Search the Scriptures for in them ye think to have eternal life Iohn v. 39. In other Truths there may be Salâ—…britas quaedam in hac salus ipsa â—…renda est Some sober Truths may be in other words but saving Truth is onely to be found in the Word of God The Angel to Cornelius gives this Testimony of it Acts xi 14. Send for Peter he shall tell thee Words whereby thou and all thine house shall be saved It is the main end of the Scriptures Iohn xx 31. These are written that believing ye might have life through his Name 'T is called The Word of life Phil. ii 16. S. Paul calls this Word of the Gospel The Power of God to Salvation Rom. i. 16. 'T is called The Gospel of the Grace of God Acts xx 'T is the Gospel of the Kingdome Matth. iv The Gospel of Salvation Ephes. i. and so the onely Object of the hearing of Faith 2. Here is Praescriptio actus Our Attention and Hearing of this blessed Word 't is enjoyn'd us 'T is no indifferent arbitrary thing left to our own choyce and liking come to it at your leisure or stay at home at your pleasure but imposed upon us by a strong Obligation 1. It is enjoyn'd us as a Duty 'T is the Preface which God premises to his Law Hear O Israel Necessity is laid upon us and wo be to us if we do not So S. Iames chap. i. 19. Let every man be swift to Hear Swift ready quick diligent suffer not a word to fall to the ground He that planted the ear shall not he Hear saith David Psal. xciv 9. It follows as strongly He that planted the ear shall not he be Heard Shall we turn the deaf ear to him who hath given us our Hearing This Law 't is strengthned with a Curse He that turns away his ear from Hearing the Law even his prayer shall be abominable saith Solomon Prov. xxviii As if he should say He who abhorrs to hear God God will abhorr to hear him That 's no great matter saith the prosane man let not him trouble us with Preaching and we will not trouble him with Praying Oh say not so there will come a time when we would be glad God would hear us as David speaks Psal. xxviii Lest if thou be silent to me makest as if thou wouldst not hear I become like them that go down into the pit What said Iotham Hearken unto me that God may hearken unto you Iudg. ix 7. As it is a Duty so 2. It is a weighty duty not sleightly to be esteemed 'T is a great part of our Religion In it we make a real protestation of our allegiance and humble subjection which we owe to our God By it we acknowledg him to be the Supreme Law-giver in his Church Hear him was the word by which Christ was declared the great Prophet and Doctour of his Church 3. It is a fundamental duty the prime original duty of our Religion the breeder and mother and nurse of all other duties which we owe to God Hearing and receiving the Word it is the in-let and entrance of all piety As the first insinuations of sin were conveyed by the ear into our first Parents so the first inspirations of Grace have the same entrance S. Paul makes it the first beginning of Religion Rom. x. 14. How shall they call on him in whom they have not believed How shall they believe in him of whom they have not heard Auris 't is Os animae saith S. Augustine The soul is nourished by the ear as the body receives nourishment by the mouth 4. It is a duty exceeding profitaâ—…e and beneficial to us Many rich and precious Promises are made to the due receiving and entertaining of the word of God See two main ones in the Context 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An engraffed Word able to alter and change our nature of a wild Crab-stock it will make it a kindly Plant. Invenit labruscam saith Chrysostom facit Olivam It sanctifies our nature and makes it fructifie 2. It is able to save our souls Isal. lv Hear and your soul shall live There is in it a Divine Power to free us from perdition to give us entrance and admission into heaven They have Moses and the Prophets saith Abraham to Dives if they listen to them they may escape this place of â—…orment Luke xvi 5. It is Perpetuum officium not only a duty and means to beget Grace at first but of perpetual use to encrease and continue it It is not onely Semen but Lac not onely Lac. but Cibus It is not onely incorruptible Seed to beget us 1 Pet. i. 23. but Milk to nourish us 1 Pet. ii 2. not onely Milk but Strong-meat to strengthen us Heb. v. You shall see the date of this duty of Hearing Psal. xcv Donec cognominatur hodiè While it is called to day hear his voyce the day of Grace the day of Life This bodiè must be quotidiè This day must be every day Consider the multiplicity of duties required of us the imperfections of knowledg in the best of us the weakness of Grace that still hangs about us those same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul calls them the Wantings of our faith still to be made up and it will appear this Hearing of the Word to be a perpetual duty We have done with the first Particular the Duty supposed Now follows II. The second that is Prohibitio officii erronei the Mistake we must beware of in performing this Duty Hear we must but we must not onely Hear As if he should say All Religion is not in Hearing mistake not your selves more goes to make a good Christian then bare Hearing There are more duties then onely Hearing which we owe to this word of God Take it in these Particulars 1. Hearing 't is not Totum officium 't is not the whole summ and body of Christianity and Religion it is but a part onely All our Religion it is not in lissening and attending to the word read or preach'd to us The body of Religion 't is like the natural body of a man it consists of many members and parts many several joynts required to the making up of an entire body heart and head and hands and feet so Religion consists of several Services â—…earing praying practising doing holily suffering patiently it puts all graces to their due exercise He cannot be accounted a man who is destitute of any vital or substantial part nor can he go for a good Christian who wilfully fails in any of those holy duties that are required of him Pietas consistit ex integris causis He is no substantial Christian who is good at some one duty of Religion and fails in all others can hear well frequent the Church liâ—…en to a Sermon but there 's all We must not place all Piety in one part of it shrink up all Religion into one Duty though never so weighty 'T
and diligence much exercise and experience to attain unto it Those Arts that have in them many abstruse mysteries are long a learning Oh! the Art of godliness the Trade of piety the Skill of living holily 't is no small matter but very mysterious The Philosopher could say of his Art Ars longa Vita brevis a mans life was too short to attain to the perfection of it How much more is this high Art of Religion the mysterie of godliness It makes David for all his learning to cry out still Teach me Instruct me Make me to understand the way of godliness S. Paul that great Proficient yet professes he fell short Phil. iii. 11 12 13. Brethren I count not my self to have apprehended I have not already attained I am not already perfect but I follow after and press forward if by any means I might attain words of striving and contention How hard a thing is it to attain even to the knowledge of godliness Then how difficult must it be to mortifie thy lusts to subdue thine appetite 'T is call'd a Crucifying Consider it you who think seven years little enough to learn any Trade of life but any little time any poor pains sufficient to learn that which the Saints were practising all their dayes Try thy strength but with one Act but with one Duty of godliness and then tell me If slubbering over a few prayers or coming to Church and yawning out an Amen half asleep half awake be likely to make thee a skilful man in this Trade of piety That 's the first Religion is the mysterie of godliness 2. The second Truth is The Mysterie and the Piety of Religion must go both together We must take both to us not onely content our selves with the mysterie of Christianity but be sure we acquaint our selves with the piety True Religion joyns both together Thus S. Paul describes Christian Religion ' T is a Doctrine according to godliness 1 Tim. vi 3. And Tit. i. 1. it is called the Knowledge of the Truth according unto godliness We may as well separate light from heat in the fire as the mysterie and knowledge of it from the piety Indeed first we must get the mysterie then labour for the piety of it First God created light so it is in mans soul. A man is sooner enlightned then sanctified The Sun enlightens in an instant but it begets heat in the Ayr by length of time but they must never be a sunder Blind Devotion would have the piety without the mysterie Oh! Zealous it would be but not with knowledge Oh! A good heart to God-wards no matter for knowledge And prophane Curiosity that would have the mysterie without the piety understand all secrets and mysteries comprehend all Truths but for the holiness of Christianity they have no list to it True Christianity joyns both together True Religion is not like the tree of Knowledge onely pleasant to the eye and a tree to be desired to make one wise Gen. iii. 6. but it must be to us as the tree of Life for Devotion and Practice Religion is not placed in the upper region of the Brain but in the Heart the seat of affection the fountain of action 'T is a sanctifying Truth Holy Father sanctifie them through thy Truth not enlighten them onely Ioh. xvii 17. There is not any Truth so mystical and contemplative but must be drawn into practice There is no mysterie in Scripture but hath its piety As there is not any creature but it is for some use it is not onely beautiful but useful Non tantum visu delectat sed usu prodest so there 's no Truth in Religion but we may and must extract from it Piety Some Truths at first sight seem but dry as to this but as the Licorish stick at first looks like any weed but chew it and you suck sweetness so those mysteries that seem to be most remote from practice have a juice and sap of piety to be suck'd out of them If ye know these things happy are ye if ye do them Joh. xiii 17. This man shall be blessed in his deed Iam. i. 25. See how Christ checks Curiosity and turns all to Practice Lord are there few that be saved And he said unto them Strive to enter in at the strait gate Luk. xiii 23 24. 