right hand and upon my left is not mine to give but it shall bee given to them for whom it is prepared of my Father Matt. 20.23 So it is true of every degree of blessednesse and every mansion in GODS Kingdome it shall be given to them onely for whom God hath prepared it And who those bee our Saviour hath tould us when he saith Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was hungry and ye gave me meate I was thirsty and ye gave mee drink I was a stranger and ye took me in c. Matt. 25.34 Where 1. when he saith Come ye blessed receive the Kingdom prepared for you he sheweth that they are blessed men and partakers of Gods Kingdome for whom God had prepared it long before And 2. when he saith for I was hungry c. hee sheweth who and what maner of men they bee for whom he prepared his Kingdom and that is they be such as have served God by works of mercie duties of an holy life This point may further bee cleared by two reasons or arguments 1. Arg. Because the Scripture doth not allot any place in heaven for wicked and ungodly men but still shutteth them out of the heavenly Jerusalem Saint Iohn having spoken of the glory of the holy Citie addeth withall Without are dogs and sorcerers and whoremongers and murtherers and idolaters whosoever loveth or maketh a lie Apoc. 22.15 And of the man who had not on the garment of holinesse and a godly life the doome was Binde him hand and foot and take him away and cast him into outer darknesse c. Matt. 22.13 And so of him that imployed not his talents of grace to Gods glory the sentence was Cast yee the unprofitable servant into outer darknesse there shall be weeping and gnashing of teeth Matt. 25.30 Where 1. when hee saith Cast him into darknesse that implieth that the place of his abode is a place contrary to heaven For heaven is a place of light and glory The glory of the Lord doth lighten it and the Lamb is the light thereof Apoc. 21.23 And therefore the place of these mens abode being a place of darknesse much like to some deep dungeon wherein a man can neither see hand nor foot it followeth that therefore the wicked are in a place as contrary to heaven as darknesse is to light 2. When hee saith Cast him into outer darknesse or darknes which is without that sheweth that both the sinner and the place of his abode is without the Kingdome of heaven And hence also it is that S. Paul saith of them that obey not the Gospell that they shall bee punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thess 1.9 Heaven then and the presence of God is no place for wicked and ungodly men And there is great reason why it should be so Rat. 1. First because Mortua quinetâ—aÌ„ jungebat corpora vivis Componens manibusque manus atque oribus ora TormeÌ„ti genus sanie taboque fluentes CoÌ„plexu in misero longâ sic morte necabat Virgil. Aeneid lib. 8. pag. 318. ver 26. if the wicked should be there they would disturb the quiet peace and the happie estate of Gods Saints It was the devise of a cruell tyran to tie dead and living bodies together that as the dead carcase did putrifie it might stifle the living with its stinch and corrupt his flesh with the rottennes putrefaction And a like torture it would be to the holy Angels if they were tied to a company of Divels so to the Saints of heaven if they were coupled with wicked men Againe Solomon saith It is better to dwell in the corner of an house top then with a brawling woman in a wide house Pro. 1.9 and of Lot it is said that he vexed his righteous soule with the unlawful deeds of the Sodomits among whom he lived 2 Pet. 2.7 8. And it is storied of a poore * Barth Casaus Narrat RegionuÌ„ Indic de Cuba insula pag. 41. Indian that having tasted deepely of the Spanish crueltie and pride he refused to go to heaven if the Spaniard were there Nor is there any of us that would bee content to dwell in the house with a scould or a railor or a quarreller or a drunkard wee would leave them house and all rather then bee contitinually troubled with their company And so if drunkards and whoremasters murderers and liers and railers and uncleane persons should bee admitted into heaven it might make the Saints of heaven even weary of that blessed place certainely it would much disquiet and disturb their peace and blessed condition which the LORD of heaven may not in wisdome or with any reason endure This then is one reason why wicked men should not bee received into heaven among those blessed soules Rat. 2. Because it would be a dishonor to God to have such vile persons among his servants and in the chiefest place of his Kingdom Herein saith our Saviour is my Father glorified that ye beare much fruit Ioh. 15.8 He meaneth fruits of righteousnesse which are by JESUS CHRIST to the praise and glory of God as the Apostle speaketh Philip. 1.11 And if God be glorified by works of righteousnesse then he is dishonored by iniquity and sinne Besides it is said of the Jews that through breaking of the Law they dishonored God and that God was blasphemed through them among the Gentiles Rom. 2.23 24. And if it be a dishonour to God to have wicked servants here in the Church Militant how much more dishonorable would it bee to have sinfull servants in the Church Triumphant which is the Palace of his Kingdome And therefore as David said He that worketh deceit shall not dwell within my house he that telleth lies shall not tarie in my sight Psal 101.7 So may our God say and that upon farre greater reason No wicked person shall dwell in my house nor no ungodly man shall abide in my presence No saith our Saviour At the end of the world the sonne of man will send forth his Angels and they shall gather out of his Kingdome all things that offend and them which do iniquitie Matt. 13.40 41. Rat. 3. It is against all reason that they who have given themselves to all evil should receive the greatest good The Apostle saith It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us 2 Thess 1.6 Where when hee saith It is a righteous or a just thing with God he implieth that God should be unjust if either he should give heaven to them who have served the divell or denie it to them that have served God And because God cannot be unjust therefore wicked men must be punished and because there is no punishment in heaven therefore wicked men must bee
of right hearing Gods word HEARING AND DOING the ready way to blessednesse CAP. I. The scope of this discourse and the intention of the Author Cap. 1 BLessednesse is the end for which man was made and to which the frame of the world doth direct and whereunto himselfe in his daily thoughts doth aspire For though most men are much corrupted in their judgement concerning good and evill yet there was never any man but did desire his owne happinesse as the soveraign and most desirable good This being so he that could and would point out the ready way by which a man may become blessed I suppose might deserve great thankes at every mans hands And this our Lord hath done as elsewhere in sundry places of the Gospell so more especially in that Text of S. Luk But he said Luke 11.28 Yea rather blessed are they that heare the word of God and keepe it For herein he instructeth us in the way to blessednesse and that partly by his example and more fully by his doctrine And first by his example for when hee heard one of the company proclaiming with a loud voice the blessednesse of that woman who had bred and brought up such a sonne he taketh occasion hereby to discourse of the true blessednesse indeed which farre exceedeth all such blessings as the breeding and bearing of a good sonne is teaching us by this practice of his how to make that use of ordinary occurrences in the world which may stirre up our hearts to think on and to seeke after the things that are above which is a good step toward the blessednesse of heaven and eternall life And secondly our Lord teacheth us the way to happinesse more fully by his doctrine here delivered in which wee finde him telling us that the true