ours to live well and honestly in the world Answ. God hath enjoyned man to labour and consequently permitteth him the reward of it for the sustaining and upholding of himselfe and his family Againe there is an honest care for the family which is part of a mans calling enjoyned by the Apostle if any man provide not for his family hee is worse than an Infidell 1 Tim. 5. 8. But the thing condemned is the seeking of the world 1. Out of order 2. Out of measure 1. The former when we seek it in the first place as that which wee can worst want when the unbeleeving heart saith in it selfe secretly I must attaine this and that profit and pitch of estate I must compasse such and such a project and then I will become religious and devout contrary to our Saviours counsell Matthew 6. 33. First seeke the Kingdome of God 2. Out of measure both seeking more than is sufficient and with more care and affection than is warrantable when for the matter nothing is sufficient for their desire but they are as the grave and Horse-leach and say ever Give give Eccl. 5. 9. he that loveth silver shall not bee satisfied with it And for the manner their care is immoderate cutting distracting the heart engrossing the thoughts and desires from better things extinguishing faith consuming the time deadning prayers cutting off testimonies of love resolving to part with nothing for Christ and to suffer lesse for him if it were possible and in a word not knowing any moderation Object But then we are in good case and none of us so bad Ans. It is hard to find a man not entangled for wealth or by wealth and the lesse the danger is seen the more it is All which may lead us into our selves to take notice of our pronenesse and propensity to this sin which no man willingly confesseth and those that are deepest in it and swarm with all sorts of evils flowing from it doe least discern it in themselves For why 1. The Apostle 1 Thess. 2. 5. calleth it coloured covetousnesse it maskes and hides it self by many subtle evasions 2. It is an inward sin lurking in the spirit of a man 3. The dust of earthlinesse putteth out the eye of the minde or at least darkneth the understanding that it doth not easily discerne it Yet Must we be convinced of it in our selves and of our danger by it for first while we have more care for earth than heaven secondly while wee more joy and trust the meanes than Gods promises or providence thirdly while we can compasse our gain by fraud of speech or deed fourthly while we are remisse in meanes of salvation for love of the world fiftly while wee are distracted and discontented with the things we have All the world may see our conversation is not without covetousnesse and where is he that can say his heart is cleane Let us therefore bewaile our selves who thrust our selves into such dangers by so base a vice as should bee found in none but Heathens Infidels Also it may moderate our delights in these outward things We think our selves happy beloved of God when wee prosper in the world We rejoyce in our wealth in-comes and beare up our head aloft because wee have gotten more than many others But may not many see in their wealth how they have endangered hazzarded their souls How many do highly conceit of themselves are well conceited of by others because they are rich but if either themselves or others should see how farre off salvation they are by means of their riches they would soon change their note and minde And why may they not see this Is not the Word a dead letter to them or choaked in them Is not Christ kept out his Spirit beaten out by the god of the world Are not religious duties laid aside they so much the more forgetfull of God as he is more bountifull toward them Is there not as much crop of the seed sowne in a thicket or a thorne hedge as of fruits of grace from them Likewise it may moderate our sorrows in afflictions in losses in the bitter suffrings here below seeing thereby the Lord weaneth us from the world and from the love of those things which are so dangerous to our selves Well we may as children cry when the father takes away a knife from them but it is our safety to want what may hurt us so much Lastly let it moderate our desires to use the world weinedly even as the Mariner the sea he cannot leave the sea only he must avoid the rockes and dangers Quest. How Answ. By foure rules 1. Labour to descry those rockes note the fearfull attendants of this sinne how easily it swalloweth unlawfull things what mischiefes usher it and are perpetrated for mony the poore shall be sold for shooes their faces ground justice perverted little and false measures great and unjust prices Balaam will curse Gehazi will bribe Demetrius will cry downe Paul for his Images Judas for a little mony will sell his Master and Christians will deny their profession for a vile price here is Mammon of iniquity the next odious name to the Divell himselfe 2. Consider the distance of that we desire and that we hazzard for it in the vanity of this life and the eternity of that wee expect in the basenesse of earth which we covet made to tread under our feet and the precious soule of man which is from heaven and hath no earth in it Nay God hath made the body of man upright and his face lifted up from the earth that hee might conceive how high his soule should be elevated from it And why should he take that into his heart which the Lord hath cast under his feet 3. Labour to esteeme of the world as Israel of Manna and that wealth is but for the day and if this dayes gathering or labour will serve this daies food so shall to morrowes labour supply for to morrowes meate Esteem it a moveable but God is the portion Esteem it a meanes but man lives not by bread onely Mat. 4. 4. God is our life and the maintainer of it Why then doest thou not cast over thy care to him and confine it to the day Hee gave thee thy body will hee not give rayment also Hee gave his Sonne for thy soule will hee then deny food for the body He made the mouth and will he not give meat Doest thou trust him for the salvation of thy soule and not for the provision of thy body for heaven and not for earth 4. Pray to finde the extreme need of Christ and his righteousnesse and that all other things are but conditionally necessary Pray that GOD would incline thine heart to his testimonies that it may be so much the more drawn from covetous cares which are
as eating and drinking all must be to the glory of God or civill authority subjection marriage and duties of the speciall calling and oeconomicall duties all must bee contained within the limits of Gods word or religious duties of Gods worship publike or private Whatsoever I command thee that doe onely all the Tabernacle the whole and parts even to the smallest pinnes must be framed to the patterne in the mount or ludicrous sports recreations Gods statutes must direct which are lawfull which not how far lawfull or not and so for circumstances of time place and persons and for manner and end all to helpe matters more serious 5. David implyes in this similitude that whosoever are out of this way and transgresse these statutes they wander from the God of peace and from life are out of Gods protection and lyable to all the curses of the Law as men out of the Kings high-way are out of the Kings protection Hence it is said of wicked men Psal. 14. 3. They are all gone out of the way and the way of peace they have not knowne And as a man having lost his way knowes not where he shall lodge so such as goe on their owne wayes following the lusts of their hearts and eies are blind-folded and carried by Satan to the lodging of death even eternall These things lye in the Metaphor Then for the singularity of this way he saith thy way not wayes for Gods way is but one but by-paths are many Many are the sciences and other knowledges worthy our labour and paines but David above all desires the knowledge of this one and onely way of God and of salvation Obiect 1. The heavenly Ierusalem hath twelve gates therfore the way is not one Ans. The place speaks not of so many wayes but that from all coasts the Israel of God enters by this one way Obiect 2. Wee read of the wayes of God Acts 13. 10. Ans. Those be so many steps in the way of God but not so many severall wayes David knew but one way of statutes which he would be taught that hee might avoyd all by-paths and so come happily to the end of his way But for the fourth generall why doth David desire to bee taught of God he had Gad and Nathan the Prophets hee had ordinary Levites hee had the Scriptures why then doth hee not apply himselfe to the means to which God tyeth him Ans. 1. David had good meanes and was most diligent in the â—â—se of them he was a diligent reader and spent nights and dayes in meditation of the Woâ—rd but yet to all these and above all these he desireth Gods teaching without which all thâ—se are in vaine Paul may pl 〈…〉 nt and Apollo water but God giveth the increase 2. Hee knowes that all other Teachers can but teach the eare God alone teacheth and openeth the heart as Lydâ—a Acts 16. 14. And whereas Satan and wicked men may have a great deale of speculative knowledge and goe to hell hee desires an inward Teacher and to bee inwardly taught by the teaching of the Spirit 3. Hee here â—raveth foure things in this one petition beyond all mens teaching First teach me to attend the way of thy statutes that I may understand them and thy word be not a clasped booke unto me neither may I by missing the right scope pervert the same to mine owne destruction aâ— many abuse many places to strengthen their owne lusts v. c. that place of providing for the familie to maintaine covetousnesse and the sinnes of Patriarkes to defend the like where the right scope and sense is not attended Secondly teach mee to affect the way of thy statutes that my heart may melt as Iosiahs at the hearing of the Law and be pricked and broken with the threats of it as were those Converts that cryed Men and brethren what shall we doe to be saved Acts 2. 37. When the Promises are preached or promulgated let my heart dilate and open it selfe as the thirsty ground and reioyce that it understandeth the Word taught as Neh. 8. 