multitude of their riches these seeme to be very powerfull Masters yet marke what the holy Ghost sayth of such Psal. 49. 6 7 8. None of them can by any meanes redeeme his brother nor give to God a ransome for him for the Redemption of the soule is precious and ceaseth for ever All the men in the world with all the wealth in the world are not able to save one soule And what is a man profited if he could winne the whole world if he loose his soule sayth our Saviour Mat. 16. 26. But now this our heavenly Master is able to save a soule from death and cover a multitude of sinnes Thou hast delivered my soule from death sayth David Psal. 116. 8. Yea he is the author of eternall salvation to them that doe obey him Heb. 5. 9. Here is a Master worth serving that is able to save the soules of his servants with an everlasting salvation Psal. 3. 8. Salvation belongeth unto the Lord i. e. it is his peculiar Sixthly He is readie to accept and take in good part the poore endeavours of his servants yea their desires if sincere and fervent doe finde acceptance with him God doth indeed set his servants hard taskes many times such as they are never able to performe of themselves He commandeth us to love him with all our hearts and keep all his Commandements but his meaning is according to the mitigation of the Gospell onely that we should earnestly desire and doe our best endeavour to doe so and then it is sufficient in Gods account A loving Father that would try the willingnesse of his childe biddeth him goe sirrah runne and fetch me such a great piece of wood which it may be is as much as five or six men could carry but if he finde him willing and readie to doe his best endeavour it contenteth the Father so dealeth God with his servants He spareth them as a man spareth his owne sonne that serveth him Mal. 3. 17. Yea if there be but first of all a willing minde it is accepted according to that we have and not according to that we have not sayth the Apostle 2 Cor. 8. 12. Yea sincere desires are graciously accepted See how Nehemiah propoundeth his case Neh. 1. 11. O Lord I beseech thee let thine eares be attentive to the prayer of thy servant and to the prayers of thy servants that desire to feare thy Name especially if these be seconded and accompanied with earnest and sincere endeavours Thus Abrahams resolution to offer his Sonne Gen. 22. 12. was accepted as if he had actually done it and therefore by faith Abraham when he was tryed offered up Isaac sayth the Holy Ghost Heb. 11. 17. and yet we see in the Storie that actually and really he did it not no the Lord himselfe withheld him by a voyce from heaven and yet in this place yee see it is said that he did offer Isaac when he was tryed that is he was readie to have done it it was his purpose if God himselfe had not granted him a dispensation and therefore in Gods account it was done Yea sayth the Lord himselfe Gen. 22. 13. Because thou hast done this though indeede he did it not yet because he was willing to have done it it was done in Gods account and in his gracious acceptance Oh who would not be constant and abundant in the service of such a Master Seventhly This gracious disposition of our Master doth farther shew it selfe in that he is readie to helpe and assist his servants in doing that worke which he requireth of them he affoordeth them helpe and strength to doe their worke and therefore though Paul when he looketh upon his own weaknesse and inabilitie is readie to cry out 2 Cor. 2. 26. Who is sufficient for these things yet when he considereth the helping hand of God then he can say I am able to doe all things through Christ that strengtheneth me Phil. 4. 13. And indeed most true is that of our Saviour Joh. 15. 5. Without me yee can doe nothing so by his assistance we can doe all things that he commandeth so as he is pleased to accept of them for the Lord himselfe putteth to his helping hand Psal. 37. 24. Isa. 41. 10. Feare not Iacob I am with thee c. I will helpe thee He will helpe us pray his Spirit shall helpe our infirmities Rom. 8. 26. and helpe us preach and heare and in a word is readie to worke all our workes for us As we deale with a young Scholler that beginneth to write his hand is guided so doth the Lord deale with us Isa. 26. 12. Thou hast wrought all our workes for us Eighthly Let us be abundant and spend much time in Gods service for he is a good pay-master we are not onely sure of our wages because he is constant and faithfull in keeping Covenant as yee heard before but also he is exceeding bountifull and liberall See one expression of his bounty in this Psalm 84. 11. He will give grace and glory and no good thing will he withhold from them that walke uprightly As he himselfe loveth a bountifull giver so he is such a one himselfe sc. bountifull and liberall He giveth to all men liberally and upbraideth not sayth the Apostle Iam. 1. 5. He doth even daily load his servants with benefits Psalm 68. 19. Blessed be God even the God of our salvation who doth dayly loade us with his benefits Oh who would not be diligent in the service of such a bountifull Master Yea he rewardeth all his Servants with no lesse then a Kingdome Luk. 12. 32. Feare not little flocke for it is your Fathers pleasure to give you a Kingdome So Mat. 25. 34. Come yee blessed children of my Father inherit the Kingdome provided for you from the beginning of the world Yea such a kingdome that consisteth of an eternall and exceeding weight of glory 2 Co. 4. 17 Even such as eye hath not seen neither hath eare heard nor hath ever entred into the heart of man to conceive the worth of 2 Co. 2. 9. O how can we thinke all our time sufficient to spend in the service of such a Master that is thus beneficiall unto his servants Consider also his bounty in giving raine from heaven Act. 14. 17 with Ier. 5. 24. Let us now feare the Lord c. I omit to shew further how slow he is to anger how ready to forgive to be reconciled He doth even beseech us to be reconciled unto him as the Apostle speaks 2 Co. 5. 20 Ninthly He is such a Master that taketh pleasure in the prosperitie of his servants and is constant in his love towards them earthly Masters are changeable and fickle and doe often envie the prosperitie of their servants but the Lord hath pleasure in the prosperitie of his seruants and his love towards them is constant and unchangeable For the first observe it Psal. 35. 27. Let them say continually let
justly to be excused namely that they were preached to a plaine Countrey people which though of good affection and inclination towards pietie I hope are yet but of meane and small capacitie and understanding in the things of God Besides my care hath ever beene rather to speake to the hid man of the heart in a plaine way then tickle the eare with a neat discourse perhaps not understood and therefore without all benefit and profit Besides no marvell if these Sermons want ornaments when the Anthour himselfe was scarce supplyed with necessaries the greatest part of my meanes at that time being wholly taken from me so that some small pittance onely of outward meanes was left me though God in his goodnesse hath graciously by your hands principally provided for me This I propound not onely by way of just excuse for these my impolished labours but also to preserve alive and keepe awake your pitie and compassion towards me and to stirre up your zealous care and diligence in the cause of God which seemeth some way endangered yea hereby you shall deeply engage a number of poore soules to pray for you when they perceive the constancie of your love towards both them and me in supporting of me by way of maintenance that I may still impart the Word of life among them and goe on still to fulfill the Ministery which I have received of the Lord IESUS Thus leaving these things to your grave and loving consideration I commend the booke unto your reading and your Worships to the protection of the Almightie and both your selves and it unto his blessing I humbly take leave and rest Canwicke this 1. of Iuly 1638. Your Worships ever to be commanded in the Lord WILLIAM HARRISON Imprimatur Tho. VVykes Octob. 15. 1638. THE Purchase of Grace CHAP. I. REV. 3. 18. I counsell thee to buy of me Gold tryed in the fire that thou mayest be rich SVch is the gracious disposition of the Almighty and so sweete is his cariage towards his dearest servants that he doth usually most comfortably reveale and communicate himselfe unto them in their extremities he hath his Cordials ready against the sicke fits of his children he loveth to comfort the abject to binde up the broken hearted to speake peace to the afflicted witnesse the cariage of our Saviour towards Saint Iohn that beloved Disciple alwayes beloved but most manifested in his afflictions when doth the Lord reveale himselfe to him so sweetly and fully but in his banishment when he was banished into the Isle Patmos Revel 1. 9. then and there was he ravished in the spirit upon the Lords days ver 10. then commeth the great and yet sweete voyce of Christ with a charge to write and send it to the seven Churches of Asia ver 11. unto Ephesus and unto Smyrna unto Pergamos and unto Thyatira unto Sardys and Philadelphia and unto Laodicea unto these seven the Evangelist dedicateth this booke of the Revelation chap. 1. 4. Iohn to the seven Churches of Asia and unto each of these he directeth as from Christ a severall Epistle Now the words which I have read are part of the Epistle written to the Church of Laodicea which continueth from ver 14. to the end of the Chapter The Epistle it selfe consisteth of three parts 1. A Proemium or inscription of the Epistle ver 14. 2. A Narration or subject matter of the Epistle unto ver 22. 3. A Peroration or conclusion Verse the last Againe in the second part or Narration we have three things 1. A Reprehension increpation or objurgation ver 15. 16 17. 2. An Exhortation or direction v. 18. 19. 3. A solemne promise or protestation ver 20. 21. Now the words which I have read are part of the exhortation or direction And in generall they hold out our Saviours advise or Counsell to the Church wherein he fitly prescribes severall remedies for all their infirmities a salve for every sore They were wretched and miserable and poore and blind and naked Now in this verse wee have a remedy for all these 1. Here is gold to enrich them 2. White Rayment to cover their nakednesse 3. Eye salve to anoint their eyes that they might see I intend to insist only upon the first of these which containeth a remedy for their poverty and wretchednesse I counsell thee to buy of me gold tryed in the fire that thou mayest bee rich Which words are the advise and counsell of our blessed Saviour the great Counsellor Isa. 9. 6. to this Church of Laoâ—icea and in them to us also and to all true Christians to the end of the world Now mee thinkes in this I should have every mans attention for behold wee have here a Lecture of thrift a way nay the onely way to be made truely rich There bee many that say who will shew us any good Psal. 4. 6 Behold here 's for you Summum bonum the chiefest good Gold yea Gold tried in the fire gold to enrich you gold and better then gold durable riches that which will make you rich indeed rich towards God as our Saviour speakes Luk. 12. 21. Now for the parts of the Text. Here is direction to get a precious and excellent commodity metaphorically set out unto us under the name of gold Wherein we have more particularly described 1. The worth and excellency of it gold tryed in the fire that is a precious rare spirituall commoditie which is like gold tryed in the fire 2. The meanes to attaine it and that is buying it must be bought 3. The Chapman of whom we must buy it and that is Christ buy of me saith our Saviour 4. The end of buying that thou mayest be rich which argueth still the worth and excellency of the commodity And so you see the parts of the Text and the words divided 2. For the explication and sense of the words The words are metaphoricall the Chapman the Commodity the Bargaine the Profit all is spirituall 1. The Chapman is Christ even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sendeth the Epistle to this Church He is the Chapman 2. The commodities to be bought here are the graces of Gods Spirit or if you please Christ himselfe and the graces of his Spirit that accompany salvation which are fitly compared unto gold tryed in the fire and that in many respects as wee shall see by and by The bargaine or buying is spirituall and so are the riches here mentioned spirituall riches such as will make us rich towards God The words thus opened and explained doe hold out unto us these three Propositions or points of Instruction or Doctrine 1. That Christ Iesus and the saving graces of his Spirit are fitly resembled and compared unto gold yea pure gold Gold tryed in the fire 2. That this gold is the only meanes to make us spiritually and truly rich 3. That all that would have this precious commodity must buy it of
for this purpose 2 Pet. 1. 5. 11. Wherefore giving all diligence adde to your faith vertue and to your vertue knowledge c. adde one grace to another grow in the number of graces and grow in their measure too If these things be in you and abound sayth the Apostle Ver. 9. see the benefit of this Ver. 11. For so an entrance shall be made unto you abundantly into the everlasting kingdome of our Lord Jesus Christ here is an entrance into the kingdome of grace which also assureth us of our interest in the kingdome of glorie Rom. 6. 22. Having your fruit unto holinesse and the end everlasting life True holinesse and growth in grace is the plaine and direct way to true happines and everlasting life Fourthly and lastly The more grace and holines we attaine unto here the more glory and happinesse is reserved in heaven for us for though God doe not reward us for our workes yet he will certainly reward us according to our workes so that the more diligence in Gods service the more glory hereafter This seemeth most clearely intimated in that Parable of the Talents Mat. 25. he that gained most had best reward Vnto him that hath shall be given and he shall have abundance Ver. 29. He that is most abundant in the worke of the Lord shall be sure to have abundance of wages Let this also perswade us to grow in grace that our reward in heaven may be the greater They that doe much in Gods service and suffer much in the good cause of God shall have the greater reward in heaven Rejoyce and be exceeding glad sayth our Saviour to his Disciples for great is your reward in heaven Mat. 5. 12. They that take great paines in Gods service shall have an eternall and an exceeding weight of glory for their reward 2 Cor. 4. 7. This encouraged Moses Heb. 11. 26. He esteemed the rebuke of Christ greater riches then the treasures of Aegypt for he had respect to the recompence of reward sayth the Text. Now the meanes that we must use that we may grow in grace are especially these two first The right use of Gods Ordinances and secondly Holy meditations First The right and conscionable use of Gods ordinances The Word and Sacraments and Prayer Loe here the best way and meanes to grow rich in grace and full of spirituall wealth First The Ministery of the Word read and faithfully preached it is the Word of eternall life Ioh. 6. 68. the meanes to quicken a dead soule at first and the chiefe meanes to preserve the same spirituall life and to helpe us to grow and increase in grace Two singular and most pertinent testimonies wee have for this purpose The one 1 Pet. 2. 1. As new borne Babes desire the sincere milke of the Word that you may grow thereby The ministery of the Word is not onely the meanes of our regeneration at first 1 Pet. 1. 23. Iam. 1. 18. but is the meanes also to helpe us grow up unto perfection Desire the sincere milke of the Word that yee may grow thereby sayth the Apostle The other testimony to this purpose is that of the Apostle Paul in his valediction to the Church of Ephesus Acts 20. when he was to depart from them and foresaw that they should see his face no more never enjoy his bodily presence or heare him preach againe see what he especially commendeth to their daily use and constant practise Ver. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you farther and to give you an inheritance among all them that are sanctified i. e. give daily attendance to this ply this taske follow this worke close for the Word of his grace will build you up still farther and farther and will never cease working in you untill it bring you to heaven and translate you from grace to glory Secondly The right and religious use of the Sacraments of Baptisme and of the Lords Supper these seales of righteousnesse will exceedingly further our progresse in pietie and growth in grace How can a man that is of a good constitution feed on dainties and wholesome food and not grow strong and well liking by that meanes so how can a man eat the very body of Christ and drinke his very blood in the Sacrament as every worthy receiver doth spiritually but he must needs grow strong in the grace of Christ Iesus For my flesh is meate indeede and my blood is drinke indeede sayth our blessed Saviour Ioh. 6. 35. And hereupon he inferreth Ver. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him that is such an one hath speciall communion with Christ and interest in all his merits and the benefit of his obedience active and passive which how can he enjoy but he must needs grow in grace Thirdly Prayer is a chiefe Ordinance of God by no meanes to be neglected nay which must be used as a meanes to bring Gods blessing upon the former this is the way and meanes to make the Word and Sacraments effectuall unto us so that in the neglect of this meanes little benefit is to be expected from the diligent use of the former so that he that would grow in grace must be a daily petitioner at the Throne of grace and direct his course to the God of all grace by prayer for the increase of the graces of Gods Spirit in him For as every good and perfect gift cometh from aboue at the first Iam. 1. 17. So the increase of those gifts must needs also proceede from above He onely that beginneth the good worke of grace in his Elect at the first is onely able to perfect that worke which he hath begunne Phil. 1. 6. And therefore as the Apostle was confident concerning them so let us be fervent and importunate in our requests to him for our selves that as he hath begunne the good worke of grace in us so he would encrease it in us daily and bring it unto perfection Thus the Apostles direct their course unto Christ by prayer for the increase of their faith Luk. 17. 5. The Disciples sayd unto the Lord Lord increase our faith Thus Paul for the Philippians Phil. 1. 9. 11. And this I pray that your love may abound still more and more in knowledge and in all judgement and that yee might be filled with the fruits of righteousnesse Encrease of grace as well as grace it selfe must needs be the gift of God For of him and through him and from him are all things sayth the Apostle Rom. 11. 36. Secondly The second generall meanes that we must use to grow in grace is holy Meditations This hath furthered the growth of grace in Gods Saints heretofore they have beene abundant and constant in pious and holy meditations Psal. 1. 4. A godly mans delight is in the Law of the Lord and it is his meditation
shall bee made unto you abundantly into the everlasting kingdome of Iesus Christ 2 Pet. 1. 5. 11. It is the advise and counsell of our blessed Saviour in this place I counsell thee to buy of me gold tryed in the fire that thou mayest be rich and so other where Labour not for the meate that perisheth but for the meate that endureth unto everlasting life Ioh. 6. 27. and first seeke the kingdome of God and his righteousnesse that is labour by getting entrance into the estate of grace to get assurance of interest in the kingdome of glory Matth. 6. 33. O never thinke it in vaine to serve God for in due time yee shall reape if yee faint not Observe that speech of David Psalm 24. 5. Who shall ascend into the Hill of the Lord and who shall dwell in his holy place even Hee that hath cleane hands and a pure heart c. Let no man say then I have laboured in vaine for God is not unrighteous to forget your godly labour in this kinde Hebr. 6. 10. Let me therefore encourage and presse you in the words of the Apostle 1 Cor. 15. 58. Therefore my beloved brethren be stedfast and unmoveable alwayes abounding in the worke of the Lord for as much as ye know that your labour is not in vaine in the Lord. Secondly Is true saving grace like gold tryed in the fire This serveth to reprove all such as will take no paines to get it but doe utterly reject and scorne it as the most idle and unnecessary thing in the world Carnall men and women are not of the opinion of our blessed Saviour they doe not see any such worth or golden vertue or excellency in saving grace there are a thousand things which they preferre before it for the naturall man receiveth or perceiveth not the things of the Spirit of God for they are foolishnesse unto him he thinketh it a foolish thing to be so religious and so diligent to get grace neither can hee know them for they are spiritually discerned saith the Apostle 1 Cor. 2. 14. yea the wisest and most discreete naturall man is directly of this opinion The learned Grecians did account preaching foolishnesse 1 Cor. 1. 21. although indeed it be the wisdome of God and power of God and that unto salvation Thus when Moses telleth Pharaoh that hee must needs let them goe three dayes journey into the Wildernesse Yee are idle ye are idle saith he Exod. 5. 8. He thought Idlenesse the occasion of their desire yea that is the opinion of every naturall man he thinketh and saith at least in his heart that it is in vaine to serve God Your words have beene stout against me saith the Lord what have we spoken so much against thee say they Mal. 3. 13. Now observe the Lords answer Ver. 14. You have said it is in vaine to serve God So those in Job 21. 14. were even directly of that opinion Now ô the monstrous folly and madnesse of these men they preferre drosse before Gold tryed in the fire What would you say if you saw a man have an heape of gold laid before him of the one side and an heape of Chaffe or Feathers c. on the other and should see him neglect the gold and set his mind only upon the chaffe and feathers It would make a man cry out with the Apostle O foolish Galathians Gal. 3. 1. Here is the very picture of all such as preferre sinne and wealth and the trash of this world before saving grace and the power of godlinesse looke upon the prophane worldlings that were bidden to the mariage feast of the Kings Sonne Luk. 14. 18. They all with one consent began to make excuse they were all just of one minde they were resolved not one of them to come at the feast the first said I have bought a peece of ground and I must needs goe and see it I pray thee have me excused Ver. 19. and another said I have bought five yoke of Oxen and I must goe and prove them I pray thee have me excused Ver. 20. and the third said I have maryed a Wife and therefore I cannot come there was no looking for him O the folly of these men to preferre such vaine and triviall things before such a rare and heavenly banquet Here is even our very case there are a thousand things that we preferre before Christ and grace and therefore are unworthy of either Matth. 10. 37. Alas we are all mightily to blame this way we are carefull and cumbred about many things when the one thing needfull is wholly neglected one is for pleasure another for profit another for revenge another for his lusts and the golden wedge of true saving grace in the meane time is wholly neglected What would you thinke of that man that is all for the present and nothing for the future all for Summer nothing for Winter Here is the case of all such as are wholly for the body but not at all for the soule looke into the glasse of the Gospell and there yee shall see the picture of such a foole set out to the full by our blessed Saviour Luk. 12. There was a rich man and therefore perhaps a wise man in his owne and the worlds account yea he did not thinke to spend all his time in getting but at last when he thought he had enough he resolved to bee merry with it and sucke the sweete of it ver 19. He said unto his soule soule thou hast goods layed up for many yeares eate drinke and be merry here was 1. Wit to get wealth 2. Wit to enjoy it and sucke the sweete of it and yet marke what the Lords opinion was of this man ver 20. But God said unto him Thou foole this night shall thy soule be required of thee and then what shall become of the goods which thou hast provided where was his folly surely in this that he had spent all his time to get wealth in the neglect of his soule in the neglect and contempt of true and saving grace and therefore he was a most notorious foole in the Lords account Nay what shall we say of such then as are so farre from seeking grace in the use of the meanes that they doe reject the meanes of grace when it is offered and thrust it from them and doe utterly despise and hate it mark the condition of these men Pro. 13. 13. He that despiseth the Word shall be destroyed yea Pro. 29. 1. He that having beene often reproved and yet hardeneth his heart that man shall be destroyed without remedy In the meane time they are farre from salvation Psalm 119. 155. Salvation is farre from the wicked Why so for they regard not thy Statutes So that he that regardeth not the Statutes of God is farre from salvation a wofull thing if it be but duely considered Oh the wofull estate of all such They doe judge themselves unworthy of everlasting life A strange
place we have to this purpose Acts 13. 47. It was necessary that the Word of God should be first preached unto you but since yee thrust it from you and doe judge your selves unworthy of everlasting life behold we turne to the Gentiles So that here we see plainely that they that have the Word of God preached and the meanes of grace offered and yet reject it and thrust it from them they doe judge themselves unworthy of everlasting life and at last the meanes shall be taken from them yea the estate of these men is so fearefull and lamentable that had I the tongue of men and Angels or the penne of an Apostle I could never set it out to the full see the inexpressible wofulnesse of their condition that despise the Gospell 1 Pet. 4. 17. The time is come that judgement must beginne at the house of God and if it beginne at us what shall the end be of those that obey not thâ— Gospell of God No marvell if I cannot tell yee see the Apostle Peter could not tell or would not take in hand to expresse it as if the estate of such was miserable above all that a man can speake or imagine Nay at the last day when they looke for the most comfort they shall finde most horror and bitternesse In stead of a Saviour Christ shall come at the last day with his holy Angels in flaming fire to render vengeance on all them that know not God and obey not the Gospell saith the Apostle 2 Thes. 1. 8 9. ô wofull thing to consider when instead of Come ye blessed they shall heare the wofull and thundring voyce of Christ denouncing this terrible Doome against them Matth. 25. 41. Goe yee cursed into everlasting fire prepared for the Devill aâ—d his Angels and no marvell neither if they be thus punished and doe bring such swift damnation upon themselves for it is a fearefull signe that all such are lost and reprobates for whom the blacknesse of darknesse is reserved for ever Iude Ver. 4. for if our Gospell be hid it is hid to them that are lâ—st saith the Apostle whom the god of this world hath blinded yea a fearefull signe of reprobation in this case as doth appeare by that place of the Apostle 2 Tim. 3. 8. As Iannes and Iambres with-stood Moses so doe these men resist the truth men of corrupt minds and reprobate concerning the faith the expresse words of the Holy Ghost yea they are such of whom the Lord hath sworne in his wrath that they shall never unlesse they repent enter into his rest as we may see Psalm 95. 9 10. c. O the foolish and franticke madnesse of all those that neglect and despise such a precious Iewell as true saving grace which for the worth of it is fitly compared to gold yea gold tryed in the fire yea much more precious then the finest gold in the world CHAP. III. Containing the use of examination THirdly seeing true grace is fitly resembled unto gold this should teach us diligently to try and examine our selves whether wee have any true grace in us yea or no for true grace is of a right golden nature Now that wee may not deceive our selves let us try what metall our graces are made on let us deale with our graces as knowledge and faith and love and obedience as men use to deale with their gold let us try them throughly whether they prove right currant gold yea or no 2 Cor. 13. 5. Examine your selves whether yee be in the faith or no whether your faith be a right saving faith yea or no That the tryall of your faith being much more precious then gold that perisheth 1 Pet. 1. 7 As if he had said try your faith whether it be of the right precious metall of a saving metall which is indeed much more precious then gold Yea not only our faith but every other worke of grace in us must bee examined and proved Gal. 6. 4. But let every one prove his owne worke the worke of grace in his owne heart and then shall he have rejoycing in himselfe alone and not in another What good will it doe us to know that another man's gold is weight and currant gold if we bee ignorant of our owne Let us therefore try our graces whether they be of the right stampe pure currant gold yea or no. Now for the perfecting of this use give me leave to shew you 1. Some Motives to perswade us to 2. Some markes to direct us in this tryall 1. The Motives that may perswade us to this exact tryall and examination of our graces are principally these foure 1. The difficulty of the worke 2. The danger of being mistaken 3. The possibility of prevaileing 4. The comfort that will redound to a man when the worke is once throughly performed And first for the difficultie of the worke wee had need to use all diligence to make sure worke in this case because it is a worke of great difficulty for a man to be assured in his soule that the graces which he hath and the gold he possesseth are saving graces and pure gold yea or no for if we looke into experience we shall finde some men utterly deceived in judging of the estates and condition of their owne hearts some judging better of themselves then there is cause and some againe thinking worse of themselves then they need to doe so that of both these that of the Proverbe may be fitly verified Prov. 13. 7. There is that maketh himselfe rich as if he had a whole purse full of gold and yet hath nothing and there is againe that maketh himselfe poore as if hee had no gold at all and yet hath great riches the one fearefull and timorous without cause and the other bold and confident upon a false ground according to that of the Wiseman Prov. 14. 16. A wiseman that is a godly man and one that truely feareth God feareth and departeth from evill Hee feareth and hee doubteth that his estate is not so good as all this while hee hath taken it to bee and thereupon hee like a wise man taketh occasion more and more to depart from evill he walketh and maketh straight steps to his feet Hebrewes 12. 13. But the foole that is the prophane person the beggar that is utterly destitute of true â—aving grace that hath not so much as one peece of true gold in his heart rageth and is confident he rageth and hee rayleth and hee swaggereth and yet hee is confident hee shall goe to heaven as soone as the best of them all for thus hee reasoneth for himselfe I confesse I speake amisse many times I speake idlely and wantonly and prophanely and sweare sometimes when I am angry and now and then I doe that which is naught but I thanke God I have as good an heart towards God as the best of them all therein I am confident so this man is utterly deceived in
