that hee despiseth publik hearing or so honoreth the word preached that hee neglecteth the word read I may say to him and all such as hee is as (a) Iam. 2.4 11. S. Iames said in a like case Ye are partiall in your selfes and are become Iudges of evill thoughts For he that said Heare the word preached said also Heare the word read yea and reade it in your privat dwellings and therefore if ye heare it preached will not heare it read ye are become transgressors of the Law The conclusion is They that will be blessed may not make a divorce betweene those ordinances which God hath made joint helps to a blessed life 2. If necessitie do at any time force us to forbeare some of these helps wisedome must teach us to make the more diligent use of the rest For example if sicknesse or some unavoidable necessitie do keepe us from hearing in the Church wee must bee the more diligent in reading at home And if want of education in our younger dayes hath left us unable to reade Scriptures by our selves wee must be the more carefull to heare them read by others And if attendance on children or other necessary occasions cause us to keepe our servants at home when others are busied in the service of the Church we should do our endevour to supplie the losse of publik instructions by our privat admonitions and by rehearsing to them at home those good directions which our selves did receive in the publik ministerie And he or she that is carefull thus to make up their wants and defects though sometimes they be hindered by occasion yet will gaine good opportunities which will guide both themselves and their people to true blessednesse and eternall glory CAP. VIII The keeping of Gods word is an other meanes to make a man blessed Cap. 8 HItherto I have spoken of hearing of Gods word the former meanes commended by our Saviour for attaining happinesse and eternall life Now followeth the second which is the keeping of the word heard For clearing of which point two things are necessarie to be knowen 1. How farre wee may and must keepe Gods word that we may be blessed 2. How this keeping of Gods word is availeable for blessednesse and eternall life §. 1. I. How farre wee may and must keepe Gods word For unfolding of this doubt three questions are to bee solved 1. What it is to keepe Gods word 2. how farre in this life a man is able to keep it and 3. Whence we have abilitie to keepe it in such sort 1. Quest What it is to keepe Gods word Ans This word to keepe when it is applied to speeches or doctrines as in this place it is hath two uses in Scripture For it signifieth either to keep in minde and memorie or to keep in our life and practice In minde and memorie we kepe it when with care we committ and laie it up in memorie do often think on it and revolve it in our mindes Thus the blessed Virgin kept what shee had heard concerning her Sonne and our Saviour For so it is said that the Shepheards of Bethleem upon the vision that they had seene and the words that the Angels had spoken unto them concerning the birth of CHRIST Came to Bethleem with haste and found Mary and Ioseph the Babe lying in a manger And when they had seene it they made knowen abroad the saying that was tould them concerning this childe Then the Text addeth But Mary kept all these things and pondered them in her heart Luk. 2.16 17 19. And in the same chapter ver 51. When shee had found her Sonne JESUS being then but twelve years of age sitting in the Temple and reasoning and disputing with the Doctors and alledging for his so doing that he must be about his fathers businesse his Mother saith the Text kept all these sayings in her heart The meaning is shee layed them up in her memorie and often thought on them in her minde Secondly we keep Gods word in life and practice when we do that which God in his word requireth to be done by us Thus the word is used 1 Kings 11.10 where it is said of Solomon that hee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept not that which the Lord commanded him And in this sense is the word frequently taken in the Scriptures as Ezek. 20.19 Walk in my statutes and keepe my judgements and do them And so Genes 18.19 Abraham will command his children and they shall keepe the way of the Lord to do justice and judgment And Exod. 15.26 If thou wilt hearken unto the voice of the Lord thy God And wilt keep all his statutes I wilt put none of these diseases upon thee c. And in the new Testament All these commandements have I kept from my youth up saith the yong man Matt. 19.20 And yee have received the Law by the disposition of Angels and have not kept it saith S. Stephen to the Jews Act. 7.53 And so in many other places both in the old and new Testament so that I may safely say that this is the common and usuall acception of this word Now of these two uses of the word * Rivet in Exo. 20.8 pag. 157. