Effectu super omnia desiderabilia desideremus eum Les. above ten thousand worlds We may and must love holy men and the better any man is the more we must love him but there is none holy as the Lord therefore we must love none equally with him We may love the drop and love the sea but our love to the drop must not be equal with our love to the sea We must love God simply for himself and other things in relation to him The more excellent any thing is the greater object it is of our desire now Gods excellency is infinite therefore he is an object worthy of our choicest See more Burrouâ—…s Gratious spi. p. 285 286 c. love and veneration 3. Dost want purity thou seest whither thou must go for it even to God who is the fountain of holinesse Whither should we go for water but to the sea or for light but to the sun All purity is in God and none to be had out of him So that what James 1. 5. saith of wisdom is true of sanctification If any man lack it let him ask it of God who giveth to all men liberally and upbra deth none either for present defects or former failings Go not to men go not to creatures who are cisterns broken cisterns but go to God who is a fountain a living fountain having all excellencies in himself originally and abundantly The diseased woman spent all she had upon Physitians yet remained uncured till she came to Christ Mark 5. 25 26. Hence the Lord to encourage us to the work hath promised Ezek. 36. 25 c. that from all our Idols and from all our filthinesse he will cleanse us But we must not then sit still and think to have such a jewell without some pains we must beg it and beg it earnestly at Gods hand who hath said he will be inquired of by the house of Israel to do it for them v. 37. Spare to speak and you shall never speed You must ask for holinesse before ever you can have it if asking will not do you must seek more earnestly if seeking will not do Matth. 7. 7. you must knock with violence till God hear you it is a gradation and implies fervour of spirit it is not a simple repetition Hac vis grata Dâ—…o est Tertul. God loves to see his people imporâ—…unate for spiritual blessings 4. Dost finde any purity wrought in thy soul Know to whom thou must ascribe it even to the God of holinesse James 1. 17. Every good and perfect gift Naturae depravationem no potest reparare nâ—…sae author naaturae Fabritius comes from above Purity grows not in natures garden we do not gather such grapes of thorns and therefore if thou finde any measure of sanctification in truth begun in thy soul praise the holy One of Israel for it Psal. 71. 22. 99. 9. He hath given thee that which will stand thee in more stead then if he had given thee all the Kingdoms of the world 5. Dost see holinesse in others Oh let not thine eye be evil because Gods is Omnes plurimi 〈◊〉 eâ—…s qui luâ—… cent luce haâ—… mundana quanti igitur faciendi qui lucenl caelestiilla luce Rol loc in Ioh. 7. 36. good but love it prize it honour it for the givers sake we should be so farre from envying that we should wish that all the Lords people were holy Hast thou a son a daughter a servant a neighbour that begin to make conscience of their waies do not censure them vex them hinder and upbraid them like the Pharisees that would neither go to heaven themselves nor suffer others but pray for them comfort quicken and encourage them in the way and work of the Lord it will not repent you when you come into your Kingdom To rejoyce in the holinesse of others makes us like the Angels of heaven when envying at the graces of others makes us like the devils in hell 6. This may humble us in all our approaches to this high and holy One Dei cognitio gignit in nobis humilitatem videt hic quantum distet a Deo quam parum imo quam nihil sit A Lap. when we seriously consider his absolute purity and our impurity his righteousnesse and our unrighteousnesse his Majesty and our misery this will make us little in our own eyes and to come with fear and trembling before him Many when they come to pray hear c. they come as to a Fair or to a Market to see and to be seen they sleep when they should hear they dresse and pray wash and pray work and pray durst they do thus to a Prince Did people but consider into what a presence they come when they come to Gods Ordinances they would quake and tremble when they come And if so holy a man as Moses did exceedingly quake and tremble when he came near the Lord Heb. 12. 