judging of the state and condition of his heart towards God So that yee see the worke is exceeding difficult yea see an experiment of this in this Church of Laodicea Revelations 3. what she thought of her selfe is evident Verse 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poore and blinde and naked this is the condition of many a poore soule in the world On the other side many an one thinketh farre worse of himselfe then there is cause how many a sincere heart doth deepely charge it selfe with hypocrisie and thinketh himselfe to be a very beggar or a bankrupt in respect of any gold of true grace None so apt to complaine of the want of true grace as hee that hath the greatest measure at least he that hath good store in sincerity And the reason of this difficulty is partly the devils cunning and partly the deceitfulnesse of our owne hearts these are two notable juglers and they often concurre to deceive all sorts of people in this case Besides grace is a very secret thing it is very rare and precious he is a man of a thousand that hath it Saint Peter calleth it The hid man of the heart 1 Peter 3. 4. And a treasure hid in the field Matth. 13. 44. Gold while it is in the Oare is not so easily discerned untill it bee melted so is true grace but corruption is manifest especially to such as have true saving grace therefore saith the Apostle Galathians 5. 19. The workes of the flesh are manifest But when hee speakes of the fruits of the Spirit verse 22. hee saith no such thing of their manifestation but onely describeth what they are So that an humble Christian especially in case of temptation or some spirituall desertion hath such an eye to his corruptions is so intent upon them that he discerneth not the worke of grace in his owne heart which to the judicious eye of another is very manifest hee seeth so great an heape of Chaffe in his soule that hee thinketh the graine of true grace is wholly absent because it is hidden hee seeth such a great heape of Ashes in his heart that hee thinketh the fire of true grace is utterly extinguished and gone See an experiment of both these in the Pharisee and the Publican Luke 18. 11. c. what a rich man was hee in his owne conceit But the Publican how poore was he in his owne opinion he could see in himselfe nothing but sâ—â—ne and corruption and therefore hee cryeth out ver 13. ô God bee mercifull to mee a sinner as if hee had said ô Lord I am a sinner a very grievous sinner nothing but a very lumpe of sinne a fardle of corruption and if thou bee not mercifull unto mee I shall perish for ever But what is the opinion of our Saviour as touching both these that yee shall see verse 14. I tell you this man that is the Publican went downe to his house justified rather than the other that is but not the other Besides there is another thing that maketh it so exceeding difficult that is that there is such a deale of counterfeit grace in the world as yee know there is much counterfeit gold in the world and that so like true gold that it cannot be discerned untill it come to bee melted so there is a great deale of counterfeit knowledge and faith and obedience which cannot be well discerned untill it come to the melting in the fire of affliction the Formalist commeth so neare to the state of grace that he is tryed onely in time of temptation as our Saviour intimateth Matthew 13. 21. For when tribulation or persecution ariseth because of the Word by and by hee is offended yea this is the only way to try them as the Lord himselfe seemeth to intimate Jer. 9. 7. Behold I will melt them and try them for how shall I doe for the daughter of my people I will try them by melting of them If wee see a serving man follow two Gentlemen it is hard to say whose man hee is untill they part so while the Gospell and prosperity goe together it is hard to know which of these we serve untill they part as in time of persecution then hee that cleaveth to a naked Christ a naked persecuted Gospell hee is the man that hath true grace indeed This maketh it to bee so exceeding difficult for a man to be sure that he hath true grace because there is so much counterfeit grace and Copper-gold in the world There is a knowledge that puffeth up which a man may have in abundance and yet be without charity and saving grace 1 Cor. 13. 2. Counterfeit faith as Simon Magus had Acts 8. and yet an hypocrite Counterfeit sorrow for sinne and repentance such as Cain and Saul and Ahab and Iudas had and yet was but the sorrow of the world causing death And so for love and feare and joy and the like Yea which is most strange it is possible for a man to have a kinde of integrity and innocency and yet bee destitute of true saving grace for all that as Abimelech and Paul before his conversion 1. For Abimelech when God told him that hee was but a dead man because of Sarah because shee was another mans wife what saith he to God in that case Genesis 20. 5. In the integrity of my heart and Innocencie of my hands have I done this yea the Lord himselfe granteth it verse 6. Yea I know that thou didst this in the integrity of thy heart that is his heart was upright thus farre that what hee did hee did it ignorantly and through mistake for hee confessed that hee knew adultery to bee so hainous a sinne that hee would not have taken her if hee had knowne shee had beene Abraham's wife but indeed Abraham was chiefely to blame in saying at best by way of concealement that She was his Sister So see what Paul saith of himselfe Acts 23. 1. I have lived in all good Conscience untill this day How could that be considering that hee had beene such a furious persecutor and one that even breathed out threatnings and slaughter against the servants of God Yes sure because alas all this hee did it ignorantly in unbeliefe 1 Tim. 1. Hee did not know them to be the Saints of God but he thought them to bee a Sect that was every where persecuted and spoken against and therefore hee thought it was his duty to doe what hee did in that case as appeareth Acts 26. 9. I also my selfe thought that I ought to doe many things contrary to the Name of Iesus of Nazareth so that thus far his heart was alwayes upright that he thought even in persecuting and kilâ—ing the Saints that hee did God service as our Saviour foretold Iohn 16. 3. And therefore in this regard also it must need be exceeding difficult
Now you know the price is All that we have Mat. 13. 44. He that will not part with every lust and readily abandon every base corruption is not fit to be a Chapman for Christ he is but an Higler or a dodging companion that will have a thing quite under the worth and at his owne rate or else he will none of it he cannot abide to fell all that he hath Such an one was Herod Mark 6. 20. He reverenced his person and ministery and heard him gladly and did many things but would not forgoe his incest Such was Iehu zealous in many things but would not forgoe his Idolatry he was loth to come off with the whole price See how the Spirit of God reports it 2 King 10. 31. But Iehu tooke no heede to walke in the Law of the Lord with all his heart for he departed not from the sinnes of Ieroboam This he kept as a sweete morsell in his mouth and would not forsake it But a good Chapman is readie to give the whole price will sell all that he hath that he may buy that field This was the Apostles practise Acts 24. 16. Herein doe I exercise my selfe to have alwayes a conscience voyde of offence towards God and towards men So Heb. 13. 18. Pray for us for we trust we have a good conscience desiring in all things to live honestly Such a Chapman was holy David Psal. 119. 6. Then shall I not be confounded when I have respect unto all thy Commandements here is the full price But when a man is content to part with some sinnes but not with other seemeth to make conscience of some duties but is utterly carelesse in regard of others he doth but scotch with God he is but a dodging companion he is not a fit Chapman for Christ unlesse he will sell all that he hath and buy that field Here is the fourth sort of bad Chapmen They bid faire but when they come to stake downe they will have something abated of the full price or else no bargaine and so these goe away emptie Fifthly Some bid faire and are readie to promise the full price but when they come to pay they revoke the bargaine and goe backe with their word and will not stand to their promise these are Apostata's that doe seeme to be wrought upon but fall off againe at last and renounce the bargaine so these Chapmen fall off for want of constancie these notwithstanding all their vowes and promises returne like the dog to his vomit and the sow that was washed to her wallowing in the mire 2 Pet. 2. 22. So these returne to folly Psal. 85. 9. Oh the wofull estate of these persons unlesse they repent and doe their first workes they are never likely to bargaine with Christ but fall off from God by inconstancie and ficklenesse and so The later end of these men was worse then the beginning And they had better never to have knowne the way of righteousnes then thus shamefully to depart from the holy Commandement they were better never to have bidden one peny then promise the whole price but immediately revoke it Sixthly Some want an heart to receive the Word their hearts are eyther left aâ— home or filled with other trash that there is no roome to receive grace these leave their commoditie at market for want of a vessell to put it in their hearts are gone after their covetousnesse or rent in pieces with the thoughts and cares of this life and so they goe home againe utterly unfurnished of this precious commoditie eyther for want of a vessell or at least roome to receive it forgetting David's practise I have hid thy Word in my heart or the Lords owne admonition Set your hearts to all these words Deut. 32. 46. These are another sort of bad Chapmen that leave their commodities at market for want of cariage contrary to the Lords expresse command to this purpose Deut. 6. 6. These words which I command thee shall be in thy heart c. Seventhly Some are forgetfull and lose hearers that seeme to bid faire and to receive the commoditie but loose all before they get home These loose all their labour as well as the rest These forget to tie up the mouth of their hearts by some holy prayer to God and so loose by the way as they returne home contrarie to that advise of the holy Ghost Heb. 4. 1. Let us feare least at any time a promise being made unto us of entring into rest any of you should seeme to come short or suffer it to runne out as the word signifieth A commoditie is bought to no purpose if there be not a care to preserve and keepe it from loosing when wee have it 1 Thes. 5. 21. Prove all things and keepe that which is good 1. keep it in memorie labour not to forget it 2. Keepe it in affection love and embrace it 3. Keepe it in practise with all speed and diligence set about the performance of it But contrarie hereunto is the practise of many who seeme to heare with some good affection for the present but immediately their hearts are coole and they are straight of another temper and the complaint of these men is onely of their memorie they have the worst memories that ever had any but when the matter commeth to be throughly sifted the fault is in their affections and not in their memorie like a man that having lost his markets by the way or left them behinde him complaineth of his wallet or basket that had an hole in it whereas the truth is it was his carelesnesse and not his forgetfulnesse because when the wallet commeth to be viewed and made use of for other things it holdeth well enough so mens memories retaine other vanities strongly enough onely they forget that which should doe them good in regard of their soules these unjustly lay the blame upon their memories whereas the fault indeede is in their hearts and affections Here is another sort of bad Chapmen such as loose their commodities Eighthly There is yet another sort that are justly to be reproved though they seeme not to be in so great fault as the former and they are such as are robbed of their commodities as they returne home These are such as seeme very honest hearers and doe many things yea seeme to take much delight in approaching to God but in time of temptation they fall away they are quite dryed up with the scorching heate of persecution they are set upon by the way and the devill taketh away that seede of grace that was sowne in their hearts and so at last they returne home not onely emptie of grace but wounded with sinne Our Saviour seemeth to set out such market-folke Mat. 13. 32. When tribulation or persecution ariseth because of the Word then by and by they are offended and so come home wounded with Sathans assaults Me thinketh such as are driven off by the heate of
of age Fly the lustes of youth sayth the Apostle 2 Tim. 2. 22. There are certaine lustes which men are most subject unto in time of youth yea these lustes are noysome and dangerous and fight directly against the soule Abstaine from fleshly lusts which fight against the soule sayth another Apostle 1 Pet. 2. 11. These many times lye heavie upon the conscience of the best in time of age Hearken how holy David cryeth out Psal. 25. 7. Remember not the sinnes of my youth sayth that good man He knew what a wofull case he should be in if God should call him to account for the sinnes of his youth and yet doubtlesse he was a godly man even from his youth see what he sayth of himselfe Psal. 71. 5. Thou art my hope O Lord God thou art my trust even from my youth yea he was taught of God from his youth ver 17. Yea marke what the Lord himselfe sayth of him even in his youth 1 Sam. 13. 14. The Lord hath sought him a man after his owne heart He was a man after Gods owne heart yet cryeth out of the sinnes of his youth So consider Iob by the Lords owne testimony an incomparable man A man that feared God and eschewed evill yet see how he cryeth out of the sinnes of his youth Iob 13. 26. Thou writest bitter things against me and makest me to possesse the sinnes of my youth and yet he was religious and mercifull even in his youth see what he could speake of himselfe Iob 31. 18. where speaking of the widow and fatherlesse For from my youth he that is the fatherlesse was brought up with me as with a Father and I have guided her that is the widow from my mothers wombe Now marke it I pray you are the sinnes of youth thus bitter to such as David and Iob such godly persons What will they then be to them that draw iniquitie with cords of vanitie and sinne as it were with a cart-rope They must needs feele and finde one day that it is an evill thing and bitter to forsake the Lord and that his feare is not in them in their youth as the Lord himselfe speaketh Ier. 2. 19. They that have taken great paines and toyled and moyled in their youth are apt to cry out of Stitches and Aches in their age this is the very case of such as take great paines in the service of sinne and Sathan in their youth they will cry out of the bitternes of it in their age As Abner sayd to Ioab they will finde it bitternesse in the later end Thus wise Salomon disswadeth the yong man from whoredome Pro. 5. 8. Come not nigh the doore of her house Why so 1. Lest thou give thine honour to others and thy yeares to the cruell thy credits gone ver 9. yea and thy profit too Lest strangers be filled with thy wealth and thy labours be in the house of strangers it will emptie thy house of wealth c. But this is not all It will be bitternes in the end ver 11. Lest thou mourne at last and say How have I hated instruction c i.e. How have I mis-spent my precious time and neglected the service of God in my youth Now the way and chiefe meanes to prevent this is to set our selves to serve God even in our youth for this will bring sweetnesse and comfort in time of age Oh what an happinesse when a man can say with Paul Act. 23. 1. I have lived in all good conscience unto this day Or with the young man Mark 10. 