blessednesse ariseth out of piety and Gods service that it is contained and set out in Gods word and may be communicated unto us by our hearing and keeping of that word All which points briefely and summarily set downe in our Saviours words I intend by Gods grace to enlarge and amplifie still laying the ground of my discourse in the sacred Text hoping by my poore labours in this argument I may somewhat further both my selfe and others to the obtaining of that blessednesse which wee all doe so much seeke after That God which hath put this thought into my heart put that vertue into my words that they may guide some soule or other to eternall life But before I enter upon the proposed points it will be necessary first to unfold the Text that so both our Lords doctrines my comment upon them may appeare the more plainely The occasion of this speech was this Our Lord had beene preaching the Kingdome of God to the people and a woman of the company ravished with the gratious words that proceeded from him brake out into his praises in these words Blessed is the wombe that bare thee and the paps that thou hast sucked but this commēdation given by the woman our Lord correcteth in this manner Yea rather blessed are they that heare the word of God and keepe it Which correction of our Saviour that it may the better be conceived wee must enquire what there was amisse in this womans speech that deserved a correction and how our Lord did amend it And my answere thereto I set downe in two propositions 1. Proposition There was not any thing so amisse in this womans speech as that she may be said either to have committed a sin or to have uttered an untruth For by this word blessed this woman meant not that perfect blessednesse which consisteth in the fruition of all good such as our Saviour meant when he said Blessed are the poor in spirit for theirs is the Kingdome of heaven Mat. 5.3 but using the word in a vulgar sort shee meant by it a great blessing of God bestowed on Christs mother in the same sense that S. Paul said I think my selfe happy King Agrippa because I shall answer for my selfe this day before thee touching all these things whereof I am accused of the Iews Act. 26.2 For as Paul by these words meant that he thought it a great blessing to himselfe that he had such a Judge so this woman by her words meant that she thought it a great blessing to Christs mother that she had such a son And thus to call her a blessed woman was neither a sinne nor an untruth First it was not an untruth for Solomon saith The father of the righteous shall greatly rejoyce and he that begetteth a wise childe shall have joy of him Thy father and thy mother shall bee glad and she that bare thee shall rejoyce Prov. 23.24 25. Where by saying that they shall be glad and shall have joy of such a sonne hee implyeth that he thought this to be a great blessing But David speaketh more plainly and in the very dialect or phrase of this woman Children saith he are an heritage of the Lord the fruit of the womb is his reward He meaneth it of good children onely and of them hee addeth further Blessed is the man that hath his quiver full of them Psal 127.3 5. Secondly it was no sinne neither in this woman that shee did thus magnifie the happinesse of Christs mother in regard of such a son for Solomon and David in the places now cited did the like in the same case or in a case not so just as this was And upon these grounds I say in the first place that there was nothing so farre amisse in this speech of the woman as that we can say she either committed a sinne or spoke an untruth 2. Propos There was a defect in this speech which might bee bettered and amended for else our Lord would not have corrected it with a Yea rather And to speake particularly the defect herein was twofold 1. That shee did minde a lesser blessednesse and fixed her thoughts upon that when shee might but did not think on a farre greater blessednesse then that was and which concerned her in an higher degree For it is a kinde of blessednesse indeed to have a good and vertuous childe that may comfort us in the world but it is a farre greater blessednesse to enjoy a father in heaven in whose presence is fulnesse of joy for evermore And if this woman did not so esteeme of this blessednesse but with neglect of it did magnifie the other this was a fault that deserved reprehension Or if she did upon the present occasion as I suppose she did magnifie the happinesse of having a gratious sonne reserving notwithstanding her best affections for the happinesse of heaven then though shee could not bee blamed yet her speech might be amended He that calleth them blessed who have godly children saith well but hee that calleth them blessed who keepe Gods commandements saith better And therefore our Lord did amend the womans speech by turning it on that blessednesse which she had
And first for rules Ludovicus Vives a man renowned as well for piety as learning among other learned workes of his hath published a Treatise which hee calleth Excitationes animi ad Deum that is The liftings up of the soule unto God In this book he prescribeth us rules of meditation and prayer upon every incidentall occasion for example when we awake out of sleep in a morning and finde our selves refreshed by our rest then hee biddeth us think how joyfull and blessed a thing it will be to bee raised up to eternall life after our sleeping in the grave and to pray withall that as God hath raised our bodies from their sleep that wee may do the works of this life so hee would raise up our soules from the sleep of sin that we may do the works of piety and a godly life And when wee are going on a journey then we should think that our life here is a pilgrimage on earth in which we are separated from our owne countrey and our dearest friends that is from heaven and the blessed soules that be there and then wee should pray that God will teach us to live here as pilgrims and strangers that are travelling toward a better countrey and that our conversation may be in heaven while our bodily mansion is on earth And when we see a candle lighted in the evening to be a comfort against the dismall darknesse of the night that then we should think how necessary the knowledge of Gods word is which is a light to our eyes and lanterne to our feete and pray withall that God would keep this candle still shining before us that wee may know how to serve him aright The like rules of good thoughts and prayers he prescribeth us when we put on our clothes when we go out of doores when we sit down to meate when we prepare to bedward and upon other the like occasions leaving us no part of the day nor no occasion of our life without some holy thoughts that may make us like to the Saints that be in heaven This book of Vives and the meditations and prayers contained in it that worthy Martyr M. Bradford hath translated or the greatest part of them into our English tongue and hath presented them to the view of the world in a book of his called Bradfords Meditations and prayers And after him M Henry Bull who hath gathered together many sweete flowers of such like devotion hath also for the benefit of his countrey-men printed these meditations and prayers among the rest There if ye please yee may reade them and I dare say if ye reade them with attention and care you will not think your labour either lost or ill bestowed Besides these books there is one also of late yeares penned by a reverend and learned Prelate of our Church called Occasionall Meditations In it you are directed how on ordinary and triviall occasions yee may raise up your thoughts to heaven-ward But that book I suppose is in the hands of most men and the known worth of the Author will sufficiently commend it to their reading I onely will say thus much that who so shall peruse these books and make use of them accordingly I doubt not but he will finde in them good helps to heaven and great comfort to his soule And so I leave