our spirit that wee are the children of God And if a man may be assured he is Gods childe why should it not be possible for him to be sure that the gold of his saving graces is sincere and will not deceive him Fourthly It is possible for a man to be assured of his redemption that even his soule is washed in the blood of Christ and of his interest in the great worke of Christs Redemption Iob was assured of his Redemption that Christ was his living Redeemer Iob 19. 25. For I know that my Redeemer liveth and that he shall stand at the later day upon the earth So Paul was assured that Christ was his Redeemer and that he gave himselfe for him in particular Gal. 2. 20. The life that I now live I live by the faith of the Sonne of God who loved me and gave himselfe for me sayth the Apostle If a man may be assured of his redemption much more that his graces are sincere c. Fifthly A man may be assured that when he dieth he shall goe to heaven see what the Apostle sayth 2. Cor. 5. 1. We know that when this earthly house of our Tabernacle shall be dissolved we have an house of God not made with hands eternall in the heavens i. e. We know that when these bodies of ours which are made of earth shall turne to dust the soule shall goe to heaven to that place which Christ hath prepared for us So the Apostle S. Iohn 1 Ioh. 3. 14. We know that we are translated from death to life wee are as sure when we die we shall goe to heaven But how What by revelation No sure but because we love the brethren He that is assured that he loveth the brethren may be sure when he dieth he shall goe to heaven much more that he hath true grace Sixthly A man may be sure that the goodnesse and mercy of God shall follow him all the dayes of his life and consequently of his continuance in the state of grace much more that his graces are sound and sincere Psal. 23. 6. Surely Goodnesse and Mercy shall follow me all the dayes of my life He that can be assured of this may be much more sure that the gold of his graces are not counterfeit And so I come to the fourth and the last Motive that may perswade us to this tryall sc. the comfort that will hereby redound unto our soules when the worke is once throughly performed Gal. 6. 4. Let every one prove his owne worke sayth the Apostle and then shall he have rejoycing in himselfe sc. that his graces are sincere and not in another A man that hath had his gold called in question and yet proveth sound and currant oh it filleth him full of joy and rejoycing Let this perswade us to try our graces that wee may partake of that joy and comfort which will hereby redound unto us which is as the Apostle speakes 1 Pet. 1. 8. A joy unspeakable and full of glory A peace that passeth all understanding Phil. 4. 7. Let the expectation of this sweet fruit of joy which will accompany our endeavours this way make us fall to this worke of searching our selves with all diligence O what a comfort to Hezechiah in that extremitie that he was assured and durst appeale to God that his heart was upright Isay 38. 3. Remember Lord I beseech thee how I have walked before thee in truth and with a perfect heart So this also supported Iob Iob 23. 10. He knoweth the way that I take and when he hath tryed me I shall come out like gold there was his comfort that his graces were of a right golden metall though his friends conceived otherwise of him and charged him deeply with hypocrisie yet he knew that God knew his graces were sound and upright oh let us in time make the like search and tryall of our graces that he did that we may have the like comfort and ground of rejoycing that he had So this was the Apostles comfort at all times whatsoever befell him yet he knew that he was truely gracious 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world A man that is assured that he hath an heart full of true saving grace will have more true comfort in it and more solid joy then if he had a great chest full of gold An heart full of grace will affoord farre more joy and comfort then a purse full of gold And this is the last Motive that may perswade us to this tryall and diligent examination whether our grace be sincere and such as will not deceive us Now for the second generall poynt that I propounded for the perfecting of this poynt sc. the Markes and Signes of true grace they are indeede many but I will keepe close to the Metaphor which wee have in hand and give you some few for your satisfaction in this case First true and pure gold gold tryed in the fire will shew the lustre and brightnesse both in the fire and water so true grace will teach a man how to cary himselfe in every estate and condition Here was the tryall of Pauls grace golden Paul after his conversion in all estates Philippians 4. 11. I have learnd in what estate soever I am therewith to be content both to bee full and to be hungry to abound and to suffer need Though it bee a more blessed thing to give rather then to receive yet hee that hath true grace is skilfull in both his face will shine in every condition He that hath true grace will manifest it by his gracious cariage in every condition both in prosperity and adversity if he be rich hee is bountifull and liberall he is Rich in good workes and layeth up for himselfe a good foundation 1 Tim. 6. 17. If he be poore he sheweth his golden nature in another kinde in humble submitting to the will of God It is the Lord let him doe what seemeth him good said golden Ely 1 Sam. 3. 18. In his patience and thankfulnesse he kisseth the rod and thankes his father even for his love in correcting He is like a well cut Dye every way square which way soever ye cast it cast it easily it will be square cast it violently it remaineth square still so will a gracious heart shew its puritie in all estates and conditions Looke upon Job in his twofold condition and yee shall finde him pure gold in both looke upon his demeanour in the water of prosperity when hee even swome in Rivers of prosperity oh how bountifull was hee how full of good workes Job 30. Chap. 31. By the Lords owne testimony A man that feared God and eschewed evill none like him in all the earth Iob 1. 1. 7. What a gracious testimony from God himselfe
the lesse in this case in regard of that which I have already said as also in respect of a Treatise written to this purpose called The Redemption of time Yet because I would not leave the point imperfect I will briefly insist upon some few particulars 1. Therefore all men must very carefully and watchfully subdue and suppresse all those great mispenders of time which like so many gracelesse spend-thrifts doe wast and consume many precious houres and much golden time that was farre better spent in Gods worship and service which are especially sixe 1. Sinning 2. Sleeping 3. Carking and caring 4. Sporting or recreations with immoderate feasting 5. Foolish thinking 6. And lastly idle speaking which is usually a fruit of the former because Out of the abundance of the heart the mouth speaketh whereof some of these must bee mortified and put to death and others againe restrained and regulated or bound as it were to the good behaviour 1. The first and the worst and chiefe mispender of precious time is Sinning when we spend time in doing that which is directly naught as lying swearing drunkennesse wantonnesse and such like works of the flesh and of the Devill this is the worst spent time of all as being directly contrary to that which is spent in Gods service as I have already shewed in the first use of the point Now this thiefe is utterly to be mortified and put to death imprisoning or binding to the good behaviour will not serve the turne for indeed this is a desperate ruffian or swaggerer that is not capable of any good behaviour and therefore must needs be put to death and wholly suppressed We must endeavour as much as in us lyeth that wee spend no time in sinning but carefully mortifie the deeds of the body by the Spirit this is the Apostles rule Colossians 3. 1 2 5. If ye then be risen with Christ seeke those things which are above be heavenly minded set your affections upon things above Let your conversation be in heaven Phil. â— 30. But what course must wee take to this end That the Apostle sheweth verse 5. Mortifie therefore your members which are upon the earth Where wee see this truth most clearely manifested that all that would spend much time in Gods service and holy performances must carefully mortifie their members here on earth and put sinfull lusts to death For this horrible thiefe and great mispender of precious time is like some mischievous person or desperate ruffian that flyeth in a mans face and will either kill or bee killed and therefore must needs be killed that hee doth not kill us for the wages of sinne is death Romans 6. 23. So that wee must either kill our corruptions or they will bring our sonles to death Rom. 8. 13. For if yee live after the flesh ye shall dye but if ye through the Spirit doe mortifie the deeds of the body ye shall live Where you see that our precious soules cannot live but by the death of our corruptions the life of the one is the death of the other as Ahab lost his owne life for preserving Benhadads Thy life shall goe for the life of him in 1 Kings 20. 42. so our soules must eternally perish if we suffer our corruptions to survive But how should we so mortifie our lusts that we may spend little or no time time in vicious courses and so consequently more time in Gods service An. 1. Let us diligently search that we may plainly discover and finde out that speciall sinne wherewith we have beene formerly most pestered It is impossible to execute a malefactor untill he be found out and apprehended diligent search is first made and Hue and cry sent after him to finde him out so wee must deale with those lusts wherein formerly wee have spent too much time Lamentations 3. 40. Let us search and try our wayes and turne to the Lord our God This was Davids practise Psalme 119. 59. I examined or considered or thought on mine owne wayes and turned my feete unto thy Testimonies yea because he knew his heart was deceitfull and fraudulent Ier. 17. 9. Hee doth beseech God to assist him in it and to doe it for him Psalme 26. 2. Examine me O Lord and prove me try my reines and my heart Like a man that heareth proclamation for the apprehension of such and such a Traytor hee not only searcheth his owne house himselfe but he setteth open the doore and intreateth the officer to enter and make what diligent search he can that if there be any traytor lurking there hee may bee found out and executed so David search me ô Lord examine my heart and house and see if there bee any sinfull lust there and let them bee all mortified To the same purpose is that we have Psal. 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting Loe here was sincerity and this was the best way to finde out our most secret lusts and hidden corruptions O therefore let us not be strangers at home but examine our owne hearts as the Psalmiâ—â— speaketh Psalme 4. 4. A sweet place for this purpose is that of the Apostle 2 Cor. 13. 5. Examine your selves whither yee bee in the faith or no prove your owne selves know you not your owne selves i. e. what an absurd thing is it for you to bee skilfull in others affaires and neglect your owne to know other men and not your owne selves what greater hypocrisie The Hypocrite is sharpe sighted abroad but blinde at home He can see a mote in the eye of another but doth not discerne the beame that is in his owne it is our Saviours character of an hypocrite Matthew 7. 5. But on the contrary the advise of the Apostle is excellent Galathians 6. 4. But let every owne prove his owne worke seeke to finde out his owne lusts then shall hee have rejoycing in himselfe and not in another Secondly When we have found out this waster and apprehended this Traytor then let us directly smite it with the two edged sword of the Spirit upon the head which is the Word of God a speciall part of a Christians armour and so much the more excellent in this case because it is a weapon both defensive and offensive Ephesians 6. 16. And take the Helmet of salvation and the Sword of the Spirit which is the Woâ—d of God See what admirable worke our Saviour made with this spirituall weapon in the single combate that he had with Sathan hand to hand Matthew 4. Scriptum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 6. And see the event of this combate v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Devill left him c. This put him utterly to flight And no marvell for the Word of God is quicke and powerfull
Our God whom we serve is able to deliver us say they Dan. 3. 17. and the event shewed as much Ver. 25. saith the King I see foure men walking in the midst and they have no hurt and the forme of the fourth is like the Sonne of God God is able to keepe the fire from hurting if he please even those that walke in the midst of it And mark what is said of these men Verse 27. That they were such upon whose bodies the fire had no power nor was an haire of their head singed neither were their coates changed nor the smell of fire had passed on them Oh admirable fruit of faith Oh strange effects of piety who would not confes that time spent in Gods service is the best spent time when he seeth and considereth that there is such admirable profit and safety in it Nay he that doth conscionably spend time in Gods service may be sure he shall want nothing that is good Psal 34. 10. So that such a man may boldly say with David Psalm 23. 1. The Lord is my Shepheard I shall not want The greatest Monarch under heaven without piety cannot say so much yea Blessed is the man that feareth the Lord and spendeth much time in his service for riches and plentiousnesse shall be in his house if God see it to be good for him Psal. 112. 1 2. Thus for the body Then for the soule Hee that spendeth time in Gods service Shall never perish but have everlasting life Ioh. 3. 16. Yea hee that spendeth time in Gods service doth follow the advise of our Saviour Ioh. 6. 27. sc. To labour for that meate that perisheth not but endureth unto everlasting life and with Mary chooseth the better part which shall never be taken from him Luk. 10. 42. Yea this is chiefely and especially beneficiall for the soule See an excellent promise to this purpose Isa. 55. 3. Encline your eare and come unto me heare and your soule shall live And I will make an everlasting covenant with you even the sure mercies of David Ver. 4. This is the maine thing to be regarded in point of profit For What is a man profited if he shall gaine the whole world and loose his owne soule saith our Saviour Matth. 16. 26. See an experiment of this in that rich man Luk. 12. 19 20. that had goods laid up for many yeares but could not secure his soule no not for a night but God said unto him thou foole this night shall they fetch away thy soule and then whose shall these goods bee which thou hast provided And this is the case of every man that spendeth his time to get riches instead of Gods service Ver. 21. So is every one that gathereth riches for himselfe and is not rich towards God For What hope hath the Hypocrite though hee hath gained when God shall fetch away his soule Iob 27. 8. When such are ready to call to the mountaines to fall upon them and the hills to cover them from the presence of the Lambe Revel 6. 16. Then shall the godly lift up their heads with joy because their redemption draweth nigh So that by this it appeareth evidently that time spent in Gods service hath the most profit in it every way both for body and soule Oh the difference betweene time spent in Gods service and in the neglect of it Give mee leave to conclude this branch of the Reason with that excellent place in Isa. 65. 13 14. Thus saith the Lord Behold my servant shall eate and yee shall bee hungry behold my servant shall drinke but yee shall be thirsty behold my servant shall rejoyce but yee shall bee ashamed Verse foureteene behold my servant shall sing for joy of heart and yee shall cry for sorrow of heart and shall howle for vexation of spirit c. A sweete cordiall for GODS servants but terrible to the wicked that neglect his service Fourthly and lastly I told you that time spent in Gods service hath the most comfort in it the very time it selfe so spent is full of comfort the very joy and rejoycing of a mans heart But especially this will afford us comfort at our death and at the day of judgment 1. For our death bed nothing will afford us so much comfort then as this if a man can say with the Apostle 2 Cor. 1. 12. Our rejoycing is this the Testimony of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had our conversation in the world Time sincerely spent in Gods service wil assure a man that when he dyeth he shall goe to heaven 2 Cor. 5. 1. Wee know that if this earthly house of this tabernacle shall be dissolved we have a building of God not made with hands eternall in the heavens Three singular examples I will give you for this 1. That of Hezekiah Isa. 38. 3. When the Prophet greeteth him with that heavie tydings saying put thy house in order for thou shalt dye and not live What was it that did afford him comfort in that case That you shall see was the consideration of his well spent time Remember Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Lo the chiefe ground of comfort in death is the conscience of a well led life So that of the Apostle 2 Tim. 4. 7 8. For I am now ready to be offered and the time of my departure is at hand saith the Apostle v. 6. Now see what it was that did afford him comfort in that case Surely consideration of the right and religious spending of his time I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crowne of righteousnesse Hee that would have the like comfort in his death must have a care to spend much time in Gods service in his life time Oh let me dye the death of the righteous saith wicked Baalam and let my last end be like his he meaneth in regard of sweetnesse and comfort Num. 23. 10. This is the desire of many Now the way to obtaine this is to live the life of the Righteous This appeareth lastly by the example of our blessed Saviour when hee had finished his course how sweetely doth hee conclude Iohn 17. 4 5. I have glorified thee on the earth I have finished the worke which thou gavest me to doe i. e. I have spent my whole life in thy service it hath beene my meate to doe the will of thee my heavenly Father Yea see the sweet fruit of this And now ô Father glorifie thou me with thine own selfe with the glory which I had with thee before the world was See here the way to have hope and comfort in death Hee that would have glory with God in heaven must glorifie God here on earth Hee that would