20. All this have I kept from my youth See the respect that our Saviour had to him for this Then Iesus beholding him loved him He even loved him in some sort for his externall obedience how much more will he love them that truely and sincerely love and serve him Ich. 14. 21. 23. He that hath my Commandements and keepeth them is he that loveth me and he that loveth me shall be beloved of my Father and I will manifest my selfe to him yea my Father will love him and wee will come and make our abode with him O happie Companie what greater comfort It is heaven upon earth in stead of the bitter sinnes of youth we shall have fellowship with the Father and with his Sonne Iesus Christ sayth the Apostle 1 Ioh. 1. 3. Thirdly Time spent sincerely in Gods service in our youth will make us constantly religious in our age I know indeed that some that have seemed Saints in youth have proved devils in their age As Ioash c. but they did but seeme so they had onely a forme of godlinesse but denyed the power of it 2 Tim. 3. 5. But such as are truely and sincerely religious in youth will be constant in age that is the right propertie of a tree of Righteousnesse Psal. 92. that Psalme for the Sabbath day vers 13. 14. They that be truely planted in the house of the Lord shall flourish in the Courts of the house of our God They shall still bring forth fruit in their old age they shall be fat and flourishing To the same purpose is that speech of Salomon Pro. 22. 6. Traine up a childe or Catechise in the way he should goe and when he is old he will not depart from it Loe the benefit of a religious education in youth He that spendeth time in Gods service in his youth will hardly neglect it in his age He that is a Tymothy in his youth for the most part proveth a Mnaason an old Disciple in his age Act. 21. 26. An heart seasoned with the true feare of God in a mans youth will make him that he shall not depart from God when he is old Salomon indeed fell foulely and dangerously in his age but returned to God by repentance at last as is evident by his booke of Ecclesiastes yea see what warrant we have to thinke thus Ier. 32. 40. And I will put my feare in their hearts that they shall never depart from me He that once truely feareth God departeth not from him Fourthly The more time we spend and the more paines we take in Gods service in our youth the more comfort shall we have for the present and the more glorie hereafter this addeth still more weight and massinesse to our crowne of glory in heaven The small paines that we take in Gods service though in comparison they be but as for a moment yet worke unto us an eternall and exceeding weight of glory as the Apostle speakes 2 Cor. 4. 17. O how this should perswade us to beginne betimes The sooner wee beginne to spend time in Gods service the more time shall we spend in it and reape the more glory hereafter This is evident by that Parable of the Talents The more Talents we have and the better we employ them the more glorie in heaven See what is sayd to him that had five Talents well improved Luk. 19. 17. Well done thou good
constant in the duties of Gods worship and service This appeareth not onely in regard of the expresse command of God to that purpose but also because it is the speciall condition required on our part as ever we expect the reward promised as wee have heard before but we shall finde it very necessary in many other respects whereof I will onely mention but one or two which I conceive to be the chiefe First Because without constancie and perseverance wee loose all the labour and paines that we have alreadie taken in Gods service we have laboured in vaine and to no purpose if we doe not perseveâ—e if we faint we are sure we shall never reape as the Apostle seemeth to intimate Gal. 6. 9. All our righteousnesse shall not so much as be once mentioned unto us we shall be never a whit the better for it Ezech. 18. 24. The soule of the Lord shall have no pleasure in him Heb. 10. 38. See an experiment of this in two famous examples to this purpose sc. Demas and Alexander See what a good opinion the Apostle had of this Demas he remembreth his love to the Church of Colosse Col. 4. 14. Demas-greeteth you yea he was one of Pauls fellow labourers Philemon ver 24. And yet see how the Apostle cryeth out of him afterward 2 Tim. 4. 10. Demas hath forsaken us having loved this present world Demas hath lost all his labour and the credit of all his former proceedings So for Alexander see how zealous and forward he seemed to be in Act. 19. 33. he was very like to have suffered Martyrdome and yet see how the Apostle discovereth him afterward for his damnable Apostacie 2 Tim. 4. 14. Alexander the Copper-smith hath done me much evill the Lord reward him according to his worke for he hath greatly withstood our words So he lost the benefit of all the good he had done formerly But this is not all for Secondly The sinne of back-sliding and falling backe from Religion is a thing that is most odious and hatefull to God the soule of the Lord abhorreth it the soule of the Lord will have no pleasure in such that is he hateth and abhorreth them hereupon it is compared to the vomit of a Dogge and the Sowes wallowing in the mire 2 Pet. 2. 22. Yea if any man draw backe it is unto his perdition unlesse he repent Heb. 10. 39. And how hard a thing it is for such to be brought unto Repentance Heb. 6. 5. If they fall away it is impossible to renew them againe unto repentance How-ever the back-slider in heart shall be filled with his owne wayes Pro. 14. 14. And are quite lost in their owne sense and feeling which is even a little hell upon earth as appeareth by the example of Francis Spira and William Rogers of Cranebrooke in Kent the Stories of both which are lately published Yea see the woefull estate of Lot's wife Let the judgement of God upon her make us take heede of looking backe which is the effect of that speech of our Saviour Luk. 17. 32. Remember Lots wife who for looking backe was turned into a pillar of salt Gen. 19. 46. Whosoever doe thus unlesse they repent and doe their first workes are in no case fit for the kingdome of heaven for he that putteth his hand to the Plough and looketh backe is not fit for the kingdome of God sayth our Saviour Luk. 9. 62. Thirdly Wee had need be vigilant and constant in regard of the devils continuall diligence in watching all opportunities to doe us mischiefe we had need continually to stand upon our guard and ply our worke for if we give over we immediately become a prey to his malicious crueltie Whilst the little bird is in action and flying from bush to bush and from place to place she is in no danger of being shot to death but when she sitteth still she becommeth a prey to the cruell fowler it is the Holy Ghosts owne similitude Prov. 26. 2. As the bird by wandring and the Swallow by flying so the curse causelesse shall not come When did David become a prey to the Devill and lust but when he lay idely at home 2 Samuel 11. upon his bed The Devill seeketh continually to doe us hurt and by doing nothing we learne to doe evill Therefore this is the Apostles argument to perswade to constancy and vigilancy 1 Peter 5. 8. For your adversary the Devill as a roring Lion goeth about seeking continually whom he may devoure And thus yee see also the necessitie of constancy and perseverance in the duties of Gods worship and service It is equall profitable and necessary Now for the Meanes that wee must use that we may be constant I will give you only one generall which will divide it selfe into sundry particulars 1. In generall get a right disposition of heart to this purpose without this it is impossible for any to be constant in Gods service therefore saith David Psalme 119. 112. I have inclined my heart to performe thy Statutes alwayes It is only a good and an honest heart that is able to make a man hold out in Gods wayes as our Saviour sheweth Luke 8. 15. This made Iehu fall away at last notwithstanding all the faire shewes he made of zeale for God and his truth But Iehu tooke no heede to walke in the Law of the Lord God of Israel with all his heart saith the Text 2 Kings 10. 31. This made him cleave to Ieroboam's calvish Idolatry So this made Simon Magus fall off notwithstanding all his fine shewes of Religion his keeping company with the Apostles his being baptized c. he shewed plainly what he was at last And how came that I perceive that thy heart is not right in the sight of God saith the Apostle to him Acts 8. 21. If we would persevere in Gods service we must labour to have our hearts set in a right frame Now more particularly if ye aske me what disposition or frame of heart is it that we must labour for if we would bee constant in Gods service 1. I answer that if we would be constant in Gods service we must labour for a beleeving heart an heart fraught with the precious grace of true saving faith This is that which will make a man constant and victorious over all impediments 1 Iohn 5 4 5. For whosoever beleeveth and is borne of God overcommeth the world and this is the victory that overcommeth the world even your faith True saving faith is of a lasting nature he that hath it can never perish but have everlasting life Iohn 3. 16. Yea this doth alwayes end in salvation 1 Peter 1. 9. Receiving the end of your faith even the salvation of your soules saith the Apostle if any man draw backe and fall off from Gods service it is either for want of faith or at least for want of a true saving faith When the Apostle had shewed
kindle upon thee neither fire nor water can hurt us if God be with us This made Ioseph prosper so exceedingly in all his dangers He was first cast into a pit then sold into Aegypt then cast into prison put in the Stockes the iron entred even into his soule but in all these extremities the Lord was with him Gen. 39. 21. Yea and at last made him Ruler of all Aegypt This made Hezekiah prosper so exceedingly in all his enterprises see how the Text reporteth it in 2 Kings 18. 5. He trusted in the Lord God of Israel and clave unto him and served him ver 6. Then see the event ver 7. And the Lord was with him and prospered him whithersoever he went and therefore see how he could encourage his Souldiers against the invasion of the King of Assyria in 2 Chron. 32. 7. Be not afraid of the King of Assyria be strong and couragious for notwithstanding all his multitude there is more with us then with him Now see how he proveth it ver 8. both by way of confession and by direct affirmation With him indeede is an arme of flesh but with us is the Lord our God to helpe us and to fight our battells Yea thus the Lord encouraged Paul to an unwearied painfulnes in preaching the Gospel Act. 18. 9 10. Be not afraid but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee This will make a man couragious even in the strongest dangers in the very jawes of death Psal. 23. 4. Though I walke through the valley of the shadow of death I will feare no evill sayth holy David for thou art with me thy rod and thy staffe they comfort me Let us therefore be couragious and abundant in the duties of Gods service for the Lord is ever present with us to defend us and to provide for us This is Davids reason in the verse immediately following the words of this Text ver 11. of this Psalme For the Lord is a Sunne and a Shield he will give grace and glorie and no good thing will he withhold from them that walke uprightly in his service So Jer. 1. 19. Thirdly He is a pitifull and tender-hearted Master full of compassion marvellous readie to lay to heart the afflictions of his servants In all their afflictions he is afflicted Isa. 53. 9. Excellent to this purpose is that of St. Iames 5. 11. Yee have heard of the patience of Iob and ye know the end of the Lord that the Lord is very pitifull and of tender mercie As if he had sayd yee may clearely see in Gods dealings with Iob that in conclusion he approved himselfe to be very pitifull and of tender mercie A strange place to this purpose is that we have Judges 10. Though he seemeth to reject them and hold them at staves end for a time yet upon their repentance see how sweetly he approveth and manifesteth his compassion towards them Ver. 16. They put away their strange gods and served the Lord and his soule was grieved for the miseries of Israel though he may shut up his bowells for a time yet at last his compassions will finde a vent his very soule is grieved for our miseries So Ier. 31. 18 19 20. Consider the estate of repenting Ephraim the Lord seemeth angry with him and speaketh against him yea and it may be smiteth him too but no sooner doth Ephraim truely repent and smite upon his thigh and fall out with his sinnes but then see how God is affected with him when he thinketh worst of himselfe then God thinketh the best of him see ver 20. Is Ephraim my deare childe It may be Ephraim thought himselfe scarce worthy the name of a servant and yet God even then calleth him his childe yea his deare childe Well how shall this appeare Surely by the Lords gracious pity and compassion towards him now he is sorry for his sinnes God is sorry that he did so much as speake against him For since I spake against him I doe earnestly remember him still therefore my bowells are troubled for him I will surely have mercie on him sayth the lord Oh who would not serve such a Master that is thus full of compassion thus readie to lay to heart and be affected with his servants miseries yea his very bowells are troubled his soule is grieved for them O let vs be plentifull and abundant in the service of such a Master Fourthly The Lord is readie to manifest this tender mercie and this gracious disposition of his in pardoning the wants and weaknesses of his servants in subduing their corruptions and in keeping covenant with them I must lap up many things together because I have not time to expresse them severally First He is sinne-pardoning Master yea he alone can doe it no man hath power on earth to forgive sinnes but God alone Mat. 9. Blesse the Lord O my soule forget not all his benefits who forgiveth thine iniquities and healeth thy diseases sayth David Psal. 103. 2 3. Here is a sin-pardoning Master yea he taketh no notice many times of our infirmities but graciously passeth by the weaknesses of his servants Numb 23. 21. He hath not beheld iniquitie in Iacob he hath not seene perversenesse in Israel or if he doe see he freely forgiveth it and spareth his servants as a man spareth his own sonne that serveth him Mal. 3. 17. And then he is a Covenant-keeping Master All his promises are yea and Amen 2 Cor. 1. 20. Daniel giveth him this title Dan. 9. 4. O God the great and terrible that keepest Covenant with them that love thee he is alwayes as good as his word and often better Faithfull is he that hath called you 1 Thes. 5. 24. namely to his service he will keepe Covenant with you Nay see a place that hath all these together in it Mich. 7. 18 19. Who is a God like unto thee The Lord is a most incomparable Master there is none like him in all the world Why so Surely for those three things whereof I have now spoken first He is a sinne-pardoning secondly a corruption-killing thirdly a Covenant-keeping Master See all these in this Text That pardonest iniquitie and passeth by transgression c. there is a sinne-pardoning Master secondly He will subdue our iniquities and heale our back-slidings as Hosea 14 4. there is a corruption-killing Master Thou wilt performe thy truth to Iacob and mercie to Abraham and therefore he is a Covenant-keeping Master If this be rightly considered this will make us spend much time in Gods service Fifthly The Lord is a soule-saving Master yea he alone is able to doe this no Master under heaven is able to doe this An earthly Master may be kinde to his servants and give them many good things but he cannot save or redeeme their soules he must let that alone for ever Even they that trust in their wealth and boast themselves in the
