TWO TREATISES. I. The Purchase of Grace, showing the Excellency of Christ, and the Graces of His Spirit. II. The Souls Delight in God's Tabernacles, showing the Excellency of Time, spent in Duties of GOD'S Solemn Service. Instances in the chief, viz. Prayer, Word, and Sacraments. Motives and directions for right performance. Lastly, The chief Usurpers of time discovered, with apt remedies against each of them. The Contents of the Book are Methodically expressed in the Margin, which to the diligent Reader may serve instead of a TABLE. By William Harrison, Mr. of Arts, and Minister of the Gospel at Canwicke near Lincoln. LONDON, Printed by the Assign of T. P. for Philemon Stephens, and Christopher Meredith, at the Golden Lion in Paul's Churchyard. 1639. THE PURCHASE OF GRACE.. A Treatise, Showing the excellency of Christ, and the Graces of his Spirit, the true Gold. Rules to discover the Gold of true Grace from counterfeit. The Christians true riches, in the enjoyment of this Gold. With Directions how, and of whom to purchase this wealth. PROV. 3. 13. Happy is the man that findeth Wisdom. VER. 15. She is more precious than Rubies, and all the things thou canst desire, are not to be compared with her. MAT. 25. 9 Go to them that sell, and buy for yourselves. By William Harrison, Mr. of Arts, and Minister of the Gospel at Canwicke near Lincoln. LONDON, Printed by the Assign of T. P. for Philemon Stephens, and Christopher Meredith, and are to be sold at their Shop, at the Golden Lion in Paul's Churchyard. 1639. TO The Right Worshipful the Master, Wardens, Assistants and Communality of the Mystery of the Mercers in London, my right worthy friends and Patrons, etc. Right Worshipful, etc. MOst lamentable it is to see men's eager pursuit of earthly vanities, and their woeful neglect, and contempt of true saving grace, which is durable riches. To which two, may be fitly applied that which was said of Saul and David (the two first Kings of Israel) sc. that the one hath slain thousands, and the other ten thousands: both which arise chiefly (as I conceive) from men's ignorance, or the want of the knowledge, of the worth and excellency of piety and true fear of God, or saving grace. For (as our Saviour said to the woman of Samaria, joh. 4. 10.) If thou knewest the gift of God, etc. So if they knew these gifts of God, in the true resplendent nature of them; if men were but acquainted with the worth, and excellency of this precious, and golden commodity of true saving grace, they would not labour so immoderately for the meat that perisheth, but for the meat that endureth to everlasting life (as our Saviour himself speaketh, joh. 6. 29.) yea, they would not be so cumbered (with Martha) about many things, whilst, in the mean time, the one thing needful is neglected; but rather (with Mary) choose the better part, which should never be taken from them, Luk. 10. 42. To this end, I at first fastened my meditation upon this portion of Scripture, and took into my serious consideration this clause of holy Writ, yea, and have still fixed my saddest thoughts upon this golden Counsel of our blessed Saviour, wherein the great Counsellor of heaven and earth doth give his blessed advice to the sons of men, whom he generally findeth like the Church of Laodicea, sc. wretched, and miserable and poor, and blind, and naked; now unto all such, whom he findeth in this woeful and wretched condition, He propoundeth this sweet and heavenly counsel and direction (which is the ground of this ensuing discourse) contained in the words of this Text, Rev. 3. 18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich. Wherein our Saviour directeth us unto the true riches indeed, and commendeth unto us, the worth and excellency of Himself, his merits, and graces of his Spirit, that they are all of a right precious nature, and of great worth and value, even gold tried in the fire, and such as will truly enrich us unto life eternal. In prosecuting of which Text, I have run this course, and endeavoured to show the great worth, and transcendent excellency of true saving grace, that it is most fitly resembled to Gold tried in the fire, yea, indeed to be far preferred before it, and that in sundry respects; yea, not only the worth and excellency of grace itself, but also the admirable worth of such as do enjoy this precious jewel, that all such are most excellent, and golden persons indeed, as coming of golden parentage, having a golden portion and inheritance, and also golden attendants, having the holy Angels of God daily to pitch their Tents round about them, for their safety. Farther, by way of application, I have earnestly pressed, and persuaded unto the duty of examination, that we should all try, what metal our graces are made of; whether they be of a right golden nature, yea, or no. And because herein we are all of us naturally backward, I have therefore endeavoured to enforce the duty by sundry Motives, drawn from the consideration of the difficulty of the duty, the danger of being mistaken, as also, the possibility of performance, and comfort that will hereby redound unto us, when the work is once throughly performed. And that we may not be deceived about it, nor guled with Satan's devices, in a business of such importance, I have therefore also endeavoured to manifest and discover the true marks and characters of this golden metal; together with the comfortable, and happy estate and condition of all such, as do enjoy this precious commodity. 2. I have endeavoured to prove, that all such as have true grace, are absolutely, and incomparably the richest persons in the world; and that piety is the best, and surest way to make us truly and spiritually rich. So that, if there be any that are ready to say; Who will show us any good? Let such come, and see the shortest, and yet the surest way to get wealth, yea, durable riches, and righteousness. Lastly, if any be so far wrought upon, as to cry out with those in the Gospel, Lord, evermore give us this bread, this wealth, this precious treasure; I have therefore, in the last place, endeavoured to discover the direct means to obtain it, and that is, Buying. And the rather to encourage us, to the making of this happy bargain for our souls; I have here described the excellency of the Chapman, that is ready to sell us this rare commodity of saving grace. Here you shall also find a description of all the particulars, requisite to the making up of this bargain with Christ. Here you shall find the price of true grace, and the great variety of such customers, as are ready (in appearance) to bargain with this spiritual and heavenly Chapman: Here have you the sum and substance of this TREATISE. Whereunto I have adjoined another of like argument; showing the worth and excellency of the time that is spent in God's service, or in the use of the means to get grace; which seemeth fitly annexed to the former Treatise: for if true saving grace be a jewel of such worth; then time spent in the use of the best means to get grace, must needs be the best spent time: For how can any (that earnestly thirst after saving grace) spend their time better, then in diligent attendance upon the Word of God's grace, which is able to build us up farther and farther, and to give us an inheritance among all them that are sanctified, as the Apostle speaketh, Act. 20. 32? Oh how justly may a man take up a lamentation, in regard of the general defect amongst men, in the woeful misspending of their precious time! Men do even take care, how to pass away that precious time, which is never to be recalled, but of itself passeth away as the most swift Ships. Now the desire of my soul, is not only to bewail this dangerous sin of wasting and misspending of precious time; but also to do my best endeavour, to reform this general and monstrous abuse this way. To this end, I have endeavoured to stop the stream, and to turn the water into the right channel, by giving direction for the right spending of our precious time; and have earnestly laboured to evince thus much, sc. That time spent in God's service, is absolutely and incomparably the best spent time; and therefore have earnestly persuaded, that we should not only begin to serve God betimes, even in our youth, etc. but also that we should be constant and abundant in the duties of God's worship and service, after we have once begun. Concerning all which, I have given sundry motives and directions. Lo here the sum and substance of the whole book, and of both these Treatises; which as they seem fitly united together; so being (upon occasion) to look abroad in public, they seem to be most fitly Dedicated to you, the Worshipful Company, or body of the Company of the mystery of Mercers. To you therefore (Right Worshipful, the Master, and Head of this beautiful and comely body, consisting of great variety of Worshipful and worthy members,) do I offer and present this my poor and unworthy present: which (notwithstanding) if the manner of handling, was correspondent to the matter itself, I durst then presume to say, 'twas right worthy of you; though in respect of the manner of illustration of them, I have justly and fitly called unworthy. To you therefore are these fruits of my poor labours dedicated, by whose encouragement, the Author himself hath been supported, and better enabled to proceed in the work of his Ministry. Accept therefore, I pray you, of this poor paper, as a public testimony to the world, of my thankful acknowledgement of your noble favours towards me, and kind and special respect unto me. By perusal whereof, you may happily be encouraged to proceed in the good work, which you have begun, so mainly importing, not only my good in particular, but also the good of sundry others, who will have cause (I hope) to bless God for you, that he hath been pleased to make you the worthy instruments of upholding the means of grace among them; yea, and to establish for their good, the spiritual Market of their souls, that they may now come and buy freely, bread, milk, and wine, without money, and without price, as the Prophet speaketh, Isa. 55. 1, 2. Yea, the desire of my soul is, that these first fruits of my labours may taste and relish so sweetly in the palate of your souls, that you may hereby see cause, never to repent you of the pains which you have take, and the cost which you have this way expended; but may still be persuaded to continue your loving respects towards me, and your zeal to the cause of God, which is hereby greatly advanced and furthered by you, and so discharge the trust committed to you by that late famous, and admirably charitable and worthy Gentleman, Mr. Richard Fishburne, who committed money to your trust, to be both religiously and charitably employed. Which trust, how faithfully you have discharged, (as it is best known to God, and to your own consciences, which are as so many thousand witnesses) so I myself am not ignorant of your noble & worthy proceedings; but out of my experience, to my comfort, and your credit, am able both to speak, and to write of your fidelity and liberality, which you are wont to use in these cases: beside also, that I am well acquainted with your dealings with others besides myself, on this behalf. Most gladly therefore do I take hold on this opportunity, to manifest unto the world, my thankful acknowledgement of your special respect to me, in this case, and of this your noble courtesy. As the benefits therefore which I have received from you are public, and manifest unto so many: so likewise do I desire, that my acknowledgement hereof should not only be real and hearty, but public also. For I have not yet forgotten (though so many years ago) how freely and kindly I was chosen by you, to participate in the fruits and pledges of your love, after (with all diligence) you had sufficient trial, both of my sufficiency, and also of the unblameableness of my life and conversation; as touching both which, I trust you have ever since been fully satisfied. In most grateful manner also I do acknowledge, with what peace and quietness, for sundry years together, I freely did partake in ●he fruits of your love towards me; neither was I ever at any time sithence disturbed, or molested by you; but rather most kindly supported by you, against the molestation of others; yea, and for the present, amidst the dangers and difficulties, wherewith I am not only pressed, but oppressed also, my chief hope and expectation of relief in this case, (next under God) is wholly from you; neither do I well know what to do, but mine eyes are upon you; and not only mine, but also the eyes of sundry others, both in City, and Country, are steadily fixed on you, expecting what the issue and event will be. Go on therefore nobly still, and with your wisdom and undaunted courage, vindicate the cause in hand, and clear those difficulties and great encumbrances, which are lately fallen upon the rectory (which I do enjoy) and consequently, upon myself: whereunto let these poor labours of mine encourage you, together with the goodness and amiable beauty of the cause itself. For if true saving grace, be of such rare worth and value; then surely the cost and pains that is bestowed to uphold the means of grace, must likewise needs be well employed. These Treatises were several Sermons, preached in the Country among the people committed to my Charge: and good reason me thinketh it is, that I should give some special account of my labours to you, from whose hands, I have received the greatest part of my maintenance, and that constantly, for more than seven years together. Which endeavours of mine, if plain and homely, are notwithstanding thus far justly to be excused, namely, that they were preached to a plain Country people, which though of good affection and inclination towards piety, (I hope) are yet but of mean and small capacity, and understanding in the things of God. Besides, my care hath ever been, rather to speak to the hid man of the heart, in a plain way, then tickle the ear with a neat discourse, perhaps not understood, and therefore without all benefit and profit. Besides, no marvel if these Sermons want ornaments, when the Anthour himself was scarce supplied with necessaries; the greatest part of my means, at that time, being wholly taken from me; so that some small pittance only of outward means was left me; though God in his goodness hath graciously (by your hands principally) provided for me. This I propound, not only by way of just excuse, for these my impolished labours, but also to preserve alive, and keep awake your pity and compassion towards me, and to stir 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 poor souls to pray for you, when they perceive the constancy 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 go on still to fulfil the Ministry, which I have received of the Lord JESUS. Thus leaving these things to your grave and loving consideration; I commend the book unto your reading, and your Worships to the protection of the Almighty, and both yourselves, and it, unto his blessing. I humbly take leave, and rest Canwicke this 1. of july. 1638. Your Worships, ever to be commanded in the Lord, WILLIAM HARRISON. Imprimatur. Tho. Wykes. Octob. 15. 1638. THE Purchase of Grace. CHAP. I. REV. 3. 18. I counsel thee to buy of me Gold tried in the fire, that thou mayest be rich. Such is the gracious disposition of the Almighty, The context and coherence. and so sweet is his carriage towards his dearest servants, that he doth usually most comfortably reveal, and communicate himself unto them in their extremities, he hath his Cordials ready against the sick fits of his children, he loveth to comfort the abject, to bind up the broken hearted, to speak peace to the afflicted: witness the carriage of our Saviour towards Saint john, that beloved Disciple, always beloved, but most manifested in his afflictions; when doth the Lord reveal himself 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 cometh the great, and yet sweet voice 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 book of the Revelation, chap. 1. 4. john, to the seven Churches of Asia: and unto each of these he directeth (as from Christ) a several 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 itself 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. Again, 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 solemn promise, or protestation, ver. 20. 21. Now the words which I have read, are part of the exhortation, or direction. And in general, they hold out our Saviour's advice, or Counsel to the Church, wherein he fitly prescribes, several remedies for all their infirmities, a salve for every sore: They were wretched, and miserable, and poor, and blind, and naked. Now in this verse we have a remedy for all these. 1. Here is gold, to enrich them. 2. White Raiment, to cover their nakedness. 3. Eye salve, to anoint their eyes, that they might see. I intent to insist only upon the first of these, which containeth a remedy for their poverty, and wretchedness. I counsel thee to buy of me gold, tried in the fire, that thou mayest be rich. Which words are the advice and counsel of our blessed Saviour (the great Counsellor, Isa. 9 6.) to this Church of Lao●icea, and in them to us also, and to all true Christians to the end of the world. Now (me thinks) in this I should have every man's attention; for behold, we have here a Lecture of thrift, a way, nay the only way to be made truly rich: There be many that say, who will show 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 than gold, durable riches, that which will make you rich indeed, rich towards God, as our Saviour speaks, Luk. 12. 21. Now for the parts of the Text. Here is direction to get a precious and excellent commodity, Division & parts of the Text. metaphorically set out unto us, under the name of gold. Wherein we have more particularly described. 1. The worth and excellency of it, gold tried in the fire; that is, a precious, rare, spiritual commodity, which is like gold tried in the fire. 2. The means to attain 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. Explication For the explication and sense of the words. The words are metaphorical; the Chapman, the Commodity, the Bargain, the Profit, all is spiritual. 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 God's Spirit, or (if you please) Christ himself, and the graces of his Spirit; that accompany salvation; which are fitly compared unto gold tried in the fire; and that in many respects (as we shall see by and by) The bargain, or buying, is spiritual, and so are the riches here mentioned, spiritual riches, such as will make us rich towards God. The words thus opened and explained, 3. Doct. do hold out unto us these three Propositions, or points of Instruction, or Doctrine. 1. That Christ jesus, 1. Doct. and the saving graces of his Spirit, are fitly resembled and compared unto gold, yea pure gold, Gold tried in the fire. 2. That this gold, 2. Doct. is the only means, to make us spiritually, and truly rich. 3. That all that would have this precious commodity, 3. Doct. must buy it of Christ. First, of the first of these, sc. this, Doctrine 1. That Christ and the saving graces of his Spirit, are fitly compared unto Gold, tried in the fire. That Christ jesus, and his merits, together with the saving graces of his Spirit, are fitly resembled unto gold, yea, gold tried in the fire. Hereupon it is, that the Tabernacle and the Temple were both so adorned with gold, because they were the Types of our Saviour, and the graces of his Spirit, Exod. 37. 6. 1 King. 7. 48. There was the Table of gold, and the Altar of gold, and the Bowls, and the Tongues, and the Snuffers, all of pure gold, etc. And why all this, but to teach us, that Christ, and the graces of his Spirit, are fitly resembled to gold. Mark the answer of Christ's Spouse, to the daughters of Jerusalem, Cant. 5. when they asked, What is thy beloved more than another beloved? observe her answer, Ver. 10. My beloved is white and ruddy, the chiefest of ten thousand, Ver. 11. His head is as the most fine gold, He is like unto most fine gold, yea, gold tried in the fire. So the Church clothed with the merits of Christ, and adorned with the graces of his Spirit, is covered (as it were) with cloth of gold, Upon thy right hand did stand the Queen, in gold of Ophir, saith the Text, Psal. 45. 9 that is, clothed with Christ, and the graces of his Spirit, which are pure and precious, like the gold of Ophir. And so again, Ver. 13. The King's Daughter is all glorious within, (that is, the Church is glorious in God's account) Her clothing is of wrought gold; this is very direct. Now the Reasons of the point might be many; Reason. I will but instance in some few of many. Gold tried in the fire, Precious, like gold. is very precious, of great worth and value: so is Christ, even in his lowest estate, when he seemeth most despicable, and worthless; yet is he, even then, most precious; disallowed indeed of men, but chosen of God, and precious, saith the Apostle, 1 Pet. 2. 4. and v. 6. Behold, I lay in Zion a chief corner stone, elect, and precious; though the Jewish builders rejected this Stone, yet was he exceeding precious in God's account. And as Christ himself is precious, so are the graces of his Spirit; such as wisdom, and knowledge, and faith, and love, etc. these are precious jewels, and therefore fitly resembled unto gold. See what the holy Ghost saith of Wisdom, Pro. 3. 13, 14. Happy is the man that findeth Wisdom, and the man that getteth understanding: for the merchandise thereof, is better than the merchandise of silver; and the gain thereof, is better than fine gold: she is more precious than Rubies, etc. See here the precious nature of spiritual, and heavenly Wisdom. The like may be said of faith, and other graces. Hence that phrase, of precious faith: To all that have obtained like precious faith with us, saith the Apostle, 2 Pet. 1. 1. If you ask, how precious this grace is: He answereth, That the trial of our faith is much more precious then of gold that perisheth, 1 Pet. 1. 7. Secondly, 2. Reason. Fit to pay debts, or keep out of prison. Gold is of especial use to pay debts, to keep, or redeem out of prison: so are the merits and blood of Christ; they redeem us from hell, and death: ye are bought with a price, saith the Apostle, 2 Cor. 6. 19, 20. What price? not silver and gold, but with the precious blood of Christ, as of a Lamb without spot, 1 Pet. 1. 18, 19 Of him are ye in Christ Jesus, saith the Apostle, 1 Cor. 1. 30. Who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption; O golden Christ! by the help of whose merits, we pay the Debts which we owe to our heavenly Father; yea, by this gold are we redeemed, and set at liberty from the prison of hell, and from the bondage and slavery of sin and Satan. Thirdly, Gold tried in the fire, is very pure, 3. Reason. Because pure, like gold. and clean, there is no dross left in it: so is Christ pure, as well as precious: so are the graces of God's Spirit, true grace is pure grace, pure faith, or faith unfeigned; pure love, without dissembling, sincere or pure truth, without hypocrisy, 1 Tim. 1. 5. Now the end of the Commandment is charity, or love, out of a pure heart, and a good, or pure conscience, and faith unfeigned; faith without mixture, that is pure faith, such faith and love are golden graces indeed: Let love be without dissimulation, saith the Apostle, Rom. 12. 9 there is pure love indeed: it is an excellent place, 1 Pet. 1. 22. Seeing that ye have purified your souls, in obeying the truth, through the Spirit, unto unfeigned love of the brethren; see that ye love one another, with a pure heart, fervently: here is pure gold indeed, wrought by the pure Spirit of God, there is the Author of it: in obeying the truth, there is the instrumental means of it: pure, and unfeigned love, out of a pure heart, there is the fruit of it. Fourthly, 4. Reason. Because fit for purchase. Gold tried in the fire, is fit for purchase, it commandeth what the earth can afford: so do Christ, and his merits, and graces, they do purchase Heaven for us; Heaven is an inheritance, and given freely, in respect of any merits of ours, but merited, and purchased for us by Christ; He is our great purchaser, He purchaseth Heaven for us, and in our name, and is gone to take possession for us, and to prepare a place for us there. He purchased it for us by his merits; hence that phrase, Ephes. 