way of Justification before a God of Grace by way of Sanctification But to proceed First for the description of the Person wherein take notice of him 1 By one of his Attributes 2 By one of his special Works whereby he hath manifested that Attribute 1 The Attribute of God is imply'd under those woâ—ds that he is called the God of Peace The gracious God that provides for Reconciliation between himself and sinners that finds out ways and means to win those who are by Nature Children of Wrath to be the Children of God There is no peace but God is Author of Whether natural peace or civil peace or political peace he is pleased to provide for them But there is a transcendent kind of Peace which doth with a peculiarity belong to God's People i. e. Spiritual Peace between God and Sinners and that inward peace that we enioy if our Conscience hath been troubled with terrors of sin wrath c. Peace belongs so to God as none of the Creatures câ—n have any glory of it Psal 4.7 This Peace is God's Peace none can effect or devise it but God and with respect to this he is more especially called the God of Peace because he hath found out a way to make Reconciliation between God and his sinful perishing Creatures 2 Cor. 5.19 Ephes 2.14 c. Col. 1.13 2 There is a special Work of God attributed to him that the Apostle take into consideration i. e. That he brought again from the Dead our Lord Jesus that great Shepherd of the sheep through the bloud of the everlasting Covenant wherein we have many words and every word its weight and we shall scarce be able to weigh every one so as to take the ' ull sense and emphasis of them In the words there is 1 Something imply'd 2 Something express'd 1 Something imply'd namely That the Lord Jesus Christ was sometimes in the state of Death and that being in the state of the Dead it was not any ordinary power way or means could ransom him He was in the state and condition of the Dead he was for a while under the power and dominion of Death his Body for the space of three days lay in the Grave and in that sense was under the dominion of Death as all dead men are The great Shepherd of the sheep could not have his own life in some sense no interest he had in God by virtue of his Sonship or any of his Offices could save him from Death though the Son of God and Head of the Church and Christ looked upon it so far from being below him as he thought it necessary for him and it was his glory Joh. 10.11 12. I am the gâ—od Shepherd the good Shepherd giveth his life for the sheep but he that is an Hireling and not the Shepherd whose own the sheep are not seeth the Wolf coming and leaveth the sheep and fleeth c. â—â—elings they have no such spirit or principle in theâ— that they should lay down their lives for the Sheep bâ—â— he so much respected his Father's glory and good of his Flock finding there was no way to bring them to Salvation As he deny'd himself in all other respects for their good so in this respect lays down his life for them And herein the Church of God seems to have a deadly kind of wound to be at a deadly loss Zach. 13.7 I will smite the Shepherd and the sheep shall be scattered But herein lye the wonderful goodness and wisdom of God he is pleased to improve as the life so the death of Christ for the good of his Church Luk. 24.16 Ought not Christ to have suffered these things It was very expedient that seeing the sheep could not otherwise be saved but by the Shepherd's dying that the Shepherd should lay down his life for the sheep and seeing no other way to make Reconciliation to God it was very expedient Christ should dye Therefore 't is to be taken notice of That it doth not misbecome the Head therefore not the Members of the Body they must be content to lay down their lives for their Flock for so did the great Shepherd 2 Something express'd Where take notice First of the Person spoken of Secondly of that which is given us to be taken notice of in particular 1 The Person to be taken notice of is Our Lord Jesus Christ That which we have considerable is First The Title that belongs to him in his Church in this regard called The great Shepherd of his sheep The Shepherd of the sheep yea the great Shepherd of the sheep Whatsoever glory was 〈◊〉 be communicated to any Member of the Church 〈◊〉 was first put into the Head before they were to be made partaker of it Some were to be made inferiour Ranks Ephes 4.11 But it was not fit any should have such glory to be called Shepherds before he had that honour on him Therefore 't is the great Shepherd he that is Shepherd not of a particular Congregation but of the whole Church of God he is the Saviour of all his Body he hath the full number of all the Elect both among the Jews and Gentiles committed to his charge to save 2 What betides this great Shepherd through God's grace towards him that is that he is brought again from the Dead i. e. that he doth attain to a state of Resurrection And here take notice of this by the way for Consolation The great Shepherd of the sheep doth dye but the great Shepherd of the sheep rises again Herein argues God's love that though he would suffer him to dye yet not to see Corruption Psal 16.10 Because he is the great Shepherd therefore he must dye but because he is the Great Shepherd therefore he cannot continue in the state of the Dead Death must not tryumph over the great Shepherd of the sheep no not by any means As it was necessary that he should dye much more that he should rise again We read Revelations the eleventh concerning two Prophets when they had finished their course they dye and their dead bodies are cast into the Streets c. but we read also of their Resurrection There is a two-fold state incident to those 〈◊〉 one estate of Dying another estate of Rising 〈…〉 it is not peculiar to Christ onely but to others with him The great Shepherd of the sheep dyes no wonder if the little Shepherds dye too But the great Shepherd is raised so shall the little ones in their order and in their time 1 Peter 5.6 When the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away Resurrection is that which Christ exemplifies first in his own Person in order to assure all his Members they shall attain to the same state with him and God is as easily able to provide when he sees expedient to raise them from the Dead as to suffer them to dye Christ he brought again by a high hand and in a
c. 8 The strange and wonderful Affections and tenderness that God hath wrought in his Children to the Gospel What meltings and mournings and what a spirit of Prayer hath God put upon his People 9 There are many young tender Plants and Buds of grace such in whom the Spirit of God hath stirred a hungring thirsting and longing after the great Concernments of Eternity I would upon these grounds with others of the like import hope and believe that the Lord will not remove his everlasting Gospel however he may correct his People for their trifling with and slighting the glorious Gospel I have several times thought what a day of darkness was upon the World in respect of Sin and Superstition When Christ brought the everlasting Gospel what a day of Darkness and Superstition was on the whole Earth But you know what the Apostle speaks 1 Cor. 1.21 For after that in the wisdom of God the World by wisdom knew not God it pleased God by the foolishness of Preaching to save them that believe When it is nearest day then it is darkest There may be an hour of Darkness that may be upon the Gospel as to its liberty purity and glory and yet there may be a Sun-shining day ready to tread on the heels of it And so much for the Resolution of those Queries I shall proceed as I said and leave some Legacies with you which may by the finger of the Spirit be made advantageous to you whom we are not advantaged to speak unto you LEGACY 1. The first Legacy I would leave with you shall be this Secure your Interest in Christ Make it your great business your work your Heaven to secure your interest in Christ This is not an Age an Hour for a man to be between fears and hopes between doubting and believing Take not up in a name to live when you are dead God-ward and Christ-ward Take not up in an outward form and outward priviledges They cryed out The Temple of the Lord The Temple of the Lord that had no interest in or love to the Lord of the Temple Follow God leave no means unattempted whereby your blessed interest may be cleared up Leg. 2. Make Christ and Scripture the onely foundation for your souls and faith to build on as the Apostle saith 1 Cor. 3.11 Other foundations can no man lay then that which is layd even Jesus Christ Isa 28.6 Behold I lay in Zion for a foundation a stone a tryed stone a corner stone a pretious stone a sure foundation Ephes 2.10 Since its a very dangerous thing