appeare that a man shall love a faire Virgin better than we love God Now if we loved Gods Ordinances as wee should all the time that wee spend in his service would seeme but a few dayes even nothing in comparison if we could once come to serve God out of love to himselfe and his Ordinances Now surely this must needs follow upon the three former directions for if we 1 get an heart right set for God and bee constant in the private duties of religion and especially be carefull to season our hearts with religious cogitations early each morning then we cannot choose but love the duties of Gods publike worship and service and where this true love to Gods Ordinances is there will be a care to spend much time in Gods worship and service both publike and private See the description of David's blessed man Psalm 1. 1 2. where he is described first Negatively by what he doth not and secondly Affirmatively by that which he doth v. 2. But his delight is in the Law of the Lord and in that Law doth hee meditate day and right See the connection of these two If ye aske Why he spendeth so much time in Gods service even day and night It is answered because his delight is in the Law of the Lord ergo he spendeth much time in it Yea see this in David himselfe Why did he spend so much time in the duties of Gods worship and service but in regard of his singular love and affection towards them as that one speech of his doth plainly and fully intimate Psal. 119. 97. Oh how I love thy Law it is my meditation continually A man will never continually thinke and meditate on that which he loveth not David could never have sayd truely out of his experience A day in thy Courts is better then a thousand if he could not have truely sayd first My soule longeth yea even fainteth for the Courts of the Lord Psal. 84. 2. No it was his extraordinarie love to Gods house and Ordinances that made him value time spent there at so high a rate The Booke of Psalmes giveth plentifull and abundant testimony to this purpose Lord I have loved the habitation of thy house the place where thine honour dwelleth Psal. 26. 8. And againe often in Psal. 119. Oh how I love thy Law How much David Surely more then thousands of gold and silver Ver. 72. Yea more then great spoyles ver 102. yea it was sweeter then honey and the honey-combe Psal. 119. 103. No marvell if such a man as he spent much time in the duties of Gods service that loved Gods house and Ordinances so exceedingly Yea such was his love to the duties of Religion that by his good will he would spend all his dayes in that holy imployment yea and he maketh it his grand request the very onely Boone that he would beg at Gods hands that he might doe so An excellent place to this purpose is that which wee have Psal. 27. 4. One thing have I desired of the Lord that I will seeke after But one thing David Surely that is some great matter indeed it may be some great Kingdome bigger then that of Ierusalem No Davids ayme was at another kinde of matter see how he doth expresse it That I may dwell in the house of the Lord all the dayes of my life This is Davids one thing that he would beg at Gods hand yea the meanest office or imployment in Gods house would give him more content then the highest place in the tents of the ungodly as is sweetly expressed in this very Verse Psal. 84. 10. in the words immediately following the words of our Text I had rather be a doore-keeper in the house of God then to dwell in the Tents of wickednesse Yea this is not Davids case onely but all that are regenerate indeed and truely godly and religious they are all of the same minde as well as David The little childe loveth nothing so well as the mothers brest that is the onely still-babe that giveth content for the most part when all other devices faile if this doe not quiet the childe scarce any thing will doe it so it is with all the new borne babes of Christ if they once be regenerate and borne againe they love nothing so well as to sucke the milke of Religion out of the breasts of Gods Ordinances It is the comparison that the holy Ghost himselfe useth 1 Pet. 2. 2. As new borne Babes desire the sincere milke of the Word that ye may grow thereby See the affection of Gods Saints this way Ieremiah and Ezechiel and Iob and Paul First for Ieremiah Chap. 15. 16. Thy Words were found and I did eate them And how did they taste Ieremiah Thy Word was unto me the joy and rejoycing of my heart Loe what sweetnesse the Babes of Christ finde in Gods Ordinances The like wee finde of Ezech. 3. 3. Sonne of man cause thy belly to eate and fill thy bowells with this rowle Here was Gods charge to the Prophet now see what sweetnesse he found in it Then did I eate the rowle and it was in my mouth as honey for sweetnesse Then for holy Job the sweetnesse that he found in Gods Ordinances was that which affoorded him a great deale of comfort in his greatest afflictions Job 23. 12. His way that is the Lords way have I kept and not declined neither have I gone back from the Commandement of his lippes I have esteemed the words of his lippes more then my necessarie food that made him so religious and spend so much time in Gods service because he was so farre in love with Gods Ordinances Then consider the example of Paul Rom. 7. 22. What made him spend so much time in Gods service in prayer and preaching to all the world but because he loved the Word exceedingly I delight in the Law of God according to the inner man so farre as he was regenerate he tooke great delight in Gods Ordinances But above all consider the example of our blessed Saviour none comparable to him for his unwearied painfulnesse in Gods service He went about doing good continually Act. 10. 38. Yea observe it Mat. 9. 35. Iesus went about all the Cities and Villages teaching in their Synagogues and preaching the Gospel of the kingdome and healing every sicknesse and every disease amongst the people And why so Surely because his love to Gods Ordinances and his Fathers will was extraordinarie This is the reason that he himselfe giveth in this very case It is an excellent Storie that we finde Ioh. 4. the effect and substance whereof is this That our Saviour comming to Sychar to Iacobs Well and being hungry and thirstie He sendeth his Disciples into the Citie to buy meate sayth the Text ver 8. In the meane time commeth a woman of Samaria to draw water and our Saviour taketh that opportunitie in their absence to convert the heart of this poore Samaritan wherein the Disciples finde