1. 14. Until the Redemption of the purchased pessession, saith the Apostle. And when he had purchased it for us, He went to possess it, and prepare a place for us, Joh. 16. 3. I go to prepare a place for you. So that a man interested in Christ's merits, and adorned with his graces, is fit to make a purchase of Heaven. So that Christ, and his merits, are in this respect also fitly resembled unto gold; they make a golden purchase, or purchase a golden place in Heaven for us. Fifthly, Gold is of an excellent use, for ornament and beauty, 5. Reason. In respect of beauty and ornament. as well as for purchase and profit: thus the Tabernacle and Temple were adorned with gold, to make them glorious, and beautiful; so is the Church, by the merits, and graces of Christ, become a glorious Church; Psal. 45. 13. The King's daughter is all glorious within: How cometh that to pass? Surely by the gold of Christ's merits and graces: for it followeth, Her clothing is of wrought gold; there is her chief ornament: so do the graces of God's Spirit, they do even adorn us in God's account, faith, and love, and meekness: O woman great is thy faith! Mat. 15. 28. there is her ornament; I have not found so great faith, no, not in Israel, saith our Saviour, Mat. 8. 10. there is the Centurion's ornament: so of Abraham; faithful Abraham; a man strong in the faith, and gave glory to God, Rom. 4. 20. Golden Abraham, there is his ornament: Moses the meekest man upon earth, Numb. 12. 3. Now the man Moses was very meek, above all the men which were upon the face of the earth; there is his ornament: an ornament indeed, and that of great price, even in the esteem and account of God himself: observe it, 1 Pet. 3. 3, 4. see the Apostles direction to wives, how to adorn themselves, with better ornaments, than gold and silver; Whose adorning, let it not be that outward adorning of plaiting the hair, and wearing of gold, or of putting on of apparel, that is, costly apparel; these are poor ornaments; what then? that we shall see, v. 4. but the hidden man of the heart, in that which is not corruptible, even the ornament of a meek, and quiet spirit, which is in God's account, a thing of great price; lo, a man or woman's chief ornament! If we would (in stead of rich and costly apparel) put on the ornament of a meek and quiet spirit, and readily pass by such wrongs and injuries, as are offered unto us, it would be a far better, and a much cheaper ornament, than gold, and silver, and all the fine clothes in the world. So that even in this respect also, Christ, and the graces of his Spirit, are fitly resembled unto gold, yea, gold tried in the fire. Sixthly, 6. Reason. Of sweet smell. Dulcis odor lu●●●●e re qualibet. Gold hath a very good smell, a sweet savour: however, it is true in respect of the gain of it, for that hath a sweet smell, in the most men's account: so hath Christ, his merits and graces have a sweet smelling savour in the Lords account; even the sacrifice of Christ, the offering himself up in sacrifice to God for us, smelled sweetly in the nostrils of God. It is a sweet place to this purpose, Ephes. 5. 2. And walk in love, (there is our duty) as Christ also hath loved us, (there is our pattern) and hath given himself for us, (there is the expression and demonstration of it) an offering, and a sacrifice to God, for a sweet smelling savour: the sweetest smelling gold is not herein comparable to the sacrifice of Christ. Yea, and not only his sacrifice, and merits, but also the graces of his Spirit, have also a sweet smelling savour; such as faith, and love, and charity, etc. See what the Apostle saith of that sweet grace of charity, Phil. 4. 18. see what the Apostle testifieth of the charity of these Philippians; Having received the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God: for that a charitable heart, is an heart worth gold, even in this respect; For with such Sacrifices God is well pleased, saith the Apostle, speaking of this very grace, Heb. 13. 16. Seventhly, Gold is the means to make men rich: so doth Christ, and his graces; 7. Reason. as we shall see in the next point. CHAP. II. Containig the two first Uses of the point, sc. Instruction, and Reprehension. NOw the Uses of this point are many, Uses. 1. Instruction. and of special weight and worth; it is of use, both for Instruction, and Reprehension; and also for Examination, and Exhortation. 1. This Doctrine serveth for Instruction. The knowledge of this truth, leadeth and directeth us to the knowledge of other truths. For first, Is true saving grace fitly resembled unto gold? The worth, and excellency of true grace. This showeth then the worth and excellency of true saving grace; it is a far more excellent and precious commodity, than men usually account it; else our Saviour would never have called it Gold, yea, gold tried in the fire. So that an heart full of saving grace, is worth a purse full of precious gold; it is as precious as gold, yea, much more precious than the most fine gold. Thus much the wisest Solomon, (that knew the worth of both) expressly telleth us, Pro. 3. 14. wheres speaking of wisdom, (that is, spiritual and heavenly wisdom,) he saith, It is more precious than fine gold. The like the Apostle saith of true saving faith, It is much more precious than gold. Give me leave to show you the worth of true saving grace, that it is more precious than the most precious gold and silver in the world: and this I will manifest in these six particulars. 1. Gold is but of a fading, Grace better than gold. perishing nature and condition, hence is that phrase of the Apostle, 1 Pet. 1. 7. That the trial of your faith, 1. Gold is fading and perishing, but grace is permanent and lasting. being much more precious, than gold that perisheth: but on the contrary, Grace is that which endureth unto everlasting life. joh. 6. 27. Hereupon the wise man calleth it durable riches, Pro. 3. 18. So that in this case, that of the Psalm may be fitly applied, Psal. 102. 26. They shall perish, (that is, all sublunary things are of a perishing condition,) but thou, O Lord, and thy saving grace, shall endure even for ever. Riches, and gold, and silver are very fickle, and uncertain, they do often betake them to their wings, and fly away, as an Eagle towards heaven, saith the Wise man, Pro. 23. 5. And charge the rich, that they trust not in uncertain riches, saith the Apostle, 1 Tim. 6. 17. Riches, and gold, and silver, are very uncertain, but grace is very permanent and lasting; it is that good part which shall not be taken from him, or her, that hath it, Luk. 10. 42. Therefore true saving grace is better than gold, even in this respect. 2. Gold and silver, can neither comfort nor deliver him that hath it, 2. Grace is able to help in the day of wrath. in the day of God's wrath: many do make gold their hope, in this case, and trust in the multitude of their riches, but they are all utterly deluded in this case; see Zeph. 1. 17. I will bring distress upon men, saith the text; yea but I have abundance of gold and silver, (saith the rich man) mark now, what followeth even in the very next verse, (as it were on purpose to prevent, and blow away this vain confidence) vers. 18. Their silver and their gold, shall not be able to deliver them in the day of the Lords wrath; but the whole Land shall be devoured by the fire of his jealousy. No, no, Riches avail not in the day of wrath, but Righteousness only delivereth from death, as the Wise man hath told us long ago, Pro. 11. 4. True saving grace, will afford both comfort in, and also deliverance from the fury of God's wrath. When the Lord hath a purpose to bring an overflowing scourg upon any Nation, or people; he hath a special respect (not to the rich, and wealthy, but) to such as are godly and religious; The Lord hath chosen to himself the man that is godly, Psal. 4. 3. He hath set such an one apart for his own use, all such must have a mark set upon their fore- store of gold and silver, and yet be hated and abhorred of God for all that, as Cain and Judas: but he that hath true saving grace, such as faith, and love, and the fear of God, etc. hath ever special favour and acceptance with God. It is an excellent speech of the Apostle to this purpose, Act. 10. 35. Of a truth I perceive that God is no respecter of persons; but in every Nation, (not he that is rich, and full of gold and silver, but) he that feareth God, and worketh righteousness, is accepted with him. See here, that righteousness, and the true fear of God, are far better than gold and silver in this respect. Indeed, among men, riches prevail much, gold and silver are in great esteem; for men look only upon the outward appearance; but the Lord seeth not as man seeth, but beholdeth the heart, if that be well qualified, there is hope of acceptance with God; but otherwise, all the gold and silver in the world will not do it. 1 Sam. 16. 6. 7. Lastly, Grace leadeth to glory. A man may have great store of gold and silver, and yet perish eternally, and lose his soul for ever: but so cannot he do, that hath true saving grace, as faith, and such like, and persevereth therein unto the end: He that believeth shall never perish, but have everlasting life, joh. 3. 16. As he that believeth not, is condemned already; so he that truly believeth shall never be condemned, but hath already passed from death to life. Oh the precious excellency of saving grace, in this regard, it saveth the soul! Heb. 10. last. We are not of them that draw back to perdition, but of them that believe to the saving of the soul. What were a man better, if he had all the gold and silver in the world, if he lose his soul; according to that of our Saviour, Mat. 16. 26. What is a man profited if he should gain the whole world, and lose his own soul? as the rich Glutton, Luk. 16. and the Churl, Luk. 12. 19, 20. but God said unto him, Thou fool, this night shall they fetch away thy soul, and then what art thou the better for all thy gold and silver, & c? But rather, giving all diligence, add to thy faith, virtue; and to thy virtue, knowledge, etc. for so an entrance shall be made unto thee, exceeding abundantly, into the everlasting kingdom of Jesus Christ, 2 Pet. 1. 5. with v. 11. Grace therefore is far better than gold also in this respect; it is able to save a soul from death, and cover a multitude of sins, Jam. 5. 20. Secondly, 2. Instruct. Gracious & Religious people most excellent. Is true saving grace so fitly resembled unto gold? This showeth the worth and excellency of all true Christians; such as have store of true saving grace, they are the excellent upon earth, Psal. 16. 3. In a word, they are golden persons, they wear cloth of gold for their apparel; their clothing is of wrought gold, Psal. 45. 13. they are even golden persons. Job 23. 10. He knoweth the way that I take, and when he hath tried me, I shall come forth like gold; golden Job! So that in these cases, most true is that of Solomon, Prov: 12. 26. The righteous is more excellent than his neighbour: I tell you, there is as much difference, as between gold and dross; Psal. 119. 119. Thou shalt cast away the wicked like dross: Dross is scarce good enough for the dunghill, when the gold is laid up in the chest. So that in this case, it is evident, that every godly poor man, is better than any ungodly rich man whatsoever. See upon what ground and warrant I speak it; Pro. 28. 6. Better is the poor, that walketh in his integrity, than he that is perverse in his ways, although he be rich: there is as much difference between them, as between the chaff and the wheat, Psal. 1. 3. and what is the chaff to the wheat? saith the Prophet, jer. 23. 20. Yea, as between gold tried in the fire, and dross: golden David, though in the poor barren wilderness; but drossy Nabal, though in rich and plenteous Carmel: drossy Dives, but golden, because godly, Lazarus. By this we see, who are the noblest and richest persons in the world, even they that are most godly, and religious. Grace maneth a man more precious than gold; even more precious than the golden wedge of Ophir, Isa. 13. 12. God's people are precious persons, they are even the Lords jewels, Mal. 3. 17. And they shall be mine, saith the Lord, in the day that I make up my Jewels. Seest thou a man that feareth God, that hath true saving grace; thou mayest say, oh there goeth a jewel of God, a golden person, there is a soul worth gold, yea, far more precious. So that the estate of God's people is far more glorious (if well considered) then the estate of the wicked, how full of pomp, and bravery soever they may seem to be. Give me leave to show you this briefly, in four particulars. 1. They come of far more glorious and golden parentage; 1. They come of excellent parentage. they have the God of heaven and earth for their Father. Matth. 6. 9 they can truly say, as Isa. 63. 16. Doubtless th●u art our Father, though Abraham know us not, and Israel be ignorant of us, yet thou art our Father. But as for the wicked, it is not so with them they come of base and unworthy parentage; their Father is an Amorite, and their mother is an Hittite: yea, worse than so, they are children of wrath; yea, The wicked, children of wrath. children of Satan: the Devil is their father: see how expressly Christ himself doth avouch this to the Jews, joh. 8. 44. Ye are of your father the Devil, and the lusts of your father ye will do. But, oh the golden parentage of such as are religious, and believe in Christ; To them he giveth power to become the Sons of God which are borne, not of flesh and blood, nor of the will of man, but of God, Joh. 1. 11, 12, 13. Even Christ himself, and all true believers, have all but one Father: the father of our Lord jesus Christ, is also the father of all true believers. Mark that sweet speech of our Saviour, immediately before his ascension; But go, and tell my brethren, behold, I ascend unto my Father, and your Father, and unto my God, and your God, joh. 20. 17. So that God's people are most noble persons, because they come of most noble parentage. 2. They are borne to a far better inheritance, Are borne to a most excellent inheritance. than any ungodly person whatsoever; they have a golden inheritance; they are the members of Christ, and children of God, and inheritors of the kingdom of heaven; whereas all ungodly persons, they have but worldly and earthly houses, and inheritances; unless they repent they can never inherit the kingdom of God, 1 Cor. 6. 9 But oh the blessed inheritance, that is reserved for such as are godly and religious; they inherit no less than a kingdom, Luk. 12. 32. Fear not little flock, for it is my Father's pleasure to give you a kingdom; yea, a kingdom which they have by inheritance, as being the coheirs with Christ, Mat. 25. 34. Come ye blessed children of my Father, inherit the kingdom, which was prepared for you from the beginning of the world. It is a most excellent inheritance, 1 Pet. 1. 3. 4. Blessed be God, etc. which according to his abundant mercy, hath begotten us again unto a lively hope, etc. to an inheritance, incorruptible, and undefiled, that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, v. 5. Lo, here a most precious inheritance! 3. God's people have a far better portion than the wicked; A most rare and excellent portion. for they have the Lord himself their portion, Lam. 3. 24. The Lord is my portion, saith my soul, therefore will I hope in him. I have said unto the Lord, thou art my portion, saith David, Psal. 142. 5. Psal. 16. 5▪ The Lord is the portion of mine inheritance, and my cup: but the wicked, and impenitent, have no interest in this portion; at best, they have their portion in this life, Psal. 17. 14. a portion of wealth, a portion of land, or gold and silver, there is the outside of their portion; but besides this, they have a woeful portion, Psal. 11. 6. Upon the wicked, God shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup, a woull portion: whereas the godly, have the God of heaven and earth for their portion. Fourthly and lastly, God's people have far better attendance than the wicked; Have most excellent attendance. they may have a company of brave men to attend them, at the best; but the godly have the glorious Angels to attend and wait upon them; they are all sent forth for the good of those that shall be heirs of salvation, Heb. 1 14. So, Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them: They have a charge from God to that purpose, Psal. 91. 11. For he shall give his Angels charge over thee, to keep thee in all thy ways: here is golden and glorious attendance indeed, when they have the holy Angels, God's most glorious creatures and servants to attend them. Thus ye see, that God's people are golden people, and far more glorious than the wicked. Thirdly, 3. Instruct. To justify the care & pain to get grace. Is true grace fitly resembled unto gold? This serveth to justify the pains, and care, and diligence, of all such, as labour earnestly to get saving graces, sc. because it is so precious. It is fitly compared unto gold, in respect of the worth of it; yea, it is more precious, than the most fine gold, and therefore justifiable, and commendable is the course of all those that take pains to get true grace; yea, that prefer it before gold; for it is far more precious, as you have heard: they that choose this, have (with Mary) chosen the better part, which shall never be taken from them, Luk. 10. 42. Let no man say therefore, what need so much teaching, and preaching, and such running after Sermons, etc. For it is necessary that the Word of God should be preached, Act. 13. 47. for it is the means, both to beget, and increase saving grace, which is of a golden quality: and therefore saith the Apostle in his valediction to the Elders of the Church of Ephesus, Acts 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 give you an inheritance among all them that are sanctified. It will never leave a man, until it have brought a man into the new Jerusalem. Go on therefore, O all ye Saints of God, Take fast hold of Instruction, let her not go, keep her, for she is your life, Pro. 4. 13. Cleave to the possession and practice of God's truth, be not ashamed of it; it will make you happy for ever. Blessed is the man, that findeth me (saith Wisdom) watching daily at my gates, and giving attendance at the posts of my doors, Pro. 8. 34, 35. and mark what an excellent reason she giveth for this; for who so findeth me, findeth life, and shall obtain favour of the Lord. Be not ashamed then of the Gospel of Christ; for it is the power of God, through faith, unto salvation, saith the Apostle, Rom. 1. 16. O therefore let the kingdom of heaven suffer violence, and let the violent take it by force, Diligence to get true grace. Mat. 11. 11. Let men strive to enter into the straight gate; it is the advice of our blessed Saviour, Luk. 13. 24. Yea, let us give all diligence, 2 Pet. 1. 5. Wherein should we give all diligence, if not in this, that is worth gold, yea, far better than gold? They, and their money perish with them, that think all the gold and silver in the world, worth one days fellowship with Jesus Christ, said that rare Italian Convert. Happy is the man that seeth so clearly the worth of true grace, that he doth prefer it infinitely before all the treasures under heaven; yea, that looketh at the whole world, as a lump of vanity, in comparison of saving grace. Such an one was Paul, Phil. 3. 8. yea, doubtless, I account all things but dross, and do judge them to be dung, that I may win Christ. Such a rare spark was Moses, that esteemed the reproach of Christ, greater riches than the treasures of Egypt, Heb. 11. 26. He looked upon things with a spiritual and a judicious eye; preferring gold before all the dross in the world. Be not discouraged by the opposition of wicked men. Let not the Saints of God be discouraged, by the scoffs, and outcries of the wicked, nor for the opposition of unreasonable men. Who will let slip an opportunity to get gold, because dogs will bark? In nothing be terrified by your adversaries (saith the Apostle) which is to them, a token of perdition; but to you, of salvation, and that of God, Phil. 1. 28. Go on still, and the blessing of Heaven go with you; for, Blessed are all that hear the Word of God, and keep it, Grace will bring joy & comfort in death. saith our Saviour, Luk. 11. 28. This is that one thing needful, which sball never be taken from you; this will go along with you to the grave, when the worldling must leave all behind him, he knoweth not to whom; this, that you have laboured for saving grace, shall afford you comfort in death, and matter of rejoicing in the day of the Lord jesus. Observe that excellent speech of the Apostle, 2 Cor. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world: this will afford comfort, and help in time of need, when all worldly hopes and helps do utterly perish, and come to nought: an excellent place to this purpose, in Heb. 4. 16. Let us go boldly to the throne of grace, etc. that we may obtain mercy, and find grace to help in time of need. It is not gold, but grace, that is able to help in time of need. O let us neither be strangers to the throne of grace, nor the Word of grace, but daily converse with both; this is the way to be happy both here and hereafter. He that giveth all diligence to get grace, shall not lose his labour; therefore saith the Apostle, giving all diligence. add to your faith. virtue, etc. for so an entrance shall be made unto you abundantly, into the everlasting kingdom of jesus Christ, 2 Pet. 1. 5. 11. It is the advice and counsel of our blessed Saviour in this place, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich: and so other where, Labour not for the meat that perisheth, but for the meat that endureth unto everlasting life, joh. 6. 27. and, first seek the kingdom of God, and his righteousness, that is, labour, by getting entrance into the estate of grace, to get assurance of interest in the kingdom of glory, Matth. 6. 33. O never think it in vain to serve God, for in due time ye shall reap, if ye faint not. Observe that speech of David, Psalm. 24. 5. Who shall ascend into the Hill of the Lord, and who shall dwell in his holy place? even He that hath clean hands, and a pure heart, etc. Let no man say then, I have laboured in vain, for God is not unrighteous to forget your godly labour in this kind, Hebr. 6. 10. Let me therefore encourage and press you, in the words of the Apostle, 1 Cor. 15. 58. Therefore my beloved brethren, be steadfast, and unmoveable, always abounding in the work of the Lord, for as much as ye know, that your labour is not in vain in the Lord. Secondly, Use 2. For Reprehension of such as neglect, and despise the means to get grace. Is true saving grace, like gold tried in the fire? This serveth to reprove all such, as will take no pains to get it, but do utterly reject and scorn it, as the most idle and unnecessary thing in the world. Carnal men and women, are not of the opinion of our blessed Saviour, they do not see any such worth, or golden virtue, or excellency in saving grace; there are a thousand things, which they prefer before it, for the natural man, receiveth or perceiveth not the things of the Spirit of God, for they are foolishness unto him (he thinketh it a foolish thing to be so religious, and so diligent to get grace) neither can he know them, for they are spiritually discerned; saith the Apostle, 1 Cor. 2. 14. yea, the wisest and most discreet natural man, is directly of this opinion. The learned Grecians did account preaching foolishness, 1 Cor. 1. 21. although indeed, it be the wisdom of God, and power of God, and that unto salvation. Thus when Moses telleth Pharaoh, that he must needs let them go three days journey, into the Wilderness; Ye are idle, ye are idle, saith he, Exod. 5. 8. He thought Idleness the occasion of their desire: yea, that is the opinion of every natural man, he thinketh, and saith (at least in his heart) that it is in vain to serve God, Your words have been stout against me, saith the Lord, what have we spoken so much against thee? say they, Mal. 3. 13. Now observe the Lords answer, Ver. 14. You have said, it is in vain to serve God. So those in Job 21. 