as much as your souls and eternity is worth for you to build on any thing besides Jesus Christ many will say Come build on this authority and that on this saying and that but take heed Leg. 3. In all places and company be sure to carry your soul-preservatives with you go into no place or company except you carry your soul-preservations with you that is a holy care and wisdom You know in infectious times men will carry outward preservatives with them you had need to carry your preservatives about you else you will be in danger of being infected with the ill customs and vanities of the times wherein you live and that is a third Leg. 4. I would leave with you is this look that all within you rises higher and higher by oppositions threatnings and sufferings that is that your faith your love your courage your zeal your resolutions and magnanimity rises higher by opposition and a spirit of prayer this it did Acts 4.18 19 20 21 29 30 31. compared all their sufferings did but raise up a more noble spirit in them they did but raise up their faith and courage So Acts 5.40 41 42. they looked on it as a grace to be disgraced for Christ and as an honour to bâ— dishonoured for him They say as David If thâ— be to be vile I will be more vile If to be found in thâ— way of my God to act for my God to be vile I will be more vile Leg. 5. Take more pains and make more Conscience of keeping your selves from sin than suffering from the pollutions and defilements of the day then from the sufferings of the day this Legacy I would beg that you would consider take more pains and make more conscience of keeping your selves from the evil of sin than the evil of punishment from the pollutions and corruptions of the times than the sufferings of the times Acts 2.40 Save your selves from this untoward generation Phil. 2.15 The Children of God must be harmless and blameless without rebuke in the midst of a crooked and perverse generation Heb. 11. speaks full to the poin in hand Rev. 3 4 Thou hast a few names even in Sardis that have not defiled their garments and they shall walk with me in white for they are worthy White was the habit of Nobles which imports the honour that God will put on those that keep their garments pure in a defiling day Rev. 8.4 And I heard another voyce from Heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues If you will be tasting and sipping at Babylon's Cup you must resolve to receive more or lesse of Babylons plagues Leg. 6. I would leave with you is this Be alwayes doing or receiving good Our Lord and Master went up and down in this world doing good he was still doing good to body and soul he was acted by an untired power be still doing or receiving good this will make your lives comfortable your deaths happy and your accompt glorious in the great day of our Lord. Oh how useless are many men in their generation oh that our lips might be as so many Honey-combs that we might scarter knowledge Leg. 7. I would leave with you is this Set the highest examples and patterns before your face of grace and godliness for your imitation In the business of Faith set an Abraham before your eyes in the business of Courage set a Joshua In the business of uprightness set a Job of meekness a Moses c. There is a disadvantage that redounds to Christians by looking more backwards than forwards Men look on whom they excel not on those they fall short of Of all examples set them before you that are most eminent for grace and holiness for communion with God and acting for God next to Christ set the pattern of the choisest Saints before you Leg. 8. Hold fast your Integrity and rather let all go than let that go A man had better let liberty estate relations and life go than let his integrity go yea let Ordinances themselves go when they cannot be held with the hand of integrity Job 27. 5 6. God forbid that I should justify you till I die I will not remove my integrity from me my Righteousness I will hold fast and I will not let it go my heart shall not reproach
debasement of Christ yet if he had been born to a Crown to Honour it had been something but he was born to shame to sorrow and death But man by grace is born to a Crown to a Kingdom he has a title to all the glory and blessedness of Heaven from the first moment of his new birth So 't is in the Text Grace be unto you and peace Peace in Scripture is a very comprehensive term it carries in it all happiness It was the common greeting of the Jews Peace be unto you Thus David by his Proxy salutes Nabal Peace be to thee and thy House and the Apostle here alludes to this form of Salutation that he might mix new Testament mercy to old Testament manners he first stiles grace before peace as Jacob did with his Venison he made it a savoury meat such as Isaac loved Peace is the glory of Heaven in the Bosom of God and brought into the World in the Arms of Angels the first peace you read of in the Gospel was peace by the administration of Angels Luke 2.13 14. And suddenly there was with the Angels a multitude of Heavenly Host praising and saying Glory be to God in the highest and on Earth peace good will towards men And when our Lord Christ first sent out his Disciples this was the Doctrine that he bid them preach Matth. 10.12 13. When you come into a house salute it and if it be worthy let grace peace come upon it Mark here by the way Our Lord Jesus Christ is no enemy to good manners he would not have Christians to be Clowns which is the use of some among us who would have their Religion quarrel with good manners no but in whatsoever City or Town you enter salute it and let grace peace come upon it that is wish peace to them saying The peace of God be upon this place upon the head and hearts of all in it So that peace is both a Gospel-salutation when Ministers and People meet and it 's also a Gospel-valediction when the Minister and the People part So did the Apostle and so do I now Grace be with you and peace I observe in Matth. 10.13 14. our Lord bids his Disciples when they enter into a house if the house be worthy to let their peace come upon it but if they be not worthy let grace peace return unto you Instead of leaving peace with them to shake off the dust of their feet against them that is to shew that God will shake them off as dust and tread them under feet as fewel My Brethren your diligent atteddance on the Word at this place hath comfortably prevented that part of my charge to shake off the duâ— of my feet for how beautiful have the feet of a pooâ— Worm been to you being shod with the prepâ—ranon of the Gospel of Christ And therefore seeing our Lord Jesus Christ said If they be worthy of thâ—â— peace abide with them On this account I wish to you Grace and peace from God our Father and from our Lord Jesus Christ But what is this Peace It 's the beauty of Union the harmony of the Creation the pleasure of Life the feast of a good Conscience it 's that which makes life sweet and death easieâ— Peace sweetens all our Possessions and all our Afflictions without this the fulness of the World is a burden with this poverty and emptiness is a pleasant Companion without this our bread is gravelled with sowrness and our water mingled with bitterness with this green herbs become a feast and our Water is turned into Wine Peace it 's the most beautiful Creature in the World and therefore it 's beloved of all courted of all many feeâ— her but few there be that enjoy her they do not go the right way to find her for in the ways of rightâ— ousness is peace Peace is the seminary of all blessingâ— Temporal as Grace is of all blessings Spirituâ—l In Grace you have implyed all holiness in Peace all happiness In grace all inward in peace all ouâ— ward blessings Grace and Peace are the Alpâ— and Omcga of all Blessings as God is of all Beingâ— no blessing comes before grace and no blessing lâ—â— longer Then see in this phrase of speech the 〈◊〉 postle wishes upon them as I do upon you all 〈◊〉 blessings both of Time and Eternity and yet 〈◊〉 wished no more to them then God promiseâ— give them 1 Tim. 4.8 For godliness hath the promise of this life and that which is to come Grace be unto you and peace c. not one without the other though a man may have grace without peace as in a time of desertion or temptation and a man may have peace without grace as in a secure and unregenerate Condition grace without peace is often found in a troubled Conscience and peace without grace is often found in a seared Conscience as grace without peace is very uncomfortable so peace without grace is very unprofitable like Rachel beautiful but barren Therefore the Apostle desires ye should have both grace and peace and we say the Sun and Salt are the most useful Creatures in the World the one for shining the other for seasoning