and companie and never pleased untill they bring them back againe unto talke of worldly matters and prophane discourses If this yet will not serve the turne but that the Word gets within a man and workes upon his understanding so that by his diligent hearing of it meditation and conference he furnishes himselfe with competent knowledge in the Booke of God and Divine Truth why then Sathan casts about another way which is to make him to content himselfe with a bare fruitlesse knowledge without practising the power of it in his life and actions to rest contented with an abilitie to talke and discourse onely upon points of Religion and places of Scripture without inward sanctification and subduing the will and affections to new obedience and sincere exercise of Christianitie So that for all his knowledge he neither meddles with Conversion nor mends in his Conversation He labours here first to hinder his Conversion by planting in his heart a prejudice and disconceit against 1 Preaching the Law 2 Distinguishing severall estates of unregenerate men Math. 13. the three Reprobate Grounds 3 The differencing the Children of God and the Children of the Devill by speciall markes and notes Math. 5. Psal 15. c. 4 Pressing the Doctrine of Christ of pressing in at the strait Gate Luke 13. 24. 4. 28. And gathering from Scripture those which shall be saved into a short summe 5 And by making him make GOD all of Mercie And mending in his Conversation by motives unto presumption If this will not prevaile but that a man endeavours to draw his knowledge into practise and fettles himselfe with care and conscience to reforme his former wayes and courses of iniquitie why then Sathan plots and practiseth with all the cunning and policie he hath to make him rest in a slight superficiall and partiall reformation to content himselfe with an unsound or unsaving conversion For by the way I must tell you there may be many conversions changes and alterations in a man from worse to better and yet he not truly sanctified not become a new creature nor possessed of the state of grace and glorious comforts of true Christians 1 He may be changed from a notorious sinner to a civill honest man whereas he hath beene before furious and desperate in lewd courses hee may grow more sober and moderate in his carriage And yet for all this continue in his ignorance and a meere stranger to the wayes of godlinesse 2 From civill honestie he may passe on to a formall Christianitie and become an outward Professor and outwardly doe and performe religious services and yet lye in his sinnes and want the power of inward sanctification 3 Yet further by a generall power of the Word and inferior working of the Spirit he may in some sort be outwardly reformed and in some measure inwardly enlightened hee may have understanding and joy by the Ministerie of the Word and may doe many things after it and for sake many sinnes Herod is said Mark 6. to have reverenced Iohn to have heard him gladly and to have done many things And yet for all this hee may come short of a sound conversion if hee suffer some maine corruption some one sweet sinne or other to reigne in him which hee still feedes upon with delight and sensuall sweetnesse if hee doe not wholly and entirely resigne and give up himselfe his spirit soule and body to the Lords service and to please him in all things and with repentance and resolution forsake all his knowne sinnes For this is a certaine Rule and Principle with Divines That true turning unto God and the advised and willing remaining in the practice of any one evill which is discovered to a mans Conscience by the Light of Gods Word to be a sinne cannot stand together These changes a man may have and thus many passages from worse to better and yet the great and glorious worke of regeneration not wrought upon him For where there is a sound conversion and through-reformation there a man is wholly sanctified and set apart unto God from the sinfull corruption of his naturall birth and the evill fruits thereof to serve God in his whole man both body foule and spirit He shakes hands with all sinnes he sells all for the precious Iewell of the Gospel he regards not sinne in his heart but hath a regard to all Gods Commandements Now sith Sathan that old Serpent knowes full well that it will never serve the turne for a man to part but with part of his sinnes that his case is fearefull enough whatsoever good or good deeds seeme to be in him if he yeeld not to the worke of the Holy-Ghost for the leaving but of any one knowne sinne which â—ighteth against the peace of his Conscience he knowes that he hath haunt and hold enough in a mans Conscience and affections that hee hath sufficient interest and claime to his damnation if he can but keepe his sweet sinne in heart and alive in him And therefore when any by the Ministerie of the Word is moved to settle and addresse himselfe to a reformation of his wayes and to redresse his former wicked life he puts in might and maine to preserve in his vigour and soveraigntie one secret delightfull sinne or other at least in the heart and affection of him that goes about to reforme himselfe He singles out one corruption or other to which hee findes a man most addicted and this he conceales and fenceth with all the policie that he hath that if by any meanes it may escape unrepented of unmortified and unmedled with Thus he dealt with Herod Herod by the preaching of Iohn reformed himselfe in many things but Sathan made sure to keepe him his owne by that one sinne of Incest Naaman the Syrian no doubt beleeved and followed the Prophet in many things but he desired onely that the Lord would be mercifull unto him when he went into the house of Rimmon The young man in the Gospel in his outward carriage was unreprovable but that one secret sinne of worldlinesse banished him out of the presence and Kingdome of Christ In this point Sathan labours to perswade men to deale with God in the forsaking of their sinnes as Ananias dealt with the Apostle in parting with his Money It was a custome you know in the Primitive Church because of the necessitie of the Times that many out of a zealous and extraordinarie love unto the Gospel sold their Lands and brought the price and laid it downe at the Apostles feet Ananias amongst the rest would needes seeme as forward zealous in this glorious worke of Charitie as any other He sold his Lands indeed and brought in the Money and tender'd it at the Apostles feâ—t but yet secretly suspecting Gods providence and doubting lest himselfe perhaps at length should be brought into want hee kept backe one part of the price of his Possession making