be assured that he shall spend his time with God in heaven in eternall glory must first spend his time in Gods service here on earth Grace on earth is the way to glory in heaven And thus you see also that time spent in Gods service is the best not onely in regard of God but also in respect of our selves Thirdly and lastly I told you that time spent in Gods service is best spent in regard of others it redoundeth not only to Gods glory and our owne good but it also extendeth to the good of others especially those that are in any kind of distresse Time spent in Gods service is the best way both to prevent danger and to remove it Consider the danger and misery of GODS Church both at home and abroad danger of famine danger of sword danger of pestilence Now what better remedy to prevent these dangers then time spent in Gods service in prayer and fasting c See this in the practise of the Niâ—ivites Ioâ—â—h 3. The danger was great for Yet fortie dayes and Niniveh shall be destroyed saith the Lord ver 4. Well see how they prevented this fearefull danger How did they spend their time That you may see Ver 5. 6. They believed God and pâ—oclaimed 〈…〉 and put on sackâ—loth from the greatest 〈◊〉 them to the least of them Yea and word â—â—me to the King himselfe who arose from his Throne and layd his Robe from him and sate in Ashes and made proclamation throughout the Citie that neither man nor beast should drinke water nor taste any fooâ—e but bee covered with sackâ—loth and cry mightily unto God c. Who can tell whether God will turne and repent c. that wee perish not i. e. If any thing will prevent our destruction this will doe it Now see the event Ver. 10. And God saw their workes c. He saw how they spent their time and God repented of the evill that he had said that he would doe unto them and he did it not so that time spent in Gods service is the best way to prevent danger Yea and secondly It is the best way also to remove it oh the miseries of Gods people in Germany and in this land also some by famine some by pestilence our wit is too shallow our strength too weake our purse too empty to relieve them if any thing we have can doe them good it must be our prayers and the right and religious spending of our time Alas time spent in sinning in swearing in drunkennesse this provoketh the eyes of Gods glory and incenseth his wrath against us but time spent in Gods service is the way to helpe them and our selves in this case And for the farther help of our unbeleeving hearts in this high point consider 1. Gods owne direction 2. The Churches practise 3. Our owne experience 1. We have the Testimony of God himselfe See an excellent place to this purpose 2 Chron. 7. 13 14. Where the Lord himselfe putteth a case of danger and prescribeth the remedy 1. If I shut up heaven that there bee no raine and this you know was our very case lately or if I send pestilence among my people and this is our case even for the present there have beene and still are sundry places in this kingdome infected with the pestilence here is the danger Well what is the best course that Gods people can take to remove such a judgement how should we doe to helpe those that are in this wofull estate That the Lord himselfe sheweth plainely v. 14. If the people that are called by my Name shall humble themselves and pray and seeke my face c. that is spend time in my service then see the admirable fruit of this then will I heare from heaven and forgive their sinnes and heale their land Time spent in Gods service is the best way to remove a judgement from our selves or others This is a course of Gods owne prescribing 2. This is the judgement and opinion of the Church and State wherein we live and our Religious Governours and such as are in authority Hereupon it was that in the last great Plague there was a generall Fast proclaimed and appointed to bee celebrated throughout the whole kingdome that we might seeke God by prayer and fasting for the cessation of that sore judgement of the Pestilence And why this but only to shew that even our gracious Soveraigne and such as are in authority in our Church and State are verily perswaded that time spent in Gods service is very effectuall and availeable to take away the Pestilence 3. It appeareth by experience what admirable successe we have had in this case wee have found by experience often the worth of this course either for preventing or removing a judgment as in that yeare 1625. and sundry other times both before and since the Lord hath made good unto us that precious promise Isa. 65. 24. It shall come to passe that when ye call I will answer and while yee are yet speaking I will heare for while we were yet praying and fasting the Lord was intreated of us So that even in this regard also time spent in Gods service is absolutely the best spent time So that a godly religious man that spendeth much time in Gods service shall prevaile more either for preventing or removing a judgement from the land then an hundred others he is the only man that must deliver the Ileland according to that in Iob 22. 30. He shall deliver the Iland of the Innocent or as is well noted in the Margent The Innocent shall deliver the Iland and it is delivered by the purenesse of thine hands It is the purity of hearts and hands and time spent in Gods service that must helpe in this case for otherwise we know that God heareth not sinners but if any man bee a worshiper of God and a doer of his will if any delight to spend time in GODS service him he heareth saith the blind man Ioh. 9. 31. CHAP. III. Contaâ—ning the first Vse of the point viz. for Instruction 1. IS it so That time spent in Gods service is absolutely the best spent time The knowledge of this truth doth lead us on to the knowledge of other precious truths to this purpose for our instruction 1. Hence then it followeth that time spent in sinning or in the Devils service must needs bee the worst spent time time spent in swearing lying stealing wantonnesse drunkennesse yea in covetous carking and caring c. is the worst spent time that can bee it is quite opposite and contrary to that which is spent in Gods service and therefore as that is the best so on the contrary this must needs bee the worst spent time that can bee It is the worst in every respect 1. In respect of God 2. In regard of our selves 3. In respect of others 1. Time spent in sinfull courses is the worst spent time in
the righteous speaketh wisedome his tongue will be talking of judgement the Law of his God is in his heart none of his steps slide Such a man followeth that golden rule of the Apostle Col. 4. 6. Let your speech be alwayes gracious seasoned with salt such as may minister grace to the hearers when thou art converted strengthen thy brethren saith our Saviour Luk. 22. 32. Loe the concomitant and inseparable consequent of true conversion See this disposition in divers That man that hath true grace himselfe earnestly desires and endeavoureth that others may be truely good as well as himselfe See it in one that had very little time to live after his conversion and that is the Thiefe on the Crosse Luk. 23. 40. He vindicateth our Saviours innocency confesseth his own and his fellowes just punishment earnestly laboureth the conversion of his companion that as they had lived wickedly so his earnest desire was that they might both die penitently Fearest thou not God sayth he rebuking his fellow seeing thou art in the same condemnation i. e. Oh feare God repent and turne truely to him c. So that as he prayed for himselfe unto our Saviour so he sought earnestly the converâ—ion and spirituall good of his partner I might likewise instance in David Psal. 51. 13. Then shall I teach thy wayes unto the wicked and sinners shall be converted unto thee No good man is content to goe to Heaven alone but earnestly desireth company The woman of Samaria telleth her neighbours of our Saviour when shee was throughly wrought upon and converted her selfe I might give you sundry instances to this purpose but I will content my selfe with one onely and that is the Apostle Paul see what a speciall care and respect he had for the good of others observe that speech of his Rom. 10. 1. Brethren my hearts desire and prayer to God for Israel is that they might be saved This made him so abundant in labours especially in travelling to preach the Gospell because hee earnestly desired and endeavoured the conversion of others Yea such was his earnest desire this way that he seemed to preferre the salvation of his Country-men the Iewes before his own eternall happinesse and salvation An admirable place to this purpose is that which we have Rom. 9. 3. For I could wish my selfe separate and accursed from Christ for my brethren my kinsmen according to the flesh yea he sought earnestly the conversion and salvation both of Jewes and Gentiles even every man if he could possible Colos. 1. 28. Teaching and admonishing in all wisedome that I might present every man perfect in Christ Iesus Yea consider the speech of his to Agrippa Acts 26. 27 28 29. Almost thou perswadest mee to become a Christian saith the King See what an admirable answer hee returneth speaking out of the abundance of gracious love and the heavenly affection that was in his heart I would to God that not onely thou but all that heare me this day were both almost and altogether such as I am except these bonds O golden Paul Oh gracious soule that is desirous that other even all others were truely religious as well as himselfe I pray let us all try our selves by this note Where is our care and earnest desire for the good of others especially our families and those that are committed to our charge Yea what cause have they to consider this that are so farre from endevouring the conversion of others that they doe labour to quench those beginnings of true grace which they see in any Yea and are enemies to Gods people only for their piety and hate them because they follow the thing that is good Well to say no more in this case the truth is this argueth that these men are not onely empty and voyde of all true grace but even full of the spirit of Sathan and Antichrist it is even unto such a fearefull token of perdition as the Apostle speaketh Phil. 1. 28. Secondly hee that hath true grace indeed is not content with that measure of grace which he hath for the present but earnestly coveteth after more for though he be no niggard of it yet he is withall a good husband with it and laboureth daily to encrease it yea hee is the more liberall in this case and is the more ready and willing to impart what graces hee hath for the good of others because hee knoweth that it is one speciall way and meanes to augment and increase his store For as a great deale layd up in a napkin will quickly come to just nothing so a little well improved will quickly bee increased as our Saviour saith fitly in this very case Matth. 25. 31. For unto him that hath shall bee given and hee shall have abundance None so desirous to grow and increase in grace as they that have good store of grace already he that hath thirtie is very desirous of sixtie and hee that hath attained to sixtie is not well contented untill he have an hundred fold Oh that we would try our selves by this note Wouldest thou be sure that the grace which thou hast is not counterfeit but sound and good Where is then thy desire to grow and increase in it Doest thou daily labour to grow in grace 2 Peter 3. 18. Doest thou covet earnestly the best things Art thou still desirous of more c. Certainely this is a very comfortable signe that thy graces are sincere See an experiment of this in Paul After he had once gotten some of this heavenly gold of true grace hee was never satisfied with the measure which he had but was still desirous of more alwayes ayming at perfection observe it Phil. 3. 13. This one thing I doe forgetting those things which are behinde and reaching forth to those things that are before verse 14. I presse towards the marke or the price of the high calling of God in Christ Jesus Let such try themselves by this Signe that thinke that they have holinesse and Religion enough and that it is not good to bee too forward none of these are afraid of having too much gold which is farre more dangerous for a man cannot have too much true saving grace though hee may have more wealth then he can well tell how to use He therefore that thinketh that he hath grace enough already and is afraid of having too much it is a shrewd signe that he hath no true grace at all Let us therefore strive to manifest the truth of our graces by our earnest desâ—re and carefull endeavour to get more Thirdly and lastly for conclusion of this point He that hath true grace hath respect to the Word of Gods grace by which it is begotten and encreased 1 Pet. 2. 1. As new borne babes desire the sincere milke of the Word that yee may grow thereby How doe wee stand affected to Gods Ordinances What account doe we make of prayer publike and private What reckoning of the Sacraments those