My Brethren grace and peace are the Christian's Sun and Salt grace is the light of their souls and peace is the savour of their comforts grace shines through all their faculties and peace seasons all their mercies The blessings of God are become as Twins as Christ said of the Spouse Cant. 4.2 She is like a flock of sheep that are even shorn which came up from the washing whereof every one bears twins and none is barren among them Grace and peace here are knit together by the Spirit of God in a sacred knot not to be untyed As Castor and Pollux when seen together portend happiness to the Mariner so when grace and peace are found in a Soul together they portend the highest security and blessing to the Believer they are said in Scripture to be bound together where God gives the one he never denyes the other If he gives you me Upper Spring of grace he will give you the other Spring of peace for they go both together If be gives you the Dew of Heaven you need not question the fatness of the Earth If his right hand be full of merey his left hand shall not be empty Therefore Grace and peace be with us from God the Father and from our Lord Jesus Christ Grace has a double sense either for the grace of God to us that justifies us or the grace of God in us that sanctifies us Now there is a distant peace flowing from each of these but still its grace and peace First justifying grace has a peace attending that Rom. 5.1 Being justified by Faith we have peace with God So far as we have confidence in justifying grace there remains no Conscience of condemning sin As there can be no bitterer War then between Conscience and the
Jesus Heb. 4.14 Seeing then that ye have a great High Priest that is passed into the Heavenâ— Jesus the Son of God let us hold fast our Profession Heb. 12.2 Looking unto Jesus the Authour and finisher of our Faith who for the joy that was 〈◊〉 before him endured the Cross despised the shamâ— and is set down at the rigâ—â— and of the Throne 〈◊〉 God Oh let us be thinâ—ing of and looking 〈◊〉 this Jesus You will say what shall we think of him Oh think of this condescention in the world of that vouchsafement which as was never the like of his how he humbled himself and suffered from God and man Think how he became poor that was rich that we that were poor might become rich Think how he became a curse think how he became sin for us think what a good Confession he made before Pontius Pilate even to the death and was obedient to the death Think how he conquered death by dying and how he rose again by his Almighty Power and is ascended into Heaven and ever lives to make intercession for those that come to the Father through him Think how he lived here on Earth in a sad condition and joyed in it to that it might be for our good and shall we leave such a Christ as this Oh can you look upon Christ and leave the Profession of your Faith it cannot be keep Christ before your eyes make him your pattern and you will not you cannot do amiss He that saith he abides in him ought to walk as he walked He walked in obedience all his dayes and was obedient to the death So must we we must walk in obedience all our dayes though we dye for being obedient You see now how many Arguments there are for your holding fast the Profession of your Faith There are many now that might be added but the time is past therefore I shall shut up all the words of Jude from the 20. Verses of his Epistle to the end But you Beloved building up your selves on your most holy Faith praying in the holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life and of some have compassion making a difference and others say with fear pulling them out of the fire hating even the Garments spotted by the flesh Now unto them that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy to the only wise God and Saviour be Glory and Majesty Dominion and Power now and ever Amen Mr. Matthew Newcomen His Farewel SERMON Preached at Dedham in Essex Aug. 20. 1662. REV. 3. Vers 3. Remember therefore how thou hast received and heard and hold fast and repent I Began this Scripture the last Lord's-Day in this Congregation I told you then there were three Doctrines obvious in the Text The first was Doct. 1. That it is the Duty of Christians To Remember those Truths that they have heard and received Doct. 2. That it is the Duty of Christians to hold fast the Truths that they have heard and received Doct. 3. That continued Repentance is the Duty of Christians as well as initial Repentance Remember therefore how thou hast received and heard and hold fast and repent The first of these Doctrines I applyed my self to and applyed to â—he People the last Lord's-Day and shall not now say any thing of it but proceed to the next Doctrine That it is the Duty of Christians To hold fast the Truths that they have heard and received That which the Apostle enjoyns on Timothy is in proportion the duty of all Christians 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus The whole intire Body of Divine Truth Hold it fast against all opposition whatsoever Now if they that are themselves Teachers of the Truth to others must hold fast the Truth according to the Plat-form that hath been delivered to them then much more is this the duty of private Christians who are supposed not to have that latitude of parts and gifts that Teachers have And therefore you shall find that Christ requires this not onely of the Pastors but of the Members of his Church Rev. 2.24 speaking not onely to the Angel but to the Body of the Churchâ— But to you I say and to the rest in Thyatira as mâ—ny 〈◊〉 have not this Doctrine and which have not known the depths of Sathan as they speak I will put upon you none other burden but that which you have alreadyâ—â— hold fast till I come As if he should say This is all I require of you my People keep your selves and hold fast that which you have till I come And so in the 3d of Rev. 11. Behold I come quickly hold that fast which thou hast that no man take away thy Crown As if he should say That Divine Truâ—â— that thou hast heard and received it is thy Crown thy excellency therefore hold it fast This Duty of holding fast the Truth is urged in many other places of Scripture under other expressions as that of continuing in the Word of God Christ says If ye continue in my Word then are ye my Disciples indeed And continuing in the Faith Act. 14.22 Paul and Barnabas visiting the Churches exhor ed them to continue in the Faith And so those terms of being rooted in the Truth of standing and standing fast and many others they all inforce this Duty Now for the better handling of this Point I shall do these four things First I will shew you What Christians are to hold fast Secondly How they are to hold this fast Thirdly Why they are to hold fast that they have heard and received Fourthly I will apply it First What Christians are to hold fast The Doctrine says They are to hold fast the Truths they have received Now Truths are of two sorts 1. Some are Natural and Moral 2. Some are Supernatural and Divine Truths Called Truths of God because they come from God and conform the Mind and Soul that receive them to the Image of God Now though it is true it is good for a man to be right in Moral things and to know and cleave to that which is Truth in Morality yet the Truths that we are here called upon to hold fast they are Divine Truths Supernatural Truths Truths in Religion Truths in the things of God Secondly Again Religious and Divine Truths Truths of God they are either such as are so in name and in the estimation of some men or else they are such Truths as are Truths of God in the truth and reality of the thing Now when I say that Christians are to hold fast the Truths they have received the meaning is not that what ever any man or company of men offer as Truths should be received and held fast for then we must hold fast many Errours But what