14. were even directly of that opinion, Now o the monstrous folly and madness of these men! they prefer dross, before Gold tried in the fire. What would you say, if you saw a man have an heap of gold laid before him of the one side, and an heap of Chaff, or Feathers, etc. on the other, and should see him neglect the gold, and set his mind, only upon the chaff and feathers? It would make a man cry out, with the Apostle, O foolish Galathians! Gal. 3. 1. Here is the very picture of all such, as prefer sin, and wealth, and the trash of this world, before saving grace and the power of godliness, look upon the profane worldlings that were bidden to the marriage feast of the King's Son, Luk. 14. 18. They all with one consent, began to make excuse, (they were all just of one mind, they were resolved not one of them to come at the feast,) the first said, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excused, Ver. 19 and another said, Folly of such as neglect to get grace. I have bought five yoke of Oxen, and I must go and prove them, I pray thee have me excused, Ver. 20. and the third said, I have married a Wife, and therefore I cannot come: there was no looking for him. O the folly of these men, to prefer such vain and trivial things, before such a rare and heavenly banquet, Here is even our very case, there are a thousand things that we prefer before Christ, and grace, and therefore are unworthy of either: Matth. 10. 37. Alas! we are all mightily to blame this way, we are careful and cumbered about many things, when the one thing needful is wholly neglected: one, is for pleasure; another, for profit; another, for revenge; another, for his lusts: and the golden wedge of true saving grace, in the mean time is wholly neglected. What would you think of that man, that is all for the present, and nothing for the future? all for Summer, nothing for Winter? Here is the case of all such as are wholly for the body, but not at all for the soul: look into the glass of the Gospel, and there ye shall see the picture of such a fool set out to the full, by our blessed Saviour, Luk. 12. There was a rich man (and therefore perhaps a wise man in his own, and the world's account,) yea, he did not think to spend all his time in getting, but at last, when he thought he had enough, he resolved to be merry with it, and suck the sweet of it, ver. 19 He said unto his soul, soul, thou hast goods laid up for many years, eat, drink, and be merry: here was 1. Wit, to get wealth. 2. Wit, to enjoy it, and suck the sweet of it: and yet mark what the Lords opinion was of this man, ver. 20. But God said unto him, Thou fool, this night shall thy soul be required of thee, and then what shall become of the goods which thou hast provided? where was his folly? surely in this, that he had spent all his time to get wealth, in the neglect of his soul, in the neglect and contempt of true and saving grace, and therefore he was a most notorious fool in the Lord's account. Nay, what shall we say of such then, as are so far from seeking grace, in the use of the means; that they do reject the means of grace, when it is offered; and thrust it from them, and do utterly despise and hate it: mark the condition of these men, Pro. 13. 13. He that despiseth the Word, shall be destroyed, yea, Pro. 29. 1. He that having been often reproved, and yet hardeneth his heart, that man shall be destroyed without remedy; In the mean time, they are far from salvation, Psalm. 119. 155. Salvation is far from the wicked: Why so? for they regard not thy Statutes: So that he that regardeth not the Statutes of God, is far from salvation: a woeful thing, if it be but duly considered: Oh the woeful estate of all such! They do judge themselves unworthy of everlasting life. A strange place we have to this purpose, Acts 13. 47. It was necessary, that the Word of God should be first preached unto you; but since ye thrust it from you, and do judge yourselves unworthy of everlasting life; behold, we turn to the Gentiles. So that here we see plainly, that they that have the Word of God preached, and the means of grace offered, and yet reject it, and thrust it from them, they do judge themselves unworthy of everlasting life, and at last, the means shall be taken from them: yea, the estate of these men is so fearful, and lamentable; that had I the tongue of men, and Angels, or the pen of an Apostle, I could never set it out to the full: see the inexpressible woefulness of their condition, that despise the Gospel, 1 Pet. 4. 17. The time is come, that judgement must begin at the house of God: and if it begin at us, what shall the end be of those that obey not th● Gospel of God? No marvel if I cannot tell, ye see the Apostle Peter could not tell, or would not take in hand to express it; as if the estate of such, was miserable above all that a man can speak or imagine. Nay, at the last day, when they look for the most comfort, they shall find most horror and bitterness; In stead of a Saviour, Christ shall come at the last day, with his holy Angels, in flaming fire, to render vengeance on all them that know not God, and obey not the Gospel, saith the Apostle, 2 Thes. 1. 8, 9 o woeful thing to consider, when (instead of Come ye blessed) they shall hear the woeful and thundering voice of Christ, denouncing this terrible Doom against them, Matth. 25. 41. Go ye cursed, into everlasting fire, prepared for the Devil a●d his Angels, and no marvel neither, if they be thus punished, and do bring such swift damnation upon themselves; for it is a fearful sign, that all such are lost, and reprobates, for whom the blackness of darkness is reserved for ever; 2 Cor. 4. 3. jude Ver. 4. for if our Gospel be hid, it is hid to them that are l●st, saith the Apostle, Contempt of the means of grace, a fearful sign of perdition, or reprobation. whom the god of this world hath blinded, yea, a fearful sign of reprobation, in this case, as doth appear by that place of the Apostle, 2 Tim. 3. 8. As jannes' and jambres withstood Moses; so do these men resist the truth; men of corrupt minds, and reprobate concerning the faith; the express words of the Holy Ghost; yea, they are such, of whom the Lord hath sworn in his wrath, that they shall never (unless they repent) enter into his rest, as we may see, Psalm. 95. 9, 10. etc. O the foolish, and frantic madness, of all those, that neglect and despise such a precious jewel, as true saving grace: which for the worth of it, is fitly compared to gold, yea, gold tried in the fire, yea, much more precious than the finest gold in the world. CHAP. III. Containing the use of examination. THirdly, 3. Use. Examination, whether we have true grace, yea, or no. seeing true grace, is fitly resembled unto gold: this should teach us diligently to try, and examine ourselves, whether we have any true grace in us, yea, or no; for true grace is of a right golden nature. Now that we may not deceive ourselves; let us try what metal our graces are made on, let us deal with our graces, (as knowledge, and faith, and love, and obedience) as men use to deal with their gold; let us try them throughly, whether they prove right currant gold, yea, or no; 2 Cor. 13. 5. Examine yourselves, whether ye be in the faith, or no▪ whether your faith be a right saving faith, yea, or no; That the trial of your faith, being much more precious, than gold that perisheth, 1 Pet. 1. 7, As if he had said, try your faith, whether it be of the right precious metal, of a saving metal, which is indeed much more precious than gold. Yea, not only our faith, but every other work of grace in us, must be examined and proved, Gal. 6. 4. But let every one prove his own work (the work of grace in his own heart) and then shall he have rejoicing in himself alone, and not in another. What good will it do us, to know, that another man's gold is weight, and currant gold, if we be ignorant of our own? Let us therefore try our graces, whether they be of the right stamp, pure, currant gold, yea, or no. Now for the perfecting of this use, give me leave to show you. 1. Some Motives, to persuade us to. 2. Some marks, to direct us in this trial. 1. The Motives that may persuade us, to this exact trial and examination of our graces, are principally these four. 1. The difficulty of the work. 2. The danger of being mistaken. 3. The possibility of prevaileing. 4. The comfort that will redound to a man, when the work is once throughly performed. And first for the difficulty of the work, Motive 1. Toperswade us to examine whether we have true grace, sc. the difficulty. All sorts of men apt to be deceived in judging in this case. we had need to use all diligence to make sure work in this case, because it is a work of great difficulty, for a man to be assured in his soul, that the graces which he hath, and the gold he possesseth, are saving graces, and pure gold, yea, or no: for if we look into experience, we shall find some men utterly deceived, in judging of the estates and condition of their own hearts; some judging better of themselves then there is cause; and some again thinking worse of themselves than they need to do: so that of both these, that of the Proverb may be fitly verified: Prov. 13. 7. There is that maketh himself rich, (as if he had a whole purse full of gold) and yet hath nothing: and there is again, that maketh himself poor (as if he had no gold at all) and yet hath great riches, the one fearful, and timorous, without cause; and the other bold and confident, upon a false ground: according to that of the Wiseman, Prov. 14. 16. A wiseman (that is a godly man, and one that truly feareth God) feareth, and departeth from evil. The wicked deceived. He feareth, and he doubteth; that his estate is not so good, as all this while he hath taken it to be; and thereupon he like a wise man, taketh occasion, more and more to depart from evil: he walketh, and maketh strait steps to his feet, Hebrews 12. 13. But the fool, (that is the profane person, the beggar, that is utterly destitute of true ●aving grace, that hath not so much as one piece of true gold in his heart) rageth, and is confident; he rageth, and he raileth, and he swaggereth, and yet he is confident, he shall go to heaven, as soon as the best of them all; for thus he reasoneth for himself: I confess, I speak amiss many times, I speak idly, and wantonly, and profanely, and swear sometimes, when I am angry, and now and then, I do that which is naught; but I thank God, I have as good an heart towards God, as the best of them all, therein I am confident: so this man is utterly deceived in judging of the state and condition of his heart towards God. So that ye see the work is exceeding difficult: yea, see an experiment of this, in this Church of Laodicea, Revelations 3. Godly deceived in thinking he hath no grace, when indeed he hath. what she thought of herself, is evident, Verse 17. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: this is the condition of many a poor soul in the world. On the other side, many an one thinketh far worse of himself, than there is cause: how many a sincere heart doth deeply charge itself with hypocrisy, and thinketh himself to be a very beggar, or a bankrupt, in respect of any gold of true grace? None so apt to complain of the want of true grace, as he that hath the greatest measure, at least, he that hath good store in sincerity. And the reason of this difficulty, is partly the devils cunning, and partly the deceitfulness of our own hearts; these are two notable jugglers, and they often concur, to deceive all sorts of people in this case. Besides, grace is a very secret thing, it is very rare and precious; Grace a Treasure, hid in the field. he is a man of a thousand that hath it: Saint Peter calleth it, The hid man of the heart, 1 Peter 3. 4. And a treasure hid in the field, Matth. 13. 44. Gold while it is in the Oar, is not so easily discerned, until it be melted; so is true grace: but corruption is manifest (especially to such as have true saving grace) therefore saith the Apostle, Galathians 5. 19 The works of the flesh are manifest. But when he speaks of the fruits of the Spirit, verse 22. he saith no such thing of their manifestation, but only describeth what they are. So that an humble Christian, especially in case of temptation, or some spiritual desertion, hath such an eye to his corruptions, is so intent upon them, that he discerneth not the work of grace in his own heart, which to the judicious eye of another, is very manifest; he seeth so great an heap of Chaff in his soul, that he thinketh the grain of true grace is wholly absent, because it is hidden; he seeth such a great heap of Ashes in his heart, that he thinketh the fire of true grace is utterly extinguished, and gone. See an experiment of both these, in the Pharisee, and the Publican, Luke 18. 11. etc. what a rich man was he in his own conceit? But the Publican, how poor was he in his own opinion? he could see in himself nothing but s●●ne and corruption, and therefore he cryeth out, ver. 13. o God, be merciful to me a sinner: as if he had said, o Lord, I am a sinner, a very grievous sinner, nothing but a very lump of sin, a fardel of corruption, and if thou be not merciful unto me, I shall perish for ever. But what is the opinion of our Saviour as touching both these? that ye shall see, verse 14. I tell you; this man (that is the Publican) went down to his house, justified rather than the other, that is, but not the other. Besides, there is another thing that maketh it so exceeding difficult, Much counterfeit grace in the world that is, that there is such a deal of counterfeit grace in the world; as ye know there is much counterfeit gold in the world, and that so like true gold, that it cannot be discerned, until it come to be melted: so there is a great deal of counterfeit knowledge, and faith, and obedience, which cannot be well discerned, until it come to the melting, in the fire of affliction: the Formalist cometh so near to the state of grace, that he is tried only in time of temptation, as our Saviour intimateth: Matthew 13. 21. For when tribulation, or persecution ariseth because of the Word, by and by he is offended; yea; this is the only way to try them, as the Lord himself seemeth to intimate, Jer. 9 7. Behold, I will melt them, Melting, the chief means to discern which is the true gold. and try them, for how shall I do for the daughter of my people? I will try them, by melting of them. If we see a serving man follow two Gentlemen, it is hard to say, whose man he is, until they part: so, while the Gospel and prosperity go together, it is hard to know, which of these we serve, until they part, as in time of persecution; then he that cleaveth to a naked Christ, a naked persecuted Gospel, he is the man that hath true grace indeed. This maketh it to be so exceeding difficult, for a man to be sure that he hath true grace, because there is so much counterfeit grace, and Copper-gold in the world. There is a knowledge that puffeth up, which a man may have in abundance, and yet be without charity, and saving grace, 1 Cor. 13. 2. Counterfeit faith, as Simon Magus had, Acts 8. and yet an hypocrite. Counterfeit sorrow for sin, and repentance, such as Cain, and Saul, and Ahab, and judas had, and yet was but the sorrow of the world, causing death. And so for love, Some kind of Innocency, without true grace. and fear, and joy, and the like. Yea, (which is most strange) it is possible for a man to have a kind of integrity, and innocency, and yet be destitute of true saving grace, for all that, as Abimelech, and Paul, before his conversion. 1. For Abimelech, when God told him, that he was but a dead man, because of Sarah, because she was another man's wife: what saith he to God in that case? Genesis 20. 5. In the integrity of my heart, and Innocence of my hands have I done this; yea, the Lord himself granteth, it verse 6. Yea, I know, that thou didst this, in the integrity of thy heart, that is, his heart was upright thus far, that what he did, he did it ignorantly, and through mistake; for he confessed, that he knew adultery to be so heinous a sin, that he would not have taken her, if he had known she had been Abraham's wife: but indeed, Abraham was chiefly to blame, in saying, at best by way of concealment, that She was his Sister. So, see what Paul saith of himself, Acts 23. 1. I have lived in all good Conscience, until this day. How could that be, considering that he had been such a furious persecutor, and one that even breathed out threatenings, and slaughter against the servants of God? Yes sure: because, alas! all this he did it ignorantly, in unbelief, 1 Tim. 1. He did not know them to be the Saints of God, but he thought them to be a Sect, that was every where persecuted, and spoken against; and therefore he thought it was his duty, to do what he did in that case, as appear, Acts 26. 9 I also myself thought that I ought to do many things contrary to the Name of jesus of Nazareth; so that thus far his heart was always upright, that he thought, even in persecuting, and kil●ing the Saints, that he did God service, as our Saviour foretold, john 16. 3. And therefore in this regard also it must need be exceeding difficult, for a man to be sure his gold is good metal, & that his grace is true, and it is easy to be mistaken. And this is the first Motive to persuade us to this examination, in regard of the difficulty; which I have at large manifested unto you. Secondly, 2. Motive. The danger of being mistaken. The second Motive that may persuade us, to this diligent search, and examination, is, the danger of being mistaken in this case. If a man be mistaken in a trifle, in a small piece of silver, a matter of small moment, he careth not for it: but for a man to be mistaken in a great piece of gold, that is dangerous; much more, if a man turn all his wealth into gold, and then be cozened in that, he is utterly undone. Now here is our very case, all our spiritual wealth, and riches, doth consist in the gold of our graces; and therefore if they be counterfeit, a man is utterly undone for ever; for a man that is deceived with counterfeit gold, incurreth a double danger especially; first, That it will not pay, nor pass currant in purchase, and bargaining, and so he looseth his purchase. I remember what is said of the silver, that Abraham weighed to Ephron the Hittite, whereby he purchased the field and cave of Machpelah, Gen. 23. 16. Abraham (before witness) weighed him the silver, even four hundred Shekels of silver, currant money with the Merchants. So our gold of graces, must be good gold, of good weight; else they will not pass currant in bargaining, which is a great loss. But this is not all. For secondly, a man that hath counterfeit gold, is in danger to be called in question about it, how he came by it, and perhaps he had it of several parties, and they strangers too, and so he may be accused of counterfeiting the King's coin, and lose his ears, yea, perhaps his life, and soul too, in this case. O what a woeful thing will it be, when a man cometh at the last day (as he thinks) with a purse full of gold, that is, an heart full of grace, and it prove false and counterfeit! he is then undone for ever. See how some will show their gold at the last day, Mat. 7. 21, 22. Lord, Lord, here is my gold, here is my grace. He will say; Depart from me, I know ye not, I allow not of your grace, your gold is counterfeit; here is a woeful estate. Thirdly, 3. Motive. The possibility of prevailing, notwithstanding the difficulty. because as the duty is difficult, and it is a dangerous thing to be mistaken: so (on the other side) notwithstanding the difficulty, yet it is possible, for a man that hath true grace, to be sure that he hath it. Though it be very difficult, to know which gold is good, and will pass for currant, it is not impossible; else God would never require this duty, of searching of us, under the time of the Gospel, if it were a thing altogether impossible; Let every man prove his own work, Gal. 6. 4. And let a man examine himself, (sc. whether he have any true saving grace, yea, or no, 1 Cor. 11. 28.) This appeareth also by experience, and the examples of God's Saints, that have been rich towards God, they have been assured upon good grounds, that their gold was good, their graces were such as did accompany salvation. David, and job, and Paul, and others, were assured that they had saving grace, that they were filled with the fruits of Righteousness, and that notwithstanding the great store of counterfeit gold, that was in the world in their days, yet they were sure, that theirs was currant: and so may we, by the same privilege of mercy, be as well as they. Besides, the truth of this appeareth farther; because it is possible for a Christian to be assured of sundry other, as great matters as this, such as election, vocation, justification, adoption, and redemption, and heaven itself. First, Reason. It is possible for a man to be assured of his election, and vocation, Of the possibility of being assured, that we have true grace, because we ma● be assured of our vocation, & election. 1 Thes. 1. 4. Knowing, brethren, beloved, your election of God. They knew they were elected and become vessels of mercy: and how did they come by this assurance? surely not by any special revelation only, but by an ordinary means, sc. their effectual vocation, and yielding sincere and hearty obedience unto the Gospel; for so it followeth, Ver. 5. For our Gospel came not unto you, in word only, but in power, and in the holy Ghost: they had obeyed from the heart the Gospel that was preached unto them, and by that they might know they were elected. And why may not we be assured of our election, upon the like ground, as well as they? So, Col. 3. 12. Put upon you (as the elect of God, holy and beloved) bowels of mercy, humbleness of mind, etc. It is possible, for a man to be assured that he is elected, and beloved of GOD. How? surely, if he can find those marks of election (in himself,) which are there manifested and expressed. So, 2 Pet. 1. 10. Give diligence, to make your calling and election sure. Where the Apostle showeth, that if we give diligence, it is possible for us to be assured of our election. But how? Surely by making our vocation sure, by the holy fruits, and effects of it. So then, if a man may be assured of his election, and that by his effectual calling and conversion: then much more may a man be assured of his graces, that they are sincere; of his spiritual gold, etc. that it is sound, and good, and not counterfeit. He that may be assured of his election, may, much more, be assured, that he hath true saving grace in him, that his gold is right, and pure, and not counterfeit. Secondly, 2. Reason. 2. Of our justification. It is possible for a man to be assured of his justification, and of the free and full pardon, and forgiveness of all his sins. Rom. 5. 1. Being justified by faith, we have peace with God. Yea, but were they assured of it? for they might be justified (in foro Dei) and yet not know it? Yes, Certitudo spei. they were assured of it, to their joy and comfort, Ver. 2. And we rejoice. in hope of the glory of God. So, Isa. 45. 24. Surely, shall one say, in the Lord have I righteousness and strength. So that a man may be assured of his justification, much more, that his gold is not counterfeit. Thirdly, 3. Reason. Because we may be assured of our Adoption. A man may be assured of his adoption, that God in Christ is his Father, and that, notwithstanding all his infirmities, he is the dear child of God, and in special favour with him: I say, it is possible for a man to be assured of this, and out of doubt, in this case of so great importance. Isa. 63. 16. Doubtless, thou art our Father, though Abraham know us not, and Israel be ignorant of us, yet thou art our Father. Ye see how confidently they speak, they were out of doubt of it; and so may we, as well as they, by the testimony of God's blessed Spirit, that neither can, nor will deceive us. Rom. 8. 16. The Spirit (of God) itself beareth witness, with our spirit, that we are the children of God. And if a man may be assured he is God's child; why should it not be possible, for him to be sure, that the gold of his saving graces, is sincere, and will not deceive him. Fourthly, 4. Reason. Because we may be assured of our Redemption. It is possible for a man to be assured of his redemption, that even his soul is washed in the blood of Christ, and of his interest in the great work of Christ's Redemption. We may be assured of our Redemption. job was assured of his Redemption, that Christ was his living Redeemer, job 19 25. For I know that my Redeemer liveth, and that he shall stand at the later day upon the earth. So Paul was assured, that Christ was his Redeemer, and that he gave himself for him in particular, Gal. 2. 