1. Piety 't is the end of Christianity 'T is mysterium practicum Not a Science in contemplation but an Art of doing not to make us the wiser but the holier 2. Piety 't is the best keeper of this mysterie The knowledge of Religion 't is a precious Jewel see the Cabinet S. Paul tells us of wherein it must be kept Holding the mysterie of Faith in a pure Conscience 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith Take heed of making shipwrack of a good Conscience Knowledge in this vessel is like the Manna in the golden-pot it is kept sweet In a prophane heart it is like Manna in other vessels that stank and putrified God takes away natural knowledge if we abuse it and live not accordingly When they knew God and glorified him not as God God gave them over to errour and never would call them to the knowledge of the Gospel Rom. i. 21 c. As we try vessels first with water if they will hold and keep it sweet then we pour wine into them They who corrupt natural knowledge God will not trust them with this mysterie Take heed thou divide not the piety from the mysterie In all Truths labour to be better In any mysterie make S. Peter's collection If these things are so What manner of persons ought we to be in all holy conversation and godliness We have seen the quality and condition of this mysterie It is a mysterie of godliness Now follows IV. The infallible undoubted certainty of this mysterie It is beyond without all controversie There is a double Certainty 1. A certainty in the thing it self 'T is a most grounded Truth Heaven and earth may sooner fail then the least particle of this Truth It hath the Power and the Truth and the Faithfulness of God nay his Oath to establish it 2. A certainty of perswasion at this the Text ayms See with what confidence and assurance S. Paul seals up this great Truth ' T is without controversie Observe True Faith embraceth these heavenly Truths with all assurance and strength of adhesion and fulness of perswasion 'T is the nature and office of true Faith in matters of God to breed all possible assurance 'T is a Seal He who receives God's testimony of his Son hath set to his Seal that God is true Ioh. iii. 33. Philip shews the assurance of Faith which he requires of the Eunuch Acts viii 37. If thou believest with all thine heart that Iesus is the Son of God Especially in this Truth Iesus God-Incarnate Faith breaks through all controversies and unquestionably must believe 1. This Truth is clearly revealed in Scripture And
Religion no impertinent things to them but they were trained up in the knowledge of God and duties of Religion and esteemed it a main part of their duty to be conversant in it The Worship of God is not peculiar to any one sort of men as prophane men think it Let Church-men mind the Duties of the Church let them attend the Worship of God that live by it No Piety is a common duty binding every State Order and Condition of men to a constant performance 2. The season and age of the Church in which this Worship was performed makes it more exemplary 1. It was not in the time and state of Innocency before the Fall but it was after man-kind had sinned and that 's one Condition 2. It was after Christ and his Gospel was promised and preached to man-kind and so for the substance this Worship was Evangelical and instructs us Christians and 3. As it was after the Fall so it was before the Law of Moses not meerly Ritual and Ceremonial and peculiar to one people but practised under the Law of Nature undertaken by these two Patriarchs and so may serve for a direction to all mankind after them 3. This Story 't is the more memorable and worthy of our consideration as carrying with it an intimation of three things observable 1. This Story shews us Antiquitatem Ecclesiae the venerable antiquity and old-age of the Church and Worship of God It appears by this story that Religion is no late upstart invention set up in world by some politick men to keep people in awe as Atheists judg of it We cannot say of it Tempus erat quando non erat From the beginning it was not so No the Church is as old as the World Religion is of the same date and standing with the Creation God imprinted the sense of Religion into the heart of Adam and this print was not fully defaced by his fall And God renewed and restored it soon again established a Church presently instituted a Religion and Worship of himself Of all other sins Atheism is of a later-birth We read of Lust and Cruelty and Bloud-shed soon after the Creation but not of Atheism The Devil could not so soon quench the knowledge of God out of the minds of men No Creation and Religion the World and the Church are both Twins of the same continuance And the one was the end of the other God made the world not only for us to live and labour in but to worship and adore him in it The world was not onely intended to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Work-house onely but an House of Prayer That 's the first thing observable 2. This Story shews us Mixturam Ecclesiae the mixed temper and composition of the Church even from the beginning Cain and Abel are here the Church Representative And who were they Indeed both worshippers of God in outward profession but yet Cain was a false-hearted unfound hypocritical man a wicked ungodly man under the mask of Religion Observe as there was never any time when there was not a Church so there was never any Church free from this mixture of good and bad of sound substantial Christians and false-hearted professors Adhuc Arca continet Corvum Columbam Aug. Ep. 145. Clean and unclean birds the Dove and the Raven are both in the Ark and house of God Those holy families of the Patriarchs were so many Churches the speech of S. Paul agrees to them The Church that is in their house yet in these holy Families you may find this mixture of good and bad In Adam's Family there was holy Abel and wicked Cain in Noah's Family there was blessed Sem and cursed Cham in Abraham's Family there was devout Isaac and ungodly Ishmael in Isaac's Family there was religious Iacob and profane Esau yea in Christ's own Family there was a Iudas a Son of perdition In this Net of the Church there are fish good and bad Matth. xiii 47. In this Field of the Church there grows Wheat and Tares Matth. xiii 38. In this Floor of the Church there is good corn and chaff Matth. iii. There must be Agri concretio before there be Messis discretio Aug. We must stay till the day of purging and winnowing comes the day of separation shall sever the Goats from the Sheep till then they feed together in the same Pasture and make up one visible Flock Before that day come he who would be free from the society of wicked men must go out of the Church and out of the world too 3. This Story shews us Discordias Ecclesiae It lets us see the fruits and success of quarrels and discontents that arise about matters of Religion and Worship of God Here are two brothers of a near and dear relation Twins they were as some conceive them both of the same birth and yet see here a discontent arises in point of God's Worship Abel's worship is allowed Cains disallowed by God and that works an alienation in Cain from his brother Abel Yea more then so it works a bitter hatred and opposition it breaks out to murther Difference and dissentions in matters of Religion and Worship of God are of all others most outragious and deadly If the Israelites espy an Altar erected as they conceive against their Altar they arm themselves presently to make a warr with their brethren Iosh. xxii These quarrels will make the Father betray the Son and the Son the Father Brother shall betray brother to death Mark xiii 12. O differences in Religion are of most dangerous consequence What said Moses to Pharaoh Shall we safice the abomination of the Egyptians and will they not stone us Exod. viii 26. When one mans Religion is another mans Abomination it will beget bitter envies and strife and bring confusion and every evil work as S. Iames speaks Chap. iii. 16. For the words themselves they set out unto us a solemn Service and Worship of God performed by these two brethren Cain and Abel And in it observe these two things 1. Is the Performance of the Worship Vers. 3. They both brought their Offerings to the Altar of God then 2. Is the Success of this their service and worship what acceptance it found with God that is expressed in vers 4. and 5. God respected Abels sacrifice but to Cains oblation he gave no regard First The Performance of this Service is considerable 1. In the circumstance of time when it was tendered that 's said to be In process of time 2. 'T is considerable in the substance of their Service I. It was In process of time And this circumstance of time thus expressed admits of a double construction 1. It may be taken indefinitely In process of time that is after many days so some understand it after much time had passed over their heads many revolutions then they sacrificed And so it shews us Lentum progressum Religionis the leisurely slow
yet false and treacherous for all his profession when he recovers his strength he will renew his war with him 2. Flattery is seen in profession of great love and affection Iudas his kiss a testimony of great love as if Christ were dear to him Such Professions hypocritical repentance will make under Affliction Such love Ziba shews to David professed great love and loyalty to him The Jews had such blandishments to God-ward Isai. xxix 13. They drew near him with their mouth and with their lips did honour him In our extremities who but God and Christ are in cur mouths then we seem much to affect them 3. Flattery is seen in profession of sorrow for any offence A Dissembler to escape his due 〈◊〉 will confess all and profess great sorrow for former offences Thus did railing Shimei to David Oh who so sorry for his offence who so submiss in confessing it 2 Sam. xix 18. And such professions an hypocrite under the lash will make to God The Israelites when thunder and lightnings were about their ears O we have sinned in asking a King besides all our other sinâ—… 1 Sam. xii 19. These are flattering Professions 2. As they flatter'd in their Professions so they were false in their Promises Repentance will make Vows and Promises and so will this false and counterfeit Repentance abound in Promises Ask Pharaob If God spare thee this time wilt thou let Israel go O yes No longer stay An Hypocrite will go about to bribe God with Promises Spare me this one time I will become a new man yet all false A double Falsness 1. False in Intention He sayes what he never means his tongue contradicts his heart 2. False in Performance He never makes good what he saith David calls it a lying fained Obedience Psal. lxvi 3. Through the greatness of thy power shall thine enemies yield fained obedience unto thee