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5.12 est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est servare sive cōservare etiā tenere retinere quod fit memoriâ indicatque hoc verbum curam sollicitudinem diligentiam ne emittatur vel effluat aut excutiatur quod observandum est Hoc sensu verbo custodiendi vel servandi usus est Dominus Beati qui verbum Dei audiunt custodiunt illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 11.28 Doctor Rivet maketh choise of the former as fitt for this place When our Saviour saith Blessed are they that heare the word of God and keepe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh that heere is meant a keeping in memory or a care and sollicitude that the word which wee have heard do not slipp from us and be forgotten But to my thinking the Angell in the Revelation construeth it in the later sense or signification when uttering for substance the very same sentence that our Saviour used in this place he expresseth it in these words Blessed are they that do his commandements that they may have right to the tree of life c. And surely the common use of the word in this sense and the intention of our Saviours speech being compared with other like speeches in Scripture and the generall streame of Interpreters who run this way may perswade any man and do give mee sufficient warrant to understand this word in the later sense and to say that to keep Gods word in this place is as much as to do it and obey it Notwithstanding I will grant thus much to D. Rivet that the sense which he putteth upon the word may be included or implied in this place if wee construe the words to this
phrases and wittie turnings and if they heare such a one they entertaine him with Hems of applause But when Leosthenes made such a like wordie speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Apoph to the Athenians Phocion said his words were like the Cypresse tree which is goodly and faire to see to but beareth no fruit And so I think the men who most admire such florishes of witt can hardly say what fruit of godlines they finde in them Others delight in men that do glance at autoritie and in a canting kinde of language which their followers know whereto it tendeth do nible at the orders of our Church and the Government of the present State Such a man if he bee once heard speake in a pulpit is followed all the town over Nor is it any marvell for it hath beene found true in all ages that nothing is more pleasing to the multitude then to heare themselves flattered their superiours traduced and slandered See an exāple in Absalom the people of that time Absalom saith the Text rose up earely and stood by the side of the gate And it was so that when any man that had a controversie came to the King for judgment then Absalom called unto him and said See thy matters are good and right but there is no man deputed of the King to heare thee Absalom said moreover Oh that I were made a Iudge in the land that every man that hath any suite or cause might come to mee and I would do him justice c. So Absalom stole the hearts of the men of Israel 2 Sam. 15 2 3 4 5 6. In this Scripture wee may note two things 1. the practice that Absalom used and 2. the successe that it found His practice was in three things 1. Hee flattered the Commons See thy matters are right and ver 5. he gave them his hand 2. Hee accused the Government There is no man saith hee deputed of the King to heare thee Hee meaneth there was no man to decide his cause and to do him justice He did not nor could not for shame say that the King did them any injustice but by accusing his officers and complaining of those that were about him he brought the Kings Government into dislike with the people 3. Hee wished for better Counsellors and Judges that would right the poore Commons Oh that I were made Iudge in the land that men might come to me and I would do them justice Such like was the practice of Absalom 2. But how succeeded it why he stole away the hearts of the people made them ill affected to the State and the conspiracie was strong for the people increased continually with Absalom as it is ver 12. Thus it was in times past we cannot expect any other thing in our dayes but that if men of place especially if preachers shall shew themselves popular humoring the people and slandering the State this will bee a pleasing way to the multitude and if a King were as good as David and Bishops as good as the Apostles this course would steale away the hearts of the people from the obedience of King and State And it is the great iniquitie of the common sort that they delight in such perverse Teachers Such men are here to be admonished that when they come from such Sermons they think with themselves how they have thereby profited in grace and goodnesse what good duty they have learned to performe what sin they have learned to subdue or what rule they have learned to better their life 's by I onely add this more that if they or if any man be not edified by our Sermons and made more holy and more just and more sober then is our preaching in vaine and their hearing is in vaine in vaine it is to them that God reveiled his will to the world and better it were that Preachers were dumb and people were deafe then that they should abuse Gods word in such a vaine manner Vse 3. Seeing hearing and learning and knowing of Gods word is only so farre good as it helpeth us to do what God doth command but Doing of Gods word is acceptable in it selfe and by it selfe profitable as an immediat condition for entrance into Gods Kingdom hence wee learne how necessary the keeping of Gods word and commandements is The young man in the Gospell asked of our Saviour Good master what good thing shall I do that I may have eternall life and our Lord answered him If thou wilt enter into life keepe the commandements Matt. 19.16 17. David asked of God Lord who shall abide in thy Tabernacle who shall dwell in thy holy hill and the Lord answered him Hee that walketh uprightly and worketh righteousnesse and speaketh the truth in his heart He that backbiteth not with his tongue nor doth evil to his neighbour c. Ps 15.1 2 c. And so ask of Isai how yee may fast to please God