21. And when the Seraphims proclaimed the thrice holy God Isaiah cries presently Wo is me for I am undone though he were an holy man and free from the grosse sins of the time yet the sense of his originall uncleannesse made him faint when he had but a glimpse of this most holy God Oh then How dreadfull will the sight of this Holy Holy Holy One be to such as lie still in the dreggs of nature meer lumps of sinne and masses of uncleanness 7. Do not murmurre at his dispensations towards thy self or the Church of God for he is perfectly holy in all his waies and righteous in all his works he is holinesse it selfe and can do no iniquity Hence we are commanded to praise him for his holinesse Psal. 99. 3. Let the people praise thy great terrible Name Why for it is holy q. d. Though the Lord be great in power and terrible in his dispensations to us yet they all call for praise because in them all he doth manifest himself to be holy just and righteous in all his waies and works towards us Upon this account we ought to exalt him Psal. 99. 4 5 9. Exalt the Lord. Why so for he is holy in all his administrations to his people and therfore when thou art brought low do not murmur but let thy soul keep silence to Jehovah for he is the righteous Lord and can do no iniquity Carnall fathers may chastise according to their pleasure but he for our profit that we might be partakers of his holinesse Heb. 12. 10 Say then in the midst of all thy trials with David Psal. 119. 137. Righteous art thou Lord and iust are thy iudgements for though they may be secret yet they are alwaies just And this upheld David when he was in distresse and cried night and day but the Lord heard not Psal. 22. 1 2. yet v 3 But thou art holy thou art righteous and just in thy dealings with me therefore I submit to thy dispensations chearfully 8. Beware of offending
is universal in his obedience he doth not pick and chuse his way but makes it his daily exercise to keep a conscience void of offence both towards Goâ—… and man He adds righteousnesse to his holinesse and holinesse to his righteousnesse and so follows the Lord fully Psal. 15. 2. Luke 1. 6. Acts 13. 22. 24. 16. He is habitually holy Actâ—…o una non denominaâ—… 〈◊〉 Neq sanctisicatio uno atqaltero â—…ené vel malefacto est metienda sed totius vitae 〈◊〉 〈◊〉 is sibonus fuerit cor sanctisicatum esse nullus dubita Sibel holinesse is his trade a wicked man may do a work that is materially good but as it comes from him it it abominable What Saint John saith of goodnesse is most true of holinesse 3 John 11 He that doth good out of an habit and principle of goodnesse is of God but he that doth evil habitually as his trade hath not seen God Godlinesse is the good mans exercise 1 Tim. 4. 7. the bent and resolution of his soul is not willingly to sin against God in any thing he chuseth misery rather then iniquity and affliction rather then sinne A pure heart and a purpose to sin can never subsist together for what is holinesse but an exact obedience to Gods commands True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kind Arist. He that hates one sin as 't is sin will hate all Quatenus ipsum includit de â—…mni that 1. Extensive to themall 2. Intensive with the high estintention of our affections with all our heart mind might for he that willingly breaks one commandment doth habitually dispositively break them all when a temptation comes he will stick at none Iames 2. 10 11. 'T is true in many things we offend all James 3. 2 through frailty and infirmity but not deliberately and wilfully yea sins of weaknesse and infirmity are grievous to a gratious soul that wearinesse in duty though not of duty that indisposition and heavinesse which cleaves to them in the best things which a naturall man takes no notice of yet is better unto them Many good souls doubt of their sanctification but if thou finde in thy self an unfeined hatred of All sin both of grosse sin in thy actions of lesser sins in thy affections know undoubtedly that thou art sanctified and shalt be saved 1 Iohn 5. 18. 4. He loves pure ordinances plain powerfull preaching zealous praying quickning conference c. these are delightfull to him a pure heart loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo adulterando nullus intercessit dolus Hereticie nim gypsum lacte miscent á Lap. the pure and sincere milk of the word 1 Pet. 2. 2. It 's a signe a man is rotten when he cannot endure a plain downright Micajah because he tels them the truth such men are evil and therfore caÌ„not endure the light Ioh 3. 