False and Counterfeit So then In that these Jews were thus false and fraudulent in their repentance it will discover unto us the dangerous condition of this sin of Hypocrisy in three strains of Hypocrisy 1. See the guile of Hypocrisy Rather then fail it will counterfeit and act any duty though never so unacceptable as Repentance is No duty in Religion goes down so hard with an Hypocrite as Repentance Repentance is a shaming duty A penitent must confess and acknowledge he hath sinned take shame and confusion to himself cry with the Leper I am unclean Now Hypocrites are Animalia Gloriae all for their Credit and Reputation In matter of Opinion they are in no Errour Quod volumus sanctum est What Are we ignorant and blind also Iob. ix 40. In matter of Conversation they are without spot or wrinkle You are they which justifie themselves before men Luke xvi 14. It is hard to bring them to acknowledge either errour or fault But yet if it makes for their turn they will even act a penitential part and confess and recant and seem to be sorry for sin So did Simon Magus and King Saul 2. See the pertinacy and obstinacy of hypocrisie It will act and counterfeit and not give over no not in the greatest affliction Cum occideret when Gods hand is slaying them yet then they will counterfeit Neither mercies nor miracles nor chastisements nor plagues will alter or change him Let favour beshewed to him yet he will not learn righteousness Nay Let Gods hand be lifted up yet they will not see it Isai. xxvi 10. Of all other sinners an Hypocrite is the most hopeless and incorrigible Afflictions have brought home prophane sinners but an Hypocrite will stand out that too either accuse God for afflicting him or dissemblingly accuse himself like some desperate Cutpurse that will steal in the Sessions-house or at the Gallows 3. See the stupor and brutish sottishness of Hypocrisie It will not only undertake to deceive men but God also think to mock him with flatteries and lyes As Ahâ—…z how did he cover his infidelity O he would not tempt God What saith Isaiah Isai. vii 13. Is it a small thing to weary men but will ye weary my God also An Hypocrite will not onely faulter with men seek to delude the world but they are lying children to God Isai. xxx 9. Thus S. Peter charges Ananias and Sapphira that they lyed not to men but to the Holy Ghost Acts v. 4. Thus Isaiah brings in the Hypocrites of his time boasting even to God of their hypocritical service and devotion Isai. lviii 3. Wherefore have we fasted and thou seest it not Wherefore have we afflicted our soul and thou takest no knowledge Indeed Hypocrites are in truth secret Atheists They turn the glory of God into an Idol so hoping to put him off with vizards and counterfeits worse than Iacob toward Isaac God can neither see nor feel nor find out their mockeries That 's the third the falsness of their Repentance Come we to IV. The fourth defect of their Conversion and Repentance It was momentary and unconstant Vers. 37. Their heart was not right with him neither were they stedfast in his Covenant And this clause comes in as a proof of the former 't is a Conviction of their unsound and hypocritical repentance And here is a double Conviction by which an Hypocrite may judg of himself Their repentance was false and fained 1. Because it was not hearty True repentance is hearty repentance If the heart be wanting it is counterfeit and hypocritical Their heart was not right with him Their repentance was false and fained 2. Because it was not lasting and durable They were not stedfast in his Covenant 1. It was hypocritital because it was not cordial and hearty How was it not hearty were they not in earnest was it meer out-side acted pretended repentance 'T is likely not There is a double Hypocrisie 1. Formal and express when he that acts it intends onely to counterfeit means nothing else That 's gross hypocrisie Such were the Pharises in Christ's time and the world is full of them Hardly can we think a man in such a case as these Israelites were now in at the point of death would be so gross as to mock God expresly 2. There is hypocrisie of a finer thread that 's interpretative hypocrisie Such an hypocrisie wherein we deal falsly with God and our selves too Such as God will judge hypocrisie How 's that when a man rests in some acts of repentance but yet fails and falls short in the main and is careless of that As 1. There are some actions of repentance as confession of Sin calling for Mercy promising Amendment these are good but yet more is required 2. There are some affections and passions of repentance as sadness and sorrow and feat and anxiety dejection of mind and other passionate motions these also are good but yet fall short 3. What then is wanting The main of all is that the heart must be changed I say changed It may be affected dejected and troubled
Christians The Faith of the Patriarchs and Prophets was chiefly employed about Christs first Coming and Incarnation the Faith of Christians must now expect and wait for his second Coming in Glory to Judgment They listned to hear the first voyce gentle and meek as the voyce of a Lamb we must be attentive to hear his last voyce that is dreadful and terrible as the roaring of a Lion Answerable to these two Epoches and periods of the Churches Faith the Scripture tells us of two dayes of Christ. 1. The day of his Incarnation the Prophets and Patriarchs fixed most upon that Abraham rejoyced to see that day Iohn viii 56. Then 2. The Scripture tells us of a second day of Christ that is the day of his Coming to Judgment That is called The day of the Lord 2 Pet. iii. The day of Iesus Christ Phil. i. 6. It is called The dreadful day of the Lord Malach. iv 5. The great day of his wrath Revel vi 17. For this day must be the expectation and preparation of Christians S. Peter tells us 'T is our duty to look for and to hasten to the Coming of this day of God 2 Pet. iii. 12. That is the first thing I note here Christ forewarneth it Secondly He doth not onely forewarn it that one day sooner or later it will come upon us but he tells them of many signs and prognosticks of the approaching of it vers 25. there shall be signs of it and they certain and infallible and dreadful and dismal that will astonish the beholders Indeed the particular season and set time of it is reserved and concealed from us and that for great and good purpose but yet Christ hath furnished his Church with such signs and tokens of it in the fulfilling of which we may plainly conclude The day is drawing on and now approaching that we may resolve with S. Iohn 1 Ioh. ii 18. We know that it is the last time See saith S. Iames The Iudg standeth before the door Who knows how soon he will enter in upon us That 's the second he foretells the signs of it Thirdly He doth not onely forewarn it and foretel the signs of it but premonisheth and giveth a Caveat to us that we should carefully provide for it 1. Be the truth of his Coming never so certain 2. Be the signs and tokens of it never so manifest yet 3. If we look not well about us we may be surprised by it It may rush in upon us when we little think of it S. Paul tells us It shall come suddenly as the throes and travel of a woman with child 1 Thes. v. 3. Let a woman with child keep her reckoning never so carefully yet the just time and season of her travel she may not know she may be taken with those pangs when she little looks for them So then we have here a strict Caveat given us a warning-piece shot off to arouse and awaken us against the day of Judgment And it stands upon two Particulars 1. Here is a special Caution against a dangerous indisposition that will make us unfit for the entertainment of that day that is Gravedo cordis a spiritual surcharge and surfeit that our souls may fall into that will so clog and dull and oppress the heart that it can never heed nor expect or once think of the day of reâ—…koning that must come upon us That 's vers 34. 2. Here is a special direction to an holy preparation and â—…itting our selves against that day that is the duty of Vigilancy that we should keep Sentinel continually stand upon our Watch expect daily prepare hourly fit our selves carefully for the entertainment of that fatal day vers 36. The Text contains the first the â—…aution In it observe these particulars 1. The Caveat it self Take heed to your selves lest at any time 2. The distemper and indisposition to be avoided that is oppressing and overcharging our hearts 3. The Causes that will breed this surcharge of our hearts surfetting and drunkenness and cares of this life 4. The mischief that will follow if this Caveat be neglected That day may come upon us unawares and then wo be to us We come First to the Caveat In it three things 1. Is the duty of heedfulness and attention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed 2. The persons concerning whom this Caveat is given Your selves 3. The greatness and measure and strictness of this heed in this vigilant and watchful word of circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest at any time I. The first thing you must consider is the duty of heedfulness and attention Take heed saith Christ. 'T is the solemn watchword and warning of Scripture often urged and pressed upon us Take heed to thy self saith Moses that thine heart be not deceived Deut. xi Take good heed unto your selves Iosh. xxiii Take diligent heed Iosh. xxii Take heed and beware saith Christ Matth. xvi It is a warning always seasonable we all stand in need of it but especially in three Exigencies 1. If the duty we undertake the business about which we are employed be weighty and ponderous Matters of less moment and consequence may be slubbered and slighted but matters of importance require heed and attention Now matters of Religion that concern our spiritual state and condition the eternal welfare of our souls are of all others of highest consequence of greatest concernment Oâ—… set your hearts unto it saith Moses for it is not a vain thing for you because it is your life Deut. xxxii 46. So again Deut. iv 9. Onely take heed to thy self and keep thy soul diligently And amongst all the duties of Religion the fitting of our souls for the day of Judgment the survey and examination of our consciences making 〈◊〉 our accounts against that day of reckoning it is a most weighty business That is the first enforcement of this duty of Heed the matter is exceeding serious 2 There is a second Exigent of this Care and Heed which makes this Caveat seasonable that is the approach of some great danger and miscarriage Safety may breed security but when we go upon hazards and dangers then we look about and arouze our selves to care and heedfulness Now there is no undertaking so beset with dangers as the duty of Religion and the managing of our spiritual condition The way of Piety is exceeding narrow and down-falls on both sides A Christian is Salutis funambulus The way to heaven it is no broad high way but a narrow path we may soon tread awry Especially the dangers of the last day the hazards that our souls must run at that great day of trial and account are most perilous 3. Above all this Caveat is most seasonable and necessary if the miscarriages we may fall into be irrecoverable and such as there is no getting out of them In those miscarriages that may be recovered and fetch'd about again there is some hope but if the danger we go upon be deadly and
