23. All is yours whether it be Paul or Apollos c. all is yours and ye are Christs and Christ is Gods Now what greater comfort So that ye see that the Word faithfully preached is the Word of comfort and therefore wee have reason to love it in that regard Fourthly Because carnall or worldly comfort is little worth therefore in the fourth place the Word preached is the best meanes of spirituall comfort gracious and heavenly consolation Hereupon it is called the Grace of God Titus 2. 11. And the Word of 〈◊〉 Grace Act. â—0 32. And the ministration of the Spirit 2 Cor. 3. 8. It is the Instrument that the Spirit of God useth to worke grace in the hearts of Gods people It is the ministery of reconciliation 2 Cor. 5. 18. Yea the Word of regeneration Iam. 1. 18. Of his owne will begate he us with the Word of Truth sayth the Apostle It is the immortall sâ—ede of our new birth 1 Pet. 1. 23. yea the chiefe meanes of our Conversion Psal. 19. 7. The Law of the Lord is perfect converting the soule Yea it is the chiefe meanes of our Sanctification Psal. 119. 9. Wherewithall shall a young man cleanse his way c Ioh 15. 3. Now are yee cleane through the Word that I have spoken unto you sayth our Saviour and Ioh. 17. 17. Sanctifie them with thy Truth thy Word is Truth Loe the chiefe Instrument of our Sanctification Yea as God himselfe is the God of all grace so is his Word the Word of all grace for what grace of the Spirit is it that is not usually begotten in us by the Word whether knowledge or faith or repentance or the feare of God c. 1. Out of question it is the chiefe meanes of knowledge and wisedome and understanding in the things of God See it in Davids example Psal. 119. 98. Thou through thy Commandements hast made me wiser then mine enemies for they are ever with me Ver. 99. I have more understanding then all my teachers for thy Testimonies are my meditation Ver. 100. I understand more then the Ancient because I keepe thy precepts Then for faith the Word is the meanes to beget and preserve that for it is the Word of faith Rom. 10. 8. And the Apostles conclusion is Ver. 17. So Then faith commeth by hearing and hearing of the Word of God And then for the feare of God another excellent grace of the Spirit the Word of God is the chiefe meanes to beget that Deut. 17. 19. Where it is said of the King that he shall write him a copie of the booke of the Law and reade in it all the dayes of his life Why so That he may learne to feare the Lord his God and to keepe all the words of this Law Yea this is the end of our publike meeting to heare the Word faithfully preached all both old and young must come to heare it Deut. 31. 12. Gather the people together men and women and children and the stranger that is within thy gates All sorts must constantly frequent the Church assemblies and depend upon the ministery of the Word Why so That they may heare and that they may learne and feare the Lord your God and observe to doe all the words of this Law The true feare of GOD must be learned out of the Booke of GOD and hearing the Word preached is the means to attaine thereunto The like might easily be shewed of sundry other graces But this is not all the Word preached is not onely the meanes to beget the graces of Gods Spirit in us but to encrease them also Observe it 1 Pet. 2. 2. As new borne Babes desiâ—e yee the sincere milke of the Word that yee may grow thereby sayth the Apostle So that the ministery of the Word is not onely the seede of our new birth but also the chiefe means of our encrease and growth in Grace yea it will still build us up farther untill we come to perfection 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 among all them that are sanctified Oh precious Word and well worthy of all high esteeme that is able to build us up in grace farther and farther untill wee come to perfection How can we choose but love the Word exceedingly and delight to spend much time in it if we seriously consider how usefull it is unto us also in this respect Fifthly and lastly The Word preached is not onely the chiefe meanes of spirituall life and comfort but of our eternall happinesse and salvation It is not onely the Word of grace but of glory too and of salvation Romans 1. 16. I am not ashamed of the Gospell of Christ saith the Apostle Why so Because how simple or despicable so ever it may seeme in it selfe yet it is the power of God through faith unto salvation a foolish thing indeed it is in the eye of flesh and bloud and of carnall Reason but yet it pleaseth God even by the foolishnesse of preaching to save them which doe believe 1 Cor. 1. 21. Yea it is the Word of salvation so that he is farre from salvation that rejects it Psalm 119. 155. Yea it is the Word of eternall life and therefore he that thrusteth it from him doth judge himselfe unworthy of eternall life See two direct Testimonies for this the one is the speech of Peter to our Saviour Iohn 6. 68. Will ye also goe away saith our Saviour to his Disciples The Apostle Peter maketh answer Whither should we goe where shall wee thinke to mend our selves thou hast the words of eternall life And therefore he that rejecteth it and careth not to spend time in the hearing and reading and serious perusall of it doth even judge himselfe unworthy of everlasting life Acts 13. 46. saith the Apostle addressing his speech to the Iewes It was necessary that the Word of God should be first preached unto you the preaching of Gods Word is of necessary use in the Church of God but since that ye thrust it from you and judge your selves unworthy of everlasting life c. behold wee turne to the Gentiles Oh how readily and with what great affection would we receive the Word if this was rightly considered CHAP. X. Containing part of the fifth Direction c. FIfthly All that desire to spend much time in Gods service must follow that golden rule of the Apostle sc. of redeeming the time Redeeming the time because the dayes are evill saith the Apostle Ephes. 5. 16. Which rule he repeateth againe to the Colossians Colos. 4. 5. Now if you aske me From what wee must redeeme the time I answer from all such lets and impediments that will hinder this way There are diverse great consumers of precious time from which he must carefully redeeme it that would spend much time in Gods service I shall need to say
abuse of the Kings broad seale extendeth to his Majesty Secondly There is none of us but may receive much good by this Sacrament of Baptisme whensoever it is administred if the fault be not in our selves for hereby we shall not onely testifie our due respect to Gods Ordinance and consequently to his owne Majestie but besides hereby we shall be put in minde of our owne Baptisme and our participation in this blessed Sacrament and of those admirable benefits which we then received as sc. the remission of our sins our spirituall new-birth and regneration being borne of water and of the Holy Ghost Ioh. 3. 5. Yea hereby we become the members of Christ the children of God and inheritours of the kingdome of heaven as we have it in our Catechisme And how can we be put in minde of these benefits without being in some measure stirred up unto praise and thankfulnes for the same when we have such a lively commemoration of our being ingrafted into the body of Christ and of our originall sins being washed away in the bloud of Christ Now if any wonder or thinke it strange how any such benefits should hereby be conveyed unto us let him consider that Gods ordaining of any thing doth make it effectuall to the end for which it is appointed although in it selfe it seeme never so improbable or wholly impossible See 2 Kings 5. Naaman the Syrian comming to the Prophet to be cured of his leprosie he sendeth him to wash seven times in Iordan and he should be cleansed this seemed a very incredible thing in the eyes of this great man goe wash in Iordan here a likely course to cure a man of his leprosie if washing in a river would have served the turne I need never to have come hither for saith he Are no Abanah and Pharpar rivers of Damascus better then all the waters of Israel c. and so he began to goe his way in a rage saith the Text verse 12. yea and if some of his servants had not better considered of the matter hee had gone backe againe as uncleane as he came for say they My father if the Prophet had bidden thee doe some great matter wouldest thou not have done it How much more when he saith unto thee Wash and be cleane What hurt can it doe thee if thou wash in Iordan Besides it may happily prevaile beyond all expectation And see the sequell ver 14. He went downe and dipped himselfe seven times in Iordan according to the saying of the Man of God and his flesh came againe like unto the flesh of a little childe and hee was cleane So let no man say What likely-hood or probability is there that the washing or besprinkling the face of an Infant with baptisme should bee the instrument of regeneration Or that a bit of bread and a small sup of wine should be of such admirable efficacy as to make us partakers of Christ with all his merits For certainely the Ordinances of GOD make a thing admirably effectuall above and beyond all imagination What an admirable passage to this purpose is that which we have Numbers 21. 9. Where being stung with fiery Serpents in the Wildernesse God commandeth them as a remedy that they should make a Serpent of brasse and set it upon a Pole Now in the eye of carnall reason this was an unlikely thing to doe any good at all and yet the Text sheweth how admirably effectuall it was so that he that could looke towards the brasen Serpent was healed immediatly and so whosoever can look at Christ with an eye of faith in his Ordinances shal surely be healed So that here is the first benefit that we may receive and the ground of it Secondly So often as we see this Ordinance of Baptisme administred so often we may be put in minde of our duty and the solemne vow and promise that we made to God in that Sacrament sc. that wee would forsake the Devill and all his works c. and that we would believe in God and keepe his Commandements and so approve our selves to be Christs faithful servants and Souldiers unto our lives end And is it not of singular use to bee put in minde of our duty And how can we choose but remember it when we see and heare the like nay the same vow and promise made to God in the behalfe of another This is another speciall benefit Thirdly Hereby we may be put in mind of that which we undertake as solemne Witnesses in the behalfe of our God-children or our children in God that so we may put them in minde of what we promised for them and see that they be vertuously brought up and to this end call upon them to heare Sermons c. all which all promise but few performe This will minde us of this duty Fourthly and lastly Hereby we have a fit opportunity of performing a good office in respect of the present infant baptized sc. to pray unto God for it that it may be made a lively member of Christ a true child of God and hereafter an inheritour of the kingdome of heaven In which respect it would be a good point of wisedome in Parents if they would provide as much as may be that their children may be baptized on the Sunday or holy day for solemne assembly of Gods people that by this meanes their children may have the benefit of the joynt prayers of the whole Congregation Secondly The excellency of the other Sacrament of the Lords Supper and the benefits which we receive thereby is another strong motive to perswade us not only to delight in the exercises of Gods publike worship and service our selves but also to exhort and stirre up others hereunto For this blessed Sacrament doth fitly succeed and follow after the former for first we live and then we are nourished So that as the Sacrament of Baptisme is a Sacrament of initation or implantation into Christ So the other is a Sacrament of our continuance and growth in Christ. By the first the life of grace is begun and by the second continued or preserved in us This also is an Ordinance of Christ's owne instituting for the Apostle telleth us expresly that he received it of the Lord Iesus who the same night that he was betrayed tooke bread c. So that this blessed Sacrament is no lesse excellent then the former let us as in the former consider what benefits wee may receive so often as this Sacrament is celebrated among us and received of us 1. Hereby the Lord Iesus Christ with all his precious and soule-saving merits are graciously offered unto all and bestowed effectually upon the soules of all worthy receivers a matter that is fitter to be admired and faithfully believed then curiously disputed for the manner of it this is enough for our satisfaction to believe according to the doctrine of our Church that by the Bread and Wine in the
every Nation not he that is rich and full of gold and silver but he that feareth God and worketh righteousnesse is accepted with him See here that righteousnesse and the true feare of God are farre better then gold and silver in this respect Indeed among men riches prevaile much gold and silver are in great esteeme for men looke onely upon the outward appearance but the Lord seeth not as man seeth but beholdeth the heart if that be well qualified there is hope of acceptance with God but otherwise all the gold and silver in the world will not doe it 1 Sam. 16. 6. 7. Lastly A man may have great store of gold and silver and yet perish eternally and loose his soule for ever but so cannot he doe that hath true saving grace as faith and such like and persevereth therein unto the end He that beleeveth shall never perish but have everlasting life Ioh. 3. 16. As he that beleeveth not is condemned alreadie so he that truely beleeveth shall never be condemned but hath alreadie passed from death to life Oh the precious excellency of saving grace in this regard it saveth the soule Heb. 10. last We are not of them that draw backe to perdition but of them that beleeve to the saving of the soule What were a man better if he had all the gold and silver in the world if he loose his soule according to that of our Saviour Mat. 16. 26. What is a man profited if he should gaine the whole world and loose his own soule as the rich Glutton Luk. 16. and the Churle Luk. 12. 19 20. but God sayd unto him Thou foole this night shall they fetch away thy soule and then what art thou the better for all thy gold and silver c But rather giving all diligence adde to thy faith vertue and to thy vertue knowledge c. for so an entrance shall be made unto thee exceeding abundantly into the everlasting kingdome of Jesus Christ 2 Pet. 1. 5. with v. 11. Grace therefore is farre better then gold also in this respect it is able to save a soule from death and cover a multitude of sinnes Jam. 5. 20. Secondly Is true saving grace so fitly resembled unto gold This sheweth the worth and excellency of all true Christians such as have store of true saving grace they are the excellent upon earth Psal. 16. 3. In a word they are golden persons they weare cloth of gold for their apparell their cloathing is of wrought gold Psal. 45. 13. they are even golden persons Job 23. 10. He knoweth the way that I take and when he hath tryed me I shall come forth like gold golden Job So that in these cases most true is that of Salomon Prov 12. 26. The righteous is more excellent then his neighbour I tell you there is as much difference as betweene gold and drosse Psal. 119. 119. Thou shalt cast away the wicked like drosse Drosse is scarce good enough for the dunghill when the gold is layd up in the chest So that in this case it is evident that every godly poore man is better then any ungodly rich man whatsoever See upon what ground and warrant I speake it Pro. 28. 6. Better is the poore that walketh in his integritie then he that is perverse in his wayes although he be rich there is as much difference betweene them as betweene the chaffe and the wheat Psal. 1. 3. and what is the chaffe to the wheat sayth the Prophet Ier. 23. 20. Yea as betweene gold tryed in the fire and drosse golden David though in the poore barren wildernesse but drossie Nabal though in rich and plenteous Carmel drossie Dives but golden because godly Lazarus By this we see who are the noblest and richest persons in the world even they that are most godly and religious Grace maâ—eth a man more precious then gold even more precious then the golden wedge of Ophir Isa. 13. 12. Gods people are precious persons they are even the Lords jewels Mal. 3. 17. And they shall be mine sayth the Lord in the day that I make up my Jewels Seest thou a man that feareth God that hath true saving grace thou mayest say oh there goeth a jewell of God a golden person there is a soule worth gold yea farre more precious So that the estate of Gods people is farre more glorious if well considered then the estate of the wicked how full of pompe and bravery soever they may seeme to be Give me leave to shew you this briefly in foure particulars 1. They come of farre more glorious and golden parentage they have the God of heaven and earth for their Father Matth. 6. 9. they can truely say as Isa. 63. 16. Doubtlesse thâ—u art our Father though Abraham know us not and Israel be ignorant of us yet thou art our Father But as for the wicked it is not so with them they come of base and unworthy parentage their Father is an Amorite and their mother is an Hittite yea worse then so they are children of wrath yea children of Sathan the Devill is their father see how expresly Christ himselfe doth avouch this to the Jewes Ioh. 8. 44. Ye are of your father the Devill and the lusts of your father ye will doe But oh the golden parentage of such as are religious and beleeve in Christ To them he giveth power to become the Sonnes of God which are borne not of flesh and blood nor of the will of man but of God Joh. 1. 11 12 13. Even Christ himselfe and all true beleevers have all but one Father the father of our Lord Iesus Christ is also the father of all true beleevers Marke that sweet speech of our Saviour immediately before his ascension But goe and tell my brethren behold I ascend unto my Father and your Father and unto my God and your God Ioh. 20. 17. So that Gods people are most noble persons because they come of most noble parentage 2. They are borne to a farre better inheritance then any ungodly person whatsoever they have a golden inheritance they are the members of Christ and children of God and inheritours of the kingdome of heaven whereas all ungodly persons they have but worldly and earthly houses and inheritances unlesse they repent they can never inherite the kingdome of God 1 Cor. 6. 9. But oh the blessed inheritance that is reserved for such as are godly and religious they inherite no lesse then a kingdome Luk. 12. 32. Feare not little flocke for it is my Fathers pleasure to give you a kingdome yea a kingdome which they have by inheritance as being the co-heires with Christ Mat. 25. 34. Come ye blessed children of my Father inherite the kingdome which was prepared for you from the beginning of the world It is a most excellent inheritance 1 Pet. 1. 3. 4. Blessed be God c. which according to his abundant mercy hath begotten us againe unto a lively hope c.