exceedingly and keepe it in a better frame all the day after ô what an excellent thing to consecrate even our first awaking unto God this is the way to shut out the three capitall adversaries of our salvations the Devill the World and the Flesh that are ready to dispose us to evill so soone as we awake in the morning The way to keepe out this wretched company all the day isto let God into our hearts so soone as we awake by holy meditations See an experiment of this in David What made him to make so great account of Gods publike Ordinances Surely his care to begin the day well was a very great helpe unto him Even hee that saith in our Text A day in thy Courts is better than a thousand could say other where Early in the morning will I direct my prayers unto thee and will looke up Psalme 5. 3. Hee was an excellent husband in a morning And therefore as the drunkard riseth early to follow strong drinke Isaiah 5. So Gods people must rise early in the morning to doe God service yea this was an ordinary thing with David Psalme 119. 147. I prevented the dawneing of the morning and cryed hee was at his holy exercises before the dawneing of the day So Psalme 130. ver 6. My soule waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning He was like a man full of paine that could not rest nor sleepe all the night but watcheth for the morning light or a man that hath some speciall businesse to doe that breaketh his sleepe with the thoughts of it and lyeth and watcheth for the morning that he may speedily start up and set about it so a gracious heart doth even consecrate his first awakings unto God and lyeth and watcheth for an opportunitie to doe God service Oh that we would hearken to this direction sc. to begin the day well even with holy meditations Oh what a shame is it that we should not bee as diligent to save our soules as the wicked are to loose theirs and bee at least as zealous in Gods service as they are in the devils Now marke the practise of the wicked Mich. 2. 2. They imagine mischiefe upon theirbe ds when the morning light commeth they practise it So on the contrary let us as soone as we awake imagine piety upon our beds that when the morning light commeth wee may practise the same to GODS glory and our eternall salvation It is the practise of some wise people that live in infected places that â—efore 〈◊〉 goe abroad in the morning they take a â—rauâ—ht of some wholesome liquor to fill their veines which is an excellent meanâ—s to prevent the infection of the pestilence or any such like catching or infectioâ—â— disease so a good draught of prayer or holy meditation the reading of a Chapter next our heart such spirituall receits would be excellent meanes to prevent the world or devils infecting of our soules wheras if we venture abroad without all or any of these fasting as it were we are in great danger to be infected To this purpose we have the example and practise of our blessed Saviour who by private prayer and meditation made himselfe the fitter for the discharge of the duties of his publike Ministery Yea and arose early in the morning to that purpose Observe it Mar. 1. There we shall finde that our Saviour was earnestly benâ— upon the discharge of his Propheticall office and to this end by his Spirit stirreth up an earnest desire in the peoples hearts to heare him and therefore saith the Text Simon and they that were were with him said unto him All men seeke for thee verse 36. 37. and then see his resolution to that purpose verse 38. 39. Let us goe into the next townes that I may preach there also for therefore came I forth and so he preached in their Synagogues throughout all Galilee But what meanes did he use to fit himselfe for this purpose that yee may see ver 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed wherein he is an excellent patterne for our imitation and by his blessed example doth plainely teach us that for a man to arise early in the morning to performe the duties of Gods private worship and service is an excellent meanes to prepare and fit him for the duties of Gods publike worship and service Hereupon it is also that He giveth direction for private prayer even prayer in the Closet as well as publike Matth. 6. 6. But thou when thou prayest enter into thy Closet and shut the doore and pray unto thy Father in secret and thy Father that seeth in secret will reward thee openly Which he doth not only because such prayers for the most part are done in sincerity but also because he well knew that the more men made conscience of prayer in secret the fitter and the more willing they would bee to spend time in the publike duties of Gods service besides the promise of acceptance is made to such as seeke wisedome early Pro. 8. 17. I love them that love me and they that seeke mee early shall finde mee saith Wisedome there CHAP. IX Containing the fourth Direction how to spend much time in Gods service FOurthly if wee would spend much time in the duties 〈◊〉 Gods publike worship and service wee must labour to 〈◊〉 our hearts fraught with the love of Gods House and Ordinances wee must love publike prayer and the Word preached and the Sacraments c. Men will never care for spending much time in things which they love not they are soone weary of such kind of imployments but on the other side men care not how much time they spend in those things which they love and wherein they delight Some spend their time in working and toyle and moyle to get wealth they will arise early and sit up late and eat the bread of sorrowes c. And why so Surely because they love profit Some spend their time in hunting and hawking and such like recreations because they love their pleasures Some spend their time in study because they love learning In a word Trahit sua quemque voluptas every man usually spendeth most time in that which hee loveth best And therefore he only is fit to spend much time in Gods service that is greatly in love with the duties of Religion What a great deale of time did Iacob spend in Laban's service for the love of Rachel twise seven yeares he served him night and day with all his power and they seemed but a few dayes in regard of the love which hee had to her saith the Text Genesis 29. 20. Twise seven yeares seeme but a few dayes if they be considered and looked upon with the eyes of love Now is it not a great shame for us that are Christians if it shall