13. This must we pray that the more we know the more wee may love God that the Word of God by the worke of the Spirit may be as fire not onely for the light of knowledge but also for the heat and warmth of affection c. Thirdly teach me to beleeve thy statutes for all true and comfortable knowledge is applicatory it rests not in the understanding but is a firme assent in the Will laying hold on the thing knowne And this must we pray seeing all knowledge not mingled with faith is unprofitable And then we are taught to beleeve when according to the word of the Law we choose and worship the true God for our God and according to the voyce of the Gospel we beleeve in him whom the Father hath sent acknowledging him not onely a Christ and Iesus but mine at Thomas said My Lord and my God and as Iob My Redeemer liveth and that Iesus Christ brings salvation to me through remission of sinnes Luk 1. 7. 7. Fourthly teach mee to obey thy statutes for all sound knowledge is practicall and to know Christ as the truth is in Christ is to cast off the old man with his lusts and put on the now This must bee our prayer that the Lord would so teach us his way as we may walke in it that hee would so take us into his schoole as to become both more skilfull and more holy that seeing not hearers but doers are â—ustified our portion may bee in their blessednesse that heare the Word and keepe it This was Davids ayme in this prayer Quest. But why is he so earnest being a man of so deepe knowledge and understanding already Ans. 1. A good heart inflamed with love of God can never bee neare enough love loveth and liveth in union If it be in the way to him it would get further still 2. Though hee bee taught in part yet he seeth what a small measure hee hath attained and desireth to bee taught further No marvell if hee that hath 〈◊〉 taste of this knowledge desire â—is fill and satiety He that see 〈…〉 th but in part desireth to see more perfectly Nature abhors â—acuity and emptinesse and much more grace 3. Hee is earnest to know the way to shew that he shall never come at God who cares not to â—eepe the way to him Many desire to come to God but it must be in the way of the world or of pleasure or of custome or carnall fellowship or lusts of their owne hearts All these are dead desires leading from God David will desire the way as well as the end And wee also must not bawke the meanes if we ayme at the end This of the Exposition of our Text. Now follow the instructions Doctr. 1. In that David goeth to the Lord to be taught learne
sinner but onely this blood of an infinite price power and merit Here was a rich and free mercy to part with his owne life and dearest pledge of his love and voluntarily submit himselfe to death which was of more strength then all the lives of men and Angels Wonder Fifthly admire his matchlesse love who to save our soules made his soule an offering for sinne and healeth our wounds by his owne stripes A Phyfician sheweth great love if he take a little care above ordinary though he be wel rewarded and made a great gainer by it But this Physician must be a loser by his love he must lose his glory his life he must lose heaven and happinesse and all and beyond all this be unmatchable in abasement and torment in so much that he calleth all us who are ready to passe by all to consider if ever any sorrow were like to his sorrow Here was a sound love to us who endured to be so afflicted and abased by God men and divels for our sakes when he could have prevented and refused it if it had pleased him but this love was stronger than death and undervalued his owne life to save ours Wonder and wonder for ever And let it stirre us up to love this Physician dearely for great love is a great loadstone and attractive of love What love owe we to God the Father for giving his Sonne to the death for us as it a King should deliver the Prince apparant to death to save a condemned râ—bell What great love made him not account his life deare for us Oh the deadnesse of our hearts that can heare this with so little sense and provocation to love him againe Quest. How may we testifie our love to Christ Answ. We must not love him in tongue and word onely but in deed and truth framing our love in some proportion unto his which was both in word worke and suffering First in profession and word we must magnifie his great worke of Redemption and advance it in the perfection and vertue of it as able of it selfe to purchase the whole Church a blood able of it selfe to save from the destroying Angell and make a perfect peace betweene God and us Secondly as Gods love was actuall so wee must settle our selves to his service If ye love me keepe my Commandements Hee was a servant to doe our worke his love onely made him so And shall we refuse his worke Ours was a painefull taske that he undertooke and he left us an easie yoke to shew our obedience and gives us also strength to beare it Hee hath given himselfe for us and will giue himselfe to us and shall not we give our selves to him Certainly we serve a good Lord and want no encouragement Thirdly according to his example let us not love our lives to the death for his sake Rev. 12. 11. He that hateth not his life in comparison of Christ cannot be his Disciple Luk 14. 26. The direct end of Christs life was our glory the direct end of ours must be his glory He maintained our cause to the death by his death hee now pleads our cause in heaven It is therefore not onely honourable but equall and iust that wee should sticke to him and his causes in life and death and that love which is sound is like his even stronger then death So of the Cure in respect of the Confection Now we are to consider it in the Application For what would it availe to have the most skilfull and carefull Physician and the most rare proper and powerfull medicine under the Sunne prescribed by him if either it be not for me or not applyed to the disease or sore And so our heavenly Physician hath taken care not onely for direction and confection but also for application Medicines must be received for we must not looke to be cured by miracle but by meanes Where consider 1. The persons to whom the cure is applyed 2. The meanes whereby 3. The time when For the persons the Text saith all that be sicke that is sensible and languishing under theirsicknesse And Psal. 147. 3. He heales those that are broken in heart and binds up their sores For the meanes whereby the cure is applyed it is faith we must bring faith to be healed Christ required mens faith in healing of their bodies much more must wee bring it to the cure of our soules By faith I meane speciall faith which is not 〈…〉 w Christ hystorically for so did many Ioh 2. to whom Christ would not trust himselfe viz. that he is the Son of God who shed his blood and died for sinners for this the divels beleeve and tremble Neither is it onely to beleeve him the Iews heard him saw him beleeved many things to be true but received him not But To beleeve in him stands in two things First to receive and apply him for to receive Christ and beleeve in him are all one Ioh. 1. 12. so many as received him But who were they so many as beleeved in his Name Secondly to trust and rely on him for cure and salvation Can. 8. the Spouse leanes on her welbeloved And that we may not be deceived in it this faith hath two qualities 1. It must be proper 2. Impropriate Christ. First it must be thine owne proper speciall faith Hab. 2. 4. the iust man lives by hi 〈…〉 faith The Physician makes his whole confection without thee but calleth thee in to the application and none can apply this medicine but thine owne faith It is no implicit faith of thine own nor the faith of the Church without thine owne that thou canst live by The Ministers may leave it with thee and declare it but thine owne faith must apply it Foolish Virgins they are that thinke to be received with the oyle in the wife Virgins lamps when their owne is spent the answer is We have not enough for us and you and every mans garment is short enough for himselfe the righteous receive Crownes said Leo but give not Crowes Secondly as this faith must be thine owne so it must impropriate Christ and make him thine owne This is that faith in the blood of Christ Rom. 3. 25. applying the blood specially to himselfe for life When the faith of the soule brings home Christ to his owne heart and saith with Thomas My Lord and my God and with Paul who loved mee and gave himselfe for mee and with that Father Totus Christus meus est totus Christus n meos usus impensus est Whole Christ is mine and bestowed for my utmost benefit This speciall and spirituall application was alwayes resembled in Scriptures of the old Testament by the sacrifices of the sinne-offering when the beast was slaine the Party must lay his hand on the head of it and confesse that not the beast but the Owner deserved death and the blood that was shed must
children or lands for my sake and the Gospels he shall receive an hundred fold for the present houses and brethren and sisters and mothers and children and lands with persecution and in the world to come eternall life Here is usury enough above ten in the hundred yea an hundred for ten yea for one Mar. 10. 30. Quest. But what are the signes or markes of selfe-deniall Ans. One is in regard of God it will cast a man wholly out of himselfe upon God as David Psal. 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee It will looke directly at God in all things In doing things it will doe all by Gods rule it will doe all for his glory the love of God constrains it to duty In duties of piety or charity it seekes not the owne things not private profit nor is carried by the aymes that flow from selfe-love but aymes at the Kingdome it selfe and the promoting of Gods glory in his owne salvation The second is in respect of Christ for whom hee esteemes all things losse and doung Phil. 3. 8. These inferiour comforts are but as the star-light in respect of the brightnesse of the Sun which is in his eye for Christ he can want as well as abound bee empty as well as full yea be nothing that Christ may be all in all The third is in respect of the word of God selfe-deniall bewrayes it selfe sundry wayes 1. It goes with an open heart to heare learne and obey whatsoever God shall please to teach Hee cannot bee a Disciple that brings not selfe-deniall Can he that stickes to his owne reason and denies not his owne wisedome ever beleeve that life must be fetched out of death that one man can bee healed by another mans stripes and wounds that heaven must bee fetched out of hell and a glorious resurrection out of dust and ashes Hee will never bee a Disciple that will receive the word no further than he seeth reason to do it But a true Disciple is described Isa. 32. 3. The eyes of the seeing shall not bee shut the ears of them that heare shall hearken And David desires but to be taught and promiseth to obey Psal. 119. 