the Kingdome of Grace For when Christ told him hee could not be saved except hee were new borne hee strangely and foolishly replyes How can a man be borne which is old How can he enter into his mothers Wombe againe and be borne Thus you see there can no other meanes be named or thought upon not all humane Knowledge nor worldly Wisedome nor good Meanings nor Will-worship nor the Word it selfe in the Letter which can leade us into the wayes of Righteousnesse or bring us unto Heaven but onely the Light of Gods holy Word holden out unto us by a profitable Ministerie and the power of the Spirit A second Reason of my Doctrine may be this No man can ever see the Kingdome of God except he be borne againe except he be a new creature a new man as is plaine in Christs words unto Nicodemus For our new birth or regeneration is the necessarie passage from Nature to Grace from prophanenesse to sinceritie It is that whereby wee are wholly sanctified and set apart unto God from the sinfnll corruption of our naturall birth and the evill fruits thereof to serve God in our whole man both body soule and spirit Now you must conceive that this new birth must necessarily spring from the immortall Seed of the word of God for so it is called 1 Pet. 1. 23. It is the Seed of our new birth salvation and immortalitie And you may as well looke for Come to grow up in your fields without sowing without casting any Seed into the furrowes as to looke for Grace to grow up in your hearts or to reape the fruit of holinesse everlasting life except this immortall Seed the Word of God be first cast into the furrowes and fallow ground of your hearts and be there received with reverence and attention nourished with prayer and meditation and fructifie in your lives and conversations Hence it is that Gods Word is called The Word of Salvation Act. 13. 26. The Word of Grace Act. 14. 3. The Word of Life Phil. 2. 16. The Power of God unto Salvation Rom. 1. 16. For there is no power of Grace or spirituall life to bee had ordinarily upon Earth or salvation and eternall life to be hoped for in Heaven except a man be enlightened with the knowledge and enlived with the power of the holy Word of God There is no entring into the Kingdome of God except a man bee new borne except hee bee first renewed in his spirit soule and body And there is no new birth without the immortall Seed the Word of God And therefore without knowledge and direction in the Word of God no salvation The third Reason of my Doctrine is this The Word of God hath only the power and propertie to search into and to sanctifie the whole man even to the inmost thoughts and the secret cogitations of the heart All the devices and imaginations of mans heart lye without the walke of humane justice and censure no word or writing of man is able to bridle them or bring them within compasse no Law of Nature or Nations can affright or restraine the freedome and wanderings of thoughts onely the Word of God can amaze search and sanctifie them The weapons of our warfare saith Paul are not carnall but mightie through God to cast downe Holds casting downe the imaginations and every thing that is exalted against the knowledge of God and bringing into captivitie every thought into the obedience of Christ 2 Cor. 10. 4 5. The Word of God saith the Apostle to the Hebrewes is lively and mightie in operation and sharper than any two-edged sword and entreth through even to the dividing asunder of the soule and the spirit and of the joints and the marrow and is a discerner of the thoughts and the intents of the heart Heb. 4. 12. The Word of God may be said to be living or lively in three respects 1 Because whereas we naturally live under the shadow of death and in the darkenesse of sinne it quickens us with a new and spirituall life it cheares and comforts us with heavenly Light 2 The Word may be called Living because it selfe is immortall and lasteth forever as doth the living and eternall God the Author of it 3 But most especially and agreeably to the place in the Hebrewes it is called lively because it enters with great power and secret insinuation into every part and power both of soule and body So that as our life is scattered and dispersed into every little part and least veine in us and we feele it both in paine and pleasure even so the vertue of the Word of God pierceth into every member into the most secret and hidden Closet of the heart either to breake and bruise with terror and astonishment the very bones crush the sinewes of the sinfull soule or to fill them with marrow and fatnesse and to refresh the affections of the truly penitent with joy unspeakable and glorious God tells us in Ieremy that his Word is like fire and therefore it can easily insinuate into all the creekes and corners of our corruptions it can fully and clearely enlighten our Consciences and discover unto us the sinfulnesse of the most lurking and secret thoughts Thus you have this first Doctrine plainely proved and confirmed unto you No man can at first finde the entrance or after hit the way to Heaven except he be enlightened and led along by the saving knowledge of the holy Word of God No other meanes which the power of Nature Wisedome Learning or the whole World can afford will serve the turne in this businesse of Salvation It is the Seed of our new birth as I told you there can be no growing of grace or reaping of glory without it It hath onely power to shake ransacke and search into the inmost secrets of the heart It onely can sanctifie us both inwardly and outwardly both in soule and body both in thoughts and actions without which both inward and outward holinesse no man shall ever see the face of God Now I come unto the Vses of this Doctrine And in the first place it may serve for confutation of the Papists those great employsoners and murtherers of infinite soules of men Is the Word of God as a Lampe and a Light without which wee cannot see the first step or set one foot aright towards Heaven Why then sinfull and pestilent is their practice who hide this blessed Light from the people of God in an unknowne Tongue and by their bloudie Inquisition damme up the holy Fountaines of heavenly Truth which should spring up in every mans heart unto eternall life Whose cruell and craftie Religion for bloud of Princes and cursed Policie are the principall supporters of Poperie teacheth them to blindfold and hood-winke the poore Laitie in forced ignorance lest they should know Gods will or any way to Heaven but
the Word of God to a love and liking of the heavenly knowledge therein contained and to a sound and sincere practice of it in our lives and conversations may be this The Word of God is as it were an Epistle or Letter as one of the Fathers calls it written from God Almightie unto us miserable men published by his owne Sonne sealed by his Spirit witnessed by his Angels conveyed unto us by his Church the Pillar and ground of Truth confirmed with the bloud of millions of Martyrs which hath alreadie brought thousands of soules to Heaven and fills every heart that understands it and is wholly guided by it with Light and Life with Grace and Salvation Now let us imagine a man to have a Letter sent unto him but by an Earthly King or some great Prince in the World wherein hee should have a Pardon granted him for some capitall Crime and high Offence whereby hee were lyable to a terrible kind of death or wherein hee should be fore-warned of some great and imminent danger hanging over his head and readie every houre to fall upon him or wherein hee should have assured and confirmed unto him under the Kings Seale some rich Donation or great Lordship Now I say if a man should receive but a Letter from some high and mightie Potentate upon Earth wherein any of these favours should be conveyed unto him how reverently would he receive it how thankfully would he accept of it how often would he reade it how warily would he keepe it how highly would he esteeme of it Why in this royall and sacred Letter sent from the King and great Commander both of Heaven and Earth all these favours and a thousand more joyes and comforts are conveyed unto every beleever and practiser thereof In that we are fore-warned lest by our ignorance impietie and