seales of righteousnesse In what esteeme have we the Word faithfully read and preached which is called The Word of Gods grace Acts 20. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you up farther c. He that is carelesse and disregardfull of this can have little assurance of the worke of true grace being wrought in his heart They are scarce new borne that love not the meanes and instruments of their new birth or regeneration Looke upon all those golden persons recorded in Scripture and you shall finde what a singular affection they have ever borne to the Word read and preached Iob esteemed it more then his necessary foode Iob 23. 12. Ieremiah saith It was to him the very joy and rejoycing of his heart Ier. 15. 16. and David's affection in this case was admirable and extraordinary Oh how I love thy law It is my meditation continually Psalme 119. 97. It was dearer to him then thousands of gold and silver sweeter then honey and the honey combe c. So that hee that despiseth God's holy Ordinances and the meanes which God hath appointed for the begetting and increasing of true grace in the hearts of his people out of doubt he hath not the spirit of David in him hee is rather empty and destitute of the golden graces of Gods Spirit then filled with the fruits of righteousnesse Let us therefore try our selves impartially and faithfully by these signes that wee have heard that we may be assured the gold of grace which we have or seeme to have is true gold and not counterfeit and such as will deceive us You that finde your selves stored with this precious commodity blesse God for it and bee thankefull for true saving grace is like Gold tryed in the fire pure and precious And thus much shall serve for the first point CHAP. V. Containing tâ—e second generall point ANd so I come to the second point which is to be observed in these words sc. this That the gold of true saving grace is the onely way and meanes to make us truly and spiritually rich Buy of me gold that thou mayest be rich saith our Saviour Loe here the chiefe way and meanes to become truly and spiritually rich this is durable riches and righteousnesse saith the Wise man Proverbs 3. 15. Yea true grace is the meanes to make a man rich towards God it is the speech of our Saviour Luke 12. 21. So is he that gathereth riches for himselfe and is not rich towards God where we see that it is possible for a man to be plentifully furnished with worldly riches and yet bee a poore man in the Lords account 2. That true saving grace is a Iewell of such excellent and precious worth that it is able to make a man rich towards God truly and spiritually rich indeed And there is also great reason for it For 1. Because true saving grace doth entitle a man to the Lord Iesus Christ with all his inestimable wealth and riches 1 Cor. 3. 21 22. where speaking to such as were religious and had true grace he saith All is yours whether it bee Paul or Apollos or Cephas c. All is yours and yee are Christ's and Christ is God's Yea the very unsearchable riches of Christ doe belong to such as have true saving grace Ephes. 3. 8. Oh the unsearchable riches of Christ ô the infinite fulnesse of grace that is in Christ In him dwelleth the fulnesse of the God-head bodily yea there is all fulnesse in Christ for ever in him it dwelleth Colos. 1. 19. Now all this belongeth directly to such as feare God and are truly religious Of his fulnesse wee have all received and grace for grace Iohn 1. 14. Yea the Lord Iesus Christ became poore on purpose to make us truly rich 2 Cor. 8. 9. Yee know the grace of our Lord Iesus Christ who though he was rich yet for your sakes hee became poore that wee through his poverty might become rich saith the Apostle He that hath speciall interest in Christ with all his riches must needs be most truly and spiritually rich but he that hath true saving grace hath this speciall interest in the unsearchable riches of Christ and therefore such an one must needs be most truly and spiritually rich 2. He that hath true saving grace hath the God of heaven for his portion Now how can he be poore that hath such a portion This is the very case of every man that hath true saving grace sc. that hee hath the God of heaven for his portion Lament 3. 24. The Lord is my portion saith my soule therefore will I hope in him So Psalme 16. 5. The Lord is the portion of mine inheritance and of my cup where we see that such as have true grace have the Lord himselfe for their portion yea they may be assured that he is so Psal. 142. 5. I cryed unto the Lord and said thou art my refuge and my portion in the land of the living He that is assured in his soule that he hath the God of heaven and earth for his portion is most truely and spiritually rich even towards God But he that hath true saving grace may be assured that hee hath the God of heaven and earth for this portion and such a man is most truly and spiritually rich Thirdly this precious gold of true saving grace doth entitle a man to heaven for his inheritance Hee that hath true grace may be sure when he dyeth he shall goe to heaven 2 Cor. 5. 1. We know that when this earthly house of this tabernacle shall bee dissolved we have a building of God not made with hands eternall in the heavens Hence is that speech of the Apostle 1 Pet. 1. 3 4. Blessed be God and the Father of our Lord Iesus Christ c. which hath begotten us againe to an inheritance immortall and undefiled that fadeth not away c. To the same purpose is that speech of our Saviour Matth. 25. 34. Come yee blessed children of my Father inherit the kingdome prepared for you from the beginning of the world This is the very case of every man that truly feareth God and hath true saving grace they are the members of Christ the children of God and inheritors of the kingdome of heaven observe it Psalm 24. 3 4. Who shall ascend into the Hill of the Lord and who shall dwell in his holy place who shall bee a member of the Church militant on earth and also a member of the Church Triumphant in heaven He that hath cleane hands and a pure heart c. See here the description of that man that hath interest in heaven for his inheritance So also Revel 22. 14. Blessed are they that doe his Commandements for they shall enter in through the gates into the City sc. of the New Jerusalem c. Yea how poore or despicable soever their condition and outward estate may
be here on earth Jam. 2. 5. Hath not God chosen the poore of the world rich in faith and heires of the kingdome which God hath promised to them that love him Fourthly and lastly He that hath true saving grace and speciall interest in Christ hath a comfortable right and title to the things of this life which God conferres upon him yea unto all the good things of God whether spirituall or temporall all is theirs Gods ordinances are theirs Gods Ministers are theirs all the good creatures and blessings of God are theirs yea even those that seeme to have nothing if they have true saving grace have interst in and possession of all things Observe that speech of the Apostle 1 Cor. 3. 21 22 23. All is yours whether it be Paul or Apollos or Cephas or life or death c. all are yours and yee are Christs and Christ is Gods Here we see that Christians and such as have true grace are no beggars but the richest persons under heaven They that have true grace and title to Christ have a comfortable right and title to all the good things of God spirituall and temporall all is theirs yea which is most strange all is the true christians even in possession 2 Cor. 6. 10. As having nothing and yet possessing all things Loe here the wealth and riches of all true Christians even when they seeme to have nothing they have all things in possession so that get Christ and get all Rom. 8. 32. God that spared not his owne Sonne but delivered him to the death for us all how shall he not with him freely give us all things And therefore all such as have true grace are the richest persons in the world though enjoying little yet in a contentation and competency abounding in all things The houses of all good men being open to the Apostles First This serveth to teach us how much the world is deceived in judging and censuring of the estate and condition of Gods people Oh! the world thinketh Gods people to be the poorest and basest yea and most despicable people in the world whereas here you see that they are best furnished with that most precious commodity which is able to make them truely and spiritually rich even rich towards God Doe but consider of what rich parentage they come they have the God of heaven and earth for their Father the Lord for their portion and their helper and heaven it selfe for their inheritance yea and all the Ordinances and Ministers and all the good things of God are theirs and therefore they are absolutely the most wealthy and the richest persons in the world they are indeed the poore of the world yet rich in faith and inheritors of the kingdome of heaven yea howsoever the world judgeth of them they are the most precious and honourable persons in the world in Gods account they are such of whom the world was not worthy Heb. 11. 37 38. See the high esteeme that God hath of all such as are religious Isa. 43. 5. Since thou art precious in my sight and honourable and I have loved thee sayth God They are the most precious and honourable persons in the world in Gods account See then how the mis-judging world is deceived in this case in accounting Gods people to be the scumme and off-scouring of the world whereas indeed they are the most glorious and most honourable persons in the world The righteous is more excellent then his neighbour Pro. 12. 26. sc. that is not righteous yea and a farre richer and a better man in Gods account as Pro. 28. 6. Better is the poore that walketh in his integritie then he that is perverse in his wayes although he be rich A godly poore man is farre better yea which is strange farre richer in Gods account then any ungodly rich man whatsoever for hee is rich in Christ rich in faith full of the golden graces of Gods Spirit and therefore the world is utterly deceived that doe judge the contrary and thinke and esteeme most basely of him Secondly This serveth to comfort Gods people in respect of the disgrace and pressure of worldly povertie The poore is hated even of his neighbour Pro. 14. 20. Povertie is of it selfe sufficient to bring Gods people into contempt and hatred yet let Gods people and such as are religious comfort themselves in this case upon these ensuing particulars First That howsoever the world speaketh or esteemeth of thee yet thou art truely rich in Gods account full of spirituall wealth and riches even rich towards God as our Saviour himselfe speaketh Luk. 12. 21. Rich in faith Iam. 2. 5. though perhaps poore in respect of gold and silver rich in hope yea full of spirituall wealth and riches in possession all Gods ordinances the Word and Sacraments are thine Gods faithfull Ministers are thine yea the graces of Gods Spirit are thine all the promises recorded in Scripture are thine inheritance Who through faith and patience inherit the promises sayth the Text Heb. 6. 10. So that hence it followeth that Gods promises are the Christians inheritance Looke into the rich wardrobe of Gods promises and then consider how rich you are therein and certainly it will exceedingly comfort you in regard of worldly povertie Secondly Consider that as â—od regardeth no man that more simply for his wealth and riches so he thinketh never the worse of any for his povertie if he be otherwise truely godly and religious Observe it Iob 34. 19. He regardeth not the rich more then the poore sayth the Text sc. for his riches riches availe not in that case nor can procure any the least acceptance with GOD onely the true feare of God and faith in Christ is that which doth procure acceptance with God Acts 10. 35. Of a truth sayth the Apostle I perceive that God is no respectâ—r of persons but in every Nation he that feareth God and worketh righteousnesse is accepted with him sc. how poore soever they may be for outward things Oh! how this may comfort us in respect of the disgrace and contempt that is cast upon us by the world sc. that God himselfe doth highly esteeme and kindly accept of us The Lord maketh choice in speciall manner of such as are godly and religious Psal. 4. The Lord hath chosen or set apart for himselfe the man that is godly yea how poore soever he be if he be also poore in spirit the Lord will never reject him but freely make choice of him to be his sonne and servant Iam. 2. 5. Hath not God chosen the poore of the world rich in faith Onely let our care be to be rich in faith and then let us never doubt of finding acceptance with God notwithstanding our outward povertie Here is the second ground of comfort for all godly poore ones sc. that they finde farre better acceptance and favour with God then any ungodly person whatsoever It is not povertie but sinne onely that can
separate betweene God and us Your iniquities not your povertie have separated between you and your God onely beware of sinne and then assure thy selfe that povertie can never separate betweene thee and God Thirdly Consider that God is as readie to heare the prayers of a godly poore man as any rich man whatsoever not riches but grace onely is prevalent on this behalfe Ioh. 9. 31. We know sayth the blind man that God heareth not sinners sc. how rich soever they be but if any man be a worshipper of God and a doer of his will him he heareth how poore soever he be for outward things See a direct proofe for this Psal. 10. 14. The poore committeth himselfe to thee for thou art the helper of the friendlesse yea this should encourage others when they consider this Psal. 34. 6. This poore man cryed and the Lord heard him sayth the Text. Not povertie but sinne and iniquitie is that alone that stoppeth up the eare of God against our prayers The Lord of his speciall goodnes prepareth for the poore Psal. 68. 10. yea The Lord heareth the poore sayth the Text Psal. 69. 33. The Lord will fulfill the desire of such as feare him though they be poore he will heare their cry and will helpe them Here is another speciall priviledge wherein Gods poore ones have as much interest as any the richest persons in the world yea the promises of being heard Mat. 7. 7. Isa. 65. 24. doe belong to Gods poore people as much as to the richest or wealthiest persons under heaven Here is the third ground Fourthly and lastly Consider that a godly poore man may goe to heaven at his death as soone as the richest person in the world It is grace onely and not riches that will bring a man to heaven at the last and therefore be of good comfort O thou godly poore man for thou mayest goe to heaven as soone as the richest miser in the world yea and sooner too and with far lesse difficultie How hardly shall they that have riches enter into the kingdome of heaven sayth our blessed Saviour It is marvellous hard and difficult for a rich man to enter into the kingdome of heaven for rich men are apt to trust in riches and depart from the living God 1. Tim. 6. 17. or else they are apt to be proud of their wealth and riches and so deny God This made holy Agur even afraid of riches Pro. 30. 8 9. Give me not povertie nor riches c. Why not riches What hurt could there be of being rich Yes sayes he not riches least I be full and deny thee and say Who is the Lord Like unto proud wealthy Pharoah Exod. 5. 5. Who is the Lord that I should obey his voice to let Israel goe I know not the Lord neither will I let Israel goe loe here the fruit of unsanctified wealth and riches yea rich men are most apt to forget God Deut. 8. But now a godly poore man is free from temptations of this kinde a godly poore man is in no such danger runneth no such hazzard either to be proud or deny God or forget God or the like c. But on the contrary his povertie being sanctified is a speciall meanes to subdue and beate downe these lusts and to mortifie these unruly corruptions povertie in his outward estate through the good hand of God is a meanes to make him poore in spirit and so to dispose and fit him for heaven for blessed are the poore in spirit for theirs is the kingdome of heaven sayth our Saviour Mat. 5. 3. yea God for the most part doth usually passe â—y the rich and wealthy and maketh choice â—f the poore and needy for the heires of â—eaven 1 Cor. 1. 26. for Brethren yee see our calling how that not many wise men after he flesh not many mighty not many noble are â—alled Who then doth the Lord most orâ—inarily and usually call Surely the poore â—nd needy Hath not God chosen the poore â—f the world saith the Apostle Iames 1. 5. â—ich in faith and heires of the kingdome which God hath promised to them that love him â—ere we see that povertie doth not indisâ—ose nor unqualifie a man for heaven but â—t him rather such a man when he dyâ—th goeth hungry to God or fasting that â—he joyes of heaven may relish the better with him or he goeth naked to GOD â—hat the garment of glory and happinesse â—ay be more welcome to him Yea see an experiment of this in that Parable of the â—ich man and Lazarus Luk. 16. It was â—ot Lazarus his povertie nor his sores â—or his despicable condition that could â—eepe him out of heaven see what the Text sayth of him Ver. 22. And it came to â—asse that the beggar died and was caried by â—he Angels into Abrahams bosome Neither â—ould the rich mans wealth eyther helpe â—im to heaven or keepe him out of â—orments of hell The rich man also dyed â—nd was buried and being in hell in torments â—e lift up his eyes c. Oh the vanitie of wealth and riches that can neither helpe a man to heaven nor keepe him out of the torments of hell And let no man be any way discouraged or out of heart in regard of his povertie because it is no barre nor impediment to keepe him out of the kingdome of heaven onely let a man be sure that he is poore in spirit as well as poore in estate and labour to be as rich in faith and as abundant in grace as he is poore and destitute of outward wealth and riches and then let him never doubt but that the kingdome of heaven is as wide open for him as for any the most wealthy person in the world Yea consider farther for thy comfort that the Sonne of God himselfe the Lord Iesus Christ became poore to this very end and purpose that hee might enrich thee with his povertie 2 Cor. 8. 9. For yee know the grace of our Lord Iesus Christ who though he was rich yet for your sakes he became poore that yee through his povertie might become rich Let no man therefore thinke or feare that God will reject or cast him off for his outward povertie if hee be otherwise well stored with spirituall wealth and riches CHAP. VI. Containing the third Vse of the second poynt THirdly Seeing godly persons onely are truely and spiritually rich This serveth to exhort us unto sundry duties and the exhortation is directed unto two sorts of people First Such as have some measure of this spirituall wealth and riches Secondly Such as for the present are utterly destitute of this precious gold here set out in the Text. First This doctrine serveth to exhort such as have true grace and are truely religious unto a two-fold dutie First Vnto thankfulnesse to God for such a favour Hath God given his Sonne to enrich thee and furnished thee with the graces of his Spirit to make thee truely and spiritually