out of his own Treasury and redeem us by the Bloud of his Son so that all his Attributes might shine forth in their lustre and glory in our Salvation and that upon sure terms we might be able to challenge an interest 〈◊〉 his favour and love It follows Through the Bloud of the Everlasting Covenant It 's call'd an Everlasting Covenant 〈◊〉 two respects 1 In opposition to the Old Covenant which was made with Adam in Innocency but that Covenant which secures to us the reward of that life eternal did not secure to us the Condition that was perfect obedience And in reference to this Old Covenant sometimes the Gospel is called a New Covenant sometimes a Better Covenant because it supplyes all weakness in the first Covenant not as if the Law of God was weak or faulty in respect of it self for the Law is holy just and good but weâ—k in respect of us for it is impossible that that Covenant by the breach of which Sin and Death came into us should reconcile us to God and appease his Angeâ— and therefore God contrived another Covenant for us a Covenant in the Gospel that was made with us in Christ and this is called an Everlasting Covenant because it remains for ever the renot of it shall not be chang'd for the first Covenant is onely abrogated and made null while frustraâ—ed as to the intent it was first given 2 It 's called an Everlasting Covenant as in brings to those that are parties in it an everlasting glory So the Lord Jesus his Bloud is called an Everlasting Redemption for it ransoms the soul of men from that Eternal Death to which they were liable and gives them a Title to everlasting life for thi Coxenant which now God hath made with us it not onely secures the Reward but the Corditions to which the Reward is made for God saith I will plant my fear in your hearts that you shall not depart from me I have now gone over the Title and that in order to the Prayer which follows Make you perfect to do his Will working in you that which is well-pleasing in his sight The general sum of it is this That God of peace who is reconciled to us in his Son as he is the Father of mercies to us so he is the Fountain of holiness to us and in this respect we can onely expect from him the treasures of grace as he is the God of peace for God as he is our Judge dispenses to sinners nothing but revenge there is nothing to be expected but the curse of his Law the execution of that Sentence of death from him For although the World despise holiness as a base and contemptible thing they had rather be ungracious than inglorious in the eyes of men and upon this account they are afraid to be holy lest they should be the publick scorn and contempt of the place wherein they live although holiness is of solow a price in the World yet in Heaven next to God Christ and the Spirit Holiness is the most rich Jewel that God can bestow upon us and therefore we must first look upon him as the God of Peace before we can beg any grace from him And that is the reason why the Apostle represents God by these Titles that he might encourage the Hebrews to believe God would grant this request When Christ dyed for us it was not his Design only to quiet our Consciences but to quicken our Souls not onely to free us from Damnation but from the domination of sin And therefore you shall find these two are joyned together Tit. 2.14 Whâ— gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The Death of Christ as there was a value in it to purchase God's favour so there was a vertue in it to restore to us God's Image And the account of his dying for us it is that we must expect the highest degree of grace and holiness from God And this is the reason why the Apostle prefaces this Now the God of Peace c. I know you expect I should say something as to my Non-conformity I shall onely say thus much It is neither fancy faction nor humour that makes me not to comply but meerly for fear of offending God And if after the best means used for my Illumination as prayer to God discourse study I am not able to be satisfied concerning the lawfulness of what is required if it be my unhappiness to be in an errour surely Men will have no reason to be angry with me in this World and I hope God will pardon me in the next Master BROOKS His Farewel SERMON ALL that I shall do shall be to answer two or three Quaries and then I shall leave a few Legacies with you that may speak when I am not advantaged to speak to you The first Quaery is this What should be the reason that men make such opposition against the Gospel against the plain powerful conscientious Preaching of it This is not the principal thing that I intend and therefore I shall onely touch upon the reason of it 1 Men's hatred and opposition ariseth against the Gospel because it doth discover their hidden works of darkness Joh. 3. They hate the light lest their deeds should be reproved The Gospel brings their deeds of darkness to light and this stirs up a spirit of hatred and opposition against the Gospel 2 Ground is this because sinners under the Gospel cannot sin at so cheap a rate as otherwise they might do the Drunkard cannot be drunk at so cheap a rate nor can the Opposer and Persecutor oppose and persecute at so cheap a rate as they might do where the Gospel doth not shine in power and glory 3 Because the Gospel puts persons upon very hard service upon very difficult work pulling out a right eye cutting off a right hand offering up an Isaac throwing over-board a Jonas parting with Bosom Lusts and Darling Sins Herod heard John Baptist gladly till he came to touch his Herodias and then off goes his head As they say John 6. This is a hard saying and who can abide it and from that time they walked no more with him this is a hard Gospel indeed and at this their bloud riseth 4 Because of the differing and dissinguishing work that the Gospel makes among the Sons of men it softens one and hardens another that â—â—ts next to him enlightens one 〈◊〉 strikes the other blind it wins on one and 〈…〉 the other The same Sun hath different effects on the Objects on which it shineth The Gospel puts a difference between the precious and the vile and this the Vile cannot bear It was never good days say they since such and such must be Saints and none else we have as good hearts as any and this enrageth them Lastly It is from Sathan Sathan knows that the very tendency of the Gospel is to
keep their Garments undefiled and live in high favour with Christ they shall walk with Christ we favour those that walk with us Walking with Christ notes to us three things 1. That we have peace with him 2. That we have intimacy with him 3. That his being so much above us we should have this favour from him And hence I noted the great priviledge of the People of God that they shall walk with Christ 1. It notes the great satisfaction of the Saints to walk with Christ they shall be filled with his company 2. How safe it is and what safety there is to walk with Christ he hath a Wing to spread over them 3. What opportunities such have as walk with Christ 4. What liberty such have as walk with Christ 5. Such as walk with Christ may be sure he will communicate his secrets to them he will shew them what they have to do 2. We shewed you the great goodness of Jesus Christ that he would take such Creatures to walk with him such defiled Creatures 3. Then let us take heed of keeping our Garments undefiled lest Jesus Christ cast us out of his company and we can no longer walk with Christ any more Oh! take heed of walking blameless in the ways of Christ These things were spoken from the first Point Now I come to the walking with Christ in white In opening the Text I told you white might be considered two ways 1. As it respects our state and so that by way of Justification and thus they shall walk with Christ but this is not the walking in white the Text means 2. Here is a further walking in white and that is matter of reward to the people of God 1. To walk with Christ in white it is matter of honour white garments are matter of honour Princes great Kings walk in white garments so the Saints of God shall walk in white Christ will honour them and give them honour among them because they have kept their Garments undefiled They shall walk in white like great Princes and honoured Persons A good name is better then precious Ointment They that are good indeed they shall have a good name they shall walk in white To keep the Conscience clean is to keep the Credit clean and they who are careful 〈◊〉 blot their Conversations Christ will take 〈…〉 their Reputations that they be not blotted that they walk with me in honour 'T was worthily spoken in the 11. of the Hebrews They kept their garments undefiled and it was by the power of Faith and they obtained a good report by Faith keeping themselves from the pollutions of the World they kept themselves a good report This honour and good report which we get by keeping our Garments undefiled is sure Abraham had an honourable Title Abraham My Friend and a man after my own heart Isa 45.4 Since thou wast precious in my sight thou wast honourable and not onely so that the people of God are honourable in his eyes but they also sometimes walk in white in the eyes of the men of the World he can give his people room in the opinions of men he moves their hearts to think well of them and he opens their mouths to speak well of them though indeed the honour which they who keep their Garments undefiled have in this World it is most usually from good men from godly men and indeed honour of them is most honourable It is not much to us what others say or think of us what the wicked World judge of us yet I say God can and doth sometimes raise a Testimony of honour for his people amongst carnal men of the World Joseph would not defile his Garments he walked in white amongst men true he was cast into Prison what of that he was respected by the Keeper of the Prison and afterward he walked in white In the whole Persiâ—â— Court Daniel was one that walked in white with 〈◊〉 men of the World first with the Prince of the Eunuchs he had tender favour with him he told him he would not disobey God to please men yet he did not rail against him and call him a stubborn fellow because he would not bow to Baal and afterwards Daniel was as great a man as any in all that Province he walked in white God hath created Testimonies of honour for his people from some men of the World yea they many times put white Garments upon them so it was with Christ Matth. 