him so busie at their returne that he had forgotten both his hunger and thirst in so much that they were enforced to urge him saying Master eate ver 31. Now marke the sweet answer of our blessed Saviour I have meate to eate that yee know not of ver 32. And see how he doth farther expresse his full meaning Ver. 34. Iesus sayd unto them my meate is to doe the will of him that sent me and to finish his worke Oh admirable patterne Oh heavenly example such was his delight in doing Gods will that hee preferreth it before his meate and drinke in the time of his greatest hunger and thirst Now for the perfecting of this point to quicken our affections and to set the better edge upon our appetites let us consider these three particulars First That we may love Gods Ordinances the better and delight to spend more time in the exercises of Religion let us consider whose Ordinances they are They are the Lords Ordinances of divine authoritie they come from above they are tokens of love sent from our heavenly Father the Word preached is Gods Word the Sacraments are his broad Seales of Righteousnesse and prayer is a dutie expresly required by God himselfe and therefore they are worthy of all due regard and esteeme for his sake that hath sent them Now a token sent from a deare friend O how welcome a Letter a Booke a Ring c. these finde speciall regard with us And shall the Lords Word that gracious Epistle sent from the King of heaven to us shall that be accounted as a strange thing God forbid Oh let us love the Word faithfully preached because it is the Lords Word It is the Gospel of Iesus Christ. This is the Apostles Argument Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation Yea it is the very Word of Gods grace Act. 20. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you up farther and to give you an inheritance amongst them that are sanctified Yea the Word preached is a speciall fruit of his favour peculiar to those that are Gods people so that wheresoever he sendeth it he hath a purpose to save some there See how this is mentioned as a speciall priviledge to the Iewes which were then the onely people of God under heaven Psal. 147. 19 20. He sheweth his Word unto Iacob his Statutes and Ordinances unto Israel He hath not dealt so with any Nation Oh how we should value the Lords goodnesse herein to us if this were rightly and throughly considered This was the Iewes chiefe priviledge that they had the Lords Word in speciall for their direction when all Nations besides were left in darknesse Deut. 4. 8. For what Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I have set before you this day So marke how the Apostle setteth out the Iewes priviledge above all other Nations which he sheweth consisted in this that they had the Lords lively Oracles for their Direction Rom. 3. 1 2. What advantage then hath the Jew and what profit is there of Circumcision Much every way chiefely because unto them were committed the Oracles of God They were the Lords Oracles and therefore the more to be esteemed and their priviledge was so much the greater that did enjoy them So againe setting out the Iewish priviledges see how the Apostle reports the matter Rom. 9. 4. To whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises The Lords Covenants the Lords Law the service of God and his promises this should make us esteeme them Yea it is the Lord that sendeth Prophets and Apostles and Pastors to teach and instruct his people in this Word that he hath given us Ier. 3. 15. I will give you Pastors according to mine owne heart that shall feede you with knowledge and understanding It was the Lord Jesus Christ himselfe that sent the Apostles to preach the Gospel Mat. 28. 20. Goe and teach all Nations c. teaching them to observe all things that I command you and loe I am with you alwayes unto the end of the world Yea and this sending of Ministers to preach the Word unto us is a fruit of Gods singular love towards us it argueth the Lords fatherly pitie and compassion towards us according to that we reade in 2 Chron. 36. 15. And the Lord God of their fathers sent unto them by his Messengers rising early and sending because he had compassion on his people and on his dwelling place Now lay up all these together If the Word preached be an Ordinance of Gods appointing if he send the Ministers to preach it if their comâ—â—â— to doe this be a fruit of his love yea 〈◊〉 compassion towards us then surely if this 〈◊〉 rightly considered wee cannot choose â—ut love it it is the Lords doings and therefore it is marvellous in our eyes The like may be said of prayer and the Sacraments they are also of Gods ordaining Secondly Consider the worth excellency of these Ordinances in themselves The Word of God faithfully preached is an excellent Ordinance of God and so is prayer and so are the Sacraments matters of speciall and exceeding worth now yee know men love and delight in things that are most excellent This is one reason that David giveth why he delights in the societie of Gods Saints sc. because they were excellent persons Psal. 16. 2. My goodnesse extendeth not unto thee sayth he to God v. 3. but to the Saints that are in the earth and to the excellent in whom is all my delight Doest thou delight in those things that are excellent O then delight thy selfe in Gods Ordinances which are most excellent The Word of God faithfully preached is a most sweet and excellent Ordinance of GOD. See how highly David that man of GOD commends and extolleth it Psal. 19. 7. The Law of the Lord is perfect converting the soule the Testimony of the Lord is sure making wise the simple and ver 10. More to be desired are they then gold yea then much fine gold sweeter also then honey and the honey-combe Oh the transcendent excellency of the Word of God faithfully preached Had I the tongue of men and Angells I could not expresse it to the full Take notice of a Testimony or two to this purpose in the new Testament 2 Cor. 10. 4. For the weapons of our warfare are not carnall but mightie through God to the pulling downe of strong holds yea it is able to make Sathan fall downe from heaven like lightening This is the Lords great Ordinance to batter the strong holds of sinne and Sathan they are excellent things for the demolition of Sathans Ammunition this casteth out the strong man armed and taketh away his armour wherein
he trusted here is the excellency of the Word preached So observe another testimony to this purpose which sheweth the excellency of this Ordinance Heb. 4. 12. For the Word of God is quicke and powerfull and sharper then any two edged sword piercing even to the dividing asunder of the soule and spirit This sword of the Spirit is a most excellent Ordinance of God it is a speciall Shield to defend us against the fury of all our spirituall enemies See the Apostles testimony for this Ephes. 6. 16. Take the Helmet of Salvation and the Sword of the Spirit which is the Word of God See how our blessed Saviour with this put Sathan to flight Mat. 4. Scriptum est this was his weapon and see the conclusion ver 11. Then the Devill left him This sword will pierce the very â—â—ead of that great Leviathan Oh how we should love it if this was rightly considered Thirdly and lastly Consider the singular use and benefit of Gods Ordinances in regard of us Give me leave to instance in one of Gods Ordinances sc. the Word preached Certainly the utilitie of it is extraordinarie if it be well considered observe it I beseech you and see in some particulars First The Word preached is the Word of life the meanes to quicken a dead soule It is the meanes both to beget and to preserve spirituall life in the soule of a Christian Psal. 119. 50. This is my comfort in mine affliction for thy Word hath quickened me We are by nature all dead in trespasses and sinnes Eph. 2. 1. Now the Word faithfully preached is the meanes to revive and raise us up unto newnesse of life Ioh. 5. 25. Verely I say unto you sayth our Saviour the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare it shall live See here the meanes to revive and quicken our dead soules Oh therefore let us love the Word even as we love our life Pro. 8. 35. He that findeth me findeth life and shall obtaine favour of the Lord Oh the worth of life Life is sweet especially spirituall yea naturall life is very deare unto us Skinne for skinne and all that a man hath will he give for his life sayth the Text Job 2. 4. Now the Word of God faithfully preached is our very life Pro. 4. 13. Take fast hold of Instruction let her not goe keepe her for shee is thy life sayth the Wise-man How can we choose but love the Word if we consider this Secondly Because life it selfe without health is but a burthen rather then any benefit A sicke man is even weary of his life so was Iob in his extremitie My soule is weary of my life Iob 10. 1. sc. for want of health Therefore in the second place the Word of God is health as well as life to them that truely embrace it My Sonne attend to my words sayth Salomon Pro. 4. 20. Why so See the worth of them sc. Ver. 22. For they are life unto those that finde them and health unto all their flesh Life is a sweet thing if it be accompanied with health so Pro. 3. 8. It shall be health to thy navell and marrow to thy bones Health is a most precious Iewell and therefore the Word which is the meanes to beget and preserve it must needs be precious Thirdly But what is life and health without comfort And therefore in the third place the Word preached is the chiefe meanes of comfort that we doe enjoy This is our chiefe support and consolation next under God himselfe Psal. 119. 92. Vnlesse thy Law had beene my delight I should have perished in my affliction The Word preached is the Word of comfort proceeding from the God of all comfort 1 Cor. 1. 3. which is able to comfort us in all our tribulations that we may be able to comfort others with the same comfort wherewith we our selves are comforted of God Yea the holy Word of God is both written and preached to this end and purpose 1. It is written to this end Rom. 15. 4. Whatsoever is written aforetime is written for our learning that we through patience and comfort of the Scriptures might have hope Yea secondly This is one end of preaching Isa. 40. 1. Comfort ye comfort yee my people sayth your God speake comfortably to Jerusalem Hence also is that of the Apostle 1 Cor. 14. 3. when shewing the excellency of preaching he giveth this for one of the chiefe reasons of his Encomium But he that prophesieth speaketh to men unto edification and exhortation and comfort He that preacheth aright preacheth to the comfort of Gods people Indeed as for the wicked of the world here is no comfort for them they must goe to the world for comfort for the Word hath none for them it is the terror of the Lord to torment them before the time but to the godly and such as are religious it is to them a Word of strong consolation yea the very joy and rejoycing of their heart sayth Ier. 15. 16. This was Davids comfort Psal. 119. 50. This is my comfort in my affliction for thy Word hath quickened mee And indeed what greater comfort then for a condemned man to heare of a pardon Men in a desperate condition to heare of a Saviour Joh. 5. 39. Search the Scriptures for they are they that testifie of me sayth our Saviour himselfe What greater comfort The Scriptures tell us of the gracious readinesse of God to be reconciled to poore sinners 2 Cor. 5. 20. We are Embassadors for Christ as though God did beseech you by us and we pray you in Christs stead to be reconciled to God The Word assureth us that upon our repentance our sinnes are forgiven us Ezech. 18. 21. which is one of the chiefe grounds of comfort that can be propounded Thus Christ comforted the poore Palsie-man Mat. 9. 2. Sonne be of good cheare thy sinnes are forgiven thee Men may seeme but can never be truely chearfull in the want of this favour Thus also would our Saviour comfort the poore weeping penitent Luk. 7. 48. Thy sinnes are forgiven thee He knew she could receive no better ground of comfort So when God would have his people comforted Isa. 40. 1. see what direction he giveth to that purpose Comfort ye my people Comfort ye Jerusalem How Tell her that her iniquities are pardoned c. As if he had said If any thing will affoord her comfort that will doe it Blessed is the man whose iniquities are forgiven and whose sinnes are covered Psal. 32. 1 2. He that is assured of happinesse may well be comforted Yea the Word preached is the glad tydings of Salvation it doth assure us of our interest in Christ and that He is made of God unto us Wisedome and Righteousnesse Sanctification and Redemption 1 Cor. 1. 30. As also that Christ with all his merits doe properly belong unto us 1 Cor. 3. 21 22
23. All is yours whether it be Paul or Apollos c. all is yours and ye are Christs and Christ is Gods Now what greater comfort So that ye see that the Word faithfully preached is the Word of comfort and therefore wee have reason to love it in that regard Fourthly Because carnall or worldly comfort is little worth therefore in the fourth place the Word preached is the best meanes of spirituall comfort gracious and heavenly consolation Hereupon it is called the Grace of God Titus 2. 11. And the Word of 〈◊〉 Grace Act. â—0 32. And the ministration of the Spirit 2 Cor. 3. 8. It is the Instrument that the Spirit of God useth to worke grace in the hearts of Gods people It is the ministery of reconciliation 2 Cor. 5. 18. Yea the Word of regeneration Iam. 1. 18. Of his owne will begate he us with the Word of Truth sayth the Apostle It is the immortall sâ—ede of our new birth 1 Pet. 1. 23. yea the chiefe meanes of our Conversion Psal. 19. 7. The Law of the Lord is perfect converting the soule Yea it is the chiefe meanes of our Sanctification Psal. 119. 9. Wherewithall shall a young man cleanse his way c Ioh 15. 3. Now are yee cleane through the Word that I have spoken unto you sayth our Saviour and Ioh. 17. 17. Sanctifie them with thy Truth thy Word is Truth Loe the chiefe Instrument of our Sanctification Yea as God himselfe is the God of all grace so is his Word the Word of all grace for what grace of the Spirit is it that is not usually begotten in us by the Word whether knowledge or faith or repentance or the feare of God c. 1. Out of question it is the chiefe meanes of knowledge and wisedome and understanding in the things of God See it in Davids example Psal. 119. 98. Thou through thy Commandements hast made me wiser then mine enemies for they are ever with me Ver. 99. I have more understanding then all my teachers for thy Testimonies are my meditation Ver. 100. I understand more then the Ancient because I keepe thy precepts Then for faith the Word is the meanes to beget and preserve that for it is the Word of faith Rom. 10. 8. And the Apostles conclusion is Ver. 17. So Then faith commeth by hearing and hearing of the Word of God And then for the feare of God another excellent grace of the Spirit the Word of God is the chiefe meanes to beget that Deut. 17. 19. Where it is said of the King that he shall write him a copie of the booke of the Law and reade in it all the dayes of his life Why so That he may learne to feare the Lord his God and to keepe all the words of this Law Yea this is the end of our publike meeting to heare the Word faithfully preached all both old and young must come to heare it Deut. 31. 12. Gather the people together men and women and children and the stranger that is within thy gates All sorts must constantly frequent the Church assemblies and depend upon the ministery of the Word Why so That they may heare and that they may learne and feare the Lord your God and observe to doe all the words of this Law The true feare of GOD must be learned out of the Booke of GOD and hearing the Word preached is the means to attaine thereunto The like might easily be shewed of sundry other graces But this is not all the Word preached is not onely the meanes to beget the graces of Gods Spirit in us but to encrease them also Observe it 1 Pet. 2. 