world at this day much travailing much plotting much contending we do all bestir our selues as though the Dust of the earth were not sufficient for euery man to take a handfull one man buyeth and purchaseth and g Isa 5.8 ioyneth House to House and Field to Field that he may be placed by himselfe to be a litle King in his owne Territories another couets h Mic. 2.2 fieldes and taketh them by Violence houses takes them away so oppresseth a man his house euen a man his heritage a third he i Am. 2.7 ca. 3.10 gapeth ouer the Heades of the poore and doth euen store vp violence In a word each man almost hath enlarged his Desire as the Hell and is as Death cannot be satisfied and is neuer well in his Conceipt till he hath euen k Hab. 2.5 laded himselfe with thicke Clay and we are all trudging like this woman with l v. 6. our pitchers in our neckes to some one well or other and if it be neuer so deepe it shall goe very hard but we will get it out But alas fooles that we be when we haue done all we doe but euen weary our selues m v. 13 for very vanity when we haue drunke of this Well againe and againe yet in the End our desire is as it was rather stretched out to receiue more then filled with that which it hath obtained when we haue reached euen to the vtmost of our first desires we are then but like the n Is 29.8 Hungry man who dreameth and behold he eateth and when he awaketh his soule is empty or like the thirstie man who dreameth and loe he is drinking and when he awaketh behold he is faint and his soule longeth So it is but an imagination of comfort which commeth by all these things and no true contentment I beseech you let this short and yet full discouery of our common folly who for the mpst part doe nothing but o Hos 8.7 sow the wind and if we so continue shall reape nothing but Corruption make vs to say as Iohn Baptists hearers did when they perceiued by his preaching they were cleane out of the way p Luk. 3.10 what shall we doe then If hitherto we haue aimed at a wrong Marke in our desires shew vs I pray you how to reforme it and let your hearts I pray you say now to me as Cornelius said to Peter q Act. 10.33 We are all here present before God to heare all things that are commaunded thee of God which I doe wish so much the rather because that which I am now next to speake of is that which Salomon in one place calleth r Prov. 8.18 Durable Riches in another Å¿ Ecc. 12.13 the End of all which Christ termeth the t Luk. 10.42 One needfull Thing for which the soule of Dauid panted u Ps 42.1 in comparison whereof Paul * Phil. 3.8 counted all things but as Dung. Marke first the wordes then see the order of them But whosoeuer drinketh of this water c. The points to be in order opened in the handling of this verse are these 1. What this water is 2. that there is both power and will in Christ to bestow it 3. by what meanes he conferreth it 4. to whom he giues it 5. the Benefite of enioying it 6. the meanes by which each man may know himselfe to haue receiued it All these pointes as they are needefull so in the seuerall handling of them you shall finde them to arise directly from the Text. what is meant by the water which Christ giueth First what is meant by the water here mentioned It is a true saying that the Scripture is the best interpreter of it selfe and one place must be expounded by another We see the Light by the Light and we doe vnderstand the true meaning of the scripture by the scripture We can therefore haue no better exposition vpon this place then Christs owne words els where to which the Spirit of God hath annexed an explanation of the true meaning x Ioh. 7.38.39 He that beleeueth in me as saith the scripture out of his belly shall flow riuers of water of life This spake hee saith Saint Iohn of the Spirit which they that beleeued in him should receiue so that by water here are vnderstoode the gifts and graces of the spirit which the Lord is pleased to bestow vpon his children It is not inough for me to tell you thus much in generall Termes but I must proceede a litle further least I should leaue you vncertaine in that which my cheife desire is to resolue you This therefore I must tell you that though it be true that by water are here meant the gifts of the spirit yet there are certaine gifts graces of the spirit which a man may haue Some gifts oâ— the spirit are common some proper onely to Gods children and yet be a Reprobate So that you must learne to put a difference betwixt the common gifts of the spirit and those gifts which are proper onely to Gods children The world is as it were Gods great House in which there are both seruants and sonnes the one