27.4 common-men put a good report upon Christ a white Garment Truly saith the Centurion this was the Son of God Truly this was a righteous man saith he when he saw how he carryed himself at his death he gave him a good report Thus it doth come to pass God doth sometimes keep up their honour in the World who will not defile their garments nor touch the Sacrifice of Baal and it falls out so with them that the Lord shall clear up their credit and reputation and they shall walk in white in honour before the men of the World Rev. 6.11 where the Souls under the Altar are spoken of who were miserably used in this World white Robes were given them to every one of them that is their Evidences were cleared This may teach us the readiest way to the white Robe to the Robe of Honour it is to keep us from being defiled with sinful practices certainly they who please God he can make he World to honour them if God approves us he can make the world approve us too yet we must not think to have all men speak well of us yet this we may say if we keep our Garments undefiled we shall walk in white in the eyes of men if God see our Garments in the dirt and spotted with the filth of the World it will spoil the honour we should have in the World as it was said of Arius when his garments were defiled they called him Satanarius that is to say devilish Thus it may be for the Lord hath a time to take our good name from us to cause our light of honour to be taken from us And as he hath caused us to walk in the white of honour in the world so he doth sometimes cause us to walk in reproach with the World they who defile their Garments lose their honour with men and they lose their joy they should have hereafter Mal 2.9 You have departed from my Law therefore will I make you contemptible in the eyes of all men It is a design of the spirit of wickedness to draw men to sin that they may upbraid them that I conceive is the sense of the Apostle Gal. 6.13 For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they might glory in your flesh saith he Oh there are some of this wicked Spirit that would draw men to such and such wickedness not that they joy in their returning but that they might glory in their flesh
Consciences yet others have had a greater freedom given them that they could yeild and if not so What would have become of the people of God Therefore in those things acknowledg there may be some providence of God for good to you in it 5. My fourth Advice I shall deliver to you wholly in the words of that Holy man and Martyr of God Master Bradford in his Letter to the City of London saith he Lâ—t us heartily bewail our sins and repent of our evils let us amend the evils of our lives let us every one be diligent in Prayer and attend with reverence on the reading and hearing of Gods Holy word let us reprove the workes of darknesse let us stie from Idolatry and which is the particular I would indeed commend unto you Obey the Magistrate and them that are set over us in the Lord in all things that are not against the Word and when thâ—y command any thing contrary to the Word Let us answer It is meet to obey God rather then men However saith he Resist not the Magistrate nor seek to avenge your selves but commit your cause to God be patient and submit to all that are in Authority over you but resist not rise not against Authority but wait on God till he pleaseth to cause the Light to arise and shine again upon you This is my fourth Advice 4. Now it pleaseth God that hearing oppertunâ—ties at least some of them are taken from some of us from many of us for a time My Advice and Counsell is that the lesse now you hear the more you would read read the word of God much the mote and take all helps for the right understanding of what you read The Book of Annotations is a great help to inlighten you to understand the Scriptures and next to the reading of the Scriptures what spare houres you have I would advise you to bestow your time in teading of the Book of Martyrs a Book that hath formerly been more prized then of late in England Especially read that part of it which containes the History of Queen Maries dayes they will informe you of the great controversies that are between us and the Papists and they will informe you what you shall answer the reading how chearfully they went to Prison and to the stake will embolden you against the feares of sufferings and death and the reading of their Letters will be a great meanes to edifie and build you up this reading of the Scriptures and other good Books is my fifth Advice to you 6. My sixth Advice to you is That seeing God hath taken away your Week-dayes opportunities of hearing the Word here and in other places you would be careful that the World may not devoure Gods Portion I mean that portion of time which some of you have bestowed on hearing these Lectures It was a good Speech of a gracious Woman now with God when Mr. Rogers was silenced Well saith she By the Grace of God The World shall never have those houres that I was wont to spend in hearing heretofore her meaning was she would spend them in her Closet in holy duties It was an excellent Resolution and worthy of our imitation and if I might after 26 yeâ—â—â— labour here in the Ministry now at my parting obtain thus much of you that you that have been pleased to be constant hearers here would lay a Law on your selves that so much time as you formerly spent in coming hither sitting here and in returning home that you will spend that time at home either in praying and reading and meditating in your Closets or else in praying in and with your Families and instructing of them if I might but obtain this of you at my parting I should believe that the Devill and his Kingdom would be loosers by this out parting if you would spend this time weekly in holy exercises reading and praying for your selves and for the Nation and for your Families which you were wont to spend in coming to these Lectures and in attending here and returning home and that is my sixth Advice to you and herefore let me intreat this of you 7. And my seventh Advice and Counsel is this that seeing it pleaseth God to take away from you so many of your publick Instructors that you would every one of you that are heads of Families be so much the more in instructing and teaching your Families Be so much the more in this by how much the lesse is done in publick Read the Word in your Families and catechise your Families and see that they may understand them you have many helps for this as M. Perkins and M. Ball and the Assemblies Catechisme 8. And the last Advice I have to give you is this That you would still continue your Reverence of and â—ove to and care for the observing of the Lords holy Sabbath it is that my Brethren wherein God hath been honoured in this Town and in these Parts I think as much as in most places of the World and I pray do so still and when you have not publick Ordinances and publick helps for the sanctifying of the Lords Day at home in your own Congregations if you can have the Word and Ordinances in any comfortable manner abroad travel for it I say travel for it and when you have them not at home nor abroad be so much the more earnest and fervent and abundant in your Family and secret duties in the sanctification of the Lords Day I have some feares least if time should come to that passe that the Magistrate should connive at the profaning of the Lords day giving way to sports and Recreations on it and Preachers should cry down the strict observation of the Lords day and the like I am afraid we have many youths that in these parts notwithstanding all the Instructions that have been given them would be ready to dance after these Pipes and run into the profaning of the Lords Day therefore you that are governours of Families remember the Charge that God hath given you more expresly concerning this then in any other thing that I know of Thou nor thy Sonne nor thy Daughter nor thy Man-servant nor thy Maid-servant nor thy Cattel nor thy stranger that is within thy gates shalt thou suffer to violate the day of the Lord Therefore know your Authority and do your duty And put on that holy Resolution of Joshua Whatsoever others do I and my House will serve the Lord so say you Whatever others do I and mine will sanctifie the Lords Day and keep it holy So do and the Blessing of God shall be on you all the week long And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them that are sanctified FINIS Mr Cradecots Farewell Sermon Phil. 4. latter part of vers 9. And heard and seen in me do and the God of peace shall be with you