in a few things I will make thee ruler over many things c. Oh what an encouragement in this sc. that though when we have done all that we can we doe but our dutie neither can we doe that perfectly yet the Lord in mercie is readie to encourage and commend us if we doe our best endeavour Here is the commendation of a right tree of Righteousnesse that they are such as flourish and increase still more and more Psal. 92. 12 13. The righteous shall flourish like a Palme tree and grow like a Cedar in Lebanon Such as be planted in the house of the Lord shall flourish in the Courts of the house of our God They shall bring forth fruit in their age and they shall be fat and flourishing Here was the commendation of the Church of Thyatyra Revel 2. 19. I know thy workes and thy love and thy faith and patience and thy workes that they are more at last then at first Thou doest still grow in grace and art every day better and better The Lord taketh notice of our growth in grace and doth most highly commend and prize it Fourthly As the Lord commends it so he is much honoured by it It is the glory of the Master of the Vineyard that the Vine flourisheth and is fruitfull It is the glory of the husbandman that the earth bringeth forth fruit in abundance It is the glory of the chiefe Shepheard when the sheepe bring forth thousands and ten thousands Hereupon is that speech of our Saviour Ioh. 15. 8. Herein is my Father glorified that yee bring forth much fruit The more fruitfull wee are in grace and pietie the more glory redoundeth to God Mat. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Hence is that prayer of the Apostle Phil. 1. 9. 11. And this I pray that your love may abound still more and more in knowledge and in all judgement Why so see that Ver. 11. And that yee may be filled with the fruits of righteousnesse which are by Iesus Christ to the prayse and glory of God Oh this above all other considerations should perswade us to labour to grow rich in grace because it tendeth so expresly to Gods glory which is the chiefe end of God himselfe in all his actions and that which we should ayme at especially in all our proceedings 1 Cor. 10. 31. Whether yee eate or drinke or whatsoever yee doe doe all to the glory of God sayth the Apostle and therefore wee should in all equitie ply that worke most that tendeth most to his glory Fifthly The Lord will most surely reward it Let no man ever thinke that it is in vaine to serve God but if wee be faithfull in doing God service let us never doubt of his fidelitie and bountie in paying our wages Alwayes abounding in the worke of the Lord for as much as yee know how that your labour is not in vaine in the Lord sayth the Apostle 1 Cor. 15. last He that is faithfull in Gods service unto death may be sure of the Crowne of life Revel 2. 10. God is absolutely the best Master and pietie the best Mistresse that a man can possibly serve Godlinesse is profitable unto all things sayth the Apostle having the promise of the life that now is and of that to come 1 Tim. 4. 8. Let us but see the reward of pietie in some few particulars First An earnest endeavour to grow in grace and thrive in godlinesse will assure a man of his election It is the advise of the Apostle 2 Pet. 1. 10. Give diligence to make your calling and election sure no better meanes to doe it then by an earnest desire and carefull endeavour to grow in grace our growth in grace is not onely an argument of the truth of our grace but also a good pledge and token of our election faith and holinesse is a fruit of our eternall election Hence it is that true saving faith is called The faith of Gods elect Titus 1. 1. This should make us earnestly to cry out with the Disciples Luk. 17. 5. Lord increase our faith because it is such a pledge of our election for As many as were ordained to eternall life beleeved Acts 13. 48. Holines is the very end of our election Wee are chosen in Christ Iesus before the world that wee might be holy and without blame before him in love Ephes. 1. 4. Hence is that sweet and excellent parenthesis of the Apostle Col. 3. 12. Put upon you therefore as the elect of God holy and beloved bowels of mercie c. So that the more faith the more pietie the more bowels of mercie c. the more evident pledges and tokens of our election Oh how this should perswade us to grow in grace that wee may thereby make our calling and election sure unto our selves an admirable and most desireable benefit Secondly The richer we are in grace the better able shall we be to doe good to others and also to discharge the duties belonging to the places wherein God hath set us Wisedome is good with an inheritance sayth Salomon so no doubt it is without an inheritance but yet he that hath wisedome with an inheritance is the best able to expresse and make use of his wisedome so 1 Tim. 6. 17. Charge those that be rich in this world c. that they be rich in good workes as if they had the best opportunitie so much more they that are spiritually rich that are full of the golden graces of Gods Spirit they have an opportunitie to be rich in good workes and are or may be the better fitted and enabled to doe good to others This made our Saviour himselfe so rich in good workes so plentifull in workes of pietie and charitie He went about continually doing good teaching and preaching the Gospell of the kingdome and healing every sicknesse and every disease amongst the people Mat. 9. 35. And why so Surely because he was full of grace Ioh. 1. 14. This made Barnabas such an admirable instrument of Gods glorie in doing so much good at Antioch see how the Text reports it Acts 11. 23. Who when he was come and saw the grace of God he was glad and exhorted them all that with purpose of heart they would cleave unto the Lord Why so what made him so zealous and ready to do good That you may see Ver. 24. For he was a good man and full of the holy Ghost and of faith and much people joyned themselves unto the Lord. He that is truely and really good himselfe is the fittest and best able to doe good to others See here another benefit that may perswade us to grow in grace Thirdly An earnest desire and carefull endeavour to grow in grace will give us not onely entrance into the kingdome of grace but also assurance of interest in the kingdome of glorie See a direct place
come to the price of a rich treasure that findeth not the want of it When a man commeth thus resolved to the market I must have food or else perish with hunger I must have apparell or starve for want of covering such a man will bid like a chapman he will sell all that he hath before he returne emptie away Blessed are the poore in spirit sayth our Saviour for theirs is the kingdome of heaven Mat. 5. 3. Wee are all poore by nature but we are not sensible of our povertie we have a conceit we are rich and full of wealth and are not so poore and miserable as we are indeede Here was the folly of this Church of Laodicea Ver. 17. of this Chapter Thou sayest I am rich and encreased with goods and have neede of nothing and knowest not that thou art wretched and miserable and poore and blinde and naked she was poore and miserable but she perceived it not she was not sensible of it and this kept her from buying of Christ therefore sayth our Saviour I counsell thee to buy of me gold to enrich thee for indeed thou art miserably poore although thou perceive it not thou art blind as well as poore and not sensible of thy povertie A man is not fit for Christ untill he be sensible of the want of him Thus Rom. 7. 24. Oh wretched man that I am who shalâ— deliver me from this bodie of death Ver. 25 Thankes be to God through Iesus Christ. Wee must know out of our experience what it is to be a sinner before wee be fit for a Saviour It is an excellent speech of our Saviour to this purpose Mat. 9. 13. I came not to call the righteous but sinners to repentance Why Are we not all sinners Yes sure but all are not truely sensible of sinne all doe not groane under the weight and burthen of it by sinners in this place our Saviour meaneth humbled distressed grieved perplexed sinners for such alone he knew were fit to accept of a Saviour such as are wearie and heavie loaden Mat. 11. 28. Such an one was David Psal. 38. 3. Mine iniquities are gone over mine head as a weightie burthen they are too heavie for me Here was a sinner sc. an humbled sinner such an one as was fitted for mercie I came to seeke and to save that which was lost sayth our blessed Saviour in Luk. 19. 10. Now all are indeed lost both in Adam and in themselves but all are not sensible of the danger of a lost estate but by lost persons our Saviour meaneth such as are lost in their owne apprehensions such an one was the poore Publican Luk. 18. 14. He stood a farre off as not worthy to come neare the place of Gods speciall presence he durst not so much as looke up to heaven against which he had sinned but smote upon his breast and cryed out saying O God be mercifull to me a sinner As if he had said O Lord I am a sinner a very lumpe of sinne a fardle or bundle of corruption if God be not mercifull unto me I shall perish for ever Here was just such a sinner as our Saviour there speaketh of one qualified and fitted for mercie Iust such another was the Prodigall what sendeth him to the market of his fathers house but the sight and sense of his povertie and extreame necessitie Luk. 15. 16. How many hired servants in my fathers house have bread enough and to spare and I perish with hunger Hereupon he resolveth Ver. 17. I will arise and goe to the market I will goe to my father and say unto him c. A poore man that wanteth bread for his familie and for himselfe will goe to the market in any case though the dayes be short the wayes fowle and the weather stormie and tempestuous for sayth he better be wet to the skinne then perish for want of bread yea and such a man will have bread if it cost him all that he hath in his purse and can borrow so in this case he is fit to bargaine with Christ that is sensible of his extreame neede of Christ and his graces and is readie to cry out with the Prophet in another case Isa. 6. 5. Woe is me I am undone if I have it not Blessed are they that are thus poore in spirit for they are fit chapmen for Christ and shall never be sent emptie away Secondly All that would bargaine with Christ and make this golden purchase of true saving grace must labour to see the worth and excellencie of true saving grace as well as their owne want of it He is fit to buy grace that prizeth it highly and preferreth it in his esteeme before all the world Oh the worth and excellencie of true saving grace one dramme whereof is more precious then all the whole world besides Doe but observe how the holy Ghost describeth it Isa. 55. 1 2. It is bread wine milke fatnesse for the soule it is that which will satisfie and give full content to the soule of man If a man had the whole world besides yet he might nay he must needs perish without this On the contrary this will bring a man to heaven if he were as poore as Lazarus Now he is a fit Chapman for Christ that seeth the worth and excellency of this precious commoditie This our Saviour sheweth Mat. 13. 44. The kingdome of heaven that is Christ and the graces of his Spirit are very fitly compared to a treasure hid in the field which when a man hath found sc. and seeth and perceiveth it to be a treasure is sensible of the worth of it then immediately he hideth it and casteth about with himselfe how he may buy that field Such a fit Chapman was Paul after his eyes were enlightned see what a price he setteth upon Christ and the graces of his Spirit Phil. 3. 7 8. The things that were gaine unto me the same I accounted losse for Christ yea doubtlesse I doe thinke all things but losse for the excellencie of the knowledge of Christ Jesus my Lord for whom I accounted all things losse and doe judge them to be dung that I might win Christ. All worldly vanities are losse and drosse and dung to the soule that is rightly fitted for Christ. Thirdly An earnest and eager desire to enjoy this preciâ—us commoditie which is compared unto hunger and thirst in the Scripture This cannot but follow upon the two former This is also so necessary that there is no bargaine without it Mat. 5. 6. Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied The Lord Jesus ever satisfieth the hungry soule with goodnes saith the Psalmist See how directly this is required and how earnestly it is pressed see it in Isa. 55. 1. Hoe every one that thirsteth come yee to the water so Revel 22. 17. Let him that is a thirst come And that speech of our Saviour Ioh. 7. 37. If any man thirst
keepe the way of the Lord. He will not onely walke holily before God himselfe but also will doe his best endeavour to reforme his familie and put away iniquitie from his tabernacles See the practise of this in that Samaritan Convert Ioh. 4. 20. when our Saviour had dealt effectually with her see what a care she had to impart this precious commoditie for the use and benefit of others she ranne into the Citie and sayd to the men of that place Come see a Man that hath told me all that ever I did Is not he the Christ She useth the best and the most effectuall argument that shee could possibly thinke of to bring them to Christ. She reports him to be a Man that could tell wonders that she might perswade them to come unto Christ and be wrought upon as well as her selfe Here is the right use of grace received to employ it not onely for our owne use but also for the benefit and profit and comfort of others CHAP. IX Containing the second Vse of the poynt sc. for Reprehension SEcondly This serveth in the second place for Reprehension of diverse sorts of Chapmen that come justly to be reproved in this regard First All popish and prophane persons amongst us that utterly reject Gods Ordinances and despise and contemne the Word faithfully preached c. these are such as come not to the market they frequent not the place of sale but eyther totally or for the most part absent themselves Yee will not come unto me that yee might have life You might have grace and spirituall life for your soules if you would but come and fetch it Ioh. 5. 40. But your destruction is upon your selves your blood will be required at your owne hands you have even pined and starved your soules by your grosse neglect of the market where you might have had provision and food for your precious soules which are now like to perish for want of food Hoe every one that thirsteth come yee to the waters c. Isa. 55. 1. This is an evident signe that they neither know the worth of grace nor find the want of grace in themselves but like the Church here thinke they are rich and filled with goods and stand in need of nothing and know not that they are wretched and miserable and poore and blinde and naked woe be to these rich and full soules for they are like to be sent empty away if they doe come and sure to perish for ever if they doe not come Oh that all such would lay to heart those terrifying Texts of our Saviour Ioh. 8. 47. He that is of God heareth Gods Word yee therefore heare them not because yee are not of God It is a fearefull signe of reprobation obstinately to refuse the hearing of Gods Word faithfully preached Oh that all popish and prophane persons would consider this it is a fearefull signe they are none of Gods The other heart-shaking place to this purpose is that of our Saviour Ioh. 16. 26. My sheepe heare my voyce and follow me and I give unto them eternall life This is the very eare-marke of a sheepe of Christ that he heareth Gods Word and Christs voyce It must needes therefore be the Character of a Goate to refuse and reject it there is no medium betweene sheepe and goates Mat. 25. 31. and see the condition of the goates that stand on the left hand of Christ at the last day heare thy wofull doome if thou be of that number Ver. 41. Goe yee cursed into everlasting fire prepared for the Devill and his Angels Oh consider this yee that forget God and refuse to heare his voyce least one day He teare you in pieces when there is none to deliver you Psal. 50. 