justly to be excused namely that they were preached to a plaine Countrey people which though of good affection and inclination towards pietie I hope are yet but of meane and small capacitie and understanding in the things of God Besides my care hath ever beene rather to speake to the hid man of the heart in a plaine way then tickle the eare with a neat discourse perhaps not understood and therefore without all benefit and profit Besides no marvell if these Sermons want ornaments when the Anthour himselfe was scarce supplyed with necessaries the greatest part of my meanes at that time being wholly taken from me so that some small pittance onely of outward meanes was left me though God in his goodnesse hath graciously by your hands principally provided for me This I propound not onely by way of just excuse for these my impolished labours but also to preserve alive and keepe awake your pitie and compassion towards me and to stirre up your zealous care and diligence in the cause of God which seemeth some way endangered yea hereby you shall deeply engage a number of poore soules to pray for you when they perceive the constancie of your love towards both them and me in supporting of me by way of maintenance that I may still impart the Word of life among them and goe on still to fulfill the Ministery which I have received of the Lord IESUS Thus leaving these things to your grave and loving consideration I commend the booke unto your reading and your Worships to the protection of the Almightie and both your selves and it unto his blessing I humbly take leave and rest Canwicke this 1. of Iuly 1638. Your Worships ever to be commanded in the Lord WILLIAM HARRISON Imprimatur Tho. VVykes Octob. 15. 1638. THE Purchase of Grace CHAP. I. REV. 3. 18. I counsell thee to buy of me Gold tryed in the fire that thou mayest be rich SVch is the gracious disposition of the Almighty and so sweete is his cariage towards his dearest servants that he doth usually most comfortably reveale and communicate himselfe unto them in their extremities he hath his Cordials ready against the sicke fits of his children he loveth to comfort the abject to binde up the broken hearted to speake peace to the afflicted witnesse the cariage of our Saviour towards Saint Iohn that beloved Disciple alwayes beloved but most manifested in his afflictions when doth the Lord reveale himselfe to him so sweetly and fully but in his banishment when he was banished into the Isle Patmos Revel 1. 9. then and there was he ravished in the spirit upon the Lords days ver 10. then commeth the great and yet sweete voyce of Christ with a charge to write and send it to the seven Churches of Asia ver 11. unto Ephesus and unto Smyrna unto Pergamos and unto Thyatira unto Sardys and Philadelphia and unto Laodicea unto these seven the Evangelist dedicateth this booke of the Revelation chap. 1. 4. Iohn to the seven Churches of Asia and unto each of these he directeth as from Christ a severall Epistle Now the words which I have read are part of the Epistle written to the Church of Laodicea which continueth from ver 14. to the end of the Chapter The Epistle it selfe consisteth of three parts 1. A Proemium or inscription of the Epistle ver 14. 2. A Narration or subject matter of the Epistle unto ver 22. 3. A Peroration or conclusion Verse the last Againe in the second part or Narration we have three things 1. A Reprehension increpation or objurgation ver 15. 16 17. 2. An Exhortation or direction v. 18. 19. 3. A solemne promise or protestation ver 20. 21. Now the words which I have read are part of the exhortation or direction And in generall they hold out our Saviours advise or Counsell to the Church wherein he fitly prescribes severall remedies for all their infirmities a salve for every sore They were wretched and miserable and poore and blind and naked Now in this verse wee have a remedy for all these 1. Here is gold to enrich them 2. White Rayment to cover their nakednesse 3. Eye salve to anoint their eyes that they might see I intend to insist only upon the first of these which containeth a remedy for their poverty and wretchednesse I counsell thee to buy of me gold tryed in the fire that thou mayest bee rich Which words are the advise and counsell of our blessed Saviour the great Counsellor Isa. 9. 6. to this Church of Laoâ—icea and in them to us also and to all true Christians to the end of the world Now mee thinkes in this I should have every mans attention for behold wee have here a Lecture of thrift a way nay the onely way to be made truely rich There bee many that say who will shew us any good Psal. 4. 6 Behold here 's for you Summum bonum the chiefest good Gold yea Gold tried in the fire gold to enrich you gold and better then gold durable riches that which will make you rich indeed rich towards God as our Saviour speakes Luk. 12. 21. Now for the parts of the Text. Here is direction to get a precious and excellent commodity metaphorically set out unto us under the name of gold Wherein we have more particularly described 1. The worth and excellency of it gold tryed in the fire that is a precious rare spirituall commoditie which is like gold tryed in the fire 2. The meanes to attaine it and that is buying it must be bought 3. The Chapman of whom we must buy it and that is Christ buy of me saith our Saviour 4. The end of buying that thou mayest be rich which argueth still the worth and excellency of the commodity And so you see the parts of the Text and the words divided 2. For the explication and sense of the words The words are metaphoricall the Chapman the Commodity the Bargaine the Profit all is spirituall 1. The Chapman is Christ even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sendeth the Epistle to this Church He is the Chapman 2. The commodities to be bought here are the graces of Gods Spirit or if you please Christ himselfe and the graces of his Spirit that accompany salvation which are fitly compared unto gold tryed in the fire and that in many respects as wee shall see by and by The bargaine or buying is spirituall and so are the riches here mentioned spirituall riches such as will make us rich towards God The words thus opened and explained doe hold out unto us these three Propositions or points of Instruction or Doctrine 1. That Christ Iesus and the saving graces of his Spirit are fitly resembled and compared unto gold yea pure gold Gold tryed in the fire 2. That this gold is the only meanes to make us spiritually and truly rich 3. That all that would have this precious commodity must buy it of