As Protarchus in Aristotle said Those stones were happy stones of which Altars were made Sure 't is an happy employment of what God gives to us that we give something of it again to God to maintain his Worship Superstition spares for no cost and shall Religion be close-handed The Jews that lavish'd out their gold Ear-rings and Jewels to make the Golden Calf were afterwards as forward to contribute their gold and silver for the Ark and Tabernacle Our Christian Worship it is more spiritual then that of the Jews but that discharges us not of this duty God's House his Ministers the Provision for his Worship they must be supported and honourably supplied This is strange doctrine to the world We count nothing too mean too homely for the Service of God If we remove the Ark put it in a Cart if we give place to it lodge it in a Cottage That Religion is best we think that is best-cheap 5. A fifth thing observable is that it was Cultus per sacrificium a publick worship by solemn Sacrifice a consuming and burning upon Gods Altar their Gifts and Oblations Burnt-Offering and Sacrifice was the most awful and solemn Worship the Church offered up to God before Christ. Moses gives Rules and Canons for this Service Nay as Christ saith of Circumcision we may say of Sacrifice It was not of Moses but of the Fathers all from Adam and downwards Abel Noah Abraham and the rest of the Patriarchs abounded in this Service And it carries with it these significations 1. It was a real Recognition and acknowledgment of Gods Soveraign Dominion and of their Dependency and Subjection to him Mittite agnum dominatori terrâ—… Isai. xvi 7. Seâ—…d ye a lamb to the Ruler of the land as a Sacrifice of Homage and Subjection 2. It was a sad Remembrance and acknowledgment of sin and of the due debt and just desert of death by sin The slaying of the Sacrifice was a confession that they deserved death and destruction 3. It was a Protestation and Profession of their faith in Christ the great Atonement to be offered for them the true Lamb of God the great whole burnt-Offering to satisfie for sin 4. They were Testimonies and Professions of humble thankfulness for mercies received But then the Inquiry must be Where is our Christian-Sacrifice Have not Christians something to offer and sacrifice to God I answer These carnal and external Sacrifices of Beasts belong all to the Law of Ceremonies and so cease now and are out of date Christ hath put an end to them The Salt that did season their Sacrifices was Gods Institution now they want that Salt and so they corrupt and putrefy The Mannah that was kept longer then Gods appointment bred worms and corrupted such now are all Jewish Sacrifices Now they are no sweet savour but a loathsome stench in the nostrils of God But then have Christians no Sacrifice Yes verily The summe and substance of those Sacrifices is compleat in Christ. He is the onely Priest and Sacrifice of the New Testament He offered up himself once for all He gave himself as an Offering and a Sacrifice to God for a sweet-smelling savour Eph. v. 2. A Sacrifice of that efficacy that it need not be offered often it was once offered and is for ever effectual S. Chrysostom compares the Jewish Sacrifices to weak Plaisters that must be often renewed Christs bloud was like a Soveraign plaister Semel impositum semper sanat once applied it perfectly cures us But yet though we have now no proper Sacrifice external and bodily yet we have still our Evangelical and spiritual Sacrifices For besides that every good work and holy action done for the honour of God is a Christian Sacrifice Feci Deo as David speaks makes it a Sacrifice As S. Augustine speaks Opus bonum quod fit ut sancta societate inhaereamus Deo Any good work that may joyn us to God and commend us to his acceptation that 's a Sacrifice Besides that a Christian offers up to God a fourfold Sacrifice 1. Sacrificium cordis contriti The Sacrifice of a Contrite heart in the practice of Repentance Thus S. Paul calls the Repentance and Conversion of the Gentiles The Offering up of the Gentiles or the sacrificing of them And David acknowledgeth The Sacrifice of God is a broken and contrite heart Psal. lâ—… The killing of our lusts the mortifying of our sins 't is an holy and acceptable Sacrifice and Service unto God A Christian hath 2. Sacrificium cordis devoti the Sacrifice of a devout heart that 's the Sacrifice of Prayer and our great Christian Sacrifice when the soul by prayer ascends up to heaven as upon the Altar of Incense Thus David acknowledgeth Let my prayer be as Incense and the lifting up of my hands as the evening Sacrifice Psal. cxli. 2. Theodoret observes when Christ cast out the sheep and the doves out of the Temple and said My house shall be called an house of prayer he abolish'd all other Sacrifices and appointed prayer to be the solemn Sacrifice and Service of the Church 3. A Christian hath another Sacrifice that 's Sacrificium cordis grati the sacrifice of a thankful heart the sacrifice of praise and thanksgiving unto God Thus we see Psal. l. God rejects their bloudy sacrifices in stead of them he tells them Whosoever offers praise and thanks to him he honours him Will I eat the flesh of Bulls or drink the bloud of goats Offer unto God thanksgiving He takes away the first that he may establish the second And Heb. xiii 15. Let us offer the sacrifice of praise to God continually the fruit of our lips giving thanks to his name And in this kind the great sacrifice of the Christian Church is the Sacrament of the Lords Supper the great commemoration of the great benefit of our Redemption The most religious and mysterious benediction and praising of God 't is the Cup of blessing and calling upon the name of the Lord. 4. A Christian hath yet another Sacrifice that 's Sacrificium cordis benefici the sacrifice of Alms-deeds and charitable communication the distributing to the necessities of our poor brethren that 's accounted by God a Christian Sacrifice The relief which the Philippians sent to S. Paul 't is called An Odour of a sweet smell a Sacrifice acceptable and well-pleasing to God chap. iv 18. So the Apostle To do good and to distribute forget not for with such Sacrifices God is well-pleased Heb. xiii 16. These four 1. The Sacrifice of a Contrite heart 2. The Sacrifice of a Devout heart 3. The Sacrifice of a Thankful heart 4. The Sacrifice of a Charitable and Compassionate heart these are the Sacrifices of a Christian which God accepts of him We have seen the Performance of this Service Now follows Secondly the Success and Acceptance of it Abel and his Service is respected but Cain and his Offering is rejected We have seen them go hand in hand in this
in the Heart And 2. Daily Repentance will facilitate the harsh and bitter work of Repentance which is exceeding unwelcome to flesh and bloud Use thy self to it daily and it will free thee from those fearful pangs of late Repentance A green wound is easily cured but suffer it to rankle and fester then lancing and searing will be all little enough 'T is good for a man to bear the yoke of Repentance even from his youth it will make it more easie As S. Ambrose speaks if it be diurna it will not be diuturna Those quotidian fits will be both shorter and easier Every day reckon with thy God and thy Conscience put not all off to the last extremity What Christ saith of Cares is most true of Sins and Repentance for them Sufficient to the day is the evil thereof Felix qui potuit A SERMON ON St. JAMES i. 22. But be ye doers of the Word and not hearers onely deceiving your own selves THis passage of Scripture is S. Iames his Exhortation for an holy and religious receiving and entertaining the word of God A duty in it self exceeding useful and beneficial It is able to save our souls no less good comes by it as the Apostle tells in the foregoing verse Now miscarriages in such weighty performances are very dangerous and prejudicial The best things when they are abused prove most mischievous And therefore the Apostle contents not himself to commend this duty to us at large and in general terms so it be done any way it is enough all is well but prescribes an holy manner sets down a strict caveat and proviso how we should receive the word of God so that we may reap profit by it and be blessed in the deed So then the Text it is a strict severe Caveat for the due receiving the word of God And it is framed in that manner as is like to be most prevailing and effectual and that is by forewarning us of a great inconvenience and mischief that will befall us if we fail in the duty And so in the words we may observe two Particulars 1. Officium the Duty prescribed and enjoyned us 2. Periculum the great Danger we run into if we fail in the Duty and miscarry in the performance of it First The Duty prescribed and in it observe three things 1. Here is Suppositio officii praevii A previous preparative Duty presupposed that is Hearing of the Word we must become Hearers set our selves to attend and listen to what God speaks to us That 's the Duty necessarily implyed and supposed 2. Here is Prohibitio officii erronei A Prohibition of a gross mistake in performance of this Duty Beware you err not in this duty of Hearing and place all your Religion in bare Hearing as if that were all which God requires of us to give him the Hearing That 's expressed in this word Onely Be not Hearers onely 3. Here is Injunctio officii debiti The main full compleat Duty we owe and must perform to the word of God if we look for any good by it What 's that We must be Doers of the Word Practise what we Hear and yield our Obedience to it That 's the first Particular The Duty prescribed Secondly follows the other Particular of