impenitencie wee fall into the Pit of Hell and everlasting horror In that we have promised and performed unto us the pardon and remission of all our sinnes whereby wee justly stand guiltie of the second death and the endlesse torments of the damned By the vertue of it we are not onely comforted with grace in this World but shall undoubtedly be crowned with peace glory and immortalitie in the World to come Such a Letter as this hath the mightie and terrible God most glorious in all Power and Majestie who is even a consuming and devouring fire sent unto us miserable men by nature wretched and forlorne creatures Dust and Ashes why then with what reverence chearefulnesse and zeale ought wee to receive reade heare marke learne understand and obey it A second Motive may be the precious golden and divine matter which is contained in the Booke of God and that true and ever-during happinesse to which it onely can bring us There is nothing proposed and handled in the Word of God but things of greatest weight and highest excellency As the infinite majesty power and mercy of God the unspeakable love and strange sufferings of the Sonne of God for our sakes the mighty and miraculous working of the holy Spirit upon the soules of men There is nothing in this Treasury but Orient Pearles and rich Iewels as promises of grace spirituall comfort confusion of sinne the triumph of godlines refreshing of wearied soules the beautie of Angels the holinesse of Saints the state of Heaven salvation of sinners everlasting life What Swine are they that neglecting these precious Pearles root only in the Earth wallow in worldly pleasures feede upon vanities transitorie trash and vanishing riches which in their greatest need will take them to their wings like an Eagle and flie into the Heavens Besides the Word of God is only able to prepare us for true happinesse in this world and to possesse us of it in the world to come It only begets in us a true intire and universall holinesse without which none shall ever see the face of God or the glory of Heaven for it is impossible hereafter to live the life of glory blessednes in Heaven if we live not here the life of grace and sincerity in all our waies It is called the immortall Seed because it regenerates and renewes us both in our Spirits Soules and Bodies in our Spirits that is in judgement memory conscience in our Soules that is in our will and affections in our Bodies that is in every member If the Prince of this world hath not blinded the eyes of our minds and that we be not reprobats as concerning salvation it only is able to inlighten our understandings to rectifie our wills to sanctifie our hearts to mortifie our affections to set Davids Doore before our lips that are offend not with our tongues to set Iobs Doore before our eyes that they behold not vanity to manacle our hands feet with the cords and bands of Gods Law that they do not walke or worke wickedly nay and it is able to furnish and supply us with sufficiencie of spirituall strength to continue in all these good things and in a godly course vnto the end And if we be once thus qualified we are rightly fitted and prepared for the glory that is to be revealed As before this holy Word did translate us from the darknesse of sinne into the light of grace it can now much more easily with joy and triumph bring us from the light of grace to the light of immortalitie and everlasting pleasures at Gods right hand A third Motive may be this Wee must be judged by the Word of God at the last Day If any man saith Christ Ioh. 12. 47 48. heare my words and beleeve not I judge him not for I came not to judge the World but to save the World He that refuseth me and receiveth not my words hath one that judgeth him the word that I have spoken it shall judge him in the last Day Whensoever wee shall come to judgement and appeare before Gods Tribunall and wee little know how neere it is two Bookes shall be layd open unto us the one of Gods Law another of our owne Conscience The former will tell us what wee should have done for the Lord hath revealed it to the World to be the rule of our faith and of all our actions The other will tell us what wee have done for Conscience is a Register Light and Power in our Vnderstanding which treasures up all our particular actions against the Day of Triall discovers unto us the equitie or iniquitie of them and determines of them either with us or against us Now we must not take any exception against the first that is the Law of God For the Law of God saith David Psal 19. 7. is perfect converting the soule The testimonie of the Lord is sure and giveth wisedome unto the simple Wee cannot against the second that is the Booke of our Conscience for it was ever in our custodie and keeping no man could corrupt it there
and secret judgement to suffer some of our fore-fathers to live and die under the tyranny and darknesse of Antichrist how much are we bound to blesse God that we are borne and brought up in the light of the Gospell and what heavie plagues and great damnation doe wee bring upon our selves if wee neglect or despise so great salvation I but yet further will some say wee have lived some of us fortie some thirtie some twenty yeares without so much preaching and yet have holden good credit and reputation in the world and prospered in our wayes would you now have us so forward in running to Sermons Strange it is to see how wise the simplest are in matters of the world about their temporall state but how simple and blinde the wisest worldlings are in the affaires of Heaven and about their greatest spirituall and eternall good Let us suppose a man to have lived long in a poore Cottage and now at length to have some great and rich Lordship befallen him doe you thinke hee would reason thus Why I have lived some thirtie or fortie yeerâ—â— now alreadie in this low estate with good conteâ—â—â—ent and credit amongst my neighbours and therefore here I will rest the rest of my dayes I am too old now to change my former estate Would such a foole as this be found in a whole Countrey And yet many Countries are full of such fooles in respect of spirituall advancement and the salvation of their soules Me thinkes those that have long lived in ignorance and blindnesse should rather conclude thus Have I thus long and so fearefully lived without God in the World without knowledge of his Truth faith in Christ and Conscience of my wayes Oh then it is more than high time now at length to awake out of sleepe and to open mine eyes and to imbrace this glorious Sun-shine of the Gospel which the Lord of his great mercy hath brought unto me that so I may be enlightened to eternall life As for prospering in the World that is no marke of a good soule nay it is commonly the Let of the wicked not to be plagued like other men but to bring their enterprises to passe Psalme 73. Nay yet further There is no greater Curse can befall any man than to prosper in the World and be out of the way to Heaven I but will others say to the attaining of eternall life what needs so much adoe so much preaching catechising expounding conferring meditating teaching and praying with our families which are so much and so often urged upon us When all comes to all this is the summe and end of all To feare God and keepe his Commâ—â—dements That we love God above all and our neighâ—â—â— as our selves And we hope we can doe this without all this adoe To feare God and keepe his