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
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
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
for this purpose 2 Pet. 1. 5. 11. Wherefore giving all diligence adde to your faith vertue and to your vertue knowledge c. adde one grace to another grow in the number of graces and grow in their measure too If these things be in you and abound sayth the Apostle Ver. 9. see the benefit of this Ver. 11. For so an entrance shall be made unto you abundantly into the everlasting kingdome of our Lord Jesus Christ here is an entrance into the kingdome of grace which also assureth us of our interest in the kingdome of glorie Rom. 6. 22. Having your fruit unto holinesse and the end everlasting life True holinesse and growth in grace is the plaine and direct way to true happines and everlasting life Fourthly and lastly The more grace and holines we attaine unto here the more glory and happinesse is reserved in heaven for us for though God doe not reward us for our workes yet he will certainly reward us according to our workes so that the more diligence in Gods service the more glory hereafter This seemeth most clearely intimated in that Parable of the Talents Mat. 25. he that gained most had best reward Vnto him that hath shall be given and he shall have abundance Ver. 29. He that is most abundant in the worke of the Lord shall be sure to have abundance of wages Let this also perswade us to grow in grace that our reward in heaven may be the greater They that doe much in Gods service and suffer much in the good cause of God shall have the greater reward in heaven Rejoyce and be exceeding glad sayth our Saviour to his Disciples for great is your reward in heaven Mat. 5. 12. They that take great paines in Gods service shall have an eternall and an exceeding weight of glory for their reward 2 Cor. 4. 7. This encouraged Moses Heb. 11. 26. He esteemed the rebuke of Christ greater riches then the treasures of Aegypt for he had respect to the recompence of reward sayth the Text. Now the meanes that we must use that we may grow in grace are especially these two first The right use of Gods Ordinances and secondly Holy meditations First The right and conscionable use of Gods ordinances The Word and Sacraments and Prayer Loe here the best way and meanes to grow rich in grace and full of spirituall wealth First The Ministery of the Word read and faithfully preached it is the Word of eternall life Ioh. 6. 68. the meanes to quicken a dead soule at first and the chiefe meanes to preserve the same spirituall life and to helpe us to grow and increase in grace Two singular and most pertinent testimonies wee have for this purpose The one 1 Pet. 2. 1. As new borne Babes desire the sincere milke of the Word that you may grow thereby The ministery of the Word is not onely the meanes of our regeneration at first 1 Pet. 1. 23. Iam. 1. 18. but is the meanes also to helpe us grow up unto perfection Desire the sincere milke of the Word that yee may grow thereby sayth the Apostle The other testimony to this purpose is that of the Apostle Paul in his valediction to the Church of Ephesus Acts 20. when he was to depart from them and foresaw that they should see his face no more never enjoy his bodily presence or heare him preach againe see what he especially commendeth to their daily use and constant practise Ver. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you farther and to give you an inheritance among all them that are sanctified i. e. give daily attendance to this ply this taske follow this worke close for the Word of his grace will build you up still farther and farther and will never cease working in you untill it bring you to heaven and translate you from grace to glory Secondly The right and religious use of the Sacraments of Baptisme and of the Lords Supper these seales of righteousnesse will exceedingly further our progresse in pietie and growth in grace How can a man that is of a good constitution feed on dainties and wholesome food and not grow strong and well liking by that meanes so how can a man eat the very body of Christ and drinke his very blood in the Sacrament as every worthy receiver doth spiritually but he must needs grow strong in the grace of Christ Iesus For my flesh is meate indeede and my blood is drinke indeede sayth our blessed Saviour Ioh. 6. 35. And hereupon he inferreth Ver. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him that is such an one hath speciall communion with Christ and interest in all his merits and the benefit of his obedience active and passive which how can he enjoy but he must needs grow in grace Thirdly Prayer is a chiefe Ordinance of God by no meanes to be neglected nay which must be used as a meanes to bring Gods blessing upon the former this is the way and meanes to make the Word and Sacraments effectuall unto us so that in the neglect of this meanes little benefit is to be expected from the diligent use of the former so that he that would grow in grace must be a daily petitioner at the Throne of grace and direct his course to the God of all grace by prayer for the increase of the graces of Gods Spirit in him For as every good and perfect gift cometh from aboue at the first Iam. 1. 17. So the increase of those gifts must needs also proceede from above He onely that beginneth the good worke of grace in his Elect at the first is onely able to perfect that worke which he hath begunne Phil. 1. 6. And therefore as the Apostle was confident concerning them so let us be fervent and importunate in our requests to him for our selves that as he hath begunne the good worke of grace in us so he would encrease it in us daily and bring it unto perfection Thus the Apostles direct their course unto Christ by prayer for the increase of their faith Luk. 17. 5. The Disciples sayd unto the Lord Lord increase our faith Thus Paul for the Philippians Phil. 1. 9. 11. And this I pray that your love may abound still more and more in knowledge and in all judgement and that yee might be filled with the fruits of righteousnesse Encrease of grace as well as grace it selfe must needs be the gift of God For of him and through him and from him are all things sayth the Apostle Rom. 11. 36. Secondly The second generall meanes that we must use to grow in grace is holy Meditations This hath furthered the growth of grace in Gods Saints heretofore they have beene abundant and constant in pious and holy meditations Psal. 1. 4. A godly mans delight is in the Law of the Lord and it is his meditation
of profitable and excellent use for Gods people that have occasion to joyne together in the celebration and participation of them First For publike prayer in the Congregation see how expresly the Apostle requireth it 1 Tim. 2. 1. I exhort that first of all prayer and supplication and intercession and giving of thankes be made for all men for Kings and such as are in authoritie Let no man despise the publike Lyturgie of our Church and the prayers that are used there as if God regarded not such prayers as are read upon a booke for certainly the most godly learned and wisest men that I have heard or read of have approved of set forme of prayers yea one of the wisest and ablest even of those that have disliked the Ceremonies of our Church hath yet highly esteemed of the prayers which are appointeh to be read in our publike Lyturgie yea and doth professe publikely that in his opinion no wise man will dislike such kinde of prayers eyther because they are read upon a booke or for their length or the multitude of them yea ye sheweth plainely that it hath beene the practice and custome of the best Churches to have bookes of publike prayers and approveth of and justifieth the practise of Gods Church in that regard yea see how highly that pious man hath approved of the Booke of prayers appointed by Authoritie for the keeping of publike Fasts concerning which this reverend Divine sayth thus concerning the sayd Booke of prayers That they are as ample holy effectuall and fit for the present occasion as ever were in any Lyturgie that he had seene Having therefore cleared this in the first place give me leave to shew you the worth and excellency of publike prayers in the Congregation in some respect above any prayers that are made in secret in our Closets or in private amongst our people in our families See it in foure particulars First In regard of the excellency of the company that is present there in a speciall manner which I will manifest unto you in these three particulars First The Church and people of GOD are present there in a most speciall manner and readie to joyne with us in these publike prayers Now it must needs be an excellent thing and very beneficiall unto us in this regard This made David delight in the duties of Gods publike worship and service yea and cary his whole hous-hold a multitude with him to the House of God because he was sure to meet with the Saints of God there in whom next under God himselfe was all his delight Psal. 42. 