2. As new borne Babes desiâ—e yee the sincere milke of the Word that yee may grow thereby sayth the Apostle So that the ministery of the Word is not onely the seede of our new birth but also the chiefe means of our encrease and growth in Grace yea it will still build us up farther untill we come to perfection Act. 20. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you up farther and to give you an inheritance among all them that are sanctified Oh precious Word and well worthy of all high esteeme that is able to build us up in grace farther and farther untill wee come to perfection How can we choose but love the Word exceedingly and delight to spend much time in it if we seriously consider how usefull it is unto us also in this respect Fifthly and lastly The Word preached is not onely the chiefe meanes of spirituall life and comfort but of our eternall happinesse and salvation It is not onely the Word of grace but of glory too and of salvation Romans 1. 16. I am not ashamed of the Gospell of Christ saith the Apostle Why so Because how simple or despicable so ever it may seeme in it selfe yet it is the power of God through faith unto salvation a foolish thing indeed it is in the eye of flesh and bloud and of carnall Reason but yet it pleaseth God even by the foolishnesse of preaching to save them which doe believe 1 Cor. 1. 21. Yea it is the Word of salvation so that he is farre from salvation that rejects it Psalm 119. 155. Yea it is the Word of eternall life and therefore he that thrusteth it from him doth judge himselfe unworthy of eternall life See two direct Testimonies for this the one is the speech of Peter to our Saviour Iohn 6. 68. Will ye also goe away saith our Saviour to his Disciples The Apostle Peter maketh answer Whither should we goe where shall wee thinke to mend our selves thou hast the words of eternall life And therefore he that rejecteth it and careth not to spend time in the hearing and reading and serious perusall of it doth even judge himselfe unworthy of everlasting life Acts 13. 46. saith the Apostle addressing his speech to the Iewes It was necessary that the Word of God should be first preached unto you the preaching of Gods Word is of necessary use in the Church of God but since that ye thrust it from you and judge your selves unworthy of everlasting life c. behold wee turne to the Gentiles Oh how readily and with what great affection would we receive the Word if this was rightly considered CHAP. X. Containing part of the fifth Direction c. FIfthly All that desire to spend much time in Gods service must follow that golden rule of the Apostle sc. of redeeming the time Redeeming the time because the dayes are evill saith the Apostle Ephes. 5. 16. Which rule he repeateth againe to the Colossians Colos. 4. 5. Now if you aske me From what wee must redeeme the time I answer from all such lets and impediments that will hinder this way There are diverse great consumers of precious time from which he must carefully redeeme it that would spend much time in Gods service I shall need to say
and sharper then any two edged sword saith the Apostle Hebr. 4. 12. Above any sword with two mouthes that is having two edges as the word signifieth This will cut and wound yea breake the head of any lust whatsoever if it bee as hard as any stone See an excellent place for this purpose Ier. 23. 29. Is not my Word like as a fire saith the Lord and like an hammer that breaketh the Rocke in peeces If a man be hardened in any sinfull way behold here is a fire to melt the heart of any lust whatsoever it will fire it out of the soule or if it be as hard as a rocke loe here is an hammer to breake it all in peeces Oh therefore when thou hast found out what speciall lust or corruption it is that hindereth thee from spending time in Gods service smite it with this two edged sword lay upon the head of it with this hammer and terrifie thy conscience with the threats of the Word and say How can I or how dare I live in this sinne that will poyson my soule Or how can I doe this great wickednesse and sinne against God How dare I live in the sinne of swearing when I see and consider how expresly the Lord hath said that He will not hold him guiltlesse that taketh his Name in vaine but will surely cut him off with the flying role of his curse Zach. 5. 3. consider the place This is the curse that goeth over the face of the whole earth for every one that stealeth shall be cut off as on this side and according to it and every one that sweareth shall be cut off as on that side according to it Would not this make men leave stealing and swearing if it was rightly considered So durst men live in the sinne of lying if they beleeved that speech of the Wiseman Prov. 12. 22. Lying lippes are an abomination unto the Lord Yea or that of Revel 21. 8. sc. That all lyars shall have their part in the lake that burneth with fire and brimstâ—nâ— which is the second death In a word durst men live in drunkennesse whoredome covetousnesse prophanesse c. if they were perswaded that such should never inherit the kingdome of God 1. Cor. 6. 10. and that for such things commeth the wrath of God upon the children of disobedience Ephesians 5. 6 This was Davids chiefe Antidote a-against every sinne Psalme 119. 11. I have hid thy Word in my heart that I might not sinne against thee Smite thy lusts with this weapon and thou shalt see thy desire upon such enemies Thirdly When we have found out that or those speciall corruptions which have hindered us from spending time in Gods service if we cannot vanquish and overcome them of our selves by the power of Gods Word let us then flye to heaven for helpe and cry out unto God Almighty for his assistance What better remedy when a man hath met with too potent an enemy then to flye to the Lord Chiefe Iustice of Heaven and Earth and earnestly and fervently to crave his aide This was Saint Pauls refuge in this case Romans 7. 24. O wretched man that I am Who shall deliver me from this body of deaâ—â— But thaâ—ks be to God through Iesus Christ v. 25. there is the issue So againe when the same holy Apostle was cumbred and pestered with the pricke in the flesh the messenger of Sathan 2 Cor. 12. 7. see what course he took here was his refuge even the bosome of the Lord was his only shelter and defence v. 8. For this I besought the Lord thrise that it might depart from me Now see the issue What a gracious answer v. 9. And he said unto me my grace is sufficient for thee c. Hearty confessions and strong petitions and cryes to God are very availeable in this case the prayer of the righteous is very effectuall in such a condition if it be fervent Iam. 5. 16. as the Apostle there speaketh in another case When a man is in that case and in so great a strait that he knoweth not what to doe it is his best course in that case to looke up to God by earnest and fervent prayer according to the practise of that gracious King Iehosophat 2 Chron. 20. 12. Wilt thou not judge them Oh Lord Wilt thou not judge them for wee have no might against this great multitude neither know we what to doe but our eyes are upon thee Hee looked at God in this case with many eyes with an eye of faith and confidence with an eye of patient expectation with an eye of diligent observation and with an eye of prayer according to that of David Psalme 5. 3. Early in the morning will I direct my prayer unto thee and will looke up where the former words are a direct explication of the later i. e. I will looke up unto thee ô Lord with an eye of prayer If a man can even fall out with himselfe and loath himselfe in his owne sight for his iniquities and for his abominations as the Prophet speakes Ezech. 36. 31. and earnestly and unfainedly complaine to God against his corruptions certainely in Gods good time hee shall be able to prevaile against his corruptions for God is not only a sinne-pardoning but also a corruption-killing God one that will subdue our iniquities Micah 7. 18. See what a promise we have for this Romans 6. 14. Sinne shall not have dominion over you for ye are not under the Law but under Grace saith the Apostle And Ier. 3. 22. with Hosea 14. 2. Returne ye back-sliding children and I will heale your back-slidings saith the Lord there so that here is great hopes if we take this course that we shall prevaile against our corruptions Besides though for the present our corruptions may seeme stronger and more â—uisâ—ant then before yet we shall be sure to â—revaile at last and in the meane time these â—ailings of ours shall be forgiven and our â—â—iquities and infirmities whereinto we all through the violence of corruption â—â—all not be imputed unto us if we doe earâ—estly and fervently cry out for helpe and â—â—rength against them This seemeth to be directly prefigured in the ancient Law of the Iewes Deut. 22. 23. That if a man find a betrothed Damosell in the Citie and lye with her c. then in that case they shall both be stoned because shee might have prevented the same by crying out but verse 25. But if a man finde a betrothed Damosell in the field and the man force her and lye with her then the man only that lay with her shall dye verse 26. But to the Damosell thou shalt doe nothing there is in the Damosell no sinne worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter Because it is supposed that the Damosell cryed in this case but could not be heard in the field Verse 27. For he found her in the field
and the betrothed Damosell cryed and there was none to save her So in this case when the Devill findeth us at some advantage and doth force us to some sinne yet if we struggle and cry out against him though he doe prevaile with us for the act yet in the Lords great mercy it is not imputed Let this encourage us to confesse our sins to God and cry out against our corruptions and judgâ— our selves for them Excellent to this purpose is that direction of one A man saith he must ever and anon be saying thus with himselfe Ah vile sinfull wretch and hate worthy creature that I am have I not sinâ—ned against God and mine owne soule iâ— such a passionatenesse in such wantonnesse in such injustice and the like Oh that I could even detest my selfe for this Who but a very beast or a foole would have beene so often and so grossely overtaken It is not possible to imagine unlesse one doe take experience of his owne practice how much the renewing of this holy anger against a mans selfe for his sinnes past will strengthen him against the same and abate the power of his corruptions And therefore saith hee put thy selfe often in minde of thy former sins being out of love and conceit with thy selfe saying Ah vile creature How could I finde in my heart to doe such things would any man have thought it possible for any creature from whom all reason and piety both were not â—anished to runne out into such words such deeds c. Thus hee piously and sweetely And surely if we would thus â—udge and condemne our selves we should not be judged of the Lord saith the Apoâ—tle 1 Cor. 11. â—2 An excellent direction and a most sure and speedy may to prevaile against our strongest lusts and most prevaâ—ent corruptions if we can thus pray and â—ry out against them As the Loâ—â—â—â—â—sisteth â—he pâ—ouâ— so He givetâ— grace to the humble The more we see and discerne our want of grace the more fit are wee to receive it Excellent to this purpose is that of another Gods grace is free hee looketh not at any â—hing in us in the bestowing of it What Doest thou thinke that thou art uncapable of grace because thou art unworthy of it This is a meere fallacy Doe not cast away thy confidence because thou seest not in thee that goodnesse which thou desirest It is some goodnes in thee to be bad enough in thine owne esteeme be but vile enough base enough bad enough and then thou art good enough to partake of grace thine emptinesse will make some way to fulnesse Thus he sweetely For this will make a man cry out for Gods gracious aide and assistance Helpe Lord for these lusts of mine like the sonnes of Zerviah are too hard for me This is the way to breake the heart of our lusts and to mortifie our earthly members that we shall never spend so much time in vicious courses as we have done Thus David cryed out against covetousnesse Psalme 119. 35. Encline my heart to thy Testimonies and not to covetousnesse He beggeth the Lord Chiefe Iustice his warrant to apprehend it as one doth wittily observe in that case And this is the third Remedy Fourthly and lastly If we would prevaile against sinne that we may not spend any time at all at least much lesse time in the service of it wee â—ust daily possesse and furnish our soulas with holy meditations 1. Consider the odious loathsome and filthy nature of sinne which in the booke of God is not only called filthy and that excrementally but it is even filthinesse it selfe 2 Cor. 7. 1. Having therefore these promises let us cleanse our selves from the filthinesse of the flesh and Spirit Yea Iames 1. 21. Let us lay aside all filthinesse and superfluitie of maliciousnesse and receive with meeknesse the ingrafted Word which is able to save your soules the word signifieth properly the filth that is under a mans naile Yea to shew the filthy nature of it it is compared to the Sowes wallowing in the mire and the vomit of a Dogge it is even the metaphor of the Holy Ghost 2 Peter 2. 22. How could we finde in our hearts to live in sinne and spend our time this way if we consider this 2. Not onely filthy but dangerous in many respects It bringeth body and soule and name and estate and all to ruine It is the losse of our very soules if we continue in it without repentance Luk. 12. 19. Thou fooâ—e this night shall they fetch away thy soule and then see what our Saviour inferreth from heaven Matthew 16. 26. For what is a man profited if hee shall gaine the whole world and loose his owne soule Thirdly Consider how odious to God his very soule abhorreth it as the greatest evill in the world It is the breach of his Law most contrary to his holy and purest nature It was the death of the Lord Iesus for he was delivered up for our sins Rom. 4. 25. It killed the Prince of life and pierced the heart and shed the bloud of Gods onely Sonne and therefore must needs be mortified and put to death Yea nothing will sooner doe it then these and such like meditations Now if we thus subdue and mortifie yea crucifie this notorious thiefe that thus robbeth God of his glory and man of Gods favour we shall be able to spend much time in Gods service This is the first mispender of precious time that must of necessitie be mortified and put to death Secondly Another great let or impediment that must be removed another great waster of time that must be speedily suppressed is immoderate or excessive sleeping and sluggishnesse This also is a most dangerous mispender of precious time although not so bad as the former Thus the Prophet Ionah mispent his time as he was in a Ship sayling to Tarshish when hee should have gone to Ninevâ—h He was fast asleepe in a very dangerous storme when he stood in more need to have been wrestleing with God by humble earnest and heartie prayer Ionah 1. 6. See how pathetically the Heathen Mariners awake him and rouse him up The Ship-master came to him saith the Text and said unto him What meanest thou ô sleeper Arise and call upon thy God if so bee that God will thinke upon us that we perish not i.e. Is this a fit time to sleepe when we are all ready to perish and be ready even every moment to bee swallowed up of the waves Oh therefore arise and bestirre thy selfe and call upon thy God and for shame learne to spend the time better then in sleeping especially in such and so great and apparent danger their being as it were but even a step betweene us and death Thus Salomon awaketh his fluggard Proverbs 6. 9 10. How long wilt thou sleepe ô sluggard When wilt thou arise out of thy sleepe Marke now the sluggards drousie slumbring senselesse answer