by purchase true it is in regard of it selfe it is the free gift of God but in regard of our owne endeavour to get it it must be bought and to shew the truth of this the price it selfe is declared to be without money and without price so Mat. 13. 44. The kingdome of heaven is like unto a treasure hid in the field which when a man hath found c. he goeth and selleth all that he hath and buyeth that field which also doth evidently confirme the poynt that we have in hand To the same purpose is that speech of the five wise Virgins Mat. 25. 9. But goe yee rather to them that sell and buy for your selves where we see that they that want the oyle of true saving grace must not borrow of others but goe unto such as sell and buy for themselves which is very direct for the purpose Now if any shall aske further who is the chiefe-chapman of whom we must buy this precious commoditie I answere in the words of the Doctrine That all that would have the gold of true saving grace must buy it of Christ He is the chiefe Chapman in this case And so I come to the second proofe which was propounded at first for the confirmation of this poynt sc. Reasons grounded upon Scriptures Now the Reasons are especially these five which are all drawne from the consideration of the excellencie of the Chapman that is most fit and readie to sell this precious commoditie to such as want and desire it so that as the excellencie and necessitie of it should perswade us to buy the commoditie so the excellencie of the Chapman should perswade us to buy it of Christ which is absolutely the rarest chapman in the world This I will endeavour to describe and manifest in these five particulars First Christ is a Chapman of a most loving and sweet disposition He is even in this respect The chiefest of ten thousand Cant. 5. 10. Men usually love to buy of such Chapmen as are of the best disposition a wise meeke and loving disposition in a Chapman will perswade many at least to cheapen a commoditie If we would buy of such an one let us bargaine with Christ for he is a Chapman of a most sweet disposition for wisdome for meeknesse for love c. Wee may all goe to schoole to him yea he himselfe inviteth us to learne Mat. 11. 29. Learne of mee for I am meeke and lowly in heart and yee shall finde rest to your soules He is such a Chapman as is readie to lay downe his life for his customers Ioh. 13. Let this rare disposition of his perswade us to bargaine with Christ Secondly If any man want true saving grace let him buy it of Christ because he is an exceeding faithfull Chapman to all that shall deale with him Some men drive away their customers by churlish speeches but Christ doth beseech us to buy his commoditie 2 Cor. 5. 20. Some againe loose their custome for want of fidelitie they are apt to cheat and cozen such as relie upon them and want skill to discerne the worth of the commoditie but Christ is faithfull if he once passe his word that the commoditie is good and such as will serve thy turne thou mayest safely relie upon him for he is faithfull and will not deceive thee there was never any guile to bee found in his mouth he never deceived any Salomon cryeth out of the want of such chapmen Pro. 20. 6. But a faithfull man who can finde it is a rare thing to finde such a man that will not deceive us but see here a chapman indeed in whom there is no guile nothing but fidelitie and truth it selfe God is faithfull who will not suffer you to be tempted above that you are able 1 Cor. 10. 13. So faithfull is he that hath called you to buy this precious commoditie and will not deceive you 1 Thes. 5. 24. He is such an Israelite indeed in whom there is no guile Ioh. 1. 47. Neither is there any guile to be found in his mouth 1 Pet. 2. 22. Let this also perswade us to bargaine with Christ. Thirdly Christ is a very rich Chapman and full of wealth so that hee hath great choice for his customers He hath a shop so furnished that we can desire or want nothing but he is well furnished with it He is full of grace and truth Joh. 1. 14. Yea it hath pleased the Father that in him all fulnesse should dwell Col. 1. 19. Yea in him dwelleth the fulnesse of the Godhead bodily Col. 2. 9. there is a fulnesse of all kinde of commodities that we can stand in need of fulnesse of wisedome and knowledge fulnesse of faith and love c. in a word all fulnesse dwelleth in him doth constantly abide in him for ever here is a shop stored with precious commodities of all sorts whatsoever Oh the unsearchable riches of Christ Ephes. 3. 8. Let this also perswade us that if we want true saving grace in whole or in part to goe to Christ for it and buy it of him If any lacke wisedome let him aske it of God Jam. 1. 5. So if any want true saving grace let him buy it of Christ that is excellently furnished abundantly to supply our wants for all the treasures of wisedome and knowledge and all other saving graces of Gods Spirit are layd up in him Fourthly If any want true saving grace let him buy it of Christ because he is no respecter of persons he regardeth not the rich more then the poore Worldly chapmen that have great dealings in the world they shew most respect unto those that are great ones Lords and Ladies c. a poore man is forced many times to stay long before he can be served neither doe I simply condemne this among men but it is not so with Christ Acts 10. 35. Of a truth I perceive that there is no respect of persons with God but in every Nation he that feareth God and worketh righteousnesse is accepted with him Yea he regardeth not the rich more then the poore Job 34. 19. Wealth and riches are of no validitie in this respect nay which is most strange he regardeth the poore more then the rich in some cases he maketh choice especially of them Iam. 2. 5. He bargaineth rarely with such as are great and wealthy 1 Cor. 1. 26. Not many noble not many wise men after the flesh are called He passeth by the wise and prudent and great persons of the world and bestoweth his best commodities on those that in the worlds account are very babes Mat. 11. You would wonder to heare of such a man that having his shop full of great persons and spying some poore man stand waiting at doore should neglect all the great persons present and speake to the poore man and say What would'st thou have ô thou poore creature I will dispatch and serve thee first of all yet thus