the Rules 2. The examples that I make choise of for this purpose are two 1. Examp. The first of one Pambo an ancient and religious man Of him * Socrat. hist l. 4 c. 18. pag. 660. Rosw de vitis Patrum l. 3. num 164 pag. 524. v. etiam l. 1. c. 3. in vita S. Pelagiae pa. 377. de Nonno Episcopo Socrates reporteth that seeing a light woman finely tricked up and sumptuously adorned that shee might please and allure lovers unto her hee burst out into teares and being asked why he wept he gave these two reasons for it 1. because he saw in what miserable state that woman was in it grieved him that so goodly a creature of Gods making should be in so ready a way to hell and destruction and 2. because said he I do not take so much paines to please my good God as she doth to please sinfull men This example if we wil follow we may make use of it divers wayes for our good namely thus when we see a Porter sweating under his burden that he may earne a poore wages we may check our own dulnesse who are so soone weary of labouring for an eternall Kingdome that we grudge to spend a quarter of an houre in prayer or a whole houre in hearing of Gods word or a day in abstinence and fasting for our sins For what a shame is it that a labouring man should willingly take so much paines for a tester or a shilling when we think so little paines to be overmuch for obtaining of eternall life and the Kingdome of heaven And when we see a Shopkeeper abridge himself of his meate and of his sleep that hee may attend his customers and make gaine of his trading wee may justly blame our selves for our backwardnesse in Gods service and that we cannot abridge our selves in our eating and in our sleeping and in our sporting and in our clothing that wee may bee the fitter and more expedite for good duties and for the Kingdome of God And when we see a man that taketh physick fast aforehand and after the taking of it to content himselfe with a thin supping that the medicine may work the better wee may think every man with himselfe what a foole am I that on the Lords day when God prepareth and giveth me physick for my soule I do so fill my stomach with meate and my head with strong drink as maketh my selfe unfit for Gods service and my praying and hearing and reading unprofitable for my soule And when wee see men and women look thēselves in the glasse every day that they may carie with them no spots or deformity in their faces that may shame them when they goe abroad among men wee should accuse our shamelesse security in matters of our soules and that we doe not examine our consciences and look our soules in the glasse of Gods Law that there bee no deformity in our lives that may shame us before God and his Angels I might make many such applications of Pamboes practice to our selves and gather such collections to shame our selves for our indevotion and want of feeling but out of these there is direction enough for them that are willing to make use of it too much for them who shal despise it 2. Examp. The second example is of a Cook in a Colledge of religious men Of him Climacus a Greek father in the anciēt Church relateth that hee was very devout in serving God and often moved with compunction to mourne for his sins Which Climacus observing importuned him to know by what meanes he had attained to such a degree of sanctitie and holinesse and
the Preacher vanity of vanities and all is vanity Eccles 1.2 He meaneth that all the things of this life without godlinesse and a good conscience are meere emptinesse and things of nothing Thus hee beginneth his speech concerning the glittering greatnesse of this world and then of the true blessednesse that accompanieth Gods service hee addeth in the conclusion of that book Let us heare the conclusion of the whole matter feare God and keep his Commandements for this is the whole duty of man For God shall bring every work into judgement c. Eccles 12.13 14. Where 1. when hee saith Let us heare the conclusion of all hee meaneth that that which now hee was to say namely to feare God and keep his commandements was the substance of all that needed to be said the summ of all that either the Preacher needed to teach or the people needed to learne This alone is sufficient to make a man happy And 2. when he saith for this is the whole duty of man he giveth the reason why he had said of godlinesse that it was the summe of all namely because it is the whole duty of man that is all that is required of him to the attaining of blessednesse and eternall glory Lay these things together and the summe is that all other things are of no worth onely the feare of God and his service is enough of it selfe to make a man truly and eternally happy This is the generall doctrine that the Preacher teacheth in that book 2. His particular instances are these and such like He propoundeth for example sake (a) Eccl. 1.16 c. humane wisdome (b) ca. 2.1 2. worldly mirth (c) ca. 2.3 c. pleasures of all sorts (d) ca. 4.9 c. riches and worldly wealth (e) ca. 6.3 c. children and long life c. all which are esteemed the chief treasures of this life and of all these Solomons conclusion still in the end of the discourse is that it is vanity and vexation of spirit And by this he giveth us to understand that having made diligent search gon through the whol course of the world to seek for blessednesse to content his soule he could finde nothing among the most desirable things but vanity and vexation nothing that could give him any satisfaction or contentment It was onely the feare of God and his service that could yeeld that which he sought for This is the first proofe of the point and it is a full and a cleare one II. The second is the Condition of worldly blessings considered in themselves and it is this that for all the goodly shews that they make yet if they bee without godlinesse they leave a man still in a cursed and a damnable state For a man may have good children and himselfe may be a bad man So it was with Saul and Ionathan his son and with Ahaz and EZekias his son and with Manasses and Iosias his son And so a man may have riches and honours and pleasures and yet be in a worse case then the begger that lyeth at his gate So it was with Dives in the Gospell he was clothed with purple and fared delicately every day and was honourable among his neighbours and yet Dives was in a miserable case even in the midst of all this abundance A few dayes did but passe over his head and hee was caried into hell and tormented in that flame and could not obtaine so small a comfort as a drop of water to coole his burning And whereto now did all his former pomp serve him but onely to make him more sensible of his torments Miserum est fuisse foelicem It is an increase of a mans misery that hee hath formerly been happy And now I dare say there is never a man living but will think that Lazarus with all his beggery and sores was in a far more happy condition then Dives who lived in such plenty and honour And this example alone to say nothing of Pharaoh and Haman and Belshazzar and Nebuchadnezzar and Herod and such like this example I say alone is proofe enough that all worldly blessings may leave a man in a miserable and cursed condition for any help that they can afford him And doth that deserve the name of happinesse that leaveth the possessors of it in such a miserable and cursed state III. Thirdly the same truth is further proved because the greatest happinesse in this world is destitute of those prerogatives which are the proper glory of the true blessednesse namely these 3. fulnesse sincerity and eternity 1. The first prerogative is fulnesse without any lack or defect For true blessednesse is accompanied with full joy even as much as either the heart can desire or the soule receive David speaking of this blessednesse saith unto God In thy presence is fulnesse of joy for evermore Psal 16. ult A vessell is said to bee full when it hath as much as it can hold and so that joy is full when it