See then what followeth ver 18. And they all with one consent beganne to make excuse The first sayd unto him I have bought a piece of ground and I must needs goe and see it I pray thee have me excused Ver. 19. And another sayd I have bought five yoke of Oxen and I must needs goe and prove them c. Ver. 20. And another sayd I have married a wife and therefore I cannot come Thus yee see what worldly excuses they had And our Saviour doubtlesse would hereby teach us that inordinate love of the world keepeth men from the duties of Gods service Secondly Or else if it doe not altogether keep us from them yet they are great means to distract us in them so that if we doe set our selves to serve God yet we cannot doe it with all the heart as we should This covetous carking will steale away the heart that we cannot so seriously hearken to the Word preached we cannot set our hearts to all the good Word of God as we ought to doe Deut. 32. 46. These words that I command thee shall be in thy heart sayth God Deut. 6. 6. This cannot be in this case for covetous carking will keepe out the Word and distract us in hearing of it See an experiment of this in Ezechiels hearers Ezec. 33. 31. By their outward garbe and fashion they seemed to be very religious they were constant hearers They come unto thee as the people commeth and they sit before thee as my people and they heare my words but they will not doe them for with their mouth they shew much love but their heart goeth after their covetousnesse It was but an heartlesse piece of service that they performed to God covetousnesse even in the very instant of hearing had stollen away their hearts They were just like unto a Chapman that while he is busie in cheapning a commoditie and beating it to a price a nimble subtle cutpurse in the meane time hath stollen his purse so that when he should come to pay for his commoditie his money is gone Let us beware and take heed of this subtle jugler that will eyther keepe us from or distract us in the duties of Gods worship and service Or else thirdly This will keepe us from profiting by or practising of that which we seeme to heare with great attention so that we shall become but hearers onely but not doers of the Word and so build the houses of our soules upon the sand This our Saviour sheweth in his Parable of the Sower Mat. 13. 22. Some seede falleth among the Thornes and the Thornes grow up with it and choke it that is as our Saviour himselfe there expoundeth it He also that received seede among the thornes is he that heareth the Word and the care of this world and the deceitfulnesse of riches choke the Word and he becometh unfruitfull Thus yee see the great hurt we receive by this unjust usurper of our precious time which prevaileth so much the more because he seemeth to be the right Lord and the true owner of the greatest part of our time What must we doe in this case Surely so farre as this care is inordinate it must needs be mortified It masketh under the name of thrift and frugalitie and good husbandry c. But indeed where this prevaileth there the one thing needfull must needs be wanting As appeareth by that speech of our Saviour Luk. 10. 42. Martha Martha thou carest and art cumbred about many things but one thing is needfull Mary hath chosen the better part which shall never be taken from her And therefore this is a speciall corruption that must needs be mortified This is one of our earthly members that must be put to death Col. 3. 5. Mortifie therefore your members which are on the earth fornication uncleannesse c. and covetousnesse which is Idolatry But how shall we suppresse and mortifie this unruely companion I answer Vpon a three fold meditation or consideration First Consider how needlesse secondly how vaine and fruitlesse and thirdly how prejudiciall and hurtfull it is to spend time in carking First Consider how needlesse because we have our wise and heavenly Father to take care for us 1 Pet. 5. 7. Casting all your care upon him for he careth for you sayth the Apostle We may learne of little children to depend upon the care and providence of our heavenly Father They never take care where to get meate and drinke nor how to procure new cloathes but leave the care of these things unto their parents how much more should we commit the care of these things to God who hath assured us that we shall not want any thing that is good Psal. 34. 10 How chearefully and comfortably may we depend upon the promise of our heavenly Father that he will never faile us nor forsake us Consider Mat. 6. 33. But secke ye first the kingdome of God and the righteousnesse thereof and these things shall be added unto you This is one of our Saviours chiefe arguments to disswade from inordinate care Mat. 6. 31 32. Therefore take no thought saying What shall we eate Or what shall we drinke Or wherewithall shall we be cloathed Ver. 32. For your heavenly Father knoweth that ye have need of these things i.e. therefore it is a needlesse thing for you to cumber or trouble your selves with any such unnecessary cogitations Secondly This inordinate care and thought-taking for outward things is not onely needlesse and superfluous but also exceeding vaine and fruitlesse it cannot availe any thing at all it can doe no good Mens ayme and end in this case is to get wealth and to be rich but it is not inordinate care but the blessing of God that maketh rich sayth the wisest Salomon Pro. 10. When we have carked cared and cast beyond the Moon yet this will not serve the turne when we have done what we can This is another of our Saviours excellent arguments that he produceth in this case Mat. 6. 27. Which of you by taking thought can adde one cubite unto his stature No with all our care we cannot so much as make one haire white or black and therefore all our care thought-taking in this case is vaine and fruitlesse Psal. 127. 1 2. Except the Lord build the house except he keepe the Citie the builders and watchmen do both spend their strength in vaine they wholly loose their labour and ver 2. It is in vaine for you to rise up early and sit up late and to eate the bread of sorrowes for so he giveth his beloved sleepe Thou shalt remember that it is the Lord thy God that giveth thee power to get wealth sayth the Lord Deut. 8. 17 18. Thou shalt not say my power and the might of mine hand hath gotten me this wealth but thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth It is not our
a foole to doe wickedly saith Salomon Prov. 10. 23. To take pleasure in swearing in excessive drinking or making others drunke or pernicious and uncivill jestings this mirth is wholly earthly sensuall and devilish this is like him of whom Salomon in Prov. 26. 19 20. that casteth firebrands arrowes and death and saith Am I not in sport Here is wofull sport Bee sure thy delights be lawfull and honest Secondly Seasonable If never so lawfull yet if they be followed unseasonably they are deadly and dangerous Bowleing shooting leaping these are lawfull in themselves but these may be made unlawfull if used unseasonably that is in time of divine Service or Sermon on the Lords day Here is Wine turned into Vinegar or in time of any publike calamity when Gods Church is in misery This was their fault in Amos his dayes They dranke wine in bowles c. but did not regard the affliction of Ioseph Amos 6. 6. So Isaiah 22. 12. In that day did the Lord God of Hosts call to weeping and mourning c. and behold joy and gladnesse slaying Oxen and killing Sheepe eating flesh and drinking wine These were things lawfull in themselves but unseasonable now because at this time God called for the contrary This is the second rule or Remedy Thirdly Moderate and sober and not excessive when wee are even too much bent upon pleasures and set our hearts upon them continually Here was the Rich mans fault that hee fared deliciously every day Luke 16. 19. when we love pleasures more than God when wee spend more time in carnall delights then in the duties of Gods service nay can finde no time to give over Some spend day by day in pleasures like their resolution in Isa. 56. 12. Come ye say they I will fetch wine and we will fill our selves with strong drinke and to morrow shall be as this day and much more abundant This was excessive Fourthly And therefore the fourth and last Remedy consisteth in holy meditation concerning the vanity and danger of carnall delights if followed immoderately To withdraw our affections from them consider 1. The vanity and vacuity of these delights and pleasures especially if wee seeme to place our happinesse and felicity in the enjoyment of them they cannot satisfie the minde of man but the more he doteth upon them the lesse hee findeth in them See what Salomon pronounceth of them all when he had sifted them to the bottome All is vanity and vexation of spirit That which he saith of silver is as true of pleasures He that loveth them especially too well shal not be satisfied with them Eccles. 5. 10. See what the Holy Ghost pronounceth of all worldly things and consequently of carnall and worldly pleasures Isa. 55. Wherefore doe ye spend your money for that which is not bread and your labour for that which satisfieth not These cannot satisfie nor bring any true content with them But as in case of a burning fever the poore thirsty creature cryeth out for a cup of cold water but the cup is scarce gone from his mouth when he cryeth out for more as being more enflamed and farre more thirstie then before so it is with these carnall pleasures they doe bewitch us so that the more wee enjoy them the more we dote upon them Let us stay and moderate our selves this way with this consideration He that thinketh to satisfie himselfe with carnall delights may as well take in hand to fill a sive with water which would bee an endlesse labour Secondly If they could satisfie which they cannot doe yet dote not upon them because they are so fickle uncertaine and momentany Alas they are but for a season they betake them to their wings like riches and flye away as an Eagle towards Heaven they are of a fading nature and a perishing condition they endure but for a season That made wise Moses care little for them and so lightly to esteeme them preferring the afflictions of Gods people before them Heb. 11. 25. Choosing rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season Thirdly Consider how hurtefull and dangerous Carnall mirth doth ever end in heavinesse and bitternesse Woe unto you that laugh now saith our Saviour for yee shall wayle and weepe Luke 6. 25. i. e. Hearken to this yee merry blades that spend all your dayes in mirth and jollity you will have one day the heaviest hearts of any people under heaven in the meane time it stealeth away the heart Like as continuall whetting spendeth time and spoyleth the sithe so excessive sporting spoyleth the minde indisposeth to good and maketh a man even a prey to his lusts and to Sathan yea and we may assure our selves that it will be bitternesse in the later end for it is sure to end in heavinesse either of godly sorrow if we doe repent or of desperate griese and sorrow in hell lest thou mourne at last saith Salomon Prov. 5. 11. when thy flesh and body are consumed c. So Iob 21. 13. They spend their dayes in wealth or in mirth saith the margent And in a moment goe downe to hell A fearefull end a wofull conclusion Sixth chiefe Let or impediment is vaine speeches which the Apostle fitly calleth tatling and speaketh of it as a fault somewhat worse than idlenesse and a thing most incident unto Women 1 Tim. 5. 13. And not only idle but tatlers also and busie bodies which is the babling out of vaine and frothie speeches the prosecuting of an idle tale which hath neither head nor foote This is a very great consumer of much precious time and a great impediment The Remedies whereof consist partly in Meditation Practice 1. Consider that God Almighty is a most curious observer and an exact eare-witnesse of all our speeches We cannot so much as whisper a thing even secretly but the Lord taketh notice of it See an excellent speech of David for this purpose Psalme 139. 3 4. Thou art acquainted with all my wayes for there is not a word in my tongue but loe ô Lord thou knowest it altogether Had we not need to take heed what we speake as well as what we doe for the Lord hearkeneth and lendeth a listning eare to all our speeches whether they bee right or wrong Ier. 8. 6. I hearkened and heard but they spake not aright no man repented himselfe of his owne wickednesse saying What have I done That as God heareth so he will call us to a strict account for our very speeches for God will not only bring every worke but also every idle word into judgment Mat. 12. 36. But I say unto you that every idle word that men shall speake they shall give an account thereof at the day of judgement For by thy words thou shalt bee justified and by thy words thou shalt be condemned Secondly Keepe not only thy heart but
confessed his owne guiltinesse and the justice of God 2. Vindicated the innocency of Christ. 3. Was affected with the judgement and brought to feare God 4. Earnestly desired to worke upon his fellow servant Doest thou not feare God c. i.e. ô feare God consider what a wofull estate thou art plunged into Reasons or Motives io perswade us hereunto are foure 1. In regard of God 2. In regard of our selves 3. In regard of others 4. In regard of the excellency of Gods Ordinances 1. In regard of God because the Lord is much honoured and his Name is highly magnified and therefore hereby we shall shew our zeale for Gods glory and our â—ove unto his Majesty Gods glory in all things should be respected in the first place Whether ye eate or drinke or whatsoever ye doe doe all to the glory of God saith the Apostle 1 Cor. 10. 31. Now surely the more people and the greater the company is that joyne together in the duties of Gods service the more glory must needs hereby redound to God for the enlarging of Christs kingdome is a chiefe meanes of advancing Gods glory This our Saviour teacheth in the very mould and course of the Lords Prayer it appeareth in the very order of the petitions 1. Hallowed be thy Name to shew that in all things in the first place Gods glory must be respected 2. Thy kingdome come there is the chiefe meanes to shew that the comming of Gods kingdome is one chiefe meanes for the hallowing of his Name and the enlarging of Christ's kingdome is a chiefe meanes for the advancing of Gods glory Matth. 6. 10 11. certainely much glory must needs hereby redound to God when we are not content only to serve God our selves but also exhort and excite and stirre up others hereunto Secondly There is another Motive to perswade us which is drawne from our selves Hereby we shall manifest the work of grace wrought in our own hearts This is a good testimony that we are truely religious indeed when wee are not content to serve God our selves but are ready to provoke and stirre up others hereunto for goodnesse is a spreader of it selfe it is ready to disperse and communicate it selfe for the good of others Yee heard what the Holy Ghost said of Barnabas Acts 11. 23. That he exhorted them all that with purpose of heart they would cleave to the Lord ver 24. for he was a good man and full of the Holy Ghost A good man and one that is full of the Holy Ghost is and will be ready to excite and stirre up others unto that which is good When thou art converted strengthen thy brethren said our Saviour Luk. 22. 32. He that is truly converted himselfe will be ready to be a meanes to convert and turne others to God See it in David Psalme 51. 13. Then shall I teach thy wayes to the wicked and sinners shall be converted unto thee Where there is abundance of grace in the heart it will manifest it selfe in our gracious speeches and holy communication Psal. 37. 30 31. The mouth of the righteous speaketh wisedome his tongue will bee talking of judgement the Law of his God is in his heart c. for out of the abundance of the heart the mouth speaketh saith our Saviour Matth. 12. 34. I have hid thy Word in my heart saith David Psalme 119. 11. See the fruit of this Psalm 95. 