Commandements which is the whole dutie of man as the Preacher speakes in his last chapter and to love God above all and our neighbors as our selves upon which hangeth the whole Law and the Prophets as Christ tells us Math. 22. are indeed soone spoken but not so easily truly learned and most hardly sincerely practised Is it enough thinke you to make a man a good Carpenter or Mason to say That that is soone learned and I know as much as the best workman can teach or tell me To build an House is nothing but to lay the foundation to reare the walls and cover it with a Roose Is it enough to make a good Husbandman to say I know as much as the best Husbandman can teach me for Husbandry is nothing else but to sowe and reape Is it enough to make a good Preacher to say It is no such great matter to make a Sermon I know as much in that point as the best Scholler amongst them can tell me To preach is nothing else but to expound the Text gather Doctrines and make use and application to the hearts consciences of the hearers But it would be long before these idle and emptie vaunts would build Houses fill Barnes or save Soules There is farre more required to these businesses than so There is to be undergone much toile and labour much care trouble expence and exercise before any of these workes can be rightly accomplished It is even so in the great worke of salvation and the attainment of Heaven The state of grace and trade of Christianitie is not so easily purchased practised There goes more to saving of a soule than bold ignorant brags than to say If that be all I hope I can quickly and easily learne to love God above all my neighbor as my selfe For before these there goes many things as knowledge of Gods will and Word a thorow view of our owne misery corruptions in the glasse of the Law strange agonies and sore pangs in the new-birth and sorrow for sinne refreshings and coolings by the mercies of God and merits of Christ faith repentance sanctification a blessed holy change in the whole man both body soule and spirit And then follows new obedience which consists in the uprightnesse and sinceritie of our owne hearts a conscionable and charitable carriage towards our neighbors and a zealous constancy in all religious duties and right service of God which must be universall in respect of the object that is we must walk in all his Commandements totall in respect of the subject that is we must serve him in all the powers of our soule and parts of our body in our thoughts words and actions In all which things and holy courses if a man be not particularly instructed experienced practised his love of God and his neighbour is but in word and tongue not in deed and truth A man if he be disposed may quickly perceive and discerne the truth or hollownesse of his heart in this point God hath straitly commanded an entire sanctification and keeping holy of the Sabbath Let a man then consider if he suffer himselfe to be drawne away from holy Exercise on that day by pleasures profit pastime companie ease idlenesse or other worldly occasions why then he preferres meere vanities and the desires of his owne heart before the glory and honour of God and so doth not love God above all The true love of a mans selfe doth chiefly principally consist in furnishing himselfe with saving knowledge sinceritie of heart godlinesse of life a good Conscience and spirituall comfort against hee come to Iudgement Now if hee love his neighbour as himselfe he is not still talking with him of worldly matters but especially labours with him for his conversion entertainment of grace and encrease in godlinesse If these be not his cares both for himselfe and his neighbour he truly loves neither Thus may a man examine himselfe through all the Commandements in particular and see whether it be so easie to love his neighbour as himselfe and God
Fathers I say I will suppose them to be as it were Gyants and wee Dwarfes Yet set a Dwarfe upon a Gyants shoulders and hee will see further and so might certainely wee but for Slouth Idlenesse Worldlinesse Ambition and other such base and vile degenerations of these later Times It may be further objected That there was more necessity of the Fathers frequent Preaching especially in those Primitive Times for more plentifull publishing and propagation of the Gospel c. and suppressing Heresies c. Passingly weake and untrue There is farre more need of much Preaching now than in former times For wee live in the last dayes wherein those perillous times are come upon us which Paul fore-tells 2 Tim. 3. 1. c. and wherein iniquitie abounds and the love of many waxeth cold c. Math. 24. 12. And at this day wee oppose the Hydra of all Heresies Poperie which opposeth even the whole Body of Christianitie Againe their Homilies are against Drunkennesse Pride Swearing Luxury Covetousnesse love of the World Vsury painted Faces false Haire Anger Envie Ambition c. All which sinnes and many more reigne and rage at this day with more hainousnesse and an higher hand than heretofore 2 A second meanes whereby the Word may dwell plentifully in us is by a constant and conscionable reading the Booke of God This Exercise is commanded to Kings and Captaines Deut. 17. 17 18 19. Iosh 1. 8. who may seeme most priviledged by their intanglement in many and weightie affaires Christ bids the Iewes Ioh. 5. 39. Search the Scriptures as the well-spring of eternall life The Holy-Ghost commends the Iewes of Berea as more noble than they of Thessalonica because they received the Word with all readinesse of minde and searched the Scriptures daily whether those things were so Act. 17. 11. See Deut. 6 7 8 9. See many Motives to this dutie before It is the Word of Salvation of Truth of Life of Reconciliation a Letter from Heaven a Treasurie of all excellent things it shall judge us it onely can heale a wounded Soule it containes all our evidence for Heaven and it is the object of divine Faith c. Nay and because the Papists have wickedly dammed up this Fountaine of Life from the common people heare the judgement and zeale of Antiquitie in pressing this dutie First heare Chrysostome Heare I pray you all yee Lay-men saith Chrysostome get yet Bibles a Medicine for your Soules c. You cast all upon our shoulders You ought onely to be instructed of us but your Wives and Children should be by you c. But now adayes your Children preferre divellish Songs and Dancings even as Cookes and Caters and leaders of Dances but none knowes any Psalme The same Chrysostome to stirre up men to diligent reading the Scriptures maketh good this assertion There is no affliction or miserie of body or soule but may receive a Medicine out of Gods Booke 1 A man heavie-hearted and of a sad spirit saith hee takes the Bible in his hand after hee hath met with that place Psal 42. 11. Why art thou cast downe O my soule and why art thou so disquieted within me hope thou in God c. he is refreshed 2 Another saith he is oppressed with extreme povertie beholds the wicked wallow in worldly wealth and flourish like a greene Bay-tree But after hee hath cast his eye upon that Psal 55. 22. Cast thy burthen upon the Lord and hee shall sustaine thee c. he is comforted 3 Another is hunted with calumnies and insidiations c. and no humane helpe will be had the Prophet saith hee doth teach him what to doe in these words They did speake against me but I prayed 4 Another is forsaken even of his friends and kinsmen and contemned of those who were most beholding to him Heare how the Prophet behaved himselfe in such a case Psal 38. 