and hee will answere It is to loose the bands of wickednesse to undoe the heavie burdens and to let the oppressed go free to deale thy bread to the hungrie to bring the poore that are cast out to thy house when thou seest a naked man to cover him c. Is 58.6 7. Ask of Micah Wherewith thou shalt come before God to please him and he will answere What doth the Lord require of thee but to do justly and to love mercie c. Micah 6.6 8. Ask of S. Peter who it is that is accepted of God he will answere It is he that feareth God and worketh righteousnesse Act. 10.34 Ask of an Angell from heaven who is a blessed man and he will answere Blessed are they which do his commandements that they may have right to the tree of life and may enter in through the gates into the Citie Apoc. 22.14 And whatsoever other like question ye shall ask the Scriptures will still give you the like answere It is not inough to heare the word for hearers if they be not doers also deceive themselves Iam. 1.22 It is not inough to know Gods will for the servant that knoweth his masters will and doeth it not shall be beaten with many stripes Luk. 12.47 It is not inough to professe CHRIST with great zele for not every one that saith Lord Lord shall enter into the Kingdome of heaven but hee that doeth the will of my Father which is in heaven saith our Saviour Matt. 7.21 It is not inough to fast for sin for to them who fasted to strife and debate and to smite with the fist of wickednesse it was said from heaven yee shall not fast as ye do this day to make your voice to be heard on high Is 58.4 It is not inough to preach the Gospel for if a man do not keep under his body and bring it in subjection after he hath preached unto others himself may prove a cast-away 1 Cor. 9.27 Finally it is not inough to prophecie and work miracles and cast
of right hearing Gods word HEARING AND DOING the ready way to blessednesse CAP. I. The scope of this discourse and the intention of the Author Cap. 1 BLessednesse is the end for which man was made and to which the frame of the world doth direct and whereunto himselfe in his daily thoughts doth aspire For though most men are much corrupted in their judgement concerning good and evill yet there was never any man but did desire his owne happinesse as the soveraign and most desirable good This being so he that could and would point out the ready way by which a man may become blessed I suppose might deserve great thankes at every mans hands And this our Lord hath done as elsewhere in sundry places of the Gospell so more especially in that Text of S. Luk But he said Luke 11.28 Yea rather blessed are they that heare the word of God and keepe it For herein he instructeth us in the way to blessednesse and that partly by his example and more fully by his doctrine And first by his example for when hee heard one of the company proclaiming with a loud voice the blessednesse of that woman who had bred and brought up such a sonne he taketh occasion hereby to discourse of the true blessednesse indeed which farre exceedeth all such blessings as the breeding and bearing of a good sonne is teaching us by this practice of his how to make that use of ordinary occurrences in the world which may stirre up our hearts to think on and to seeke after the things that are above which is a good step toward the blessednesse of heaven and eternall life And secondly our Lord teacheth us the way to happinesse more fully by his doctrine here delivered in which wee finde him telling us that the true blessednesse ariseth out of piety and Gods service that it is contained and set out in Gods word and may be communicated unto us by our hearing and keeping of that word All which points briefely and summarily set downe in our Saviours words I intend by Gods grace to enlarge and amplifie still laying the ground of my discourse in the sacred Text hoping by my poore labours in this argument I may somewhat further both my selfe and others to the obtaining of that blessednesse which wee all doe so much seeke after That God which hath put this thought into my heart put that vertue into my words that they may guide some soule or other to eternall life But before I enter upon the proposed points it will be necessary first to unfold the Text that so both our Lords doctrines my comment upon them may appeare the more plainely The occasion of this speech was this Our Lord had beene preaching the Kingdome of God to the people and a woman of the company ravished with the gratious words that proceeded from him brake out into his praises in these words Blessed is the wombe that bare thee and the paps that thou hast sucked but this commēdation given by the woman our Lord correcteth in this manner Yea rather blessed are they that heare the word of God and keepe it Which correction of our Saviour that it may the better be conceived wee must enquire what there was amisse in this womans speech that deserved a correction and how our Lord did amend it And my answere thereto I set downe in two propositions 1. Proposition There was not any thing so amisse in this womans speech as that she may be said either to have committed a sin or to have uttered an untruth For by this word blessed this woman meant not that perfect blessednesse which consisteth in the fruition of all good such as our Saviour meant when he said Blessed are the poor in spirit for theirs is the Kingdome of heaven Mat. 5.3 but using the word in a vulgar sort shee meant by it a great blessing of God bestowed on Christs mother in the same sense