is as much as there is any roome to receive it And such is the joy saith David that is in Gods Kingdome But that speech of the Gospell is yet more significant and full when it is said to the good servant Enter into the joy of thy Lord. Mat. 25.23 For when we speak of a cup of water wee doe not say that the man entereth into it but that it entereth and is taken down into the man because that water though it may fill the man yet it is no greater then the capacitie of the mans stomach into which it is received But if we speak of a river or a bathing tub or such like large continent we cannot say that the river or the tub of water entreth into the man but rather that the man goeth or entereth into it because the quantity or measure of that water is greater then the man is capable of or can receive And so in this case when our Lord receiveth his faithfull servant into his heavenly Kingdom Tam magnum est gaudium coelestis patriae de Deo ut non possit concludi in homine ideo homo intrat in gaudium illud incomprehensibile non intrat gaudium illud in hominem velut comprehensum ab homine Cajet in Mat. 25.23 he saith not Let the joy of thy Lord enter into thee but Enter thou into the joy of thy Lord because as a learned Writer observeth those joys of Gods Kingdome are so full that they run over and cannot be contained within us our scant vessels are not large enough to receive them Such is the fulnesse of joy that is found in true blessednesse But now the blessednesse of this world take it when it is at the best and at the fullest though it have its comforts and its joyes yet a fulnesse of joy it cannot be said to have because alwaies something is wanting that that happy man still doth desire and that in two respects 1. because
then by ill meanes to increase their wealth Blessed are ye that are impoverished for Christs sake for great is your reward in heaven And so of them that refuse not a nickname or reproach for profession of the truth Blessed are yee that are reproached for Christs sake for great is your reward in heaven And to them who had rather lose a preferment or a great friend then offend God and a good conscience Blessed are ye that are stripped of your friends and means for Christs sake for great c. And to them that had rather endure sicknesse and death then seek to wisards and soothsayers for recovery of health Blessed are ye that are tortured with sicknesse and diseases for Christs sake for great c. And so I would say as by the like reason I may say of all others who prefer the peace of their consciences before the profits and comforts of the world They are blessed even while they are distressed for Christs sake for great is their reward in heaven And this how should is comfort all disconsolate soules who in the midst of troubles serve God without fainting A learned and holy man of God when a friend of his was pained with a grievous sicknesse wrote to comfort him in these words * A letter written to ones friend in his sicknesse in the midst of Master Smiths Sermons I marvell not said he that you are pained for you are sick but I marvell that you are impatient who have learned to know Christ and to professe his Gospell For tell me Patient said he how many stripes is heaven worth And then turning his speech unto God hee prayeth Teach the Happy O Lord to see his happinesse through troubles Thus hee comforted his sick friend and thus every Christian that desireth to serve God may comfort himselfe in sicknesse and travells and troubles let him but think how much heaven is worth toward which he is sailing in this tempest and it will glad his soule in the midst of his greatest agonies God give us grace to make use of such comforts that in the end we may partake of his glory CAP. V. Gods word hath vertue in it to make a man blessed Cap. 5 OUr Lord in his correction of the womans speech saith of the true blessednesse that it is to be had by hearing and doing of Gods word and thence it followeth that Gods word hath vertue in it to make a man blessed This is further proved to be so 1. By Testimonies of Scriptures such as these are S. Iohn saith of his Gospell These things are written that ye might beleeve that Iesus is the Christ the son of God and that beleeving ye might have life through his name Ioh. 20.31 In these words S. Iohn telleth us that he wrote his Gospell for this end that men by it might be brought to beleeve in Christ and to be saved And from hence it followeth that either the holy Ghost propounded to himselfe a wrong end in delivering this Gospell which no Christian dareth imagin or else that this Gospell hath vertue in it to bring men to salvation Again S. Paul saith of the Gospel of Christ that it is the power of God to salvation to every one that beleeveth Rom. 1.16 And S. Iames exhorteth Receive with meeknesse the ingraffed word which is able to save your soules Iames 1.21 And our Saviour to the like purpose Search the Scriptures saith hee for in them yee think ye have eternall life and they are they that testifie of me In all which sayings there is a saving vertue ascribed unto the Scriptures and in this last is intimated unto us that it was the known opinion of Gods people in those dayes Yee think in them ye have eternall life saith Christ It is as if he had said not I onely but your selves also do agree that eternall life is to bee found in the Scriptures and therefore there is reason yee should search them 2. The same truth may be gathered from the Titles which are given to Gods word It is called the Gospell of the Grace of God Acts 20.24 and the Gospell of the Kingdome Mat. 4.23 and the Gospell of salvation Ephes 1.13 Implying that the grace of God and the Kingdome of heaven and salvation is there to be found and from thence to be derived Again it is called the word of Gods grace Acts 14.3 and the word of reconciliation 2 Cor. 5.19 and the word of salvation Acts 13.26 and 1 Pet. 1.23 the immortall seede by which we are new born All which names and titles given to the word what doe they else import but that therein there is meanes contained to work grace and reconciliation and eternall life This is proofe enough for the point yet it will bee worth the labour to consider how Gods word may bee said to contain this vertue and wherein it sheweth it selfe And thereto the answer is that this vertue of Gods word sheweth it selfe by three things 1. By teaching the ready way to blessednesse 2. By perswading men to walk in that way And 3. by enabling them with grace both to beleeve what it teacheth and to do what it perswadeth I. It teacheth the right way or it teacheth what to beleeve how to live and by what meanes we may be saved So S. Paul saith of this word that it is able to make one wise to salvation through faith in Christ Iesus and that it is profitable for doctrin for reproofe for correction and for instruction in righteousnesse that the man of God may be perfect throughly furnished to all good works 2 Tim. 3.15 16 17. In these words we have three things to be noted for this purpose First there is the main scope and end for which the Scripture serveth namely to make one wise to salvation Secondly there are the particular uses of this word by which it maketh men wise to salvation and they bee these first it is profitable for doctrine to teach whatsoever we neede to beleeve Secondly for reproofe or to confute and detect all contrary errors that gainsay the doctrine of truth Thirdly for correction or to reprove all sins that are against Gods will manifested in his word Fourthly for instruction in righteousnesse or to inform us in every duty belonging to our callings In summe it teacheth the truth which we ought to beleeve and the duties that we must perform with conviction and confutation of whatsoever is contrary to either of these two so that wee may neither be misled with any error against the faith nor misperswaded to any sin against Gods Law These be uses for which the Scripture is profitable Thirdly there is the sufficiency or ability which men gain by these uses and that is that the Man of God even he that is bound to know and doe most may want no direction that may serve either for instructing of his faith or ordering of his life Now by all this we have a punctuall and plentifull