11. c. 13. c. He concludes thus Thou hast seene whensoever any calamitie doth oppresse a man how convenient an Antidote he may take from the Scriptures and all care of this life may be driven backe neither should we be grieved for any thing that falls out Therefore I beseech you that you would come hither and diligently attend to the reading of the holy Scriptures not onely when you come hither but even at home take the holy Bible into your hands and goe reape the profit that is in them with great earnestnesse Moreover what that sensible Bread doth to encrease bodily strength that Reading doth to the soule for it is spirituall nourishment and makes the soule vigorous c. But wee may adde to Chrysostomes Antidotes these 16. more 1 Art thou wearie of the wayes of vanitie and comming on with a grieved and sorrowfull heart for thy sinne to meet thy deare Redeemer and doth the conceit of the number and hainousnesse of thy transgressions crosse and confound thy hopes of being received to mercy Why then looke upon Paul he shed the bloud of the Saints with extraordinarie rage and furie Act. 9. 1. upon Manasseh a man of prodigious impietie 2 Chron. 33. 6. upon some of Peters hearers who crucified the Lord of Life Act. 2. 23. If these will not serve the turne looke upon Adam who cast away himselfe and undid all and was the cause that all that issued out of his loines unto the Worlds end fell into the damnation of Hell and yet all these upon repentance were received unto mercie And therefore if thou canst now heartily repent feare no former sinnes 2 Hast thou by the violence of Sathans temptations the slie enticements of thine owne sinfull nature and the cunning insinuations of thy former bosome-sinne beene fearefully overtaken with some scandalous fall since thou wast converted and gave thy Name unto Grace and upon illumination of thy conscience remorse and meditation of returne thou art ashamed to look Christ Iesus in the face because thou hast so shamed thy profession and thou art so troubled with horror and conceit that thy case is singular that thou canst find no ease to thine humbled and sorrowfull heart Why then looke upon David Peter c. transcendent instances that thou may not sinke into despaire 3 Art thou plunged into the perplexities and fearfull apprehensions of a spiritual desertion Art thou deprived of thy former comfortable feelings of Gods favorable countenance Hast thou no comfort in prayer c. Looke upon David Ps 77. 4 It may be upon thy Bed of Death when Sathan will make thy sinnes appeare farre more ugly and horrible to the eye of thy Conscience than ever hee did before and will perswade thee all he can that all thy holy services unto God and new obedience was quite marred with Pride Hypocrisie and by-respects I say it may be then thy heart will quite faile thee and thy conceit of Gods wrathfull and angry countenance for thy sinne may so oppresse and confound thy soule that thou mayest
the comforts of Heaven in the life to come Now I come to a more speciall and particular consideration of every Verse in order and thence togather such Notes and Doctrines as may best instruct us in the way to Heaven First David tells us in the first Verse That Gods Word is a Lanterne to his feet and a Light unto his paths Which that you may better understand I will tell you the meaning of the words and explaine unto you the severall tearmes First the Word may be taken three wayes 1 For the substantiall Word of God the second Person in the Trinitie Ioh. 1. 1. In the beginning was the Word and the Word was God 2 It may be taken for the written and sounding Word as it onely strikes the eare and informes the understanding but it is not conveyed neither sinkes it into the heart by the powerfull assistance and sanctified concurrence of Gods Spirit it being not prayed for to the conversion and sanctification of the whole man And so the Word is heard and understood of many that shall never be saved but returnes unfruitfull 3 It may be taken for the working and effectuall Word as it is the power of God unto salvation as it is rightly understood applyed unto the heart and Conscience possest of the thoughts and affections and practised in the life and conversation This Word thus understood inlived managed and powerfully applyed by the Spirit of God was a Light unto Davids steps and so is a guide unto the paths of all true Christians to the worlds end That you may understand how the Word is a Light you must consider 1 That Christ is called Light Ioh. 1. 4. The Ministers are called the Light of the World Mat. 5. 14. The faithfull are Lights Phil. 2. 15 16. The way of the righteous saith Salomon Prov. 4. 18. shineth as the Light that shineth more and more vnto the perfect day The Word of God is also called a Light as in this place But first Christ is Light of himselfe and originally he is the Fountaine and everlasting Spring of all the Light of Grace and Glory both in Heaven and Earth Hee is called The Sunne of Righteousnesse The Sunne you know hath his Light rooted in his owne faire Body and receives that from none other and with that hee enlightens the Moone the Starres the Aire the Earth all the World Even so the blessed Sonne of God the Sunne of Righteousnesse hath in himselfe and from himselfe the Light of all Wisdome and Knowledge Mercie and Comfort and from him floweth and springeth whatsoever Light of Glory is revealed unto his blessed Saints and Angels in Heaven or whatsoever Light of Grace is shed into the hearts of his sonnes and servants here upon Earth 2 The Preachers of the Word are Ministers and Messengers of this Light and therefore are but Light ministerially They are as the Starres and so they are called Rev. 1. 20. They receive all their Light from the Sunne of Righteousnesse CHRIST IESVS and either doe or should convey and cast their borrowed beames upon the earthly cold and darksome hearts of the people of God that they might turne from Darkenesse to Light from the power of Sathan unto God Act. 26. 18. 3 The Word is Light instrumentally which being powerfully sanctified unto us for our salvation and being holden out unto us by a conscionable Ministerie is as a Candle or Torch to guide us through the darknesse of this World unto our eternall Rest 4 Lastly the faithfull are Lights Subjectivè because they receive this Light into their Vnderstandings whereby they see the Wonders of Gods Law the Secrets of his Kingdome and the great Mysterie of Godlinesse and the way to Heaven into their Consciences whereby they have their sinfull miserable estate by nature discovered unto them and the way to Christ for remedie and salvation into their affections whereby they are enkindled with zeale for Gods truth honour and service into their actions and conversation whereby they shine as Lights in the World amid a naughtie and crooked generation Phil. 2. 