that S. Paul said I think my selfe happy King Agrippa because I shall answer for my selfe this day before thee touching all these things whereof I am accused of the Iews Act. 26.2 For as Paul by these words meant that he thought it a great blessing to himselfe that he had such a Judge so this woman by her words meant that she thought it a great blessing to Christs mother that she had such a son And thus to call her a blessed woman was neither a sinne nor an untruth First it was not an untruth for Solomon saith The father of the righteous shall greatly rejoyce and he that begetteth a wise childe shall have joy of him Thy father and thy mother shall bee glad and she that bare thee shall rejoyce Prov. 23.24 25. Where by saying that they shall be glad and shall have joy of such a sonne hee implyeth that he thought this to be a great blessing But David speaketh more plainly and in the very dialect or phrase of this woman Children saith he are an heritage of the Lord the fruit of the womb is his reward He meaneth it of good children onely and of them hee addeth further Blessed is the man that hath his quiver full of them Psal 127.3 5. Secondly it was no sinne neither in this woman that shee did thus magnifie the happinesse of Christs mother in regard of such a son for Solomon and David in the places now cited did the like in the same case or in a case not so just as this was And upon these grounds I say in the first place that there was nothing so farre amisse in this speech of the woman as that we can say she either committed a sinne or spoke an untruth 2. Propos There was a defect in this speech which might bee bettered and amended for else our Lord would not have corrected it with a Yea rather And to speake particularly the defect herein was twofold 1. That shee did minde a lesser blessednesse and fixed her thoughts upon that when shee might but did not think on a farre greater blessednesse then that was and which concerned her in an higher degree For it is a kinde of blessednesse indeed to have a good and vertuous childe that may comfort us in the world but it is a farre greater blessednesse to enjoy a father in heaven in whose presence is fulnesse of joy for evermore And if this woman did not so esteeme of this blessednesse but with neglect of it did magnifie the other this was a fault that deserved reprehension Or if she did upon the present occasion as I suppose she did magnifie the happinesse of having a gratious sonne reserving notwithstanding her best affections for the happinesse of heaven then though shee could not bee blamed yet her speech might be amended He that calleth them blessed who have godly children saith well but hee that calleth them blessed who keepe Gods commandements saith better And therefore our Lord did amend the womans speech by turning it on that blessednesse which she had
Reader a short list of them such as these are 1. He is endued with power from above to keepe Gods word and do his commandements which the rest of the world who are out of CHRIST can not do For 1. they do not know nor can they discerne the things of God But God reveileth them to his children by the Spirit 1 Cor. 2.10 2. By nature and of themselves men cannot think a good thought but God worketh in his children both to will and to do that which is good Phil. 2.13 And lastly of our selves and by the power of nature wee know not how to pray for the things that we want as we ought but the Spirit helpeth our infirmities and maketh intercession for us with groanings that can not be expressed Rom. 8.26 Thus the childe of God by grace received from his heavenly father is enabled to serve God for the saving of his soule which abilitie they have not who have not CHRIST for their Saviour and Redeemer 2. The childe of God hath this priviledge above others that the service which he doth by the helpe of grace though it be weak and unperfect yet being upright and sincere is accepted with God as if it were perfect and wanted nothing For of him that is meant which the Apostle saith If there bee a willing minde it is accepted according to that a man hath and not according to that that he hath not 2 Cor. 8.12 3. Those sentences of Gods word which are Legally meant of the unregenerat man and therefore containe a curse against him are Evangelically understood of those which are in CHRIST and serve to direct him by the way of righteousnesse to eternall life For example that sentence of * Deut. 27.26 Moses wherein he requireth a performance of all things that are written in the Law if it be applied to a man out of CHRIST it carieth in it the sentence of his condemnation because he keepeth not nor can not keep that Law and therefore hee remaineth liable to the Curse there denounced Cursed is every one that confirmeth not c. And to this purpose the Apostle urgeth this place Gal. 3.10 But if the same sentence bee applied to a true Christian it speaketh no condemnation to him it is rather a commendation of his integrity and piety because hee keepeth this Law so as God requireth of him in the Gospell In this sense it is said of Zacharie and Elizabeth that they walked in all the commandements and ordinances of of the Lord blamelesse Luk. 1.6 And so it is said of Iosias that he turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses 2 King 23.25 These and such like priviledges do belong to him who is engraffed into CHRIST and by these he may encourage himselfe in his calling and stirre up his heart to cherefulnesse in Gods service who hath beene so gratious