20. The life that I now live, I live by the faith of the Son of God, who loved me, and gave himself for me, saith the Apostle. If a man may be assured of his redemption, much more that his graces are sincere etc. Fifthly, 5. Reason. That when we die we shall go to heaven. A man may be assured, that when he dieth, he shall go to heaven: see what the Apostle saith, 2. Cor. 5. 1. We know that when this earthly house of our Tabernacle, shall be dissolved, we have an house of God, not made with hands, eternal in the heavens. (i. e.) We know, that when these bodies of ours, which are made of earth, shall turn to dust, the soul shall go to heaven, to that place which Christ hath prepared for us. So the Apostle S. john, 1 joh. 3. 14. We know, that we are translated from death to life, (we are as sure when we die, we shall go to heaven) But how? What? by revelation? No sure, but because we love the brethren. He that is assured that he loveth the brethren, may be sure when he dieth, he shall go to heaven; much more, that he hath true grace. Sixthly, 6. Reason. A man may be sure, that the goodness and mercy of God, shall follow him, That God's goodness and mercy shall follow us all our days. all the days of his life; and consequently, of his continuance in the state of grace; much more, that his graces are sound and sincere; Psal. 23. 6. Surely, Goodness and Mercy shall follow me all the days of my life. He that can be assured of this, may be much more sure, that the gold of his graces are not counterfeit. And so I come to the fourth, 4. Motive. The comfort that will redound to the soul, when the work is once throughly performed. and the last Motive, that may persuade us to this trial, sc. the comfort that will hereby redound unto our souls, when the work is once throughly performed: Gal. 6. 4. Let every one prove his own work, saith the Apostle, and then shall he have rejoicing in himself, (sc. that his graces are sincere) and not in another. A man that hath had his gold called in question, and yet proveth sound, and currant, oh it filleth him full of joy and rejoicing. Let this persuade us to try our graces, that we may partake of that joy and comfort, which will hereby redound unto us; which is (as the Apostle speaks, 1 Pet. 1. 8.) A joy unspeakable, and full of glory. A peace that passeth all understanding, Phil. 4. 7. Let the expectation of this sweet fruit of joy, which will accompany our endeavours this way, make us fall to this work, of searching ourselves with all diligence. O what a comfort to Hezechiah (in that extremity) that he was assured, and durst appeal to God, that his heart was upright! Isay 38. 3. Remember, Lord, I beseech thee, how I have walked before thee, in truth, and with a perfect heart. So this also supported job, job 23. 10. He knoweth the way that I take; and when he hath tried me, I shall come out like gold: there was his comfort, that his graces were of a right golden metal, though his friends conceived otherwise of him, and charged him deeply with hypocrisy; yet he knew, that God knew his graces were sound, and upright: oh let us, in time, make the like search, and trial of our graces, that he did, that we may have the like comfort, and ground of rejoicing, that he had. So, this was the Apostles comfort at all times, whatsoever befell him, yet he knew that he was truly gracious, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity, and godly sincerity; not with fleshly wisdom, but by the grace of God, we have had our conversation in the world: A man that is assured, that he hath an heart full of true saving grace, will have more true comfort in it, and more solid joy, then if he had a great chest full of gold. An heart full of grace, will afford far more joy, and comfort, than a purse full of gold. And this is the last Motive, that may persuade us to this trial, and diligent examination, whether our grace be sincere, and such as will not deceive us. Now for the second general point, The Nature and Marks of true grace. that I propounded for the perfecting of this point, sc. the Marks and Signs of true grace; they are indeed many; but I will keep close to the Metaphor, which we have in hand, and give you some few, for your satisfaction in this case. First, 1. Mark. True grace will make a man's face to shine in every condition. true and pure gold, gold tried in the fire, will show the lustre and brightness, both in the fire, and water: so true grace, will teach a man how to carry himself in every estate and condition. Here was the trial of Paul's grace, golden Paul (after his conversion) in all estates, Philippians 4. 11. I have learnt in what estate soever I am, therewith to be content; both to be full, and to be hungry; to abound, and to suffer need. Though it be a more blessed thing to give, rather than to receive; yet he that hath true grace, is skilful in both, his face will shine in every condition. He that hath true grace, will manifest it by his gracious carriage in every condition, both in prosperity, and adversity; if he be rich, he is bountiful, and liberal, he is Rich in good works, and layeth up for himself a good foundation, 1 Tim. 6. 17. If he be poor, he showeth his golden nature in another kind, in humble submitting to the will of God, It is the Lord, let him do what seemeth him good, said golden Ely, 1 Sam. 3. 18. In his patience, and thankfulness, he kisseth the rod, and thanks his father, even for his love in correcting. He is like a well cut die, every way square, which way soever ye cast it, cast it easily, it will be square; cast it violently, it remaineth square still: so will a gracious heart, show its purity, in all estates, and conditions. Look upon Job, in his twofold condition, and ye shall find him pure gold, in both; look upon his demeanour, in the water of prosperity, when he even swum in Rivers of prosperity; oh how bountiful was he, how full of good works? Job 30. Chap. 31. By the Lords own testimony, A man that feared God, and eschewed evil: none like him in all the earth, job 1. 1. 7. What a gracious testimony from God himself? Then look upon him in the fire of adversity; rich job, bountiful and liberal; poor Job, patient, and thankful, job 1. 21. The Lord hath given, and the Lord hath taken, blessed be the Name of the Lord. True it is, he showed some dross in the melting; but look upon him when he came out of the fire, oh then he was pure gold indeed! this he was assured of while he was melting, job 23. 10. He knoweth the way that I take, and when he hath tried me, I shall come out like gold: golden job indeed, when he came out of the furnace of affliction. But now the wicked, as they are but dross, Psal. 119. 119. so they show their drossy nature in every estate: if they be rich and wealthy, than they are proud, and confident, and given to oppression, ready to deny God, and trust in their wealth: and if they be poor, than they steal, and take the Name of the Lord in vain, Pro. 30. 8, 9 They are dross still in every condition; the more God melteth them, the worse they are: Why should they be smitten any more, for they do fall away more and more? Isa. 1. 5. See an experiment of this, in that close-hearted hypocrite Ahaz (for all his fair shows) he did show himself but dross, both in prosperity, and adversity: the more he prospered, the more he sinned: if he be victorious, he ascribeth the victory to himself, and his friends, and the gods of Damascus must be sacrificed unto, and a pattern of a new Altar must be fetched from thence, 2 Kings 16. 10. Well, if God take him in hand, and begin to melt him in the fire of affliction, he findeth him dross still; so that he was forced at last to cast him away, and set a mark upon him, for notorious dross altogether, that none should ever take him for gold any more, 2 Chr. 28. 22. And in the time of his distress, he sinned yet more, against the Lord. This is that King Ahaz: brand him up, score him up, set a mark upon him for ever, for most notorious dross indeed; because, the more he was afflicted, the worse he was; the more he was melted, the more plainly he appeared still to be nothing but a plain lump of dross. I pray let us try ourselves by this mark, if we can carry ourselves aright in every estate, it is a sign we are pure gold; if not▪ we have cause to suspect ourselves, to be but dross. Look upon the golden Martyrs, in all ages; see what pure gold they proved themselves, especially, in the fire of affliction: consider these golden Christians, Hebr. 10. 34. They suffered with joy, the spoiling of their goods, knowing that they had in heaven, a better, and a more enduring substance, we glory in tribulation. Here was bright shining gold indeed, gold tried in the fire, as it is in our Text. Secondly, 2. Mark. True grace gotten by God's Ordinances. Right currant gold, is that which cometh from the right place, from the Kings Minting house, and hath his Majesty's stamp upon it; when they brought the Tribute money to Christ, Mat. 22. 20. he enquireth immediately, Whose Image, or superscription hath it? and they tell him, Caesar's: So look upon the gold of those graces which thou hast, and seriously consider, whence thou hadst them, and how thou camest by them: Did they come from the Mint of God's Ordinance? Were they begotten at first, and are they still nourished in thee, by these means? Didst thou get them, by prayer, and attending at the posts of Wisdom's gates? then it is a good s●gne, thy gold is good, thy graces are sincere; because they are begotten, and increased by the Word of God's grace, Acts 20. 32. Thus Paul sendeth them still to the Mint, to get more grace, and to try their graces. And now, brethren, I commend you to God, and to the Word of his grace, which is able to build you up farther, etc. And so for the Throne of grace, Hebr. 4. verse 16. Let us go boldly to the Throne of grace, whereby we may find mercy, and grace, to help in time of need; I pray let us try our graces by this touchstone. How did we come by our graces? By what means were they begotten in thee? And how are they nourished, if not by these means? And it may be, thou canst give no account how thou camest by them: I begin strait to suspect them; for you know it is suspicious, for a man to have goods, and know not how he got them. Consider thy faith then, Art thou sure it is precious? Of the right stamp? More precious than gold? Then sure it came from the Mint, it was given thee from above, Philip. 1. 29. To you it is given, not only to believe, but also suffer, etc. If it be right faith, it was begotten by the Word of faith; Romans 10. 8. For faith cometh by hearing, and hearing by the Word of God. But he that boasts of his faith, and telleth me that he hath believed ever since he could remember; as if the gold of faith, grew there by nature; I would no more believe, he had true faith, than I should think he said true, that should boast, that he had a purse full of gold, which came out of his purse bottom, and grew there by nature. I pray let us examine ourselves by this mark, true gold cometh from the Mint: and so doth true grace, from the Mint of God's Ordinances: if it grew in thine heart by nature, or is begotten, and nourished in thy heart by any other means, thou hast great reason to suspect, that such gold is but counterfeit, etc. Thirdly, 3. Mark. True grace is full weight, and will make a man universal in his obedience. Gold tried in the fire, if it come from the right Mint, is currant money with the Merchants, As Abraham's silver was, which he weighed to Hephron the Hittite, Genesis 23. 16. Now gold is not currant with the Merchant, (though it seem pure for the matter) if it want weight, and therefore Abraham weighed his silver, before the people of Ephron: so true grace is good weight, give it but the allowance of the imperfection, in respect of degrees, and it is full weight, in respect of parts; both in regard of the subject, wherein it is, and the object of it; weigh it in the balance of the Sanctuary, and it will be found weight; for he that hath true grace in every part, grace in the head, or understanding faculty of the soul, and grace in the heart, in the will, and the affections, he is sanctified throughout, 1 Thes. 5. 23. in his whole spirit, soul, and body; so that true grace is universal. Now an hypocrite, whose grace is but counterfeit, whose gold is Copper, showeth itself defective in one kind or other. If he have a little knowledge swimming in the brain, and therefore is able to speak well, as if he had grace; yet this worketh no reformation in the outward man, there it wanteth weight; he is profane still, he liveth in the secret practice of some known ungodliness, he hath some Rimmon, with Naaman; some Delilah, with Samson: but the golden Christian, is universally gracious, head, and heart, and life: as a child new borne, hath all the members of a man, though they be but weak, and it is long before he can use them. Or if the hypocrite have so much seeming goodness, to gild over his outward behaviour, that he seemeth to be a right golden Christian indeed; yet if it be not true grace, it reformeth not the heart; whereas true grace purifieth the heart, Acts 15. 9 If God begin to wash a man, he beginneth with the heart, jer. 4. 14. Wash thy heart from wickedness, o jerusalem: true grace washes, not only the hands, but also the heart. Here was Simon Magus his defects, if ye look upon his outward profession, he is turned Christian, he keepeth company with the Christian Apostles, he was also baptised, as a badge of Christian profession, etc. But where was the fault? Surely within: his heart was unsound, and rotten, notwithstanding his gilded out side, Acts 8. 21. Thine heart is not right in the sight of God; And pray God, if it be possible, the thoughts of thine heart, may be forgiven. He was but like a fair Apple, that was, notwithstanding, rotten at core. 2. True grace is universal, and full weight in respect of the object of it, that is, it will cause a man to yield obedience to all God's Commandments. He that hath true grace indeed, will desire, and endeavour in all things to live honestly, Heb. 13. 18. But counterfeit grace is not currant, in this regard; also, herein it wanteth weight, as it did before; an hypocrite is not universal in his obedience, he is no good Catholic in this respect, he doth but pick and choose; some duties he liketh, but other he careth not for; some sins he avoideth, but other he maketh no conscience of. Compare David and jehu together, and they seem, at first, to be both golden Kings, zealous men, and courageous Magistrates; but then again, weigh their gold severally, in the balance of the Sanctuary, and then ye shall find, that Iehu's wanted weight. First, look upon David's aim in his obedience, and ye shall find it universal, Psal. 119. 6. Then shall I not be confounded, when I have respect to all thy Commandments: here is down weight. But now weigh Iehu's gold, in the same balance, and ye shall easily perceive that it was found too light; like Balthasar, Daniel 5. observe it, 2 Kings 10. When the Spirit of GOD had set out Jehu's zeal to the full, and given him his allowance and all, yet he cryeth out still, that it was too light, verse 31. But jehu took no heed to walk in the Law of the Lord with all his heart; for he departed not from the sins of jeroboam; and therefore GOD giveth him his temporal reward, sc. the thing that he chiefly aimed at, sc. the kingdom for himself, and his children for a time, and so sendeth him packing. Let us try our gold by this mark, let us weigh it in the Balance of the Sanctuary. Doth our grace show itself in every part? Are we like the Church, Psal. 45. 11. All glorious, both within, and without? All gracious, in heart, and life? Here is a good sign our gold will pass currant, with the Merchant, because it is full weight, in this regard. Then again, are we universal in our obedience? Do we endeavour to walk in all the Ordinances, and Commandments of God blameless? as was said of Zachary and Elizabeth, Luk. 1. 6. Do we desire in all things to live honestly? Here is precious gold indeed, even gold tried in the fire. Fourthly, 4. Mark. True grace will abide the fiery trial, will make a man hold out in time of persecution. True gold will abide the fiery trial. Here is the true trial of gold, when it cometh to be melted: Jer. 9 7. I will melt them, and try them, for what should I do for the daughter of my people? So that is true grace, that holdeth out in the fire of affliction; hence that phrase of the Apostle, in 2 Pet. 4. 12. Beloved, think it not strange, concerning the fiery trial, as if some strange thing happened, but rejoice rather, etc. because here is the true trial of your graces, that they are of a right golden nature indeed. This was jobs comfort, Job 23. 10. He knoweth the way that I take, and when he hath tried me, I shall come out like gold. O golden Job, that was able to abide the fiery trial! So look upon the Apostles in the fiery trial, when they were mocked, and threatened, and imprisoned, yea, and grievously scourged too, yet see how cheerful, and constant they were, for all that? Acts 5. 40, 41. They departed from the presence of the Council, rejoicing, that they were accounted worthy to suffer shame, for his Name. Here was right gold, tried in the fire; see how bright they shine, when they newly come out of the furnace. Of such a golden temper was Paul: How courageous, and undaunted in tribulation? Troubles for God's cause, did not trouble this good man; for when the Holy Ghost testified of him, that bonds, and afflictions abode for him, Acts 20. 23. But this doth not trouble me, neither is my life dear unto me, that I may finish my course with joy, and fulfil the ministry, which I have received of the Lord Jesus. Yea, when Agabus the Prophet foretold his afflictions, so that his friends began (even with tears) to dissuade him from going up to Jerusalem, Acts 21. 11, 12, 13. Mark his courageous answer, a golden resolution: What do ye weeping, and breaking my heart? I am ready, not only to be bound, but to die at Jerusalem, for the Name of the Lord jesus. True gold will abide the fire; he that hath true grace, will be constant and faithful even unto death, and will cleave unto God's service in time of danger, as well as in time of safety. See an experiment of this, in Daniel, and the three noble Jews. First, for Daniel, he did not content himself, to serve God only in time of safety, but also in time of the greatest peril and danger, (Dan. 6. 10.) for when he knew that the writing was signed, he went into his house, etc. and prayed, and gave thanks before his God, as he did aforetime; though he adventured his very life in this case, to be cast into the Lion's den. So that ye see, that daniel's graces were pure gold indeed; he was the same in time of danger, that he was before time, in time of safety. So for the three noble jews, Daniel 3. When they were threatened with the fiery furnace, if they would not worship the King's golden Image; mark their courageous answer, that same golden resolution of theirs, Ver. 17. Our God, whom we serve, is able to deliver us, etc. But if he will not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden Image which thou hast set up: and so were cast into the hot fiery furnace. Here were three precious pieces of gold, that were ready to abide the fiery trial. But as for the wicked, it is not so with them: they may have a fair golden show, until they come to the melting; but no hypocrite can abide this fiery trial: herein the true Christian outstrippeth the temporary; as our Saviour showeth evidently, Luk. 8. with Mat. 13. 21. Yet hath he no root in himself, but endureth for a season: Why so? He answereth, For when tribulation, or persecution ariseth, because of the Word, by and by he is offended. He is not able to abide the scorching heat of persecution, in, and for the good cause of God. So that this fire of persecution, is fit to try every man's work, whether it be gold, and silver, or hay, and straw, or stubble. Pertinent is that of the Apostle, to this purpose, in 1 Cor. 3. 12, 13. Now if any man build upon this foundation, gold, silver, etc. or wood, hay, or stubble; every man's work shall be made manifest. How? Because it shall be revealed by fire, and the fire shall try every man's work, of what sort it is. That is true grace indeed, that abideth the fiery trial. But a question may here, Quest. not unfitly, be moved, sc. Whether an hypocrite may not hold out, even unto death, and abide the trial of the fire? Yes. He may stiffly hold out, Answ. and persist in some course that he hath begun, and rather give his body to be burned, then forsake it. This the Apostle seemeth to intimate, 1 Cor. 13. 3. Though I give my body to be burned, and have not charity, it profiteth me nothing. But yet, first, it is not in, or properly for the good Word of God, that he thus suffereth; but as a busy body, out of some odd humour, or proud factious disposition. Now it is properly the cause, Causa, non poena facit Martyr●●●. S. August. and not the punishment, that maketh a martyr; and therefore saith our Saviour, Mat. 13. 21. When tribulation, or persecution ariseth because of the Word, he is offended. A Christians suffering, is, and must be well grounded upon the Word, else he suffereth not as a Christian, but as a busy body, 1 Pet. 4. 15, 16. Secondly, If his cause, in which he snffereth be good, yet he suffereth without charity, not out of love, either to God, or his truth; but out of self-love, and so is worth nothing. So that he that will hold out in a good cause, even unto death, and that in obedience to God, and out of love to his truth, the graces of such a man are pure gold indeed. CHAP. IU. Containing the use of Consolation. THirdly: This Doctrine serveth for comfort, 3. Use. Of consolation, to such as have true grace. and consolation, to such as are truly godly, and religious: whatsoever thy condition be, for outward things, yet it is splendid and glorious within, thou art truly rich, rich towards God: an heart full of saving grace, is more worth than a purse full of gold. Put case that (in respect of any temporal wealth) thou canst truly say with the Apostle, Acts 3. 6. Silver, and gold have I none: yet, if thou hast plenty of true saving grace, thou art a rich man in God's account, full of spiritual wealth, thou art rich towards God, Luk. 12. 22. which is the best riches in the world; God esteemeth thee more highly for thy inward wealth, sc. that thou art truly golden, and religious, than men can despise thee for thy outward poverty: and know this also for thy comfort, that though the foolish, blind world, do despise thee for thy poverty; yet God thinketh never a whit the worse of thee in that regard; for he regardeth not the rich, more than the poor, job 34. 19 Yea, he thinketh better, of every godly poor man, than he doth of any ungodly rich man whatsoever, Pro. 28. 6. Better is the poor, that walketh in his integrity, than he that is perverse in his ways, though he be rich. A godly poor man is able to say with the Apostle, in some measure, 2 Cor. 5. 1. We know, that when the earthly house, of this Tabernacle, shall be dissolved; we have a building of God, not made with hands, eternal in the heavens. But the wicked (though never so rich, yet if he be impenitent,) shall be turned into hell, and all that forget God. Yea, every godly poor man, that is rich in grace, and endued with the true fear of God, findeth better acceptance with God, than any ungodly rich man whatsoever, Acts 10. 35. Of a truth I perceive, that God is no respecter of persons, but in every Nation, he that feareth God, and worketh righteousness, is accepted with him, saith the Apostle. Oh how this should comfort us, against the reproaches, and aspersions of the world, sc. that in the mean time, God himself doth kindly accept of us, and hath us in singular love for his Son's sake; yea, will manifest this love one day, before men, and Angels, in bestowing no less than a Kingdom upon us, Luk. 12. 32. Fear not little flock, for it is my Father's pleasure, to give you a Kingdom: yea, the great and glorious Kingdom of Heaven, is provided, as well for godly poor men, as for the richest persons in the world, Jam. 2. 