19 5. By your love to pure ones Saints will love Saints sheep delight in the company of sheep and not of swine David a Saint delights in Saints Psal. 16. 3 Paul when changed changeth his company and and joynes himself to the Saints Acts 9. 26. Yet it is not every love to a Saint that argues a Saint but pure and sincere love which is known by these three signes 1. It is a love to All the Saints he loves a poor Saint as well as a rich one he loves a Saint in rags as well as a Saint in glorious robes a Iob on the dunghill as well as a David on the throne Ephes. 1. 15. Colos. 1. 4. they love not one or two of the Brethren Etiâ—…msi Lutherus millies me diabolum vocet ego tamen illum insignem Dei servnm agnosco Calvin* Let Luther hate me and in his wrath call me devil a thousand times yet will I love him acknowledge him a most precious servant of God said meck Calvin but the Brotherhood even the whole society fraternity the whole Church of God such as they never saw yea though they may differ from them in some small matters and it may be have mis-called them and wronged them yet if they have grounds to judge them Saints they can passe by all pray for theÌ„ readily forgive them 2. He loves the Saints simply because saints for their piety more theÌ„ for their parts true love is spirituall and springs from spirituall considerations they love the pure for their purity the sincere for their sincerity but carnall love hath carnall ends they love the godly for their riches honour wisdome kinred bounty c. they hate them solely for their piety such and such were excellent men if they were not Puritans and Roundheads c. 3. He can prefer them before his naturall kinred which are wicked as Christ did Matth. 12. 47. c. In all Cognatio carnalis postâ—…abenda spirituali Paraeus their relations they prize piety they preferre a godly wife a godly child a godly servant a godly Magistrate a godly Minister before any other If any would see more let him peruse Dyke on the Sacrament chap. 13. Downham on the Sacrament chap. 10. Sheffeild on Conscience chap. 14. Wall None but Christ chap. 21. M. Ant. Burgess 120. Ser. Ser. 18. 6. Holy men will labour to make others Bonum est ' sui diffusivum holy they love not to eat their spiritual morsels alone like the sun they do what in them lies to give light to all like a sweet perfume they refresh such as come near them Holy Abraham will teach his family the way of the Lord Andrew finding Christ brings Simon Philip brings Nathaniel the woman of Samaria brings her neighbours John 1. 41 43 45. c. As wicked men draw others to wickednesse so the See more Dyke Quenching the Spi. p. 42 c. godly say as Paul to Agryppa Acts 26. 29. I would to God that not only thou but also all that hear me this day were both almost and altogether such as I am 7. Holy men are humble men the more holy the more humility none see FundamentuÌ„ sanctitatis est humilitas Cyprian their own nakednesse nothingnesse wants and weaknesse so much as they as all the graces of Gods Spirit are humbling graces so holinesse especially Hence Paul a holy man yet in his own esteem the least of Saints the chiefest of sinners Job abhorres himself David is a worm Isaiah thinks himself undone Moses is meek Bradford in his owne estimation is miserrimus peccator a very hypocrite a most hard-hearted unthankfull sinner a very painted hypocrite c. They durst never call themselves Saints The close walking people The godly party The spirituall ones c. It is the property of proud and subtle hereticks to paint with two colours that they may not easily be discerned Rom. 16. 18. 1. They glory that they are the servants of God when they only serve their own belly 2. They use good
tempus ad amussim observat Vel ciconia in caelo novit stata tempora formica cibum aestate comparat anni breves quae discenda multa Hoc itaque agite Vos ò quibus integer aevi Sanguis inest solidaeque suo stant robore vires Virg. Ita fortis Deus virtute spiritu suo Est illa praesentia Dei non illa communis repletiva sed peculiaris gratiae Pareus erit vobiscum non paucis diebus sed omnibus priùs mundus hic desinet quà m Christi vobiscum desinet praesentia ille erit vobiscum in periculis protector in persecutionibus consolator in laboribus adjutor in dubiis director omnia difficilia vobis reddet facilia Forti itáque simus animo alacritérque munus illud Ministerii obeamus ob infirmitates nostras ne trepidemus sed in potestate Christi confidamus ille in hoc opere nos non derelinquet non ad hoc ut nihil patiamur sed quod multò majus est praestiturus ut nullâ saevientium crudelitate superemur Deo enim praesente auxiliante defendente quis nocebit impediet opprimet Nil nunc nisi vota supersunt Vespera jam venit nobiscum Christe maneto Extingui lucem ne patiare tuam 2. Humiles estote Melior est humilis rusticus qui Deo servit quà m superbus philosophus Vnde quà m saepissimè prodiere errores magni nisi ex magnis superbis ingeniis 3. In rebus adiaphoris sitis modesti graves inculpati Quae nugae in Musae omnes sunt Virgines Apollo temperantiae castitatis praeses ad 〈◊〉 2. 