the Text to enforce this Duty that 's the danger and mischief we shall fall into if we fail in this Duty and that will prove to be an heavy miscarriage We shall deceive our own selves First Come we to the Duty prescribed and in it to the I. First Particular that 's Suppositio officii The Duty presupposed The Text premises and supposes this That we must be Hearers And because there are many things that will crave our audience and the ear lyes open to every voyce The ear is not satisfied with Hearing saith Solomon Eccles. i. 8. therefore in point of Faith and Religion the Apostle limits our Hearing to the onely and peculiar and proper Object and that is The word of God So that here are two things considerable 1. The limitation of the Matter that must take up our Hearing and that is the word of God And then here is 2. The prescription of the Duty this word of God must be Heard and attended to 1. Then for the Object All our religious Hearing must be conversant about this one thing the word of God The Text places us like Mary at Christs feet commends unto us that Unum necessarium that one thing necessary I will hear what God the Lord will say saith David Psal. lxxxv 8. Thus when God brings his Son into the Church he confines our Hearing unto Christs Voyce This is my Well-beloved Son Hear him Matth. xvii 5. Faith hath an ear for no other Voyce but onely to Christs Voyce speaking in the Scripture Rom. x. 17. Faith comes by Hearing and Hearing by the word of God 'T is the indoles and natural disposition of Faith to listen to Christs Voyce and to none but his My Sheep Hear my Voyce but the voyce of strangers they will not Hear Iohn x. Thus Origen expresseth it Ut naturalis quidam attractus quibusdam inest ut magneti ad ferrum bitumini ad ignem sic Fidei ad Divinum Verbum As onely the loadstone draws the iron to it nothing else so the word of God onely can draw our Faith unto it and make us fasten upon it There are three things we should aym at in our religious Hearing and all three are the peculiar effects of the word of God 1. To Enlighten us 2. To Regenerate and Reform us 3. To Save us 1. It is proper to the blessed Word to Enlighten us and to acquaint us with the mind of God He opened their understanding that they might understand the Scripture Luke xxiv 45. The holy Scripture that is able to make us wise to Salvation 2 Tim. 3. 15. And when all comes to all Saving Wisdome it is the only Wisdome By thy Precepts I get understanding saith David Psal. cxix 104. Ignorance of this Word 't is the mother and breeder of all errour Ye err not knowing the Scriptures saith Christ to the Sadduces Matth. xxii 29. This Word made David wiser then his Elders for all their age and experience it made him wiser then his Teachers for all their craft and policies Psal. cxix 98 99 100. 2. It is proper to this good word of God to Regenerate to Sanctifie and Reform us Of his own will hath he begot us with the word of Truth Iames i. 18. The Word hath Vim seminalem plasticam 't is the onely proper seed of Regeneration So saith our Saviour in that holy Prayer of his for his Disciples Sanctifie them through thy Truth thy Word is Truth Iohn xvii 17. And again Now are ye clean through the Word which I haue spoken unto you Iohn xv 3. It and it onely can quicken us and cleanse us can sanctifie and reform us 3. Salvation it is proper to this word of God
was the Pharisee's Religion he inquired after some one great Commandement No saith Christ The second is like unto it He who fails in one is guilty of all He who saith Thou shalt not miss a Sermon saith also Thou shalt not neglect Prayers and other Duties of Christianity Now if thou fail'st in any of these thou art a Transgresson These things ye ought to have done and not to leave other things undone is Christs rule for obedience Add to your knowledge other graces saith S. Peter 2 Pet. i. 5 6. Fear God and keep all his commandements Hoc est totum hominis that 's the whole Duty of man 2. Hearing it is but parâ—…s initialis as it is but one part of piety so it is but the first part and stop of piety It is inter principia As to life and growth is required nourishment to that concoction to that feeding and receiving meat Now as he who onely tastes meat and goes no further is far off from nourishment because he stays at the beginning 〈◊〉 nothing hearing is but feeding practising is concocting and nourishing or as he who travels must not onely set out but hold on or he will not finish his journey so in piety hearing is but the first step a progress must be made in all other Duties 3. Hearing it is not officium propter seeâ—… It is a religious Duty but not prescribed for it seâ—… but in reference and subordination to other Duties 't is propter aliud like those Arts that are called Instrumental Arts aâ—…d are onely to enable and fit us for other and higher Preformances their use is onely for Preparation so it is in hearing and knowing Gods word the knowledge of it is not onely that we should know it but to enable us for further Duties As in Husbandry ploughing and sowing is not for it self but it aims at 〈◊〉 and reaping 〈◊〉 so with Hearing that is but receiving of Seed fructifying in good works that 's the end and harvest of Hearing 4. Hearing it is levissimum officium In compare with the substantial parts of plety bare Hearing is but an easie Duty Indeed to hear as we should do attentively reverently devoutly is a Task of some Pains but yet of a great deal easier Discharge then other Duties are Hypocrisy and Formality will be very assiduous in lissening and attending Swift to hear but slow and dull to more weighty Performances Repentance and Mortification and the Trade of Godliness in Holiness and Righteousness Oh that is an hard saying How unworthy is it to put off God with such slight Services to mock him with such easie Performances tithe Mint and Annise but the great things of the Law are too heavy for us Thus we see that onely hearing of Gods word falls short of our main duty makes us no good Christians And not only bare hearing but take this hearing with all the advantages of it that are short of practice all make it but a defective duty such as will fail us and be unprofitable unto us It may be we will grant that the bare outward bodily hearing of the Word may be justly reproveable but yet we think to make it good if our hearing be qualified and attended with some commendable conditions which we hope will be accepted and stand us in some stead As 1. If it be a diligent Hearing constant and assiduous if we frequent the House of God miss not any opportunity of hearing the Word that we hope will go for good Service and stand us in some stead if we be such as S. Iames speaks of Verse 19. Celeres ad audiendum Swift to hear in season and out of season upon all occasions Indeed such as are backward to this duty seldom setting themselves to be instructed often estranging themselves from the Service of God such as make this duty to give place to every avocation or worldly business their hearing we grant is to little purpose Nay not onely such Backwardness is sinful but even a diligent frequenting of this Duty such as will miss no occasion but will wait daily at Wisdoms doors yet if they rest in that their Religion is Vain S. Paul tells of some that are always learning and so would be taken for devout Christians and yet he passeth an hard censure upon them And Christ telleth us of such who could affirm they were his constant Auditours heard him daily preach in their Synagogues and yet they come short of Heaven our Saviour tells them plainly He knows them not Will you see what Christ saith to a very forward and diligent Auditory that frequented his Preaching Luke xii 1. There were gathered together an innumerable multitude of people in so much that they trod one upon another Here was great Forwardness a full Congregation Well what is the lesson he commends to them He saith to them Beware of hypocrisy All this Diligence and Forwardness may be so farr from sound Piety that it may be no better then gross Hypocrisie So then bare Hearing though it be diligent and assiduous will not go for good Service 2. What if it be Hearing with some Proficiency when we so hear as that we understand and grow in knowledge and our mind is edified such as do as Christ bids them do Hear and understand Matth. xv 10. or as he speaks Mark xiii 14. Let him that readeth understand such an hearing we trust will serve the turn Indeed to be always learning and yet never to come to the knowledge of the truth as S. Paul complains of some Dullards 2 Tim. iii. 7. such as he reproves Heb. v. 11. that are Segnes auribus Dull of hearing still remaining unskilful in the word of righteousness have Line upon Line Precept upon Precept and yet no Proficiency such as the Psalmist complains of that after long teaching still err in their hearts that have not known Gods ways Psal. xcv that are wise to do evil but to do well have no knowledge Such Hearers we grant are unprofitable they can reap no good by it Nay not onely such but if thou beest an understanding and in that way a proficient Auditour attainest to a great measure of knowledge in the mysteries of Religion such as S. Paul describes Rom. ii 18 19 20. One who knowest Gods will and art instructed out of the Law that canst be a guide of the blind a light of them that are in darkness an instructer of the foolish a teacher of babes and hast the form of knowledge and of truth in the law yet even this great progress in knowledge if thou stoppest there will stand thee in no stead Wert thou able to understand all Mysteries to resolve all doubts to clear all difficulties in the Scripture dost thou understand all that 's preach'd remember all talk of it to others and instruct them in it 't is much but yet thou art but an unprofitable Hearer for all this Hell is full of such Auditours beware of it even this Hearing