place we have to this purpose Acts 13. 47. It was necessary that the Word of God should be first preached unto you but since yee thrust it from you and doe judge your selves unworthy of everlasting life behold we turne to the Gentiles So that here we see plainely that they that have the Word of God preached and the meanes of grace offered and yet reject it and thrust it from them they doe judge themselves unworthy of everlasting life and at last the meanes shall be taken from them yea the estate of these men is so fearefull and lamentable that had I the tongue of men and Angels or the penne of an Apostle I could never set it out to the full see the inexpressible wofulnesse of their condition that despise the Gospell 1 Pet. 4. 17. The time is come that judgement must beginne at the house of God and if it beginne at us what shall the end be of those that obey not thâ— Gospell of God No marvell if I cannot tell yee see the Apostle Peter could not tell or would not take in hand to expresse it as if the estate of such was miserable above all that a man can speake or imagine Nay at the last day when they looke for the most comfort they shall finde most horror and bitternesse In stead of a Saviour Christ shall come at the last day with his holy Angels in flaming fire to render vengeance on all them that know not God and obey not the Gospell saith the Apostle 2 Thes. 1. 8 9. ô wofull thing to consider when instead of Come ye blessed they shall heare the wofull and thundring voyce of Christ denouncing this terrible Doome against them Matth. 25. 41. Goe yee cursed into everlasting fire prepared for the Devill aâ—d his Angels and no marvell neither if they be thus punished and doe bring such swift damnation upon themselves for it is a fearefull signe that all such are lost and reprobates for whom the blacknesse of darknesse is reserved for ever Iude Ver. 4. for if our Gospell be hid it is hid to them that are lâ—st saith the Apostle whom the god of this world hath blinded yea a fearefull signe of reprobation in this case as doth appeare by that place of the Apostle 2 Tim. 3. 8. As Iannes and Iambres with-stood Moses so doe these men resist the truth men of corrupt minds and reprobate concerning the faith the expresse words of the Holy Ghost yea they are such of whom the Lord hath sworne in his wrath that they shall never unlesse they repent enter into his rest as we may see Psalm 95. 9 10. c. O the foolish and franticke madnesse of all those that neglect and despise such a precious Iewell as true saving grace which for the worth of it is fitly compared to gold yea gold tryed in the fire yea much more precious then the finest gold in the world CHAP. III. Containing the use of examination THirdly seeing true grace is fitly resembled unto gold this should teach us diligently to try and examine our selves whether wee have any true grace in us yea or no for true grace is of a right golden nature Now that wee may not deceive our selves let us try what metall our graces are made on let us deale with our graces as knowledge and faith and love and obedience as men use to deale with their gold let us try them throughly whether they prove right currant gold yea or no 2 Cor. 13. 5. Examine your selves whether yee be in the faith or no whether your faith be a right saving faith yea or no That the tryall of your faith being much more precious then gold that perisheth 1 Pet. 1. 7 As if he had said try your faith whether it be of the right precious metall of a saving metall which is indeed much more precious then gold Yea not only our faith but every other worke of grace in us must bee examined and proved Gal. 6. 4. But let every one prove his owne worke the worke of grace in his owne heart and then shall he have rejoycing in himselfe alone and not in another What good will it doe us to know that another man's gold is weight and currant gold if we bee ignorant of our owne Let us therefore try our graces whether they be of the right stampe pure currant gold yea or no. Now for the perfecting of this use give me leave to shew you 1. Some Motives to perswade us to 2. Some markes to direct us in this tryall 1. The Motives that may perswade us to this exact tryall and examination of our graces are principally these foure 1. The difficulty of the worke 2. The danger of being mistaken 3. The possibility of prevaileing 4. The comfort that will redound to a man when the worke is once throughly performed And first for the difficultie of the worke wee had need to use all diligence to make sure worke in this case because it is a worke of great difficulty for a man to be assured in his soule that the graces which he hath and the gold he possesseth are saving graces and pure gold yea or no for if we looke into experience we shall finde some men utterly deceived in judging of the estates and condition of their owne hearts some judging better of themselves then there is cause and some againe thinking worse of themselves then they need to doe so that of both these that of the Proverbe may be fitly verified Prov. 13. 7. There is that maketh himselfe rich as if he had a whole purse full of gold and yet hath nothing and there is againe that maketh himselfe poore as if hee had no gold at all and yet hath great riches the one fearefull and timorous without cause and the other bold and confident upon a false ground according to that of the Wiseman Prov. 14. 16. A wiseman that is a godly man and one that truely feareth God feareth and departeth from evill Hee feareth and hee doubteth that his estate is not so good as all this while hee hath taken it to bee and thereupon hee like a wise man taketh occasion more and more to depart from evill he walketh and maketh straight steps to his feet Hebrewes 12. 13. But the foole that is the prophane person the beggar that is utterly destitute of true â—aving grace that hath not so much as one peece of true gold in his heart rageth and is confident he rageth and hee rayleth and hee swaggereth and yet hee is confident hee shall goe to heaven as soone as the best of them all for thus hee reasoneth for himselfe I confesse I speake amisse many times I speake idlely and wantonly and prophanely and sweare sometimes when I am angry and now and then I doe that which is naught but I thanke God I have as good an heart towards God as the best of them all therein I am confident so this man is utterly deceived in
for a man to be sure his gold is good metall that his grace is true and it is easie to be mistaken And this is the first Motive to perswade us to this examination in regard of the difficultie which I have at large manifested unto you Secondly The second Motive that may perswade us to this diligent search and examination is the danger of being mistaken in this case If a man be mistaken in a trifle in a small piece of silver a matter of small moment he careth not for it but for a man to be mistaken in a great piece of gold that is dangerous much more if a man turne all his wealth into gold and then be cozened in that he is utterly undone Now here is our very case all our spirituall wealth and riches doth consist in the gold of our graces and therefore if they be counterfeit a man is utterly undone for ever for a man that is deceived with counterfeit gold incurreth a double danger especially first That it will not pay nor passe currant in purchase and bargaining and so he looseth his purchase I remember what is said of the silver that Abraham weighed to Ephron the Hittite whereby he purchased the field and cave of Machpelah Gen. 23. 16. Abraham before witnesse weighed him the silver even foure hundred Shekels of silver currant money with the Merchants So our gold of graces must be good gold of good weight else they will not passe currant in bargaining which is a great losse But this is not all For secondly a man that hath counterfeit gold is in danger to be called in question about it how he came by it and perhaps he had it of severall parties and they strangers too and so hee may be accused of counterfeiting the Kings coyne and loose his eares yea perhaps his life and soule too in this case O what a wofull thing will it be when a man cometh at the last day as he thinkes with a purse full of gold that is an heart full of grace and it prove false and counterfeit he is then undone for ever See how some will shew their gold at the last day Mat. 7. 21 22. Lord Lord here is my gold here is my grace He will say Depart from me I know ye not I allow not of your grace your gold is counterfeit here is a wofull estate Thirdly because as the dutie is difficult and it is a dangerous thing to be mistaken so on the other side notwithstanding the difficultie yet it is possible for a man that hath true grace to be sure that he hath it Though it be very difficult to know which gold is good and will passe for currant it is not impossible else God would never require this dutie of searching of us under the time of the Gospell if it were a thing altogether impossible Let every man prove his owne worke Gal. 6. 4. And let a man examine himselfe sc. whether he have any true saving grace yea or no 1 Cor. 11. 28. This appeareth also by experience and the examples of Gods Saints that have beene rich towards God they have beene assured upon good grounds that their gold was good their graces were such as did accompany salvation David and Iob and Paul and others were assured that they had saving grace that they were filled with the fruits of Righteousnesse and that notwithstanding the great store of counterfeit gold that was in the world in their dayes yet they were sure that theirs was currant and so may we by the same priviledge of mercy be as well as they Besides the truth of this appeareth farther because it is possible for a Christian to be assured of sundry other as great matters as this such as election vocation justification adoption and redemption and heaven it selfe First It is possible for a man to be assured of his election and vocation 1 Thes. 1. 4. Knowing brethren beloved your election of God They knew they were elected and become vessels of mercy and how did they come by this assurance surely not by any speciall revelation onely but by an ordinary meanes sc. their effectuall vocation and yeelding sincere and heartie obedience unto the Gospel for so it followeth Ver. 5. For our Gospel came not unto you in word onely but in power and in the holy Ghost they had obeyed from the heart the Gospel that was preached unto them and by that they might know they were elected And why may not we be assured of our election upon the like ground as well as they So Col. 3. 12. Put upon you as the elect of God holy and beloved bowels of mercy humblenes of minde c. It is possible for a man to be assured that he is elected and beloved of GOD. How surely if he can finde those markes of election in himselfe which are there manifested and expressed So 2 Pet. 1. 10. Give diligence to make your calling and election sure Where the Apostle sheweth that if we give diligence it is possible for us to be assured of our election But how Surely by making our vocation sure by the holy fruits and effects of it So then if a man may be assured of his election and that by his effectuall calling and conversion then much more may a man be assured of his graces that they are sincere of his spirituall gold c. that it is sound and good and not counterfeit He that may be assured of his election may much more be assured that he hath true saving grace in him that his gold is right and pure and not counterfeit Secondly It is possible for a man to be assured of his justification and of the free and full pardon and forgivenes of all his sinnes Rom. 5. 1. Being justified by faith we have peace with God Yea but were they assured of it for they might be justified in foro Dei and yet not know it Yes they were assured of it to their joy and comfort Ver. 2. And we rejoyce in hope of the glory of God So Isa. 45. 24. Surely shall one say in the Lord have I righteousnesse and strength So that a man may be assured of his justification much more that his gold is not counterfeit Thirdly A man may be assured of his adoption that God in Christ is his Father and that notwithstanding all his infirmities he is the deare childe of God and in speciall favour with him I say it is possible for a man to be assured of this and out of doubt in this case of so great importance Isa. 63. 16. Doubtlesse thou art our Father though Abraham know us not and Israel be ignorant of us yet thou art our Father Ye see how confidently they speake they were out of doubt of it and so may we as well as they by the testimony of Gods blessed Spirit that neither can nor will deceive us Rom. 8. 16. The Spirit of God it selfe beareth witnesse with