description of the doctrinall vertue contained in Gods word If any desire further consent of other Scriptures he may take that of David Thy word is a lanterne to my feete and a light unto my pathes Psal 119 105. and that of Solomon All the words of my mouth are in righteousnesse there is nothing froward or perverse in them and that of Isay To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Isay 8.20 and that of our Saviour Do not ye erre because ye know not the Scriptures Mar. 12.24 By all which as by other like places of Scripture it is cleare that the Scriptures shew the right way and the ignorance of Scriptures is the cause that men erre and goe astray out of the way II. Secondly the word of God containeth blessednesse in it because it affordeth arguments of perswasion and by them doth win our assent to walk in that way And that it doth 3. wayes 1. By loving invitations such as these are I beseech you by the mercifulnes of God c. Rom. 12.1 and God doth beseech you by us and We pray you in Christs stead Bee yee reconciled unto God 2 Cor. 5.20 2 It perswadeth by gracious promises of much good to be obtained such as these are Keep sound wisdome and discretion So shall they be life unto thy soule and grace unto thy neck When thou liest down thou shalt not be afraid Yea thou shalt lie down and thy sleep shall be sweete Bee not afraid of sudden feare neither of the desolation of the wicked when it commeth For the Lord shall be thy confidence and shall keep thy foot from being taken Prov. 3.21 c. and such is that of Moses Blessed shalt thou be in the City and in the field Blessed shall be the fruit of thy body c. Deut. 28.2 c. and that of our Saviour There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but hee shall receive an hundred fold now in this time houses and brethren c. and in the world to come eternall life Mar. 10.29 30. 3. It perswadeth by threatning of plagues and punishments against all disobedience and sin such as these are If thou shalt corrupt thy selfe and shalt do evill in the sight of the Lord thy God c. I call heaven and earth to witnesse against you this day that ye shall soon utterly perish from off the land whereunto yee goe to possesse it Deut. 4.26 and that of the Apostle God will take vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thes 1.8 9. and that of our Saviour at the last judgement Then shall he say to them on the left hand depart from me ye cursed into everlasting fire prepared for the devill and his Angells Mat. 25.41 These and such like bee the arguments of perswasion which the Scriptures use to keep us in the way of righteousnesse and to bring us to eternall life And he that hath the heart of a man in him and is not moved with such reasons hath in the shape of a man cast off all humanity and reason If intreaties by the mercies of God in Christ Jesus move us not wee are more unthankfull then many bruites be which attend on their Masters by whom they are fed If promises of rewards and happinesse do not move us we may be thought insensible sensible of our owne welfare And if punishments and plagues especially the worme that dyeth not and the fire that never is quenched if these move us not how far short doe wee come of the wisdome that is in the dogg and the horse and the asse all which are forced to obedience by the rod and the spurre and the whip even when they are but threatned against them And consequently if these many forcible perswasions contained in Gods word do not worke with us to the obedience of Gods will the complaint will bee just against us that was used against the Jews What could have beene done more in my vineyard that I have not done it it Wherefore when I looked that it should bring forth grapes brought it forth wilde grapes Is 5.4 III. Thirdly there is a vertue of blessednesse in Gods word because where it is preached it bringeth with it that grace of God which being entertained by us doth enable us both to beleeve what it teacheth and to performe what it perswadeth unto The proofes of this point are gathered to my hands by our learned Divines of great Britaine who were a chiefe part of the Dort-Councell And as they have set them downe so I shall relate them from their pen. * Suffr de 2. art thesi 5. pag. 30. They having said two things in their position 1. that together with the preaching of the Gospell some measure of grace is offered 2. that it is so much as may convince men of contempt or negligence if they be not reformed by it they add for proofe of the former that it is plaine out of Scriptures and from thence they alledge Isa 59. ult This is my covenant with them saith the Lord My spirit that is upon thee and my words that I have put in thy mouth shall not depart out of thy mouth from henceforth and for evermore Upon which words they comment to this purpose Hinc patet From hence it is plaine that the Word and the Spirit are * Individuo nexu inseparably by Gods promise joyned together in the ministery of the word And from hence say they the ministers of the new Testament are called the ministers not of the letter but of the spirit not of the killing letter but of the quickning spirit 2 Cor. 3.6 And the ministery of the Gospell is called the ministration of the spirit v. 8. Hence also the Gospel is called Grace that bringeth salvation Tit. 2.11 the word of reconciliation 2 Cor. 5.19 And Luk. 10.9 11. When Christ sent his seventie disciples to preach the Gospell he commanded them to say to their hearers The Kingdome of God is come nigh unto you doubtlesse because supernatural grace was administred to those men to whom the Gospell was preached Againe for proofe of the 2. point that there is so much grace offered as may convince them of contempt who doe not beleeve and obey the same learned men alledge that of our Saviour Ioh. 15.22 If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sin From this place it is plaine say they that Christ in propounding of the Gospell did also administer that internall grace which was thus far sufficient that because they did not accept but reject the
Reader a short list of them such as these are 1. He is endued with power from above to keepe Gods word and do his commandements which the rest of the world who are out of CHRIST can not do For 1. they do not know nor can they discerne the things of God But God reveileth them to his children by the Spirit 1 Cor. 2.10 2. By nature and of themselves men cannot think a good thought but God worketh in his children both to will and to do that which is good Phil. 2.13 And lastly of our selves and by the power of nature wee know not how to pray for the things that we want as we ought but the Spirit helpeth our infirmities and maketh intercession for us with groanings that can not be expressed Rom. 8.26 Thus the childe of God by grace received from his heavenly father is enabled to serve God for the saving of his soule which abilitie they have not who have not CHRIST for their Saviour and Redeemer 2. The childe of God hath this priviledge above others that the service which he doth by the helpe of grace though it be weak and unperfect yet being upright and sincere is accepted with God as if it were perfect and wanted nothing For of him that is meant which the Apostle saith If there bee a willing minde it is accepted according to that a man hath and not according to that that he hath not 2 Cor. 8.12 3. Those sentences of Gods word which are Legally meant of the unregenerat man and therefore containe a curse against him are Evangelically understood of those which are in CHRIST and serve to direct him by the way of righteousnesse to eternall life For example that sentence of * Deut. 27.26 Moses wherein he