15. And after the Sunne of Righteousnesse once arise in their hearts like the Sunne in the Firmament they shine more and more in all holy Vertues unto the perfect day untill they reach the height of Heaven and the full glory of the Saints of God In the third place by Feet is meant his minde and understanding his affections thoughts actions his whole life all his wayes All these in David were guided by the Light of Gods Word Lastly by Paths are meant every particular step every turning and narrow passage in his speciall calling For this Light the Word of God doth not onely guide a mans feet into the way of peace and put him in the right way to Heaven but also goes along with him inlightens and directs every step that his feet doe not slide It so informes him with spirituall wisedome that hee layes hold on every occasion for the glorifying of God descries every little sinne and appearance of evill disposeth every circumstance in his actions with a good conscience and warrant out of Gods Word This then is the meaning of this Verse David the man of God had the Word of God working powerfully upon his soule as a Light that is As a Lampe is to the life and safetie of the body in darke and dangerous places so was this Light to the life and salvation of Davids soule in the darkenesse of this World and shadow of death To guide his feet and paths that is his mind affections thoughts actions his whole life all his wayes and every particular step and passage thereof This Verse being thus understood let us now come to gather some Lessons and Doctrines for our instruction The first shall be this There is no man can hit the way to Heaven or walke in the paths of Righteousnesse through the Kingdome of Grace in this World unto the Kingdome of Glory in the World to come except he be inlightened informed and instructed in the holy Word of God The second Note wee gather out of this Verse shall be this The Word of God is a Light not onely to guide us into the way to Heaven and instruct us in our generall calling of Christianitie but also to leade us along in a course of godlinesse and to direct us particularly in our speciall calling I will first follow the former Doctrine which in few words and plainely I thus propose unto you No man can at first finde the entrance or after hit the way to Heaven except he be enlightened and led along by the holy Word of God For David as here wee see a man of great worth and understanding otherwise excellently and extraordinarily qualified could not find out or follow any other Guide or direction to Heaven but onely the Light of Gods Word
But notwithstanding the prophanenesse of the Preacher is no priviledge to the hearer either of negligence or disobedience He that turnes his eare from hearing of the Law truly preached though by a Pharise even his prayer is abominable Prov. 28. 9. Hee that despiseth the Word shall be destroyed Prov. 13. 13. Hee that obeyeth not the Sonne in his Ministers lawfully sent though not sanctified themselves shall not see life but the wrath of God abideth on him Christ himselfe in the Gospel bids his followers to observe and doe whatsoever they were bid by the Scribes and Pharises which sate in Moses Chaire but not to doe after their works for they said and did not Every Minister is to be heard received and followed so farre as he followes and delivers to the Church the Truth of God and Doctrine of the Apostles For therein he is an Angel of the Lord of Hosts and Embassadour in the stead of Christ. And all the parts of the Ministerie in his hand he following the Word shall as certainely be accomplished as if an Angel or Christ from Heaven should presently and potently execute them If hee denounce Iudgements against sinne it is as if the voice of God himselfe should be heard from Heaven as if the Lion of the Tribe of Iudah should roare If he poure the Oyle of comfort into a wounded and distressed Conscience it is as sure and certaine as soft and sweet to the beleeving soule as if the Angels should comfort him as they did Christ in his Agonie or as if Christ himselfe should mercifully reach out his glorious hand through the Clouds and binde up his broken heart and bruised Conscience with a Plaister of his owne precious Bloud If hee instruct admonish reprove exhort perswade from ground and warrant out of the Word it is all one as if Christ himselfe should doe it who hath said He that heareth you heareth me Let men therefore pretend what they will if they will not heare beleeve and obey the Lord speaking in the Ministerie of the Word though the meanes and Messengers be never so base and vile fraile weake and sinfull Let an Angel come from Heaven a Devill from Hell or a man from the dead yet would they not beleeve For if a man were truly humbled hee would tremble at Gods Word of whomsoever hee heard it If hee had a spirituall taste hee would relish the heavenly food whosoever ministred it If hee had Gods holy Spirit hee would know and acknowledge his Sword which is the Word of God in whose hand soever he saw it And untill he have this spirit a spirituall taste and an humble heart hee will not beleeve especially with effect fruit and practice let him pretend whatsoever he will neither Angels nor men dead nor living Moses nor the Prophets Peter nor Paul not Christ nor God himselfe if the one were living againe upon Earth or the other would be pleased or it were possible to speake immediately to him For conclusion of this Point let us know That the Ministerie of the Word is Gods Ordinance which dependeth not upon the worthinesse of him who delivereth it neither is it made void and uneffectuall by his weakenesse and wickednesse but it hath it vertue force and power from the blessing of God and from the inward operation of his Spirit who applyeth it to the hearts and consciences of men and thereby illuminates their understandings begetteth faith in them and all sanctifying and saving graces I but will some say it is a very wearisome tyring and tedious thing to be tyed to the hearing of so many Sermons to meditate of them conferre of them with our neighbours teach them our families and practise them which are urged upon us as necessarie Christian duties It is a strange thing and sore case that some men will not be perswaded to take halfe so much paines to goe to Heaven and eternall Rest as many thousands to goe to Hell and everlasting torment How many tyre and torture themselves with carke and care with much toyle and travell to heape up those riches which in the meane time are matter of much vexation unto them and hereafter will be witnesses against them and eate their flesh as it were fire as Iames speakes How many spend their wits their spirits their time that they may become some-body in the World and climbe by indirect and unlawfull meanes and steps unto those high places from whence hereafter they must be hurled with greater confusion and a more fearefull downe-fall into the Pit of Hell How many waste their wealth weaken their strength consume their marrow fill their bones with rottennesse and their bodies with diseases with lust and uncleannesse with following the Whorish woman whose paths lead unto the dead with tarrying long at the Wine and pouring in of strong Drinke for which at length they shall be sure to be filled with drunkennesse and with sorrow even with the Cup of destruction and trembling they shall drinke of it deepe and large and wring it out to the dregges How unwearied have Idolaters ever beene in the wicked worship of their false gods And many Heretikes in the false worship of the true God In thrusting towards Hell they neither spared cost nor charge losse nor labour They have beene prodigall both of lives and living of bloud and children You know amongst the Iewes some mingled the rufull cryes of their dearest children with Musicke and melodie lest they should be moved to compassion while they were cast into the fire to be burned