5. Harken my beloved brethren (saith the Apostle) hath not God chosen the poor of the world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him? Oh how this may comfort us, in regard of outward poverty? It will keep no man out of heaven, that hath an heart full of the golden graces of God's Spirit, no more then outward wealth, of itself, can keep a man out of hell. Luk. 16. The rich man (there) notwithstanding all his wealth, was deeply plunged into hell, and Lazarus, even poor Lazarus, was carried, by the Angels, into Abraham's bosom. Only be sure, that the gold which thou hast, is true and right gold, and not counterfeit. And therefore again, and again, I exhort every one, that desireth to have interest in the comfort now propounded, that he be sure, he be not deluded, nor gulled in this case, with feigned gold, and counterfeit metal, in stead of true saving grace indeed. Now, because it is, on the one side, so easy a thing to be deceived, & withal, so exceeding hard and difficult for a man to be well assured, that his graces are sincere, (besides what you have already heard in the former use) I will give you two or three other signs, by which you may understand, that the golden graces of God's Spirit in you, are sound, and not counterfeit. First, 1. Sign. He that hath true grace, will use it to God's glory, & the good of others. He that hath true grace, right gold indeed, will be careful to use it to God's glory, and the good of others; he is no niggard of it, nor layeth it up in a Napkin, but is very free, and liberal, in communicating what he hath, for the benefit of others: he is not content to be religious himself alone, but doth earnestly desire, & carefully endeavour, that others may have true grace, and become religious, as well as himself; and his very speeches, and whole carriage, will manifest no less. Psal. 37. 30, 31. The mouth of the righteous speaketh wisdom, his tongue will be talking of judgement, the Law of his God is in his heart, none of his steps slide. Such a man, followeth that golden rule of the Apostle, Col. 4. 6. Let your speech be always gracious, seasoned with salt, such as may minister grace to the hearers; when thou art converted, strengthen thy brethren, saith our Saviour, Luk. 22. 32. Lo the concomitant, and inseparable consequent, of true conversion. See this disposition in diverse. That man, that hath true grace himself, earnestly desires and endeavoureth that others may be truly good, as well as himself. See it in one, that had very little time to live after his conversion, and that is, the Thief on the Cross, Luk. 23. 40. He vindicateth our Saviour's innocency, confesseth his own, and his fellows just punishment, earnestly laboureth the conversion of his companion, that as they had lived wickedly, so his earnest desire was, that they might both die penitently; Fearest thou not God, (saith he, rebuking his fellow) seeing thou art in the same condemnation? (i. e.) Oh, fear God, repent, and turn truly to him, etc. So that, as he prayed for himself unto our Saviour; so he sought earnestly the conversion, and spiritual good of his partner. I might likewise instance in David, Psal. 51. 13. Then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. No good man is content to go to Heaven alone, but earnestly desireth company. The woman of Samaria, telleth her neighbours of our Saviour, when she was throughly wrought upon, and converted herself. I might give you sundry instances to this purpose; but I will content myself with one only, and that is the Apostle Paul; see what a special care, and respect he had for the good of others; observe that speech of his, Rom. 10. 1. Brethren, my hearts desire, and prayer to God for Israel is, that they might be saved. This made him so abundant in labours, especially in travelling to preach the Gospel; because he earnestly desired, and endeavoured the conversion of others. Yea, such was his earnest desire this way, that he seemed to prefer the salvation, of his Countrymen the jews, before his own eternal happiness, and salvation. An admirable place to this purpose, is that which we have, Rom. 9 3. For I could wish myself separate and accursed from Christ; for my brethren, my kinsmen, according to the flesh, yea, he sought earnestly the conversion, and salvation both of Jews, and Gentiles, even every man, if he could possible, Colos. 1. 28. Teaching, and admonishing in all wisdom, that I might present every man perfect in Christ jesus. Yea, consider the speech of his to Agrippa, Acts 26. 27, 28, 29. Almost thou persuadest me to become a Christian, saith the King. See what an admirable answer he returneth (speaking out of the abundance of gracious love, and the heavenly affection that was in his heart) I would to God, that not only thou, but all that hear me this day, were both almost, and altogether such, as I am, except these bonds. O golden Paul! Oh gracious soul, that is desirous, that other, even all others were truly religious, as well as himself! I pray let us all try ourselves by this note. Where is our care, and earnest desire for the good of others, especially our families, and those that are committed to our charge? Yea, what cause have they to consider this, that are so far from endeavouring the conversion of others, that they do labour to quench those beginnings of true grace, which they see in any; Yea, and are enemies to God's people, only for their piety; and hate them, because they follow the thing that is good? Well, (to say no more in this case) the truth is, this argueth, that these men are not only empty, and void of all true grace, but even full of the spirit of Satan, and Antichrist: it is even unto such a fearful token of perdition, as the Apostle speaketh, Phil. 1. 28. Secondly, 2. Sign. He that hath true grace, is still desirous of more. he that hath true grace indeed, is not content with that measure of grace, which he hath for the present, but earnestly coveteth after more: for though he be no niggard of it, yet he is withal a good husband with it, and laboureth daily to increase it; yea, he is the more liberal in this case, and is the more ready and willing to impart what graces he hath, for the good of others, because he knoweth, that it is one special way and means, to augment, and increase his store. For as a great deal laid up in a napkin, will quickly come to just nothing: so a little well improved, will quickly be increased, as our Saviour saith fitly, in this very case, Matth. 25. 31. For unto him that hath, shall be given, and he shall have abundance, None so desirous to grow and increase in grace, as they that have good store of grace already: he that hath thirty, is very desirous of sixty; and he that hath attained to sixty, is not well contented, until he have an hundred fold. Oh that we would try ourselves by this note. wouldst thou be sure, that the grace which thou hast is not counterfeit, but sound and good? Where is then thy desire to grow and increase in it? Dost thou daily labour to grow in grace? 2 Peter 3. 18. Dost thou covet earnestly the best things? Art thou still desirous of more? etc. Certainly this is a very comfortable sign that thy graces are sincere. See an experiment of this in Paul. After he had once gotten some of this heavenly gold of true grace, he was never satisfied with the measure which he had, but was still desirous of more, always aiming at perfection; observe it, Phil. 3. 13. This one thing I do, forgetting those things which are behind, and reaching forth to those things that are before, verse 14. I press towards the mark, or the price of the high calling of God in Christ Jesus. Let such try themselves by this Sign. that think that they have holiness, and Religion enough, and that it is not good to be too forward; none of these are afraid of having too much gold, which is far more dangerous; for a man cannot have too much true saving grace, though he may have more wealth, than he can well tell how to use. He therefore that thinketh that he hath grace enough already, and is afraid of having too much, it is a shrewd sign that he hath no true grace at all. Let us therefore strive to manifest the truth of our graces, 3. Sign. He that hath true grace, 〈◊〉 the Word ●f grace; 〈…〉 begotten & increased. by our earnest des●re, and careful endeavour to get more. Thirdly and lastly, for conclusion of this point. He that hath true grace, hath respect to the Word of God's grace, by which it is begotten and increased, 1 Pet. 2. 1. As new borne babes desire the sincere milk of the Word, that ye may grow thereby; How do we stand affected to God's Ordinances? What account do we make of prayer, public, and private? What reckoning of the Sacraments, those seals of righteousness? In what esteem have we the Word faithfully read and preached, which is called, The Word of God's grace, Acts 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, etc. He that is careless and disregardfull of this, can have little assurance of the work of true grace, being wrought in his heart. They are scarce new borne, that love not the means, and instruments of their new birth, or regeneration. Look upon all those golden persons recorded in Scripture, and you shall find what a singular affection they have ever borne to the Word, read, and preached. job esteemed it more than his necessary food, job 23. 12. jeremiah saith, It was to him the very joy, and rejoicing of his heart, jer. 15. 16. and David's affection in this case was admirable, and extraordinary, Oh how I love thy law! It is my meditation continually, Psalm 119. 97. It was dearer to him, than thousands of gold and silver, sweeter than honey, and the honey comb, etc. So that, he that despiseth God's holy Ordinances, and the means which God hath appointed for the begetting, and increasing of true grace in the hearts of his people; out of doubt he hath not the spirit of David in him; he is rather empty, and destitute of the golden graces of God's Spirit, then filled with the fruits of righteousness. Let us therefore try ourselves impartially, and faithfully, by these signs that we have heard; that we may be assured the gold of grace which we have, or seem to have, is true gold, and not counterfeit, and such as will deceive us. You that find yourselves stored with this precious commodity, bless God for it, and be thankful; for true saving grace is, like Gold tried in the fire, pure, and precious. And thus much shall serve for the first point. CHAP. V. Containing t●e second general point. ANd so I come to the second point, Doctrine 1. All that have true grace, are most truly and spiritually rich. which is to be observed in these words, sc. this. That the gold of true saving grace, is the only way, and means to make us truly, and spiritually rich, Buy of me gold, that thou mayest be rich, saith our Saviour. Lo, here the chief way, and means to become truly and spiritually rich, this is durable riches, and righteousness, saith the Wise man; Proverbs 3. 15. Yea, true grace is the means to make a man rich towards God, it is the speech of our Saviour, Luke 12. 21. So is he that gathereth riches for himself, and is not rich towards God: where we see, that it is possible for a man to be plentifully furnished with worldly riches, and yet be a poor man in the Lord's account. 2. That true saving grace is a jewel of such excellent and precious worth, that it is able to make a man rich towards God, truly, and spiritually rich indeed. And there is also great reason for it. For, 1. Because true saving grace, 1. Reason. Because it doth entitle a man to Christ, & all h●s riches. doth entitle a man to the Lord jesus Christ, with all his inestimable wealth and riches, 1 Cor. 3. 21, 22. where speaking to such, as were religious, and had true grace, he saith, All is yours, whether it be Paul, or Apollo's, or Cephas, etc. All is yours, and ye are Christ's, and Christ is God's; Yea, the very unsearchable riches of Christ, do belong to such as have true saving grace, Ephes. 3. 8. Oh the unsearchable riches of Christ! o the infinite fullness of grace, that is in Christ! In him dwelleth the fullness of the Godhead bodily: yea, there is all fullness in Christ for ever, in him it dwelleth, Colos. 1. 19 Now all this belongeth directly to such as fear God, and are truly religious, Of his fullness we have all received, and grace for grace; john 1. 14. Yea, the Lord jesus Christ became poor, on purpose to make us truly rich, 2 Cor. 8. 9 Ye know the grace of our Lord jesus Christ, who, though he was rich, yet for your sakes he became poor, that we, through his poverty might become rich, saith the Apostle. He that hath special interest in Christ, with all his riches, must needs be most truly and spiritually rich: but he that hath true saving grace, hath this special interest in the unsearchable riches of Christ; and therefore such an one must needs be most truly, and spiritually rich. 2. He that hath true saving grace, 2. Reason. hath the God of heaven for his portion. He that hath true grace, hath the God of heaven for his portion. Now how can he be poor that hath such a portion? This is the very case of every man, that hath true saving grace, sc. that he hath the God of heaven for his portion, Lament. 3. 24. The Lord is my portion, saith my soul, therefore will I hope in him. So, Psalm 16. 5. The Lord is the portion of mine inheritance, and of my cup: where we see, that such as have true grace, have the Lord himself for their portion; yea, they may be assured that he is so, Psal. 142. 5. I cried unto the Lord, and said, thou art my refuge, and my portion, in the land of the living? He that is assured in his soul, that he hath the God of heaven and earth for his portion, is most truly and spiritually rich, even towards God: But he that hath true saving grace, may be assured that he hath the God of heaven, and earth for this portion; and such a man is most truly and spiritually rich. Thirdly, 3. Reason. Hath a true right and title to heaven. this precious gold of true saving grace, doth entitle a man to heaven, for his inheritance. He that hath true grace, may be sure (when he dyeth) he shall go to heaven, 2 Cor. 5. 1. We know, that when this earthly house of this tabernacle, shall be dissolved, we have a building of God, not made with hands, eternal in the heavens. Hence is that speech of the Apostle, 1 Pet. 1. 3, 4. Blessed be God, and the Father of our Lord jesus Christ, etc. which hath begotten us again to an inheritance, immortal, and undefiled, that fadeth not away, etc. To the same purpose is that speech of our Saviour, Matth. 25. 34. Come ye blessed children, of my Father, inherit the kingdom prepared for you, from the beginning of the world. This is the very case of every man that truly feareth God, and hath true saving grace, they are the members of Christ, the children of God, and inheritors of the kingdom of heaven; observe it, Psalm. 24. 3, 4. Who shall ascend into the Hill of the Lord? and who shall dwell in his holy place? who shall be a member of the Church militant on earth, and also a member of the Church Triumphant in heaven? He that hath clean hands, and a pure heart, etc. See here the description of that man that hath interest in heaven for his inheritance. So also, Revel. 22. 14. Blessed are they that do his Commandments, for they shall enter in through the gates, into the City, sc. of the New Jerusalem, etc. Yea, how poor or despicable soever their condition and outward estate may be here on earth, Jam. 2. 5. Hath not God chosen the poor of the world, rich in faith, and heirs of the kingdom, which God hath promised to them that love him? Fourthly and lastly, 4. Reason. He that hath a comfortable right and title to the things of this life. He that hath true saving grace, and special interest in Christ, hath a comfortable right and title to the things of this life, which God confers upon him, yea, unto all the good things of God, whether spiritual, or temporal, all is theirs; Gods ordinances are theirs, God's Ministers are theirs, all the good creatures and blessings of God are theirs, yea, even those that seem to have nothing (if they have true saving grace) have interst in, and possession of all things. Observe that speech of the Apostle, 1 Cor. 3. 21, 22, 23. All is yours, whether it be Paul, or Apollo's, or Cephas, or life, or death, etc. all are yours, and ye are Christ's, and Christ is Gods. Here we see, that Christians, and such as have true grace, are no beggars, but the richest persons under heaven. They that have true grace, and title to Christ, have a comfortable right and title to all the good things of God, spiritual, and temporal, all is theirs, yea, (which is most strange) all is the true christians, even in possession, 2 Cor. 6. 10. As having nothing, and yet possessing all things: Lo, here the wealth and riches of all true Christians, even when they seem to have nothing, they have all things in possession: so that get Christ, and get all, Rom. 8. 32. God that spared not his own Son, but delivered him to the death for us all, how shall he not with him freely give us all things? And therefore all such as have true grace, are the richest persons in the world, though enjoying little, yet in a contentation and competency abounding in all things: * Theophyl. in loc. Gal. 4. 15. The houses of all good men being open to the Apostles. First, Use. Instruction Hence see how much the world is deceived, in judging of the estate of God's people. This serveth to teach us how much the world is deceived, in judging, and censuring of the estate, and condition of God's people. Oh! the world thinketh God's people to be the poorest, and basest, yea, and most despicable people in the world; whereas here you see, that they are best furnished with that most precious commodity, which is able to make them truly and spiritually rich, even rich towards God. Do but consider of what rich parentage they come, they have the God of heaven and earth for their Father, the Lord for their portion, and their helper, and heaven itself for their inheritance; yea, and all the Ordinances, and Ministers, and all the good things of God, are theirs, and therefore they are absolutely the most wealthy, and the richest persons in the world: they are indeed the poor of the world, yet rich in faith, and inheritors of the kingdom of heaven; yea, howsoever the world judgeth of them, they are the most precious and honourable persons in the world, in God's account: they are such, of whom the world was not worthy, Heb. 11. 37, 38. See the high esteem that God hath of all such as are religious, Isa. 43. 5. Since thou art precious in my sight, and honourable, and I have loved thee, saith God. They are the most precious and honourable persons in the world, in God's account. See then how the misjudging world is deceived in this case, in accounting God's people to be the scum and offscouring of the world, whereas indeed they are the most glorious and most honourable persons in the world; The righteous is more excellent than his neighbour, Pro. 12. 26. sc. that is not righteous, yea, and a far richer, and a better man in God's account; as, Pro. 28. 6. Better is the poor, that walketh in his integrity, than he that is perverse in his ways, although he be rich. A godly poor man is far better, yea, (which is strange) far richer in God's account, than any ungodly rich man whatsoever; for he is rich in Christ, rich in faith, full of the golden graces of God's Spirit; and therefore the world is utterly deceived, that do judge the contrary, and think, and esteem most basely of him. Secondly, Use 2. Comfort God's people, in respect of the disgrace that is cast upon them. This serveth to comfort God's people, in respect of the disgrace, and pressure of worldly poverty. The poor is hated even of his neighbour, Pro. 14. 20. Poverty, is of itself sufficient, to bring God's people into contempt, and hatred; yet let God's people, and such as are religious, comfort themselves in this case, upon these ensuing particulars. First, 1. Ground. Truly rich in God's esteem. That howsoever the world speaketh, or esteemeth of thee, yet thou art truly rich in God's account, full of spiritual wealth, and riches, even rich towards God; as our Saviour himself speaketh, Luk. 12. 21. Rich in faith, jam. 2. 5. though perhaps poor, in respect of gold and silver; rich in hope, yea, full of spiritual wealth and riches in possession; all God's ordinances, the Word, and Sacraments are thine, God's faithful Ministers are thine, yea, the graces of God's Spirit are thine; all the promises recorded in Scripture, are thine inheritance; Who through faith and patience inherit the promises, saith the Text, Heb. 6. 10. So that hence it followeth, that God's promises are the Christians inheritance. Look into the rich wardrobe of God's promises, and then consider how rich you are therein; and certainly, it will exceedingly comfort you, in regard of worldly poverty. Secondly, 2. Ground. God regardeth no ma● simply for his outward wealth and riches. Consider, that as ●od regardeth no man that more, simply for his wealth and riches; so he thinketh never the worse of any for his poverty, if he be otherwise truly godly, and religious. Observe it, job 34. 19 He regardeth not the rich more than the poor, saith the Text, sc. for his riches, riches avail not in that case, nor can procure any the least acceptance with GOD; only the true fear of God, and faith in Christ, is that which doth procure acceptance with God, Acts 10. 35. Of a truth (saith the Apostle) I perceive, that God is no respecter of persons, but in every Nation, he that feareth God, and worketh righteousness, is accepted with him; sc. how poor soever they may be, for outward things. Oh! how this may comfort us, in respect of the disgrace, and contempt that is cast upon us, by the world; sc. that God himself doth highly esteem, and kindly accept of us. The Lord maketh choice in special manner, of such as are godly, and religious; Psal. 4. The Lord hath chosen, or set apart for himself, the man that is godly: yea, how poor soever he be, if he be also poor in spirit, the Lord will never reject him, but freely make choice of him to be his son and servant; jam. 2. 5. Hath not God chosen the poor of the world, rich in faith? Only let our care be to be rich in faith, and then let us never doubt of finding acceptance with God, notwithstanding our outward poverty. Here is the second ground of comfort for all godly poor ones, sc. that they find far better acceptance, and favour with God, than any ungodly person whatsoever. It is not poverty▪ but sin only, that can separate between God and us: Your iniquities (not your poverty) have separated between you and your God: only beware of sin, and then assure thyself, that poverty can never separate between thee and God. Thirdly, 3. Ground. God is ready to hear the prayers of godly poor men, as soon as those that are r●ch. Consider that God is as ready to hear the prayers of a godly poor man, as any rich man whatsoever: not riches, but grace only is prevalent on this behalf, joh. 9 31. We know (saith the blind man) that God heareth not sinners, sc. how rich soever they be, but if any man be a worshipper of God, and a doer of his will, him he heareth, how poor soever he be for outward things. See a direct proof for this, Psal. 10. 14. The poor committeth himself to thee, for thou art the helper of the friendless: yea, this should encourage others, when they consider this, Psal. 34. 6. This poor man cried, and the Lord heard him, saith the Text. Not poverty, but sin and iniquity is that alone, that stoppeth up the ear of God, against our prayers. The Lord, of his special goodness, prepareth for the poor, Psal. 68 10. yea, The Lord heareth the poor, saith the Text, Psal. 69. 33. The Lord will fulfil the desire of such as fear him, (though they be poor) he will hear their cry, and will help them. Here is another special privilege, wherein Gods poor ones have as much interest, as any the richest persons in the world: yea, the promises of being heard, Mat. 7. 7. Isa. 65. 