Sampson but the golden Christian is universally gracious head and heart and life as a child new borne hath all the members of a man though they be but weake and it is long before he can use them Or if the hypocrite have so much seeming goodnesse to gild over his outward behaviour that he seemeth to be a right golden Christian indeed yet if it be not true grace it reformeth not the heart whereas true grace purifieth the heart Acts 15. 9. If God begin to wash a man he beginneth with the heart Ier. 4. 14. Wash thy heart from wickednesse ô Ierusalem true grace washes not only the hands but also the heart Here was Simon Magus his defects if ye look upon his outward profession he is turned Christian he keepeth company with the Christian Apostles he was also baptized as a badge of Christian profession c. But where was the fault Surely within his heart was unsound and rotten notwithstanding his gilded out side Acts 8. 21. Thine heart is not right in the sight of God And pray God if it be possible the thoughts of thine heart may be forgiven He was but like a faire Aple that was notwithstanding rotten at core 2. True grace is universall and full weight in respect of the object of it that is it will cause a man to yeeld obedience to all Gods Commandements He that hath true grace indeed will desire and endeavour in all things to live honestly Heb. 13. 18. But counterfeit grace is not currant in this regard also herein it wanteth weight as it did before an hypocrite is not universall in his obedience he is no good Catholike in this respect hee doth but picke and choose some duties he liketh but other he careth not for some sinnes he avoydeth but other he maketh no conscience of Compare David and Iehu together and they seeme at first to be both golden Kings zealous men and couragious Magistrates but then againe weigh their gold severally in the ballance of the Sanctuary and then yee shall finde that Iehu's wanted weight First looke upon Davids aime in his obedience and ye shall finde it universall Psal. 119. 6. Then shall I not be confounded when I have respect to all thy Commandements here is downe weight But now weigh Iehu's gold in the same ballance and yee shall easily perceive that it was found too light like Balthasar Daniel 5. observe it 2 Kings 10. When the Spirit of GOD had set out Jehu's zeale to the full and given him his allowance and all yet he cryeth out still that it was too light verse 31. But Iehu tooke no heed to walke in the Law of the Lord with all his heart for he departed not from the sinnes of Ieroboam and therefore GOD giveth him his temporall reward sc. the thing that he chiefely aimed at sc. the kingdome for himselfe and his children for a time and so sendeth him packing Let us try our gold by this marke let us weigh it in the Ballance of the Sanctuary Doth our grace shew it selfe in every part Are we like the Church Psal. 45. 11. All glorious both within and without All gracious in heart and life Here is a good signe our gold will passe currant with the Merchant because it is full weight in this regard Then againe are we universall in our obedience Doe wee endeavour to walke in all the Ordinances and Commandements of God blamelesse as was said of Zachary and Elizabeth Luk. 1. 6. Doe wee desire in all things to live honestly Here is precious gold indeed even gold tryed in the fire Fourthly True gold will abide the fiery tryall Here is the true tryall of gold when it cometh to be melted Jer. 9. 7. I will melt them and try them for what should I doe for the daughter of my people So that is true grace that holdeth out in the fire of affliction hence that phrase of the Apostle in 2 Pet. 4. 12. Beloved thinke it not strange concerning the fiery tryall as if some strange thing happened but rejoyce rather c. because here is the true tryall of your graces that they are of a right golden nature indeed This was Iobs comfort Job 23. 10. He knoweth the way that I take and when he hath tryed me I shall come out like gold O golden Job that was able to abide the fiery tryall So looke upon the Apostles in the fiery tryall when they were mocked and threatned and imprisoned yea and grievously scourged too yet see how chearefull and constant they were for all that Acts 5. 40 41. They departed from the presence of the Councell rejoycing that they were accounted worthy to suffer shame for his Name Here was right gold tryed in the fire see how bright they shine when they newly come out of the furnace Of such a golden temper was Paul How couragious and undaunted in tribulation Troubles for Gods cause did not trouble this good man for when the Holy Ghost testified of him that bonds and afflictions abode for him Acts 20. 23. But this doth not trouble me neither is my life deare unto me that I may finish my course with joy and fulfill the ministerie which I have received of the Lord Jesus Yea when Agabus the Prophet foretold his afflictions so that his friends began even with teares to disswade him from going up to Jerusalem Acts 21. 11 12 13. Marke his couragious answere a golden resolution What doe yee weeping and breaking my heart I am readie not onely to be bound but to die at Jerusalem for the Name of the Lord Iesus True gold will abide the fire he that hath true grace will be constant and faithfull even unto death and will cleave unto Gods service in time of danger as well as in time of safetie See an experiment of this in Daniel and the three noble Jewes First for Daniel he did not content himselfe to serve God onely in time of safetie but also in time of the greatest perill and danger Dan. 6. 10. for when he knew that the writing was signed he went into his house c. and prayed and gave thankes before his God as he did aforetime though he adventured his very life in this case to be cast into the Lyons den So that ye see that Daniels graces were pure gold indeed he was the same in time of danger that he was before time in time of safetie So for the three noble Iewes Daniel 3. When they were threatned with the fiery furnace if they would not worship the Kings golden Image marke their couragious answere that same golden resolution of theirs Ver. 17. Our God whom wee serve is able to deliver us c. But if hee will not be it knowne unto thee O King that we will not serve thy gods nor worship the golden Image which thou hast set up and so were cast into the hot fiery furnace Here were three precious pieces of gold that were readie to abide the fiery tryall But as
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
in a few things I will make thee ruler over many things c. Oh what an encouragement in this sc. that though when we have done all that we can we doe but our dutie neither can we doe that perfectly yet the Lord in mercie is readie to encourage and commend us if we doe our best endeavour Here is the commendation of a right tree of Righteousnesse that they are such as flourish and increase still more and more Psal. 92. 12 13. The righteous shall flourish like a Palme tree and grow like a Cedar in Lebanon Such as be planted in the house of the Lord shall flourish in the Courts of the house of our God They shall bring forth fruit in their age and they shall be fat and flourishing Here was the commendation of the Church of Thyatyra Revel 2. 19. I know thy workes and thy love and thy faith and patience and thy workes that they are more at last then at first Thou doest still grow in grace and art every day better and better The Lord taketh notice of our growth in grace and doth most highly commend and prize it Fourthly As the Lord commends it so he is much honoured by it It is the glory of the Master of the Vineyard that the Vine flourisheth and is fruitfull It is the glory of the husbandman that the earth bringeth forth fruit in abundance It is the glory of the chiefe Shepheard when the sheepe bring forth thousands and ten thousands Hereupon is that speech of our Saviour Ioh. 15. 8. Herein is my Father glorified that yee bring forth much fruit The more fruitfull wee are in grace and pietie the more glory redoundeth to God Mat. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Hence is that prayer of the Apostle Phil. 1. 9. 11. And this I pray that your love may abound still more and more in knowledge and in all judgement Why so see that Ver. 11. And that yee may be filled with the fruits of righteousnesse which are by Iesus Christ to the prayse and glory of God Oh this above all other considerations should perswade us to labour to grow rich in grace because it tendeth so expresly to Gods glory which is the chiefe end of God himselfe in all his actions and that which we should ayme at especially in all our proceedings 1 Cor. 10. 31. Whether yee eate or drinke or whatsoever yee doe doe all to the glory of God sayth the Apostle and therefore wee should in all equitie ply that worke most that tendeth most to his glory Fifthly The Lord will most surely reward it Let no man ever thinke that it is in vaine to serve God but if wee be faithfull in doing God service let us never doubt of his fidelitie and bountie in paying our wages Alwayes abounding in the worke of the Lord for as much as yee know how that your labour is not in vaine in the Lord sayth the Apostle 1 Cor. 15. last He that is faithfull in Gods service unto death may be sure of the Crowne of life Revel 2. 10. God is absolutely the best Master and pietie the best Mistresse that a man can possibly serve Godlinesse is profitable unto all things sayth the Apostle having the promise of the life that now is and of that to come 1 Tim. 4. 8. Let us but see the reward of pietie in some few particulars First An earnest endeavour to grow in grace and thrive in godlinesse will assure a man of his election It is the advise of the Apostle 2 Pet. 1. 10. Give diligence to make your calling and election sure no better meanes to doe it then by an earnest desire and carefull endeavour to grow in grace our growth in grace is not onely an argument of the truth of our grace but also a good pledge and token of our election faith and holinesse is a fruit of our eternall election Hence it is that true saving faith is called The faith of Gods elect Titus 1. 1. This should make us earnestly to cry out with the Disciples Luk. 17. 5. Lord increase our faith because it is such a pledge of our election for As many as were ordained to eternall life beleeved Acts 13. 48. Holines is the very end of our election Wee are chosen in Christ Iesus before the world that wee might be holy and without blame before him in love Ephes. 1. 4. Hence is that sweet and excellent parenthesis of the Apostle Col. 3. 12. Put upon you therefore as the elect of God holy and beloved bowels of mercie c. So that the more faith the more pietie the more bowels of mercie c. the more evident pledges and tokens of our election Oh how this should perswade us to grow in grace that wee may thereby make our calling and election sure unto our selves an admirable and most desireable benefit Secondly The richer we are in grace the better able shall we be to doe good to others and also to discharge the duties belonging to the places wherein God hath set us Wisedome is good with an inheritance sayth Salomon so no doubt it is without an inheritance but yet he that hath wisedome with an inheritance is the best able to expresse and make use of his wisedome so 1 Tim. 6. 17. Charge those that be rich in this world c. that they be rich in good workes as if they had the best opportunitie so much more they that are spiritually rich that are full of the golden graces of Gods Spirit they have an opportunitie to be rich in good workes and are or may be the better fitted and enabled to doe good to others This made our Saviour himselfe so rich in good workes so plentifull in workes of pietie and charitie He went about continually doing good teaching and preaching the Gospell of the kingdome and healing every sicknesse and every disease amongst the people Mat. 9. 35. And why so Surely because he was full of grace Ioh. 1. 14. This made Barnabas such an admirable instrument of Gods glorie in doing so much good at Antioch see how the Text reports it Acts 11. 23. Who when he was come and saw the grace of God he was glad and exhorted them all that with purpose of heart they would cleave unto the Lord Why so what made him so zealous and ready to do good That you may see Ver. 24. For he was a good man and full of the holy Ghost and of faith and much people joyned themselves unto the Lord. He that is truely and really good himselfe is the fittest and best able to doe good to others See here another benefit that may perswade us to grow in grace Thirdly An earnest desire and carefull endeavour to grow in grace will give us not onely entrance into the kingdome of grace but also assurance of interest in the kingdome of glorie See a direct place
day and night So this was Davids constant practice Psal. 119. 97. Oh how I love thy Law it is my meditation continually But what are the speciall things whereof wee must meditate if wee desire to further our growth in grace I answere they are especially these foure First Let us seriously consider the worth and excellency of true saving grace which appeareth in the Text it is like gold tryed in the fire the most pure and most precious jewell that is in the whole world all earthly things in the want of this are but drosse and dung Phil. 3. 8. But for your more full satisfaction as touching the worth of true grace consider the second Chapter of this Treatise being the first Vse of the poynt And surely if men did but once see the beautie and truely understand the worth of true grace they could not choose but bee exceeding desirous of it They would covet after it if they were once perswaded that it is the best and rarest jewell in the world Secondly The necessitie of true grace it is absolutely necessary to the very being of a Christian and not to his well-being onely Oh then let us labour for grace and growth in grace because it it so necessary that a man is no Christian that is without it and it is also so necessary that it is impossible to be saved without it They must have their fruit unto holinesse that will have the end everlasting life Rom. 6. 22. Holinesse must needs goe before if happinesse follow after grace and glorie are inseparable yea they are the same as some Divines observe for grace is glorie inchoate and glorie is grace consummate It is so necessary that it is impossible to see God without it Heb. 12. 14. Follow peace with all men and holinesse without which it is impossible to see God Blessed are the pure in heart for they and they alone shall see God sayth our blessed Saviour see Psal. 24. 4 5. Revel 22. 14 15. c. Thirdly Consider the equitie of it it is very fit and equall that we that doe professe our selves to be Gods children shall labour to become like unto our heavenly Father He is the God of all grace oh let us therefore labour to grow in grace that we may be like him Ephes. 5. 1. Be yee followers of God as deare children and walke in love c. 2 Pet. 1. 17. As he that hath called you is holy so be yee holy in all manner of conversation for it is written be yee holy for I am holy Yea we should labour to be perfect in holinesse 2 Cor. 7. 1. Perfecting holinesse in the feare of God that herein especially wee may resemble our heavenly Father who is the God of all grace and holinesse Be yee perfect as your Father which is in heaven is perfect sayth our Saviour Mat. 5. last So that the more holinesse the more like to God and the better evidence and assurance that we are his children Fourthly Let us meditate and seriously consider of that great measure of grace that hath beene in Gods Saints of old and how farre we come short of them There is Abraham renowmed for his faith yea he was even strong in the faith Rom. 4. 20. Samuel for integritie Moses for meeknesse the meekest man upon the earth Numb 12. 3. Iacob for wrestling with God in prayer Hos. 12. 4. Iob for his patience Iames 5. 11. David for sinceritie A man after Gods own heart in all things save onely in the matter of Vriah and Paul for courage and all the graces of Gods Spirit whatsoever c. Now alas how farre short doe wee come of these Saints of God in all these What a small measure of faith have we in respect of Abraham How farre short are wee of Jacob for a gift in prayer and a spirit of supplication How farre doe wee come behinde Iob for his patience David for sinceritie and Paul for every thing Oh how this would whet us on to labour for more grace when wee see how farre the Saints of God have out-stripped us and gone before us Oh how this would increase our diligent endeavour to grow in grace if wee would forget such as are behinde us and looke earnestly at those that have gone before us it would make us to presse earnestly for the price of the marke of the high calling of God in Christ Iesus Phil. 3. 