22. Secondly Some come indeede to the market but it is onely to looke about them or conferre with their acquaintance and so spend their time in walking here and complementing there and never once cheapen the commoditie that is there to be sold these are negligent and carelesse hearers I have observed how strangely men spend their time in the Church assemblies some walking and whispering some jeering and laughing some sleeping some reading upon a booke while the Minister is eyther praying or preaching doe such men spend their time well at market for shame sleepe not at market surely you may come to have your purse picked while you are asleepe certainly the devill doth even watch for such an opportunitie while you sleepe the devill stealeth away your markets and soweth tares in stead of the pure graine of true grace which you might have had sowen in your hearts if you had watchfully and carefully attended Take heede and beware of carelesse hearing remember the Baereans practise in this case for you imitation Acts 17. 11. They received the Word with all readinesse of minde they came not onely to the place of sale but were very busie in cheapening the commoditie which they meant to buy woe be to all carelesse hearers that come to gaze or talke or sleepe at Church and so come to market not to buy but to looke about them Thirdly Some come and seeme to hearken but receive nothing all runneth besides these cheapen the commoditie but bid nothing these are never likely to bargaine with Christ they onely would know the price of grace and what it would cost to become religious but they meane not to practise any thing These were Ezechiel's Chapmen Ezech. 33. 31. They came and heard they came to the market and they asked the price for they seemed to be very serious in hearing but they would bid nothing they would heare all but doe nothing but do rather reject a good bargaine when it is offered and thrust it from them Oh the wofull estate of these persons that doe cast the Commandements of God behinde their backes and come with a resolution onely to heare and know but doe nothing Be ye doers of the Word and not hearers onely deceiving your owne selves Jam. 1. 22. He doth utterly deceive himselfe that thinketh bare hearing will serve the turne to bring him to heaven it is not cheapening but buying and paying downe that procureth this commoditie See the wofull estate of all such set out in that Text of the Apostle Acts 13. 48. It was necessary that the Word of God should be first preached unto you but seeing that yee thrust it from you and judge your selves unworthy of everlasting life behold we turne to the Gentiles they judge themselves unworthy of such a precious jewell that carelesly thrust it from them and bid nothing for it Here is the third sort Fourthly Some goe a little and not onely cheapen the commoditie but also bid fairely for it but will not come to the price they would have it under the worth or not at all These are such as are content to part with some sinnes and doe many things but will not be universall in their obedience
persecution are just like unto such Chapmen as goe to the market on foote in a hote summers day and put their markets in their bosomes but being set upon by the heate of the Sunne they unbutton their doublets to get ayre and so loose their commodities so many set upon good duties in their owne strength and so at last are driven off from the service of Christ by the heate of persecution Here is the eighth sort Ninthly Another sort are quarrelling Chapmen that will have the commoditie at their owne price or else they will fall out with the party that selleth it and setteth the price too deare as they thinke These are such hearers as cannot abide to part with their sinnes and yet hope to goe to heaven as soone as the best they make account they can serve God and sinne too God and Mammon too God and the devill too God and their bellies too and therefore when a Minister telleth such corrupt persons they must sell all that they have they are readie to fall out and fight with him They blesse themselves in their owne hearts and say I shall have peace though I walke after the stubbornnesse of mine owne heart I hope to goe to heaven without halfe this adoe these are quarrelling Chapmen Such an one was Herod he putteth Iohn in prison because Iohn would not bate him an ace not a peny in the matter of Herodias Mark 6. It is not lawfull for thee to have her sayth Iohn No sayth Herod If I may not have my brother Philips wife thou shalt not have thy libertie here was a quarrelling Auditor There are too many such as these in the world at this present If a Man of God be faithfull to Christ and tell them they must part with their lusts or else have no part in Christ nor interest in heaven though he proove it never so substantially yet they will hate him and spite him for this because he setteth too high a rate upon this precious commoditie of true saving grace Iust such a Chapman was Ahab see how he quarrelleth with Elijah and with Michajah observe it how he greets that faithfull Prophet Elijah 1 King 21. 20. Hast thou found Me O mine enemie Why what was the matter he knew he was readie to chide him for taking away Naboth's Vineyard he ever looked when he should heare him say Thou hast sold thy selfe to worke evill in the sight of the Lord and hast shed the innocent blood of honest Naboth So what was his quarrell to Michajah 1 King 22. 8. There is one Prophet more but I hate him because he never prophesieth good of me but evill He selleth his Sermons too deare I cannot abide him if he doe not comply with the rest send him to prison and feed him with the bread of affliction untill Ahab returne Here is unjust dealing when men will have a commoditie at their owne rates or else quarrell with him that selleth it Tenthly and lastly There is another sort that doe utterly cry downe the market What need so much Preaching and such running after Sermons there was never good world since so much preaching came up c. These doe even cry downe the market and will neither goe to Gods Ordinances themselves nor suffer others to frequent them These are absolutely the worst of all that I have yet mentioned They are enemies to Gods people because they follow the thing that is good Oh that such would consider the folly and absurditie of their opinion and practise and withall the great danger that they are in while they so continue Let them seriously consider of these two places of Scripture the one is Phil. 1. 28. And in nothing be terrified by your adversaries which is to them a token of perdition but to you of salvation and that of God All that oppose Gods people for frequenting Gods Ordinances and the spirituall market of Christ are sonnes of perdition like the great Antichrist their Father and the very tokens of perdition are even stamped upon them The other place for this purpose is that of the Apostle Acts 13. 10. See what Paul that Man of God sayth there to that limme of Sathan Elymas the sorcerer that sought to turne away the Deputie from the faith and endeavoured eyther to cry downe the market or at least to keepe away the Deputie Oh thou full of all subtiltie and mischiefe thou childe of the Devill doest thou seeke to pervert the straight wayes of the Lord c. Wilt you neyther goe to the market thy selfe nor suffer others O thou childe of the Devill CHAP. X. Containing the two last Vses of the poynt sc. for Consolation and also for Exhortation and Direction THirdly If all that would have true saving grace must buy it of Christ This serveth for the singular comfort and consolation of such as verely suppose themselves destitute and utterly voyde of true saving grace but yet doe even heartily long for it and most eagerly hunger and thirst after it let all such know that true saving grace is at the dispose of Christ Jesus he is the Chapman that felleth it What greater comfort then this to know that true grace is at the dispose of thy Saviour Indeede if thou didst stand in neede of a thing which was wholly at Sathans dispose thy case was terrible but now for thy comfort consider that as thou canst not be saved without grace so this true saving grace is at the dispose of Christ Jesus who is the most excellent Chapman that ever was knowne or heard of Consider the reasons of the poynt He is a Chapman of a most sweet disposition He is very well stored with all kinde of precious and heavenly treasures and He is no respecter of persons He thinketh never a whit the worse of thee for thy povertie nay He esteemeth so much better of thee because thou art sensible of thy spirituall penurie and then how freely doth He part with his commodities How cheape doth he sell to such as are truely humbled He requireth nothing of thee but what thou mayest well spare He will give thee beautie for ashes robes for rags onely sell all thy sinnes and part with thy lusts that otherwise would keepe thee out of heaven and assure thy selfe then He will never breake with thee for price though thou hast neither money nor money-worth yet he will bestow this excellent commoditie upon thee and desireth onely to finde thee emptie and hungry doe but hunger and thirst after it and it is thine owne And therefore all you that feele any want of true saving grace goe to Christ for it and assure your selves you cannot be so readie to desire it as he is to bestow it nor so forward to aske as he is to give Mat. 7. 7. Aske and yee shall have seeke and you shall finde knocke and it shall be opened Nay farther he is so readie to heare thee that he will prevent thy request and petitions Isa. 65.
2. Now consider what a lamentable thing it is that a man that is made for Gods glory and chiefely for his worship and service should spend twentie thirtie fortie and some fiftie yeeres in the service of sinne and Sathan before hee begin to serve God at all or so much as once thinke of the maine end for which hee was made and sent into this world Alas by nature wee are so farre from any desire to doe God service that on the contrary we hate him and oppose and set our selves against him and in effect doe nothing dayly but even fight against God for indeed there is a direct and an expresse enmitie betweene God and us by nature as appeareth by that speech of the Apostle Rom. 5. 10. For if when wee were enemies we were reconciled to God by the death of his Sonne c. Wee are children of wrath by nature and we doe even studie enmity and rebellion against the Lord yea notwithstanding the vow and covenant that wee have made in our Baptisme sc. that wee would continue Christ's faithfull servants and souldiers unto our lives end yet alas notwithstanding we daily dishonour God by our vicious lives and live in the apparent breach of his blessed and holy Commandements In our naturall estate wee doe not so much as once perceive the things of the Spirit of God for they are foolishnes unto us neither can we know them because they are spiritually discerned as the Apostle sheweth 1 Cor. 2. 14. No no alas wee are so farre from spending time in Gods service that we spend it in working the will of the flesh and in heathenish lusts This the Apostle intimateth 1 Peter 4. 3. For the time past of our lives may suffice us to have wrought the will of the Gentiles when wee walked in lasciviousnesse lusts excesse of Wine revellings banquetings and abominable Idolatries Loe here the Apostle sheweth how wee spend our time usually before our conversion not in working the will of God but the will of the Gentiles not in the service of God but in the service of the flesh and of the devill for drunkennesse and idolatry are such Thus vainely and foolishly doe we spend our time by nature yea this is not the estate of some few odde ones that are of an extraordinary evill nature but it is the condition of all even of the best The holy Apostle confesseth thus much of himselfe and of all true beleevers before their conversion Titus 3. 3. For we our selves were sometimes foolish disobedient serving diverse lusts and pleasures living in malice hatefull and hating one another sayth the Apostle So that if we seriously consider this we have reason every one to cry out of himselfe in this respect as the Psalmist did in another case Psal. 73. 22. So foolish am I O Lord by nature and ignorant I was as a beast before thee Or else with the Apostle Rom. 7. 24. O wretched man that I am what a woefull wicked wretch have I beene that have spent so much time in the service of sinne and Sathan and so little in the service of the Lord my Maker and Redeemer Secondly Besides this we have much more cause to be humbled and with Job even to Abhorre our selves in dust and ashes if we consider how much precious time we have and daily doe mis-spend even since our conversion Alas how little time doe we yet spend in â—ods service The time past of our life might suffice 1 Pet. 4. 3. It is enough and too much that all the time wee have spent before our conversion is wholly mis-spent but that we should bring more wrath upon us daily by mis-spending our time still is much more grievous It is now high time to awake out of sleepe and with all diligence instantly to serve God night and day It is strange that an heathen person should enter into so divine and heavenly a consideration about the mis-spending of precious time Sometimes doing nothing sometimes matters of the By and sometimes evill But alas how little then doe we spend Benè agendo Let us but consider how much time we spend in eating and drinking and then how much in sleeping walking talking sporting working but how little time have we then for reading hearing praying c. a lamentable thing if rightly considered A loving Father sendeth his sonne to the Vniversitie to get learning and he when he commeth there spendeth his time in other By-matters and impertinencies so much time spent at Taverne so much in Recreation so much in walking abroad and so much in complementing with and entertaining of his acquaintance but little or no time in studie c. What sayth the Father at his returne after many yeares He cryeth out surely my sonne hath utterly mis-spent his time and consumed my estate to no purpose This is our very case The Lord sendeth us into this world to bring glory to his Name and to get grace for our soules and to prepare for glory But alas how doe we mis-spend our time in following worldly vanities and for one serious thought of heaven we have at least an hundred earthly cogitations And then againe lastly if we doe now and then set our selves to serve God yet how soone are we tyred and readie to cry out Behold what a wearinesse is it Mal. 1. 13. See therefore what great cause wee have to be humbled in this regard CHAP. IIII. Containing the second Vse of the poynt namely for Reprehension SEcondly This serves for the reprehension of diverse sorts of people that are justly to blame in this regard besides what is alreadie intimated in the former Vse First Such as can finde time for every thing but matters of Religion they can finde time for walking talking working and playing but none for hearing reading praying whereas we have heard that time spent in Gods service is the best spent time men can finde many dayes to spend for themselues none for God Thus the ambitious spend time to get honour the malicious for revenge the covetous to get wealth in the meane time no time can be spared to be spent to get grace Oh the folly of men to begin at the wrong end First seeke the kingdome of God sayth our Saviour Mat. 6. 33. Now that is put off to the last place at least if it be not altogether neglected See the picture of such fooles Luk. 12. 19 20. There was a man spent all his time to get wealth but could finde no time to serve God and to get grace and therefore he hath no time to enjoy his wealth but in the very night that he beganne to take possession and enjoy the benefit of all his paines God greeteth him with this heavie message Thou foole this night shall they fetch away thy soule and then whose shall those goods be which thou hast provided So is every one sayth our Saviour that getteth riches for himselfe and is not rich