as Christ saith y Ioh. 8.35 to be cast out the other to abide euer Now in a family we know there be some coÌ„moÌ„ fauours which the seruaÌ„ts drudges doe enioy as well as the heire so some graces there be which eueÌ„ the reprobate haue which is meet we should know least we be deceiued and they are these The first is The common-gifts the gift and dexterity of practizing a particular calling For whatsoeuer men careleslly and profanely doe imagine that the skill and art which they haue in any knowledge as husbandry marchandize c. is from their owne industry yet certaine it is that the cunning which any man hath in any faculty whatsoeuer is the sole and onely gift of Gods spirit and therefore the power which Bezâ—aleel and Aholiab had to worke in blue silke and purple and carued worke is called a z Exod. 31.3 filling by the spirit of God The second common gift is the gift of enlightening whereby a man being naturally ignorant in the things of God is enabled to conceiue the will of God reuealed in the scripture yea euen the sweetest points thereof as of saluation and grace in Christ Iesus A third common gift is the power of preaching and expounding the scripture for the common good behoofe of Gods Church A fourth is an ability to restraine and temper the affections so that they shall not breake forth into outrage and notorious euils in the behauiour A fift is a power to heare the word with ioy and to seeme to take some delight and to finde
Sauiour meaneth by his Day to wit his comming in the flesh for the redemption of mankind This day of Christ Abraham x Heb. 11.13 saw a farre off and as he reioyced to be assured of it so we may resolue that it was the principall desire of his soule to be interressed into the saluation which was procured by it in due time The more Abraham reioyced in it the more he longed for it and with the greater desire he expected it with the greater gladnes of spirit he entertained it Come downe a litle lower from him to Iacob that one voice of his vttered by him in greate vehemencie vpon his death-bed while he was telling the future estate of his progenie shall witnes the disposition of his Heart in this case y Gen. 49.19 O Lord I haue waited for thy saluation He saw by the spirit of prophecie many troubles and miseries like to come vpon his children therefore as a man weaned from outward things by this meanes and taught to rely only vpon the Lord he crieth out O Lord I haue waited for thy saluation Was it not the longing after Christ which made z Heb. 11.26 Moses esteeme the rebuke of Christ greater riches then the treasures of Egipt was not Hezekiah his heart full of longing and was he not euen readie to faint in his desires after the mercy of God when he cried out in the Anguish of his soule a Is 38.14 O Lord it hath oppressed me Comfort me Was not Iobs desire earnest when feeling himselfe to be euen ouercome of sorow he brast out into these words b Iob. 10.20 Let the Lord cease and leaue of from me that I may take a litle comfort In a word let our sauiour testimonie be sufficient for the longing of all the prophets and righteous men that liued in those elder times c Math. 13.17 I say vnto you that many Prophets and righteous men haue desired to see those things which you see c. If wee consider the times of Christs visible being on earth and after we shall see the spirit of God like himselfe and bringing forth the same fruites in others of Gods children Old Simeon a holy man here is his stile d Luc. 2.25 He waited for the consolation of Israel and he desired life but onely to satisfie this longing Ioseph an honourable counseller yet here was his glory e Luc. 23.51 He waited or longed for the kingdome of God Paul may stand insteede of many examples what thinke we did he long for when he vttered those words f Rom 7.24 O wretched man that I am who shall deliuer me from this bodie of death adde to this his g Rom. 8.23 sighing in himselfe his h Phil. 1.23 desiring to be with Christ. The Iewes that heard Peter preach and were pricked by his stinging sermon called to them i Act. 2.37 Men and brethren what shall wee doe was not there longing The poore perplexed Iaylor which came to Paul and Silas with a crie Sirs k Act. 10.30 what must I doe to be saued was not his desire feruent I might bring in a cloud of witnesses but these may suffice to shew the generall disposition and affection of all Gods Children All their soules be hungry soules all their hearts be longing hearts the maine thing affected by them is saluation If you will haue a reason for it it is no heard matter to yeeld a very sufficient one There are three things required of a christian 