24. do belong to God's poor people, as much as to the richest or wealthiest persons under heaven. Here is the third ground. Fourthly and lastly, 4. Ground. A godly poor 〈◊〉 may go to heaven, as soon as the rich. Consider, that a godly poor man, may go to heaven, at his death, as soon as the richest person in the world. It is grace only, and not riches, that will bring a man to heaven at the last: and therefore be of good comfort, O thou godly poor man, for thou mayest go to heaven, as soon as the richest miser in the world; yea, and sooner too, and with far less difficulty. How hardly shall they that have riches enter into the kingdom of heaven? saith our blessed Saviour. It is marvellous hard, and difficult for a rich man to enter into the kingdom of heaven; for rich men are apt to trust in riches, and depart from the living God, 1. Tim. 6. 17. or else they are apt to be proud of their wealth, and riches, and so deny God. This made holy Agur, even afraid of riches; Pro. 30. 8, 9 Give me not poverty, nor riches, etc. Why not riches? What hurt could there be of being rich? Yes, says he, not riches, lest I be full, and deny thee, and say, Who is the Lord? Like unto proud wealthy Pharaoh, Exod. 5. 5. Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go; lo here the fruit of unsanctified wealth and riches, yea, rich men are most apt to forget God, Deut. 8. But now a godly poor man, is free from temptations of this kind; a godly poor man is in no such danger, runneth no such hazard, either to be proud, or deny God, or forget God, or the like, etc. But on the contrary, his poverty being sanctified, is a special means to subdue, and beat down these lusts, and to mortify these unruly corruptions: poverty in his outward estate, through the good hand of God, is a means to make him poor in spirit, and so to dispose, and fit him for heaven; for blessed are the poor in spirit, for theirs is the kingdom of heaven, saith our Saviour, Mat. 5. 3. yea, God (for the most part) doth usually pass ●y the rich and wealthy, and maketh choice ●f the poor and needy, for the heirs of ●eaven; 1 Cor. 1. 26. for Brethren, ye see our calling, how that not many wise men after he flesh, not many mighty, not many noble are ●alled: Who then doth the Lord most ordinarily and usually call? Surely the poor, ●nd needy: Hath not God chosen the poor ●f the world, (saith the Apostle, james 1. 5.) ●ich in faith, and heirs of the kingdom, which God hath promised to them that love him? ●ere we see, that poverty doth not indispose, nor unqualify a man for heaven, but ●t him rather; such a man, when he dy●th, goeth hungry to God, or fasting, that ●he joys of heaven may relish the better with him; or he goeth naked to GOD, ●hat the garment of glory, and happiness, ●ay be more welcome to him. Yea, see an experiment of this, in that Parable of the ●ich man and Lazarus, Luk. 16. It was ●ot Lazarus his poverty, nor his sores, ●or his despicable condition, that could ●eepe him out of heaven: see what the Text saith of him, Ver. 22. And it came to ●asse, that the beggar died, and was carried by ●he Angels, into Abraham's bosom. Neither ●ould the rich man's wealth, either help ●im to heaven, or keep him out of ●orments of hell; The rich man also died, ●nd was buried; and being in hell in torments, ●e lift up his eyes, etc. Oh the vanity of wealth, and riches, that can neither help a man to heaven, nor keep him out of the torments of hell! And let no man be any way discouraged, or out of heart, in regard of his poverty, because it is no bar, nor impediment to keep him out of the kingdom of heaven: only let a man be sure, that he is poor in spirit, as well as poor in estate, and labour to be as rich in faith, and as abundant in grace, as he is poor, and destitute of outward wealth, and riches, and then let him never doubt, but that the kingdom of heaven is as wide open for him, as for any the most wealthy person in the world. Yea, consider farther for thy comfort, that the Son of God himself, the Lord jesus Christ, became poor, to this very end and purpose, that he might enrich thee with his poverty, 2 Cor. 8. 9 For ye know the grace of our Lord jesus Christ, who though he was rich, yet for your sakes he became poor, that ye through his poverty, might become rich. Let no man therefore think, or fear that God will reject, or cast him off, for his outward poverty, if he be otherwise well stored with spiritual wealth and riches. CHAP. VI Containing the third Use of the second point. THirdly, Use 3. Exhortation to the first sort. Seeing godly persons only, are truly and spiritually rich, This serveth to exhort us, unto sundry duties: and the exhortation is directed unto two sorts of people. First, Such as have some measure of this spiritual wealth, and riches. Secondly, Such as for the present are utterly destitute of this precious gold, here set out in the Text. First, This doctrine serveth to exhort such as have true grace, (and are truly religious,) unto a twofold duty. First, Unto thankfulness to God for such a favour. Such as have true grace, must labour to be thankful for it. Hath God given his Son to enrich thee, and furnished thee with the graces of his Spirit, to make thee truly and spiritually rich and wealthy? Oh! then (in any case) bless God for it, and strive to walk worthy of such a precious favour. I tell thee, God hath not dealt so with every person: how many thousand hath God left poor, and blind, and naked▪ and yet hath set his love upon thee, and made thee truly and spiritually rich, who wert by nature the child of wrath, and as poor and miserable as any other? And indeed the favours of God on this kind, should not be so much as mentioned, without special praise and thanksgiving unto God. See the Apostolical practice of God's people in this kind; Blessed be God, and the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ saith the Apostle Paul, Ephes. 1. 3. See the like practice in Peter, to this purpose, 1 Pet. 1. 3. Blessed be God, the Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again, to a lively hope, by the resurrection of jesus Christ from the dead, to an inheritance, immortal, etc. Thus David, Psalm. 103. 1, 2, 4. Bless the Lord, O my soul, and all that is within me, bless his holy Name. Bless the Lord, O my soul, forget not all his benefits: and Ver. 4. Who did redeem thy life from destruction, and crowned thee with mercy, and loving kindnesses. Blessed be God, that daily more and more, even loadeth us with his benefits, especially of this kind, Psal. 68 19 If we did but seriously consider our former poverty, and misery, and how freely, and undeservedly, the Lord hath bestowed this spiritual wealth and riches upon us, it cannot choose but press us to thankfulness. This made Paul thankful, 1 Tim. 1. 13, 14. I thank Christ Jesus our Lord, that he hath judged me faithful, and hath put me into the Ministry, who was before a blasphemer, a persecutor, and injurious, etc. (i. e.) I was a poor, wretched, and graceless persecutor of God's blessed Saints; but the Lord (according to the riches of his grace and mercy) hath made me a rich, and glorious Apostle, and Minister of jesus Christ. So in the like form, and manner, he maketh mention, of God's singular goodness to the Romans, Chap. 6. 17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart, the form of Doctrine which was delivered, etc. Blessed be God, that whereas once ye were poor base slaves, and servants of sin, and Satan, God hath enriched you with the glorious liberty of the Sons of God. It is the Lord, that Raiseth up the poor out of the dust, and setteth him with the Princes of his people. It is the Lord, that maketh poor, and maketh rich: oh than bless God for his singular goodness towards thee, in that he hath so enriched thee, with the golden merits of his dearest Son, and the excellent graces of his holy and blessed Spirit. Secondly, 2. Duty. To grow in grace. Seeing true saving grace is the chief and only means to make us truly and spiritually rich; this serveth also to exhort all such, as have any measure of true saving grace, to labour to grow in grace, and endeavour to increase in this spiritual wealth and riches. O let us imitate the rich misers of the world, that are never satisfied, with what they have, but still hunger and thirst after more: here is a most lawful, and commendable kind of avarice; Covet after the best things, 1 Cor. 12. 31. Covet after Christ, and earnestly thirst after a more near communion with him, and the graces of his thrice blessed Spirit. But grow in grace, saith the Apostle, 2 Pet. 3. 18. So Paul to the Thessalonians, 1 Thes. 4. 1. We beseech you, brethren, and exhort you, by the Lord jesus Christ, that as you have received of us, how ye ought to walk, and to please God; so you would abound still more and more. The like exhortation, he directeth to the Corinthians, 1 Cor. 15. last, Always abounding in the work of the Lord, for as much as ye know, how that your labour is not in vain in the Lord. Never think that you shall lose your labour in this kind. Up, therefore, and be doing, labour to grow in grace, and the Lord will be with us, and will bless our endeavours. Now for the perfecting of this point, give me leave, briefly to show unto you, first, The Motives that may persuade us, and secondly, The chief means to help and to direct us to grow in grace. First, 1. Motive. To persuade us to labour to grow in grace. Because God commands it; secondly, because the Lord commends it; thirdly, the Lord is much honoured by it; fourthly, the Lord will most surely reward it. First, Let us labour to grow rich in grace, 1. Because God commandeth it. and not content ourselves with some small measure of piety, because the Lord (as you have heard) doth expressly require it, 2 Pet. 3. 18. But grow in grace, etc. Now the very bare command of God, should be unto us an argument of sufficient strength, to persuade us to obedience. See how the Lord propoundeth his very ●are command to josuah, as an argument of sufficient strength, to persuade him to be of courage, and to abandon all carnal fears, jos. 1. 9 Have not I commanded thee? be strong, and of a good courage, etc. So here: Have not I commanded thee? Oh therefore grow in grace, and labour to increase in godliness. This is the Lords express command, an evangelical precept, and therefore let us, in any case, make conscience of it, because the LORD requireth it. Secondly, 2. Motive. Because the Lord expecteth it. Because the Lord himself expecteth it, he looketh for it at our hands. It is not enough to get some grace, but he expecteth our growth, and increase in it. When God hath once planted a Vineyard, he looketh that it should bring forth grapes, as, Isa. 5. 2. yea, he daily, and yearly expecteth it, Luk. 13. 7. yea, the Lord Jesus goeth into his garden, of purpose, that he may see how the trees flourish, and prosper, Cant. 6. 10. I went down into the garden of Nuts, to see the fruits of the valley, to see if the Vine budded, and the Pomegranates flourished. The Lord expecteth and looketh for fruitfulness at the hands of his people. Yea, further, the Lord expecteth, and looketh for fruits, in some measure, answerable to the means he hath used, and the pains which he hath taken to make them fruitful; Heb. 6. 7. The earth that drinketh in the rain, that cometh often upon it, and bringeth forth fruit, meet for them by whom it is dressed, receiveth blessing from God. Oh let us therefore, let us labour to be rich in grace, and full of good works, that we may not frustrate the LORDS expectation. Thirdly, 3. Motive. Because the Lord commends it. As the Lord commandeth, and expects it; so the Lord doth highly commend, and prise it, when it is so. See how the Lord commendeth the diligence of those servants, that had increased their Talents, by the holy employment of them, Luk. 19 17. Well done, good and faithful servant, thou hast been faithful in a few things▪ I will make thee ruler over many things, etc. Oh what an encouragement in this? sc. that though when we have done all that we can, we do but our duty, neither can we do that perfectly, yet the Lord in mercy, is ready to encourage and commend us, if we do our best endeavour. Here is the commendation of a right tree of Righteousness, that they are such as flourish, and increase still more and more, Psal. 92. 12, 13. The righteous shall flourish like a Palm tree, and grow like a Cedar in Lebanon. Such as be planted in the house of the Lord, shall flourish in the Courts of the house of our God. They shall bring forth fruit in their age, and they shall be fat and flourishing. Here was the commendation of the Church of Thyatyra, Revel. 2. 19 I know thy works, and thy love, and thy faith, and patience, and thy works, that they are more at last, then at first. Thou dost still grow in grace, and art every day better and better. The Lord taketh notice of our growth in grace, and doth most highly commend, and prise it. Fourthly, As the Lord commends it, 4. Motive. Because the Lord is much honoured by it. so he is much honoured by it. It is the glory of the Master of the Vineyard, that the Vine flourisheth, and is fruitful. It is the glory of the husbandman, that the earth bringeth forth fruit in abundance. It is the glory of the chief Shepherd, when the sheep bring forth thousands, and ten thousands. Hereupon is that speech of our Saviour, joh. 15. 8. Herein is my Father glorified, that ye bring forth much fruit. The more fruitful we are in grace and piety, the more glory redoundeth to God; Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your Father, which is in heaven. Hence is that prayer of the Apostle, Phil. 1. 9 11. And this, I pray, that your love may abound, still more, and more, in knowledge, and in all judgement. Why so? see that, Ver. 11. And that ye may be filled, with the fruits of righteousness, which are by jesus Christ, to the praise, and glory of God. Oh this, above all other considerations, should persuade us, to labour to grow rich in grace, because it tendeth so expressly, to God's glory, which is the chief end of God himself, in all his actions, and that which we should aim at especially, in all our proceedings, 1 Cor. 10. 31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, saith the Apostle; and therefore we should (in all equity) ply that work most, that tendeth most to his glory. Fifthly, 5. Motive. Because the Lord will most freely and fully reward it. The Lord will most surely reward it. Let no man ever think, that it is in vain to serve God, but if we be faithful in doing God service, let us never doubt of his fidelity, and bounty in paying our wages. Always abounding in the work of the Lord, for as much as ye know how that your labour is not in vain in the Lord, saith the Apostle, 1 Cor. 15. last. He that is faithful in God's service unto death, may be sure of the Crown of life, Revel. 2. 10. God is absolutely the best Master, and piety the best Mistress, that a man can possibly serve: Godliness is profitable unto all things (saith the Apostle) having the promise of the life that now is, and of that to come, 1 Tim. 4. 8. Let us but see the reward of piety in some few particulars. First, 1. Benefits of growing in grace. 1. It will assure us of our election. An earnest endeavour to grow in grace, and thrive in godliness, will assure a man of his election. It is the advice of the Apostle, 2 Pet. 1. 10. Give diligence to make your calling and election sure: no better means to do it, then by an earnest desire, and careful endeavour, to grow in grace; our growth in grace, is not only an argument of the truth of our grace, but also a good pledge, and token of our election: faith and holiness is a fruit of our eternal election. Hence it is, that true saving faith is called, The faith of Gods elect, Titus 1. 1. This should make us earnestly to cry out with the Disciples, Luk. 17. 5. Lord increase our faith, because it is such a pledge of our election; for, As many as were ordained to eternal life, believed, Acts 13. 48. Holiness is the very end of our election; We are chosen in Christ jesus, before the world, that we might be holy, and without blame before him in love, Ephes. 1. 4. Hence is that sweet, and excellent parenthesis of the Apostle, Col. 3. 12. Put upon you therefore (as the elect of God, holy, and beloved) bowels of mercy, etc. So that the more faith, the more piety, the more bowels of mercy, etc. the more evident pledges, and tokens of our election. Oh how this should persuade us to grow in grace, that we may thereby make our calling, and election sure unto ourselves; an admirable, and most desirable benefit. Secondly, 2. Benefit. The better able to do good to others. The richer we are in grace, the better able shall we be to do good to others, and also to discharge the duties, belonging to the places wherein God hath set us. Wisdom is good with an inheritance, saith Solomon; so, no doubt it is without an inheritance; but yet he that hath wisdom with an inheritance, is the best able to express, and make use of his wisdom; so, 1 Tim. 6. 17. Charge those that be rich in this world, etc. that they be rich in good works, as if they had the best opportunity; so, much more, they that are spiritually rich, that are full of the golden graces of God's Spirit, they have an opportunity to be rich in good works, and are, or may be, the better fitted, and enabled, to do good to others. This made our Saviour himself, so rich in good works, so plentiful in works of piety, and charity: He went about continually doing good, teaching, and preaching the Gospel of the kingdom, and healing every sickness, and every disease amongst the people, Mat. 9 35. And why so? Surely, because he was full of grace, joh. 1. 14. This made Barnabas, such an admirable instrument of God's glory, in doing so much good at Antioch; see how the Text reports it, Acts 11. 23. Who when he was come, and saw the grace of God, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord: Why so? what made him so zealous and ready to do good? That you may see, Ver. 24. For he was a good man, and full of the holy Ghost, and of faith; and much people joined themselves unto the Lord. He that is truly and really good himself, is the fittest, and best able to do good to others. See here another benefit, that may persuade us to grow in grace. Thirdly, 3 Benefit. Assurance of interest in the kingdom of glory. An earnest desire, and careful endeavour to grow in grace, will give us, not only entrance into the kingdom of grace, but also assurance of interest in the kingdom of glory. See a direct place for this purpose, 2 Pet. 1. 5. 11. Wherefore giving all diligence, add to your faith, virtue; and to your virtue, knowledge, etc. add one grace to another, grow in the number of graces, and grow in their measure too; If these things be in you, and abound, saith the Apostle, Ver. 9 see the benefit of this, Ver. 11. For so an entrance, shall be made unto you abundantly, into the everlasting kingdom of our Lord Jesus Christ: here is an entrance into the kingdom of grace, which also assureth us, of our interest in the kingdom of glory; Rom. 6. 22. Having your fruit unto holiness, and the end everlasting life. True holiness, and growth in grace, 4. Benefit. Non propter, sed secundum opera. The more grace here, the more glory in heaven. is the plain, and direct way to true happiness, and everlasting life. Fourthly and lastly, The more grace, and holiness, we attain unto here, the more glory and happiness is reserved in heaven for us: for though God do not reward us for our works, yet he will certainly reward us according to our works; so that the more diligence in God's service, the more glory hereafter. This seemeth most clearly intimated, in that Parable of the Talents, Mat. 25. he that gained most, had best reward: Unto him that hath, shall be given, and he shall have abundance, Ver. 29. He that is most abundant in the work of the Lord, shall be sure to have abundance of wages. Let this also persuade us to grow in grace, that our reward in heaven, may be the greater. They that do much in God's service, and suffer much in the good cause of God, shall have the greater reward in heaven; Rejoice, and be exceeding glad, saith our Saviour to his Disciples, for great is your reward in heaven, Mat. 5. 12. They that take great pains in God's service, shall have an eternal, and an exceeding weight of glory, for their reward, 2 Cor. 4. 7. This encouraged Moses, Heb. 11. 26. He esteemed the rebuke of Christ, greater riches, than the treasures of Egypt; for he had respect to the recompense of reward, saith the Text. Now the means, Means of growth in grace. that we must use, that we may grow in grace, are especially these two; first, The right use of God's Ordinances; and, secondly, Holy meditations. First, 1. Means The right, and conscionable use of God's ordinances; The Word, and Sacraments, and Prayer. Lo, here the best way, and means to grow rich in grace, and full of spiritual wealth. First, 1. The word preached the maanes to grow in grace. The Ministry of the Word read, and faithfully preached, it is the Word of eternal life, joh. 6. 68 the means to quicken a dead soul at first, and the chief means to preserve the same spiritual life, and to help us to grow, and increase in grace. Two singular, and most pertinent testimonies we have for this purpose. The one, 1 Pet. 2. 1. As new borne Babes, desire the sincere milk of the Word, that you may grow thereby. The ministry of the Word, is not only the means of our regeneration at first, (1 Pet. 1. 23. jam. 1. 18.) but, is the means also to help us grow up unto perfection; Desire the sincere milk of the Word, that ye may grow thereby, saith the Apostle. The other testimony, to this purpose, is that of the Apostle Paul, in his valediction to the Church of Ephesus, Acts 20. when he was to depart from them, and foresaw that they should see his face no more, never enjoy his bodily presence, or hear him preach again; see what he especially commendeth to their daily use, and constant practice, Ver. 32. And now brethren, I commend you to God, and to the Word of his grace, which is able to build you farther, and to give you an inheritance among all them that are sanctified, (i. e.) give daily attendance to this, ply this task, follow this work close; for the Word of his grace, will build you up still farther, and farther, and will never cease working in you, until it bring you to heaven, and translate you from grace to glory. Secondly, 2. The Sacraments. The right, and religious use of the Sacraments, of Baptism, and of the Lords Supper, (these seals of righteousness) will exceedingly further our progress in piety, and growth in grace. How can a man, that is of a good constitution, feed on dainties, and wholesome food, and not grow strong, and well liking by that means? so, how can a man, eat the very body of Christ, and drink his very blood, in the Sacrament, (as every worthy receiver doth, spiritually) but he must needs grow strong, in the grace of Christ jesus; For my flesh is meat indeed, and my blood is drink indeed, saith our blessed Saviour? joh. 6. 35. And hereupon he inferreth, Ver. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, that is, such an one hath special communion with Christ, and interest in all his merits, and the benefit of his obedience, active, and passive, which how can he enjoy, but he must needs grow in grace? Thirdly, 3. Prayer. Prayer is a chief Ordinance of God, by no means to be neglected, nay, which must be used, as a means to bring God's blessing upon the former: this is the way, and means to make the Word, and Sacraments effectual unto us: so that in the neglect of this means, little benefit is to be expected from the diligent use of the former, so that he that would grow in grace, must be a daily petitioner at the Throne of grace, and direct his course to the God of all grace, by prayer, for the increase of the graces of God's Spirit in him. For, as every good, and perfect gift, cometh from above, at the first, jam. 1. 17. So the increase of those gifts, must needs also proceed from above. He only that beginneth the good work of grace in his Elect, at the first, is only able to perfect that work which he hath begun; Phil. 1. 6. And therefore, as the Apostle was confident, concerning them, so let us be fervent, and importunate in our requests to him, for ourselves, that as he hath begun the good work of grace in us, so he would increase it in us daily, and bring it unto perfection. Thus the Apostles direct their course unto Christ, by prayer, for the increase of their faith, Luk. 17. 5. The Disciples said unto the Lord, Lord increase our faith. Thus Paul for the Philippians, Phil. 1. 