up in sacrifice unto the Idoll Moloch Scribes and Pharises compasse Sea and Land to make a Proselyte Baals Priests lanced and cut their flesh before their Idoll untill the bloud gushed out The blinded Papists at this day whip themselves waste their goods and consume their bodies with wearisome Pilgrimages to see some counterfeit Reliques and rotten Bones or to visit accursed Idols and Popish Saints Nay some of them transported with a more bloudie rage and furious spirit of Antichrist suffer as it were with senselesnesse with desperate and damned boldnesse most horrible and exquisite torments for butchering of Kings for which they hope to merit Heaven and to sayle through a Sea of Royall bloud to the Haven of endlesse rest though indeed and truth they justly light short and sinke before they are aware into the deepest Lake of the hottest fire and most consuming flame of Hell Now I pray you shall these services of Sathan be followed and pursued with such heat and eagernesse with such paines and patiencie of all miseries and vexations and shall not the Lords owne Ordinances and the true worship of the true God have power to make us step out of our doores with patience and pleasure to heare the Lords will revealed unto us to receive salvation to our soules and a Crowne of immortalitie to our heads Can some be
in actions and affections to serve God both in soule and body he will yet yeeld so farre that they may be rid of some sinnes both in heart and practice as perhaps of sinnes of custome but then he will be a suitor and solicitor unto them to retaine other sinnes as perhaps sinnes of nature For example It may be they may both forbeare the outward practice and also inwardly loath swearing drunkennesse and other such like sinnes of custome but they will nuzzle in the bosome of their affections pride lust anger and such other sinnes the naturall birth as it were of originall corruption 4. But if they also conquer these why then he tempts them mainly to continue at the least in worldlinesse For this in many mens hearts hath greater power and beares more sway than nature or naturall affection He will secretly suggest unto them that upon an eager and excessive pursuit of gaine and riches depends their life and livelyhood their credit and reputation their contentment and happinesse in the world so that perhaps at last of all after all this they rest and settle themselves upon sinnes of advantage as usury oppression unlawfull and excessive gaining earthly-mindednesse serving the Times and such like 5. But if by the grace of God any be so blessed from God above as resolutely to passe thorow all these traines and temptations and like strong Samsons breake through all these Cords and Cart-ropes of iniquitie and vanitie so that they will not yeeld an ynch to that cruell Pharaoh of Hell nor leave so much as an Hoofe behinde them in his Kingdome of Darknesse why then this spirituall Pharaoh presently armes himselfe with all the crafts and policies of Hell with Legions of Fiends and Princes of the Darkenesse of this World with all his malice against the salvation of the soules of men with the fire and furious rage of prophane wretches with the sharpe swords and impoysoned arrowes of lying and slanderous tongues and with all other advantages which either the lowest Hell or the wide wicked World can afford And thus appointed hee pursues and persecutes with bloodie and implacable furie all those who have escaped out of this captivitie farre more eagerly and enviously than ever Pharaoh did the Israelites That either hee may bring them backe againe into his bondage or else take them quite away and destroy them that they may not attaine the full Light of the Saints nor doe long service unto the Lord. And certainely if all the power of Hell the strongest temptations the scourge of tongues the Worlds malice the spightfull spirit of prophanenesse the frownings of friends the scornefull insolencies of enemies the cursed and enticing cryes of our old companions if wicked men or damned Devils be able to prevaile he will be sure to stay them before they enter into the state of grace and true blessednesse But yet if a man put on Pauls armour in Eph. 6. Davids royall courage Psal 3. 6. Moses princely zeale and truly Christian valour that he will not leave a hoofe behinde that is that he will not leave one corruption unmortified one affection unsanctified one rebellious action unreformed one knowne sinne unrepented of and unforsaken one holy dutie unperformed one Commandement unobeyed Why then hee may looke for a more glorious spirituall deliverance than Moses had a temporall Hell and confusion shall swallow up all his enemies but into his heart in the meane time shall be shed and plentifully powred comfort joy and peace and upon his head shall a Crowne of immortalitie flourish for ever hereafter I have stayed very long upon the fifth plot and practice of Sathan whereby he labours to make the Word heard unpowerfull and uneffectuall for the salvation of our soules For I know it is much and often exercised and with great successe and by it he prevailes with very many When by diligent hearing of Gods Word faithfully urged upon them they are driven and doe addresse themselves to a reformation and amendment of their sinfull lives he mightily endeavours to hinder disquiet and interrupt them in it to make it a reformation unto them but in part and by halfes unsound and unsaving So that it may be they may forsake sinnes of Custome as Lying Swearing Drunkennesse and such like but keepe sinnes of Nature as Pride Lust Anger and the like Or it may be they may forsake both these two kindes of sinnes and yet keepe sinnes of Advantage as Oppression unlawfull Gaining grinding the faces of the Poore serving the Time and such like Or they may leave all these and yet keepe sinnes of Companie as idle and vaine Talking filthie Ieasting rayling against and slandering their Neighbours uncharitable judging and censuring their Brethren and the like It may be they may be carefull in their generall calling of Christianitie but carelesse and unfaithfull in those particular places and callings wherein God in his providence hath set them Or contrarily they may be of Christian behaviour abroad and in publike as at Sermons and in the Church but unconscionable at home and in their private families never teaching or praying with them They may seeme zealous in the Commandements of the first Table and about the service of God but in the second and towards their Neighbour unmercifull unconscionable and uncharitable Or they may deale justly and honestly with others but be utterly voide and destitute of the knowledge and feare of God They may bee outwardly reformed but inwardly full of hollow-heartednesse and hypocrisie They may leave all other sinnes onely keepe one behinde which is called a mans sweet delightfull and bosome-sinne If Sathan can prevaile with a man any of these wayes hee keepes him his owne for hee that is soundly converted justified and sanctified indeed must needs be out of love with every sinne with the whole course of iniquitie and with sincerity and chearefulnesse embrace the entire body of Christianitie and have a regard to all Gods Commandements 6 Now I come to a sixt sleight and devise of Sathan whereby hee labours to make the Word fruitlesse and unprofitable unto us If he cannot stay us in our reformation but that we will needs through and cast away all sinnes why then hee seekes by all meanes to hinder our continuance and constancie If the Seed of the Word be received with joy and spring up for a time that is be practised for a while he rayseth up some persecution tribulation or crosses whereby it is presently blasted withers and comes to nothing The uncleane spirit may for a time goe out of a man and walke throughout drie places but if it be possible he will returne with seven other spirits worse than himselfe and the end of that man is worse than the beginning A man may flye from the pollution and filthinesse of the World as it is 2. Pet. 2. 20. but by the policie of Sathan hee may be tangled againe therein He may be washed as it