saith S. Augustine 'T is not the conceptions but the birth of the new man that makes us Christians These conceptions may prove abortive like the untimely fruit of a woman never see the Sun Ye may have sudden flashes good moods passionate wishes nay purposes and good intendments at the hearing of Gods Word and yet ye may miscarry Many good purposes have been thought on and yet the men who made them are in Hell 'T is not purposes but performances that will bring us to Heaven We have done with the second Prohibitio officii erronei bare Hearing though accompanied with many good qualities will not do it We come to the next that is III. Injunctio officii debiti Be doers of the word And here comes in the Conjunction of both duties Hearing and Doing These put together make up a good Christian. Still ye shall find the Scripture puts these two together Hearing and Doing Deut. 5. 28 29. This people have well said all that they have spoken O that there were such an heart in them that they would keep all my Commandments alwayes And so again Vers. 1. Hear O Israel the Statutes and Iudgments which I speak in your ears this day that ye may learn them and keep and do them And this is not onely the voyce of the Law but of the Gospel too Not onely Moses but Christ is for doing If ye know these things happy are ye if ye do them Iohn xiii 17. And great reason there is for this Conjunction to keep these two duties close and undivided Hearing and Doing to know and to perform Not to hear nor know breeds a blind Religion we would be doing but we know not what To know and not to do breeds a lame Religion we see our way but we walk not in it Both are requisite to true Religion That the soul be without knowledge it is not good Prov. xix 2. And if it hath knowledge without practise 't is never a whit the better For as the bare knowledge of evil if we do not practise it makes us never the worse so the knowing of good if we do not practise it make us not the better 1. The nature of Religion requires it What is Religion Wherein consists it It is not a matter of contemplation but of action 't is an operative practick virtue It is an art of holy living It begets not a speculative knowledge swimming in the brain but works devotion and obedience in the heart and life 'T is not a doctrine of words and names as Gallio prophanely mistermed Christianity Non magna loquimur sed vivimus saith Tertullian Christians are not talkers but doers 'T is not a verbal profession but matter of practice and action 2. The Authour of Religion is represented in Scripture not as a Teacher or Doctor onely but as a Commander and Law-giver There is one Law-giver saith S. Iames who is able to save and to destroy Chap. iv 12. So the Prophet Isaiah Chap. xxxiii 22. The Lord is our Iudge the Lord is our Law-giver the Lord is our King A King a Law-giver a Judge words importing and requiring duty and obedience and practice of us 3. The Subject of Religion wherein it is placed is not so much the knowing part of our soul as the active and practical part the will and affections which are the spring of practice Religion 't is never rightly seated till it be settled in the heart and from that flow the issues of life Wisdom calls for the heart Prov. xxiii My Son give me the heart I Wisdom dwell with Prudence Prov. viii 12. Prudence that looks to practice 4. That Religion is an holy art of life and practice the summary description of Religion in Scripture shews us 'T is called a doctrine according to godliness 1 Tim. vi 3. 'T is called the mysterie of godliness 1 Tim. iii. 16. a mystery teaching us to be godly 'T is called a form of sound words in faith and love 2 Tim. i. 13. 'T is an exercise of keeping a good conscience towards God and man Acts xxiv 16. all matters of practice Now practical truths are best learned by practice their goodness is best known by use and performance As a rich and costly garment appears then most comly and beautifull not when the Workman hath made it but when it is worn and put upon our body 't is S. Chrysostoms Similitude Sic Dei mandata pulchra sunt cum exponuntur multò autem pulcriora cum implentur So saith he the Scripture appears glorious when it is by the Preacher expounded but far more glorious when by the people it is obey'd and performed Without this doing and practising what we hear all our hearing learning is but in vain As eating of meat except by the heat of the stomack it be digested and convey'd into all the parts of the body will never support life so it is not receiving the Word into our ears but the transmitting of it into our lives that makes it profitable Nay hearing and knowing makes us much the worse if it ends not in doing as meat taken into the stomack if not well digested will breed diseases Thus saith S. Iames Chap. iv 17. To him that knows to do good and doth it not to him it is sin that is saith S. Chrysostom Cibum sumenti non digerenti morbus est 't is as he that eats meat out of a false stomack and never concocts it to him it breeds sickness We have seen the duty Now follows Secondly the danger if we fail in this duty What 's that The Apostle tell us We deceive our own selves that 's the mischief we run into a gross foul errour which will prove exceeding prejudicial and hurtfull to us And the force of this will appear in these three resolutions of it 1. They are deceived that 's evil 2. They are self-deceived and that 's worse 3. They deceive themselves in a matter of the greatest moment and consequence and that which doth most of all concern us and that is worst of all First They are deceived fouly mistaken who place all their Religion in bare hearing let go all practice They run into a double deceit 1. They are deceived in their Opinion 2. They are deceived in their Expectation Now the Philosopher tells that of all Errors two are the worst 1. Error circa primum principium 2. Error circa ultimum finem And both these are here incurred 1. Deceived in his Opinion of hearing the Word that 's Principium 2. Deceived in his Expectation that 's Finis I. They suffer a Deceit in their Opinion run into a gross Errour And that 's a misery were there no more but that in it Man naturally is a knowing creature abhorrs to be mistaken Errare labi decipi 't is an infelicity to an understanding creature As S. Augustine saith He hath known many that love to deceive others but to be deceived themselves he never knew any Now they who think hearing
stain and blemish and reproach of Ioash the King of Iudah as long as good Iehoiada the Priest lived and taught him he walked in the ways of God 2 Chron. xxiv 2. but when Iehoiada died Ioash his Religion died too and he fell to Idolatry While S. Paul himself preach'd in Galatia O they were very forward and zealous who but S. Paul They esteemed him as an Angel nay as Christ Iesus But if Paul discontinues from them how suddenly are they bewitch'd into another Gospel On the contrary it was the Philippians honour and just commendation a worthy testimony S. Paul gives of them You have obeyed not onely in presence but much more in my absence Phil. ii 12. This fickleness in our walking piously and while some Paul is present it argues All our piety is either 1. Counterfeit and hypocritical all that we do is to gain a good opinion of S. Paul This eye-devotion 't is like eye-service that the Apostle speaks of it comes not from sincerity Sincerity will be true in absence as well as in presence Or 't is 2. Inforced Religion for awe and fear S. Paul's presence carried some sway Impiety durst not confront and out-face him but if Paul be gone fear will let loose the reins to disorder Metus haud diuturni magister officii Fear 't is a flincher and will soon give over As Pharaoh whilst Moses was present armed with judgments then he would conform and promise fair but when the judgment was over and Moses his back turned Pharaoh revolts again Or 3. If such Piety arise out of some love and liking of Religion yet it is but superficial and groundless it hath no bottom or solid foundation There is a kind of delight that men may take in the preaching of the word there may be a great seeming forwardness which indeed is but carnal and with a by-respect unto some accessory thing that accompanies the Word As it was with Ezekiel his eloquence took them Chap. xxxiii Son of man lâ—… thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but doe them not They make no more reckoning of a Minister then they do of a Minstrel a fine voice sweet airs pleasant musick but when the musick ceases all is gone our delight is at an end Or 4. This kind of Religion it is partial and with respect to persons and so holds no longer then those men continue with us whom we fancy and esteem As it was in Corinth they pinn'd all their Religion upon their Preachers sleeves Some were all for Paul none to him others for Apollo Thus contrary to S. Iames his exhortation They have the faith of our Lord Iesus Christ in respect of persons As one said of Calvin that if Calvin preach'd at one Church and S. Paul at another he would not leave Calvin to hear S. Paul It is a good difference they put betwixt an humane and divine faith An humane credulity Credit Deo propter homines believes what God saith for mans testimony but a true Christian faith Credit hominibus propter Deum believes what the Preacher saith upon Gods testimony 'T was a good sign the Eunuch in the Acts was a well-grounded believer though Philip were taken away and he saw him no more yet he went on his journey rejoycing So much of the extension of the Charge Now follows Thirdly The Charge it self And in it the first injunction Let your Conversation be as becometh the Gospel of Christ. And herein we have two things considerable 1. Is the Matter or Object of S. Paul's Direction that 's their Conversation 2. Is the Rule of Direction by which our Conversation must be ordered it must be as becomes the Gospel First That concerning which S. Paul gives this Charge 't is their Conversation the ordering of that aright is the duty of the Text. And of it take a threefold Consideration 1. This Duty here injoyn'd 't is Officium progressivum 't is an injunction of an holy progress in the practice of Piety By S. Paul preaching they had already attained to the first work of Christianity a saving Conversion they had embraced the faith he had laid the foundation of Religion among them now he seconds his first pains with an earnest exhortation to a Christian Progress These two lessons must always go together 1. The Doctrine of Conversion Repentance towards God and Faith towards our Lord Iesus Christ but that 's not all we must learn 2. The Doctrine of an holy Conversation 'T is to no purpose to lay the foundation of Piety if we build not upon it but as the Apostle speaks Heb. vi We must be carried on to perfection As in nature 't is not sufficient that life is begun or an infant born but he must be nourish'd up to growth and strength so in the course of our spiritual condition 't is not sufficient to be renew'd and made Christians but we must add to the first stock of grace build upon the foundation let piety have its perfect work What saith S. Paul Gal. v. 25. If we live in the spirit let us also walk in the spirit Abraham was glad when Isaac was born but he made a feast when Isaac was wean'd Gen. xxi Not onely glad of his birth but joyed at his growth When he was wean'd from the milk drawn from the breast as Isaiah speaks Isai. xxviii 9. 