unto him 2. Secondly seeing all our abilitie of keeping of Gods word commeth only from Gods grace we may hence learn whom to thank for all the good works that we do Out of this consideration it is that Saint Paul having said I laboured more abundantly then they all presently addeth in the next words yet not I but the grace of God which was with mee 1 Cor. 15.10 And so if any of us bee more fervent and frequent in prayers then others be and more strict in the rules of conscience then they be and more plentifull in the deeds of charitie he should still remember to add after all And yet it is not I that do this but the grace of God that is with mee that so God who giveth all may be praised for all 3. Seeing all our abilitie of keeping Gods word is from Gods grace wee should againe learne when we want any grace whither to go for helpe and supply If wee want water we go to the Conduit because there is the well head whence the water floweth and if wee want health wee go to the Physician because the knowledge of diseases and remedies is presumed to be in him and if wee bee wronged and oppressed we go to the Justice or the Magistrate because he hath the sword that can right and relieve us And so if any of you lack wisedome saith S. Iames let him ask of God who giveth to all men liberally Iam. 1.5 And so say I If any among us do want knowledge to direct himselfe in Gods service let him go by his prayers to God who enlighteneth every man that commeth into the world And if he want patience to beare the crosse let him go to him for mercy who is the God of all patience and comfort And if hee want strength to withstand a tentation let him go to him who suffereth not his servants to bee tempted above their strēgth but together with the tentation maketh a way for them to escape 1. Cor. 10.13 that they may bee able to beare it And in a word if any man want any grace let him go to him who is the God of all grace from whom cometh every good perfect gift If we pray to him for grace and depend upon him for help and submit to him in the use of the meanes there is no doubt but hee hath what we want and will do that which we desire §. 2. II. The second generall point concerning the keeping of Gods word is how and wherein this keeping of the Law is availeable to happinesse and eternall life To this question the answere is that it availeth or conduceth to happinesse two wayes 1. as a condition qualifying mens persons for this glorious estate And 2. as a service which God rewardeth with eternall glory I. First it conduceth as a condition required to bee in them that are admitted into heaven For though God be liberall and bountifull in bestowing of his gifts and useth to give more then either we deserve or desire yet hee is no prodigall or wastfull spender hee bestoweth them not carelesly without respecting who and what the men be that partake of his favours but he maketh choise of such as bee fit and in some sense * I meane a worthinesse which maketh a man fitt to receive a favour and not a worthinesse which maketh him able to deserve it worthy of such mercies The Philosopher said Benefacta malè locata malefacta arbitror Good deedes ill placed and so they are when they are bestowed on unworthy men I count to be evill not good works And therefore God though for his great bounty he be said to be the Father of mercies and the God of consolation and comfort whose mercies are over all his works yet giveth hee not heaven and happinesse promiscuously to all men But as when the sonnes of Zebedee desired to sitt one on CHRISTS right and an other on his left hand in his Kingdome our LORD answered those importunat Beggers To sitt upon my
excluded thence 2. Arg. A second Proofe or argument to shew that the keeping of the commandements is a necessary condition required of them that shall be blessed is because God hath assigned hell as the proper habitation of all ungodly persons It is said of Iudas that when in despaire of mercie hee had hanged himselfe hee went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his proper place or as our Translation hath well rendred the word to his owne place Where there is no doubt but hee meaneth hell whither Iudas went for his transgression and he calleth hell his owne or his proper place 1. because he had deserved and purchased it by his sin For as it is said ver 18. Hee purchased a field with the reward of iniquity so it is true that he purchased hell with the practice of his iniquitie 2. It is called his own place because God had assigned and appointed that place to Iudas and all such as Iudas was who sell CHRIST either for profit or pleasure And for this cause it is that the Judge at the last day will say to the wicked Go ye cursed into everlasting fire prepared for the Divell and his Angels And if hell be the place deserved by the wicked and destinated to them by Almighty God then heaven can be no place to receive such persons in And therefore if these men go out of the world without repentance they go to hell without all redemption And by this it appeareth that the keeping of Gods word is a necessary condition required to the qualifying of that person that shall bee made partaker of blessednes an happie life And this is the first consideration in respect whereof the keeping of Gods word is availeable to eternall life II. A second is that the keeping of Gods word is availeable to salvation as a service or worke whose reward is blessednesse and eternall life For the clearing of this I will set downe three conclusions 