4. Psal. 16. 3. My goodnesse O Lord extendeth not to thee but to the Saints which are on the earth and to the excellent in whom is all my delight This made him so glad when he was exhorted by any to goe to the house of God sc. in regard of the good company that he was sure to finde there Psal. 122. 1. 4. I was glad when they sayd unto me let us goe up to the house of the Lord. Why so That yee shall see ver 4. Thither the Tribes goe up the Tribes of the Lord c. to give thankes to the Name of the Lord and ver 8. For my brebren and companions sake I will now say peace be within thee Loe this is one strong Motive that should perswade us not onely duely to frequent the house of God our selves but to exhort and stirre up others to joyne with us therein sc. because of the people of GOD that are there present in a speciall manner Secondly Not onely Gods people are there present but also the holy Angells of God are present in our Church assemblies As they are at all times fent forth for the good of them that shall be heires of Salvation Heb. 1. 14. so especially then when we are the most seriously imployed in the duties of Gods publike worship and service they then pitch their tents about us to defend us Psal. 34. 7. and keepe us in all our wayes much more when we walke in the wayes of God they are then present with us in a most speciall manner This the Apostle intimateth in â—hat direction which he giveth to women â— Cor. 11. 10. For this cause ought the woman to have power on her head that is to have her head covered in token of sujection because of the Angells i.e. The Angells are in a most speciall manner present in our Church assemblies and will dislike such disorders Yea this was also figured to Gods people in Salomons time and hence it was that the walls of Salomons Temple were full of Cherubims round about 1 King 6. 29. to intimate unto Gods people that the holy Angells of God were in a speciall manner present in the Church assemblies This should perswade us to make great account of the publike prayers in the Congregation Thirdly Not onely the Saints and Angells but also the Lord himselfe is in a most speciall manner present at our publike prayers in the Congregation Loe I am with you alwayes to the end of the world sayth our Saviour Mat. 18. 20. Especially at publike prayers for of such kinde of assemblies our blessed Saviour speaketh Mat. 18. 20. Where two or three are gathered together in my name there am I in the middest of them Oh how this should perswade us not onely to spend time in Gods service our selves but also exhort others to doe so too in regard of the excellent company that we are there sure to meete withall the holy Saints and the Angels of God yea and the Lord himselfe Secondly Because publike prayers that are presented to God in the Congregation are usually most prevalent and powerfull and likely to prevaile with God eyther for the obtaining of some speciall blessing that we want or preventing or removing some heavie judgement eyther felt or feared for the Lord loveth the gates of Zion more then all the dwellings of Iacob Psal. 87. 2. Such prayers do usually finde speciall acceptance with him See what a promise our Saviour hath made to such prayers Mat. 18. 19. Againe I say unto you if two of you much more if two hundred shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven For there the Lord commandeth his blessing and life for evermore sayth the Text Psal. 133. 3. Yea the Lord himselfe directeth to these publike and solemne prayers as those that of all others are the most effectuall to prevaile with God as appeareth in Joell 2. when he foretelleth a judgement future see what the Lord prescribeth as the meanes to prevent it V. 15. Blow the Trumpet in Zion sanctifie a Fast call a solemne assembly V. 16. Gather the people sanctifie the Congregation assemble the Elders yea gather the children yea the bride and bridegroome the Priests and Ministers of the Lord all must bestirre
Christ. First of the first of these sc. this That Christ Iesus and his merits together with the saving graces of his Spirit are fitly resembled unto gold yea gold tryed in the fire Hereupon it is that the Tabernacle and the Temple were both so adorned with gold because they were the Types of our Saviour and the graces of his Spirit Exod. 37. 6. 1 King 7. 48. There was the Table of gold and the Altar of gold and the Bowles and the Tongs and the Snuffers all of pure gold c. And why all this but to teach us that Christ and the graces of his Spirit are fitly resembled to gold Marke the answer of Christ's Spouse to the daughters of Jerusalem Cant. 5. when they asked What is thy beloved more than another beloved observe her answer Ver. 10. My beloved is white and ruddy the chiefest of tenne thousand Ver. 11. His head is as the most fine gold He is like unto most fine gold yea gold tryed in the fire So the Church cloathed with the merits of Christ and adorned with the graces of his Spirit is covered as it were with cloth of gold Vpon thy right hand did stand the Queene in gold of Ophyr saith the Text Psal. 45. 9. that is cloathed with Christ and the graces of his Spirit which are pure and precious like the gold of Ophyr And so againe Ver. 13. The Kings Daughter is all glorious within that is the Church is glorious in Gods account Her cloathing is of wrought gold this is very direct Now the Reasons of the poynt might be many I will but instance in some few of many Gold tryed in the fire is very precious of great worth and value so is Christ even in his lowest estate when he seemeth most despicable and worthles yet is he even then most precious disallowed indeed of men but chosen of God and precious sayth the Apostle 1 Pet. 2. 4. and v. 6. Behold I lay in Sion a chiefe corner stone elect and precious though the Jewish builders rejected this Stone yet was he exceeding precious in Gods account And as Christ himselfe is precious so are the graces of his Spirit such as wisdome and knowledge and faith and love c. these are precious jewels and therefore fitly resembled unto gold See what the holy Ghost sayth of Wisedome Pro. 3. 13 14. Happie is the man that findeth Wisdome and the man that getteth understanding for the merchandise thereof is better then the merchandise of silver and the gaine thereof is better then fine gold shee is more precious then Rubies c. See here the precious nature of spirituall and heavenly Wisdome The like may be said of faith and other graces Hence that phrase of precious faith To all that have obtained like precious faith with us sayth the Apostle 2 Pet. 1. 1. If you aske how precious this grace is He answereth That the tryall of our faith is much more precious then of gold that perisheth 1 Pet. 1. 7. Secondly Gold is of especiall use to pay debts to keepe or redeeme out of prison so are the merits and blood of Christ they redeeme us from hell and death yee are bought with a price sayth the Apostle 2 Cor. 6. 19 20. What price not silver and gold but with the precious blood of Christ as of a Lambe without spot 1 Pet. 1. 18 19. Of him are yee in Christ Jesus sayth the Apostle 1 Cor. 1. 30. Who of God is made unto us wisdome and righteousnesse and sanctification and redemption O golden Christ by the helpe of whose merits we pay the Debts which we owe to our heavenly Father yea by this gold are we redeemed and set at libertie from the prison of hell and from the bondage and slavery of sinne and Sathan Thirdly Gold tryed in the fire is very pure and cleane there is no drosse left in it so is Christ pure as well as precious so are the graces of Gods Spirit true grace is pure grace pure faith or faith unfained pure love without dissembling sincere or pure truth without hypocrisie 1 Tim. 1. 5. Now the end of the Commandement is charitie or love out of a pure heart and a good or pure conscience and faith unfained faith without mixture that is pure faith such faith and love are golden graces indeed Let love be without dissimulation sayth the Apostle Rom. 12. 9. there is pure love indeed it is an excellent place 1 Pet. 1. 22. Seeing that yee have purified your soules in obeying the truth through the Spirit unto unfained love of the brethren see that yee love one another with a pure heart fervently here is pure gold indeed wrought by the pure Spirit of God there is the Authour of it in obeying the truth there is the instrumentall meanes of it pure and unfained loue out of a pure heart there is the fruit of it Fourthly Gold tryed in the fire is fit for purchase it commandeth what the earth can affoord so doe Christ and his merits and graces they doe purchase Heaven for us Heaven is an inheritance and given freely in respect of any merits of ours but merited and purchased for us by Christ He is our great purchaser He purchaseth Heaven for us and in our name and is gone to take possession for us and to prepare a place for us there He purchased it for us by his merits hence that phrase Ephes. 