9 11. And this I pray, that your love may abound still more and more, in knowledge, and in all judgement; and that ye might be filled with the fruits of righteousness. Increase of grace (as well as grace itself) must needs be the gift of God; For of him, and through him, and from him, are all things. saith the Apostle, Rom. 11. 36. Secondly, 2. Means Meditations. The second general means, that we must use to grow in grace, is holy Meditations. This hath furthered the growth of grace in God's Saints heretofore, they have been abundant, and constant in pious and holy meditations; Psal. 1. 4. A godly man's delight is in the Law of the Lord, and it is his meditation day and night. So, this was David's constant practice, Psal. 119. 97. Oh how I love thy Law, it is my meditation continually! But what are the special things, whereof we must meditate, if we desire to further our growth in grace? I answer; they are especially these four. First, 1. Meditation. Of the worth of true grace. Let us seriously consider the worth, and excellency of true saving grace, which appeareth in the Text; it is like gold tried in the fire, the most pure, and most precious jewel, that is in the whole world: all earthly things, in the want of this, are but dross, and dung, Phil. 3. 8. But for your more full satisfaction, as touching the worth of true grace, consider, the second Chapter of this Treatise, being the first Use of the point. And surely, if men did but once see the beauty, and truly understand the worth of true grace, they could not choose, but be exceeding desirous of it. They would covet after it, if they were once persuaded, that it is the best and rarest jewel in the world. Secondly, 2. Meditation. The necessity of it. The necessity of true grace, it is absolutely necessary, to the very being of a Christian, and not to his well-being only. Oh then let us labour for grace, and growth in grace, because it it so necessary, that a man is no Christian, that is without it; and it is also so necessary, that it is impossible to be saved without it: They must have their fruit unto holiness, that will have the end everlasting life, Rom. 6. 22. Holiness must needs go before, if happiness follow after: grace and glory are inseparable, yea, they are the same, as some Divines observe; for grace is glory inchoate, and glory is grace consummate. It is so necessary, that it is impossible to see God without it, Heb. 12. 14. Follow peace with all men, and holiness, without which it is impossible to see God. Blessed are the pure in heart, for they (and they alone) shall see God, saith our blessed Saviour; see Psal. 24. 4, 5. Revel. 22. 14, 15. etc. Thirdly, 3. Motive. 3. The equity of it. Consider the equity of it, it is very fit, and equal, that we that do profess ourselves to be God's children, shall labour to become like unto our heavenly Father. He is the God of all grace; oh let us therefore labour to grow in grace, that we may be like him, Ephes. 5. 1. Be ye followers of God, as dear children, and walk in love, etc. 2 Pet. 1. 17. As he that hath called you, is holy, so be ye holy, in all manner of conversation; for it is written, be ye holy, for I am holy. Yea, we should labour to be perfect in holiness, 2 Cor. 7. 1. Perfecting holiness in the fear of God; that herein especially we may resemble our heavenly Father, who is the God of all grace, and holiness. Be ye perfect, as your Father which is in heaven is perfect, saith our Saviour, Mat. 5. last. So that the more holiness, the more like to God, and the better evidence, and assurance that we are his children. Fourthly, 4. Motive. To consider the admirable growth of grace that hath been in the Saints of old. Let us meditate, and seriously consider of that great measure of grace that hath been in God's Saints of old, and how far we come short of them. There is Abraham, renowned for his faith, yea, he was even strong in the faith, Rom. 4. 20. Samuel for integrity, Moses for meekness, the meekest man upon the earth, Numb. 12. 3. jacob for wrestling with God in prayer, Host 12. 4. job for his patience, james 5. 11. David for sincerity, A man after Gods own heart, in all things, save only in the matter of Vriah; and Paul for courage, and all the graces of God's Spirit whatsoever, etc. Now, alas! how far short do we come of these Saints of God, in all these? What a small measure of faith have we, in respect of Abraham? How far short are we of Jacob, for a gift in prayer, and a spirit of supplication? How far do we come behind job, for his patience? David, for sincerity? and Paul, for every thing? Oh how this would whet us on to labour for more grace, when we see how far the Saints of God have outstripped us, and gone before us. Oh how this would increase our diligent endeavour, to grow in grace, if we would forget such as are behind us, and look earnestly at those that have gone before us, it would make us, to press earnestly, for the price of the mark of the high calling of God in Christ jesus, Phil. 3. 13, 13. These are the chief means that we must use, that we may be rich in the golden graces of God's Spirit. Thus now for the first sort, to whom the Exhortation is directed, sc. such as have true grace, in some measure, already. Let such, first, be thankful, and bless God for it, that hath given them the graces of his Spirit, to enrich them; secondly, let them labour to grow in grace, and thrive more and more in this spiritual wealth and riches. Secondly, 2. Sort. Such as have no grace, must labour for it. For such as have no grace, for the present, let such be exhorted to labour for it, let them see the worth of it, is like gold tried in the fire; that it is the only means to make them truly and spiritually rich: only such as are truly godly, are truly rich, rich indeed, rich towards God: wicked rich men are wretched, that are in the midst of all their wealth, and riches: Oh therefore, you that want true grace, labour for it: joh. 6. 27. Labour not for the meat that perisheth, but for durable riches, Pro. 3. 16. which that you may attain unto, attend with reverence unto the next point, which is, to buy it of Christ, Buy of me, etc. CHAP. VII. Containing the third general point. I Counsel thee to buy of me, 3. Point. gold tried in the fire, that thou mayest be rich. And so I come to the third, and last lesson, 3. Doct. All that would have true grace, must buy it of Christ. that we are to learn from hence, which is, That all those, that would have the precious gold of true saving grace, must buy it of Christ. Buy of me (saith our Saviour) this gold tried in the fire, that thou mayest be rich. In handling this point, I will run this course. First, I will speak some thing by way of confirmation, that we may believe it. Secondly, By way of explication, and application, that we may understand, and make a right use of it. First, 1. Confirmation. For confirmation, observe a double proof for this purpose; first, Testimonies; secondly, Reasons and Arguments to enforce the Doctrine. First, 1. Testimonies. For Testimonies, observe it in these few particulars; first, Pro. 23. v. 23. Buy the truth, and sell it not, saith the Wise man. Truth of grace must be bought at any rate, but sold at no rate. True saving grace, is a precious commodity, to be bought by all those, that desire to enjoy it. To the like purpose is that we have, Isa. 55. 1. Ho, every one that thirsteth, come ye to the waters, buy wine, and milk, without money, and without price; the water, and wine, and milk of true saving grace, must come by purchase: true it is in regard of itself, it is the free gift of God, but in regard of our own endeavour to get it, it must be bought: and to show the truth of this, the price itself is declared to be without money, and without price: so Mat. 13. 44. The kingdom of heaven, is like unto a treasure hid in the field, which when a man hath found, etc. he goeth, and selleth all that he hath, and buyeth that field: which also doth evidently confirm the point that we have in hand. To the same purpose is that speech of the five wise Virgins, Mat. 25. 9 But go ye rather to them that sell, and buy for yourselves; where we see, that they that want the oil of true saving grace, must not borrow of others, but go unto such as sell, and buy for themselves; which is very direct for the purpose. Now if any shall ask further, who is the chiefe-chapman, of whom we must buy this precious commodity? I answer 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 chief Chapman in this case. And so I come to the second proof, which was propounded at first, for the confirmation of this point; sc. Reasons grounded upon Scriptures. Reasons. Now the Reasons are especially these five, (which are all drawn from the consideration of the excellency of the Chapman, The excellency of the Chapman, of whom we must buy it, who is that is most fit and ready to sell this precious commodity, to such as want and desire it,) so that as the excellency and necessity of it, should persuade us to buy the commodity: so the excellency of the Chapman, should persuade 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, 1. Reason. 1. A Chapman of a most sweet disposition. 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, meek, and loving disposition in a Chapman, will persuade many, at least to cheapen a commodity. If we would buy of such an one, let us bargain with Christ; for he is a Chapman of a most sweet disposition, for wisdom, for meekness, for love, etc. We may all go to school to him; yea, he himself inviteth us to learn, Mat. 11. 29. Learn of me, for I am meek, and lowly in heart, and ye shall find rest to your souls. He is such a Chapman, as is ready to lay down his life for his customers, joh. 13. Let this rare disposition of his persuade us to bargain with Christ, Secondly, ●. Reason. Exceeding faithful, and one in whom is no guile. If any man want true saving grace, let him buy it of Christ, because he is an exceeding faithful Chapman, to all that shall deal with him. Some men drive away their customers, by churlish speeches; but Christ doth beseech us to buy his commodity, 2 Cor. 5. 20. Some again lose their custom, for want of fidelity, they are apt to cheat, and cozen such as rely upon them, and want skill to discern the worth of the commodity; but Christ is faithful, if he once pass his word, (that the commodity is good, and such as will serve thy turn,) thou mayest safely rely upon him, for he is faithful, and will not deceive thee; there was never any guile to be found in his mouth, he never deceived any. Solomon cryeth out of the want of such chapmen, Pro. 20. 6. But a faithful man▪ who can find? it is a rare thing to find such a man, that will not deceive us: but see here a chapman indeed, in whom there is no guile, nothing but fidelity, and truth itself; God is faithful, who will not suffer you to be tempted above that you are able, 1 Cor. 10. 13. So faithful is he that hath called you to buy this precious commodity, and will not deceive you, 1 Thes. 5. 24. He is such an Israelite indeed, in whom there is no guile, joh. 1. 47. Neither is there any guile to be found in his mouth, 1 Pet. 2. 22. Let this also persuade us to bargain with Christ. Thirdly, 3. Reason. Rich and wealthy, and therefore hath great choice Christ is a very rich Chapman, and full of wealth, so that he 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 fullness should dwell, Col. 1. 19 Yea, in him dwelleth the fullness of the Godhead bodily, Col. 2. 9 there is a fullness of all kind of commodities that we can stand in need of; fullness of wisdom, and knowledge, fullness of faith, and love, etc. in a word, all fullness 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 persuade us, that if we want true saving grace, in whole, or in part, to go to Christ for it, and buy it of him; If any lack wisdom, let him ask 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 wisdom, and knowledge, and all other saving graces of God's Spirit, are laid up in him. Fourthly, 4. Reason. Because he hath no respect of persons, but regards the poor more than the rich. 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 than the poor. Worldly chapmen, that have great dealings in the world, they show most respect unto those, that are great ones, Lords, and Ladies, etc. a poor man is forced many times to stay long, before he can be served, (neither do I simply condemn 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 righteousness, is accepted with him. Yea, he regardeth not the rich, more than the poor, Job 34. 19 Wealth and riches are of no validity in this respect; nay, which is most strange, he regardeth the poor, more than the rich, in some cases; he maketh choice especially of them, jam. 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 world's account, are very babes, Mat. 11. You would wonder to hear of such a man, that having his shop full of great persons, and spying some poor man stand waiting at door, should neglect all the great persons present, and speak to the poor man, and say, What wouldst thou have, o thou poor creature, I will dispatch and serve thee first of all: yet, thus dealeth Christ, many times, with his poor customers, that have nothing to pay, but only hunger and thirst after the commodity. See upon what warrant I speak it; Luk. 1. 53. He hath filled the hungry with good things, and the rich he hath sent empty away. Who ever heard of such a Chapman, that before he will bargain, will be sure he is poor to whom he selleth his commodity, and preferreth him before those that are wealthy, and rich? Yea, he will scarce so much as once look at the rest. See a strange place for this purpose, Isa. 66. 2. But to this man will I look, even to him that is poor, and of a contrite heart, etc. The poor humbled soul, that hath neither money, nor money worth, is, of all others, the most welcome to Christ; yea, such are especially invited to him, Mat. 11. 28. Come unto me all ye that labour, and are heavy laden, and I will refresh you, saith our blessed Saviour. See what a strange message our Saviour sendeth in answer to john the Baptist, when he sent his Disciples to know whether he was the Christ, that should come into the world, or they should still look for another, (Mat. 11. 4, 5.) Go, and tell John, what things ye have heard and seen: The blind see, the lame walk, etc. lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached unto them. He came himself chiefly to preach the glad Tidings of the Gospel to the poor; Isa. 61. 1. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me, he hath sent me to preach good tidings unto the poor. He loveth especially to part with his commodities unto the poor; and therefore he is a rare Chapman, with whom there is no respect of persons at all, unless it be in this, that he regardeth the poor more than the rich: wherein he differeth from all other chapmen in the world, that are of a contrary practice and opinion. Fifthly, 5. Reason. Free and kind, affording good wares exceeding cheap. He is a very free, and a most kind Chapman, to his poor customers, he selleth his commodity very cheap, if he see that the party be fit to receive it, and stand in great need of it; he never breaketh with him for price; yea, he is resolved, rather he shall have it without money, and without price. Men usually deal otherwise; if they see that a man's necessity is great, that it is such a commodity, which he cannot be without, nor attain unto otherwhere, they will make him pay for his need; and if he want ready money, he shall pay still the dearer: but so it is not with Christ, the more he seeth that a man standeth in need of grace, and is sensible of his want that way, the cheaper he selleth his commodity, to such a person: nay, he will rather give it him freely, then send him away empty; Isa. 55. 1. Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come, etc. without money, and without price. So, Revel. 22. 17. Whosoever will, let him take of the Well of the water of life freely. You would all think him a marvellous kind man, that should deal thus with a poor Customer; Here is your commodity, I assure you upon my credit, it will serve your turn, but have you any money to pay for it? No. Have you any pawn, or money worth? No. Will any sufficient man, pass his word for you? No. I have no such credit in the world. What then, will you work it out? No sure, I have no hands to work, until I have this commodity, I can do nothing, joh. 15. 5. Without me, ye can do nothing, saith our Saviour. All this is very hard, What, will you pay me, if I will take your own word to this purpose? No surely, I dare not promise that, I am scarce ever likely to pay you, if you do trust me. Well then, if there be no remedy, take it for God have mercy, even take it freely for nothing: He will either trust him, or give it him freely without price, rather than send such a poor soul empty away. Thus you see another strong reason to persuade us to bargain with Christ, he selleth cheap, yea, he giveth freely to the poor soul, that is sensible of his want of the commodity. Indeed, if he meet with a rich chapman, that cometh rather to cheapen, (for fashion sake, then buy for necessity,) he then setteth such a price upon his wares, that he is sure cannot be reached by such a barterer. See an experiment of this, in the young man that came to our Saviour, and would needs know the price of his commodity, Mat. 19 16. Good Master, what good thing shall I do, that I may have eternal life? Come Sir, I like your commodity, What is your price? What? I see, you would be doing; come I will set you a task, I perceive you are full of money; you will be buying; well, I will set you a price; Keep the Commandments, Ver. 17. see Ver. 20. I have observed these things from my youth, what lack I yet? Here was a man full of money, he will pay down all upon the nail, before he stir his foot. Sir, if this be your price, here is your money: or at least, the most of it; what must I pay more? then see what a rate he setteth him, Ver. 21. If thou wilt be perfect, go, and sell that thou hast, and give to the poor; and thou shalt have treasure in heaven, and follow me. Here was a great price indeed, he thought it would utterly undo him, and so he went away (grieved) without his commodity. But otherwise, his rates are very easy, to such as have an earnest desire to bargain. CHAP. VIII. Containing the first Use of the point. 1. NOw for the use of the point: Use 1. Instruction it serveth, first, for Instruction; secondly, To teach us how to bargain with Christ. Reprehension; thirdly, Consolation; fourthly, Exhortion and Direction: of these in order. If all that would have true saving grace, All that would bargain with Christ, must be must buy it of Christ; This should persuade us, to labour to know how we may bargain with Christ, for this precious commodity; and to consider, how a man must be qualified and fitted for this purpose; that we may make this golden purchase, of true saving grace. There is no buying of any precious commodity, without knowledge of the price, and sundry other particulars, that necessarily conduce to the making up of the bargain. Attend therefore (I pray you) whilst I show you the price of this treasure, and inform you, how they must be qualified, that would make this golden purchase of true saving grace. This I will endeavour to manifest in sundry particulars. First, 1 Direction sensible of thei● want of true grace, and poor in spirit. If we would bargain with Christ, we must labour to be sensible of our want of true grace, we must see our necessity in this kind, we must be sensible of our spiritual poverty. He will be no good chapman, that feeleth not the want of his commodity, before he go to buy. A man will never come to the price of a rich treasure, that findeth not the want of it. When a man cometh thus resolved to the market, I must have food, or else perish with hunger; I must have apparel, or starve, for want of covering; such a man will bid like a chapman, he will sell all that he hath, before he return empty away. Blessed are the poor in spirit (saith our Saviour) for theirs is the kingdom of heaven, Mat. 5. 3. We are all poor by nature, but we are not sensible of our poverty: we have a conceit, we are rich, and full of wealth, and are not so poor and miserable, as we are indeed. Here was the folly of this Church of Laodicea, Ver. 17. of this Chapter: Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked: she was poor, and miserable, but she perceived it not, she was not sensible of it, and this kept her from buying of Christ: therefore saith our Saviour, I counsel thee to buy of me, gold, to enrich thee; for indeed thou art miserably poor, although thou perceive it not▪ thou art blind, as well as poor, and not sensible of thy poverty. A man is not fit for Christ, until he be sensible of the want of him. Thus, Rom. 7. 24. Oh wretched man that I am, who shal● deliver me from this body of death? Ver. 25 Thanks be to God, through jesus Christ. We must know, out of our experience, what it is to be a sinner, before we be fit for a Saviour. It is an excellent speech of our Saviour, to this purpose, Mat. 9 13. I came not to call the righteous, but sinners to repentance. Why? Are we not all sinners? Yes sure, but all are not truly sensible of sin; all do not groan under the weight and burden of it: by sinners, in this place, our Saviour meaneth, humbled, distressed, grieved, perplexed sinners; for such alone he knew were fit to accept of a Saviour; such as are weary, and heavy loaden, Mat. 11. 28. Such an one was David, Psal. 38. 3. Mine iniquities are gone over mine head, as a weighty burden, they are too heavy for me. Here was a sinner, sc. an humbled sinner, such an one, as was fitted for mercy. I came to seek, and to save that which was lost, saith our blessed Saviour, in Luk. 19 10. Now all are indeed lost, both in Adam▪ and in themselves; but all are not sensible of the danger of a lost estate: but by lost persons, our Saviour meaneth such as are lost in their own apprehensions: such an one was the poor Publican, Luk. 18. 14. He stood a far off, as not worthy to come near the place of God's special presence: he durst not so much as look up to heaven, against which he had sinned, but smote upon his breast, and cried out, saying, O God be merciful to me a sinner: As if he had said, O Lord, I am a sinner, a very lump of sin, a fardel, or bundle of corruption, if God be not merciful unto me, I shall perish for ever. Here was just such a sinner as our Saviour there speaketh of: one qualified, and fitted for mercy. Just such another was the Prodigal, what sendeth him to the market of his father's house, but the sight and sense of his poverty, and extreme necessity, Luk. 15. 16. How many hired servants in my father's house, have bread enough, and to spare, and I perish with hunger? Hereupon he resolveth, Ver. 17. I will arise, and go to the market, I will go to my father, and say unto him, etc. A poor man that wanteth bread for his family, and for himself, will go to the market in any case, though the days be short, the ways fowl, and the weather stormy, and tempestuous; for, saith he, better be wet to the skin, then perish for want of bread: yea, and such a man will have bread, if it cost him all that he hath in his purse, and can borrow: so in this case, he is fit to bargain with Christ, that is sensible of his extreme need of Christ, and his graces, and is ready to cry out with the Prophet in another case, Isa. 6. 5. Woe is me, I am undone, if I have it not. Blessed are they that are thus poor in spirit, for they are fit chapmen for Christ, and shall never be sent empty away. Secondly, 2. Direction See the worth of true grace. All that would bargain with Christ, and make this golden purchase of true saving grace, must labour to see the worth, and excellency of true saving grace, as well as their own want of it. He is fit to buy grace, that prizeth it highly, and preferreth it, in his esteem, before all the world. Oh the worth, and excellency of true saving grace, one dram whereof is more precious, than all the whole world beside! Do but observe how the holy Ghost describeth it, Isa. 55. 1, 2. It is bread, wine, milk, fatness for the soul, it is that which will satisfy, and give full content to the soul of man. If a man had the whole world beside, yet he might, nay, he must needs perish without this. On the contrary, this will bring a man to heaven, if he were as poor as Lazarus. Now he is a fit Chapman for Christ, that seeth the worth, and excellency of this precious commodity. This our Saviour showeth, Mat. 13. 