33. 2. It is willing to be acquainted with every part of Gods wil that he may frame his owne will unto it as knowing that every truth of God concerneth every one of Gods people and is profitable for them to know 2 Tim. 3. 15. 16. and Rom. 15. 4. And hence selfe-deniall loveth reproofes and likes that Ministry best which most searcheth the conscience and in which is the most power of God judging and rebuking his owne sinne there if he be wounded he is sure to be cured But farre is he from the deniall of his sinne or himselfe that hates and stormes against him that dislikes and censures his sinne Ahab had sold himselfe to wickednes and therefore hates Micaiah because he never prophecied good unto him 3. Having heard the word it subscribes to it and dares not cavill or dispute against it be it never so contrary to nature or cross to our desires Selfe-deniall allowes every thought to be brought into the obedience of Christ 2 Cor. 10. 5. It checks the stubbornnesse of heart and saith as Rom. 9. 20. O man who art thou that disputest against God! who art thou that risest against the truth of God See Job 6. 24. 4. Selfe-deniall in love to the truth of the word resolves to suffer any thing rather than to renounce any part of that it is perswaded to bee the truth of God so did the Martyrs And without this readinesse to suffer disgrace and losse for the truth if wee be called we can neither be Martyrs nor Disciples wee can have no acquaintance with Christ here nor bee saved hereafter Luke 14. 26. So of the third note The fourth is in respect of himselfe Hee that hath denied himselfe will desire no way of prosperity but Gods owne nor relye upon his owne meanes strength policy diligence nor sacrifice to his owne net in successes but ascribe all his prosperity unto God it is he that gives him power to get substance it is hee that gives the fruit of the wombe the dew of heaven the fat of earth that spreads his table fils his cup c. Inadversity hee will be willingly what God will have him to bee sicke or poore pained or disgraced hee will not carve for himselfe but suffer his father to chuse his rod and not limit him for the manner or measure of correction and all this without murmuring or impatience and dares avoid no evill by any evill meanes The fift note is in respect of others He that hath denied himselfe lives not to himselfe but procures the good of others and advanceth to his power every mans wealth and good as being now a publike good though a private man He can do good to his enemies and pray for them that curse him and wrong him He lookes not on men as they are affected to himselfe but as hee ought to be affected to them And he that cannot deny and displease himselfe can never please his neighbour for good and edification which is the Apostles argument Rom. 15. 2. Let us not please our selves but our neighbour for edification for Christ pleased not himselfe c. The sixt and last note of selfe-deniall is the life of faith beyond and without all meanes of helpe Abraham denying himselfe distrusted not when meanes failed Faith leanes not upon meanes but upon God and is not tyed to meanes but to God and will say Our God is in heaven and doth whatsoever hee will bee there meanes or no Psal. 115. 3. The Prince could not deny his reason 2 Kin. 7. 19. If God should make windowes in heaven could this come to passe but it cost him his life And good Zachary could not deny himselfe but doubted of Gods word and God denied him his speech for forty weekes Luke 1. 30. As nothing gives more glory to God than faith so nothing takes so much from man Nothing makes him so little in himselfe as faith which acknowledgeth God so great By these signes wee may examine what measure of selfe-deniall we have attained and thereby know what fitnesse wee have to be Disciples Take up his crosse This is the second branch of the Precept to take up the crosse and as Saint Luke saith daily Where for the meaning consider 1. What is this crosse 2. Why it is called the crosse 3. What to take it up For the first of these By the crosse is not meant any affliction which belongeth to the common calamities of nature to which all men of all sects and professions are subject nor any thing suffered by evill doers But properly the crosse of a Christian is that affliction and suffering which is inflicted upon any
while professe a farre degree in mortification when for any thing a man can see there is little difference between them and worldlings you may observe them in their trading and calling as intent as untrusty as griping as ordinary in the mysteries and crafts of their trade as the ordinary worldling Move them to pious or charitable duties you finde many of them as barren as grudging as penurious you would thinke you had a flint in hand to fetch out water Pence are pull'd from them as their joynts and silver out of their purses as bloud out of their veins Here is a faint profession of godlines but the life the power the spirits are oppressed May we not say now their riches cares are thorns to them Oh that we were wise to discern how these thorns supplant and unroot the Word while they root themselvs undermine the counsels exhortations of it how they draw away this moisture that should preserve the growth and greennesse of Christians and keep the comfortable heat and shine of the Sunne of grace from us as thorns do Oh see and bewaile the curse of our sin that our earthly hearts should bring forth thorns and thistles to the choaking of the seed of grace and then be ever cropping or unrooting them This of the maner of propounding these truths The matter affordeth sundry instructions 1. The more a man is addicted to gaine the world the greater is the danger of losing his soule They that will be rich fall into many temptations and snares 1 Tim. 6. 9. and surely hee that walketh on snares and on many snares walketh not the safest Ecclus. 5. 12. Solomon observed an evill sicknesse under the Sun riches reserved to the hurt of the owner Pro. 1. 17. In vaine is the net laid before the bird for she is so greedy of the bait that shee forgets the danger and loseth her life So is every one that is greedy of gaine which takes away the life of the owners thereof as in our New Translation Yea so strong a snare the Divell thought this that he assaulted Christ himselfe with it and kept it for his last most violent on-sett if all other should faile him All these will I give thee Matth. 4. 9. and when this would not worke hee departed hopelesse And what else doth our Lord affirme in saying How hard is it for a rich man to be saved For first the gain of the world commonly estrangeth the heart from God from heaven from thoughts and desires of it The love of the world is an Idolatry and spirituall Adultery whereby the heart goeth a whoring from God and as the adulterer gives the strength of his body to a stranger so the worldling gives the strength and confidence of his soule to a strange god the god of the world saith to the wedge Thou art my confidence Job 31. 21. As the Idolater sacrificeth to his Idoll so the worldling is the Priest that sacrificeth to the world and Mammon And as the Idolater serves his Idoll worships it so the lover of gain bestowes his love affection service honour and time upon the world to get or increase it and thinkes all the time set apart to Gods service exceeding tedious and burdensome And is not the Idolater in danger of perdition or else an Adulterer Secondly desire to be rich and gaine the world stuffeth the soule with a thousand damnable lusts every one able to sinke it to hell This one sin brings in a band and army of wickednesses swels the heart with pride deads it with security begets a licentiousnesse and boldnesse in sinning fils the hands with wickednesse robbery the mouth with oaths curses lyes against God and conscience the house with bribes and riches of iniquity the belly with bread of deceit usury and oppression In one word it is a fruitfull root of all evill 1 Tim. 6. 10. and a covetous person is a most vicious person no sin will he forbear that may bring him in gain he is a fit anvile for the Divell to forge hammer out any mischievous device upon as in the examples of Ahab Balaam Judas Demas all carried in the violent stream of this sin to hainous acts against their consciences And doth not so cursed a root endanger the soule Thirdly desire of gaine threatens danger and singular detriment to the soul because it brings it almost to an impossibility of repentance and solvation Matth. 19. 20. It is easier for a Camell to passe through the eye of a needle than for a rich man to be saved the reason is because it commonly frustrates the meanes of repentance and salvation Our Saviour noteth it in those two Parables Mat. 13. that all the seed cast among thornes of worldly cares is choaked the thorns hinder the sun-beames from shining on the blade and stalke and unroot it within And what was it else that kept men from the supper of the great King but buying of oxen marrying of wives and other worldly occasions What pulled good Martha from the feet of Christ and from hearing his gracious words but distractions about many things which made her forget the one thing necessary Doth not our experience shew us that of all other men worldlings who are in their thousands and ten thousands are most dull and uncapable persons in spirituall things Call them to workes of justice piety mercy neighbourhood to uphold the worship of God to exercise bounty and beneficence wee speake to deafe men and shall as soon persw ade the pillars they sit by If they come to Church and heare and get a little understanding and be convinced and prick't a little the cares of the world choake all presently and their covetousnesse suffers them not to profit by any preaching as the Prophets Ezek. 33. 31. Of all men the bitterest enemies and scorners of their teachers are covetous men If Christ himselfe should come and teach them they would scorne him These things heard the Pharisees and mocked him for they were covetous Luke 16. 14. they pretended other things against Christ but it was their covetousnesse that kept alive their malice Fourthly as it keeps ouâ— grace in all the meanes of it so it eates out casteth it out of the heart as the lean Kine ate up the fat and were leane and ill-favoured still How many Apostates and Revolters confirme this truth who in their lower estate could reade pray keep the Sabbaths and their private watches with God could instruct their families and use diligence in good waies meanes but now resemble the Moone which never suffereth eclipse but at her full and that is by the earths interposition between the Sunne and her selfe Better had it been that these had never seen penny of their wealth than to have exchanged such things for it And is not the soule now in danger Quest. Is it not then lawfull to labour for riches for our selves and