1. By a feeling of sinne to seeke Christ 2. By a holy faith to finde Christ 3. By newnes of life to dwell with Christ The first of those three is this same longing for saluation which I intreat of and therefore as in a ladder there is no comming to the vpper steppe but by the nethermost so there is no dwelling with Christ which is the height of happines in this life but by finding him found he cannot be but by seeking to seeke him and to long for him are all one no man seekes him but he which longs for him and no man longs for him but he will care to seeke him Taking this point therefore for granted because I see no reason why it should be denied I will apply my selfe to the applying of it I pray you in the feare of God obserue it There is nothing which concerneth a Christian more The vse if either we respect the strait charge giuen for it or the great comfort rising out of it then to seeke to assure his soule that he is in the number of those that shall be saued What true comfort can a man take in any thing who is vnresolued in a matter of this consequence he may haue a kind of slight and deceitfull gladnes but as Iob saith of the Ioy of Hipocrites l Iob. 20.7 it is but for a moment and m Pro. 11.7 when he dieth his hope perisheth and n Iob. 18.6 his candle shal be put out with him Well then it being a matter of that behoofe to euery man to make his future estate sure vnto his soule know this of a truth I speake it not as desiring to deceiue but as labouring to resolue that there is no more certaine course then this to try thy selfe to examine thy selfe by this worthy paterne compounded of so many worthy examples assure thy selfe the liker thou art to them in this Affection the neerer art thou to life and happines and the lesse thou art transformed into this Image the more of the corrupt old man abideth in thee and if thou hold on so when the day commeth in which eternall life shall be shared out vnto those for whome it is prepared Christ shall dismisse thee with that comfortlesse speech which was sometime vsed to Simon Magus o Act. 8.21 thou hast no part nor fellowship in this busines Let it not be greiuous vnto thee that I aske thee a fewe Questions and be thou perswaded that it is a matter that behoueth thee much well to answere them what is the principall desire of thy soule what is the thing which thou most affectest what is that which thou dost truly think thy selfe most happy if thou mightest once obtaine what is it which hath most exercised thy thoughts and for the procuring whereof thou hast bene most pensiue what is it the discourses and discoueries whereof haue bene with the greatest appetite receiued by thee what is it for the thinking whereon thy soule hath euen languished within thee speake the truth in the presence of God who cannot be deluded Is it the Saluation of thy soule is it the forgiuenes of thy sinnes is it the fauour of God in Christ Iesus is it to be assured in thy soule that the Hand-writing which was against thee is cancelled and that there is peace in heauen for thee and a place prouided in that Kingdome which cannot be shaken is it that when this
sea o Act. 27.31 yet the marriners must abide in the shippe els yee cannot be safe saith Paul The Lord could haue done all these things otherwise but he was not so pleased and his power must not be ventured vpon when his will by appointing an honest and easie meanes is apparant to the contrary Now that Gods word is the ordinary and appointed outward meanes of saluation I hope we doubt it not If it were not why should it be called as it is p Ioh. 6.68 The word of life q Act. 20.32 the word of grace r Rom. 10.8 The word of Faith Å¿ 1. Pet. 1.23 The seed of Immortality The t Luc. 11.52 key of knowledge v Ps 119.105 the Lanterne of Gods people * Gal. 3.24 the schoole-master of man kind the x Iam. 1.25 Glasse of our life y Ps 2.9 the Scepter of Christs kingdome z Is 11.4 the Kingdome of Heauen the a Math 13. Conuerter of the soule the b Ps 19.7.8 Enlightener of the Eies c 2. Tim. 3.15 the maker of men wise vnto Saluation I commend yow to God saith Paul d Act. 20.32 in his fare well to those of Ephesus and to the word of his grace he puttes both together e 1. Th. 5.19.20 Quench not the spirit despise not prophecying there is the meanes f 2. Th. â— 15 standfast and keepe the instructions that is the way to stand g Ioh. 15.20 Christ directing his disciples how to preserue their owne comfort when he was gone from them layeth this speciall charge vpon them Remember the word that I said to yow No word no comfort O h Ps 119. â—â— saith Dauid take not the word of truth vtterly out of my mouth