13 13. These are the chiefe meanes that wee must use that we may be rich in the golden graces of Gods Spirit Thus now for the first sort to whom the Exhortation is directed sc. such as have true grace in some measure alreadie Let such first be thankfull and blesse God for it that hath given them the graces of his Spirit to enrich them secondly let them labour to grow in grace and thrive more and more in this spirituall wealth and riches Secondly For such as have no grace for the present let such be exhorted to labour for it let them see the worth of it is like gold tryed in the fire that it is the onely meanes to make them truely and spiritually rich onely such as are truely godly are truely rich rich indeede rich towards God wicked rich men are wretched that are in the middest of all their wealth and riches Oh therefore you that want true grace labour for it Ioh. 6. 27. Labour not for the meate that perisheth but for durable riches Pro. 3. 16. which that you may attaine unto attend with reverence unto the next poynt which is to buy it of Christ Buy of me c. CHAP. VII Containing the third generall point I Counsell thee to buy of me gold tryed in the fire that thou mayest be rich And so I come to the third and last lesson that we are to learne from hence which is That all those that would have the precious gold of true saving grace must buy it of Christ. Buy of me sayth our Saviour this gold tryed in the fire that thou mayest be rich In handling this point I will run this course First I will speake some thing by way of confirmation that wee may beleeve it Secondly By way of explication and application that wee may understand and make a right use of it First For confirmation observe a double proofe for this purpose first Testimonies secondly Reasons and Arguments to enforce the Doctrine First For Testimonies observe it in these few particulars first Pro. 23. v. 23. Buy the truth and sell it not sayth the Wise man Truth of grace must be bought at any rate but sold at no rate True saving grace is a precious commoditie to bee bought by all those that desire to enjoy it To the like purpose is that we have Isa. 55. 1. Hoe every one that thirsteth come yee to the waters buy wine and milke without money and without price the water and wine and milke of true saving grace must come
dealeth Christ many times with his poore customers that have nothing to pay but onely hunger and thrist after the commoditie See upon what warrant I speake it Luk. 1. 53. He hath filled the hungry with good things and the rich he hath sent emptie away Who ever heard of such a Chapman that before he will bargaine will be sure he is poore to whom he selleth his commoditie and preferreth him before those that are wealthy and rich Yea he will scarce so much as once looke at the rest See a strange place for this purpose Isa. 66. 2. But to this man will I looke even to him that is poore and of a contrite heart c. The poore humbled soule that hath neither money nor money worth is of all others the most welcome to Christ yea such are especially invited to him Mat. 11. 28. Come unto mee all yee that labour and are heavie laden and I will refresh you saith our blessed Saviour See what a strange message our Saviour sendeth in answere to Iohn the Baptist when he sent his Disciples to know whether he was the Christ that should come into the world or they should still looke for another Mat. 11. 4 5. Goe and tell John what things yee have heard and seene The blinde see the lame walke c. lepers are cleansed the deafe heare the dead are raised up and the poore have the Gospell preached unto them He came himselfe chiefly to preach the glad Tidings of the Gospell to the poore Isa. 61. 1. The Spirit of the Lord God is upon me therefore hath the Lord annoynted me he hath sent me to preach good tidings unto the poore He loveth especially to part with his commodities unto the poore and therefore he is a rare Chapman with whom there is no respect of persons at all unlesse it be in this that he regardeth the poore more then the rich wherein he differeth from all other chapmen in the world that are of a contrarie practice and opinion Fifthly He is a very free and a most kinde Chapman to his poore customers he selleth his commoditie very cheape if he see that the partie be fit to receive it and stand in great need of it he never breaketh with him for price yea he is resolved rather he shall have it without money and without price Men usually deale otherwise if they see that a mans necessitie is great that it is such a commoditie which he cannot be without nor attaine unto otherwhere they will make him pay for his need and if he want readie money he shall pay still the dearer but so it is not with Christ the more he seeth that a man standeth in neede of grace and is sensible of his want that way the cheaper he selleth his commoditie to such a person nay he will rather give it him freely then send him away emptie Isa. 55. 1. Hoe every one that thirsteth come yee to the waters and he that hath no money come c. without money and without price So Revel 22. 17. Whosoever will let him take of the Well of the water of life freely You would all thinke him a marvellous kinde man that should deale thus with a poore Customer Here is your commoditie I assure you upon my credit it will serve your turne but have you any money to pay for it No. Have you any pawne or money worth No. Will any sufficient man passe his word for you No. I have no such credit in the world What then will you worke it out No sure I have no hands to worke untill I have this commoditie I can doe nothing Ioh. 15. 5. Without mee yee can doe nothing sayth our Saviour All this is very hard What will you pay me if I will take your owne word to this purpose No surely I dare not promise that I am scarce ever likely to pay you if you doe trust me Well then if there be no remedie take it for God have mercy even take it freely for nothing He will eyther trust him or give it him freely without price rather then send such a poore soule emptie away Thus you see another strong reason to perswade us to bargaine with Christ he selleth cheape yea he giveth freely to the poore soule that is sensible of his want of the commoditie Indeed if he meet with a rich chapman that cometh rather to cheapen for fashion sake then buy for necessitie he then setteth such a price upon his wares that he is sure cannot be reached by such a barterer See an experiment of this in the young man that came to our Saviour and would needs know the price of his commoditie Mat. 19. 16. Good Master what good thing shall I doe that I may have eternall life Come Sir I like your commoditie What is your price What I see you would be doing come I will set you a taske I perceive you are full of money you will be buying well I will set you a price Keepe the Commandements Ver. 17. see Ver. 20. I have observed these things from my youth what lacke I yet Here was a man full of money he will pay downe all upon the nayle before he stirre his foote Sir if this be your price here is your money or at least the most of it what must I pay more then see what a rate he setteth him Ver. 21. If thou wilt be perfect goe and sell that thou hast and give to the poore and thou shalt have treasure in heaven and follow me Here was a great price indeed he thought it would utterly undoe him and so he went away grieved without his commoditie But otherwise his rates are very easie to such as have an earnest desire to bargaine CHAP. VIII Containing the first Vse of the poynt 1. NOw for the use of the poynt it serveth first for Instruction secondly Reprehension thirdly Consolation fourthly Exhortion and Direction of these in order If all that would have true saving grace must buy it of Christ This should perswade us to labour to know how wee may bargaine with Christ for this precious commoditie and to consider how a man must be qualified and fitted for this purpose that we may make this golden purchase of true saving grace There is no buying of any precious commoditie without knowledge of the price and sundry other particulars that necessarily conduce to the making up of the bargaine Attend therefore I pray you whilest I shew you the price of this treasure and informe you how they must be qualified that would make this golden purchase of true saving grace This I will endeavour to manifest in sundry particulars First If we would bargaine with Christ we must labour to be sensible of our want of true grace we must see our necessitie in this kinde we must be sensible of our spirituall povertie He will be no good chapman that feeleth not the want of his commoditie before he goe to buy A man will never
keepe the way of the Lord. He will not onely walke holily before God himselfe but also will doe his best endeavour to reforme his familie and put away iniquitie from his tabernacles See the practise of this in that Samaritan Convert Ioh. 4. 20. when our Saviour had dealt effectually with her see what a care she had to impart this precious commoditie for the use and benefit of others she ranne into the Citie and sayd to the men of that place Come see a Man that hath told me all that ever I did Is not he the Christ She useth the best and the most effectuall argument that shee could possibly thinke of to bring them to Christ. She reports him to be a Man that could tell wonders that she might perswade them to come unto Christ and be wrought upon as well as her selfe Here is the right use of grace received to employ it not onely for our owne use but also for the benefit and profit and comfort of others CHAP. IX Containing the second Vse of the poynt sc. for Reprehension SEcondly This serveth in the second place for Reprehension of diverse sorts of Chapmen that come justly to be reproved in this regard First All popish and prophane persons amongst us that utterly reject Gods Ordinances and despise and contemne the Word faithfully preached c. these are such as come not to the market they frequent not the place of sale but eyther totally or for the most part absent themselves Yee will not come unto me that yee might have life You might have grace and spirituall life for your soules if you would but come and fetch it Ioh. 5. 40. But your destruction is upon your selves your blood will be required at your owne hands you have even pined and starved your soules by your grosse neglect of the market where you might have had provision and food for your precious soules which are now like to perish for want of food Hoe every one that thirsteth come yee to the waters c. Isa. 55. 1. This is an evident signe that they neither know the worth of grace nor find the want of grace in themselves but like the Church here thinke they are rich and filled with goods and stand in need of nothing and know not that they are wretched and miserable and poore and blinde and naked woe be to these rich and full soules for they are like to be sent empty away if they doe come and sure to perish for ever if they doe not come Oh that all such would lay to heart those terrifying Texts of our Saviour Ioh. 8. 47. He that is of God heareth Gods Word yee therefore heare them not because yee are not of God It is a fearefull signe of reprobation obstinately to refuse the hearing of Gods Word faithfully preached Oh that all popish and prophane persons would consider this it is a fearefull signe they are none of Gods The other heart-shaking place to this purpose is that of our Saviour Ioh. 16. 26. My sheepe heare my voyce and follow me and I give unto them eternall life This is the very eare-marke of a sheepe of Christ that he heareth Gods Word and Christs voyce It must needes therefore be the Character of a Goate to refuse and reject it there is no medium betweene sheepe and goates Mat. 25. 31. and see the condition of the goates that stand on the left hand of Christ at the last day heare thy wofull doome if thou be of that number Ver. 41. Goe yee cursed into everlasting fire prepared for the Devill and his Angels Oh consider this yee that forget God and refuse to heare his voyce least one day He teare you in pieces when there is none to deliver you Psal. 50. 22. Secondly Some come indeede to the market but it is onely to looke about them or conferre with their acquaintance and so spend their time in walking here and complementing there and never once cheapen the commoditie that is there to be sold these are negligent and carelesse hearers I have observed how strangely men spend their time in the Church assemblies some walking and whispering some jeering and laughing some sleeping some reading upon a booke while the Minister is eyther praying or preaching doe such men spend their time well at market for shame sleepe not at market surely you may come to have your purse picked while you are asleepe certainly the devill doth even watch for such an opportunitie while you sleepe the devill stealeth away your markets and soweth tares in stead of the pure graine of true grace which you might have had sowen in your hearts if you had watchfully and carefully attended Take heede and beware of carelesse hearing remember the Baereans practise in this case for you imitation Acts 17. 11. They received the Word with all readinesse of minde they came not onely to the place of sale but were very busie in cheapening the commoditie which they meant to buy woe be to all carelesse hearers that come to gaze or talke or sleepe at Church and so come to market not to buy but to looke about them Thirdly Some come and seeme to hearken but receive nothing all runneth besides these cheapen the commoditie but bid nothing these are never likely to bargaine with Christ they onely would know the price of grace and what it would cost to become religious but they meane not to practise any thing These were Ezechiel's Chapmen Ezech. 33. 31. They came and heard they came to the market and they asked the price for they seemed to be very serious in hearing but they would bid nothing they would heare all but doe nothing but do rather reject a good bargaine when it is offered and thrust it from them Oh the wofull estate of these persons that doe cast the Commandements of God behinde their backes and come with a resolution onely to heare and know but doe nothing Be ye doers of the Word and not hearers onely deceiving your owne selves Jam. 1. 22. He doth utterly deceive himselfe that thinketh bare hearing will serve the turne to bring him to heaven it is not cheapening but buying and paying downe that procureth this commoditie See the wofull estate of all such set out in that Text of the Apostle Acts 13. 48. It was necessary that the Word of God should be first preached unto you but seeing that yee thrust it from you and judge your selves unworthy of everlasting life behold we turne to the Gentiles they judge themselves unworthy of such a precious jewell that carelesly thrust it from them and bid nothing for it Here is the third sort Fourthly Some goe a little and not onely cheapen the commoditie but also bid fairely for it but will not come to the price they would have it under the worth or not at all These are such as are content to part with some sinnes and doe many things but will not be universall in their obedience