FRom this Verse we may observe three Doctrines Doct. 〈◊〉 That the peoples eyes must be taught by the Ministers holiness of life as well as their ears by the Ministers soundness of Doctrine Paul did not reach one thing and practice another he practised as he preached and he both practised and preached the forementioned Duties in the Verse before the Text. And to this end the Lord appointed a Ministry to be perpetuated through all ages of the World And it is the Lords appointment that peoples ears should be taught by the Ministers holiness of life as well as their ears by their soundness in Doctrine and this is necessary for the Minister himself and necessary for the people No marvel then that a faithful Ministry is the Butt of the Devils malice or his craft and cruelty and that the Devil hath in all Ages attempted and endeavoured utterly to overthrow the Ministry or topoyson and fly-blow it shamefully and this is the method whereby Satan hath endeavoured to fly-blow the Ministry Why then see the folly and madness of those people who affect or cry up those Ministers who do not reach their people with sound Doctrine or a holy life and whether there be not such Ministers which do not teach their peoples ears with soundness of Doctrine or their eyâ—â— with a holy life and whether there be not such people as do cry up such Ministers and whether or no 〈◊〉 people are not guilty of spiritual folly and madness judge ye Doct. 2. A Ministers soundness in Doctrine and holiness of life and conversation doth lay a very great obligation on a people to a due conscientious practice of every commanded duty The Apostle we see maketh his Preaching and Practice an argument to excite the Philippians to the fore-mentioned commanded duties as is in the Text and the verse before the Text. As first of all the Appellations and Titles given in Scripture to such Ministers whose Doctrine is sound and whose Lives and Conversations are exemplarily holy They are called 1. The salt of the Earth as Mat. 5.13 read that saith Christ to those great Teachers of the Gospel and Dispensers of his Oracles and in them to their Successours Salt hath two things in it namely Sharpness and Savouriness and thus Ministers first must rebuke sharply that people may be sown in the Faith as Paul enjoyns Titus as in the 1. of Titus and 13. verse And secondly Ministers must speak savoury things to every person and to every palate that their people may be savoury both in heart and life but to be as unfavoury as stinking carion in the nostrils of Almighty God under such a savoury and seasoning Ministry this is woful It is the nature of salt to cause barrenness where it seasoneth not therefore we read of Abimelâ—â— in Judge 9. ver 45. that be swed the City with salt So that people who live under a sharp and savoury Ministry and are not seasoned therewith and preserved from purrefaction in their fin and corruption therebâ— their case is very dangerous 2. They are called again the Light of the World in Mat. 5.14 read that As for their Doctrine the Salt of the Earth so for their Lives the Light of the World and they must therefore lead convincing lives as John 5.35 read that it is there said of John the Baptist our blessed Lord and Saviour gives him this commendatory Character or Testimonial That be was a burning and a shining light burning in himself and shining to others Or as it was said of Basil Thundring in his Doctrine and lightning in his Life and Conversation Now if good Ministers be the light of the world then hence we may infer 2. Inf. 1. That without a godly faithful Ministry the world lyeth in darkness ignorance errour sin and misery It is said of Galilee in Mat. 4.16 That the 〈◊〉 who sate in darknese saw great light read that Why had they not Priests and Levites I answer they had indeed sorr Priests but they had not a faithful Ministry and therefore the Evangelists rells them they sate in darkness yea in the region and shadow of death notwishstanding the sorry sottish Priests they had But when they had a faithful Ministry they are said to see a great Light Again If good Ministers be the light of the world then we may draw this Corollary That to be offended at the light of a faithful and powerful Ministry argues and speaks a very sinful and wretched frame of heart Nothing is to excellent but some will be displeased at and with it as Eccles 11.7 Even the light it self we know is offensive to sore eyes and this the burning and shining light of a godly and faithful Ministry is offensive and terrible to some but who are they fore diseased souls the Lord knows The Ark of God which was the monument of his presence whom did it smite with Emrods but the Philistinet What then is the Ale-bench more easie to thee than thy Pew is to thee in this place than a Conscience Soul-searching Sermon what art thou offended at a powerful faithful Ministry Oh fearful plague-tokens 3. To do all that man can do to put out the Light this is worse It is the most horrid hellish plot that can be assigned or named and of this I am sure the the Church of Rome cannot plead not guilty which like the Scribes and Pharisees take away from the people the key of knowledge and shut up the Kingdome of Heaven against men How terribly doth our blessed Lord thunder-strike those stupid Pharisees for this Mat. 23.13 And as did the Pharisees so did the Papists For 1. Heretofore they made it a mortal sin to read Gods word 2. Afterwards they clogged the liberty they granted with such cautions and restrictions as thaâ—â—â—ry few escaped of those that were within the reachâ—â— the Inquisition 3. Those clogs contented not but now it is thought fit utterly to deny liberty and can there be a more horrible hellish plot assigned than this to take from people their knowledge of salvation And thus the Church of Rome whether they have Church-snuffers or not to be sure they have Church extinguishers and various means to put out the light Oh fearful is this as in John 3.19 20. That is the reason men hate the Light because their deeds are evil Again If good Ministers be the Light of the world then hence may we draw this conclusion that it concerns people very nearly to believe in the light and-to walk in the light and to work while the light lasteth at our blessed Saviour exhorteth in John 12 35 36. read that God sets up his Ministers as Lights as Candles on the candlesticks of his Church to awaken men and to light men unto eternal life And ought not people to pray hard and work hard while the light lasteth Goâ— removes many times the candle and candlestick and makes the Sun to go down at noon-day as Amos 8.9 So darkens the
There is a difference between the afflicting of Gods people and judging their enemies In the intention and extension one is for ruine the other in proportion one is a light affliction the other a load And then for extention one is for ever and the other is for time for ten dayes Then our afflictions shall have an end I and a comfortable end Are not these two ends comfortable the end of our sins and the end of our sorrow God will restore comfort to his mourners let us be mourners during the time of mourning God will quickly cloath us with garments of praise there shall be an end of our sufferings never an end of our joy and glory Pro. 8. To conclude in a word Be faithful to the death Be faithful in your promises in your vows and purposes your covenants of obedience and reformation persist in the doctrine of the Gospel and the worship of the Gospel and the Ministry of the Gospel and office Christ hath fixt in his Church be faithful by your most earnest zealous desires before the Lord Be faithful to the death He will never let you see death till all your fears are conquered He can presently take them away He will certainly be present with you in all your trouble And remember God in tender mercy and faisfulnesse for the present accepts the unfeigned purpose to be constant and saithful to him to the death Mr. Beerman's Farewell Sermon At St Thomases in Southwark August 17. 