1. 14. Vntill the Redemption of the purchased pessession sayth the Apostle And when he had purchased it for us He went to possesse it and prepare a place for us Joh. 16. 3. I goe to prepare a place for you So that a man interested in Christs merits and adorned with his graces is fit to make a purchase of Heaven So that Christ and his merits are in this respect also fitly resembled unto gold they make a golden purchase or purchase a golden place in Heaven for us Fifthly Gold is of an excellent use for ornament and beautie as well as for purchase and profit thus the Tabernacle and Temple were adorned with gold to make them glorious and beautifull so is the Church by the merits and graces of Christ become a glorious Church Psal. 45. 13. The Kings daughter is all glorious within How cometh that to passe Surely by the gold of Christs merits and graces for it followeth Her cloathing is of wrought gold there is her chiefe ornament so doe the graces of Gods Spirit they doe even adorne us in Gods account faith and love and meeknesse O woman great is thy faith Mat. 15. 28. there is her ornament I have not found so great faith no not in Israel sayth our Saviour Mat. 8. 10. there is the Centurions ornament so of Abraham faithfull Abraham a man strong in the faith and gave glory to God Rom. 4. 20. Golden Abraham there is his ornament Moses the meekest man upon earth Numb 12. 3. Now the man Moses was very meeke
to an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you who are kept by the power of God through faith unto salvation v. 5. Loe here a most precious inheritance 3. Gods people have a farre better portion then the wicked for they have the Lord himselfe their portion Lam. 3. 24. The Lord is my portion sayth my soule therefore will I hope in him I have sayd unto the Lord thou art my portion sayth David Psal. 142. 5. Psal. 16. 5 The Lord is the portion of mine inheritance and my cup but the wicked and impenitent have no interest in this portion at best they have their portion in this life Psal. 17. 14. a portion of wealth a portion of land or gold and silver there is the outside of their portion but besides this they have a wofull portion Psal. 11. 6. Vpon the wicked God shall raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup a woull portion whereas the godly have the God of heaven and earth for their portion Fourthly and lastly Gods people have far better attendance then the wicked they may have a company of brave men to attend them at the best but the godly have the glorious Angels to attend and waite upon them they are all sent forth for the good of those that shall be heires of salvation Heb. 1 14. So Psal. 34. 7. The Angel of the Lord encampeth round about them that feare him and delivereth them They have a charge from God to that purpose Psal. 91. 11. For he shall give his Angels charge over thee to keepe thee in all thy wayes here is golden and glorious attendance indeed when they have the holy Angels Gods most glorious creatures and servants to attend them Thus ye see that Gods people are golden people and farre more glorious then the wicked Thirdly Is true grace fitly resembled unto gold This serveth to justifie the paines and care and diligence of all such as labour earnestly to get saving graces sc. because it is so precious It is fitly compared unto gold in respect of the worth of it yea it is more precious then the most fine gold and therefore justifiable and commendable is the course of all those that take paines to get true grace yea that preferre it before gold for it is far more precious as you have heard they that choose this have with Mary chosen the better part which shall never be taken from them Luk. 10. 42. Let no man say therefore what need so much teaching and preaching and such running after Sermons c. For it is necessary that the Word of God should be preached Act. 13. 47. for it is the meanes both to beget and increase saving grace which is of a golden qualitie and therefore sayth the Apostle in his valediction to the Elders of the Church of Ephesus 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 and give you an inheritance among all them that are sanctified It will never leave a man untill it have brought a man into the new Jerusalem Goe on therefore O all ye Saints of God Take fast hold of Instruction let her not goe keepe her for she is your life Pro. 4. 13. Cleave to the possession and practise of Gods truth be not ashamed of it it will make you happie for ever Blessed is the man that findeth me sayth Wisedome watching dayly at my gates and giving attendance at the postes of my doores Pro. 8. 34 35. and marke what an excellent reason shee giveth for this for who so findeth me findeth life and shall obtaine favour of the Lord. Be not ashamed then of the Gospel of Christ for it is the power of God through faith unto salvation sayth the Apostle Rom. 1. 16. O therefore let the kingdome of heaven suffer violence and let the violent take it by force Mat. 11. 11. Let men strive to enter into the strait gate it is the advise of our blessed Saviour Luk. 13. 24. Yea let us give all diligence 2 Pet. 1. 5. Wherein should we give all diligence if not in this that is worth gold yea farre better then gold They and their money perish with thom that thinke all the gold and silver in the world worth one dayes fellowship with Jesus Christ sayd that rare Italian Convert Happy is the man that seeth so cleerely the worth of true grace that he doth preferre it infinitely before all the treasures under heaven yea that looketh at the whole world as a lumpe of vanitie in comparison of saving grace Such an one was Paul Phil. 3. 8. yea doubtlesse I account all things but drosse and doe judge them to be dung that I may winne Christ. Such a rare sparke was Moses that esteemed the reproach of Christ greater riches then the treasures of Aegypt Heb. 11. 26. He looked upon things with a spirituall and a judicious eye preferring gold before all the drosse in the world Let not the Saints of God be discouraged by the scoffes and outcryes of the wicked nor for the opposition of unreasonable men Who will let slip an opportunitie to get gold because dogges will barke In nothing be terrified by your adversaries sayth the Apostle which is to them a token of perdition but to you of salvation and that of God Phil. 1. 28. Goe on still and the blessing of Heaven goe with you for Blessed are all that heare the Word of God and keepe it sayth our Saviour Luk. 11. 28. This is that one thing needfull which sball never be taken from you this will goe along with you to the grave when the worldling must leave all behinde him he knoweth not to whom this that you have laboured for saving grace shall affoord you comfort in death and matter of rejoycing in the day of the Lord Iesus Observe that excellent speech of the Apostle 2 Cor. 1. 12. For 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 wee have had our conversation in the world this will affoord comfort and helpe in time of need when all worldly hopes and helpes doe utterly perish and come to nought an excellent place to this purpose in Heb. 4. 16. Let us goe boldly to the throne of grace c. that we may obtaine mercy and finde grace to helpe in time of need It is not gold but grace that is able to helpe in time of neede O let us neither be strangers to the throne of grace nor the Word of grace but daily converse with both this is the way to be happie both here and hereafter He that giveth all diligence to get grace shall not loose his labour therefore sayth the Apostle giving all diligence adde to your faith vertue c. for so an entrance
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
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
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
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
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