â—ave fully preached the Gâ—â—peâ—l of Christ yea he was content to spend his dearest life in this cause Acts 20. 24. My life is not deare unto me that I may finish my course with joy and fulfill the Ministery that I have received of the Lord Iesus to testifie the Gospell of the grace of God yea and when he was preaching upon occasion being to depart on the morrow He continued his speech untill midnight saith the Text Acts 20. 7. Hereupon also was that godly resolution of the Apostles But we will give our selves continually to prayer and to the ministery of the Word Acts 6. 4. an excellent patterne for all faithful Ministers And why all this but only to testifie the truth of this Doctrine which wee have in hand namely that of all other that is the best spent time that is spent in Gods service Lastly To this purpose observe the practise of our blessed Saviour Christ Iesus it appeareth by his daily practise that he was of this opinion Hereupon it is that he spent so much time in preaching praying and such like exercises of religion nay his whole life was nothing else but a reall and exact practise of piety after hee had taken upon him his propheticall office see with what unwearied industry hee proceeded this way Iesus went about teaching and preaching the Gospell of the kingdome and healing every sicknesse and every disease among the people saith the Evangelist Matth. 9. 35. Hee went about doing good continually this way see what hee could say of himselfe I ever taught in the Synagogues Ioh. 18. 20. And againe I sate daily with you teaching in the Temple Mat. 26. 55. Yea to this purpose it is that wee reade Luk. 6. 12. That he continued all night in prayer to God and afterwards upon occasion wee read that hee spent three whole dayes together in prayer and preaching according to that we finde Mar. 8. 2. I have compassion upon the multitude because they have now beene with me three dayes c. We may observe 1. That the multitude had now beene with our Saviour 3 dayes together to heare him preach 2. They must needs spend some time also in going and comming to this end 4. That hee had compassion upon them and would rather worke a miracle in feeding them then suffer them to fainte by the way c. So that by the practise of our Saviour it appeareth evidently that time spent in Gods service is absolutely the best spent time CHAP. II. Containing the Reasons of the point NOw the reason of the point is especially three-folde 1. In regard of God 2. In respect of our selves 3. In regard of others In regard of God Time spent in his service must needs be the best spent 1. Because it is spent with Him 2. To Him 3. For Him Time spent in Gods service is the best spent because it is spent with God Wee account that time well spent that is spent with our dearest friends that time is very pleasant and delightfull to us now God is our best friend and therefore time spent with him must needs bee the best spent Now that God is with his servants thus busied observe it Matth. 18. 20. For where two or three are gathered together in my Name there am I in the midst of them O happie company where Câ—rist himselfe is in the 〈◊〉 Thus he encourageth his Disciples when he sendeth them out to preach the Gospell Matth. 28. 20. Goe and teach all Nations c. teaching them to observe all things whatsoever I have commanded you and loe I am with you alwayes even unto the end of the world Time spent in the speciall presence of Christ must needs bee the best spent time but time spent in Gods service is spent in the speciall presence of Christ so that a man may say with David while he is so employed Neverthelesse I am continually with thee Lord Psal. 7â— 23. and therefore time spent in Gods service must needs be the best spent 2. Because time spent in Gods service is spent to God that is to his pleasure to his contentment he is marvellously delighted with it In these things I delight saith God Ier. 9. 24. And with such sacrifices God is well pleased it is an excellent place to this purpose Heb. 13. 15 16. By him let us offer the sacrifices of praise to God continually And to doe good and to communicate forget not as if he had said doe not forget to spend your time in duties of pietie to God and charity to men for for with such sacrifices God is well pleased saith the Apostle It is time spent for Gods pleasure c. 3. Because Time spent in Gods service is spent for God that is for his honour and glory which is the supreame end of all 1 Cor. 10. 31. Whether ye eate or drinke or whatsoever yee doe howsoever yee spend your time doe all to the glory of God This is the chiefe end of our creation Isa. 43. 7. For my glory have I created him saith the Lord O come let us worship and fall downe and kneele before the Lordour Maker saith the Psalmist Psal. 95. 6. O let us employ our time so as may be most for Gods glory now time spent in holy duties in well doing is spent to Gods glory Herein is my Father glâ—rified that ye bring forth much fruit saith our Saviour the more fruitfull we are in good duties the more glory redounds to God This should make us abundant in the worke of the Lord. Hence is that speech of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good workes spend much time in Gods service and become patternes for others why so And glorifie your Father which is in heaven i. e. this doth much glorifie your heavenly Father So Phil. 1. 11. The Apostle prayeth that they might bee filled with the fruits of righteousnesse and marke the reason which are by Iesus Christ to the glory and praise of God so that time spent in Gods service is spent for his glory Now lay all these three together and they will make a strong twine to confirme this truth like Solomons threefold cord which is not easily broken That time which is spent with God or in his presence 2. and to his pleasure and delight and thirdly for his glory must needs bee the best spent time but so is all that time that is spent sincerely in GODS service and therefore time spent in Gods service must needs be the best spent time Thus in regard of God Secondly consider it is the best in regard of our selves 2. Time spent in Gods service is the best spent time in respect of our selves 1. It is most for our credit 2. For our profit 3. For our pleasure 4. For our comfort in life and death 1. Time spent in Gods service is most for â—ur credit God will ever
make good his promise 1 Sam. 2. â—0 Them that honour me I will honour and they that despise me shall be lightly esteemed See what the Holy Ghost saith of those Boâ—reans that received the Word with all readinesse of minde and searched the Scriptures daily Acts 17. 11. These were more noble then those in Thessalonica saith the text And why so Wherein did their chiefe Nobility appeare sc. in their outward quality they had this spirituall excellency to regulate their hearing by the Word In that they received the Word with all readinesse of minde as appeareth in the words following and searched the Scriptures daily whether those things were so Every religious godly person that spendeth much time in Gods service is a noble person in Gods account It was one of Solomons titles of honour to be called The Preacher one that spent much time in Gods service and in teaching others Eccles. 1. Yea and see how David glorieth in this that he was Gods servant one that spent much time in Gods service Psal. 116. 16. O Lord truly I am thy servant I am thy servant and the son of thy handmaid Lo a mans greatest honour sc. to bee Gods servant to shew that time spent in â—ods service is the most for a mans credit and therefore the best 2. Time so spent affordeth the most sound solid pleasure all other pleasures are but vaine and mad mirth in comparison of this This will satisfie a mans soule as with marrow and 〈◊〉 as David speakes See what pleasure Gods servants have taken in this I â—steemed â—he words of his mouth more thâ—n my necessary foâ—de saith Job Iob 23. 12. O what pleasure and sweetnesse did Iob finde in the Word of Gods mouth it was sweeter and more pleasant in taste then his appointed or necessary foode It did him more good then his meate and drinke So likewise see it in David Oh how I love thy law it is my meditation continually Psalm 119. 97. How sweet are thy words unto my taste sweeter then honey unto my mâ—uth Ver. 103. So likewise to Ieremiah chap. 15. 16. Thy words were found and I did eate them and how did they taste They were unto me the very joy and rejoycing of my heart saith the Prophet Yea so it was to Paul Rom. 7. 24. I delight in the Law of God according to the inner man But above all observe that speech of our Saviour Joh. 4. 34. There you shall finde that our Saviour at that time was hungry and thirstie and the Disciples were gone to the City to buy meate in the meane time commeth a woman to draw water and our Saviour tooke that opportunity to instruct her and convert her to God yea and was so serious in it and so much delighted with it that when the Disciples come with meate they say unto him M. eate Ver. 33. See what he answereth I have meate to eate which yee know not of and then explaineth the meaning Verse 34. My meate is to doe the will of Him that sent mee and finish his worke Lo this was his very meate it did him more good Hee found more sweetnesse in it and so farre preferred it before his meate and drinke so that if our mouth be not out of taste time spent in Gods service hath the most pleasure in it and therefore in that regard is the best spent time Thirdly Time spent in Gods service is the most full of profit every way both for body and soule Godlinesse is profitable unto all things saith the Apostle 1 Tim. 4. 8. having the promise of the life that now is and also of that to come This is the good and the right way as Samuel calleth it 1 Sam. 12. 24. It is that one thing needfull as our Saviour himselfe calleth it Luk. 10. 42. This is the only thing the very boone that David would begge at Gods hands Psalm 27. 4. One thing have I desired of the Lord that I will seeke after But one thing David surely it is some rare thing some extraordinary profitable matter What is it That I may dwell in the house of the Lord all the dayes of my life and behold the beautie of the Lord and to enquire in his Temple This is Davids one thing sc. that hee might spend all the greatest part of his life in Gods service he knew the benefit and the profit of it He might well say then as Psalm 23. 6. Surely goodnesse and mercy shall follow me all the dayes of my life Time spent in Gods service is the only way to procure safety and profit both for body and soule 1. There is safety in this course even when their seemeth to be most danger Hee that looseth his life for Christ's sake shall be sure to finde it Mat. 16. Yea see that excellent promise v. 11. of this Psalme The Lord will give grace and glory and no good thing will he withhold from them that walke uprightly Let no man think that Religion is the High-way to danger and beggery No no It is the only safe way and the most profitable An excellent place to this purpose is that we have Exo. 34. 24. Where the Lord enjoyneth that all the Males should appeare before him thrise in the yeare at Ierusalem as if all the Males in England were to appeare thrise in the yeere before God at London Now whereas a man would think that this was very dangerous in regard of invasion from their cruell neighbours that might take the opportunity to set upon their borders in the absence of all the Males Now mark what the Lord promiseth in that case No man shall desire thy land such an envious covetous malicious thought shall not once enter into their heart as to thinke Now we have a fit opportunity to invade Israel So the equity of this promise remaineth still Time sincerely spent in Gods service bringeth safety with it or if any danger or outward hurt come in this case God will dispose it for our good Rather then Daniel shall loose by his time spent in Gods service the Lord will keepe him in safety in the Lions denne and send his Angels to shut the Lions mouthes that they may not hurt him as wee see Dan. 6. Marke that speech of the King to him Verse 20. O Daniel servant of the living God Is thy God whom thou servest continually able to deliver thee from the Lions Is there safety in the service of thy God See how Daniel answereth according to the event of it Ver. 22. My God hath sent his Angell and shut the Lions mouthes that they have not hurt me Lo what impregnable safety in Gods service So Daniel 3. What danger were the three noble Iewes in But see how God made good that promise Isa. 43. 2. When thou passest through the waters I will be with thee c. when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee
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
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