thus wee are children of wrath and in the state of nature as the Apostle sheweth Ephes. 2. 3. All the while wee live thus we can looke for nothing but the wrath of God to come upon us as it doth upon the children of disobedience as the Apostle speakes Ephesians 5. 6. The wrath of God is even revealed from heaven against such Romans 1. 18. See a notable place for this purpose in Romans 2. 8 9. But unto them that are contentious and doe not obey the truth but obey unrighteousnesse marke the condition of all such indignation and wrath tribulation and anguish upon every soule of man that doth evill upon the Iew first c. See here the estate of such as spend time in the devils service instead of Gods Secondly Consider that all such have cause to feare that God will deny to helpe and succour them when they stand in the most need of it and seeke for it with greatest earnestnesse If I regard wickednesse in my heart God will not heare my prayer saith David Psalme 66. 18. Yea we know that God heareth not sinners saith the blind man Iohn 9. 31. and therefore if God doe not heare wicked mens prayers in their extremities but lets them perish in their sinnes it is not for want of power or mercy in God but onely for want of piety and repentance in them according to that excellent place which wee have to this purpose in Isa. 59. 1 2. Behold the Lords hand is not shortned that he cannot save neither is his eare heavie that he cannot heare where is the fault then that you shall see in the next verse verse 2. But your iniquities have separated betweene you and your God and your sinnes have hid his face from you that he cannot heare Oh the wofull estate of all such as cry unto God in their extremities and are nothing at all regarded Yea God hath told them already that hee will not heare them observe it Proverbs 1. 28 29. Then shall they call c. that is in their extremity but I will not answer they shall seeke me early but they shall not finde mee because they hated knowledge and did not choose the feare of the Lord. Yea the Lord hath sent them word before hand that he will not helpe them Iob 8. 20. Behold God will not cast away a perfect man neither will hee helpe the evill doers saith the Text there O the wofull estate of all such when sicknesse commâ—n or troubles come or death then they are glad to cry out Helpe Lord or else I am damned for ever Not I may the Lord say I will helpe no evill doers such as you are and therefore thou art now like to perish and dye in thy sinnes Iohn 8. 20. Yea the Lord is so farre from regarding the prayers of such people in such cases that he rather refuseth them see upon what warrant I speake it Proverbs 15. 8. The sacrifice of the wicked is an abomination unto the Lord. The sacrifice what is that Surely his prayers as appeareth by the Antithesis in that place for so it followeth But the prayer of the upright is his delight God hateth and abhorreth the prayers of all such as live in their sinnes and hate to be reformed Hee that turneh away his eare from hearing the Law even that mans prayer shall be an abomination saith the Wiseman Prov. 28. 9. O wofull estate If men had but eyes to see it and hearts to consider it aright the Lord takes no pleasure in the very best services which they can doe him And no marvell for in the third place So long as men live in their sinnes without repentance and spend time in the Devils service instead of Gods there is a direct and an expresse enmity betweene God and them If when we were enemies we were reconciled to God by the death of his Sonne saith the Apostle Romans 5. 10. Yea especially those that live and goe on in their sinnes have just cause to be assured of this and that they shall smart for it accordingly See a place or two to this purpose Psalme 37. 20. But the wicked shall perish why so surely because they are Gods enemies And the enemies of the Lord shall be as the fat of Lambes easily melted into smoke shall they consume away Where we see first that the wicked are Gods enemies Secondly that they shall consume away like smoke and the fat of Lambes So in that Psalme for the Sabbath Psalme 92. 9. For lo thine enemies O Lord lo thine enemies shall perish and who are they that yee shall see in the same verse All the workers of iniquity shall bee scattered where we see both the description and the condition of wicked men They are Gods enemies there is their description dissipation and perishing there is their condition But above all to this purpose is that of Psalme 68. 21. God will surely wound the head of his enemies and the hairie scalpe of such a one as goeth on still in his trespasses O consider this ye that forget God and live in your sinnes lest God teare you in peeces and there be none to deliver you Psal. 50. 22. What estate can be more dangerous then an estate of enmity against God The adversaries of the Lord shall bee broken in peeces out of heaven shall be thunder upon them saith Hannah Samuel's Mother 1 Samuel 2. 10. Mee thinkes I have said enough if effectuall to afright men out of their service of sinne and Sathan especially if I shall adde but one thing more which shall be the fourth and the last remedy that I purpose to propound Fourthly Therefore consider that the devill is the worst master that any man can serve and giveth the most wofull and accursed wages What baser Master then the devill that great red Dragon Revelations 12. 12. That roaring Lion that goeth about continually seeking whom he may devoure A murtherer from the very beginning Iohn 8. 44. and the most damnable liar that ever was yea the very father thereof What baser Master then the Devill Yea and see what base wages he giveth Romans 6. 23. For the wages of sinne is death spirituall temporall and eternall both the first and the second death They that spend time in the devils service must goe to hell with the Devill for company Psalme 9. 17. The wicked shall be turned into hell and all that forget God They are utterly deceived that thinke to live like devils upon earth and yet for all that become glorious Saints in heaven when they dye that thinke they shall get into the new Ierusalem hereafter without being New Creatures for the present No no God hath revealed the contrary already as is evident Revel 22. 14 15. Blessed are they that doe his Commandements that spend time in Gods service for they shall enter in through the gates into the City of the new Ierusalem But without shall be dogges and Inchanters and Whoremongers and
of age Fly the lustes of youth sayth the Apostle 2 Tim. 2. 22. There are certaine lustes which men are most subject unto in time of youth yea these lustes are noysome and dangerous and fight directly against the soule Abstaine from fleshly lusts which fight against the soule sayth another Apostle 1 Pet. 2. 11. These many times lye heavie upon the conscience of the best in time of age Hearken how holy David cryeth out Psal. 25. 7. Remember not the sinnes of my youth sayth that good man He knew what a wofull case he should be in if God should call him to account for the sinnes of his youth and yet doubtlesse he was a godly man even from his youth see what he sayth of himselfe Psal. 71. 5. Thou art my hope O Lord God thou art my trust even from my youth yea he was taught of God from his youth ver 17. Yea marke what the Lord himselfe sayth of him even in his youth 1 Sam. 13. 14. The Lord hath sought him a man after his owne heart He was a man after Gods owne heart yet cryeth out of the sinnes of his youth So consider Iob by the Lords owne testimony an incomparable man A man that feared God and eschewed evill yet see how he cryeth out of the sinnes of his youth Iob 13. 26. Thou writest bitter things against me and makest me to possesse the sinnes of my youth and yet he was religious and mercifull even in his youth see what he could speake of himselfe Iob 31. 18. where speaking of the widow and fatherlesse For from my youth he that is the fatherlesse was brought up with me as with a Father and I have guided her that is the widow from my mothers wombe Now marke it I pray you are the sinnes of youth thus bitter to such as David and Iob such godly persons What will they then be to them that draw iniquitie with cords of vanitie and sinne as it were with a cart-rope They must needs feele and finde one day that it is an evill thing and bitter to forsake the Lord and that his feare is not in them in their youth as the Lord himselfe speaketh Ier. 2. 19. They that have taken great paines and toyled and moyled in their youth are apt to cry out of Stitches and Aches in their age this is the very case of such as take great paines in the service of sinne and Sathan in their youth they will cry out of the bitternes of it in their age As Abner sayd to Ioab they will finde it bitternesse in the later end Thus wise Salomon disswadeth the yong man from whoredome Pro. 5. 8. Come not nigh the doore of her house Why so 1. Lest thou give thine honour to others and thy yeares to the cruell thy credits gone ver 9. yea and thy profit too Lest strangers be filled with thy wealth and thy labours be in the house of strangers it will emptie thy house of wealth c. But this is not all It will be bitternes in the end ver 11. Lest thou mourne at last and say How have I hated instruction c i.e. How have I mis-spent my precious time and neglected the service of God in my youth Now the way and chiefe meanes to prevent this is to set our selves to serve God even in our youth for this will bring sweetnesse and comfort in time of age Oh what an happinesse when a man can say with Paul Act. 23. 1. I have lived in all good conscience unto this day Or with the young man Mark 10. 20. All this have I kept from my youth See the respect that our Saviour had to him for this Then Iesus beholding him loved him He even loved him in some sort for his externall obedience how much more will he love them that truely and sincerely love and serve him Ich. 14. 21. 23. He that hath my Commandements and keepeth them is he that loveth me and he that loveth me shall be beloved of my Father and I will manifest my selfe to him yea my Father will love him and wee will come and make our abode with him O happie Companie what greater comfort It is heaven upon earth in stead of the bitter sinnes of youth we shall have fellowship with the Father and with his Sonne Iesus Christ sayth the Apostle 1 Ioh. 1. 3. Thirdly Time spent sincerely in Gods service in our youth will make us constantly religious in our age I know indeed that some that have seemed Saints in youth have proved devils in their age As Ioash c. but they did but seeme so they had onely a forme of godlinesse but denyed the power of it 2 Tim. 3. 5. But such as are truely and sincerely religious in youth will be constant in age that is the right propertie of a tree of Righteousnesse Psal. 92. that Psalme for the Sabbath day vers 13. 14. They that be truely planted in the house of the Lord shall flourish in the Courts of the house of our God They shall still bring forth fruit in their old age they shall be fat and flourishing To the same purpose is that speech of Salomon Pro. 22. 6. Traine up a childe or Catechise in the way he should goe and when he is old he will not depart from it Loe the benefit of a religious education in youth He that spendeth time in Gods service in his youth will hardly neglect it in his age He that is a Tymothy in his youth for the most part proveth a Mnaason an old Disciple in his age Act. 21. 26. An heart seasoned with the true feare of God in a mans youth will make him that he shall not depart from God when he is old Salomon indeed fell foulely and dangerously in his age but returned to God by repentance at last as is evident by his booke of Ecclesiastes yea see what warrant we have to thinke thus Ier. 32. 40. And I will put my feare in their hearts that they shall never depart from me He that once truely feareth God departeth not from him Fourthly The more time we spend and the more paines we take in Gods service in our youth the more comfort shall we have for the present and the more glorie hereafter this addeth still more weight and massinesse to our crowne of glory in heaven The small paines that we take in Gods service though in comparison they be but as for a moment yet worke unto us an eternall and exceeding weight of glory as the Apostle speakes 2 Cor. 4. 17. O how this should perswade us to beginne betimes The sooner wee beginne to spend time in Gods service the more time shall we spend in it and reape the more glory hereafter This is evident by that Parable of the Talents The more Talents we have and the better we employ them the more glorie in heaven See what is sayd to him that had five Talents well improved Luk. 19. 17. Well done thou good
and faithfull servant because thou hast beene faithfull in a few things have thou authoritie over ten Cities Yea who must have the odde Talent but he that had ten before Ver. 24. And he sayd unto them that stood by Take the Talent from him and give it to him that hath ten Talents They said unto him v. 25. Lord he hath ten Talents i.e. he hath enough alreadie now observe the answer ver 26. For unto every one that hath shall be given c. He that hath most grace to spend most time in Gods service on earth shall have the greatest reward and the most glorie in heaven Oh therefore beginne betime to get grace that thou mayest have the more glorie in heaven Fifthly The sooner we beginne to spend time in Gods service the sooner shall we beginne to requite our Parents love and to affoord them comfort The childes well-doing is the Parents comfort Yea many Parents that are not so religious themselves rejoyce yet to see their children zealous and forward that way A wise Sonne maketh a glad Father sayth Salomon Prov. 10. 1. A wise Sonne that is a religious childe one that setteth himselfe to serve God in his youth he rejoyceth the heart of his Father But a foolish Sonne that is an ungodly Impe is the griefe of his Mother Vngodly children like a viperous brood do eate out the very hearts of their parents and doe stab their hearts with sorrow and heavinesse It is a strange speech of Salomon 17. 21. He that begetteth a foole that is an ungracious child for that is Salomons foole doth it to his sorrow and the Father of a foole hath no joy I marvaile not more that old Ely brake his necke with his fall at last then that his sonnes had not broken his heart long before with their vicious courses Oh let us therefore serve God in our youth that it may be a comfort to our Parents in their age Here is the fifth Benefit But besides the Vtilitie let us in the second place consider the Necessitie For besides the expresse charge that wee have from God to this purpose see the dangerous consequences and inconveniences that follow upon the neglect of it So that wee must needs doe it or we must doe worse Now the mischiefes that doe especially flow from the neglect of Gods service in our youth are principally five First If we doe not serve God in our youth we shall serve worse Masters sc. the Devill the world and the flesh He that serveth not God must serve the Devill it is unavoydable observe it Ephes. 2. 2. Wherein in times past ye walked according to the course of this world according to the Prince of the power of the ayre the Spirit that now worketh in the children of disobedience But how came this to passe See Ver. 12. At that time yee were without Christ c. without God in the world He that is without Christ and without God will not nor cannot be without his lustes Vntill we become the servants of God we are all the vassals of Sathan and slaves to our own filthy lustes Titus 3. 3. For wee our selves were sometimes foolish serving diverse lustes and pleasures c. Loe our woefull Masters untill we set our selves to serve God Living in malice hatefull and hating one another sayth the Apostle there Yee cannot serve God and Mammon sayth our blessed Saviour Mat. 6. 24. As if he had sayd Yee cannot but serve one of them He that committeth sinne is the servant of sinne a wofull Master See what lamentable wages such Masters usually give their servants in the end The wages of sinne is death sayth the Apostle Rom. 6. 23. See then how necessary it is to serve God and that speedily for till then we must of necessitie serve wofull Masters for wofull wages But O the happinesse of such as spend time in Gods service Ver. 22. But now being made free from sinne and become the servants of God yee have your fruit unto holinesse and the end everlasting life There is excellent wages Secondly The longer we stay before we set our selves to serve God the more difficult and hard we shall finde it if we doe returne to God at last He that posteth the contrary way is still the farther from his journeys end and will have the lesse minde to returne Continuance in evill breedeth a custome in sinne which is not left without great difficultie Ier. 13. 23. Can the Aethiopian change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill It is exceeding difficult When a man hath gotten a custome of swearing or drinking or gameing how hard is it for such to be reclaimed A twig is easily dealt with which is immoveable if it grow till it become a tree How tractable was Joash in his youth but in his age intolerable He that was guided by Jehojada in his youth killed his sonne Zachariah afterward Much more he that is bad in his youth may be worse in his age Thirdly How just is it with God to reject them in their age which have rejected his service in their youth Men thinke any thing is good enough for God the rotten old age the blinde and the lame and the sicke but how much they are deceived the Prophet sheweth Mal. 1. Offer it now to thy Prince or thy Governour sayth the Lord would he accept it at thy hands Suppose that a Souldier should spend all his youth in service against his Soveraigne and then in his old age should offer his service to his Prince How justly might such a base offer be rejected Why should we spend the flower of our youth in vanitie and yet thinke that God should accept of us in our age He that runneth from God the greatest part of his life God may hide himselfe from him at his death witnesse Spira and the Kentish Apothecarie how wofully did God hide himselfe from them in death that had neglected his service in their life When the Father seeth the childe readie to play with every toy or feather and not to minde his way he steppeth behinde a bush and hideth himselfe a good while before the childe can finde him so dealeth God with his children Verely thou art a God that hydest thy selfe O God of Israel the Saviour Isa. 45. 15. If Gods children will walke so neare hell mouth the greatest part of their life no marvell if at the time of death the Lord take them by the heeles and make them beleeve he will throw them in So I conceive the Lord dealt with Spira and the Apothecarie I love them that love me sayth Wisedome and they that seeke me early shall finde me Pro. 8. 17. To intimate unto us that it is possible for a man to come too late There is a time when God will not be found as is intimated Isa. 55. 6. See an experiment of such as come