such as love and make lyes These must stand without c. goe to hell with the devill and his Angels according to the prediction of Christ himselfe in Matthew 25. 41. Goe ye cursed into everlasting fire prepared for the Devill and his Angels Consider this all you that have spent more time in the devils service then in Gods yea all or the greatest part of thy life in the service of sinne and Sathan and little or no time at all in the service of God Almighty you that could finde in your hearts to say unto God Depart from us for wee desire no acquaintance with thy wayes He will pay you home one day in your owne coyne unlesse yee repent and send you packing to hell with a depart from me c. I know ye not ye workers of iniquity Matthew 7. 23. Yea when ye shall begin to claime acquaintance with God and cry Lord Lord c. Even then will Hee professe unto you I never knew you Depart from me ye that worke iniquity The sixth and the last sort are those that will neither spend time in Gods service themselves nor suffer others such as not only mispend their owne time but also hinder and discourage others from the well spending of theirs such as cry out what need so much preaching such running after Sermons c. like waggish and unhappy Schollers that will neither apply their bookes themselves nor suffer their fellowes but hinder and disturbe them by all meanes possible Here is just the Dogge in the manger These are Sathans Vicegerents even his Standard-bearers and Captaines chiefe factors for Hell These are they that will neither enter into the kingdome of heaven themselves nor suffer others but shut up the kingdome of God against them Matth. 23. 13. Consider now Is time spent in Gods service absolutely the best spent time How grosly and grievously are they to blame that not only despise the duties of Gods service themselves but also discourage others For the perfecting of this point give mee leave to shew you the wofull and fearefull estate of all such 1. They are guiltie of the bloud of their soules that perish by this meanes Now what a wofull estate is this that whereas a man is not able to answer one of a thousand in respect of his owne sinnes he should yet bee chargeable with the sinnes of others when he shall heare those poore soules curse him in hell and say O woe be to thee for thou art the cause of my damnation I had spent my time in Gods service had it not beene for thee O how this will gall thee and torment thee at that day such and such might have gone to heaven but for thy discouragements He verily dyeth in his iniquitie but his bloud will the Lord require at thy hands thou hast helped forward a soule to death and so art guilty of the bloud of soules 2. Consider the extent of this grievous sinne it reacheth up to the very heavens Every such person doth even become a fighter against God and taketh the devils part against Christ this soule is mine saith the LORD and I will save it nay saith the Devill this soule is mine and I will damne it Thus they strive and wrestle for the poore soule Christ by the meanes of grace to save it and Sathan by his temptations to damne it now the prophane person hee taketh Satans part and helpeth him against Christ and therefore is a direct fighter against God Excellent to this purpose is that speech of Gamaleel Acts 5. 39. when they were consulting how to suppresse the Apostles preaching of the Gospell Abstaine from these men and let them alone for if this counsell or this worke bee of men it will come to nought but if it be of God yee cannot overthrow it lest happily yee become even to fight against God He that fighteth against Gods ordinances doth even fight against God yea he that doth but murmure against these things his murmurings are against the Lord Exod. 16. 8. yea and he that doth set himselfe to persecute Gods people for this doth even persecute Christ himselfe as appeareth by that speech of Christ to Paul as he was going to Damascus with a Commission to persecute those Primitive Christians Iesus Christ strikes him downe to the earth and salutes him in these termes Acts 9. 4. Saul Saul why persecutest thou me I am Iesus of Nazareth whom thou persecutest Christ taketh that as done to him which is done to his members in this case yea he that doth but touch them in any kinde to hurt them toucheth the very Apple of GODS eye Oh that men would seriously consider the extent of their sin and how farre their rebellions doe reach in this case And therefore in the third place it must needs follow that the wrath of God is readie to seaze upon them to the uttermost yea the wrath of God already abideth on them although they perceive it not See a fearefull and terrible place of the Apostle to this purpose 1 Thes. 2. 14. Ye have suffered like things of your owne Country-men as they of the Iewes Why what had the Iewes done That the Apostle sheweth verse 15. Who both killed the Lord Iesus and their owne Prophets and have persecuted us and they please not God and are contrary to all men verse 16. forbidding us to speake to the Gentiles that they might be saved there is the very case that we have in hand they doe hinder as much as in them lyeth the salvation of others Now what is the fruit of all this that yee shall see in the later end of that verse To fill up their sinnes alway for the wrath of God is come upon them to the uttermost Oh the wofull estate of such the wrath of God is ready to seize upon them to the uttermost This is enough even to shake the hearts of all such as are guilty in this kinde Fourthly Because this is a fearefull signe of reprobation it is the very brand of a reprobate and hee that goeth on in this case without repentance hath great cause to feare this of himselfe That God hath forsaken him and given him up to his owne hearts lusts and into the hands of Sathan Two singular places of Scripture I will give you for this the one 2 Timothy 3. 8. As Iannes and Iambres withstoode Moses so doe these men resist the truth they will neither embrace it themselves nor suffer others what is the state of these men men of corrupt mindes reprobate concerning the faith The other place which I will commend to your consideration in this case is that of the Apostle Philippians 1. 28. And in nothing be terrifyed by your adversaries which is to them a token of perdition but to you of salvation and that of God Where wee may plainely see that as it is a token of salvation to be persecuted for righteousnesse sake so it is a
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
Commandements as David speakes Psal. 119. 21. whether they be young or olde Not onely the curse of the Prophet but the curse of the great God is readie to seize upon them O then let us set our selves to serve God in our youth and we may have the blessing of God upon us both in our youth and age Thus you see also the necessitie of it CHAP. VI. Containing the second branch of the Vse of Exhortation SEcondly Seeing time spent in Gods service is the best spent time This serveth to exhort us that have once begun to serve God that we should be constant in it It is to no purpose to begin to serve God unlesse wee resolve to hold on and persevere left we be justly charged with that of the Apostle Galathians 5. 7. Ye did runne well who did hinder you that ye shuold not obey the truth i. e. How commeth it to passe that yee did not persevere and for this they were justly called O foolish Galathians Gala. 3. 1. Time spent in Gods service is fitly resembled unto a race Let us runne with patience the race that is set before us saith the Apostle Hebrewes 12. 1. It is a meere folly for any man to begin a race unlesse he resolve to persevere and bee constant in it and therefore faith the Apostle 1 Cor. 9. 24. So runne that ye may obtaine that is begin speedily without delay and hold on constantly without intermission This was holy David's pious resolution Psalme 119. 33. Teach me O Lord the way of thy statutes and I shall keepe it unto the end There was constancy and perseverance Now for the perfecting of this point I purpose to runne this course 1. I will shew you the Motives that may perswade us to it 2. The chiefe Meanes that we must use to attaine it 1. The Motives that may perswade us hereunto are especially these three 1. In regard of the equity of it 2. The Vtilitite 3. The Necessity of it 1. Now the equity of the dutie appeareth in this sc. because the God of heaven is our chiefe Lord and Master and we are his servants in many respects and therefore in all equity it is fit that we shuold be constant in his service For. 1. We are the Lords professed servants 2. His vowed or sworne servants 3. His made servants 4. His bought servants And lastly His obliged or hired servants 1. We are Gods servants by profession wee doe all professe our selves to bee Gods servants yea we should take it ill from any that should speake or repute us otherwise We are all ready to say with David Psalme 116. 