constant in the duties of Gods worship and service This appeareth not onely in regard of the expresse command of God to that purpose but also because it is the speciall condition required on our part as ever we expect the reward promised as wee have heard before but we shall finde it very necessary in many other respects whereof I will onely mention but one or two which I conceive to be the chiefe First Because without constancie and perseverance wee loose all the labour and paines that we have alreadie taken in Gods service we have laboured in vaine and to no purpose if we doe not perseveâ—e if we faint we are sure we shall never reape as the Apostle seemeth to intimate Gal. 6. 9. All our righteousnesse shall not so much as be once mentioned unto us we shall be never a whit the better for it Ezech. 18. 24. The soule of the Lord shall have no pleasure in him Heb. 10. 38. See an experiment of this in two famous examples to this purpose sc. Demas and Alexander See what a good opinion the Apostle had of this Demas he remembreth his love to the Church of Colosse Col. 4. 14. Demas-greeteth you yea he was one of Pauls fellow labourers Philemon ver 24. And yet see how the Apostle cryeth out of him afterward 2 Tim. 4. 10. Demas hath forsaken us having loved this present world Demas hath lost all his labour and the credit of all his former proceedings So for Alexander see how zealous and forward he seemed to be in Act. 19. 33. he was very like to have suffered Martyrdome and yet see how the Apostle discovereth him afterward for his damnable Apostacie 2 Tim. 4. 14. Alexander the Copper-smith hath done me much evill the Lord reward him according to his worke for he hath greatly withstood our words So he lost the benefit of all the good he had done formerly But this is not all for Secondly The sinne of back-sliding and falling backe from Religion is a thing that is most odious and hatefull to God the soule of the Lord abhorreth it the soule of the Lord will have no pleasure in such that is he hateth and abhorreth them hereupon it is compared to the vomit of a Dogge and the Sowes wallowing in the mire 2 Pet. 2. 22. Yea if any man draw backe it is unto his perdition unlesse he repent Heb. 10. 39. And how hard a thing it is for such to be brought unto Repentance Heb. 6. 5. If they fall away it is impossible to renew them againe unto repentance How-ever the back-slider in heart shall be filled with his owne wayes Pro. 14. 14. And are quite lost in their owne sense and feeling which is even a little hell upon earth as appeareth by the example of Francis Spira and William Rogers of Cranebrooke in Kent the Stories of both which are lately published Yea see the woefull estate of Lot's wife Let the judgement of God upon her make us take heede of looking backe which is the effect of that speech of our Saviour Luk. 17. 32. Remember Lots wife who for looking backe was turned into a pillar of salt Gen. 19. 46. Whosoever doe thus unlesse they repent and doe their first workes are in no case fit for the kingdome of heaven for he that putteth his hand to the Plough and looketh backe is not fit for the kingdome of God sayth our Saviour Luk. 9. 62. Thirdly Wee had need be vigilant and constant in regard of the devils continuall diligence in watching all opportunities to doe us mischiefe we had need continually to stand upon our guard and ply our worke for if we give over we immediately become a prey to his malicious crueltie Whilst the little bird is in action and flying from bush to bush and from place to place she is in no danger of being shot to death but when she sitteth still she becommeth a prey to the cruell fowler it is the Holy Ghosts owne similitude Prov. 26. 2. As the bird by wandring and the Swallow by flying so the curse causelesse shall not come When did David become a prey to the Devill and lust but when he lay idely at home 2 Samuel 11. upon his bed The Devill seeketh continually to doe us hurt and by doing nothing we learne to doe evill Therefore this is the Apostles argument to perswade to constancy and vigilancy 1 Peter 5. 8. For your adversary the Devill as a roring Lion goeth about seeking continually whom he may devoure And thus yee see also the necessitie of constancy and perseverance in the duties of Gods worship and service It is equall profitable and necessary Now for the Meanes that wee must use that we may be constant I will give you only one generall which will divide it selfe into sundry particulars 1. In generall get a right disposition of heart to this purpose without this it is impossible for any to be constant in Gods service therefore saith David Psalme 119. 112. I have inclined my heart to performe thy Statutes alwayes It is only a good and an honest heart that is able to make a man hold out in Gods wayes as our Saviour sheweth Luke 8. 15. This made Iehu fall away at last notwithstanding all the faire shewes he made of zeale for God and his truth But Iehu tooke no heede to walke in the Law of the Lord God of Israel with all his heart saith the Text 2 Kings 10. 31. This made him cleave to Ieroboam's calvish Idolatry So this made Simon Magus fall off notwithstanding all his fine shewes of Religion his keeping company with the Apostles his being baptized c. he shewed plainly what he was at last And how came that I perceive that thy heart is not right in the sight of God saith the Apostle to him Acts 8. 21. If we would persevere in Gods service we must labour to have our hearts set in a right frame Now more particularly if ye aske me what disposition or frame of heart is it that we must labour for if we would bee constant in Gods service 1. I answer that if we would be constant in Gods service we must labour for a beleeving heart an heart fraught with the precious grace of true saving faith This is that which will make a man constant and victorious over all impediments 1 Iohn 5 4 5. For whosoever beleeveth and is borne of God overcommeth the world and this is the victory that overcommeth the world even your faith True saving faith is of a lasting nature he that hath it can never perish but have everlasting life Iohn 3. 16. Yea this doth alwayes end in salvation 1 Peter 1. 9. Receiving the end of your faith even the salvation of your soules saith the Apostle if any man draw backe and fall off from Gods service it is either for want of faith or at least for want of a true saving faith When the Apostle had shewed
overturne the truth and substance of the Gospell and therefore he giveth this for the reason why hee would not yeeld no not for an houre That the truth of the Gospell might continue with you as if he had said ye cannot retaine long the truth of the Gospell if ye admit this Sixthly and lastly He that would bee constant in Gods service must put on patience and courage in regard of the opposition that he is sure to meete withall in that case In your patience possesse your soules saith our Saviour Luk. 21. 19. And Let us runne with patience the race that is set before us Heb. 12. 1. Yea we have need of patience saith the Apostle Heb. 10. 36. Watch ye stand fast in the faith quit ye like men bee strong saith the Apostle 1 Cor 16. 13. He that will follow Christ constantly and not forsake him must resolve before hand to take up his crosse and arme himselfe with patience Luk. 9. 23. If any come unto me let him deny himselfe and take up his crosse and follow me This made Paul so constant in Gods service after he had once begun to serve him sc. because hee was armed with a patient and couragious resolution to endure what ever could befall in that case My life is not deare to me that I may finish my course and fulfill the ministery that I have received c. Acts 20. 23. Yea I am ready not only to be bound but also to dye at Ierusalem for the Name of the Lord Iesus Acts 21. 13. And thus have I finished the second duty that wee are to be exhorted unto inregard of our selves sc. Constancy in Gods service and have shewed both the Motives why and the meanes how to attaine ability to performe it CHAP. VII Wherein the last duty in regard of our selves is propounded together with the Motives to perswade us thereunto THirdly Seeing time spent in Gods service is absolutely the best spent time This serveth to exhort every one of us not only to begin to serve God 1. Speedily without delay 2. And constantly without ceasing but also plentifully and abundantly let us spend as much time as we can possibly this way we cannot spend our time better then in Gods Courts his House and Ordinances the duties of his publike worship and service Oh therefore let us deale plentifully and abundantly this way Let us give all diligence not some but all diligence is little enough this way 2 Pet. 1. 5. Whatsoever thy hand findeth to doe doe it with thy might saith Salomon Eccles. 9. 10. Alwayes abounding in the worke of the Lord knowing that your labour shall not be in vaine in the Lord saith the Apostle 1 Cor. 15. 58. The more paines we take in Gods service the more wages shall we be sure to receive And therefore when we come to the wholsome waters of Gods Sanctuary let us drinke freely and abundantly this is our Saviours owne exhortation when he commeth into his garden of the Church assemblies Cant. 5. 1. Eat O friends drinke yea drinke abundantly O beloved It is an excellent thing when a man can say truely that which Iehu only pretended in another case 2 King 10. 18. Ahab served Baala little but Iehu shall serve him much So such and such serve God a little I will serve him much Surely it must needs be well taken at Gods hands when we have a care to spend as much time in Gods service as we can possibly Now for the perfecting of this duty which is the maine point of all I will shew you 1. Some Motives to perswade us to it 2. Some few Directions how to doe it And first for the Motives The Motives that may perswade us to spend as much time as we can possibly in the duties of GODS publike Ordinances they are principally these foure 1. Because the time present I meane the time of this present life is the onely time that we have to this purpose either now or never must we serve God in these duties and Ordinances as for Purgatory it is but a popish dreame a very fancy the time of this life is the onely time for this purpose Hereupon is that speech of our Saviour Iohn 9. 4. I must worke the workes of God while it is day the night commeth when no man can work by night he meaneth death and the grave there is no worke to bee done then this appeareth by the next verse that this is our Saviours meaning i. e. While I live I must finish the worke that I have in hand death commeth when no man can worke no then we rest from our labours Revel 14. 1â— whilest we have time let us doe good saith the Apostle Gal. 6. 10. There is a set time appointed for well doing which is the time of this life which is by no meanes to bee let slip or omitted if death once come it presently putteth an end to our labour when night commeth men shut up shop Excellent therefore to this purpose Eccles. 9. 10. Whatsoever thy hand findeth to doe doe it with thy might Ply thy worke hard Now marke the reason which he giveth to this purpose For there is no worke nor devise nor knowledge nor wisedome in the grave whither thou goest there is no opportunitie for doing any worke there no that is the evening a time of reckoning but not of working that is a time of receiving wages not of labour What saith the Lord of the Vineyard when the evening was come Matth. 20. 8. Call the labourers and give them their hire not set them a worke but pay them their wages If therefore wee looke for any wages at evening let us ply our worke in the day time This is the first Motive Secondly As the time of this life is the onely time for this purpose so it is very short and very uncertaine the time of him that liveth longest here is but short Iob 14. 1. Man that is borne of a woman hath but a short time and is full of misery Remember Lord how short my time is Our worke is great and our time short and therefore wee had need to be diligent our journey is long and our time short and therefore we had need to runne speedily as well as constantly Time passeth away with a swift foote My dayes passe away as the most swift Ships saith Iob 9. 26. Man is like to vanity his dayes are as a shadow that passeth away Psalme 144. 4. Yea we bring our yeares to an end as a tale that is tould Psalm 90. 9. And our life is very like unto a vapour Iames 4. 14. Seeing then our time is so short and withall so uncertaine wee had need to runne with speed as well as patience the race that is set before us If the time were short yet if it were certaine there were lesse danger in slacknesse but it is not more short then uncertaine like the thiefe that commeth in the
looketh on the heart For the Lord knoweth full well that if the heart be not right set for God he will never walke uprightly before God how great a semblance or shew of pietâ— soever a man may make therefore God in his wisedome looketh on the heart Deut. 32. 46. Set your hearts unto all these words saith Moses It is not setting of the eare to heare only or the mouth to speake no nor the hands to worke nor feete to walke that will serve the turne unlesse the heart in the meane time be right set for that purpose therefore saith David Psalme 119. 11. I have hid thy Word in my heart that I might not sinne against thee Lo the chiefe antidote against sinne is to hide and ponder the Word of God within our hearts An excellent direction to this purpose is that of the Apostle Saint Iames 4. 8. Draw nigh to God and he will draw nigh to you if wee desire that God should draw nigh to us in mercy we must strive to draw nigh to him in service and obedience But what is required that wee may bee fit to draw nigh to God Wash your hands or cleanse your hands yee sinners and purifie your hearts ye double minded It is only a cleane and a true heart that will make a man fit to draw nigh to God Heb. 10. 22. Let us draw nigh to God with a true heart c. Hereupon David prayeth so earnestly for such an heart Psalme 119. 80. O let my heart be upright in thy Statutes that I be not ashamed For indeed God loveth truth of heart or truth in the inward affections above all other things whatsoever this is the maine thing that he desireth Psalme 51. 6. He that ever meaneth to be religious indeed must of necessity begin with the heart that is the chiefe great wheele of the clocke that moveth all the rest Psalme 37. 30 31. The mouth of the righteous will speake wisedome his tongue will be talking of judgement How commeth this to passe that yee shall see in the words following The Law of God is in his heart and none of his steps shall slide It is the heart that setteth both the tongue and hands a worke for out of the abundance of the heart the mouth speaketh saith our blessed Saviour in Matthew 12. 34. Oh therefore all that would spend much time in Gods service which as we have heard is absolutely and incomparably the best spent time labour to have your hearts rightly fitted and prepared for that purpose even such an heart as I have formerly described unto you namely a beleeving heart a loving heart a sincere and an upright heart full of truth and sincerity and an heart also fraught with the true feare of God hee that hath such an heart is right set for Gods service It is just such an heart as God would have us to have sc. an heart fraught and furnished with the true feare of GOD Deut. 5. 