opposed to all Gods commandements Psal. 119. 36. Pray for wisdome to conceive thy selfe a stranger and pilgrime here so to intend principally thy departure hence for ere long gather as fast and as dangerously as thou canst the poorest mans Omer shall be as full as thine So of the former point of instruction 2. Many Christians do not only endanger but even lose their soules for the world so our Saviviour implyeth Numbers of men to winne the world do lose their soules And though a man would thinke that no man were or could be so mad as to part with his soule on such base termes yet millions of men exchange heaven for earth and barter away their soules not for the whole world but for an handfull of earth As for example 1. He that loseth Christ loseth his soule But for the winning of the world many lose and forgoe Christ. The yong man left Christ because hee had great possessions Mat. 19. 22. Many of the Jewes heard Christ knew him and beleeved in him but durst not confesse him for that they feared to be losers in the world Joh. 12. 42 43. And thus doe all they who being convinced in themselves and having some good affections joyned to illumination yet give the day to the world and the night to Christ. Great and rich men dare not be seene in the profession when poore fisher-men come by day they dare not come by night 2. Hee loseth Christ for the world that giveth priority to the world above Christ as the Gadeâ—ens preferred their hogges before the presence of Christ and as Esau preferred the broth before the blessing He onely hath wonne Christ that esteemes all things as drosse and dung in com parison of Christ Phil. 3. 7 8. The wise Merchant that found the pearle lost all to buy it The Disciples left all for Christ. But easily may we see how millions of men undervalue Christ in comparison of the world for First what is the chiefe labour studie time costs and paines of men employed upon is it not for the food that perisheth and profits of the world in the meane time the labour for that durable food and the Manna that came downe from heaven is either none or formall sleight seldome Secondly how are the affections of men generally bent is Christ their chife joy or treasure hath Shee gained their thoughts delight they in his love more than in life Or see we not the multitude preferre the world before their chiefe joy set their hearts upon it doat upon it their thoughts runne first and last and all day long after it with unwearied delight and comfort when in the meane time they banish thoughts of Christ of their treasure portion and country in heaven How doe most men feare the losse of the world more than the losse of Gods favour their soules and salvation How doe they more grieve and sorrow in a trifling losse of the world than when by sinne Gods favour and the grace of Christ is forfeited Thirdly how do the speeches of men bewray them to bee worldlings and if the speech be according to the abundance of the heart Christ hath small roome there Esa. 32. 6. the niggard speaks of niggardlinesse and 1 Joh. 4. 5. They speake of the world and the world heareth them But how long should a man watch in vaine for a â—avorie word concerning Christ or the salvation of their soules or speake to them the language of Canaan it is Hebrew or thrust in a savory speech of God his word or grace how strange and unwelcome is it their pennes tell us that their hearts indite no good matter Is not this to undervalue Christ in comparison of the world or is this to be a pilgrim or to possesse or rather to bee wholly possessed of the word Object There is no man whose ordinary theme is not more of the world than of GOD or Christ and will you therefore conclude that there is no man but loves the world better than Christ Answ. 1. Wee are all more carnall than spirituall and therefore our thoughts and speeches will be wandring but wee must not please our selves herein but mortifie and subdue carnall words as well as desires and groane under this corruption for is it not a wofull and wonderfull errour that earth and perishing things should more affect and possesse us than the great things given us of God in Christ Secondly I grant wee have callings and earthly affaires which tye us ordinarily to speak and thinke of such things but the speciall calling of a Christian must bee ever subordinate to the generall and in all earthly businesse a man must carry an heavenly minde God gives no leave to be earthly-minded even while a man is earthly-employed Thirdly the speaking and thinking more of a thing upon necessitie doth not ever argue more love unto it but the speaking and thinking of things out of the valuation of judgement for instance A workeman thinkes more of his tooles and an husbandman speakes more of his husbandrie than of his wife or children because these are the object of his labour but it followes not hee loves them better because he doth not in his judgement esteeme these better Now let a Christian preserve in his judgement a better estimate of Christ and heavenly things and his speeches in things earthly will still preferre that and runne upon it So of the two former proofes Thirdly he loseth his soule for the world that for wealth or by wealth hinders his owne salvation as numbers doe by unlawfull getting the world falling downe before the divell for it wealth is even the divels wages for some sinne committed being either gotten or kept by evill meanes or against good conscience viz. either in the use of an unlawfull calling or by the abuse of a lawfull Of the former sort are such as live by dicing houses filthy houses and the like places of hellish resort which may be rightly called the divells houses of office And those that live by unthriftie gaines by usury magicke making the instruments of pride and sinne or a calling to which they are not fitted as insufficient Ministers who runne but are not sent because they are not gifted God need not send a message by the hand of a foole Of the latter sort are first those that enrich themselves for doing a dutie which they doe not as grosse Non-residents that feed themselves but not the flocke or for doing that they ought not to doe as Lawyers who take reward for pervertings equity and right or perhaps are fee-ed on both sides by one to speake by the other to hold their peace or as good Secondly tradesmen that use false weights measures words wares sophisticall and insufficient as many who rise by cousenage and the craft of their trades by lying or swearing or by trickes in bargaining abuse the simplicitie or necessitie of
in the same degree of glory with the head which they are not capable of The King revealeth not every thing to the privle Councell but holds distance from them And to say they must needs see every thing in him as in a glasse because they see him that seeth every thing it is vaine and failes even in a corruptible creature for hee that sees the Sunne doth not see by that sight all that the Sunne by his beames beholdeth Others thinke the day uncertaine but the houre of an uncertaine day certaine namely that Christ will come the same houre to judge that hee rose againe in as Rabanus and Lactantius But with as little reason if I should say he may come the same houre that he ascended or shall come to judge at the same houre that hee was judged of men I shall speake as probably yet I know not no more do they Of the same strength is their conceit who say hee must come in the night because he shall come as a theefe in the night and because the Egyptians were destroyed at midnight Yet know they not whether the Master will come at midnight or in the morning watch and forget it is called the day of the Lord. The conclusion is Secret things belong to the Lord but things revealed to us and our children for ever Deut. 29. 29. Now if Christ must come from heaven then hee is now in heaven and his body not every where as Ubiquitaries teach nor yet substantiall under the formes of bread and wine as Papists That which is every where cannot come from one place to another And Christ comes not in bodily presence from heaven but visibly whether we consider his first comming or his second As for any other invisible presence of his body such as they say is in the Sacrament the Scripture knowes none And whereas they flie to a miracle let them give us instance of a miracle in the Scripture which was not visible and whereof the senses might not be judges This also serves to terrifie wicked men from sin Christ comes from heaven to revenge sin and sinners and comming from heaven to doe it it shall be done to purpose If a man were to come out of some corner of the earth with an hand of revenge the danger were the lesse and the feare not so great But the mighty God comes from heaven to doe it c. Great men may stand upon their power and priviledges and often by wealth and friends make their partie good against earthly revenge but when Christ shall shew himselfe from heaven the great worke of Gods justice shall be done to purpose And if Christ come from heaven we must look for him thence yea and long for him Phil. 3. â—0 Our conversation is in heaven from whence also we looke for the Saviour the Lord Jesus Christ. The bride saith Come and the Saints are described to be such as looke for his appearing A loving wife cannot but looke for and long for the returne of her husband from a farre countrie A carefull servant will looke after his Master through the casements and expecting his returne will make all things readie If the bridegroome be comming let the bride decke her selfe as Rebecca espying Isaac a farre off As Joshua exhorted Israel chap. 3. 