requireth a performance of all things that are written in the Law if it be applied to a man out of CHRIST it carieth in it the sentence of his condemnation because he keepeth not nor can not keep that Law and therefore hee remaineth liable to the Curse there denounced Cursed is every one that confirmeth not c. And to this purpose the Apostle urgeth this place Gal. 3.10 But if the same sentence bee applied to a true Christian it speaketh no condemnation to him it is rather a commendation of his integrity and piety because hee keepeth this Law so as God requireth of him in the Gospell In this sense it is said of Zacharie and Elizabeth that they walked in all the commandements and ordinances of of the Lord blamelesse Luk. 1.6 And so it is said of Iosias that he turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses 2 King 23.25 These and such like priviledges do belong to him who is engraffed into CHRIST and by these he may encourage himselfe in his calling and stirre up his heart to cherefulnesse in Gods service who hath beene so gratious unto him 2. Secondly seeing all our abilitie of keeping of Gods word commeth only from Gods grace we may hence learn whom to thank for all the good works that we do Out of this consideration it is that Saint Paul having said I laboured more abundantly then they all presently addeth in the next words yet not I but the grace of God which was with mee 1 Cor. 15.10 And so if any of us bee more fervent and frequent in prayers then others be and more strict in the rules of conscience then they be and more plentifull in the deeds of charitie he should still remember to add after all And yet it is not I that do this but the grace of God that is with mee that so God who giveth all may be praised for all 3. Seeing all our abilitie of keeping Gods word is from Gods grace wee should againe learne when we want any grace whither to go for helpe and supply If wee want water we go to the Conduit because there is the well head whence the water floweth and if wee want health wee go to the Physician because the knowledge of diseases and remedies is presumed to be in him and if wee bee wronged and oppressed we go to the Justice or the Magistrate because he hath the sword that can right and relieve us And so if any of you lack wisedome saith S. Iames let him ask of God who giveth to all men liberally Iam. 1.5 And so say I If any among us do want knowledge to direct himselfe in Gods service let him go by his prayers to God who enlighteneth every man that commeth into the world And if he want patience to beare the crosse let him go to him for mercy who is the God of all patience and comfort And if hee want strength to withstand a tentation let him go to him who suffereth not his servants to bee tempted above their strēgth but together with the tentation maketh a way for them to escape 1. Cor. 10.13 that they may bee able to beare it And in a word if any man want any grace let him go to him who is the God of all grace from whom cometh every good perfect gift If we pray to him for grace and depend upon him for help and submit to him in the use of the meanes there is no doubt but hee hath what we want and will do that which we desire §. 2. II. The second generall point concerning the keeping of Gods word is how and wherein this keeping of the Law is availeable to happinesse and eternall life To this question the answere is that it availeth or conduceth to happinesse two wayes 1. as a condition qualifying mens persons for this glorious estate And 2. as a service which God rewardeth with eternall glory I. First it conduceth as a condition required to bee in them that are admitted into heaven For though God be liberall and bountifull in bestowing of his gifts and useth to give more then either we deserve or desire yet hee is no prodigall or wastfull spender hee bestoweth them not carelesly without respecting who and what the men be that partake of his favours but he maketh choise of such as bee fit and in some sense * I meane a worthinesse which maketh a man fitt to receive a favour and not a worthinesse which maketh him able to deserve it worthy of such mercies The Philosopher said Benefacta malè locata malefacta arbitror Good deedes ill placed and so they are when they are bestowed on unworthy men I count to be evill not good works And therefore God though for his great bounty he be said to be the Father of mercies and the God of consolation and comfort whose mercies are over all his works yet giveth hee not heaven and happinesse promiscuously to all men But as when the sonnes of Zebedee desired to sitt one on CHRISTS right and an other on his left hand in his Kingdome our LORD answered those importunat Beggers To sitt upon my
there he requireth the more duty and will inflict the greater judgement if it bee neglected 2. From those judgments which GOD denounceth against them which do not profit by his word other meanes of grace Such as these are He that rejecteth me receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him at the last day Ioh. 12.48 And this is condemnation that light is come into the world and men loved darknes rather then light Ioh. 3.16 And If I had not come and spoken unto them they had not had sinne but now have they no cloke for their sinne Ioh. 15.22 But it is a cutting sentence to this purpose which wee reade Hebr. 6.7 The earth which drinketh-in the raine that cometh oft upon it and bringeth forth herbs meete for them by whom it is dressed receiveth blessing from God But that which beareth thornes and briers is rejected and is nigh unto cursing whose end is to bee burned The sentence is allegoricall the plaine sense is that the men upon whom GOD bestoweth much meanes of grace if they be not fruitfull in good works are lyable to the greater curse by how much they have had the better meanes The like is intended also by that parable of the vineyard Is 5.1 c. The summe that riseth out of all this is that the more meanes we have the more duty we owe and the more punishment wee shall suffer if wee neglect that duty Whence againe it followeth that Hearing and learning of Gods word if they do not further our obedience they increase our judgement It followeth from hence also that all the goodnesse which is in Hearing is relative only so farre forth as it furthereth our obedience and our keeping of Gods word But now on the contrary the doing of Gods will is good in and of it selfe it both pleaseth GOD and maketh us an immediat entrance into the Kingdome of heaven So S. Iohn saith Blessed are they that do his commandements that they may have right to the tree of life and may enter in through the gates into the City Apoc. 22.14 And S. Peter If yee do these things saith he ye shall never fall for so an entrance shall bee ministred unto you abundantly into the everlasting Kingdom of our Lord Saviour JESUS CHRIST 2 Pet. 1.10 11. These be the three conclusions which serve for the explaining of the point Lay them together and ye have a full answere to the question The question is how and with what difference Hearing keeping of Gods word do concurre to the procuring of our blessednesse and happy being and the answer arising from the premisses is that they do concurre as joint causes or helps to happinesse but in a much different maner They be not causae coordinatae causes of equall and even respect like two oxen that draw in the same yoke or like two men that carie one burden betweene them But they bee causae subordinatae causes whereof one is subordinat and serviceable to the other like the needle and the threed both which concurre to the sewing of a garment together but the needle maketh the entrance and the threed knitteth and conjoyneth the parts in one Or they be like the preparative and the medicine both which are joint meanes for recoverie of health but the preparative maketh way for the medicine and the medicine it worketh the cure The substance of my speech is this Hearing and Doing concurre as