16. Behold Lord how that I am thy servant c. We we are Gods Livorie it appeareth by our very profession that we would be esteemed to be Gods servants hence we come to Church we depend upon his Ordinances yea no doubt but if we should be questioned the most of us would be ready to say to God as the Elders of Israel said to Iehu 2 Kings 10. When Iehu had slaine his Master hee sendeth this message to the Elders of Israel Verse 2. Seeing your Masters sonnes are with you and there are with you Chariots and Horses a fenced City also and armour Looke even out the best and meetest of your Masters sonnes and set him on his Fathers Throne and fight for your Masters house But they were exceedingly afraid saith the Text Verse 4. and said Behold two Kings stood not before him how then should wee stand But they sent unto Iehu saying we are thy servants and will doe all that thou shalt bid us Loe they were Iehu's servants by profession And the most of us no doubt are ready to professe no lesse to God Behold we are thy servants and will doe that which thou shalt bid us O then let us bee constant in Gods service because we are his servants by profession Secondly Wee are his vowed or his sworne servants as appeareth by the promise and solemne vow that wee made to God in our Baptisme which was That we would not only become but also continue Gods faithfull servants and souldiers untill our lives end Yea this vow we have renewed since so often as we have received the Sacrament of the Lords Supper How often have we publikely and solemnly dedicated our selves wholly to Gods service saying Here Lord wee offer unto thee our selves soules and bodyes c. How can we then for shame flinch from his service and be inconstant having so often solemnly protested and sworne the contrary This made David constant in Gods service because he had sworne to be constant in it Psalme 119. 106. I have sworne and will performe it that I will keepe thy righteous judgements We have vowed and sworne as well as David and therefore must needs be perjured persons if we be not constant in his service Offer unto God praise or thankesgiving and pay thy vows unto the most High Psalme 50. 14. Wee are the Lords sworne servants and therefore it standeth with equity that wee should bee constant Thirdly We are the Lords made servants it is the very speciall end of our Creation we were made on purpose to doe God service And therefore the consideration of our creation doth strongly binde us to bee constant in Gods service Psalme 100. 2 3. Serve the Lord with gladnesse come before his presence with singing and marke the reason of it verse 3. Know â—â—e that the Lord he is God it is he that hath â—ade us and not we our selves How can we choose but chearefully and constantly â—oe service to our Maker And so againe Psalme 95. 6. O come let us worship and â—all downe and knele before the Lord our Maker c. And no marvell for it is the very end of our Creation and comming into this world sc. to doe God service and thereby to advance his glory He made all things for his owne sake yea even the wicked for the day of evill saith the Wiseman Proverbs 16. 4. It is for his owne sake and service to advance his glory and glory will he have of us one way or other one time or other if we doe not honour him by doing his pleasure here on earth we shall perforce glorifie his justice in suffering his pleasure for ever in hell the Lord will attaine his owne end in one kinde or other For my glory have I created him saith God I have formed him yea I have made him Another Motive to be constant Fourthly We are the Lords bought servants redeemed and purchased at a very great rate to this purpose only to doe God service Suppose a man should meete a poore man going to prison for debt whence hee was never like to come out and should pay the summe and set him at liberty upon condition that hee should bee constant in his service as long as he lived Oh with all my heart would the poore man say how much better is
night or a Masters returne home who hath set no time but commandeth his servants to watch Watch ye therefore for yee know neither the day nor the houre saith our Saviour Mat. 25. 13. But blessed is that servant whom his Lord when he commeth shall finde so doing watching and working with all diligence Luk. 12. 43. Thirdly After wee once begin to serve God we had need to use all diligence and spend as much time as wee can that way because wee are long before wee spend any time at all to this purpose Some stay twenty thirtie fortie fiftie yeares before they doe God any service at all to any purpose all such had need to worke hard when they have once begun Yea and such as begin betime they stay long before they enter our child-hood and youth are a great part spent before we enter into Gods Vineyard Matth. 20. 1. There were some that began early in the morning but it was the third houre our nine of the clocke before any more came verse 3. and some stayd untill the eleventh houre five a clocke at night an houre before Sun set and therefore such had need to worke hard Generally we spend time for our selves for the world for Sathan before we spend any time for God for ye are all the children of wrath by nature Ephes. 2. 3. serving diverse lusts and pleasures Tit. 2. 3. So that for the most part it is long before we serve God Marke that speech of the Apostle to this purpose Romans 13. 11. And that knowing the time that it is high time to awake out of sleepe It is high time to serve God for the night is farre spent that is the time of this life is farre spent it is high time to fall to worke Now lay these together the time of this life is the only time that wee have to serve God it is very short and uncertaine at best and withall it is very farre spent before we begin therefore wee had need to ply our worke with all diligence This is the Apostles chiefe Argument to perswade us to spend much time in Gods service or according to his will 2 Peter 4. 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Why so see verse 3. For the time past of our life may suffice us to have wrought the will of the Gentiles i. e. it is enough and too much alas that wee have mispent so much of our precious time already it is now high time to redeeme time to spend in Gods service Hee that hath but a small stocke in all and mispendeth some part of that too had need to bee sparing and frugall with that which is left here is our very case our time that we have to spend in Gods service the whole time of our life is but short wee have mispent much already wee had need to spend all the rest if it were possible wholly in Gods service Fourth Motive to perswade us to spend much time in Gods service is drawne from the consideration of the excellency of that Master whom wee serve Behold Lord how that I am thy servant saith David Psalme 116. 16. Ye call me Lord and Master saith our Saviour and yee say well for so I am Iohn 13. 23. Yea Lord so thou art absolutely the best and most incomparable Master in heaven and earth This I will strive and endeavour to manifest in sundry particulars which will be so many severall Motives to perswade us to spend as much time in his service as we can possibly First Our heavenly Master is a most potent or Almightie Master able to defend us from dangers able to provide for us he is God Almightie as we professe in the first Article of our Creede So 2 Cor. 6. last Thus God himselfe encourageth Abraham to doe him service Gen. 17. 1. I am God Almightie or the Strong God walke before me and be upright He is able to bring to passe what he pleaseth in heaven or earth Psal. 115. 3. Is any thing too hard for the Lord sayth God himselfe Gen. 18. 14. He is able to defend us from all dangers that may befall us and to supply us with all necessaries so that we neede feare nothing if we be carefull to serve God Gen. 15. 1. Feare not Abraham I am thy Shield therefore nothing can hurt thee and I am thy exceeding great reward therefore make no question of thy wages let no man thinke or say it is in vaine to serve God for we serve such a Master as is both able to defend us and pay us our wages to the full that we neede never repent our worke For he is able to doe for us exceeding abundantly above all that we can aske or thinke sayth the Apostle Ephes 3. 20. there is his power This made the three noble Iewes sticke to Gods service they would by no meanes change their Master because they knew his power and abilitie both to defend and reward them Dan. 3. 17. Our God whom we serve is able to deliver us and he will deliver us out of thine hands O King So that if we serve this Master we neede feare nothing in regard of his power Secondly He is such a Master as is alwayes present with his servants to defend them If a Master be able yet what are his servants better for him in his absence â—ow our heavenly Master is ever present 〈◊〉 us to defend us his eye is continually 〈…〉 Psal. 33. 9. Thus God encouragetâ—â— â—â—uah Chap. 1. 9. Have not I commanded thee Be strong and of a good courage be not afraid c. for the Lord thy God is with thee whithersoever thou goest Now if God be with us we need not feare who are or can be against us Rom. 8. 31. Especially we never set our selves to serve God in the duties of his publike worship and service but he is present with us in a speciall manner Mat. 18. 20. Mat. 28. 20. Loe I am with you alwayes unto the end of the world This is an excellent argument to perswade us to spend much time in Gods service how difficult or dangerous soever it may seeme to be because wee may be sure of Gods presence with us Isa. 41. 10. Feare not I am with thee be not afraid I am thy God I will helpe thee c. What if we passe through the fire or water afflictions yet we need feare nothing so long as wee are sure the Lord is with us Now see what a promise wee have for this Isa. 43. 1 2. Feare not sayth the Lord I have redeemed thee thou art mine i. e. thou art my servant by purchase or redemption What then Ver. 2. When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame
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
him so busie at their returne that he had forgotten both his hunger and thirst in so much that they were enforced to urge him saying Master eate ver 31. Now marke the sweet answer of our blessed Saviour I have meate to eate that yee know not of ver 32. And see how he doth farther expresse his full meaning Ver. 34. Iesus sayd unto them my meate is to doe the will of him that sent me and to finish his worke Oh admirable patterne Oh heavenly example such was his delight in doing Gods will that hee preferreth it before his meate and drinke in the time of his greatest hunger and thirst Now for the perfecting of this point to quicken our affections and to set the better edge upon our appetites let us consider these three particulars First That we may love Gods Ordinances the better and delight to spend more time in the exercises of Religion let us consider whose Ordinances they are They are the Lords Ordinances of divine authoritie they come from above they are tokens of love sent from our heavenly Father the Word preached is Gods Word the Sacraments are his broad Seales of Righteousnesse and prayer is a dutie expresly required by God himselfe and therefore they are worthy of all due regard and esteeme for his sake that hath sent them Now a token sent from a deare friend O how welcome a Letter a Booke a Ring c. these finde speciall regard with us And shall the Lords Word that gracious Epistle sent from the King of heaven to us shall that be accounted as a strange thing God forbid Oh let us love the Word faithfully preached because it is the Lords Word It is the Gospel of Iesus Christ. This is the Apostles Argument Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation Yea it is the very Word of Gods grace Act. 20. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you up farther and to give you an inheritance amongst them that are sanctified Yea the Word preached is a speciall fruit of his favour peculiar to those that are Gods people so that wheresoever he sendeth it he hath a purpose to save some there See how this is mentioned as a speciall priviledge to the Iewes which were then the onely people of God under heaven Psal. 147. 19 20. He sheweth his Word unto Iacob his Statutes and Ordinances unto Israel He hath not dealt so with any Nation Oh how we should value the Lords goodnesse herein to us if this were rightly and throughly considered This was the Iewes chiefe priviledge that they had the Lords Word in speciall for their direction when all Nations besides were left in darknesse Deut. 4. 8. For what Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I have set before you this day So marke how the Apostle setteth out the Iewes priviledge above all other Nations which he sheweth consisted in this that they had the Lords lively Oracles for their Direction Rom. 3. 1 2. What advantage then hath the Jew and what profit is there of Circumcision Much every way chiefely because unto them were committed the Oracles of God They were the Lords Oracles and therefore the more to be esteemed and their priviledge was so much the greater that did enjoy them So againe setting out the Iewish priviledges see how the Apostle reports the matter Rom. 9. 4. To whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises The Lords Covenants the Lords Law the service of God and his promises this should make us esteeme them Yea it is the Lord that sendeth Prophets and Apostles and Pastors to teach and instruct his people in this Word that he hath given us Ier. 3. 15. I will give you Pastors according to mine owne heart that shall feede you with knowledge and understanding It was the Lord Jesus Christ himselfe that sent the Apostles to preach the Gospel Mat. 28. 20. Goe and teach all Nations c. teaching them to observe all things that I command you and loe I am with you alwayes unto the end of the world Yea and this sending of Ministers to preach the Word unto us is a fruit of Gods singular love towards us it argueth the Lords fatherly pitie and compassion towards us according to that we reade in 2 Chron. 36. 15. And the Lord God of their fathers sent unto them by his Messengers rising early and sending because he had compassion on his people and on his dwelling place Now lay up all these together If the Word preached be an Ordinance of Gods appointing if he send the Ministers to preach it if their comâ—â—â— to doe this be a fruit of his love yea 〈◊〉 compassion towards us then surely if this 〈◊〉 rightly considered wee cannot choose â—ut love it it is the Lords doings and therefore it is marvellous in our eyes The like may be said of prayer and the Sacraments they are also of Gods ordaining Secondly Consider the worth excellency of these Ordinances in themselves The Word of God faithfully preached is an excellent Ordinance of God and so is prayer and so are the Sacraments matters of speciall and exceeding worth now yee know men love and delight in things that are most excellent This is one reason that David giveth why he delights in the societie of Gods Saints sc. because they were excellent persons Psal. 16. 2. My goodnesse extendeth not unto thee sayth he to God v. 3. but to the Saints that are in the earth and to the excellent in whom is all my delight Doest thou delight in those things that are excellent O then delight thy selfe in Gods Ordinances which are most excellent The Word of God faithfully preached is a most sweet and excellent Ordinance of GOD. See how highly David that man of GOD commends and extolleth it Psal. 19. 7. The Law of the Lord is perfect converting the soule the Testimony of the Lord is sure making wise the simple and ver 10. More to be desired are they then gold yea then much fine gold sweeter also then honey and the honey-combe Oh the transcendent excellency of the Word of God faithfully preached Had I the tongue of men and Angells I could not expresse it to the full Take notice of a Testimony or two to this purpose in the new Testament 2 Cor. 10. 4. For the weapons of our warfare are not carnall but mightie through God to the pulling downe of strong holds yea it is able to make Sathan fall downe from heaven like lightening This is the Lords great Ordinance to batter the strong holds of sinne and Sathan they are excellent things for the demolition of Sathans Ammunition this casteth out the strong man armed and taketh away his armour wherein
and sharper then any two edged sword saith the Apostle Hebr. 4. 12. Above any sword with two mouthes that is having two edges as the word signifieth This will cut and wound yea breake the head of any lust whatsoever if it bee as hard as any stone See an excellent place for this purpose Ier. 23. 29. Is not my Word like as a fire saith the Lord and like an hammer that breaketh the Rocke in peeces If a man be hardened in any sinfull way behold here is a fire to melt the heart of any lust whatsoever it will fire it out of the soule or if it be as hard as a rocke loe here is an hammer to breake it all in peeces Oh therefore when thou hast found out what speciall lust or corruption it is that hindereth thee from spending time in Gods service smite it with this two edged sword lay upon the head of it with this hammer and terrifie thy conscience with the threats of the Word and say How can I or how dare I live in this sinne that will poyson my soule Or how can I doe this great wickednesse and sinne against God How dare I live in the sinne of swearing when I see and consider how expresly the Lord hath said that He will not hold him guiltlesse that taketh his Name in vaine but will surely cut him off with the flying role of his curse Zach. 5. 3. consider the place This is the curse that goeth over the face of the whole earth for every one that stealeth shall be cut off as on this side and according to it and every one that sweareth shall be cut off as on that side according to it Would not this make men leave stealing and swearing if it was rightly considered So durst men live in the sinne of lying if they beleeved that speech of the Wiseman Prov. 12. 22. Lying lippes are an abomination unto the Lord Yea or that of Revel 21. 