1662. BEloved I know you are not ignorant that I am called by Authority to depart from you which for Conscience sake we must obey and were it not for the breach of Conscience I think I could be content to undo my self to stay with you I shall now in love and tendernesse take my leave of you all with that large portion of Scripture in the twentieth of the Acts from the seventeenth verse to the end they were Paul's parting words to the Ephesians Ver. 17. And from Miletus he sent to Ephesus and called the Elders of the Church and when they were come unto him he said unto them Ye know that from the first day that I came into Asia after what manner I have been with you serving the Lord with all humility of mind with many tears and temptations which befell me through the lying in wait of the Jews and how I kept back nothing that wâ—â— profitable unto you but have shewed you and taught you publickly and from house to house testifying to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ and now behold I go bound in the spirit unto Jerusalem not knowing the things thâ—â— shall befall me there save that the Holy Ghost witnesseth in every City saying that bonds and afflictions abide â—e but none of these things moveth me neither count 〈…〉 life dear unto my self so that I might finish my 〈◊〉 with joy and the Ministry which I have received of 〈◊〉 Lord Jesus to testifie the Gospel of the grace of God and now behold I know that ye all among whom I have gone preaching the Kingdom of Heaven shall see my face no more Wherefore I take you to record this day that I am pure from the blood of all men for I have not shunned to declare unto you all the Counsel of God Take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood for I know this that after my departure grievous wolves shall enter not sparing the flock also of your own selves shall men arise speaking perverse things to draw away Disciples after them therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears And now Brethren I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all those that are sanctified I have coveted no mans silver or gold or apparel Yea your selves know these hands have ministred to my necessities and to those that were with me I have shewed you all things how that so labouring ye ought to support the weak remembring the words of our Lord Jesus how he said it is more blessed to give then to receive And when be had thus spoken he kneeled down and prayed with them all and they all wept sore and fell upon Paul's neck and kissed him sorrowing most of all for the words which be spake that they should see his face no more and they accompanied him unto the Ship BEloved I have read unto you the words of a departing Minister to his Hearers The case being my own I thought I could not pitch upon a more fitter place to take my farewel withall I shall not stand to open all these words only speak a word or two at parting as Paul did to the Ephesians and I shall only hold forth something to you by way of Analysis to it and thereby you may judge of the Analogy of it In this parting speech of Pauls you have two parts First Pauls theirs carriage to them Secondly Pauls theirs carriage to him First Pauls behaviour towards them that was very pious as you may read from v. 17. to v. 37. Secondly the peoples behaviour towards their departing Minister which you have in the two last verses Wherein is observable First their love Secondly their sorrow First their love expressed by kissing him and accompanying him unto the ship Secondly their sorrow expressed by their weeping they could not part with such a Minister with dry eyes but saith the Text They all wept sorely sorrowing most of all for the words which he spake that they should see his face no more They wept and they all wept and they all wept sorely a sore weeping when this Minister and this people parted From whence I note this That there is occasion and matter of great sorrow when people loose a godly Minister Paul was not the first Minister that ever parted with a people nor the Ephesians the first people that ever lamented the losse of a faithful Minister See how the people lamented Samuel 1 Sam. 25.1 And Samuel died and all Israel was gathered together and lamented Samuel O that brave that powerful preaching Samuel is gone How did Elisha lament Elius catching hold of his garments and crying out My father my father the Chariots of Israel and the Horsemen thereof Christ himself when he saw the Children of Israel scattered abroad upon the mountains as sheep without a shepheard how did his bowels yern towards them but to name no more take St. Stepen Acts 8.2 when Stephen was departed dead and gone devout mâ—â— carried Stephen to his grave and made great lamentations over him they could not but lament to think that that noble couragious and heart-daunting Minister should never preach more before them
When Christ was put to death how did his followers lament him Is it not a lamentable sight to behold a poor weather-beaten rotten ship without Mast or Tackling in a tempest Good Lord what will become of the Ship and Mariners Is it not a sad sight to see a flock of sheep invironed with a band of wolves and no shepheard to protect them thus it is with people when their Minister is gone Ministers themselves have wept and lamented when they have thought of departing from their own people and that for these two causes First because they knew they would corrupt themselves suffer others to corrupt them Secondly because they knew they would corrupt themselves suffer others to corrupt them First because they knew they would corrupt themselves Moses he knew this Deut. 31.29 he is there leaving the world and the people thereof Call unto me the Elders of your Tribes that I may speak a word in their audience and call Heaven and Earth to record against them for I am sure that upon my departure you will utterly be corrupted and turned from the way that I have commanded you for behold I being yet alive with you in this day you are rebellious against God how much more then after my death I assure you it is cause of lamentation to think on this Thus it was with Joash while Jehojada that good Minister lived with him and instructed him in the way that he should walk he kept to the true worship of God but after Jehojada dyed he turned Idolater and persecuted the sons of Jehojada 2 Chron. 24.21 Secondly they knew that after their departure they would suffer others to corrupt them This was that that made Paul use these words to the Ephesians Ver. 29. For I know that after my departure grievous wolves shall enter not sparing the flock And therefore well may you mourn when a faithful Minister is taken from you I shall say no more only a word or two to Paul's speech wherein you have First Paul speaking to God for them Secondly Paul speaking from God to them First he spake to them from God and then prayed to God for them I shall divide this speech to them from God into these two parts First he spake something by way of vindication of himself Secondly he spake something by way of exhortation to them First You may observe in Paul's farewell speech something by way of vindication of himself and it is not amisse for a Minister when he is to depart from a people to say something in vindication of himself for there are enow that will when his back is turned lay falshood and scandals to his charge which they never durst do to his face Samuel knew this and therefore provided for it in 1 Sam. 12.1 And Samuel said unto them all Behold I have hearkened to your voice and have made you a King now behold the King walks in and out before you I am old and of grey hairs and must now leave you I have walked before you from a child to this day and now witness against me before the Lord whose Oxe have I taken or whose Asse have I kept whom have I done wrong to or whom have I hurt and of whose hand have I received a bribe to blind mine eyes therewith he stood here upon the justification of his life and carriage towards them that he had not been a self-seeking or oppressing man unto them and thus did Paul vindicate himself to the Ephesians give me leave to divide Paul's vindication into four or five parts First He tells them that he had constantly preached amongst them notwithstanding all the afflictions which encountred him v. 19. Serving the Lord with all humility of mind with many tears and temptations which befel me through the lying in wait of the Jews Secondly He vindicates himself by telling them the manner of his preaching v. 20. I have taught you publickly and from house to house you know I may fitly apply this to my self for I have not only taught you publickâ—â— but in many of your houses also But Thirdly He vindicates himself 〈◊〉 telling them the matter of his preaching and I blesse God it hath been my