joint helps of happinesse but hearing maketh way for doing and doing maketh entrance into glory And thus much may suffice for the explication and proofe of the point propounded The uses are Vse 1. Seeing hearing is of no use further then it helpeth us to the doing of Gods will by this we may see the great follie of those men who think highly of themselves and preferre their owne zele before their neighbours because they are frequent hearers and skilfull talkers of Scriptures and religion though in the meane while their practice be not answerable And such there have beene in all ages and such there are too many in our age also This is made good by some examples out of Scripture by their application to our own times 1. Ex. The first is that which we finde Ezek. 33.30 31 32. They speake one to an other every man to his brother saying Come I pray you and heare what is the word that cometh forth from the Lord. And they come unto thee saith God to the Prophet as the people cometh and they sit before thee as my people and they heare thy words but they will not do them For with their mouth the shew much love but their heart goeth after their coveteousnesse And lo thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument For they heare thy words but they do them not Note here 1. their forwardnesse in hearing declared three wayes 1. They invite and exhort ech other to goe and heare the Prophet when hee preached Gods word Come say they and heare what is the word c. just as if men should now say one to an other Come and let us go to such a Lecture or let us go and heare such a Sermon 2. they flock to the Prophet in multitudes They come saith the Text as the people cometh that is not dropping in one by one but they throng-in by troupes 3. They listen to that which is delivered They sit saith God as my people that is devoutly and attentively waiting what God will say unto them And thus farre all is well if it were as sincere in deede as in shew it seemeth to bee This was the forwardnesse of this people 2. Note their backwardnesse to do what they were taught They heare thy words but do them not and with their mouths they shew much love but their heart goeth after their covetousnesse 3. Note Gods censure of this dealing Thou art to them as a lovely song of one that hath a pleasant voice and can play well upon an instrument Hee meaneth that they made the like use of the Prophet that a man would do of a minstrell and they heard his sermons as a man would heare a plaie Thus the Lord censured those hot professors among the Jews and the like censure agreeth well to the speculative and talking hearers of our dayes They that frequent Lectures and flock after sermons and gape after the preachers words and yet when they are gone home are as ready to slander their neighbours and as forward to speake evill of Government and as watchfull to deceive Customers c. as ever they were before these bee the hypocriticall Hearers that Ezekiell speaketh of who shew much love with their mouths but their hearts go after their unlawfull lusts and these be the deceitfull hearers of whom S. Iames saith that they deceive themselves And of these I may say They make
no better use of a preacher then a man would do of a minstrell that is to delight themselves with his voice but not to follow his direction 2. Ex. The second example that fitteth this purpose is that in Ezekiell chap. 14. set downe at large in many verses together but summarily comprised in the 7 and 8. verses The words are Every one which separateth himselfe from me and setteth up his idol in his heart and putteth the stumbling block of his iniquitie before his face and cometh to a Prophet to enquire of him concerning mee I the Lord will answere him by my selfe And I will set my face against that man and will make him a signe a proverb c. In this passage there are two things considerable 1. A case propounded concerning the people And 2 the answer that God maketh unto it The case is this It is supposed that a man doth not only repaire to the Prophets Sermons in publick but besides goeth to him in privat and asketh his direction in points of religion and Gods service and yet this man setteth up an idol in his heart and a stumbling block before his face that is he hath some one thing or other that he maketh his idol loving and adoring it looking towards it as the desire of his eyes more then he loveth or adoreth the true God whose word he cometh to enquire after This is the case Now the answer that God giveth hereunto is I will answere him by my selfe I will set my face against him c. Applie wee this to our times it is thus much in effect They that pretend to be more zelous religious then other men be these do not only come to heare our sermons in publik but they desire also to have our counsell in privat and propound cases of conscience desiring our direction therein And it is a commendable course and a ready way to gaine knowledge and understanding by But if such a man thus zelous in his way do notwithstanding set up an idol in his heart that is if he have a purpose or do live in any knowen sinne against his conscience God will meete with that man in his anger and cut him off with the wicked that never enquired after God 3. Ex. A third example may be that spoken of by our Saviour Luk. 13.26 They shall say unto me saith our Lord we have eaten and drunk in thy presence and thou hast taught in our streets But he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquitie And as it is Matt. 7.22 Many will say to me in that day of the great judgment Lord Lord have we not prophecied in thy name and in thy name have cast out divels and in thy name have done many wonderfull works And then I will professe unto them I never knew you depart from mee ye that work iniquity Here I consider two things 1 What these great pretenders to religion did alledge for themselves and that was that they had heard CHRIST himselfe preaching unto them in his own person yea that themselves did preach in his name and which is yet more in his name had cast out divels And hereupon they thought that they had a speciall interest in Christ and his Kingdome 2. I consider what our LORD answered to these allegations hee denieth not but that it was true that they had heard CHRIST preaching among them and that they had taught and done miracles in his name all this he grants to be true But he denieth that for any or all of these they had any right in him or in his Kingdome I never knew you depart from me And why why even because ye are workers of iniquity The application hereof is obvious and easy If men be workers of iniquity that is if they live in any knowen sinne which they will not presently forsake no hearing of Gods word though CHRIST himselfe were the preacher nor no preaching of Gods word though themselves were honored with that holy calling no nor no casting out of divels as some even in our daies have pretended to do neither any nor all of these things can gaine them a title to heaven or a right to blessednesse eternall life Let every good Christian then take heede that himselfe be not caried away with errour of the wicked who think highly of themselves for their hearing of Sermons and reading of Scriptures and reasoning of religion These are good if they be well used that is if they be made to serve as meanes of pietie and a godly life if they make us more just more sober and more peaceable and more charitable and more conscionable in all our wayes and dealings then they are the blessings of God and prepare men by holinesse to a blessed life But if they bee separated from sanctitie and a godly life then the curse attendeth them Depart from mee ye workers of iniquity and Go ye cursed into everlasting fire prepared for the divell and his Angels from which God will deliver all them that feare and serve him Vse 2. Seeing Hearing is of no further use then as it fitteth us for doing hence we have a good rule to judge of the goodnesse of a Sermon