8. sc. That all lyars shall have their part in the lake that burneth with fire and brimstâ—nâ— which is the second death In a word durst men live in drunkennesse whoredome covetousnesse prophanesse c. if they were perswaded that such should never inherit the kingdome of God 1. Cor. 6. 10. and that for such things commeth the wrath of God upon the children of disobedience Ephesians 5. 6 This was Davids chiefe Antidote a-against every sinne Psalme 119. 11. I have hid thy Word in my heart that I might not sinne against thee Smite thy lusts with this weapon and thou shalt see thy desire upon such enemies Thirdly When we have found out that or those speciall corruptions which have hindered us from spending time in Gods service if we cannot vanquish and overcome them of our selves by the power of Gods Word let us then flye to heaven for helpe and cry out unto God Almighty for his assistance What better remedy when a man hath met with too potent an enemy then to flye to the Lord Chiefe Iustice of Heaven and Earth and earnestly and fervently to crave his aide This was Saint Pauls refuge in this case Romans 7. 24. O wretched man that I am Who shall deliver me from this body of deaâ—â— But thaâ—ks be to God through Iesus Christ v. 25. there is the issue So againe when the same holy Apostle was cumbred and pestered with the pricke in the flesh the messenger of Sathan 2 Cor. 12. 7. see what course he took here was his refuge even the bosome of the Lord was his only shelter and defence v. 8. For this I besought the Lord thrise that it might depart from me Now see the issue What a gracious answer v. 9. And he said unto me my grace is sufficient for thee c. Hearty confessions and strong petitions and cryes to God are very availeable in this case the prayer of the righteous is very effectuall in such a condition if it be fervent Iam. 5. 16. as the Apostle there speaketh in another case When a man is in that case and in so great a strait that he knoweth not what to doe it is his best course in that case to looke up to God by earnest and fervent prayer according to the practise of that gracious King Iehosophat 2 Chron. 20. 12. Wilt thou not judge them Oh Lord Wilt thou not judge them for wee have no might against this great multitude neither know we what to doe but our eyes are upon thee Hee looked at God in this case with many eyes with an eye of faith and confidence with an eye of patient expectation with an eye of diligent observation and with an eye of prayer according to that of David Psalme 5. 3. Early in the morning will I direct my prayer unto thee and will looke up where the former words are a direct explication of the later i. e. I will looke up unto thee ô Lord with an eye of prayer If a man can even fall out with himselfe and loath himselfe in his owne sight for his iniquities and for his abominations as the Prophet speakes Ezech. 36. 31. and earnestly and unfainedly complaine to God against his corruptions certainely in Gods good time hee shall be able to prevaile against his corruptions for God is not only a sinne-pardoning but also a corruption-killing God one that will subdue our iniquities Micah 7. 18. See what a promise we have for this Romans 6. 14. Sinne shall not have dominion over you for ye are not under the Law but under Grace saith the Apostle And Ier. 3. 22. with Hosea 14. 2. Returne ye back-sliding children and I will heale your back-slidings saith the Lord there so that here is great hopes if we take this course that we shall prevaile against our corruptions Besides though for the present our corruptions may seeme stronger and more â—uisâ—ant then before yet we shall be sure to â—revaile at last and in the meane time these â—ailings of ours shall be forgiven and our â—â—iquities and infirmities whereinto we all through the violence of corruption â—â—all not be imputed unto us if we doe earâ—estly and fervently cry out for helpe and â—â—rength against them This seemeth to be directly prefigured in the ancient Law of the Iewes Deut. 22. 23. That if a man find a betrothed Damosell in the Citie and lye with her c. then in that case they shall both be stoned because shee might have prevented the same by crying out but verse 25. But if a man finde a betrothed Damosell in the field and the man force her and lye with her then the man only that lay with her shall dye verse 26. But to the Damosell thou shalt doe nothing there is in the Damosell no sinne worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter Because it is supposed that the Damosell cryed in this case but could not be heard in the field Verse 27. For he found her in the field
care or providence but the blessing of God that bringeth wealth and therefore our excessive care is fruitlesse Thirdly This inordinate thought-taking for outward things is very dangerous and prejudiciall for besides the mischiefe alreadie mentioned and specified wee shall finde it hurtfull in these three respects First This inordinate desire of having maketh a man a prey unto Sathan and layeth him open unto Sathans dangerous temptations it doth cast a man inevitably into the snare of Sathan 1 Tim. 6. 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lustes which drowne men in destruction and perdition This will make a man lye and steale and cheat yea forsweare and swagger c. The devill hath every covetous man alwaies at advantage as it were upon the hippe he is even caried captive by him at his will This is one wofull mischiefe that it maketh a man even apparently the devils vassall Secondly This inordinate love of the world in processe of time will even eat out the true love of God out of our hearts For even as adulterous love in a woman doth even eat the love of her husband out of her heart so that the more she loveth a stranger the lesse she regardeth her husband so doth the inordinate love of the world If we dote upon that painted Strumpet she will so bewitch us that in time we shall not care for the Lord at all This is the Apostles argument 1 Ioh. 2. 15. Love not the world nor the things of the world for if any man love the world the love of the Father is not in him It is not possible for a man to over-love the world and yet in the meane time to love God as he ought no more then it is possible for a man to looke even upward and downward both at once Set your affections upon things above and not on the things that are here below Col. 3. 1. Intimating that it is at least improbable if not impossible to doe both Thirdly The too-much bent of the affections to outward things doth utterly deprive us of Gods love to us As the love of the Father is not in him so the love of the Father is not towards him in that case But on the contrary the Lord even hateth and abhorreth him which is a most wofull estate and condition Psal. 10. 3. Speaking good of the covetous whom God abhorreth Where we see evidently that every covetous person is hated and abhorred of GOD. And no marvell for it is no lesse then Idolatry in Gods account Col. 3. 5. Yea and there is a very direct and expresse enmitie between God and every such person Iam. 4. 4. Know ye not that the amitie of the world is enmitie against God so that whosoever maketh himselfe a friend of the world the same is Gods enemie Now marke the woefull estate of Gods enemies Psal. 68. 21. God will surely wound the head of his enemies and the hairie scalpe of such a one as walketh on still in his trespasses This is another fearefull and intolerable mischiefe Fourthly This inordinate thought-taking for outward things doth often keepe many from entering upon the profession of Religion and embracing of Christianitie Many could be content to embrace Christ if it were not for the world This hindereth many from becomming the Disciples of Christ because they cannot finde in their hearts to forsake all for his sake See an experiment of this in that young man in the Gospel Mat. 19. 16. He had a moneths minde to become one of our Saviours Disciples see how sweetly and lovingly he speaketh to our Saviour Good Master what good thing shall I doe that I may have eternall life If thou wilt enter into life keepe the Commandements as if he had sayd come on thy wayes I will set thee a taske but when he had told him the upshot of all Ver. 22. If thou wilt be perfect Goe and sell all that thou hast and give to the poore and thou shalt have treasure in heaven and come follow me Ver. 22. When he heard this saying he went away sorrowfull for he was endued with great possessions Yea and it seemeth he did not so much possesse as he was possessed of them he loved the treasures of the earth too well to forsake them for the treasures of heaven Now mark what our Saviour inferreth hereupon to his Disciples Ver. 23. Verely I say unto you that a rich man shall hardly enter into the kingdome of God Inordinate love of riches doth keepe men from the profession much more from the practise of Religion This is another mischiefe Fifthly Wee would never spend time in inordinate thought-taking how to get wealth if we did consider another speciall inconvenience that ever commeth with it and that is that it maketh men fickle and inconstant in their Religion This will make a man plainly disert and utterly forsake Christ and his cause and leave him in the open fields A covetous person will never stand to his colours our Saviour himselfe foretelleth that some should forsake him Ioh. 16. 