it tâ— serve thee then live in a prison a dungeâ—â—on all my dayes he was strongly engaged to that mans service Here is our very caseâ— we are all prisoners by nature and Sathan is ready every moment to cary us to the prison of hell where we should rot and burne for ever now the Lord redeemeth us and setteth us at liberty from the service of sinne and Sathan and the bondage oâ— corruption Deliver him from going downe to the pit saith the Lord his Ransome is paid according to that in Iob 33. 28. Oh then how strongly doth this binde us to be constant in Gods service that we should have a care never to depart from him Ye are not your owne saith the Apostle 2 Cor. 6. 19. 20. but ye are bought with a price and therefore glorifie God in your bodies and soules for they are Gods Ye are redeemed with a great price not with corruptible things as silver and gold from your vaine conversation but with the precious bloud of Christ as of a Lambe without spot saith the Apostle 1 Peter 1. 17 18. Excellent to this purpose is that in the song of Zachary Luk. 1. 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people But to what end hath he done this That he sheweth plainely ver 74. That we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse beâ—â—re him all the dayes of our life So that the â—onsideration of our redemption should â—ake us constant in Gods service because â—e were redeemed and bought to that end â—nd purpose Thus Moses expostulateth the â—se with those revolting Israelites Deut. â—â— 6. Doe ye thus requite the Lord O ye â—oolish people and unwise Is not he thy faâ—her that hath bought thee Hath he not â—ade thee and established thee The sinne of backsliding is fearefully aggravated from 〈◊〉 consideration of the Lords singular goodnesse in our creation and redemption Now the very end of God in the great worke of our redemption is to purge us to himselfe a peculiar people that we might be â—ealous of good workes Fifthly Wee are the Lords hyred servants and doe daily receive our wages from him yea in him it is that we live and move and have our being After the Lord hath made us and sent us into the world alas we all stand idle and doe him no service at all untill the Lord be pleased to hire us and set us a worke Matth. 20. 7. Why stand yee here all the day idle saith the Lord of the Vineyard goe ye into the Vineyard and worke c. Loe wee are the Lords hired servants who is a most excellent paymaster and very bountifull besides our wages he is very kinde unto us in many speciall gifts and vailes Isa. 65. 13 14. Behold my servants shall eat and ye shall be hungry my servants shall drinke and ye shall be thirstie Yea he is such a Master as daily loadeth us with gifts and benefits Psalme 68. 9. Blessed be God even the God of our salvation who daily loadeth uâ— with his benefits and all to this end and purpose that we might be faithfull and constant in his service that we might observe his statutes and keepe his lawes that is even the very right use of all his mercies When Ioshua had reckoned up Gods singular mercies towards the Iewes in Ioshuah 24. See the use of all verse 14. Now therefore feare the Lord and serve him And now Israel what doth the Lord require of thee but only to love the Lord thy God and feare and serve him Deut. 10. 12. This was godly Samuels argument to the revolting and offending Israelites God forbid that I should sinne against the Lord in ceasing to pray for you but I will shew you the good and the right way 2 Samuel 12. 24. c. as if he had said I will not only pray for you but I will also further teach and instruct you in the right way onely feare the Lord and serve him for consider what great things he hath done for you else a man in this case is worse then the very Oxe or Asse as the Lord himselfe speaketh Isa. 1. 2 3. Heare ô heavens c. the Oxe knowes his owner and the Asse his Masters Crib but Israel hath not knowne my people have not understood And thus yee have seene the first Motive that may perswade us to be constant in Gods service sc. In regard of the equity of it Secondly The second Motive that may perswade us to be constant in Gods service is drawne from the consideration of the Vtilitie of it It is commodious and profitable that we should be constant and persevere in Gods service There be many that say Who will shew us any good Psal. 4. meaning profit And it is the Question of those prophane ones in Job 21. 15. What is the Almightie that we should serve him Or what profit should we have if we pray unto him say they Now to this I answer That constancy and perseverance in Gods service is exceeding usefull and profitable and that in many respects First Constancie in Gods service will assure a man that when he dyeth he shall goe to heaven What an admirable and desireable thing it is that a man should be able to say with the Apostle 2 Cor. 5. 1. Wee know that when the earthly house of our tabernacle shall be dissolved we have a building of God an house not made with hands eternall in the heavens But how came the Apostle by this assurance Vpon what ground did he thus confidently assure himselfe That we shall see Ver. 9. Wherefore we labour that whether present or absent we may be accepted of him This was the ground of his rejoycing The testimonie of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome but by the grace of God we have had our conversation in the world 2 Cor. 1. 12. Vpon this ground he expecteth a crowne of Righteousnesse 2 Tim. 4. 7 8. Constancie and perseverance is the very condition required and expressed in the Lords gracious promise He that endureth to the end shall be saved sayth our Saviour Mat. 24. 13. Be thou faithfull unto the death and I will give thee the crowne of life Rev. 2. 10. In due time wee shall reape if wee faint not sayth the Apostle Gal. 6. 9. Yea this diligence and constancie in Gods service is that which will give a man abundant assurance of entrance into the Kingdome of Iesus Christ. Excellent to this purpose is that of the Apostle Peter 2 Pet. 1. 5. 11. Wherefore giving all diligence adde to your faith vertue and to your vertue knowledge c. i. e. be abundant and constant in Gods service now marke the reason Ver 11. For so an entrance shall be ministred unto you abundantly into the everlasting kingdome of Iesus Christ. Oh what a precious thing is this
multitude of their riches these seeme to be very powerfull Masters yet marke what the holy Ghost sayth of such Psal. 49. 6 7 8. None of them can by any meanes redeeme his brother nor give to God a ransome for him for the Redemption of the soule is precious and ceaseth for ever All the men in the world with all the wealth in the world are not able to save one soule And what is a man profited if he could winne the whole world if he loose his soule sayth our Saviour Mat. 16. 26. But now this our heavenly Master is able to save a soule from death and cover a multitude of sinnes Thou hast delivered my soule from death sayth David Psal. 116. 8. Yea he is the author of eternall salvation to them that doe obey him Heb. 5. 9. Here is a Master worth serving that is able to save the soules of his servants with an everlasting salvation Psal. 3. 8. Salvation belongeth unto the Lord i. e. it is his peculiar Sixthly He is readie to accept and take in good part the poore endeavours of his servants yea their desires if sincere and fervent doe finde acceptance with him God doth indeed set his servants hard taskes many times such as they are never able to performe of themselves He commandeth us to love him with all our hearts and keep all his Commandements but his meaning is according to the mitigation of the Gospell onely that we should earnestly desire and doe our best endeavour to doe so and then it is sufficient in Gods account A loving Father that would try the willingnesse of his childe biddeth him goe sirrah runne and fetch me such a great piece of wood which it may be is as much as five or six men could carry but if he finde him willing and readie to doe his best endeavour it contenteth the Father so dealeth God with his servants He spareth them as a man spareth his owne sonne that serveth him Mal. 3. 17. Yea if there be but first of all a willing minde it is accepted according to that we have and not according to that we have not sayth the Apostle 2 Cor. 8. 12. Yea sincere desires are graciously accepted See how Nehemiah propoundeth his case Neh. 1. 11. O Lord I beseech thee let thine eares be attentive to the prayer of thy servant and to the prayers of thy servants that desire to feare thy Name especially if these be seconded and accompanied with earnest and sincere endeavours Thus Abrahams resolution to offer his Sonne Gen. 22. 12. was accepted as if he had actually done it and therefore by faith Abraham when he was tryed offered up Isaac sayth the Holy Ghost Heb. 11. 17. and yet we see in the Storie that actually and really he did it not no the Lord himselfe withheld him by a voyce from heaven and yet in this place yee see it is said that he did offer Isaac when he was tryed that is he was readie to have done it it was his purpose if God himselfe had not granted him a dispensation and therefore in Gods account it was done Yea sayth the Lord himselfe Gen. 22. 13. Because thou hast done this though indeede he did it not yet because he was willing to have done it it was done in Gods account and in his gracious acceptance Oh who would not be constant and abundant in the service of such a Master Seventhly This gracious disposition of our Master doth farther shew it selfe in that he is readie to helpe and assist his servants in doing that worke which he requireth of them he affoordeth them helpe and strength to doe their worke and therefore though Paul when he looketh upon his own weaknesse and inabilitie is readie to cry out 2 Cor. 2. 26. Who is sufficient for these things yet when he considereth the helping hand of God then he can say I am able to doe all things through Christ that strengtheneth me Phil. 4. 13. And indeed most true is that of our Saviour Joh. 15. 5. Without me yee can doe nothing so by his assistance we can doe all things that he commandeth so as he is pleased to accept of them for the Lord himselfe putteth to his helping hand Psal. 37. 24. Isa. 41. 10. Feare not Iacob I am with thee c. I will helpe thee He will helpe us pray his Spirit shall helpe our infirmities Rom. 8. 26. and helpe us preach and heare and in a word is readie to worke all our workes for us As we deale with a young Scholler that beginneth to write his hand is guided so doth the Lord deale with us Isa. 26. 12. Thou hast wrought all our workes for us Eighthly Let us be abundant and spend much time in Gods service for he is a good pay-master we are not onely sure of our wages because he is constant and faithfull in keeping Covenant as yee heard before but also he is exceeding bountifull and liberall See one expression of his bounty in this Psalm 84. 11. He will give grace and glory and no good thing will he withhold from them that walke uprightly As he himselfe loveth a bountifull giver so he is such a one himselfe sc. bountifull and liberall He giveth to all men liberally and upbraideth not sayth the Apostle Iam. 1. 5. He doth even daily load his servants with benefits Psalm 68. 19. Blessed be God even the God of our salvation who doth dayly loade us with his benefits Oh who would not be diligent in the service of such a bountifull Master Yea he rewardeth all his Servants with no lesse then a Kingdome Luk. 12. 32. Feare not little flocke for it is your Fathers pleasure to give you a Kingdome So Mat. 25. 34. Come yee blessed children of my Father inherit the Kingdome provided for you from the beginning of the world Yea such a kingdome that consisteth of an eternall and exceeding weight of glory 2 Co. 4. 17 Even such as eye hath not seen neither hath eare heard nor hath ever entred into the heart of man to conceive the worth of 2 Co. 2. 9. O how can we thinke all our time sufficient to spend in the service of such a Master that is thus beneficiall unto his servants Consider also his bounty in giving raine from heaven Act. 14. 17 with Ier. 5. 24. Let us now feare the Lord c. I omit to shew further how slow he is to anger how ready to forgive to be reconciled He doth even beseech us to be reconciled unto him as the Apostle speaks 2 Co. 5. 20 Ninthly He is such a Master that taketh pleasure in the prosperitie of his servants and is constant in his love towards them earthly Masters are changeable and fickle and doe often envie the prosperitie of their servants but the Lord hath pleasure in the prosperitie of his seruants and his love towards them is constant and unchangeable For the first observe it Psal. 35. 27. Let them say continually let
and the betrothed Damosell cryed and there was none to save her So in this case when the Devill findeth us at some advantage and doth force us to some sinne yet if we struggle and cry out against him though he doe prevaile with us for the act yet in the Lords great mercy it is not imputed Let this encourage us to confesse our sins to God and cry out against our corruptions and judgâ— our selves for them Excellent to this purpose is that direction of one A man saith he must ever and anon be saying thus with himselfe Ah vile sinfull wretch and hate worthy creature that I am have I not sinâ—ned against God and mine owne soule iâ— such a passionatenesse in such wantonnesse in such injustice and the like Oh that I could even detest my selfe for this Who but a very beast or a foole would have beene so often and so grossely overtaken It is not possible to imagine unlesse one doe take experience of his owne practice how much the renewing of this holy anger against a mans selfe for his sinnes past will strengthen him against the same and abate the power of his corruptions And therefore saith hee put thy selfe often in minde of thy former sins being out of love and conceit with thy selfe saying Ah vile creature How could I finde in my heart to doe such things would any man have thought it possible for any creature from whom all reason and piety both were not â—anished to runne out into such words such deeds c. Thus hee piously and sweetely And surely if we would thus â—udge and condemne our selves we should not be judged of the Lord saith the Apoâ—tle 1 Cor. 11. â—2 An excellent direction and a most sure and speedy may to prevaile against our strongest lusts and most prevaâ—ent corruptions if we can thus pray and â—ry out against them As the Loâ—â—â—â—â—sisteth â—he pâ—ouâ— so He givetâ— grace to the humble The more we see and discerne our want of grace the more fit are wee to receive it Excellent to this purpose is that of another Gods grace is free hee looketh not at any â—hing in us in the bestowing of it What Doest thou thinke that thou art uncapable of grace because thou art unworthy of it This is a meere fallacy Doe not cast away thy confidence because thou seest not in thee that goodnesse which thou desirest It is some goodnes in thee to be bad enough in thine owne esteeme be but vile enough base enough bad enough and then thou art good enough to partake of grace thine emptinesse will make some way to fulnesse Thus he sweetely For this will make a man cry out for Gods gracious aide and assistance Helpe Lord for these lusts of mine like the sonnes of Zerviah are too hard for me This is the way to breake the heart of our lusts and to mortifie our earthly members that we shall never spend so much time in vicious courses as we have done Thus David cryed out against covetousnesse Psalme 119. 