12. populo crimen in clero Vivamus igitur Temperanter ergà nosmetipsos justè erga proximum piè erga Deum Haec tria perpetuò meditare adverbia Pauli Haec tria sint vitae regula sancta tuae Sint vestes gestus capilli c. ad decorum compositi eo nomine ad calcem operis mihi fuit in animo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de comis adjicere ad stateram sanctuarii pensiculatam in se quidem satis perspicua est facilis nisi maxima eorum pars qui se Christianos profitentur ad tegendam hanc superbiae sarcinam subtilitates nescio quas quaererent confingerent Horum sophismata speciossimâ quâdam veritatis larvâ tecta quà m verè detexerim penes pium prudentem lectorem esto judicium aliorum censuras minimè moror Minor suÌ„ quaÌ„cui possit ceÌ„sura nocere Si plura adhuc desideretis Authores quaeso consulite Marginales è quibus vix unam decerpsi lineam ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipietis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressum coagitatum superfluens Sed manum de tabula Chartaceum hoc munusculum viri verè venerandi quasi pignus aliquod amoris gratitudinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter Gratiam illam à vobis et ab alma matre Academia tam unanimiter tam gratis sine Prece vel Pretio mihi concessam quâm libentissimè quà m humillimè vobis dico dedico Beneplacitum Dei inhabitantis rubum benedicat vobis sit soli illuminationis soli consolationis scuto protectionis det vobis gratiam in hac vita gloriam in futura Ita precatur dum in vivis fuerit precabitur Collega vester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vinea Domini E Musèo meo Norton-Regis in agro Vigorn Jan. 29. 1652. THO. HALL To my Beloved PARISHIONERS AND Much Honoured FRIENDS The Inhabitants of Kingsnorton Mosely and Withall The Upper and the Neather Springs the blessings of this life and of a better Men Fathers and Brethren I Have often thought with much delight on that If we had stood at Gods elbow when he bounded out the Nations and appointed the times and seasons that men should live in we should not have known unlesse when Christ and his Apostles lived in what ago or place we should have chosen to have lived in in respect of the Gospel more then in this Kingdom wherein we live M. Tho. Goodwin Prisâ—a juvenâ— alios ego nunc meâ—deni quenatuÌ„ Gratulator Ovid. Soul-refreshing Text Acts 17. 26. Where the Apostle tels us that God hath determined the times which we should live in and hath fore-appointed the bounds of our habitations 'T is matter of singular comfort in all conditions to consider That the most wise God hath decreed before ever I or thou were born into the world the Time when we should be born and the Place where we should live We came not into the world by chance or fortune nor do the places we dwell in fall to us by hap or hazzard but there is a sweet hand of providence God would have his people to remember these things See an excellent place Deut. 32. 7 to 15 See more Caâ—yll on Job 9. 24. p. 322. that orders all and a gratious God who hath decreed that we should be born in this blessed age and best of times in respect of glorious light and meanes though we have made them the worst by our wretched abuse of them and hath also allotted us the best Nation in the world to dwell in and hath given to us in speciall above most people in the Land the fairest dwellings and sweetest habitations even a little Canaan flowing with Milk and Honey enriched with many * You havâ—… within your selves three ministers a free School A Court Baroâ—… A Charter Rich Pastures c. Priviledges which many of our Neighbours round about us want all which call for our Thankfulnesse and Obedience remembring that they that have much of them shall be much required The Lord might have brought us forth in times of Popery superstition ignorance and profanesse he might have planted us amongst Heathens and Infidels who worship the devil for their God 'T is his free