32. Behold the houre commeth c. when yee shall be scattered every man to his owne and shall leave me alone and yet I am not alone for the Father is with me Yea this you shall finde most certaine that nothing will make a man sooner doe this then the inordinate love of this present world This made Demas forsake his colours and turne Apostata The Apostle once kindely salutes the Church in his Name but after cryeth out against him for Apostacie 1 Tim. 4. 10. Demas also hath forsaken us having loved this present world So that if we would be constant in the service of Christ we must take heede of the world Sixthly and lastly This will bring the wrath of God upon a mans posteritie Many a man goeth to the devill himselfe to make his sonne a rich man and yet in spite of his heart God maketh him a beggar He begetteth a sonne and there is nothing in his hand Eccles. 5. 14. So that he coveteth an evill covetousnesse to his house Heb. 2. 9 10. He thinketh his children shall fare better and they speed the worse for his evill gotten goods as appeareth by the examples of Achan and Ahab whose covetous ill gotten wealth was the ruine of them and of their posteritie Josu 7. 24. 1 King 21. 29. This will helpe us against this sinne if this be rightly considered Fourthly Another great Let or impediment in this case is excessive feasting or belly-cheare True it is that we are allowed the liberall and comfortable use of Gods creatures not onely for necessitie but for delight but yet we must even in this case beware of excesse The Prophet cryeth out against unreasonable and unseasonable feastmungers Amos 6. 4. That they stretched themselves upon their couches did eat the Lambs out of the flocke and the Calves out of
of diverse sorts 1. Sort. 1. Such as can finde time for every thing but onely for Gods service 2. Sort. Are such as spend more time in idle pleasures and recreation then in Gods service Remedies against this 1. Remedie 2. Remedie 3. Sort. Are such as stay long before they beginne to spend any time at all that way Simile Antidotes against this Gods command Consider that the time wee have to spend is very uncertaine The longer we are before we beginne the more difficulties wee shall meete withall Consider how just it is for God to reject such as doe turne at last 4. Sort. Such as spend some time in Gods service but not enough 〈…〉 〈…〉 〈…〉 The stronger our assurance of salvation Wee shall bring credit to our profession 5. Sort. Such as spend more time in the Devils service then in Gods Preservatives 1. Remedy Whilest we live thus we are children of wrath 2. Remedy God wil not heare their prayers that doe so 3. Remedy All such are at utter enmity with God 4. Remedy Consider that the devill is the worst Master that we can serve 6. Sort. Such as will neither spend Time in Gods service themselves nor suffer others Luk. 11 52. See the wofull estate of all such Guilty of the bloud of soules Ezec. 33. 6. A sinne of a large extent reacheth up unto heaven The wrath of God is ready to fall on them to the uttermost A fearefull signe of reprobation A signe they belong to Sathan Vse 3. sc. For Exhortation to sundry duties especially three 1. Duty That wee begin betimes and set our selves ever speedily to serve the Lord and without all delay Motives 2. 1. The utility as appeareth in sundry benefits which flow from hence Benefit The Lord taketh it exceeding kindly if we set our selves to serve him in our youth 2. Benefit It will prevent the Lustes of youth which will else lie heavie upon us in our age Service of sinne bitternesse in the end 3. Benefit Quo semel est imbuta c. It will make us constant in Gods service in our age 4. Benefit The more comfort for the present the more glory hereafter 5. Benefit Hereby wee shall comfort our parents and requite their love 2. Motive 2 Necessity Eccles. 12. 1. Sundry mischiefs which flow from the neglect of it 1 Mischiefe Wee shall serve worse Masters 2 Mischiefe The more difficult Qui non est hodie cras minus aptus erit 3. Mischiefe God hath just cause to reject such in their age See their Histories Mr. Harris Abs. Funerall Mischiefe As none can be saved except he repentâ— so none can repent unlesse it be given him from above Men may dye three wayes 1 Suddenly 2 Sullenly 3 Desperately Qui dat misericordium poenitentibus non dat semper poenitentium petentibus Aug. Vt vera poenitentia nunquâ—m est sera sic sera poenitentia raro vera Bis dat qui citò dat Sen. Proverbe 5. Mischiefe Bringeth Gods wrath upon children Vse of Exhortation 2. Branch sc. To bee constant in Gods service when wee have once begun Motives Which are threefold The equity God is our Master and wee his servants many wayes Wee are Gods servants by profession 2 His sworne servants We are his made servants His bought servants or by way of Redemption Simile We are his hired servants Psal. 105. last 2. Motive From the Vtilitie as appeareth by sundry benefits 1. Benefit It will assure us 〈◊〉 when wee dye we shall goe to heaven 2. Benefit This will be our crowne of glorie in our age 3. Benefit This will also assure us that we 〈◊〉 Christs Disciples 4. Benefit That God will heare our prayers 5. Benefit All such shall bee taught of God and directed in his truth 6. Benefit This will afford us comfort in the greatest troubles that can befall us yea even in death 3. Motive The necesâ—itie of it Constancie in Gods service is necessarie Arguments Els we loose all the pains we have taken in Gods service heretofore Danger of backsliding It is a thing most odious and hatefull to God Necessary to bee constant because the devill seeketh continually to doe us mischiefe and bring us backe to his kingdome Meanes Generall A right disposition of the heart shewing it selfe In sundry specialties 2. Speciall 1 It must bee a faithfull or beleeving heart A loving heart An heart fraught with the true feare of God A sound and upright or a good and an honest heart An heart yeelding obedience in lesser matters Dike Deceitf of heart page 191. Lastly an heart â—tored with courage and paâ—â—ence 3. Dutie To spend as much time in Gods service as wee can possibly Motives Time present is the only time for this purpose 2. Motive This time is short Ars longa vitabrevis 3. Motive Wee stay long before we begin 4. Motive The excellency of our Master Almightie Master able to defend his servants and to provide for them He is ever present with them Very pitifull and full of compassion Readie to pardon the wants and weaknesses of his servants A soule-saving Master Accepteth the will for the deed Helpeth his servants in doing their duties to him A good pay-master and bountifull Taketh pleasure in their prosperitie Heareth pâ—avers and revengeth the wrongs and injuries that are offered to them * Rom. 10. Meanes And directions how to spend much time in Gods service 1. An heart rightly fitted and prepared for this purpose 2. Direction Sc. Constancy in the private duties and exercises of Religion 3. Direction 1. Beginne each day with the private duties of Religion 4 Direction Wee must labour to have our hearts fraught with the love of Gods house and Ordinances Motives To perswade us to the love of Gods house and Ordinances 2. Motive The worth and excellencie of Gods Ordinances 3. Motive The singular use and benefit of them 1. Benefit Of the Word preached it is the Word of God 2. Benefit The Word of Health 3. Benefit The Word of Comfort 4. Benefit The Word of spirituall consolation 5. Benefit The word of eternall life and salvation 5. Direction Redeeme the Time Whately Redemption of Time All mispenders of time must be suppressed Let. 1. 1. Sinnc Quest. Resp. 1. Remedy Sinne must be discovered and found out 2. Remedy Smite it with the two edged sword of the Spirit Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super â—mnem gladinm ancipitem 3. Remedie Flâ—e unto Heaven for aâ—de bâ—â—ervent prayeâ— Whateley's Husbandry pag. 8 Ibid. p. 8â— M. Bernard Isle of man pag. 165. 4. Remedie 1. Medit. Iam. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Medit. 3. Medit. 2. Let. Excessive sleeping or sluggishnes 1. Rule or Remedie To habituate or accustome our selves to timely rising 2. Rule or Remedy Take heede of immoderate use of the Creatures 3. Let. Immoderate carking and caring for the things of this life The great hurt that this thiefe will doe us It keepeth us from the performance of holy duties Or