5. be sanctified for to morrow the Lord will worke wonderfull things and lead you through Jordan into the land of Canaan so our Joshua commands us to bee sanctified because the Lord in that day from heaven will doe wonders in leading us to heavenly Canaan Lastly if Christ be comming from heaven meet him in the way 1. Meet him in his Ordinances as the ancient Beleevers who waited for his comming in the flesh were ever found in the Temple A loving spouse will enjoy her husband as much as shee can in his long absence if she can heare of him or receive a letter from him or a token she is glad she hath something of him yea her love will make her meet him afarre off as farre as she can see him as the father of the prodigall and as Jepâ—haes daughter did And if thou longest for him indeed thou wilt enjoy him on earth as much as thou canst in his word which is his letters in his graces which are his pawnes and pledges c. 2. Meet him with thy affections prayers and wishes after him send thy prayers and holy requests daily as presents unto him 3. Meet him in heavenly conversation He commeth from heaven the first and second time to draw thee thither and shall hee not by all this paines gaine thy heart affection and conversation from earthlinesse to heavenly-mindednesse Begin heavenly life here First spend thy life in cheerfull praises keepe a perpetuall Sabbath Secondly enjoy God above all means and in all means hee is all now as well as hereafter Thirdly walke by the Charter of heaven the law of righteousnesse must be the rule of all and weights to weigh all in and out Fourthly wait still for further perfection of glorie stay not in first fruits In the glory of his Father Here is the manner of Christs second comming wherein it is opposed to the first there he covered and vailed his glory but now he will reveale and display it above the shining of a world of Sunnes Where consider three things and then the Uses 1. Why he calleth it the glory of his Father 2. Whether it be not his owne glory 3. Wherein this glory confisteth For the first of these Christ calleth it the glory of his Father 1. Because it is a most divine glory agreeing to none but the Father and himselfe with the blessed Spirit 2. Because the Father is the fountaine as of the deitie so also of this divine glory wherewith he hath crowned his Sonne Thence hee is called the Father of glory Eph. 1. 17. and the God of glory Act. 7. 2. the King of glory Psal. 24. 7. And Christ is said to bee taken up into glory 1 Tim. 3. 16. namely by his Father for we must conceive God not onely glorious by his nature in himselfe but the fountaine also of all that glorious life and motion which is communicated with any of his creatures 3. Because as all glory is from him so all is due unto him whom therefore his Sonne glorified and wee ought also to glorifie But was not this glory Christs owne in which he shall appeare Answ. Yes for consider him as the Sonne of God he was of equall glory with his Father in all eternitie Joh. 17. 5. Glorifie me with thine owne selfe with the glory which I had with thee before the world was And his incarnation abated nothing of that glory And consider him as the son of man and mediator 1. hee is worthy of all glory by the desert and merit of obedience Rev. 4. 11. insomuch that hee pleadeth with his
much the better and hye thee home where thou mayest expect better 3. It is great reason that Christs glory should appeare before ours the members shall shew their glory when their head doth for their glory depends upon his Col. 3. 4. Wee know that when Christ our life doth appeare wee shall also appeare with him in glory but now his glory is hid and must ours appeare In the winter all the sap life and fruit is hid in the roote and then the tree appeares not what it is but the summer comes and all that was within appeareth so in this our winter though now wee bee the sonnes of God yet it appeares not what wee are but when Christ shall appeare wee shall be like him 1 Joh. 3. 1. 2. Ob But are we not now like him Ans. Yes there is now a likenesse betweene the head and members the branches must have the same life sap and greennesse in some proportion to the roote the spouse is now sutable to her husband But first this is a likenesse in grace that is a likenesse in glory secondly this is in part and imperfection that in perfection and fulnesse thirdly this is obscure and vailed but that manifest and revealed to men and Angels Waite then and wish for this day of the revelation of Christs glory and of thine in his for 1. Christ shall come the second time to the salvation of those that waite for him Heb. 9. 21. 2. Love to Christ thy head now in a farre country will make thee long after him Come saith the spouse Oh that I might come to a sight of him whom my soule loveth This must whet thy desire that Christs glory may shine in that day yea and enlarged in thy owne glory 3. Hast thou received the first fruits of glory then thou canst not but long for the full harvest Rom. 8. 23. Wee that have received the first fruits sigh in our selves waiting for the adoption even the redemption of our bodies 4. Never was there so happie and joyfull a day wherein in their head all the heads of the Saints shall bee lifted up into unconceivable happinesse who shall stand amazed to see their nature so exalted in their head and be swallowed with unspeakable joy to see themselves who have beene by his first appearing in humilitie justified now by his second appearing in glory to bee glorified When the Disciples saw but a small glimpse of this glory in the Transfiguration they were so ravished and transported out of themselves that they wist not what they said Luks 9. 33. How then shall the whole brightnesse of it so swallow up the Saints as that they shall ever thinke it good to be where Hee is to see his glory Hereby should wee excite our selves to wish for the longed day of our glorious deliverance And as the Jewes the nearer the day of Jubile came the more the joy of prisoners and debtors was increased so should wee lift up our head when the day of our redemption approacheth as the bird about to flie stretcheth out the wings so should wee our affections and desires to heaven where our Lord his dwelling is Againe prepare for this day to stand before the sonne of man in this glory Luke 21. 36. Watch and pray that yee may bee counted worthy to escape all these things and may stand before the sonne of man Quest. How should I prepare duely Ans. 1. Acquaint thy selfe with thy Judge afore-hand which is done by faith and love Rom. 5. 2. By faith we have accesse both here and hereafter And if love bee perfect in us wee shall have boldnesse in the day of Judgement 1 Joh. 4. 17. Hee that can stand before his presence of grace shall stand boldly before his presence of glory Stand therefore humbly before him in his Ordinances enjoy as much of him now as thou canst 2. Part from sinne watch against it let the fire of grace consume it A malefactor cannot stand before the Judge Psal. 1. 5. The wicked shall not stand in judgement See Esa. 33. 14. 15. 3. Get sinceritie and uprightnesse of heart for no hypocrite shall stand before those everlasting burnings A sincere heart hath this propertie to set it selfe before God continually as a witnesse and Judge Gen. 17. 1. Walke before mee and bee upright And that soule that can walke with God here shall stand before the glory of his power at that day 4. Get love of the Saints on earth for the terrour of that day shall devour the Adversarie 2 Thess. 1. 6. And Christ shall clothe himselfe with the robes of glory to destroy the destroyer out of the earth Only the Saints shall stand before him Stand with them here if thou wouldest stand with them hereafter but if here thou wilt shake hands with sinners hereafter thou shalt scarce part company Lastly this glory of the Judge is the greatest terrour and torment to the wicked Oh the wofull estate of such persons when the presence of God and of Christ is the greatest tormentâ— yet how can it be other For first the true and proper cause of perdition is in themselves not in this glory the wicked must bee cast out for his malice They have despised his humilitie and were ashamed of him now must be ashamed of themselves when hee shall bee ashamed of them They have contemned his soft voice in the Ministry of the Gospell and must hear that dreadfull voice to drive them to their wits ends they have pierced him with horrible sins and shall now see him whom they have pierced and pierce themselves with shame and utter confusion Yea their owne accusing consciences shall make them shrinke and melt as ware at the fire and as chaffe driven before the tempest of his wrath Thus shall all wicked men and Angells perish at the presence of God Psal. 68. 2. Secondly as a King sitting in judgement chaseth away evill with his eies Prov. 20. 8. so shall they see the face of this Judge set against all evill doers 1 Pet. 3. 12. they shall read revenge in his very eye and visage his looke shall drive them to the hils to hide them they shall know the wrath of this King as the roaring of a Lyon to whom Kings are lesse than wormes to men and if the wicked flye when none pursueth Prov. 28. 1. much more when pursued with such wrath and power as this Judge shall bee cloathed with Thirdly as all the power of the country attends the Judge to execute malefactors so Christ hath obtained great might and kingdome to destroy the wicked Rev. 11. 17 18. so as his revenge must be proportionall to his power and his power shall make his processe short and his dispatch speedie A resemblance hereof is in Joh. 18. 6. the very word of Christ I am the man in his state of humiliation cast the stoutest of his enemies to the ground How