distinguishing love that hath made the difference since we are by nature as vile as the vilest I desire therefore to quicken my self and you to a gratefull consideration of the loving kindnesse of the Lord who hath cast our lot in the very best of Times and Places when he might have allotted us the very worst and have done us no wrong For my one particular I think I have as great cause Plurimûm refert qui fueris anteà quique nuno sis scire ne ferocias néve quenquam despicias Wolphius as any to admire the goodnesse of the Lord herein that when I came from the University a foe and not a friend to his truth and people having been trained up under D r Lushington an Atheisticall Arminian Popish Tutor and now a Socinian and a * See M. Baxters Saints Rest. 2 part p. 301 302. Mortalist yet then the Lord of his own free grace brought me amongst you My first Tutor in Bal. Col. starved me but this poysoned me yet the Lord hath made a medicine of this poyson making me the more to love his truth also his
of discredit and discomfort You have here the summe and substance of many Sermons Reade digest and Practise them for they are matters of Eternity which will do you good for ever when Riches fail and Friends fail when Trades fail and strength fails yet Piety where it is in the power of it is â—…verlasting Riches enduring Substance a never fading Treasure having the promise both of the blessings of this life and that which is to come Keep this therefore whatever else you lose Buy it at any rate but part with it at no rate be like Pherecides the Athenian who held the Ship on the shore with both hands one being cut off he held it with the other and both being cut off he held with his teeth Resolve to part with all rather then part with purity Say to it as Ruth did to Naomi Ruth 1. 16 17. Whether thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God Where thou diest will I die and there will I be buried The Lord do so to me and more also if ought but death part thee and me These things the Lord who is rich in Mercy vouchsafe to give you he blesse you with the dews of Heaven and the fatnesse of the earth with the blessings of his right hand and of his left he make you to abound yet more and more in knowledge and in all judgement that ye may approve the things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse unto his praise This is and ever shall be the Prayer of Your affectionate Pastor and hearty Well-wisher Tho. Hall Kingsnorton Jan. 30. 1652. Imprimatur Nov. 20. 1652. Edm. Calamy THE BEAUTY OF HOLINESSE 1 PET 2. 16. Be ye Holy for I am holy TO study the salvation of mens Souls as 't is one of Omnium divino um est dâ—…ssimu 〈◊〉 〈◊〉 Deo in con 〈◊〉 erâ—…ntium qui puro amore pro universoru sâ—…lute laborant recte Deitormes divini imo divinissimi â—…cupantur Dionys. Are. opag the highest and hardest works that we can undertake so 't is a work most pleasing unto God making us to resemble him who delights in the prosperity of his people and is willing that all should be saved and come to the knowledge of the Truth Now since none can attain to this SalvatioÌ„ without Sanctification no happiness without Holiness I have been at some pains to set forth the Grace of Graces in its lively colours to make us out of love with sin and in love with Purity and Holiness which is the * Pulchritudo haec non est carnalis sedspiritualis beauty of families the strength of Cities the wals and bulwarks of a Nation the Crown of the Church Militant and the glory of the Church Triumphant It is the streets of gold in the holy City the rich pavement of the heavenly Jerusalem Rev. 21. 10 11 18 19 20 2â—… 27. which renders the Church Fair as the moon glorious Pulchritudo habet vim magneticam affectivaÌ„ ita ut trahit secum amoreÌ„ admirationeÌ„ desiderium Alsted as the sun and terrible like an Army with banners Cant. 6. 10. This is that beautifull grace which hath an attractive vertue in it to draw our love desires and affections after it What Plato said of his morall vertue is most true of this Theological grace * T were able to make Persecutors Professors Drunkards Puritans the most sensual Epicure to become a mortified Saint Bolton Direct for Walk p. 373. 〈◊〉 if it could be seen with bodily eyes it would be beloved of all Hence the Apostle joyns purity and loveliness together Phil 4. 8. Whatsoever things are pure lovely meditate and think on them till you be in love with them Light beauty excellency are the object of our desires now in holiness is all this and much more look what are the greatest earthly See the glory and beauty of Holinesse fully sweetly set forth by Dr. Raynolds Ps. 110. 