a Comparatis by comparing time spent in Gods service with time spent otherwise there is a broad difference a thousand to one So that if you aske David why his soule longed so sore for Gods Courts He answereth because A day in Gods Courts is better than a thousand Before we come to receive that instruction which the words affoard us it is necessary for mee to unfold the meaning of the words And herein there is no great difficultie but only for me to shew you what is meant by the Courts of God in this place So then by the Courts of God David doth not meane the outward fabricke or frame of Gods Courts but hee hath speciall respect to the duties of Gods worship and service and the exercises of religion performed there by Gods people So that we may conceive Davids meaning as if hee had spoken more largely thus O Lord of Hosts I am now a banished man debarred of the liberty of thine House and ordinances I cannot joyne with thy people in the duties of thy publike worship nor serve thee in the beautie of holinesse O Lord I pray thee restore me againe for so highly doe I prize all things appertaining to thy publike worship and service that I thinke them onely happy that have free liberty to frequent them and therefore doe envie the very Sparrowes which have more liberty in this then I have and that so much the rather because I value that time which is spent in thy service before all other time a thousand fold This is the sense Let us now consider of the Doctrine viz. This That time spent in Gods service is absolutely and incomparably the best spent time Even a day spent in the duties of Gods solemne worship and service is better then a thousand dayes spent otherwise Hereupon it is that the Saints of God have spent so much time in the duties of Gods worship and service and exercises of religion as in holy meditations preaching praying hearing c. See it in examples Let us begin with David Oh how great a part did he spend in Gods service see Psal. 119. 97. O how I love thy Law it is my meditation continually Hereupon it is that hee beginneth the day with prayer Psal. 5. 3. Early in the morning will I direct my prayer unto thee and will looke up yea not only in the morning but even at noone and night too Psalm 55. 17. Evening and morning and at noone will I pray and cry aloud yea and this not for a fit or spurt only but constantly even every day Ps. 145. Every day will I praise thee and blesse thy name for ever and ever yea as if this were too little he would be at this worke seven times in a day upon occasion according to that we reade Psal 119. 164. Seven times a day doe I praise thee because of thy righteous judgements besides this as if the day were too little he would sometimes borrow some part of the night for this purpose O Lord I cry in the day time but thou hearest not and in the night season also I am not silent He would upon occasion spend night and day in these holy courses yea and as if all this was not yet enough he would be at it againe at midnight Psalm 119. 62. At midnight will I arise to give thankes unto thee because of thy righteous judgements And why all this but only to teach us thus much that time spent in Gods service is absolutely the best spent time this appeareth by his practise to be his opinion Hereupon it is that Daniel spent so much time in prayer and thanksgiving and that not onely in time of safety but also in time of apparent hazzard Dan. 6. 10. When Daniel knew that the writing was signed he went into his house c. and kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Where we see First That this was Daniel's practise sc. to pray and give thanks to God three times a day upon his knees in his chamber with his windowes open towards Ierusalem this was his usuall and constant practise heretofore And Secondly that he did so still as openly and as solemnly and as frequently as he did before notwithstanding the danger of the Kings Decree And Thirdly that he knew that the writing was signed and sealed to this purpose all which surely he would never have done if he had not beene fully perswaded of the truth of this Doctrine which we have now in hand sc. That Time spent in Gods service is absolutely the best spent time Thirdly This appeareth by the practise of Mary Magdalen or Sister of Martha whereof we may read Luk. 10. 39 40 41 42. Where wee see that notwithstanding her great love to our Saviour and the desire that she had to give Him the best entertainement she could yet she layeth all other businesses aside and Siâ—teth her downe at our Saviours feete to heare his words saith the Text ver 39. In the time Martha was very busie to prepare entertainement for our Saviour and thought her sister in great fault to leave her thus to serve alone and would not put to her helping hand yea she thought her case so good that she durst herein appeale to our blessed Saviour Ver. 40. Lord doest thâ—u not care that my sister hath left mee to serve alone bid her that she helpe me i. e. Is it not an unreasonable thing that I should doe all and she sit here at thy feete and doe nothing yea and if she have no more love but tâ— put me to all this yet I wonder that thou haâ—t no more care but suffer her so idlely to spend her time when I have so great need of her helpe Lord Biâ— her therefore that she helpe me Sub juâ—â—ce lis est Now see our Saviours answer and observe his sentence ver 41. 42. Martha Martha thou â—arest and art troubled about many things But one thing is needfull Mary hath chosen â—he good paâ—t which shall not bee taken frâ—m her Where wee may see 1. That Mâ—â—y saith nothing our Saviour himselfe apologizeth for her 2. That hee blameth Marthâ— for too much care even in so good a worke as that was sc. to give entertainement to our blessed Saviour 3. That hee doth directly â—ustifie the godly practice of Mary in taking that opportunity to heare his Word as if that was the only one thing needefull Which doth plainely evince sc. that even â—n the judgement of our Saviour Time â—pent in Gods service in hearing c. is â—he best spent time and to be preferred farre â—efore any other time whatsoever In this regard 〈◊〉 it was â—â—at holy Paulâ—pent â—pent so much time and â—â—oke so much â—aines in praying and pâ—â—â—ching upon all â—ccasions Observe that speech of his to â—his purpose Rom. 15. 19. So that 〈◊〉 Ieâ—usalem and round 〈…〉 I