and honour and the wicked everlasting shame and sorrow 5. The rule of this recompence according to his workes where First what is meant by works Namely not onely actions good or bad but we must include the originall and attendants of them even the worke of our fall in Adam which was our worke as well as his originall sinne and corruption of nature of which workes are the fruits and so comprehended in them So out of workes of the Saints faith is not excluded being the rise of them and indeed the noblest of all workes the chiefe obedience required in the Gospell The attendants of good workes are also included under them as namely thoughts and speechâ—â— for according to every idle word thought wee must bee judged but the workes will manifest what they have beene Secondly the appropriation his workes His owne not other mens every man shall give accompt of himselfe unto God every vessell must stand on his owne bottome the father shall not beare the sonnes burden c. Ob. In the second commandement God will revenge the sins of Parents in their children to the third and fourth generation Ans. Not except the children be found in the same sins none shall suffer for anothers worke further than he is some way guiltie of it as the childe often is by consent or imitation And thus the Pharisees shall goe to hell for Abels blood and Zaâ—haries shed many thousand yeares before their age because they were not warned by that example to avoid blood-shedding But hee will visite the sinnes that is first enquire and if hee finde them not hee will not revenge see Ezek. 18. 14. and the examples of Hezekiah Josiah and other good children of wicked parents Thirdly what is meant by the phrase according to workes Ans. 1. The phrase noteth plainly that as our workes are good or bad so our doome shall bee for so it is evidently expounded Rev. 22. 12. My reward is with me to give to every one as his worke shall be so as the sentence shall run according to the evidence that workes shall bring in as sure witnesses either of their faith or infidelitie 2. The phrase implyeth the qualitie of the worke but not the merit which wee observe because the Papists hence ignorantly build up their merit of workes and thus argue God will render to the wicked according to the merit of their workes and therefore the godly must receive according to the merit of their workes Answ. The argument followes not from the merit of evill workes to the merit of good workes for first good workes are Gods not ours properly as our evill workes are faith and workes of faith are the gift of GOD secondly good workes in us are imperfectly good but our evill workes are perfectly evill thirdly good workes are done upon dutie but evill workes against dutie merit and debt are opposed and what meriteth he who hath but done his dutie and failed in doing too fourthly who can bring these merits Not the unregenerate for the wrath of God is revealed from heaven against all the unrighteousnesse of men Or can the sonnes of God when Abraham himselfe hath not wherein to rejoyce before God surely if hee could bee justified by no other means than faith much lesse can we Therefore by the workes of the law can no flesh bee justified Rom. 3. 28. Quest. Why then shall good workes bee inquired into in that day rather than faith and why shall Christ judge according to workes not faith Answ. 1. Workes shall bee inquired into not as meritorious causes of salvation which is only merited by Christs workes which onely had perfection but as conditions of Gods promises concerning reward in heaven given not for merit but of Gods frce grace for hee crowneth his grace in us not our merits saith Augustine Workes are requisite conditions to the person but no causes of reward 2. To shew that Jesus Christ shall accept no persons but looke to causes 3. To shew that faith must not bee idle but put forth the life in good motions and actions 4. Because the judgement and equitie of it must be visible and run into the eyes of all mankind and therefore must be passed according to the fruits and workes which men may see whereas faith by which alone wee are justified before God is an inward and spirituall grace in the heart knowne onely to God who seeth the heart and it flieth the sense of man further than by the works of love as fruits it discovereth it selfe Object But if the judgement were according to workes then the rule should be the Law but God will judge the secrets of men according to the Gospell Rom. 2. 16. which is the doctrine of faith not of workes Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according signifieth there not the ruls of judging but the certitude of it and the sense is According as I have taught you in the Gospel my Gospell or my preaching it among you Or if it be taken for the rule it must be meant of the Elect only who by the Gospell shall be absolved as the wicked by the Law condemned But how shall they be judged who have no works as such who repent at last cast whose workes have beene all against God and poore men that want means For such as repent at last as the theefe on the crosse they shall receive according to their works for true faith is never without the witnesse of workes but worketh by love let their time be never so little So the theefe on the suddaine confessed his sin be wayled his life professed Christ when his disciples left him reproved his fellow and prayed earnestly for salvation and would further have expressed his faith if hee had lived longer So those that are called in the article of death have a true purpose if they live to expresse their faith and Gods mercy accepteth this will for the deed done Let not thine eye be evill because the Lords is good And for the godly poore who can give no almes yet they doe workes of pietie justice diligence in the calling and workes of truest mercy in prayer instruction of the familie comfort reproofe and the like to these Object But some are not judged according to their workes but receive an unequall sentence Rev 18. 16. Give her double according to her works that is twice as much punishment as her workes are Answ. By double is not meant double of punishment to her sin for no punishment can be double to the least sin but double affliction that is a much more grievous punishment than shee hath afflicted the Church withall and this Babylon hath well deserved and shall be sure of So some wicked men are pâ—nished for one and the same sin here and hereafter as for murther theft or the like this is not a double punishment but
here comforteth his Disciples in their sorrow that they shall see their Lord after a great deale of contempt and passion lifted up againe in the glory of his Kingdome A child will rejoyce in the advancement of the Father a servant in the honour of his Master especially a loving spouse in the advancement of her husband And how should we cheere up our selves and others to see the Lord Jesus honoured in a powerfull Ministerie his enemies throwne downe before him our brethren drawne by multitudes under his allegeance c. Contrarily it should be the griefe of our hearts when any thing crosseth his kingdome when any designe prevaileth against his word when any holy Ministerie is cast downe when the Lord loseth an ensigne c. Wee must also every one doe our best to set up Christ in his Kingdome and that hee may lift up and hold up his scepter every where thou prayest his kingdome may come use meanes for that thou prayest in what place soever If a Magistrate thou must punish offenders against his lawes as well as against the Kings thou must order thy government as well by his Iawes as the Kings By thy example thou must grace the word as well as by thy presence thou wilt grace the execution of the Kings lawes If a Minister thou art the Lords Scepter-bearer thou must hold up this Scepter and mace of Christ preaching the word plainly purely sincerely instantly as Johns goe next before him and make way for him as friends of the bridegrome be sure hee increase though wee decrease How doe they this that preach not at all or now and then or preach against preaching and declaime against those that most zealously advance the Scepter and glory of Christ that were not Christ too strong for them and truth stronger than all Christ should never come in his Kingdome if hee were a King he should be such an one as Ishbosheth a King without a Kingdome without subjects or lawes If thou bee a private person shew thy selfe a good subject to this King and set up his Kingdome both within and without thee Without thee thou must set up his lawes and authoritie in thy familie by instruction catechizing prayer and holy orders by which faith and the feare of God may bee planted and cherished that there may bee a draught of a Church in thine house and by Christian conference admonishing and exhorting one another to containe every one in his alleageance and subjection to Jesus Christ. Above all wee must bee carefull to set up this Kingdome within our selves and maintaine the rule and soveraigntie of Christ by his word in our owne consciences Quest. How may wee doe this Ans. 1. If as good subjects we frame and compose our selves to this Kingdome Both to the lawes of it for Christians are a people under lawes and hee that acknowledgeth not the fundamentall lawes of this Kingdome and will not bee ruled by the word of Christ is none of Christs subjects As also to the holinesse of it by daily putting on a divine nature 2 Pet. 1. 4. The subjects of Christ are people of a pure language and though sanctitie bee scorned and hunted with disgrace out of the world this is the King onely of Saints 2. If as good subjects we serve with chearfulnesse and joyfulnesse this King of glory With chearfulnesse for his people are a willing people and bring free-will offerings Psal. 110. and besides to serve him is to raigne all his subjects are Kings the estate of the meanest Christian is a Kingdome With joyfulnesse also Psal. 149. 2. Let the children of Sion rejoyce in their King blesse GOD that hath shewed us the way to this Kingdome who else had beene still in the Kingdome of darknesse and that hee hath made an entrance for us into this Kingdome Col. 1. 12 13. and the rather because hee hath passed by the Angels that fell and made no entrance for them yea passed by many nations and millions of men and out of all the world brought us under the subjection of this King 3. If as good subjects wee maintaine the honour and authoritie of our King and our owne liberties and priviledges obtained by him for us First wee maintaine his right when wee set up his word every where and suffer it to command and rule our owne thoughts words actions and 〈…〉 tions and bring all into the 〈…〉 dience of Christ. If we cannot prevaile that his word may command and rule others yet see it rule and command our selves Againe when wee maintaine warre and take up armes against all his and our enemies that rise up against his honour and our salvation We must be stout and invincible against all that would incroach and raign over us in stead of Jesus Christ as namely wee must levie forces and serve in his warres against the temptations of Satan the corruptions of the world and our owne lusts and the evils of our owne hearts and lives all which wee must resist instantly for the Adversary is restlesse in assaulting wisely standing on our watch and in the complete armour of God stoutly for the warre is difficult but the victory certain and glorious Secondly as good subjects we must maintaine our owne liberties Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free and be not intangled againe with the yoke of bondage Resolve never to come under the bondage of sinne and Satan any more it was basenesse and madnesse in Israel that being free from Pharaohs oppressions they would run back into Egypt in all haste Nor under the yoke bondage of humane traditions or yokes of Antichrist Christs greatest enemie Of all slaves and vassals let us esteeme the slave of sin the greatest and seeing the Son hath made us free let us highly prize stoutly maintaine this freedome To perswade all this 1. Consider what an absolute Monarch Christ is of what power to constraine obedience and restraine rebels he can get himselfe a name and lift up his Scepter without thee and against thee being God and man and Lord of all things but for thy good hee would take thee in as anassistant in his government and if thy service bee his his honour is thine 2. Consider what a good and gracious Lord thou servest one that no way burdens his servants and subjects but every way enricheth them by bestowing large gifts upon them even his whole Kingdome to every of them yea whose love is experienced by his death for his enemies 3. Consider his presence with his subjects in all places and occasions Hee seeth who makes his heart a presence-chanber for Christ who sets up his chaire of estate there who they be that take care nothing be done or defended against his lawes in his owne presence and who they are that suffer his word to sway against lusts The very sight of the Kings