3 p 349 c. excellencies they are but shadows to the beauty of holinesse This is that fairnesse and beauty so oft mentioned 1 Chron. 16. 29. Psal. 45. 11 50. 2. 1. 10 3. so highly commended Cant. 1. 10 11. 4. 1. 6. 1. 7. 1. Ezek 16. 8 9 10 11 12 13 14. There is no beauty like that beauty which makes us like unto God as sin is a deformity a blot a most dishonourable filthy thing and debaseth the creature so grace puts a lustre upon a man and upon all his accomplishments it makes the face to shine as Moses his did when he came from seeing God in ihe Mount In a word Holiness is the Glory of God the beauty of Angels the excellency of man the ornament of all Societies without which they are but dens of devils cages of unclean birds What Austin said of Righteonsnes is most true of Holiness Remota sanctitate quid sunt regna nisi latrocinia Take away piety and what is the world but a sty oâ—… filth So that holiness is not only our duty but our glory it is both our work and wages such imployment is our high preferment Without this if a man had the wisdom of Solomon the strength of Sampson the riches of Craesus the eloquence of Apollos all the morall accomplishments of Cato Fabritius c. yet he must baptize them all Ichabod There is no glory in them 'T is this that hath made all Gods servants so famous in their generations it was not their riches parts descent c. but their piety they were holy men fearing God and walking in sincerity before him this kept their names green and flourishing when the names of prophane unholy men doth rot and perish Thus have I given you a glimpse of the beauty of Holiness to quicken your desires after that which follows The scope of the Text is briefly this Peter exhorting the faithfull to sanctity sincerity of conversatioÌ„ useth an argument drawâ—… froÌ„ their Adoption ver 14. Ye are the children of God therefore it becomes you like dutifull children to obey the commands of your heavenly father that as he who hath called you is holy and hath chosen you out of the world to be his own peculiar people so it concerns you who are his children to reseÌ„ble him in the beauties In omni conversatione i ut nulla sit pars vitae quae non 〈◊〉 bonnm sanctitatis odorem redolâ—…at Cal v. in loc of holinesse and that not for a day or a week but through the whole course of your lives in all manner of conversation i. in all things in all places at all times and in all companies In the Text there is First A duty commanded Be holy SecoÌ„dly A double reasoÌ„ to inforce it 1. Because it is written It is no new
vinuÌ„ infundas optimuÌ„ fiet putiduÌ„ à Lap. but 1. You must hear Preparedly the heart must be cleansed and purged from sin before we can hear with profit 1 Pet. 2. 1. 2. Iames 1. 21. Ezra 7. 10. Eccles. 5. 1 Iohn 11. 13. Plowing must go before sowing Ier. 4. 3. We must humble our selves in our closets before we hear that we may come with an appetite and desire after the Word The very cause of so little profiting after so long Preaching V. Zepperi de arâ—…e concionandi l. 5. c. 1 2. c. is unprepared hearing this accidentally makes the Word to harden men and makes them worse Isa. 6. 9. 10. They 'l come and hear but like Rachel they 'l bring their idols with them Gen. 31. 19. Most men come as to a Market or Fair without any inward preparation but did they but know the transcendent purity of that God before whome they stand and the weightinesse of the duty which they are about then would they come with fear and trembling and take heed how they hear Observe how terribly God threatens all carelesse unprepared persons * Respoâ—…debo ei non vcrhis aut oraculis sed stimulis stagellis quae belluarum disciplina est Sanct. in loc Ezek. 14. 7. 8. He that sets up his Idols in his heart and comes tâ—…inquire of me I will set my face against that man and will make him a proverb and will cut him off from the midst of my people 2. You must hear Attentively and Intentively with the greatest care and diligence Isa. 55. 2. 3. Prov 5. 1. 2. Acts. 16. 14. Luke 19. ult Consider thy Heating is for Eternity every Sermon will do you good or hurt for ever without attention we lose all be the Preacher never so powerfull and his Doctrine never so good 3. You must hear Retentively and remember it Heedfully lock it up as a jewell of speciall concernment hide it in your heart as David did Psal. 119. 