2. This Duty here injoyned 't is Officium practicum the ordering of our Conversation looks to practice Indeed a practising Christian is the onely Christian. Christianity hath never its full work upon us till it descends down from our heads into our hearts and from thence breaks forth into our lives Religion 't is Ars practica not a matter of bare knowledge and contemplation but of doing and practising If ye know these things blessed are ye if ye do them Ioh. xiii It never fared well with the Church when Religion was restrained onely to the knowing and understanding part He who could move most questions and answer them best understand the deepest Mysteries should be counted the best Christian No saith Tertullian Non magna loquimur sed vivimus Christianity is not an art of disputing learnedly or talking curiously but of living holily Thus S. Paul expresses it Tit. iii. 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God may be careful to maintain good works these things are good and profitable to men as if he should say Without it all your believing is vain and unprofitable 3. This Duty here 't is Officium comprehensivum Conversation 't is a word of large Comprehension betokens not some one Act or Performance but extends it self to the whole Carriage of a Christian. And so the Text inforces this Duty that a Christian must be exact in all points Religion must bear sway in all the passages and
turnings of his life He must be good every way good 1. Christianity enjoyns him all kind of duties duties to God duties to Man duties to Himself makes him a servant to all lays upon him the whole Law of holiness and righteousness without the least dispensation or exemption from any 2. It furnishes him with all kind of graces it enlightens his understanding sanctifies his heart orders and composes and puts in tune all his affections At his Conversion the seeds of all graces are sown into him and then it expects from him every good work A good Christian turn him to what duty you will he hath skill to perform it For the worship of God he is prepared for that he will pray devoutly he will hear reverently converse with God spiritually Turn him to man he will submit obediently deal and trade justly converse innocently help others charitably In his work he will be diligent in his recreations he will be sober in prosperity humble in affliction patient He will be a good master a faithfull servant a good father an obedient son a loving husband as S. Paul describes him Ready to every good work 'T is not Christianity to hit upon some one duty and fail in all the rest No He must walk in all the commandments of God without reproof That 's for the matter Secondly Take notice of the Rule of Direction according to which a Christian must order his conversation it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as becomes the Gospel of Christ. The Rule 't is high and transcendent God intends a Christian should be an exact creature and so propounds to him an eminent Rule A Christian must not order his life after every inferiour square Other Rules there be which many set to themselves but they are not suitable to the state of a Christian. 1. There is the licentious Libertine's Rule and that is Quod libet licet to live as he list to do what is good in his own eyes so he can satisfie himself that 's all he cares for 2. There is the common mans Rule that 's Mos humanus that 's his square to do as his neighbours do live according to the custom of other men This sways with the most Vae torrenti consuetudinis humanae O this is as a mighty stream bears down all before it S. Paul calls it A walking according to the course of this world Ephes. ii 2. 3. There is the civil mans Rule that 's Lex humana to be as honest as civility and morality and mans law enjoyns us not to trespass against any Law of man more then so is more then needs No all these Rules are short and defective Mensura hominis est mensura Angeli even in this sense also Christianity sets us an higher pitch We must live answerable to the Gospel of Christ suitable and agreeable to that holy Profession Take the summ of it in these five Expressions 1. A Christian must live and order his conversation Secundum praecepta Evangelii according to the doctrine and commands of the Gospel Mans law is too short nay Moses his Law 't is too dark the Gospel doth clearly lay down the Law of holiness The love of God even to the loss of our lives the love of our neighbours even to the loving of our enemies these are for their clear propounding Praecepta Evangelica doctrines of the Gospel So meekness and patience and bearing of the cross they are in a special manner Evangelical precepts The two Disciples thought it enough to live as Elias did and to seek for vengeance upon their enemies No Christ tells them they are called to another spirit the Spirit of the Gospel is a spirit of meekness 2. A Christian must live Secundum beneficia Evangelii answerable to the high prerogatives and benefits of the Gospel The benefit of Redemption how should that oblige us We are bought with a price What use doth Paul make of that Glorifie God in your bodies and souls which are his Christ died for us that they which live should not henceforth live unto themselves but to him which died for them 2 Cor. iv 15. How doth Ieremiah upbraid the Jews Ier. vii 10. Will ye say we are delivered to commit all these abominations Do ye thus requite the Lord ye foolish people and unwise is not he thy father that hath bought thee Deut. xxxii Pater non tantum procreans sed redimens No our Redemption our holy Calling and Vocation calls unto holiness Our Adoption and being made not onely servants but Sons of God they all require answerable conversation it should beget in us S. Pauls resolution Whether we live we live unto the Lord Whether we die we die unto the Lord. 3. A Christian must live Secundum auxilia Evangelii answerable to those helps and supplies of grace which the Gospel affords us The Gospel 't is the ministration of the Spirit it enables us to do what it requires of us And a Christian is purposely intended by God to be to the praise of the glory of his grace Ephes. i. And so again We are his workmanship created to good works Ephes. ii We are his workmanship his choise master-piece wherein he would have the power of his grace to be most conspicuous And We are created to good works that is purpos'd and intended to abound in good works and again Created to them that is enabled and fitted for them as in the creation every created thing was enabled to live after the kind What saith S. Paul I can do all things through Christ that strengthens me 'T is a shame for a Christian not to exceed the scantling and abilities of other men How doth S. Paul check the Corinthiâ—… for their backwardness this way Are ye not carnal and walk like men 1 Cor. iii. 3. whereas they should be spiritual and walk like Christians 4. A Christian must live Secundum dignitatem Evangelii so as may make for the dignity and credit and honour of the Gospel The world judges of Religion by the lives of those who do profess it as is their conversation accordingly do they account of their Religion Wickedness in a Christian 't is blasphemy against God 't is as the sin of sacriledge he robs God of the honour due to his Name This is the aggravation of Davids sin in the matter of Uriah that he gave occasion to the enemies of the Lord to blaspheme 2 Sam. xiii 14. So likewise God charges it upon the Jews Mal. ii 11. Iudah hath profaned the holiness of the Lord. So S. Iames lays it to the charge of loose-living Christians Iames ii 7. Do they not blaspheme that worthy Name by which you are called The sins of Christians are much more scandalous then of other men They dishonour God bring an evil report upon his holy Profession shame the whole Church and expose it to reproach Thus S. Paul disswading the Corinthians from all uncleanness reminds them of that near relation that they have
they do not fill with any good nourishment Therefore the Apostle places all in love If any man think that he knows any thing he knows nothing yet as he ought to know but if any man loves God the same is known of him 1 Cor. viii 2 3. That 's worth something And as it is doing not knowing onely so it must be Amor operans not loquens tantum not a love that will vanish into a verbal Profession Such there are of whom S. Iohn speaks He that saith he loves God 't is love and lip-labour both of one value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Thou sayst thou lovest God shew me thy love by thy works of love otherwise God rejects it Isai. xxix 13. This people draw near me with their mouth and with their lips do honour me but have removed their heart far from me Ye know Dalilahs expostulation with Sampson How canst thou say that thou lovest me and wilt not do this for me that I require No Gods law 't is Objectum practicum 't is the matter not of our knowing or speaking onely but of our doing and practising Religion 't is a practical art serves not to make us the wiser onely but the better also 'T is an holy art of Living well and not of knowing and speaking onely I have lifted up my hands to thy Commandements which I have loved Psal. cxix 48. lifted up his hands not his eyes only saith David and again Verse 105. Thy word is a lamp unto my feet not to mine eyes onely to gaze and look on it 2. Herein is love that we keep his Commandements It puts another qualification on our love 't is amor reverentialis not a love of equality but a love of subjection and inferiority such a love as the Inferiour bears to his Superiour that hath a power to command him such a love as the Israelites Servant professes to his Master I love my Master and will not leave his service When we hear of loving God we dream of equality and familiarity Oh! God is our friend Christ is our brother we have fellowship with them both and so we think we may carry our selves fellow-like towards them No the Text tells us He is still our Commander and our love we bear to him must be a love joyned with reverence the love of a Son to his Father the love of a Servant to his Master the love of a Subject to his Soveraign lowly and submissive such as is the love of an inferiour to him that is farr above him and superiour to him 3. Herein is love that we keep his Commandements This shews that our love to God must be Amor