35. Encline my heart to thy Testimonies and not to covetousnesse He beggeth the Lord Chiefe Iustice his warrant to apprehend it as one doth wittily observe in that case And this is the third Remedy Fourthly and lastly If we would prevaile against sinne that we may not spend any time at all at least much lesse time in the service of it wee â—ust daily possesse and furnish our soulas with holy meditations 1. Consider the odious loathsome and filthy nature of sinne which in the booke of God is not only called filthy and that excrementally but it is even filthinesse it selfe 2 Cor. 7. 1. Having therefore these promises let us cleanse our selves from the filthinesse of the flesh and Spirit Yea Iames 1. 21. Let us lay aside all filthinesse and superfluitie of maliciousnesse and receive with meeknesse the ingrafted Word which is able to save your soules the word signifieth properly the filth that is under a mans naile Yea to shew the filthy nature of it it is compared to the Sowes wallowing in the mire and the vomit of a Dogge it is even the metaphor of the Holy Ghost 2 Peter 2. 22. How could we finde in our hearts to live in sinne and spend our time this way if we consider this 2. Not onely filthy but dangerous in many respects It bringeth body and soule and name and estate and all to ruine It is the losse of our very soules if we continue in it without repentance Luk. 12. 19. Thou fooâ—e this night shall they fetch away thy soule and then see what our Saviour inferreth from heaven Matthew 16. 26. For what is a man profited if hee shall gaine the whole world and loose his owne soule Thirdly Consider how odious to God his very soule abhorreth it as the greatest evill in the world It is the breach of his Law most contrary to his holy and purest nature It was the death of the Lord Iesus for he was delivered up for our sins Rom. 4. 25. It killed the Prince of life and pierced the heart and shed the bloud of Gods onely Sonne and therefore must needs be mortified and put to death Yea nothing will sooner doe it then these and such like meditations Now if we thus subdue and mortifie yea crucifie this notorious thiefe that thus robbeth God of his glory and man of Gods favour we shall be able to spend much time in Gods service This is the first mispender of precious time that must of necessitie be mortified and put to death Secondly Another great let or impediment that must be removed another great waster of time that must be speedily suppressed is immoderate or excessive sleeping and sluggishnesse This also is a most dangerous mispender of precious time although not so bad as the former Thus the Prophet Ionah mispent his time as he was in a Ship sayling to Tarshish when hee should have gone to Ninevâ—h He was fast asleepe in a very dangerous storme when he stood in more need to have been wrestleing with God by humble earnest and heartie prayer Ionah 1. 6. See how pathetically the Heathen Mariners awake him and rouse him up The Ship-master came to him saith the Text and said unto him What meanest thou ô sleeper Arise and call upon thy God if so bee that God will thinke upon us that we perish not i.e. Is this a fit time to sleepe when we are all ready to perish and be ready even every moment to bee swallowed up of the waves Oh therefore arise and bestirre thy selfe and call upon thy God and for shame learne to spend the time better then in sleeping especially in such and so great and apparent danger their being as it were but even a step betweene us and death Thus Salomon awaketh his fluggard Proverbs 6. 9 10. How long wilt thou sleepe ô sluggard When wilt thou arise out of thy sleepe Marke now the sluggards drousie slumbring senselesse answer
themselves with fasting and weeping and praying and then see the event promised V. 18. Then will the Lord be jealous for his Land and pitie his people Ver. 19. The like promise we have 2 Chron. 7. 13 14. If the people that are called by my Name shall humble themselves and pray and seeke my face c. So that in the opinion of God himselfe such prayers are excellent because most effectuall and prevalent with God in time of danger Yea this was the opinion of our blessed Saviour and therefore it was that he frequented the Jewish Synagogues the places appoynted for publike prayer though he was the most excellently furnished with the spirit of prayer of any that ever were yea and those Synagogues had great corruptions in them which sheweth how highly he esteemed of publike prayers which were solemnely made to God in the Congregation This also appeareth by experience See what wonderfull successe the Ninivites had in proclaiming publike fasting and prayer Ionah 8. 10. When God saw their workes how publikely solemnly they went to worke he repented of the evill that he intended to doe unto them and he did it not So see the successe that Iohosophat had by this meanes even at a dead lift 2 Chron. 20. 3. 13. Concerning which the Storie setteth out three things in that case as the most remarkable 1. The danger they were in their enemies being many in number were readie even suddenly to set upon them ver 1 2. 2. The course that they tooke to prevent the danger v. 3. He proclaimed a fast and set himselfe to seeke the Lord yea see how solemnly they went to worke Ver. 4. Judah gathered themselves together to aske helpe of the Lord even out of all the Cities of Iudah they came to seeke the Lord and ver 13. And all Iudah stood before the Lord with their little ones their wives and their children there was none left out Then thirdly See the strange and admirable successe that followed hereupon ver 22 23 24. c. They had the victorie without so much as striking of a stroke the enemies destroyed one another and the Iewes had nothing to doe but onely to divide the spoyle and returne due prayse and thankesgiving to God for so miraculous a deliverance See here the power of joynt prayers like a great flood they beate downe all before them And indeede in all reason the prayers that are made by the publike vote of Gods people must needs be the most effectuall for if the effectuall fervent prayer of one righteous man availe much Iam. 5. 17. much more of many Mat. 7. 7. Aske and you shall have seeke and yee shall finde and knocke and it shall be opened If a whole Towne or Parish doe all joyne together to aske a boone at some great mans hand they are most likely to prevaile rather then one man alone 2. If many eyes do joyne in seeking a thing that is lost there is the more probabilitie to finde it and if many joyne together with joynt forces to knocke at heaven gates are they not the more likely to beate them open O then the blockish folly of such as regard not these publike prayers that are made to God in the Church assemblies but doe often absent themselves upon every light and triviall occasion Yea and see the folly of those that preferre their owne private prayers before the publike prayers of the whole Church of God in the Congregation but above all the folly of those is most palpable that doe bestow that time in private reading upon a booke which they should imploy in joyning with Gods people in publike and solemne prayers if this be not to offer unto God the sacrifice of fooles I must needs confesse I doe not know what is Thirdly The third thing wherein the worth of such kinde of prayers appeareth is in regard of the glory that hereby redoundeth to God I know the Lord receiveth glory by the performance of holy duties in secret and in our families as well as in the Congregation but as 1 Cor. 15. There are degrees of glory there is one glory of the Sun another of the Moone another of the starres so in this case 1. Secret duties in our Closets that may be compared to the glory of the Starres 2. Private duties in our families that may be compared to the Moone-light 3. Publike duties in the Congregation that may be compared to the glorious light of the Sunne So that the most glory doth hereby redound to God Hence it is that David had such a speciall respect to the duties of Gods publike worship and service as Psal. 111. 1. I will praise thee O Lord with my whole heart in the assembly of the upright and in the Congregation So Psal. 116. 18. I will pay my vowes now in the presence of all his people Why so Surely because he knew that much glory did hereby redound to God Psal. 29. 1 2. Give unto the Lord glory and strength give unto the Lord the glory due unto his Name But how It followeth Worship the Lord in the beautie of Holines By this meanes we give unto God the glory due unto his name Fourthly In regard of the sweetnes comfort that hereby redoūdeth to Gods people this is afeast of fat things yea hereby we taste that the Lord is gracious 1 Pet. 2. 3. And it is unto Gods people the very joy rejoycing of the heart they are like unto them that keepe holy day as David expresseth it Ps. 42. 4. v. CHAP. XIV Containing a Description of the excellency of the Sacraments of Baptisme and of the Lords Supper SEcondly As the excellency of the publike prayers should perswade us not onely to frequent the publike exercises of Religion our selves but also move us to exhort and perswade others so the excellency of the Sacraments which are rightly and duely administred in our Church assemblies should also perswade us hereunto O the excellency of these seales of Righteousnesse as the Apostle calleth them Rom. 4. 11. See it in both the Sacraments of the new Testament And First For Baptisme Consider the excellency of this Sacrament in it selfe the usefulnesse benefit of it in regard of our selves It was the Lord Jesus himselfe that instituted appointed this Sacrament It was he that said unto his Disciples Mat. 28. 19. Goe and teach all Nations and baptise them in the Name of the Father and of the Sonne c. and therefore in no case to be slighted or disregarded Let no man therfore despise this Sacrament or scornfully turne their backs upon it when it is administred in the Congregation as many doe who eyther depart thence or else employ that time in private reading as if this Ordinance did nothing at all concerne them for it was Christ himselfe that instituted it therefore any contempt or indignity offered herein must needs reach unto Christ himselfe as the
grace because wee maâ— be assured of our vocation election 2. Reason 2. Of our justification Certitudo spei 3. Reason Because we may be assured of our Adoption 4. Reason Because we may be assured of our Redemption We may be assured of our Redemption 5. Reason That when wee die wee shall goe to heaven 6. Reason That Gods goodnesse and mercy shall follow us all our dayes 4. Motive The comfort that will redound to the soule when the worke is once throughly performed The Nature and Markes of true grace 1. Marke True grace will make a mans face to shine in every condition 2. Marke True grace gotten by Gods Ordinances 3. Marke True grace is full weight and will make a man universall in his obedience 4. Marke True grace will abide the fiery tryall will make a man hold out in time of persecution Quest. Answ. Causa non poena facit Martyrâ—â—â— S. August 3. Vse Of consolation to such as have true grace 1. Signe He that hath true grace will use it to Gods glory the good of others 2. Signe Hee that hath true grace is still desirous of more 3. Signe Hee that hath true grace 〈◊〉 the Word â—f grace 〈…〉 begotten eâ—creased Doctrine 1. All that have true grace are most truly and spiritually rich 1. Reason Because it doth entitle a man to Christ all hâ—s riches 2. Reason Hee that hath true grace hath the God of heaven for his portion 3. Reason Hath a true right and title to heaven 4. Reason Hee that hath a comfortable right and title to the things of this life * Theophyl in loc Gal. 4. 15. Vse Instruction Hence see how much the world is deceived in judging of the estate of Gods people Vse 2. Comfort Gods people in respect of the disgrace that is cast upon them 1. Ground Truely rich in Gods esteeme 2. Ground God regardeth no maâ— simply for his outward wealth and riches 3. Ground God is ready to heare the prayers of godly poore men as soone as those that are râ—ch 4. Ground A godly poore 〈◊〉 may goe to heaven as soone as the rich Vse 3. Exhortation to the first sort Such as have true grace must labour to be thankfull for it 2. Dutie To grow in grace 1. Motive To perswade us to labour to grow in grace 1. Because God commandeth it 2. Motive Because the Lord expecteth it 3. Motive Because the Lord commends it 4. Motive Because the Lord is much honoured by it 5. Motive Because the Lord will most freely and fully reward it 1. Benefits of growing in grace 1. It will assure us of our election 2. Benefit The better able to doe good to others 3 Benefit Assurance of interest in the kingdome of glorie 4. Benefit Non propter sed secundum opera The more grace here the more glorie in heaven Meanes of growth in grace 1. Meanes 1. The word preached the maanes to grow in grace 2. The Sacraments 3. Prayer 2. Meanes Meditations 1. Meditation Of the worth of true grace 2. Meditation The necessitie of it 3. Motive 3. The equitie of it 4. Motive To consider the admirable growth of grace that hath beene in the Saints of old 2. Sort. Such as have no grace must labour for it 3. Poynt 3. Doct. All that would have true grace must buy it of Christ. 1. Confirmation 1. Testimonies Reasons The excellency of the Chapman of whom wee must buy it who is 1. Reason 1. A Chapman of a most sweet disposition â— Reason Exceeding faithfull and one in whom is no guile 3. Reason Rich and wealthy and therefore hath great choice 4. Reason Because he hath no respect of persons but regards the poore more then the rich 5. Reason Free and kinde affoording good wares exceeding cheape Vse 1. Instruction To teach us how to bargain with Christ. All that would bargaine with Christ must be 1 Direction sensible of theiâ— want of true grace and poore in spirit 2. Direction See the worth of true grace 3. Direction An earnest desire or an hunger and thirst after it 4. Direction Diligence in frequenting the place of sale Davids love to Gods house and Ordinances 5. Direction Pay the full price 6 Direction Prepare a fit vessell to put it in 7. Direction A care to keepe it from loosing 8. Direction 2. Branches Make use of it for our selves Branch 2. Dispose of it for the good of others Vse 2. 1. Sort. Such as doe despite the place of sale or come not to the market 2. Sort. Such as mispend their i me there Sleeping at market dangerous 3. Sort. Some aske the price onely but bâ—d nothing 4. Sort. Some bid fairely but not the full price 5. Sort. Some promise the full price but doe after revoke it 6. Sort. Some want hearts to receive it 7. Sort. Loose their commoditie 8. Sort. Some are robbed of their commoditie as they returne home 9. Sort. Some are quarrelling Chapmen that fall out with the partie that felleth it 10. 〈…〉 Vse 3. For comfort to such as carnestly desire true saving grace It is Christ that felleth it who is so rare a Chapman as you have heard 4. Vse Exhortation and Direction to get grace for our selves And for others 1 Direction generall Bring them to the market 2. Direction In speciall prepare them before hand 3. Direction Bring them with thee left they trifle away their tâ—â—e 4 Direction See that they ply their businesse and minde their markets 5. Direction Examine them when they come home what markets they have made 6. DirectioÌ„ Praâ—er unto God for his blessing upon the bargaine Division and parts of the Psalme The Coherence Doctrine 1. That time spent in Gods service is the best spent 1. Proofe By the practise of Gods people Davids piety Psalm 22. 2. Daniel Mary Magdaleâ— Pauls diligence Lastly our blessed Saviour Reason In respect of God â— Wayes 〈…〉 spent with God To Gods pleasure For hâ—s glory 1 Cor. 15. â—ast Eccles. 2. Reason In respect of our selves Most for our credit For our pleasure Mâ—ch sweetâ—nesse in Gods service Most profitable And safe for body Safety in Gods service example of it And Soule Most full of comfort in life and death c. In regard of others hereby wee may doe good to others Threefold proofe of it 1. The Testimony of God himselfe 2. The Testimony of the Church and State 3. Experience Vse 1. For Instruction The worst spent time 1. In respeâ—t of God 1. Without God 2. To his dishonour 3. Not to his pleasure but to his griefe 2. In regard of our selves 1. No profit but losse 2. No pleasure nor credit nor comfort Nor safety 2. Instruct. For Humiliation that wee have spent so little time in Gods service and so much in the service of sin and Sathan Not onely before our conversion 2. Consider But also even since our calling Seneca Epist 1. Nihil agendo aliud agendo male agendo Simile Vse 2. For Reprehension