1. Concl. Blessednesse is the reward of well doing or which is all one of the keeping of Gods commandements This may be proved first in generall and then in particular 1. In generall thus David saith The judgements of the Lord are true and righteous altogether And then he addeth Moreover by them is thy servant warned and in keeping of them there is great reward Ps 19.9 11. And Ps 58.11 Verily saith hee there is a reward for the righteous verily he is a God that judgeth in the earth And so our Lord saith of himselfe that when hee cometh to judge the world he will reward every man according to his work Matt. 16.27 And S. Paul God saith hee will render to every man according to his deedes To them who by patient continuance in well-doing seeke for glorie and honour and immortality eternall life but unto them that are contentious and doe not obey the truth indignation and wrath Rom. 2.6 7 8. Where 1. when he saith God will render according to works he sheweth what the rule is by which God will proceed in judging of the world namely according to mens works 2 When he saith To them who by patient c. he explaineth that rule by particular instances He will render to men according to their workes 1. to them which continue in well-doing he will render eternall life as their reward and to them that are contentious and disobedient shall be indignation and wrath By all which thus much is apparent that in generall God rewardeth well-doing with blessednes and eternall life 2. Now in the 2. place let us consider how God rewardeth particular and speciall vertues and wee shall finde 1. that hee rewardeth Martyrdome and patience in suffering for CHRIST with blessednes and eternall life So saith our Saviour Blessed are they which are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Blessed are yee when men revile you and persecute you c. for great is your reward in heaven Matt. 5.10 11 12. 2. Hee rewardeth mercifulnesse to CHRISTS Disciples or Confessors He that giveth a cup of cold water onely to a Beleever in the name of a disciple he shall in no wise lose his reward Matt. 10.42 3. He rewardeth almsdeeds to the poore and needie So our Saviour When thou makest a feast call the poore the maimed the lame the blinde and thou shalt be blessed For thou shalt bee recompensed at the resurrection of the just Luk. 14.13 14. 4. Affiance in God and his promises hath a promise of reward So the Apostle Cast not away your cōfidence which hath great recompense of reward Heb. 10.35 5. Faithfulnesse and obedience in servants toward their earthly masters hath a reward from God farre more then their service is to men Servants saith the Apostle obey in all things your Masters not with eye service as men-pleasers but in singlenesse of heart fearing God And whatsoever ye do in your service to your masters do it heartily as to the Lord and not unto men knowing that of the Lord yee shall receive the reward of the inheritance Col. 3.22 23 24. Thus the Scripture goeth before us in diverse particular duties shewing how God doth reward them and by these giveth us example how to judge of all the rest And from hence the conclusion is apparent and cleare that both in generall and in each particular heaven and happines is the reward of well-doing 2. Concl. This reward of blessednesse allotted to good works is for the measure of it squared proportioned according to the goodnesse of the works For though all good works are rewarded with blessednesse Yet all are not rewarded in the like measure and degree Those good works which excell other in goodnesse shall exceed other in the greatnesse of the reward For every man saith the Apostle shall receive his owne reward according to his owne labour 1 Cor. 3.8 Hee speaketh there of some that planted and some that watered and of them he saith that every one shall receive his owne reward Hee meaneth hee that planteth shall receive the reward of a planter and he that watereth shall have the reward of a waterer To the like purpose our Saviour saith He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Matt. 10.41 By which speeches this is implied that there is one kinde of reward belonging to a prophet doing his dutie in his place and an other belonging to a righteous man as hee is righteous And hereto agreeth that of the prophet They that be wise shall shine as the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12.3 The conclusion is cleare the greatnesse of the reward is squared according to the goodnesse of the work 3. Concl. This reward of well-doing is due to it not for the worthinesse of the work but by vertue of Gods promise
services For what can be too hard for him in Gods commandements who hath forsaken every thing that is forbidden by them Thus the purging of the heart from all sin maketh a man ready for obedience of every commandement which is the very crowne and the glory of our hearing III. This cleansing of the soule from all sinfull lusts inviteth God to assist us with grace and to blesse our hearing with successe and to increase all his mercies towards us For the secret of the Lord is with them that feare him and he will shew them his covenant Psal 25.14 And my sonne saith Solomon if thou wilt receive my words and hide my commandements with thee c. then shalt thou understand the feare of the Lord and finde the knowledge of God For the Lord giveth wisedome out of his mouth commeth knowledge and understanding Prov. 2.1 5 6. And of Cornelius wee reade that hee being a devout man and one that feared God and gave much almes to the people