and all holy men yea of Iesus Christ himselfe and therefore is the way wherein we shall want no good guides nor company 2. Every one in his journey would enquire and choose the rightest way but the wayes of the Lord are right and the iust walke in them Hos. 14. 9. Elymas ceased not to pervert the right wayes of God Act. 13. 10. All other wayes are crooked paths and by-lanes Psal. 125. 5. 3. This is the lightest and most comfortable way Psalm 19. 8. the statutes of the Lord are right reioycing the heart In this way is peace of conscience joy of the holy Ghost comfort of heart in life and death and this joy shall none take away No marvell when Ezekiâ—l ate this little booke that it was sweet as honey in his mouth chap. 3. 3. Queene Elizabeth of blessed memory laying the Bible to her heart said It was her comfort in her trouble and therefore should bee in her Rule her rule But the way of the wicked is darkenesse Prov. 4 19. they know not where they shall erre and fall 4. This is the cleanest way 2 Sam 22. 31 the wayes of God are uncorrupt and pure Esa. 35 8 The way shall be called holy and the polluted passe not by it Deut. 4. 8. What nation hath so righteous lawes what passengers have so faire a way Silver tryed seven times is not so pure as these statute Psal. 19. 9. who would preferre the myrie and dirty wayes of sinfull pleasures before it 5. This is of all other the safest way freest from robbers and theeves in which thou art under the Lords protection being the Kings high-way yea wherin thou hast a guard of Gods Angels to keepe thee safe to the wayes end Psal. 91. 10 11. they are charged with thy safety 6. It is the shortest and most compendions way leading to life and in keeping this way shall be great reward All other are by-wayes that lead to the gates of death Now let the wisdome of God rule us to choose this oldest rightest lightest cleanest safest and shortest way as ever wee desire to come to an happy end of our way This is the Vse of incitation Now followes the second of reprehension And first of Recusant Papists who wilfully refuse the knowledge of God scorne and contemne the Preachers and expounders of those statutes yea hate them to the death and shun all the meanes of skil and instruction in those Statutes Can they be good subjects that will not know their Princes lawes that burne the Statute-bookes and their expounders too yet such good subjects are these to God who have chose the curse that Cain bewayled namely that he was cast from the face of God in his fathers house they willingly excommunicate themselves And adde unto these our mungrill Church-papists who sometime slip into the Church for odde respects Recusancie proves disgracefull or chargeable and would put them to more cost then their Religion is worth They can heare the Word when and of whom they list or must but to heare Popery refuted or disgraced is to cast dust in their eies They can heare a Sermon but detest and raile upon the Preacher Very devout they seeme and scrupulous in the least ceremony but like those devout women who stoned Paul To both these our Lord saith If ye were of God ye would heare his voyce Were their Religion of God they would love his statutes above their daily food and love the bringers so as to account their very feet beautifull Did they love Christ they would not hate his Disciple neither could the Temple of Dagon and the Arke stand together in the Temple of the heart Heare the counsell to be as thou seemest or seeme as thou art assuredly God will have no part of a divided person Secondly they are farre from the comfort of a good estate who will not be brought out of their dores their shops their Counting-houses to learne the way of Gods statutes but living in places of knowledge suffer ignorance to reigne in their hearts How farre are they from Davids minde and desire his heart brake within him for the desire of Gods judgements Psa. 119. 20. he esteemed the place of Gods worship Bethel the very house of God and the gate of heaven hee accounted them blessed that might dwell in or neare the house of God Psa. 84. But so farre are many from discerning this an happinesse that they esteeme every Sermon as the old prophecies the burden of the Lord a straw-matter can keepe them from Church and they are of the number of Salomons fooles that scorne wisdome and instruction They will alleage their hearts are good enough and their meaning is good though their skill be small and God will accept their good meaning But 1. that is false no meaning is good without knowledge Prov. 19. 2. Without knowledge the mind is not good 2. Meane what thou wilt if thou hearest not Gods word thou art not of God Ioh. 8. 47. 3. What a deceit of heart is it that can shrowd all under good meaning while it meanes never to bee good or thinke that God will accept an ignorant and unregenerate heart for a good heart 4. Examine this good heart of thine by that which issueth thence see if there come not out of it adulteries oaths blasphemies lyes rotten speeches injustice contempt of Gods Ordinances and servants And is this good Others love God above all and their neighbour as themselves what needs more But nothing is more bold than blindnesse Neglect the meanes of knowledge thou neither lovest God nor thy neighbour nor thy selfe Not God for if yee loved me saith Christ ye would keepe my Commandements Not thy neighbour if not him that begate not him that is begot Not thy selfe hee that hates wisdome hates his owne soule Prov. 8. 36. and chap. 4. 13. shee is thy life If thou lovedst thy soule thou wouldest heare and hide the Word in it and not hide thy selfe from the Word Others will pray and let others preach they will be devout let others runne to Sermons they will be active Christians while others are passive But 1. this is from the foolery of some Preachers who sever what God hath joyned and set two so neare friends and twins of the same wombe by the eares 2. Canst thou pray without teaching and hearing Consider wilt thou pray to an unknowne God or a God whom thou wilt not know Canst thou call on him on whom thou beleevest not or beleeve without hearing or can a right prayer be severed from much knowledge both of thine owne wants and unworthinesse of Gods mercy power and will to supply of the meanes of meriting that supply which is by Iesus Christ made thine owne and how to expect patiently and be delayed or denyed thankefully or else Christianly to use mercies received to the glory of the giver and
departed from God and expresseth it in these carnall fruits so Ambrose alleaging this Text No man gives up himselfe to luxury but hee that departeth from the Commandement of God 3. As the Idolater is furthest gene from God so God is furthest gone from him and leaves him to vilest and foulest lusts as the heathen Rom. 1. 26. to infinite bodily uncleannesse the Lord revenging spiritual whoredome with corporall as his owne Israel joyning with Baal-Peâ—r not onely committed spirituall fornication in bowing to their gods but defiled their bodies with the daughters of Moab 4. Our nature is most propense and ready to pleasure and carnall delight so as wee willingly annexe unto Gods worship whatsoever pleaseth us that under that cover or pretence we may more freely enjoy it The counsell then of the Apostle upon this ground is not unseasonable 1 Cor. 10. 7. Be not idolaters as they were Hard it is for us to sit down to eat drink and rise up to play but we must make our belly our god and offer sacrifices to it as the Romans did to Bacchus in their Bacchanalia Obiect But we are the people of God and baptized in the name of Christ there is no feare we should be Idolaters Ans. The Iewes were Gods people yet set up the golden Calfe The Corinthians were Christians converted and baptized into the name of Christ and yet they must beware of the sinne of the Iewes And if we be Christians wee must avoyd not onely the Calfe it selfe but even the shows and appearance excessive feasts wantonnesse which are inseparable fruits of it and thinke how easie it is to be found in the skirts of this sinne which is the use the Apostle makes of this allegation 1 Cor. 10. 7. For the second generall When did this people sit down to eat and rise up to play Answ. Even when their case was most miserable then were they most insensible for 1. They had robbed themselves and made themselves poore in that the eare-rings and jewels which God had given them from the Egyptians they bestow upon an idoll 2. They had committed an horrible sinne aggravated sundry wayes They had turned the glory of an incorruptible God into the similitude of a Calfe that eateth hay They that had opened their mouthes a little before in singing praises to God for their deliverance out of the Sea and for the destruction of the enemies with the same mouth sing now to their Idols These are thy gods O Israel that brought thee out of Egypt They had used their feet not many dayes or weeks before to walke through the Red Sea by a miracle and now with the same feet they dance before the Calfe Thus was their sinne great 3. For this fearefull sinne they lye under an heavy punishment they were now naked and God was comming to revenge upon them and after he was intreated at the instance of Moses to spare them yet for example 3000. of them were presently slaine the same day They had more need have beene fasting and praying and weeping for their sinne but now they sit downe to eat and drinke and rise up to play Observe this Never are men nearer mischiefe then when they are most iolly and mâ—rry in their sinnes Commonly when men cry peace peace then is peace furthest off and God comes on the wicked when they looke least for him as David on the Amalekites 1 Sam. 30. 