method ever since I preached among you v 21. testifying to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ and this is my rejoycing now I may preach no more that I have spent my time in declaring unto you the sundamentals and grounds of salvation and not in frivolous Ceremonies Fourthly He vindicates himself by declaring the impartiality of his preaching v. 27. I have not shunned to declare unto yot all the Councel of God Oh my Brethren though I cannot say I have declared all the Councel of God yet this through grace I can say that I have not shunned to declare any of it Fifthly Paul doth clear his Doctrine and withall himself by telling them he had preached freely v. 33. and 34. I have coveted no mans silver or gold or apparel Yea ye your selves know that these have ministred to my necessities and to those that were with me I blesse the Lord I can with a good Conscience safely say I have covered neither your silver nor gold neither am I a penny the richer for what I received of you it was not a desire of any thing of yours that made me at first accept of this place yet this I shall say for your honour that you have richly and liberally bestowed your favours upon me but as there is something in his own vindication So Secondly there is something by way of Exhortation to them v. 18. Take heed therefore unto your selves c. Paul before he leaves them hath something from God to say to them from whence I note this That the Ministers of God before they quite leave have something to say to them from God it was thus with the holy men of old Jacob when he was dying called all his Soâ—â— before him and to every one he gave counsel and blessing David when he was upon leaving the world he knew he should not live long he calls all Israel unto him sayeth thus unto them 1 Chron. 28.8 9. Now therefore in the sight of all Israel the congregation of the Lord and in the audience of our God keep and seek for all the Commandements of the Lord your God that you may possesse this good Land and leave it for an inheritance to your children after you for ever And thou Solomon my Son know the God of thy Fathers and serve him with a perfect heart and with a willing mind for the Lord searches all hearts and under standeth all the imaginations of the thoughts if thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever Thus you see it â—ath been the custome of holy men of olp when they are leaving the World to say something to their people so now here I am
Phaâ—isees which is among you Oh that I had no cause to say the leaven of the Pharisees is among you I mean that there are many here that are but bare professors let me ask you that are only professors this one question Is Religion good or bad if it be not good what is the reason thou art not ashamed to profess it if it be good what is the reason thou dost but professe it by thy bare professing thou losest the love of man by no more then professing thou canst never gain the love of God so that on all sides thou art like to be miserable The world will hate thee for being so good and God will hate thee for being no better What a sad thing is it that thou losest thy comforts in this life by professing so much and thy comforts in the life to come by no more then professing Thus you have heard what I have to say by way of Caution I shall now speak to you by way of counsel The former ten were Negative these shall be Positive First I intreat you all that above all things you would mind the one thing necessary that you would not trouble your selves so much with many things of little concernment but mind the great thing for which you came into the world Oh my friends will you spend your time for that which will not profit you and your money for that which is not bread Look after Grace labour to get an Interest in Christ of which if you be unprovided you will be undone for ever and it will be better for you you had never been born Oh gain Christ and then you will be fitted for all times all troubles and all conditions that can happen unto you you will be endued with all wisdom and with all riches if you gain not Christ all that God doth to you and for you will nâ—ught at all avail you Secondly My second advice and counsel unto you is this That you would live as you would die live to day as if you must die to morrow Let me ask you would you be content to die in the state you are in if my soul doth not desire to be in a better state wheâ— I come to die then now I am in I may very well sit down satisfied if not then surely it greatly concerns me to look after a better would any man be content to die a Drunkard I ask you that are Drunkards I do believe you will answer no why then do you live in drunkennesse How know you that God will spare you when you are drunk until you are sober again we may read of many that have died in their drunken fits God doth not alwayes send his Herauld to warn thee before he sends his Serjeant to arrest thee how knowest thou but Death may strike thee on a sudden what will then become of thy Soul Oh Beloved I beseech you live not in that you are unwilling to die in Balaam waâ— not such a wretch but he could cry out Good Lord let me die the death of the Righteous are so bad husbands but will lay up for a rainy day I mean against a time of sicknesse comes wherein you will be unable to work are you thus careful to maintain your bodies and will you be carelesse of your souls Oh be careful to provide for stoâ—my weathers you have winter garmeâ—s for your bodies to preserve them from cold â—h let patience be your winter garment to preserve and keep your selves warm in afflictions I know that he that will live godly in Christ Jesus shall suffer persecution and that through tribulation and sufferings we must enter into the Kâ—ngdome of Heaven shall I not then provide for them but you may say what doth persecution attend all the godly a man may escape them as well as suffer them put case affliction should not come thou wilt be never the worse for the being provided for them for he that is fit to die is fit â—o live and that man that is fiâ— to suffer afflictions is fit to live without them It was Pauls exhortation to the Ephes 6.10 Finally my brethren put on the whole armour of God that ye may be able to withstand the wiles of the Devil And it is wisdome in a man to provide for a misery before is comes there is mention made of a Nation the Spartans I think that useth to chuse their King as we do our Lord May or every year and whilst they are in their annual Government they live in all abundance of state have all the sulnesse their hearts can wish but when their year is over all their pomp and glory is over too and they banisht into some obscure remoâ—e place for ever Where they spend the remainder of their lives in great want and misery One King knowing this being called to rule over that Nation made such use of his time wherein he reigned as King that by his provident living he heaped up so much treasure and sent it besore him to the place where he knew he should be sent as maintained him all his life time Thus it is God hath appointed to every one a time to live in and that but a short time too and in that time he hath appointed afflictions to attend us if we will live godly in Christ Jesus is it not wisdome in us then to provide for them Take heed then that to avoid suffering you do not commit sin â—o commit sin to avoid suffering is as if a man should run out of the mouth of a barking Dog into the mouth of a devouring Lion what is the wrath of man to the wrath of God Man can but destâ—oy the body and no more but God can destroy both body and soul into hell fire to all eternity Fourthly My fourth word of counsel and direction is this be serious in serious things when you come to perform serious things do â—â—em seriously I do not know that ever I saw a man fall a sleep while he was telling of mony for if he should how could he tell whether it were right or no Yet alas too too many sleep when they should be taking truth not only by natural sleep but also by spiritual sleep they are so caâ—elesse in receiving the word they hear and so laâ—y withal that rather then they will try the word they â—ear they will take all for truth their Ministers tell them Beloved I believe you will scarce put so much coufidence in a man as to receive a sum of money without telling it because he saith it is right and yet will you receive all that your Minister tells you is truth for truth without trying it you must not be sluggish in your working for God but put forth your selves to the utrermost You must make the Kingdome of Heaven suffer violence and take it by force but then Fifthly The fifth Direction which I shall give you is about hearing the Word how you must behave your selves when you