11. and Mary Luke 2. 51 This is commanded Deut. 11. 18. Job 22. 22. Iohn 15. 20. 4. You must Rcceive the Word 1. Understandingly 2. Beleevingly 3. Reverentially 4. Obedientially 5. Affectionately 'T is a mercy and there is some hopes of people when they come and hear 2. It is a greater mercy to hear and approve of the truth delivered but the greatest mercy is to receive it into our hearts with love and to bid it welcome into our souls be it for humiliation or consolation There must be no carping or cavilling at its sharpest reproofs but we must receive all with a Benedictus Dominus 1 Sam. 25. Blessed be the Lord blessed be his servants and blessed be their counsell There must be a promptnesse and readinesse in us thus to receive it as the Beroans did Act. 17. 11. 1 Thes. 2. 13. It is not bare hearing but receiving eating digesting the Word which will make it to us the joy and rejoycing of our souls Jer. 15. 16. 1. We must receive it Understandingly Unlesse we understand what we hear all is lost Hence Christ cals on Audire non intelligere est negligere the multitude to hear and understand Matth. 15. 10. and not barely to read or hear but to search out the meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrutamini nee legite â—…antum sed attento aâ—…mo expendite Grotius of the Scriptures John 5. 39. we must be able to hear with a judgement of discretion trying all things and holding fast what is good 1 Thes. 5. 22. 2. Receive it Beleivingly We must by faith apply the truths delivered to our selves particularly It is not sufficient we beleive the doctrine to be true but we must apply it Iob. 5. 27. A plaister unapplied will never cure by faith it must be ingrafted into ourhearts Iames. 1. 21. Unbelief hinders the power of the Word and barres the heart against it so that it cannot profit us Heb. 4. 2. 3. Receive it Reverentially and Meekly You must bring humble and meek hearts to this Ordinance such only are fit scholars for God Psal. 25. 9. To this end we must set our selves as in Gods presence and hearken as if God himself did speak look not so much on the Minister as on God in him whole Embassador he is when the Minister threatens think you heard God himsel threatening you when the Minister comforts the humbled think that thou hearest God himself comforting thee for Christ preacheth In and By us and when our preaching agrees with Gods Word it is as the Word of God himself He that hears you hears me when we speak God speaks Luke 10. 16. Dan. 9. 10. Exod. 16. 7 8. Iohn 1. 23. Luke 1. 70. 1 Thes. 2. 13. 2 Cor. 5. 20. The words of an Embassador are esteemed as the words of him that sent him Excellent is that of Cornelius Act. 10. 33. though a souldier and a gteat man yet he sets himself as in Prompti parati sumus audire et facere facere quaecunquâ—… ex Deo iusseâ—… ris à Lap. Gods presence to hear All things that God should speak This made Iacob come with fear when he had said Surely the Lord is in this place Gen. 28. 16. then v. 17. he was afraid and said How dreadfull is this place 4 Obedientially We must resolve before we come to obey whatsoever God by his Ministers shall command us be it never so crosse to flesh blood be it for humiliation or consolation be it to cut off a right hand or pull out a right eye you must resolve to do it If God will be pleased to teach you his waies you must resolve that you will walk in his paths Isa. 2 3. You must answer as they did Ier. 42. 5 6. Whether it be good or whether it be evil we will obey the voice of the Lord. If the Ita formatos esse decet piorum animos ut Deo sine exceptione obediant sive imperet quod adversatur eorum animo sive aliò quà m velint trahat Calvin Lord will vouchsafe to draw us we must resolve to run after him Cant. 1. 4. Psal. 119. 33 34. So soon as ever the Lord commands we must presently obey Psal. 95. Whilst 't is to day before to morrow come hear his voice When God cals Samuel presently answers Here am I 1 Sam. 3. 10. As soon as ever God commanded David to seek his face his heart presently eccho's Thy face Lord will I seek Psal. 27. 8. 5. We must receive the Word Affectionately Our hearts must be affected with joy sorrow love desire we must not only bring habitual preparation but there must be also a stirring up and an acting of the graces of the Spirit in the act of hearing When we hear of the terrors of the Law we must tremble and fear Acts 2. 37. Josiahs heart melts at the hearing of the Law 2 Chron. 34. 27. God highly prizeth such a frame of spirit when we