16. when they were drinking and dancing and most secure We in this land specially if we would enquire what causes of mourning we have should finde small cause of sitting downe to eat and drinke and of rising up to play 1. If we behold the inundation of sinne the increase of sinnes against God and the light of the Gospell horrible Idolatry excesse of pride and wantonnesse a deluge of drunkennesse a confusion of manifold disorders c. 2. Our security in the midst of judgements the sword hath fed upon us and wee have forgotten it the plague hath destroyed thousands of us and threatens still hovers about us and shewes his Commission to be still in force and other warnings serve not we are corrected but not instructed Wee eat and drinke and play as those that remember not what reckoning is behinde for all these things 3. Would every man seriously looke over his owne accounts hee might finde himselfe other businesse then sit downe to eat and drinke and rise up to play But is it not lawfull to eat and drinke Yes it is not lawfull onely but necessary to nourish our life to repaire strength decayed and enable us to our duties and callings Nay more we may use the creatures not onely for necessity but for delight God hath given us leave liberally to use his mercies and furnished us with variety farre beyond necessity he hath not given bread onely to strengthen the heart but oyle to make the face shine And hee hath allowed us to feast together and to invite one another for the maintaining of Christian love and cherishing of mutuall fellowship as in the case of Jobs sonnes which was not unlawfull though their feasting ended so fearefully and the Primitive Churches had their Agapas or love-feasts mentioned and approved Acts 2. 46. Quest. What then did this people other Answ. They failed in many things 1. Whereas the chiefe end of eating and drinking is to glorifie God 1 Cor. 10. 31. the end oâ— this eating and drinking was to dishonour God and honour the Calfe 2. Whereas eating and drinking should sit us to our duties and callings both generall and speciall they by eating and drinking made themselves fit for nothing but play and wantonnesse 3. Whereas men ought to eat and drinke according to the call of nature in sobriety and moderation the Text noteth an intemperate and excessive wast both of time and creatures they sate downe to it addicting themselves to the creature and nothing else 4. Whereas feastings are seasonable in times of joy and gladnesse these feast in a time when Gods judgements are comming on them for their sin and so the deepest sorrow would better beseeme them as also did they in Noahs time They ate and dranke c. and Esa. 5. 12. not considering the worke of God Now these are types to us saith the Apostle that is common examples for our instruction to beware of immodest intemperate and sinfull eating and drinking that it may not be said of us as of them The people sate downe to eat and drinke Hereunto must sundry rules be observed 1. Wee must eat and drinke our owne the sweat of our owne brows not other mens as many that cut large shives into other mens loaves I meane that which they know is not theirs but other mens if all debts were paid this were an high kinde of injustice condemned 2 Thes. 3. 12. Yea we must so eat and drinke that we
birdlime to entangle us in which while we flutter we are not able to mount aloft in heavenly meditations but having escaped we are as long in unlyming and setting our hearts as would have done the duty 3. What ever wee winne or lose wee must watch heedfully First that we lose not our patience meeknesse and love to our companions as they that scorne and quarrell and storme and rage like heathens against lucke and chance and fortune yea sweare and curse if never so little crossed as they that never heard of Religion Secondly we may not lose our goods nor waste our substance nor play away more then without any doubt or scruple of conscience we may bestow on honest delights the necessary maintenance of other things and contributions to the Church and poore first liberally provided for Thirdly wee may not lose our good name which is a precious thing nor runne into the infamy to bee accounted dicers gamesters idle persons or companions with them nor by rude scurvilous or obscene words or actions get a brand of a rude and disordered mate This they justly winne that lose their mastery and are at the command of play Now certainely in this Vse alone must all recreations become good and comfortable though corrupt nature cannot brooke to bee so confined But to those that are ready to object the use and custome of the world the Apostle answereth Rom. 12. 2. Fashion not your selves according to this world but prove what is the good and acceptable will of God And if any say Oh but others are of another practice that know more then you I say if they know not the truth of Doctrine now backed by the authority of Scripture they know not so much as I and whosoever walke not by Gods rules sinne against their owne soules And sanctified hearts will inure themselves to heavenly joyes and preferre them above carnall and little affect those which loose persons so much and so dangerously deat upon THE ABUSE OF CREATVRES VNLAWFVLL 1 COR. 15. 32. Let us eat and drinke for to morrow we shall dye WHich words containe an argument to prove the resurrection taken from an absurdity that would follow upon the deniall viz. If therebe no resurrection then let us turne absolute Atheists and Epicures and doe as they say Let us eat and drink for to morrow we shall dye Certainly it is not unlawfull to eat and drinke to play to recreate our selves with sport pastime and musicke or to enjoy the naturall and civill comforts and blessings of God in this life For God hath ordained not bread onely to strengthen the heart of man but wine to make his heart glad and oyle to make his face shine Psalm 104. 15. things as well of pleasure as necessity things comfortable as well as profitable both to make knowne his owne bounty and large grace and to encourage his servants in chearefull obedience As for matter these outward delights are the good gifts of God so likewise are they necessary and wholesome for our selves to fit us both to the chearefull service of God and to the performance of duties in the speciall calling which are painfull and would be todious if we were not cheared and strengthened with such batts and refreshings in the way For such is our frailty here that both our minds would grow dull and sluggish and our bodies be tired out if they stood alwayes bent And therefore a mans life without pleasures and delights is like a long journey without Innes in which is all travell little or no comfort or refreshing So that not the use of these things is here condemned but the abuse onely when Christians use them unchristianly rather like Heathens Atheists and Epicures then Christians As thus First the Heathens and Atheists abused those things for that their persons were unclean Tit. 1 15. To the impure and unbeleeving is nothing pure And if thy person be not in Christ reconciled and by faith justified thou canst have no true pleasure in any thing all true joy being an effect of peace with God Rom. 5. 3. Thou that art in thy sinnes impenitent lyest under the curse of God and guilt of sinne hast indeed another businesse in hand than to follow thy pleasure thou art like a condemned prisoner going on to execution a man would thinke he had other businesse to doe then to stay by the way to eat and drinke and make merry to play at cards dice and the like The Psalmist saith Reioyce ye righteous but thou that art a wicked man a prophane carnall and carelesse wretch hast no call nor right to rejoyce but rather drowne thy selfe if it were possible in the teares of sad and timely repentance Secondly the Heathens and Epicures missed in the matter of their pleasures in that they understood only that to be pleasure which was sensuall to be seene heard tasted touched or the like And whatsoever delighted their senses that they swallowed as a warrantable pleasure So the young Atheist is said to walke in the wayes of his heart and in the sight of his eyes Eccles. 11. 9. And Salomon when he would try the life of an Epicure saith Chap. 2. 10. Whatsoever mine eyes desired I with held it not from them I with-drew not mine heart from any joy Even so when thou carest not in comparison for any higher joyes than those that runne into thy senses what art thou but a Christian Atheist And when instead of naturall honest and civill pleasures thou layest hold upon carnall and worldly delights as surfetting and drankennesse chambering and wantonnesse lust and uncleannesse unlawfull sports and recreations which thou canst not warrant by Gods word and because they please the sense and carnall minde though by Gods rules and in themselves they be hateful and to be abhorred yet stil thou followest them what art thou all this while but an heathenish or brutish Christian Thirdly the Heathens and Epicures failed in that they overprized their pleasures making their belly their god esteeming voluptuousnes the chiefe good as men that knew nothing better then the pleasures of this life And as they over-valued them in their judgement so also they immoderately affected them and excessively used them So suppose thou layest hold onely on lawfull and warrantable pleasures but settest them up above their hlace as judging them more fit to spend time upon then upon Christian exercises as reading praying meditating or more worthy then the duties of the calling all which are necessary and absolutely good but these at the best are but indifferently good good as they are used changeably good and in no high degree of goodnesse What difference is there betweene thee and an Atheist or Epicure but this thy sinne is farre greater then his he might see his sinne if he were taught better but thou art taught better and sinnest against thy knowledge Now when didst thou cast off thy calling by dayes or weekes together for