Tree of Life which is in the midst of the Paradise of God Not to be hurt of the second Death To eate of the Manna which is hid and to have the white Stone of Victorie given him To have power given him to rule over Nations and to be lightened with heavenly brightnesse like the Morning Starre To be clothed with white array that is with heavenly Glory and to have his Name continued in the Booke of Life To have a Pillar made in the Temple of God that is a firme and unmoveable place of eternall Glory To sup with Christ and to sit with him upon his Throne for evermore Thus shall hee bee honoured and crowned with the excellencie fulnesse and varietie of all glory joy and happinesse who enters with sinceritie and couragiously ends his Race of Holinesse and conquers in his spirituall Fight But all fearefull men as it is Rev. 21. 8. who slinke backe for feare of Men or love of the World or to serve the Times all faint-hearted men in the Lords Battailes and that fall away from good beginnings they shall be punished with unbeleevers with the abominable with Murtherers and Whore-mongers with Idolaters and Lyars in the Lake which burnes with fire and Brimstone which is the second Death 7 But if by the grace and mercie of God we quit our selves like men and hold on comfortably and constantly in a setled course of godlinesse yet for all this Sathan hath not done though he can doe us no deadly hurt yet he will still doe his worst for his craft and spight is endlesse If he see there is no hope of bringing us backe againe into his bondage or making us any more vassals and slaves to sinne yet he will labour to lay stumbling-blockes in our way to bring us upon our knees now and then to turne us out of the right path sometimes even to over-turne us with some greater and more dangerous fall hee will lay his traines to intrap and intangle us if it be possible in some old sweet sinne Which that hee may bring about hee will use the benefit and advantage of custome because before our calling wee have much practised it of the frailtie of our owne corruptions because they have most delighted in it of our old companie because wee have formerly oftenest committed it with them He will leave no opportunitie advantage or circumstance omitted and unassayed to hale us back into one or other speciall sinne of our unregeneration If this will not stop hee will follow all occasions enticements and temptations the tide of our owne affections the streame of the times if by any meanes hee can cast us into some grosse and scandalous sinne These are Sathans plots and practises against those who hold on in a constant course of holinesse if they will not bee brought to tumble themselves againe in the myre of sinne and sinfull pleasures yet he will doe what hee can now and then to spot and staine their Christian lives with some grieuous fall or other that so to his utmost hee may bring upon them Gods disfavour and angry countenance disgrace and disconceit amongst their brethren discomforts and feares of heart within themselves But if a man first by keeping fresh in his minde the uncertainties and vanities of this vaine World secondly by carefull and continuall watching over his deceitfull heart thirdly by exercising and practising with diligence and delight all holy meanes of preserving grace and starving sinne as reading hearing conference meditation of the Word of God Prayer publike and private with himselfe and with his family fourthly by declining prophane unprofitable and unchristian companie and acquaintance and frequenting with joy and fruit the fellowship of the Saints fifthly by an humble entertainment nourishment and practice of the good motions of the Spirit sixtly by a dayly examination of the state of his Conscience and reparation of the decayes of Grace seventhly by his godly jealousie over little sinnes and present renewing repentance after every slip I say if by such meanes as these which are notable preservatives against the poyson of sinne a man fence himselfe from grosse and scandalous falls or else if by the politike malice of Sathan and weakenesse of his owne flesh he be overtaken with some fouler sinne and yet notwithstanding besides pangs of griefe and anguish of spirit for grieving his gracious God hee looke better to his feet and run faster in the Race of sanctification after his fall if his falling into sinne teach him these good lessons which in such cases are ordinarily learned of all true Christians for all things even sinne it selfe makes to the best in Gods Children 1 Hee learnes by his fall to distaste his pride and selfe-conceit to let fall his Peacockes traine and despaire of his owne strength 2 To depend only upon God the Word of his Grace and the power and perpetuall influence of his Spirit for his standing upright in the wayes of Righteousnesse and preservation from most fearefull and dangerous downe-falls 3 To cling closer about him to claspe faster hold with the hand of faith upon the glorious Passion and meritorious justice of Christ with much heartinesse and zeale of seeke and sue unto him for his speciall aide and assistance against Satans temptations his owne corruptions and outward occasions of sinne 4 To blush and be ashamed of himselfe for that he having had his soule washed with the precious blood of Christ and having received so great favour mercy and pardon at the hands of God yet hath wretchedly and unthankfully defiled it againe and so wofully and wickedly abused his extraordinary love and kindnesse 5 With more resolute vow protestation and practice to renounce and abandon Satan with more perfect hatred and detestation to loath and abhorre all manner of sinne the Garment spotted of the flesh and all appearance of evill 6 To become watchfull and wise by taking speciall notice of all the motives temptations meanes occasions baites allurements to that sinne into which hee fell for the avoiding and declining of it afterwards 7 To thinke charitably of other men that fall and are suddenly overtaken in any offence not to be too eager hot and censorious against them but out of his owne experience to give them comfort instructions and directions and to labour to restore them with the spirit of meekenesse Now I say if a man be either fore-armed and fenced as I said from falls or else after his fall weepe bitterly repent sincerely watch afterward more carefully walke more zealously and out of his spirituall wisedome make that use and benefit of his fall as I have told you then hee may have comfort that Sathan gets no great advantage this way 8 Like a fierce cruell Dragon sith he cannot devoure the Womans Child so soone as ever it is brought forth that is he cannot repossesse and reigne againe in a true Christian and regenerate man