This is an excellent point The vse worthy to be taken notice of because it discouereth to vs the cunning and sophistry of the diuell which is this In good things he seuereth the meanes from the End and in euill things he separateth the End from the meanes As for example in euill things he beareth men in hand that they may safely adventure to vse the meanes of damnation and goe the way that leadeth to Hell and yet for all that they shall not be damned He maketh a young man beleeue that he may reioyce in his youth and walke in the waies of his heart and yet for all that escape that which i Eccl. 11. â— Salomon saith must needes come after namely that for all these things God will bring him to iudgement And yet the Lord hath so ioyned these togither that neither the subtilty of youth nor any wit of man nor all the diuells in hell can not seuer them to wit the Pleasures of sinne and the Iudgements of God Thus the Diuell beguiled our first parents God hath coupled these two Eating and dying with an Adamant chaine he which did the one must needes haue the other k Gen. 3.4 yet he brought them into this conceipt that they might Eate and yet not Dy. Oh the world of soules which Sathan at this day deceiueth with this subtilty Well as in Euill he cutteth the End from the Meanes he telleth thee thou maist runne on in sinne and yet be saued so in good things he cutteth the meanes from the End He perswadeth men that they may be saints in heaueÌ„ though they be deuils on earth that they may haue the L. saluation yet neuer delight in the L. lawe that they may be citizens of the newe Ierusalem and yet be no newe creatures that they may for euer dwell with God though his word doe neuer dwell with them Hence is it that many will professe to seeke Gods kingdome but care not for the righteousnesse of his kingdome will cry with Balaam l Num. 23.10 Let me die the death of the righteous but neuer say with Dauid m Ps 119.5 Oh that my waies were directed to keepe thy statutes I beseech you let not the Deuill cozen vs any longer if he haue thus hitherto deluded vs. Let vs not thinke to be saued by other meanes then Dauid was his way to saluation was Gods lawe if thou leaue this way thou shalt neuer come to that marke If the word of God be not sweete vnto thee if it be not to thee as Ieremie saith n Ier 15.16 it was to him the ioy and reioycing of thy Heart thou exercising thy soule therein and framing thy heart and life thereto know it for a certaintie it is a matter of meere impossibilitie for thee to be saued o Eph. 4.18 Strangers from the life of God through Ignorance saith the Apostle Art thou a stranger to the word thou art a straunger to God Heauen cannot be thy portion except thou claime the word as an Heritage That I may presse this point further and with the p Ier. 23 29. Hammer of Gods blessed word driue home the naile of this exhortation euen to the Head Paul saith that q 2. Tim. 3.13 euill men waxe worse and worse deceiuing and being deceiued Therefore least we should as in deede without very great care we will deceiue and beguile our selues thinking that we doe both long to be saued and also loue the word of saluation giue me leaue to teach yow that which the word of God hath taught me namely how and by what signes it shall appeare that we do indeed loue the Word and that the Law is our delight There is no body almost but if he be asked for shame he will say he loueth Gods word and that he were a very wretch if he should not But come to the vndeceiuable markes and vnseparable signes of this loue The markes of Loue to the word of God it will then appeare that Gods word hath but a very few friends The first signe of loue to the word of God is loue to the publique Ministry thereof in Gods church The 1. marke the reason is plaine He which loueth the word vnfainedly must needs loue the meanes by which the word shall become most profitable vnto him It is an idle thing for a man to say he loueth the word and yet not to care to vnderstand it not to desire to know it not to make conscience to apply it The word of God is called a r Mat. 13.44 Treasure of which if it be kept together in a Hord there is no vse If thou feede thee cloth thee minister to others with thy treasure then it is vsed as it should be take away this from it what difference is betwixt it setting aside the opinion of a wordly man and a thing of nothing If thou then doe loue the treasure of the word thou wilt loue the dispensing of it the right diuiding of it the sharing it out by Gods steward to euery mans necessitie Thou dost heare Dauid here say the Law is his delight in another place thou shalt heare him say Å¿