regulatus a love regulated and restrained to what God commands us The onely matter of religious love and service to God is what he hath required and commanded us to do Id utique Deo dignum quod ipse Deus sibi fatetur acceptum that is onely accepted which God hath prescribed Ye are my friends saith Christ if ye do what I command you Ioh. xv 14. In this case our own inventions are but presumptions and superstitions Hence it is that Love is call'd The Royal Law because God hath appointed in what things we must shew our love to him I told you the love we owe to God 't is not a love of equals but of inferiours and so must be submissive and guided by his will not by our own Indeed for the forwardness and chearfulness of our love so it must be voluntary Nothing is so free as Love Non tantum servire Deo meo debes sed adulari Tertul. But yet for the expressions and performances of it he hath strictly bounded it within the compass of his Commandments Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice But what said Samuel Hath the Lord such pleasure in Sacrifices as when the voice of the Lord is obeyed He hath shewed thee O man what is good and what the Lord requires at thine hands Offer to him not thine Inventions but his own Prescriptions 4. Herein is love that we keep his Commandements This shews our love to God must be Amor extensus universalis our love to God must be intire and universal of as large extent as all Gods Commandments As before ye heard of a Restriction so here we meet with an Extension Love must be the fulfilling of the Law Rom. xiii We must not be partial in the Law of God as Malachi speaks Quod propter Deum fit aequaliter fit The love of God looks at every Commandment and makes conscience of it Thus David professes the intireness of his obedience I esteem all thy precepts concerning all things to be right The least Commandment carries a divine authority with it A good Christian sues not to God 〈◊〉 Naaman to Elisha for a dispensation In this the Lord 〈◊〉 〈◊〉 servant this sin I must live in this Commandment 〈◊〉 make bold with What saith S. Iames He that offends in 〈◊〉 is guilty of all Not that the same degree and measure of love and obedience is required in all there is a difference and disproportion There are some Commandements more essential to piety and substantial some but accessory and circumstantial some are the main parts and duties of Religion others but Appurtenances Now where God layes most weight there we must expect most care The love of God 't is called The great Commandment Matth. xxii It must be preferred before the love of any creature But yet the love of God in a due proportion extends it self to every duty it will make us shun every sin 1. The smallest sins This love will keep us not onely from outragious impieties but from smaller transgressions As true love to our friend will with-hold us not onely from doing him a mischief but from doing of him the least displeasure 2. It will make us avoid even secret sins not onely such sins as may dishonour God by a publick scandal but love will not offend the eyes of his Holiness when he sees in secret 3. Love to God will make us avoid our dearest sins most delightful most profitable it will not onely sindg off hairs but cut off our hand That 's the second Particular Proceed we now Thirdly To the last Particular in the Text What is the disposition and inclination that he which loves God finds in himself to Gods Commandments He snuffs not at them as heavy and burthensome impositions accounts not the law of God as an heavy yoke His Commandments are not grievous Indeed in some respects 't is most true Gods Commandments are exceeding heavy There is in them not onely magnum pondus they are weighty and ponderous but they are also magnum onuâ—… heavy and burthensome See the truth of this in three Particulars 1. Take the Law of God at its full height and pitch of perfection so it hath a great difficulty in it yea in a manner an impossibility in it to
will then over-spread the world There are in Scripture two great Judgments which Christ and S. Peter make types and resemblances of the day of Judgment And Christ notes these sins as the symptoms and fore-runners of this Judgment 1. He instances in the Deluge and Flood that drowned the old World See what Christ saith of that Matth. xxiv 37. As the dayes of Noah were so shall the coming of the Son of Man be For as in the dayes that were before the Flood they were eating and drinking marrying and giving in marriage and knew not till the Flood came and took them all away so shall also the coming of the Son Man be 2. He instances in the Overthrow of Sodom Christ makes that a type of the day of Judgment What saith he of that Luke xvii 28. As it was in the dayes of Lot they did eat they drank they bought they sold they planted they builded and then it rained fire and brimstone from heaven and destroyed them all so shall it be in the day of Christ. See here the practises that Christ instances in In the old World eating and drinking marrying and giving in marriage So in Sodom they ate and drank they bought and sold builded and planted Why the Scripture charges both those times and places with farr greater sins 1. The old World is charged with bloud and violence and heavy oppressions Men lived like Giants oppressing and devouring others That is a crying sin So 2. Sodom is charged with other kind of sins of unnatural abominations Yet observe Christ instanceth not in the oppressions and violence of the old World nor in the abominations of Sodom but in their eating and drinking and buying and selling and driving after the world to teach us That when the world comes to this state and condition to be voluptuous and covetous let their voluptuousness be natural eating and drinking and the enjoyment of marriage let their covetousness be without oppression they bought and they sold traded fairly paid for what they took yet a secure giving over our selves to these courses is a fore-runner of judgment As some sicknesses Morbi symptomatici are more fearful not in themselves but because they are fore-runners of plague and pestilence so are these sins dreadful When the World lyes in them in a careless security when men say Peace and Safety every man chears up his neighbour Be not afraid all shall be well then shall come upon them sudden destruction 1 Thes. v. 3. The Meteor called Malacia it is a certain sign of a storm and tempest 2. These sins they are Peccata accelerantia when these sins are overspreading come to a ripeness and predóminancy they do not onely foretel and prognosticate but they hasten the day of Judgment and bring it upon the world And so they are more considerable Bare signs are not to be neglected But these sins are not onely ominous signs but effectual provocations and speeders of judgment S. Paul tells Timothy that these sins will make the last times perilous times 2 Tim. iii. 1 2. This know also that in the last dayes perilous times shall come for men shall be lovers of their own selves covetous lovers of pleasures more then lovers of God These and the like sins will be dangerous sins make perilous times expose the world to vengeance provoke judgment Should we see the Sun darkned the heavens to tremble the Stars to fall the Sea to roar it would make us to look about us Why to see the world drown'd in voluptuousness and security and greediness of gain loving pleasures and profits more then God to a spiritual man are indeed more fearful Those onely foretel these hasten and ripen and pull down vengeance and judgment 3. Christ bids us beware of these sins respectively to the day of Judgment because these sins they are Derisoria Iudicii they will beget a profane spirit of deriding and scoffing at the day of Judgment Voluptuousness that is a mocker Solomon tells us so Prov. xx And Covetousness that is a mocker too Luke xvi 14. All these things heard the Pharises which were covetous and they derided him And Security that is a mocker too They mocked Gods Messengers saying securely These things shall happen to themselves No doubt Noah had many a flout put upon him for talking of the Deluge and building his Ark. So Lots sons-in-law made but a jest of the tidings of destruction Lot seemed as one that mock'd And the threatnings of Captivity were but derided by the secure ones in Isaiah's time Let him make speed and hasten his work that we may see it And answerably S. Peter tells us there will be mockers at the last day There will come at the last scoffers walking after their own lusts and say Where is the promise of his Coming 2 Pet. iii. 3. And mocking that is a most dismal provoker of judgment Trembling at threatnings even in Ahab did set back Gods judgments but mocking and deriding Gods threatnings that hastens judgments Take but two places for it 1. One place is 2 Chron. xxxvi 16. They mock'd the Messengers of God and despised his threatnings until the wrath of the Lord rose against his people till there was no remedy Salvation it self could not save such 2. Another place is Isai. xxii 12. In that day the Lord did call to weeping and mourning and behold joy and gladness slaying oxen and killing sheep eating flesh and drinking wine Let us eat and drink for tomorrow we shall dye yes I warrant you that was their Song And it was revealed in mine ears by the Lord of Hosts Surely this iniquity shall not be purged till they dye He would not be merciful to such Voluptuous Sensual Secure Mockers A SERMON ON GEN. iv 3 4 5. And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord. And Abel he brought also of the firstlings of his flock and the fat thereof and the Lord had respect unto Abel and to his offering But unto Cain and to his offering he had not respect and Cain was very wroth and his countenance fell THis Story which we have now entred upon is the first relation that the Scripture makes of any publick Worship that by man-kind was offered up to God And so it carries with it a Type and Representation of the Practice of Religion which in succession of times should be used and performed in the Church of Christ. And this solemn Service it is observable and exemplary in divers respects 1. In the Condition of the Persons that perform this Service Who were they Cain and Abel both Husbandmen Cain a Tiller of the ground Abel a Keeper of Sheep Vers. 2. 1. These two though the first-born Patriarchs of mankind though the Heirs of the world yet were they brought up in a plain honest laborious Calling 2. Though their Profession were secular yet they accounted the matters of God and duties of