him so busie at their returne that he had forgotten both his hunger and thirst in so much that they were enforced to urge him saying Master eate ver 31. Now marke the sweet answer of our blessed Saviour I have meate to eate that yee know not of ver 32. And see how he doth farther expresse his full meaning Ver. 34. Iesus sayd unto them my meate is to doe the will of him that sent me and to finish his worke Oh admirable patterne Oh heavenly example such was his delight in doing Gods will that hee preferreth it before his meate and drinke in the time of his greatest hunger and thirst Now for the perfecting of this point to quicken our affections and to set the better edge upon our appetites let us consider these three particulars First That we may love Gods Ordinances the better and delight to spend more time in the exercises of Religion let us consider whose Ordinances they are They are the Lords Ordinances of divine authoritie they come from above they are tokens of love sent from our heavenly Father the Word preached is Gods Word the Sacraments are his broad Seales of Righteousnesse and prayer is a dutie expresly required by God himselfe and therefore they are worthy of all due regard and esteeme for his sake that hath sent them Now a token sent from a deare friend O how welcome a Letter a Booke a Ring c. these finde speciall regard with us And shall the Lords Word that gracious Epistle sent from the King of heaven to us shall that be accounted as a strange thing God forbid Oh let us love the Word faithfully preached because it is the Lords Word It is the Gospel of Iesus Christ. This is the Apostles Argument Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation Yea it is the very Word of Gods grace Act. 20. 32. And now brethren I commend you to God and to the Word of his grace which is able to build you up farther and to give you an inheritance amongst them that are sanctified Yea the Word preached is a speciall fruit of his favour peculiar to those that are Gods people so that wheresoever he sendeth it he hath a purpose to save some there See how this is mentioned as a speciall priviledge to the Iewes which were then the onely people of God under heaven Psal. 147. 19 20. He sheweth his Word unto Iacob his Statutes and Ordinances unto Israel He hath not dealt so with any Nation Oh how we should value the Lords goodnesse herein to us if this were rightly and throughly considered This was the Iewes chiefe priviledge that they had the Lords Word in speciall for their direction when all Nations besides were left in darknesse Deut. 4. 8. For what Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I have set before you this day So marke how the Apostle setteth out the Iewes priviledge above all other Nations which he sheweth consisted in this that they had the Lords lively Oracles for their Direction Rom. 3. 1 2. What advantage then hath the Jew and what profit is there of Circumcision Much every way chiefely because unto them were committed the Oracles of God They were the Lords Oracles and therefore the more to be esteemed and their priviledge was so much the greater that did enjoy them So againe setting out the Iewish priviledges see how the Apostle reports the matter Rom. 9. 4. To whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises The Lords Covenants the Lords Law the service of God and his promises this should make us esteeme them Yea it is the Lord that sendeth Prophets and Apostles and Pastors to teach and instruct his people in this Word that he hath given us Ier. 3. 15. I will give you Pastors according to mine owne heart that shall feede you with knowledge and understanding It was the Lord Jesus Christ himselfe that sent the Apostles to preach the Gospel Mat. 28. 20. Goe and teach all Nations c. teaching them to observe all things that I command you and loe I am with you alwayes unto the end of the world Yea and this sending of Ministers to preach the Word unto us is a fruit of Gods singular love towards us it argueth the Lords fatherly pitie and compassion towards us according to that we reade in 2 Chron. 36. 15. And the Lord God of their fathers sent unto them by his Messengers rising early and sending because he had compassion on his people and on his dwelling place Now lay up all these together If the Word preached be an Ordinance of Gods appointing if he send the Ministers to preach it if their comâ—â—â— to doe this be a fruit of his love yea 〈◊〉 compassion towards us then surely if this 〈◊〉 rightly considered wee cannot choose â—ut love it it is the Lords doings and therefore it is marvellous in our eyes The like may be said of prayer and the Sacraments they are also of Gods ordaining Secondly Consider the worth excellency of these Ordinances in themselves The Word of God faithfully preached is an excellent Ordinance of God and so is prayer and so are the Sacraments matters of speciall and exceeding worth now yee know men love and delight in things that are most excellent This is one reason that David giveth why he delights in the societie of Gods Saints sc. because they were excellent persons Psal. 16. 2. My goodnesse extendeth not unto thee sayth he to God v. 3. but to the Saints that are in the earth and to the excellent in whom is all my delight Doest thou delight in those things that are excellent O then delight thy selfe in Gods Ordinances which are most excellent The Word of God faithfully preached is a most sweet and excellent Ordinance of GOD. See how highly David that man of GOD commends and extolleth it Psal. 19. 7. The Law of the Lord is perfect converting the soule the Testimony of the Lord is sure making wise the simple and ver 10. More to be desired are they then gold yea then much fine gold sweeter also then honey and the honey-combe Oh the transcendent excellency of the Word of God faithfully preached Had I the tongue of men and Angells I could not expresse it to the full Take notice of a Testimony or two to this purpose in the new Testament 2 Cor. 10. 4. For the weapons of our warfare are not carnall but mightie through God to the pulling downe of strong holds yea it is able to make Sathan fall downe from heaven like lightening This is the Lords great Ordinance to batter the strong holds of sinne and Sathan they are excellent things for the demolition of Sathans Ammunition this casteth out the strong man armed and taketh away his armour wherein