6. O come let us worship and fall downe and kneele before the Lord our maker c. True grace maketh a man ready to doe good offices for others especially to perswade them to serve God and be religious Thirdly In regard of others For hereby we shall best manifest our love and respect to others yea we doe not know how much good we may doe them this way for by this we may come to save a soule from death and cover a multitude of sinnes Iam. 5. 20. Hereby we may come to be acquainted with the wayes of God our selves and others whom we perswade may be hereby converted to walke in his pathes for Psal. 19. 7. The Law of the Lord is perfect converting the soule c. See how confidently David assureth himselfe of the conversion of others upon his best endeavour to teach them Gods wayes Psal. 51. 13. Then shall I teach thy wayes to the wicked and sinners shall be converted unto thee How much more if we come to the house and Ordinances of God and bring others with us This argument Gods people have used to perswade others to goe with them to Gods house Come let us goe up to the mountaine of the Lord for he will teach us of his wayes and we will walke in his pathes Isa. 2. 2 3. This is the way to bring others to the true feare of GOD as well as our selves if we can perswade them to accompany us in the constant and frequent use of Gods Ordinances Observe an excellent place to this purpose Deut. 31. 11 12. When all Israel is come to appeare before the Lord in the place that he shall choose thou shalt reade this Law before all Israel in their hearing Gather the people together men women and children and the stranger that is within thy gates Why so What good will they get this That they may heare and that they may learne and feare the Lord your God to doe all the words of this Law Where we see that the house or place of Gods worship and service must be constantly frequented and that it is not enough for us to come thither our selves but we must also bring our whole families men women and children yea the very stranger that doth but occasionally come unto us we must bring all to Gods Ordinances And lastly that hereby we are likely to be instruments of working the feare of God in the hearts of those whom we bring and so to bring them to obedience Let no man say What neede we trouble our selves with others Is it not enough for every man to looke to himselfe and to have a care that he spend time himselfe in Gods service though he doe not meddle with others For though Christian charitie begin at home yet it doth not end there but he that is truely carefull to serve God himselfe will be readie to exhort and admonish others especially those of his familie and such as are committed to his charge And if any thinke much at this yet let him know that it is no more then his dutie Heb. 3. 13. But exhort one another dayly while it is called to day Nay no man can have any good assurance that he draweth nigh to God with a true heart himselfe if he doe not doe his best endeavour to excite and stirre up others to doe so too See an excellent passage to this purpose Heb. 10. 22. 24. c. Let us draw neare with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our
bodies washed with cleane water c. But how shall we come to be assured that we doe so That you shall see Ver. 24. Let us consider one another to provoke unto love and unto good workes c. Yea but what good worke are we principally to bring others unto Surely to frequent the Church assemblies v. 25. Not forsaking the assembling of our selves together as the manner of some is So that you see we have great warrant for this Yea we must needs doe it necessitie is layd upon us and woe be unto us if we doe it not It is the voyce of a Cain Am I my Brothers keeper Gen. 4. Art thou not bound to love thy neighbour as thy selfe But I will tell thee that thou doest not love but hate him in thy heart if thou suffer him to goe on in any sinfull way and doe not doe thy best endeavour to convert him See an evident place for this purpose in Levit. 19. 17. Thou shalt not hate thy brother in thy heart Yea it is the second maine dutie of the Law Thou shalt love thy neighbour as thy selfe But it may be thou art readie to say Alas I doe not hate him but wish him well and love him as my selfe I doe not trouble him nor make nor meddle with him c. Nay but this is not enough thou mayest hate him in thy heart notwithstanding all this if thou goe no farther and therefore see what followeth Thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him else thou doest but hate him in thy heart So that if we see our brother neglect the Church assembles or heare him sweare and blaspheme the Name of God or live in any other sinne and doe not plainely rebuke him thou doest not love thy brother but hate him in thy heart and art a murtherer in Gods account Hereby we testifie the truth of our love towards them especially thy familie and those that are committed to thy charge thou doest not love them truely but hate them in thy heart if thou neglect the good of their soules See the concurrent practise of such as have beene once truely converted themselves that their families have beene soone wrought on even immediately after Act. 16. 34. It is sayd of the converted Iayler that he beleeved in God with all his house And the like is sayd of others This was Abrahams care to instruct and reforme his familie Gen. 18. 19. I know Abraham that he will command his children servants to keepe the way of the Lord to doe judgement and justice i.e. I know Abraham will not be content to serve God himselfe alone but he will have a speciall care to see that his houshold doe so as well as he Yea this was the resolution and godly pietie of holy Ioshua Chap. 24. 14 15. Having reckoned up the singular varietie of Gods mercies towards them he endeavoureth hereupon to perswade all the people of God unto a religious obedience saying Ver. 14. Now therefore feare the Lord and serve him in uprightnesse and truth But then see ver 15. if he could not prevaile with all the rest yet he would be sure to prevaile with his owne familie he durst undertake for them As for me I and my house will serve the Lord. No man can have assurance that he is truely converted to God himselfe if he doe not put away iniquitie from his Tabernacle See Iob 22. 23. If thou returne to the Almightie thou shalt be built up thou shalt put away iniquitie from thy tabernacles Oh how this would quicken our desire and endeavour to reforme our familie if this was layd to heart and rightly considered this would make a man resolve with David not to keepe such servants in his familie as are prophane and irreligious Psal. 101. 4. A froward heart shall depart from me I will not know a wicked person Ver. 7. He that worketh deceit shall not dwell in my house and he that telleth liâ—s shall not tarry in my sight O therefore let us have a care not onely to serve God our selves but let us doe our best to perswade others especially let us have a care to reforme our families and put away iniquitie from our Tabernacle this is the way to bring the blessing of God both upon our selves and upon our families The power of Religion where it once cometh doth ever leave a blessing behinde it As the Arke of God brought a blessing with it to the house of O bed Edom 2 Sam. 6. 11. Yea if there be but one person in a familie that truely feareth God the whole familie and houshold shall fare the better for their sakes Thus God blessed Labans house for Jacobs sake as Laban himselfe confessed and therefore was lothe to part with him Gen. 30. 27. I pray thee tarry sayth he for I have learned by experience that the Lord hath blessed me for thy sake And so the Lord blessed Putiphar's house for Ioseph's sake that idolatrous family sped a great deale the better for such a servant The Lord blessed the Aegyptians house for Ioseph's sake sayth the Text Gen. 39. 5. But how much more would it be a speciall meanes to bring Gods blessing upon our houses and families if all the whole familie would delight to spend time in GODS service and be religious Doubtlesse the Lord would make good that gracious promise Psal. 84. 11. That he will be Sunne and Shield unto them that he would give grace and glory and no good thing would hâ— withhold from such a familie c. Thus you see strong Motives and Arguments to perswade us not onely to serve God our selves but also to exhort and perswade our families to doe the like Here are the three first Motives CHAP. XIII Wherein the fourth Motive to the third and last Dutie is propounded and prosecuted FOurthly The last Motive to perswade us not onely to serve GOD our selves but also to perswade others thereunto is drawn from the consideration of the worth and excellency of the exercises of Religion especially the duties of his publike and solemne worship How can any of us spend our time better then in such holy and excellent performances It is even a little heaven upon earth to be so employed there have we the Word faithfully read preached both the Old and New Testament yea there we have the Ordinance of Catechising wherein we have milke for babes as well as meate for strong men But as touching the worth and excellency of this Ordinance I have already spoken Chap. 9. But besides the Ministery of the Word we have 1. the publike and solemne prayers and Lyturgie of our Church wherin all Gods people joyne together as one man in that solemne dutie and service 2. We have the holy and blessed Sacraments rightly and duely administred both Baptisme and the Supper of the Lord which were both of them clearely instituted by Christ himselfe and are
Sacrament is meant the very Body and Bloud of Christ which are verily and indeed taken and received of the faithfull in the Lords Supper And for the proofe of this we have the expresse words of our Saviour Take eate this is my Body So that herein Christ Iesus with all the merits of his Body and Bloud are offered unto us and bestowed really and effectually on all worthy receivers 2. By receiving of this Sacrament we joyntly professe our common interest in Christ and our communion with him and one with another and hereupon this Sacrament is fitly called the communion 1 Cor. 10. 16. 3. Hereby the promises of God and the merits of Christ are sealed up unto us So that hereby we come to have both Gods Hand Seale to assure us of the pardon of our sins and of eternall happinesse in which respect the Sacraments are called the Seales of righteousnesse Rom. 4. 11. Fourthly Hereby our corruptions are mortified and the graces of Gods Spirit greately augmented and confirmed in us These Ordinances through the speciall blessing of God doe nourish and feede our soules unto life eternall So that most true we shall finde that speech of our Saviour Ioh. 6. 55. For my Flesh is meate indeed and my Bloud is drinke indeed Yea ver 51. I am the living Bread which came downe from heaven if any man eat of this bread hee shall live for ever and the bread which I will give is my Flesh which I will give for the life of the world Only remember that all this must bee understood of spirituall eating as our Saviour Himselfe in the same place giveth us expresly to understand for when his grosse hearers made that carnall question saying How can this Man give us his flesh to eate verse 52. Our Saviour doth earnestly confirme it still ver 53. Except ye eate the Flesh of the Sonne of Man and drinke his Bloud you have no life in you c. Yea when many of the Disciples were offended and murmured at it see how he giveth them satisfaction ver 63. It is the Spirit that quickneth the flesh profiteth nothing the words which I speake unto you they are Spirit and they are life to shew that all this must be spiritually understood for the foode is spirituall and so of necessitie the eating and drinking must needs be So that this is enough to perswade us to value and highly to esteeme this Ordinance because therein Christ Iesus is verily and indeed taken and received to the eternall benefit and comfort of all worthy receivers an argument sufficient not only to perswade us to take all opportunities of receiving this Sacrament our selves but also to perswade others hereunto in regard of the great benefits that are here offered and exhibited to the soules of all worthy receivers Fifthly Hereby we have the commemoration of Christs death most lively and effectually represented unto us So that we may in this case use the benefit of our eyes to see the Bread broken and the Wine powred out to signifie the death of Christ and the shedding of his Bloud so that our hands do as it were handle the Word of life Christ as 1 Iohn 1. 1. The Word foundeth in our eare but in the Sacrament the same is most lively represented unto our eyes sc. the death of Christ So that as often as wee eate that bread and drinke that cup we shew the Lords death till he come faith the Apostle 1 Cor. 11. 26. Yea and this is a speciall end for which this Sacrament was ordained at the first Doe this in remembrance of me saith our Saviour Matth. 26. Yea the Sacraments are most lively representations of the sufferings of Christ as if therein Christ was really againe crucified before our eyes according to that speech of the Apostle to the Galathians chap. 3. 1. O foolish Galatians Who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ was evidently set forth even crucified amongst you How was he crucified among them but only in the Word and Sacraments So that where the Word is faithfully preached and the Sacraments duly celebrated there is Iesus Christ so evidently set forth as if he was even crucified among that people Oh how this also should perswade us not only to serve God our selves but also to doe our best to perswade others to spend time in Gods service especially if we remember the Doctrine which is the ground of this whole discourse namely this that time spent in the duties of Gods service is absolutely and incomparably the best spent time then certainely we would easily be perswaded not only to spend much time in Gods service our selves but also earnestly to doe our best endeavour to cause others to doe the like especially 〈◊〉 â—amilies and those which are more especially committed unto our charge that so we may not only save our selves but also them that belong unto us 1 Tim. 4. 16. FINIS The context and coherence Division parts of the Text. Explication 3. Doct. 1. Doct. 2. Doct. 3. Doct. Doctrine 1. That Christ and the saving graces of his Spirit are fitly compared unto Gold tried in the fire Reason Precious like gold 2. Reason Fit to pay debts or keepe out of prison 3. Reason Because pure like gold 4. Reason Because fit for purchase 5. Reason In respect of beautie and ornament 6. Reason Of sweet smell Dulcis odor luâ—â—â—â—e re qualibet 7. Reason Vses 1. Instruction The worth and excellency of true grace Grace better then gold 1. Gold is fading and perishing but grace is permanent and lasting 2. Grace is able to help in the day of wrath Grace leadeth to glory 2. Instruct. Gracious Religious people most excellent 1. They come of excellent parentage The wicked children of wrath Are borne to a most excellent inheritance A most rare and excellent portion Have most excellent attendance 3. Instruct. To justifie the care paine to get grace Diligence to get true grace Be not discouraged by the opposition of wicked men Grace will bring joy comfort in death Vse 2. For Reprehension of such as neglect and despise the meanes to get grace Folly of such as neglect to get grace 2 Cor. 4. 3. Contempt of the means of grace a fearefull signe of perdition or reprobation 3. Vse Examination whether wee have true grace yea or no. Motive 1. Toperswade us to examine whether we have true grace sc. the difficulty All sorts of men apt to be deceived in judging in this case The wicked deceived Godly deceived in thinking he hath no grace when indeed hee hath Grace a Treasure hid in the field Much counterfeit grace in the world Melting the chiefe meanes to discerne which is the true gold Some kinde of Innocency without true grace 2. Motive The danger of being mistaken 3. Motive The possibilitie of prevailing notwithstanding the difficultie Reason Of the possibility of being assured that wee have true