by For if hearing be no more worth then as it furthereth us to doing then preaching is of as litle worth if it bee not fitted for the same end The reason is because preaching and hearing are both of them ordained for the same end nor would there be any use of preaching if there were no neede of hearing No man ever preached to an infant because he wanteth wit to learn what is taught nor will any man ever preach to the glorified soules that bee in heaven because they have no neede of teaching Preaching onely is for this purpose that men who haue neede of instruction may learne and make use of what is taught And therefore if that hearing bee vaine which doth not further a godly life then that preaching is no better then babling which is not fit to beget godlinesse and vertue And this note yeeldeth us two practicall rules one for the Preacher and an other for the Hearers 1. Rule The rule for the Preacher is this that in framing and composing of his Sermon he should aime at the peoples profiting in an holy life all his thoughts and words should be such as may worke men to the obedience of Gods Law For confirmation hereof wee have Gods owne example Isa 48.17 I am the LORD thy God saith hee which teacheth thee to profit and leadeth thee by the way that thou shouldest goe I note two things 1. When hee saith I am the Lord which teacheth thee hee professeth himselfe to bee a preacher whose office is to teach men the way of eternall life And 2. when he saith I am the Lord which teacheth to profit the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Montanus rendereth it
phrases and wittie turnings and if they heare such a one they entertaine him with Hems of applause But when Leosthenes made such a like wordie speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Apoph to the Athenians Phocion said his words were like the Cypresse tree which is goodly and faire to see to but beareth no fruit And so I think the men who most admire such florishes of witt can hardly say what fruit of godlines they finde in them Others delight in men that do glance at autoritie and in a canting kinde of language which their followers know whereto it tendeth do nible at the orders of our Church and the Government of the present State Such a man if he bee once heard speake in a pulpit is followed all the town over Nor is it any marvell for it hath beene found true in all ages that nothing is more pleasing to the multitude then to heare themselves flattered their superiours traduced and slandered See an exāple in Absalom the people of that time Absalom saith the Text rose up earely and stood by the side of the gate And it was so that when any man that had a controversie came to the King for judgment then Absalom called unto him and said See thy matters are good and right but there is no man deputed of the King to heare thee Absalom said moreover Oh that I were made a Iudge in the land that every man that hath any suite or cause might come to mee and I would do him justice c. So Absalom stole the hearts of the men of Israel 2 Sam. 15 2 3 4 5 6. In this Scripture wee may note two things 1. the practice that Absalom used and 2. the successe that it found His practice was in three things 1. Hee flattered the Commons See thy matters are right and ver 5. he gave them his hand 2. Hee accused the Government There is no man saith hee deputed of the King to heare thee Hee meaneth there was no man to decide his cause and to do him justice He did not nor could not for shame say that the King did them any injustice but by accusing his officers and complaining of those that were about him he brought the Kings Government into dislike with the people 3. Hee wished for better Counsellors and Judges that would right the poore Commons Oh that I were made Iudge in the land that men might come to me and I would do them justice Such like was the practice of Absalom 2. But how succeeded it why he stole away the hearts of the people made them ill affected to the State and the conspiracie was strong for the people increased continually with Absalom as it is ver 12. Thus it was in times past we cannot expect any other thing in our dayes but that if men of place especially if preachers shall shew themselves popular humoring the people and slandering the State this will bee a pleasing way to the multitude and if a King were as good as David and Bishops as good as the Apostles this course would steale away the hearts of the people from the obedience of King and State And it is the great iniquitie of the common sort that they delight in such perverse Teachers Such men are here to be admonished that when they come from such Sermons they think with themselves how they have thereby profited in grace and goodnesse what good duty they have learned to performe what sin they have learned to subdue or what rule they have learned to better their life 's by I onely add this more that if they or if any man be not edified by our Sermons and made more holy and more just and more sober then is our preaching in vaine and their hearing is in vaine in vaine it is to them that God reveiled his will to the world and better it were that Preachers were dumb and people were deafe then that they should abuse Gods word in such a vaine manner Vse 3. Seeing hearing and learning and knowing of Gods word is only so farre good as it helpeth us to do what God doth command but Doing of Gods word is acceptable in it selfe and by it selfe profitable as an immediat condition for entrance into Gods Kingdom hence wee learne how necessary the keeping of Gods word and commandements is The young man in the Gospell asked of our Saviour Good master what good thing shall I do that I may have eternall life and our Lord answered him If thou wilt enter into life keepe the commandements Matt. 19.16 17. David asked of God Lord who shall abide in thy Tabernacle who shall dwell in thy holy hill and the Lord answered him Hee that walketh uprightly and worketh righteousnesse and speaketh the truth in his heart He that backbiteth not with his tongue nor doth evil to his neighbour c. Ps 15.1 2 c. And so ask of Isai how yee may fast to please God and hee will answere It is to loose the bands of wickednesse to undoe the heavie burdens and to let the oppressed go free to deale thy bread to the hungrie to bring the poore that are cast out to thy house when thou seest a naked man to cover him c. Is 58.6 7. Ask of Micah Wherewith thou shalt come before God to please him and he will answere What doth the Lord require of thee but to do justly and to love mercie c. Micah 6.6 8. Ask of S. Peter who it is that is accepted of God he will answere It is he that feareth God and worketh righteousnesse Act. 10.34 Ask of an Angell from heaven who is a blessed man and he will answere Blessed are they which do his commandements that they may have right to the tree of life and may enter in through the gates into the Citie Apoc. 22.14 And whatsoever other like question ye shall ask the Scriptures will still give you the like answere It is not inough to heare the word for hearers if they be not doers also deceive themselves Iam. 1.22 It is not inough to know Gods will for the servant that knoweth his masters will and doeth it not shall be beaten with many stripes Luk. 12.47 It is not inough to professe CHRIST with great zele for not every one that saith Lord Lord shall enter into the Kingdome of heaven but hee that doeth the will of my Father which is in heaven saith our Saviour Matt. 7.21 It is not inough to fast for sin for to them who fasted to strife and debate and to smite with the fist of wickednesse it was said from heaven yee shall not fast as ye do this day to make your voice to be heard on high Is 58.4 It is not inough to preach the Gospel for if a man do not keep under his body and bring it in subjection after he hath preached unto others himself may prove a cast-away 1 Cor. 9.27 Finally it is not inough to prophecie and work miracles and cast