29. They have well said all that they have spoken saith the Lord ver 28. Oh that there were such an heart in them Good words without a good heart are little worth Well what kinde of heart would God have them to have That yee shall see in the words following O that there were such an heart in them that they would feare me and keepe my Commandements alwayes that it might be well with them An heart fraught with the true feare of God is that which GOD especially desireth should be in his children and which he doth exceedingly delight in when hee findeth in it them 2. We must be constant and conscionable in the private exercises of Religion this is the way to bring the heart to a right frame for the publike Ordinances this is like the tuneing of the instrument so that he that careth not for spending any time at all in private duties careth not how little time he spendeth that way in publike Oh that wee would lay this to heart and bee carefull to spend time in private prayer and reading and holy meditations Even Princes are not exempted in this case See that Direction in Deut. 17. 18 19. See the King of Israels duty when he sitteth on the Throne of his kingdome Hee shall write him a Copie of Gods Law in a booke out of that which is before the Priests and Levites and it shall be with him and hee shall reade therein all the dayes of his life that he may learne to feare the Lord his God c. where we see 1. That it is the duty even of Kings themselves to feare GOD as well as others 2. That to the end he may feare God hee must be acquainted with Gods Word for the feare of God must be learned out of the booke of God 3. Hee was to get him a copie of Gods Booke that which wee now call a Bible Kings must get them Bibles as well as Priests and Levites 4. Hee must reade in it all the dayes of his life and if Kings then much more all subjects and private persons must spend some part of every day in the duties of Gods service in private Who need thinke himselfe too good for private duties when Kings themselves are not exempted Yea it is the duty of all Gods people to search the Scriptures Iohn 5. 39. Search the Scriptures for in them yee thinke yee have eternall life and they are they that testifie of me saith our Saviour Yea wee should all study to be well acquainted with the Scriptures by private reading that we may be the more delighted with the publike heareing Colossians 3. 16. Let the Word of CHRIST dwell in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymnes and spiritiuall songs c. Lo how Gods people should spend their time in private O how this would fit us for exercises of Religion in publike What made those Noble Boereans Acts 17. 11. willing to spend so much time in hearing Paul preach in publike Surely this was one cause amongst the rest sc. the care which they had to spend their time well even in private They searched the Scriptures daily whether those things were so and so finding how sweetely Pauls Doctrine accorded with that which they found written in Gods Booke they received the Word with all readinesse of minde and tooke delight to spend much time in the duties of Gods publike worship and service Deut. 6. 6 7. These words which I command thee shall be in thy heart and thou shalt teach them diligently to thy Children and loe this would make us love to spend much time in Gods service publikely c. Thirdly Hee that would have an heart rightly prepared that he may bee fit and willing to spend much time in the duties of Gods solemne worship and service must have a care to beginne the day with religious exercises and holy meditations godly cogitations let into the heart in the morning will season the heart of a man
he trusted here is the excellency of the Word preached So observe another testimony to this purpose which sheweth the excellency of this Ordinance Heb. 4. 12. For the Word of God is quicke and powerfull and sharper then any two edged sword piercing even to the dividing asunder of the soule and spirit This sword of the Spirit is a most excellent Ordinance of God it is a speciall Shield to defend us against the fury of all our spirituall enemies See the Apostles testimony for this Ephes. 6. 16. Take the Helmet of Salvation and the Sword of the Spirit which is the Word of God See how our blessed Saviour with this put Sathan to flight Mat. 4. Scriptum est this was his weapon and see the conclusion ver 11. Then the Devill left him This sword will pierce the very â—â—ead of that great Leviathan Oh how we should love it if this was rightly considered Thirdly and lastly Consider the singular use and benefit of Gods Ordinances in regard of us Give me leave to instance in one of Gods Ordinances sc. the Word preached Certainly the utilitie of it is extraordinarie if it be well considered observe it I beseech you and see in some particulars First The Word preached is the Word of life the meanes to quicken a dead soule It is the meanes both to beget and to preserve spirituall life in the soule of a Christian Psal. 119. 50. This is my comfort in mine affliction for thy Word hath quickened me We are by nature all dead in trespasses and sinnes Eph. 2. 1. Now the Word faithfully preached is the meanes to revive and raise us up unto newnesse of life Ioh. 5. 25. Verely I say unto you sayth our Saviour the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare it shall live See here the meanes to revive and quicken our dead soules Oh therefore let us love the Word even as we love our life Pro. 8. 35. He that findeth me findeth life and shall obtaine favour of the Lord Oh the worth of life Life is sweet especially spirituall yea naturall life is very deare unto us Skinne for skinne and all that a man hath will he give for his life sayth the Text Job 2. 4. Now the Word of God faithfully preached is our very life Pro. 4. 13. Take fast hold of Instruction let her not goe keepe her for shee is thy life sayth the Wise-man How can we choose but love the Word if we consider this Secondly Because life it selfe without health is but a burthen rather then any benefit A sicke man is even weary of his life so was Iob in his extremitie My soule is weary of my life Iob 10. 1. sc. for want of health Therefore in the second place the Word of God is health as well as life to them that truely embrace it My Sonne attend to my words sayth Salomon Pro. 4. 20. Why so See the worth of them sc. Ver. 22. For they are life unto those that finde them and health unto all their flesh Life is a sweet thing if it be accompanied with health so Pro. 3. 8. It shall be health to thy navell and marrow to thy bones Health is a most precious Iewell and therefore the Word which is the meanes to beget and preserve it must needs be precious Thirdly But what is life and health without comfort And therefore in the third place the Word preached is the chiefe meanes of comfort that we doe enjoy This is our chiefe support and consolation next under God himselfe Psal. 119. 92. Vnlesse thy Law had beene my delight I should have perished in my affliction The Word preached is the Word of comfort proceeding from the God of all comfort 1 Cor. 1. 3. which is able to comfort us in all our tribulations that we may be able to comfort others with the same comfort wherewith we our selves are comforted of God Yea the holy Word of God is both written and preached to this end and purpose 1. It is written to this end Rom. 15. 4. Whatsoever is written aforetime is written for our learning that we through patience and comfort of the Scriptures might have hope Yea secondly This is one end of preaching Isa. 40. 1. Comfort ye comfort yee my people sayth your God speake comfortably to Jerusalem Hence also is that of the Apostle 1 Cor. 14. 3. when shewing the excellency of preaching he giveth this for one of the chiefe reasons of his Encomium But he that prophesieth speaketh to men unto edification and exhortation and comfort He that preacheth aright preacheth to the comfort of Gods people Indeed as for the wicked of the world here is no comfort for them they must goe to the world for comfort for the Word hath none for them it is the terror of the Lord to torment them before the time but to the godly and such as are religious it is to them a Word of strong consolation yea the very joy and rejoycing of their heart sayth Ier. 15. 16. This was Davids comfort Psal. 119. 50. This is my comfort in my affliction for thy Word hath quickened mee And indeed what greater comfort then for a condemned man to heare of a pardon Men in a desperate condition to heare of a Saviour Joh. 5. 39. Search the Scriptures for they are they that testifie of me sayth our Saviour himselfe What greater comfort The Scriptures tell us of the gracious readinesse of God to be reconciled to poore sinners 2 Cor. 5. 20. We are Embassadors for Christ as though God did beseech you by us and we pray you in Christs stead to be reconciled to God The Word assureth us that upon our repentance our sinnes are forgiven us Ezech. 18. 21. which is one of the chiefe grounds of comfort that can be propounded Thus Christ comforted the poore Palsie-man Mat. 9. 2. Sonne be of good cheare thy sinnes are forgiven thee Men may seeme but can never be truely chearfull in the want of this favour Thus also would our Saviour comfort the poore weeping penitent Luk. 7. 48. Thy sinnes are forgiven thee He knew she could receive no better ground of comfort So when God would have his people comforted Isa. 40. 1. see what direction he giveth to that purpose Comfort ye my people Comfort ye Jerusalem How Tell her that her iniquities are pardoned c. As if he had said If any thing will affoord her comfort that will doe it Blessed is the man whose iniquities are forgiven and whose sinnes are covered Psal. 32. 1 2. He that is assured of happinesse may well be comforted Yea the Word preached is the glad tydings of Salvation it doth assure us of our interest in Christ and that He is made of God unto us Wisedome and Righteousnesse Sanctification and Redemption 1 Cor. 1. 30. As also that Christ with all his merits doe properly belong unto us 1 Cor. 3. 21 22
the stall Ver. 6. That drinke wine in Bowles c. but are not grieved for the afflictions of Ioseph Isa. 5. 11. ver 12. Woe to them that rise up early to follow strong drinke c. And the Tabret and the Pipe are in their feasts but they regard not the worke of the Lord nor the operation of his hands Where we see that time spent in inordinate and excessive feasting and time spent in Gods service cannot well stand together it is a great Let and impediment in this case This was one thing that made the rich man that he could finde no time for Gods service nor for the good of his soule Luk. 16. 19. Because as he was cloathed with purple and fine linnen so he fared deliciously every day sayth the Text. Every day was a day of feasting and therefore there was no time left for the exercises of Religion they feede the bodie but starve and pine the soule Therefore we must have a care to spend lesse time in feasting that we may spend more in the duties of Gods worship and service And to this end let us consider these five Remedies First Immoderate feasting is seldome or never without the abuse of Gods good creatures and so we fight against God and strike him with those blessings which he hath graciously given us for our delight yea hereby we commit Idolatrie in making our belly our God Phil. 3. 19. Secondly Seldome without brabbles and quarrells many times betweene persons of neare relation one to another See the fruit of that great feast made by Ahashuerus that lasted so long What was the event of it but a woefull breach betweene him and his wife Hest. 1. 19. Thirdly A man in that case is most apt to deny God This made Agur pray against wealth and riches Give me not povertie nor riches sayth the Text Pro. 30. 8. And theâ— see the reason that he giveth for it Ver. 9. Lest I be full and deny thee and say Who is the Lord Thus full-fed Pharoah cryed out Exod. 5. 3. Who is the Lord that I should obey his voyce to let Israel goe I know not the Lord neither will I let Israel goe Excessive fulnes will make a man even to kick against God Jesurun is waxed fat and kicked sayth the Text Deut 32. 15. Thou are covered with fatnesse Then he forsooke God that made him and lightly esteemed the rocke of his Salvation Loe the fruit of excessive fulnesse Yea this was one of the sinnes of Sodome Idlenesse and fulnesse of bread made them so intolerably filthy that they fell to that uncleanenesse which was unnaturall as the Prophet sheweth Ezeck 16. 49. Fourthly This excessive use or rather abuse of Gods creatures are great meanes to make us forget God True it is that even then we have most cause to remember him with all love and thankfulnesse but such is the corruption of our nature that even then above all other times wee are most apt to forget him according to the admonition of the Lord himselfe by Moses Deut. 8. 11 12. When thou hast eaten and art full then thou shalt blesse the Lord thy God for the good Land that he hath given thee There is the right use of fulnesse and plentie But what followeth Ver. 12. Beware that thou forget not the Lord thy God and Ver. 13 14. Lest when thou hast eaten and art full c. then they heart be lifted up and thou forget the Lord thy God c. Here is a dangerous mischiefe indeed Psal. 9. 17. The wicked shall be turned into hell and all that forget God O consider this yee that forget God and feast your selves without feare least he teare you in pieces and there be none to deliver you When I fed them to the full they then committed adulterie against me and assembled themselves by troopes in the harlots houses Iere. 5. 7. Fifthly The more that wee have mis-spent our time in feasting and carnall pleasures the more torment we are like to have hereafter All such immoderate carnall pleasures end in torments without repentance What became of him that was cloathed in purple and fine Linnen and fared deliciously every day Luk. 16. 19. What is the next newes we heare of this Belly-god this mirth-munger The rich man dyed and was buried and in hell he lifted up his eyes being in torments and seeth Abraham afarre off and Lazarus in his bosome ver 23. yea and see there what Abraham especially objecteth against him Ver. 25. Sonne Remember that thou in thy life time receivedst thy good things c. therefore he is comforted and thou art tormented See a direct testimony concerning the woefull estate of such Phil. 3. 18 19. For many walke of whom I told you often and now tell you even weeping that they are the enemies of the Crosse of Christ whose end is destruction Well What are their courses Whose God is their belly whose glorie is their shame who minde earthly things See here the end of excessive feasting And thus you see the fourth Impediment and the Remedies against it Fift let or impediment that keepeth men from spending time in Gods service is the inordinate pursuite and excessive use of carnall pleasures and delights vaine mirth and merriment This doth follow to be handled after the former as being for the most part an inseparable companion of it Exod. 32. 6. The people sate downe to eat and to drinke and they rose up to play So in Isaiahs time this was an adjunct of their feasting Isaiah 5. 12. The Harpe and the Violl the Tabret and Pipe are in their feasts therefore they had no time to serve God therefore it followeth But they regard not the worke of the Lord c. certainely these vaine pleasures if eagerly followed will doe us a great deale of hurt in usurping a great part of precious time which was better spent in Gods service Recreations if moderately used are very usefull and refreshing but if inordinate they spoyle all As it is fitly said of fire and water that they are very good servants but evill Masters fire on the hearth is usefull but in the thatch of the house fatall and dangerous so pleasures and recreations are very convenient if used moderately but very hurtfull if they be abused by excesse Yea even the most innocent and harmelesse pleasures that can be are very hurtfull if followed immoderately as the best wine maketh the sharpest and the quickest Vinegar To bee lovers of pleasures more then of God 2. Tim. 3. 4. or to spend that time in pleasures which we should spend in Gods service will poyson the most innocent and harmelesse pleasures in the world Now the Remedies that we must use against this great usurper of precious time are principally these 1. Let us be sure that the matters of our pleasures and delights be just and lawfull To take pleasure in sinning against God It is a sport for