and the betrothed Damosell cryed and there was none to save her So in this case when the Devill findeth us at some advantage and doth force us to some sinne yet if we struggle and cry out against him though he doe prevaile with us for the act yet in the Lords great mercy it is not imputed Let this encourage us to confesse our sins to God and cry out against our corruptions and judgâ— our selves for them Excellent to this purpose is that direction of one A man saith he must ever and anon be saying thus with himselfe Ah vile sinfull wretch and hate worthy creature that I am have I not sinâ—ned against God and mine owne soule iâ— such a passionatenesse in such wantonnesse in such injustice and the like Oh that I could even detest my selfe for this Who but a very beast or a foole would have beene so often and so grossely overtaken It is not possible to imagine unlesse one doe take experience of his owne practice how much the renewing of this holy anger against a mans selfe for his sinnes past will strengthen him against the same and abate the power of his corruptions And therefore saith hee put thy selfe often in minde of thy former sins being out of love and conceit with thy selfe saying Ah vile creature How could I finde in my heart to doe such things would any man have thought it possible for any creature from whom all reason and piety both were not â—anished to runne out into such words such deeds c. Thus hee piously and sweetely And surely if we would thus â—udge and condemne our selves we should not be judged of the Lord saith the Apoâ—tle 1 Cor. 11. â—2 An excellent direction and a most sure and speedy may to prevaile against our strongest lusts and most prevaâ—ent corruptions if we can thus pray and â—ry out against them As the Loâ—â—â—â—â—sisteth â—he pâ—ouâ— so He givetâ— grace to the humble The more we see and discerne our want of grace the more fit are wee to receive it Excellent to this purpose is that of another Gods grace is free hee looketh not at any â—hing in us in the bestowing of it What Doest thou thinke that thou art uncapable of grace because thou art unworthy of it This is a meere fallacy Doe not cast away thy confidence because thou seest not in thee that goodnesse which thou desirest It is some goodnes in thee to be bad enough in thine owne esteeme be but vile enough base enough bad enough and then thou art good enough to partake of grace thine emptinesse will make some way to fulnesse Thus he sweetely For this will make a man cry out for Gods gracious aide and assistance Helpe Lord for these lusts of mine like the sonnes of Zerviah are too hard for me This is the way to breake the heart of our lusts and to mortifie our earthly members that we shall never spend so much time in vicious courses as we have done Thus David cryed out against covetousnesse Psalme 119. 35. Encline my heart to thy Testimonies and not to covetousnesse He beggeth the Lord Chiefe Iustice his warrant to apprehend it as one doth wittily observe in that case And this is the third Remedy Fourthly and lastly If we would prevaile against sinne that we may not spend any time at all at least much lesse time in the service of it wee â—ust daily possesse and furnish our soulas with holy meditations 1. Consider the odious loathsome and filthy nature of sinne which in the booke of God is not only called filthy and that excrementally but it is even filthinesse it selfe 2 Cor. 7. 1. Having therefore these promises let us cleanse our selves from the filthinesse of the flesh and Spirit Yea Iames 1. 21. Let us lay aside all filthinesse and superfluitie of maliciousnesse and receive with meeknesse the ingrafted Word which is able to save your soules the word signifieth properly the filth that is under a mans naile Yea to shew the filthy nature of it it is compared to the Sowes wallowing in the mire and the vomit of a Dogge it is even the metaphor of the Holy Ghost 2 Peter 2. 22. How could we finde in our hearts to live in sinne and spend our time this way if we consider this 2. Not onely filthy but dangerous in many respects It bringeth body and soule and name and estate and all to ruine It is the losse of our very soules if we continue in it without repentance Luk. 12. 19. Thou fooâ—e this night shall they fetch away thy soule and then see what our Saviour inferreth from heaven Matthew 16. 26. For what is a man profited if hee shall gaine the whole world and loose his owne soule Thirdly Consider how odious to God his very soule abhorreth it as the greatest evill in the world It is the breach of his Law most contrary to his holy and purest nature It was the death of the Lord Iesus for he was delivered up for our sins Rom. 4. 25. It killed the Prince of life and pierced the heart and shed the bloud of Gods onely Sonne and therefore must needs be mortified and put to death Yea nothing will sooner doe it then these and such like meditations Now if we thus subdue and mortifie yea crucifie this notorious thiefe that thus robbeth God of his glory and man of Gods favour we shall be able to spend much time in Gods service This is the first mispender of precious time that must of necessitie be mortified and put to death Secondly Another great let or impediment that must be removed another great waster of time that must be speedily suppressed is immoderate or excessive sleeping and sluggishnesse This also is a most dangerous mispender of precious time although not so bad as the former Thus the Prophet Ionah mispent his time as he was in a Ship sayling to Tarshish when hee should have gone to Ninevâ—h He was fast asleepe in a very dangerous storme when he stood in more need to have been wrestleing with God by humble earnest and heartie prayer Ionah 1. 6. See how pathetically the Heathen Mariners awake him and rouse him up The Ship-master came to him saith the Text and said unto him What meanest thou ô sleeper Arise and call upon thy God if so bee that God will thinke upon us that we perish not i.e. Is this a fit time to sleepe when we are all ready to perish and be ready even every moment to bee swallowed up of the waves Oh therefore arise and bestirre thy selfe and call upon thy God and for shame learne to spend the time better then in sleeping especially in such and so great and apparent danger their being as it were but even a step betweene us and death Thus Salomon awaketh his fluggard Proverbs 6. 9 10. How long wilt thou sleepe ô sluggard When wilt thou arise out of thy sleepe Marke now the sluggards drousie slumbring senselesse answer