and prayed God continually God was so well pleased herewith that first hee sent an Angel from heaven to direct him what course hee should take for saving of his soule and then hee sent Peter to tell him those things by which both hee and his houshold should bee saved and lastly while Peter was preaching and Cornelius was hearing he powred downe the holy Ghost upon all them that heard the word Act. 10. And so it will bee with us if wee bee like to Cornelius in devotion serving God in purity of heart we need not doubt but God will send us such Teachers as may direct us in the waies of salvation and will grant us the assistance of his Spirit to blesse our hearing with an happy successe But on the contrary if any man come to heare Gods word with the conscience of knowen sinne or with any lust that lieth unmortified within him such a one provoketh God to blind his eyes and to curse his labors To this purpose the Prophet speaketh Ezek. 14.6 7 8 9. Say to the house of Israel Thus saith the Lord God Repent and turne your selves from your idols and turne away your faces from all your abominations For every one of the house of Israel or of the stranger that sojourneth in Israel which separateth himselfe from me and setteth up his idols in his heart and putteth the stumbling block of his iniquity before his face and commeth to a Prophet to enquire of him concerning me I the Lord will answere him by my selfe and I will set my face against that man and will make him a signe and a proverb and I will cut him off from the midst of my people and yee shall know that I am the Lord. And if a Prophet be deceived when hee hath spoken a thing I the Lord have deceived that Prophet c. Note here 1. the sinne that is supposed to bee in this people If they set up their idols in their heart c. He meaneth if they cherished idolatry in their heart and looked on their abominations as the thing that they loved 2. Consider the punishment that God threatneth against this sinne and that is twofold 1. That if such a one should come to a Prophet for instruction God would give him the answere and set his face against him c. that is instead of instructing him in his word hee would persecute him with his judgements and 2. that if a Prophet were deceived as some times they were God in his anger did suffer him to erre for a punishment to that man that came to heare with a polluted soule 3. Note the remedy or the meanes how to avoid this judgement and that is set downe in these words Repent and turne your selves from your idols and from your abominations Lay these notes together and then yee may see that if a man come to heare Gods word with a purpose of sin in his heart for every such sinne is his idol God will give him over to be seduced and to be plagued for his sin and that the purging out of sinne is the way to avoid all this mischiefe Agreeable hereunto is that also of the Apostle where hee saith of Antichrist that his comming should bee after the working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish because they received not the love of the truth that they might be saved and that for this cause God should send them strong delusions that they should beleeve a lie that they all might bee damned who beleeved not the truth but had pleasure in unrighteousnesse 2. Thess 2.9 10 11. By all this we may see that if any man come to heare Gods word with a cleare conscience purged from dead works God is ever ready to teach and direct that man in the right way to heaven But if any come with a conscience defiled with knowen sinne God forsaketh that man and leaveth him to false teachers to bee seduced and mis-led to his ruine Thus the point is cleared that he who will heare with profit must first empty his soule of all sinfull lusts the uses follow Vse 1. Seeing such preparative duties are required for a profitable hearing of Gods word every wise Christian should examine himselfe how well he hath performed those duties and by them ploughed up the fallow ground of his heart that the good seed may be received into a good soile More particularly whether before his hearing hee have laboured to empty his heart of earthly thoughts that so hee might bee at leasure for God whether he have used to season his mind with heavenly thoughts at home that hee might be attentive in Gods service and whether by due examination of his wayes hee have sought to cast out all unlawfull lusts out of his soule or whether hee have not rather busied his mind with thoughts of the world when he was come before God to be instructed in his word or whether hee have not gone into Gods house without thinking whither he was a going or finally whether he have not caried some sin with him into the Church which no perswasions of the Preacher could make him to forsake Those that have prepared themselves before hand may comfort themselues with this thought that the good seede hath been sowen in good ground and therefore will bring forth fruit to eternall life But if we consider how little fruit of obedience there appeareth in the world we may well think that most men have used but small preparation before their hearing And therefore now it is high time to beginne this so necessary a work that their negligence do not make their labors fruitlesse Vse 2. Seeing the heart is not fit for the seed of Gods word till the rubbish bee weeded out and the superfluities of sinne purged away it standeth us upon to search every corner of our soules lest some lust lie lurking there which wee have not discovered nor have had