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
Sacrament is meant the very Body and Bloud of Christ which are verily and indeed taken and received of the faithfull in the Lords Supper And for the proofe of this we have the expresse words of our Saviour Take eate this is my Body So that herein Christ Iesus with all the merits of his Body and Bloud are offered unto us and bestowed really and effectually on all worthy receivers 2. By receiving of this Sacrament we joyntly professe our common interest in Christ and our communion with him and one with another and hereupon this Sacrament is fitly called the communion 1 Cor. 10. 16. 3. Hereby the promises of God and the merits of Christ are sealed up unto us So that hereby we come to have both Gods Hand Seale to assure us of the pardon of our sins and of eternall happinesse in which respect the Sacraments are called the Seales of righteousnesse Rom. 4. 11. Fourthly Hereby our corruptions are mortified and the graces of Gods Spirit greately augmented and confirmed in us These Ordinances through the speciall blessing of God doe nourish and feede our soules unto life eternall So that most true we shall finde that speech of our Saviour Ioh. 6. 55. For my Flesh is meate indeed and my Bloud is drinke indeed Yea ver 51. I am the living Bread which came downe from heaven if any man eat of this bread hee shall live for ever and the bread which I will give is my Flesh which I will give for the life of the world Only remember that all this must bee understood of spirituall eating as our Saviour Himselfe in the same place giveth us expresly to understand for when his grosse hearers made that carnall question saying How can this Man give us his flesh to eate verse 52. Our Saviour doth earnestly confirme it still ver 53. Except ye eate the Flesh of the Sonne of Man and drinke his Bloud you have no life in you c. Yea when many of the Disciples were offended and murmured at it see how he giveth them satisfaction ver 63. It is the Spirit that quickneth the flesh profiteth nothing the words which I speake unto you they are Spirit and they are life to shew that all this must be spiritually understood for the foode is spirituall and so of necessitie the eating and drinking must needs be So that this is enough to perswade us to value and highly to esteeme this Ordinance because therein Christ Iesus is verily and indeed taken and received to the eternall benefit and comfort of all worthy receivers an argument sufficient not only to perswade us to take all opportunities of receiving this Sacrament our selves but also to perswade others hereunto in regard of the great benefits that are here offered and exhibited to the soules of all worthy receivers Fifthly Hereby we have the commemoration of Christs death most lively and effectually represented unto us So that we may in this case use the benefit of our eyes to see the Bread broken and the Wine powred out to signifie the death of Christ and the shedding of his Bloud so that our hands do as it were handle the Word of life Christ as 1 Iohn 1. 1. The Word foundeth in our eare but in the Sacrament the same is most lively represented unto our eyes sc. the death of Christ So that as often as wee eate that bread and drinke that cup we shew the Lords death till he come faith the Apostle 1 Cor. 11. 26. Yea and this is a speciall end for which this Sacrament was ordained at the first Doe this in remembrance of me saith our Saviour Matth. 26. Yea the Sacraments are most lively representations of the sufferings of Christ as if therein Christ was really againe crucified before our eyes according to that speech of the Apostle to the Galathians chap. 3. 1. O foolish Galatians Who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ was evidently set forth even crucified amongst you How was he crucified among them but only in the Word and Sacraments So that where the Word is faithfully preached and the Sacraments duly celebrated there is Iesus Christ so evidently set forth as if he was even crucified among that people Oh how this also should perswade us not only to serve God our selves but also to doe our best to perswade others to spend time in Gods service especially if we remember the Doctrine which is the ground of this whole discourse namely this that time spent in the duties of Gods service is absolutely and incomparably the best spent time then certainely we would easily be perswaded not only to spend much time in Gods service our selves but also earnestly to doe our best endeavour to cause others to doe the like especially 〈◊〉 â—amilies and those which are more especially committed unto our charge that so we may not only save our selves but also them that belong unto us 1 Tim. 4. 16. FINIS The context and coherence Division parts of the Text. Explication 3. Doct. 1. Doct. 2. Doct. 3. Doct. Doctrine 1. That Christ and the saving graces of his Spirit are fitly compared unto Gold tried in the fire Reason Precious like gold 2. Reason Fit to pay debts or keepe out of prison 3. Reason Because pure like gold 4. Reason Because fit for purchase 5. Reason In respect of beautie and ornament 6. Reason Of sweet smell Dulcis odor luâ—â—â—â—e re qualibet 7. Reason Vses 1. Instruction The worth and excellency of true grace Grace better then gold 1. Gold is fading and perishing but grace is permanent and lasting 2. Grace is able to help in the day of wrath Grace leadeth to glory 2. Instruct. Gracious Religious people most excellent 1. They come of excellent parentage The wicked children of wrath Are borne to a most excellent inheritance A most rare and excellent portion Have most excellent attendance 3. Instruct. To justifie the care paine to get grace Diligence to get true grace Be not discouraged by the opposition of wicked men Grace will bring joy comfort in death Vse 2. For Reprehension of such as neglect and despise the meanes to get grace Folly of such as neglect to get grace 2 Cor. 4. 3. Contempt of the means of grace a fearefull signe of perdition or reprobation 3. Vse Examination whether wee have true grace yea or no. Motive 1. Toperswade us to examine whether we have true grace sc. the difficulty All sorts of men apt to be deceived in judging in this case The wicked deceived Godly deceived in thinking he hath no grace when indeed hee hath Grace a Treasure hid in the field Much counterfeit grace in the world Melting the chiefe meanes to discerne which is the true gold Some kinde of Innocency without true grace 2. Motive The danger of being mistaken 3. Motive The possibilitie of prevailing notwithstanding the difficultie Reason Of the possibility of being assured that wee have true
grace because wee maâ— be assured of our vocation election 2. Reason 2. Of our justification Certitudo spei 3. Reason Because we may be assured of our Adoption 4. Reason Because we may be assured of our Redemption We may be assured of our Redemption 5. Reason That when wee die wee shall goe to heaven 6. Reason That Gods goodnesse and mercy shall follow us all our dayes 4. Motive The comfort that will redound to the soule when the worke is once throughly performed The Nature and Markes of true grace 1. Marke True grace will make a mans face to shine in every condition 2. Marke True grace gotten by Gods Ordinances 3. Marke True grace is full weight and will make a man universall in his obedience 4. Marke True grace will abide the fiery tryall will make a man hold out in time of persecution Quest. Answ. Causa non poena facit Martyrâ—â—â— S. August 3. Vse Of consolation to such as have true grace 1. Signe He that hath true grace will use it to Gods glory the good of others 2. Signe Hee that hath true grace is still desirous of more 3. Signe Hee that hath true grace 〈◊〉 the Word â—f grace 〈…〉 begotten eâ—creased Doctrine 1. All that have true grace are most truly and spiritually rich 1. Reason Because it doth entitle a man to Christ all hâ—s riches 2. Reason Hee that hath true grace hath the God of heaven for his portion 3. Reason Hath a true right and title to heaven 4. Reason Hee that hath a comfortable right and title to the things of this life * Theophyl in loc Gal. 4. 15. Vse Instruction Hence see how much the world is deceived in judging of the estate of Gods people Vse 2. Comfort Gods people in respect of the disgrace that is cast upon them 1. Ground Truely rich in Gods esteeme 2. Ground God regardeth no maâ— simply for his outward wealth and riches 3. Ground God is ready to heare the prayers of godly poore men as soone as those that are râ—ch 4. Ground A godly poore 〈◊〉 may goe to heaven as soone as the rich Vse 3. Exhortation to the first sort Such as have true grace must labour to be thankfull for it 2. Dutie To grow in grace 1. Motive To perswade us to labour to grow in grace 1. Because God commandeth it 2. Motive Because the Lord expecteth it 3. Motive Because the Lord commends it 4. Motive Because the Lord is much honoured by it 5. Motive Because the Lord will most freely and fully reward it 1. Benefits of growing in grace 1. It will assure us of our election 2. Benefit The better able to doe good to others 3 Benefit Assurance of interest in the kingdome of glorie 4. Benefit Non propter sed secundum opera The more grace here the more glorie in heaven Meanes of growth in grace 1. Meanes 1. The word preached the maanes to grow in grace 2. The Sacraments 3. Prayer 2. Meanes Meditations 1. Meditation Of the worth of true grace 2. Meditation The necessitie of it 3. Motive 3. The equitie of it 4. Motive To consider the admirable growth of grace that hath beene in the Saints of old 2. Sort. Such as have no grace must labour for it 3. Poynt 3. Doct. All that would have true grace must buy it of Christ. 1. Confirmation 1. Testimonies Reasons The excellency of the Chapman of whom wee must buy it who is 1. Reason 1. A Chapman of a most sweet disposition â— Reason Exceeding faithfull and one in whom is no guile 3. Reason Rich and wealthy and therefore hath great choice 4. Reason Because he hath no respect of persons but regards the poore more then the rich 5. Reason Free and kinde affoording good wares exceeding cheape Vse 1. Instruction To teach us how to bargain with Christ. All that would bargaine with Christ must be 1 Direction sensible of theiâ— want of true grace and poore in spirit 2. Direction See the worth of true grace 3. Direction An earnest desire or an hunger and thirst after it 4. Direction Diligence in frequenting the place of sale Davids love to Gods house and Ordinances 5. Direction Pay the full price 6 Direction Prepare a fit vessell to put it in 7. Direction A care to keepe it from loosing 8. Direction 2. Branches Make use of it for our selves Branch 2. Dispose of it for the good of others Vse 2. 1. Sort. Such as doe despite the place of sale or come not to the market 2. Sort. Such as mispend their i me there Sleeping at market dangerous 3. Sort. Some aske the price onely but bâ—d nothing 4. Sort. Some bid fairely but not the full price 5. Sort. Some promise the full price but doe after revoke it 6. Sort. Some want hearts to receive it 7. Sort. Loose their commoditie 8. Sort. Some are robbed of their commoditie as they returne home 9. Sort. Some are quarrelling Chapmen that fall out with the partie that felleth it 10. 〈…〉 Vse 3. For comfort to such as carnestly desire true saving grace It is Christ that felleth it who is so rare a Chapman as you have heard 4. Vse Exhortation and Direction to get grace for our selves And for others 1 Direction generall Bring them to the market 2. Direction In speciall prepare them before hand 3. Direction Bring them with thee left they trifle away their tâ—â—e 4 Direction See that they ply their businesse and minde their markets 5. Direction Examine them when they come home what markets they have made 6. DirectioÌ„ Praâ—er unto God for his blessing upon the bargaine Division and parts of the Psalme The Coherence Doctrine 1. That time spent in Gods service is the best spent 1. Proofe By the practise of Gods people Davids piety Psalm 22. 2. Daniel Mary Magdaleâ— Pauls diligence Lastly our blessed Saviour Reason In respect of God â— Wayes 〈…〉 spent with God To Gods pleasure For hâ—s glory 1 Cor. 15. â—ast Eccles. 2. Reason In respect of our selves Most for our credit For our pleasure Mâ—ch sweetâ—nesse in Gods service Most profitable And safe for body Safety in Gods service example of it And Soule Most full of comfort in life and death c. In regard of others hereby wee may doe good to others Threefold proofe of it 1. The Testimony of God himselfe 2. The Testimony of the Church and State 3. Experience Vse 1. For Instruction The worst spent time 1. In respeâ—t of God 1. Without God 2. To his dishonour 3. Not to his pleasure but to his griefe 2. In regard of our selves 1. No profit but losse 2. No pleasure nor credit nor comfort Nor safety 2. Instruct. For Humiliation that wee have spent so little time in Gods service and so much in the service of sin and Sathan Not onely before our conversion 2. Consider But also even since our calling Seneca Epist 1. Nihil agendo aliud agendo male agendo Simile Vse 2. For Reprehension