of diverse sorts 1. Sort. 1. Such as can finde time for every thing but onely for Gods service 2. Sort. Are such as spend more time in idle pleasures and recreation then in Gods service Remedies against this 1. Remedie 2. Remedie 3. Sort. Are such as stay long before they beginne to spend any time at all that way Simile Antidotes against this Gods command Consider that the time wee have to spend is very uncertaine The longer we are before we beginne the more difficulties wee shall meete withall Consider how just it is for God to reject such as doe turne at last 4. Sort. Such as spend some time in Gods service but not enough 〈…〉 〈…〉 〈…〉 The stronger our assurance of salvation Wee shall bring credit to our profession 5. Sort. Such as spend more time in the Devils service then in Gods Preservatives 1. Remedy Whilest we live thus we are children of wrath 2. Remedy God wil not heare their prayers that doe so 3. Remedy All such are at utter enmity with God 4. Remedy Consider that the devill is the worst Master that we can serve 6. Sort. Such as will neither spend Time in Gods service themselves nor suffer others Luk. 11 52. See the wofull estate of all such Guilty of the bloud of soules Ezec. 33. 6. A sinne of a large extent reacheth up unto heaven The wrath of God is ready to fall on them to the uttermost A fearefull signe of reprobation A signe they belong to Sathan Vse 3. sc. For Exhortation to sundry duties especially three 1. Duty That wee begin betimes and set our selves ever speedily to serve the Lord and without all delay Motives 2. 1. The utility as appeareth in sundry benefits which flow from hence Benefit The Lord taketh it exceeding kindly if we set our selves to serve him in our youth 2. Benefit It will prevent the Lustes of youth which will else lie heavie upon us in our age Service of sinne bitternesse in the end 3. Benefit Quo semel est imbuta c. It will make us constant in Gods service in our age 4. Benefit The more comfort for the present the more glory hereafter 5. Benefit Hereby wee shall comfort our parents and requite their love 2. Motive 2 Necessity Eccles. 12. 1. Sundry mischiefs which flow from the neglect of it 1 Mischiefe Wee shall serve worse Masters 2 Mischiefe The more difficult Qui non est hodie cras minus aptus erit 3. Mischiefe God hath just cause to reject such in their age See their Histories Mr. Harris Abs. Funerall Mischiefe As none can be saved except he repentâ— so none can repent unlesse it be given him from above Men may dye three wayes 1 Suddenly 2 Sullenly 3 Desperately Qui dat misericordium poenitentibus non dat semper poenitentium petentibus Aug. Vt vera poenitentia nunquâ—m est sera sic sera poenitentia raro vera Bis dat qui citò dat Sen. Proverbe 5. Mischiefe Bringeth Gods wrath upon children Vse of Exhortation 2. Branch sc. To bee constant in Gods service when wee have once begun Motives Which are threefold The equity God is our Master and wee his servants many wayes Wee are Gods servants by profession 2 His sworne servants We are his made servants His bought servants or by way of Redemption Simile We are his hired servants Psal. 105. last 2. Motive From the Vtilitie as appeareth by sundry benefits 1. Benefit It will assure us 〈◊〉 when wee dye we shall goe to heaven 2. Benefit This will be our crowne of glorie in our age 3. Benefit This will also assure us that we 〈◊〉 Christs Disciples 4. Benefit That God will heare our prayers 5. Benefit All such shall bee taught of God and directed in his truth 6. Benefit This will afford us comfort in the greatest troubles that can befall us yea even in death 3. Motive The necesâ—itie of it Constancie in Gods service is necessarie Arguments Els we loose all the pains we have taken in Gods service heretofore Danger of backsliding It is a thing most odious and hatefull to God Necessary to bee constant because the devill seeketh continually to doe us mischiefe and bring us backe to his kingdome Meanes Generall A right disposition of the heart shewing it selfe In sundry specialties 2. Speciall 1 It must bee a faithfull or beleeving heart A loving heart An heart fraught with the true feare of God A sound and upright or a good and an honest heart An heart yeelding obedience in lesser matters Dike Deceitf of heart page 191. Lastly an heart â—tored with courage and paâ—â—ence 3. Dutie To spend as much time in Gods service as wee can possibly Motives Time present is the only time for this purpose 2. Motive This time is short Ars longa vitabrevis 3. Motive Wee stay long before we begin 4. Motive The excellency of our Master Almightie Master able to defend his servants and to provide for them He is ever present with them Very pitifull and full of compassion Readie to pardon the wants and weaknesses of his servants A soule-saving Master Accepteth the will for the deed Helpeth his servants in doing their duties to him A good pay-master and bountifull Taketh pleasure in their prosperitie Heareth pâ—avers and revengeth the wrongs and injuries that are offered to them * Rom. 10. Meanes And directions how to spend much time in Gods service 1. An heart rightly fitted and prepared for this purpose 2. Direction Sc. Constancy in the private duties and exercises of Religion 3. Direction 1. Beginne each day with the private duties of Religion 4 Direction Wee must labour to have our hearts fraught with the love of Gods house and Ordinances Motives To perswade us to the love of Gods house and Ordinances 2. Motive The worth and excellencie of Gods Ordinances 3. Motive The singular use and benefit of them 1. Benefit Of the Word preached it is the Word of God 2. Benefit The Word of Health 3. Benefit The Word of Comfort 4. Benefit The Word of spirituall consolation 5. Benefit The word of eternall life and salvation 5. Direction Redeeme the Time Whately Redemption of Time All mispenders of time must be suppressed Let. 1. 1. Sinnc Quest. Resp. 1. Remedy Sinne must be discovered and found out 2. Remedy Smite it with the two edged sword of the Spirit Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super â—mnem gladinm ancipitem 3. Remedie Flâ—e unto Heaven for aâ—de bâ—â—ervent prayeâ— Whateley's Husbandry pag. 8 Ibid. p. 8â— M. Bernard Isle of man pag. 165. 4. Remedie 1. Medit. Iam. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Medit. 3. Medit. 2. Let. Excessive sleeping or sluggishnes 1. Rule or Remedie To habituate or accustome our selves to timely rising 2. Rule or Remedy Take heede of immoderate use of the Creatures 3. Let. Immoderate carking and caring for the things of this life The great hurt that this thiefe will doe us It keepeth us from the performance of holy duties Or