44. The kingdom of heaven, that is, Christ, and the graces of his Spirit, are very fitly compared to a treasure hid in the field, which when a man hath found, sc. and seeth and perceiveth it to be a treasure, is sensible of the worth of it, then immediately he hideth it, and casteth about with himself, how he may buy that field. Such a fit Chapman was Paul, after his eyes were enlightened; see what a price he setteth upon Christ, and the graces of his Spirit; Phil. 3. 7, 8. The things that were gain unto me, the same I accounted loss for Christ; yea, doubtless, I do think all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I accounted all things loss, and do judge them to be dung, that I might win Christ. All worldly vanities are loss, and dross, and dung to the soul, that is rightly fitted for Christ. Thirdly, 3. Direction An earnest desire, or an hunger and thirst after it. An earnest and eager desire to enjoy this precious commodity, which is compared unto hunger, and thirst in the Scripture. This cannot but follow upon the two former. This is also so necessary, that there is no bargain without it. Mat. 5. 6. Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. The Lord Jesus ever satisfieth the hungry soul with goodness, saith the Psalmist. See how directly this is required, and how earnestly it is pressed: see it in, Isa. 55. 1. Ho, every one that thirsteth, come ye to the water: so, Revel. 22. 17. Let him that is a thirst, come. And that speech of our Saviour, joh. 7. 37. If any man thirst, let him come unto me, and drink. You see, that only the thirsty souls are invited to Christ: a man without this spiritual thirst after grace, is likely to be sent empty away; it is hunger, and thirst then, that fitteth us for the graces of Christ, Luk. 1. 53. He hath filled the hungry with good things, and the rich he hath sent empty away: such only are likely to prise it, such only will be thankful for it, such only are likely to make a right use of it, such only will take pains to procure, and be at great cost to obtain it; and therefore, they that would bargain with Christ for true saving grace, must hunger and thirst after it: yea, such an one will be earnest in prayer to God for it, he will pray with fervency, and therefore is sure to speed in his request; Pro. 2. 2. 3. If thou criest after knowledge, and lif●est up thy voice after understanding; if thou seekest for her, as for silver; and searchest for her, as for hid treasure: then shalt thou understand the fear of the Lord, and find the knowledge of God. Fourthly, 4. Direction Diligence in frequenting the place of sale. Diligence and constancy in frequenting the place of sale; this also must needs follow upon the three former directions. For, he that is, first, sensible of the want of grace; secondly, knoweth the right worth of grace; thirdly, and hungreth and thirsteth after it, cannot but in the fourth place, with all possible diligence, and readiness, frequent the place of sale. Buying, presupposeth going to the market. He that would have true saving grace, must diligently, and constantly frequent God's house, and Ordinances. He is worthy to go without his commodity, that will not frequent the place of sale. A wise man will watch for an opportunity to procure that commodity, that will serve his turn; he will come one market day after another, until he be furnished: and he is a blessed man that doth thus, and that in the judgement, and opinion of wisdom herself: observe it, Pro. 8. 33. Blessed is the man that heareth me, watching daily at my gates, and giving attendance at the posts of my doors. Happy is that man that daily frequents Wisdom's markets, and diligently attendeth in God's house and Ordinances. Thus was Paul's direction to the Elders of Ephesus, he sendeth them still to the market, Acts 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, etc. Here is the means both to get, and increase grace. This made God's Saints love God's house and Ordinances so exceeding dear. Let me instance in David, David's love to God's house and Ordinances. in stead of all the rest: oh his admirable love to God's house and Ordinances! Psal. 26. 8. Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth: he was a constant frequenter of this spiritual market: yea, see how he manifested his wonderful affection that way, he was even sick when he was kept from the market. Give me leave to inform you of one singular passage of his, to this purpose, Psal. 27. 4. One thing have I desired of the Lord, and that I will require, and seek after, (but one thing David? surely then, that is a matter of some special importance. It may be another kingdom, or such another crown, as that which was taken from the King of Rabbah? No surely, it was no such matter; but only this, sc. liberty to enjoy the benefit of God's house, and Ordinances, he desired only to keep the market) sc. That I may dwell in the house of the Lord, all the days of my life, and inquire in his Temple. As if he had said, Lord, what a do is here in the world with many, one would be rich, and another would be honourable, this man is for pleasure, and that for profit: well, let them take all, so that I may enjoy the liberty of God's house and Ordinances, the means of grace, the pledges of God's favour; let me have but this one thing alone, and let them take all the rest. This is David's one thing. And no marvel, if he was thus earnest in this case; for David's one thing, is the one thing needful, and that in the judgement and opinion of our blessed Saviour, Luk. 10. 42. One Thing is needful, Mary hath chosen the good part, which shall not be taken from her. And surely there is good reason for this; here is the place of God's special presence, this is (as it were) the shop of Christ, here he walketh, and talketh with his customers, and here he selleth his precious commodities; Revel. 2. 1. we there find him walking in the midst of the golden Candlesticks; still present in the Church assemblies; yea, there he hath promised to be present, in a most special manner, Mat. 18. 20. Wheresoever two or three are gathered together in my Name, there am I, even in the midst amongst them: there he standeth looking for customers, and calling in such as are ready to pass his shop, and never so much as once thinking to cheapen his commodity, until they hear him cry, What do ye lack, O ye poor souls? Why will ye not come unto me, that ye might have grace here, and glory hereafter? See how he proclaimeth open market, and describeth his commodities, Isa. 55. 1. Ho, every one that thirsts, come ye to the waters, buy wine, and milk without money: I will sell the best ware, very cheap; yea, if thou be a poor needy soul, and hast no money, I will either trust thee, and take thy word, or give it freely without price: yea, see how he chideth them, for not frequenting his shop, joh. 5. 40. But ye will not come unto me, that ye might have life. Why do you lay out your money, for that which is not bread, and spend your labour, for that which satisfieth not? Isa. 55. 2. Why do ye go where you are cheated, and cozened, with dross, in stead of gold; and will not come at me, where you shall be faithfully, and kindly dealt withal? And therefore again he inviteth them, Ver. 3. Incline your ear, and come unto me; hear, and your soul shall live. They that neglect the market, are likely to starve, and perish for want of grace, and glory: Salvation is far from the wicked, for they regard not thy Statutes, saith David, Psal. 119. 155. He that despiseth God's Ordinances, is far from salvation. This is the fourth thing requisite for the making of this bargain with Christ, sc. Diligence, and constancy in frequenting the house of sale. Fifthly, 5. Direction Pay the full price. He that would bargain with Christ, must pay the price of it, to the worth of the commodity, though it cost him all that he hath. Now we come to the very price of the jewel. A natural man will think it too much, but the truth is, it is an excellent pennyworth; for he must part with nothing, but what he hath of his own, and what he may well spare; He goeth, and selleth all that he hath, and buyeth that field, saith our Saviour, Mat. 13. 44. Let no man think it dear, because he must sell all that he hath, before he can buy it of Christ; for, alas! what doth our Saviour mean by, All that he hath? but that which he hath of his own; not his wealth, nor his wit, nor his life, (save only in some cases,) but all that he hath, that is, all his sins, all his lusts, all his earthly members, his corrupt and vicious affections, his actual transgressions: these he must needs sell, these he may well spare, nay, these will be his utter ruin, if he sell them not. See how the Lord expoundeth it himself, Ezech. 18. 31. Cast away from you all your transgressions, and make you a new heart, and a new soul. Why will ye die, O house of Israel? We must not stand dodging with Christ, but part with our sins freely, and we shall have a most blessed, and happy exchange. Sixthly, 6 Direction Prepare a fit vessel to put it in. To the making of this bargain, there is another thing necessary, and that is, That we must prepare a vessel to put it in. When a man hath bought his commodity, and paid the price of it, than he looketh for his wallet, or basket, or something to carry it home in: so that all that come to this spiritual market, to bargain with Christ, for this jewel of true saving grace, they must bring hearts empty, and ready to receive it. Open thy mouth wide, and I will fill it, saith the Text, Psal. 81. 10. Come hither, saith God, let me see thy heart, open the mouth of thy heart, that it may be fit to receive, and carry away this precious commodity. See the practice of God's people for this, this was David's practice, Psal. 119. 11. I have hid thy Word in my heart, that I might not sin against thee. So the Baereans, They received the Word with all readiness of mind, Acts 17. 11. This was Lydia's practice, God opened the heart of Lydia, that she attended to those things that were spoken by Paul, Acts 16. 14. This was a piece of mary's good housewifery, Luk. 2. 51. She kept these sayings, and pondered them in her heart. When we come to God's Ordinances, we must have a special care to prepare our hearts to that purpose, that we may be able to say with David, Psal. 108. 1. O God my heart is prepared, or, my heart is ready. My son, give me thine heart, saith Solomon, Pro. 23. 26. Yea, see how expressly the Lord required it of old, Deut. 32. 46. Set your hearts unto all the words that I command you this day, (i. e.) here is saving grace offered to thee in this Ordinance, let me see thine heart, what hast thou else to put it in? trust not thy memory alone with it, but hide it, with David, in the midst of thy heart. Seventhly, 7. Direction A care to keep it from losing. There must be a special care, to keep it from losing, when we have it. If a man go to market, on purpose to buy some precious jewel, which costeth him all that he hath, he is undone if he lose it by the way; Heb. 4. 1. Take heed of losing the grace of God, let it not run out, as the word importeth; Prove all things, and keep that which is good, saith the Apostle, 1 Thes. 5. 21. Blessed are they that hear the Word of God, and keep it. It is not the hearing of God's Word, but the keeping of it, that is the way to true happiness. If a man buy never so good a pennyworth, if he lose it by the way, it will never enrich him. Therefore after we have bought the commodity, there must be a care to keep it; let us knit up the mouth of our vessel, by prayer, and meditation, that we lose not our treasure. Eighthly and lastly, 8. Direction A care to make a right use of it, both in regard of ourselves, and others. This last direction, 2. Branches. divideth itself into two branches. First, He that hath bought true saving grace, Make use of it for ourselves, & must labour to make use of it for his own particular. Commodities are bought to be used; clothes to be worn; meat to be eaten, etc. so when we go to the market of God's Ordinances, to get grace, we must have a care to practise what we know, Jam. 1. 22. Be ye doers of the Word, and not hearers only, deceiving yourselves. He that contenteth himself with bare hearing, leaveth his markets undone, or, at least hath lost his commodity. If ye know these things, happy are ye if ye do them, saith our Saviour, joh. 13. 17. See the use that David would make of this precious commodity, Psal. 119. 11. I have hid thy Word in mine heart, that I might not sin against thee. To make grace an Antidote or preservative against sin, is the right use of it indeed. Labour not for the meat that perisheth, but for the meat that endureth, saith our Saviour, Joh. 6. 27. What should we do with meat but eat it? The best meat in the world, will never nourish, unless it be eaten: and therefore saith the Prophet, Come, buy and eat, and let your soul delight itself in fatness. Eating, and digesting, is the end of buying food; and practise, the end of hearing. The want of this, was the fault of Ezechiel's hearers: they came to the market, and seemed to buy good provision; but they wanted good stomaches to digest it; They hear thy words, but they will not do them; their stomaches were cloyed before, they had gotten a surfeit of covetousness, Ezech. 33. 31. Secondly, Branch 2. Dispose of it for the good of others. A care to make a right use of it, in regard of others. Men do not buy commodities for their own use only, but also for their families, and neighbours: the master of a family, buyeth provision not only for himself, but for his wife, and children, and servants; yea, if he be a kind man indeed, he will invite his neighbours, and make them partakers of his good provision. Unto him that hath (this care to employ it) shall be given, and he shall have abundance, Mat. 25. 29. But he that layeth it up in a napkin, and maketh no use of it, neither for himself, nor the good of others, shall have it taken from him at last; and himself be punished, for want of making a right use of it, ver. 30. But every good man is of a quite contrary disposition: observe it in, Psal. 37. 30, 31. The mouth of the righteous speaketh wisdom, and his tongue will be talking of judgement. Whence cometh this? The Law of God is in his heart, and none of his steps slide. He that hath the law of grace settled in his own heart, will not only take heed to his own ways, but will labour also, to be an instrument of benefit, and good to others. See an experiment of this, in two famous examples for this purpose. 1. That of David, Psal. 51. 13. Then shall I teach thy ways to the wicked, and sinners shall be converted unto thee. So see what the Lord saith of Abraham, Gen. 18. 19 I know Abraham, that he will command his children, and servants, to keep the way of the Lord. He will not only walk holily before God himself, but also will do his best endeavour, to reform his family, and put away iniquity from his tabernacles. See the practice of this, in that Samaritan Convert, joh. 4. 20. when our Saviour had dealt effectually with her; see what a care she had to impart this precious commodity, for the use and benefit of others, she ran into the City, and said to the men of that place, Come, see a Man, that hath told me all that ever I did: Is not he the Christ? She useth the best, and the most effectual argument that she could possibly think of, to bring them to Christ. She reports him to be a Man that could tell wonders; that she might persuade them to come unto Christ, and be wrought upon, as well as herself. Here is the right use of grace received, to employ it, not only for our own use, but also for the benefit, and profit, and comfort of others. CHAP. IX. Containing the second Use of the point, sc. for Reprehension. SEcondly, Use 2. This serveth in the second place, for Reprehension of divers sorts of Chapmen, that come justly to be reproved in this regard. First, All popish, and profane persons amongst us, 1. Sort. Such as do despite the place of sale, or come not to the market. that utterly reject God's Ordinances, and despise, and contemn the Word faithfully preached, etc. these are such as come not to the market, they frequent not the place of sale, but either totally, or for the most part, absent themselves: Ye will not come unto me, that ye might have life: You might have grace, and spiritual life for your souls, if you would but come, and fetch it, joh. 5. 40. But your destruction is upon yourselves, your blood will be required at your own hands, you have even pined and starved your souls, by your gross neglect of the market, where you might have had provision, and food for your precious souls; which are now, like to perish for want of food, Ho, every one that thirsteth, come ye to the waters, etc. Isa. 55. 1. This is an evident sign, that they neither know the worth of grace, nor find the want of grace in themselves, but like the Church here, think they are rich, and filled with goods, and stand in need of nothing, and know not, that they are wretched, and miserable, and poor, and blind, and naked: woe be to these rich, and full souls, for they are like to be sent empty away, if they do come; and sure to perish for ever, if they do not come. Oh that all such would lay to heart those terrifying Texts of our Saviour, joh. 8. 47. He that is of God, heareth God's Word: ye therefore hear them not; because ye are not of God. It is a fearful sign of reprobation, obstinately to refuse the hearing of God's Word faithfully preached. Oh that all popish, and profane persons would consider this: it is a fearful sign they are none of Gods. The other heart-shaking place to this purpose, is that of our Saviour, joh. 16. 26. My sheep hear my voice, and follow me, and I give unto them eternal life. This is the very eare-marke of a sheep of Christ, that he heareth God's Word, and Christ's voice. It must needs therefore be the Character of a Goat, to refuse, and reject it: there is no medium between sheep, and goats, Mat. 25. 31. and see the condition of the goats, that stand on the left hand of Christ, at the last day; hear thy woeful doom, (if thou be of that number) Ver. 41. Go ye cursed, into everlasting fire, prepared for the Devil, and his Angels. Oh consider this, ye that forget God, and refuse to hear his voice, lest one day He tear you in pieces, when there is none to deliver you, Psal. 50. 22. Secondly, 2. Sort. Such as misspend their i'm there. Some come indeed to the market, but it is only to look about them, or confer with their acquaintance, and so spend their time, in walking here, and complementing there, and never once cheapen the commodity, that is there to be sold: these are negligent, and careless hearers. I have observed how strangely men spend their time in the Church assemblies; some walking, and whispering; some jeering, and laughing; some sleeping; some reading upon a book, while the Minister is either praying, or preaching: do such men spend their time well at market? for shame sleep not at market: surely you may come to have your purse picked, Sleeping at market, dangerous. while you are asleep: certainly, the devil doth even watch for such an opportunity; while you sleep, the devil stealeth away your markets, and soweth tares in stead of the pure grain of true grace, which you might have had sown in your hearts, if you had watchfully and carefully attended. Take heed, and beware of careless hearing: remember the Baereans practice, in this case, for you imitation▪ Acts 17. 11. They received the Word, with all readiness of mind; they came, not only to the place of sale, but were very busy in cheapening the commodity, which they meant to buy: woe be to all careless hearers, that come to gaze, or talk, or sleep at Church, and so come to market, not to buy, but to look about them. Thirdly, Some come, and seem to hearken, 3. Sort. Some ask the price only, but b●d nothing. but receive nothing, all runneth beside: these cheapen the commodity, but bid nothing: these are never likely to bargain with Christ; they only would know the price of grace, and what it would cost to become religious; but they mean not to practise any thing. These were Ezechiel's Chapmen, Ezech. 33. 31. They came, and heard; they came to the market, and they asked the price, for they seemed to be very serious in hearing; but they would bid nothing; they would hear all, but do nothing, but do rather reject a good bargain, when it is offered, and thrust it from them. Oh the woeful estate of these persons, that do cast the Commandments of God behind their backs, and come with a resolution only to hear and know, but do nothing. Be ye doers of the Word, and not hearers only, deceiving your own selves, Jam. 1. 22. He doth utterly deceive himself, that thinketh bare hearing will serve the turn, to bring him to heaven: it is not cheapening, but buying, and paying down, that procureth this commodity. See the woeful estate of all such, set out in that Text of the Apostle, Acts 13. 48. It was necessary that the Word of God, should be first preached unto you; but seeing that ye thrust it from you, and judge yourselves unworthy of everlasting life; behold, we turn to the Gentiles: they judge themselves unworthy of such a precious jewel, that carelessly thrust it from them, and bid nothing for it. Here is the third sort. Fourthly, 4. Sort. Some bid fairly, but not the full price. Some go a little, and not only cheapen the commodity, but also bid fairly for it, but will not come to the price; they would have it under the worth, or not at all. These are such as are content to part with some sins, and do many things, but will not be universal in their obedience. Now you know the price is, All that we have, Mat. 13. 44. He that will not part with every lust, and readily abandon every base corruption, is not fit to be a Chapman for Christ; he is but an Higler, or a dodging companion, that will have a thing quite under the worth, and at his own rate, or else he will none of it; he cannot abide, to fell all that he hath. Such an one was Herod, Mark. 6. 20. He reverenced his person, and ministry, and heard him gladly, and did many things, but would not forgo his incest. Such was jehu, zealous in many things, but would not forgo his Idolatry; he was loath to come off with the whole price. See how the Spirit of God reports it, 2 King. 10. 31. But jehu took no heed to walk in the Law of the Lord, with all his heart; for he departed not from the sins of jeroboam: This he kept as a sweet morsel in his mouth, and would not forsake it. But a good Chapman is ready to give the whole price, will sell all that he hath, that he may buy that field. This was the Apostles practise, Acts 24. 16. Herein do I exercise myself, to have always a conscience void of offence, towards God, and towards men. So, Heb. 13. 18. Pray for us, for we trust we have a good conscience, desiring in all things to live honestly. Such a Chapman was holy David, Psal. 119. 6. Then shall I not be confounded, when I have respect unto all thy Commandments: here is the full price. But when a man is content to part with some sins, but not with other; seemeth to make conscience of some duties, but is utterly careless in regard of others; he doth but scotch with God, he is but a dodging companion, he is not a fit Chapman for Christ, unless he will sell all that he hath, and buy that field. Here is the fourth sort of bad Chapmen. They bid fair, but when they come to stake down, they will have something abated of the full price, or else no bargain: and so these go away empty. Fifthly, Some bid fair, 5. Sort. Some promise the full price, but do after revoke it. and are ready to promise the full price, but when they come to pay, they revoke the bargain, and go back with their word, and will not stand to their promise: these are Apostatas, that do seem to be wrought upon, but fall off again at last, and renounce the bargain: so these Chapmen fall off, for want of constancy, these, notwithstanding all their vows, and promises, return, like the dog to his vomit, and the sow, that was washed, to her wallowing in the mire, 2 Pet. 2. 22. So these return to folly, Psal. 85. 9 Oh the woeful estate of these persons, unless they repent, and do their first works, they are never likely to bargain with Christ, but fall off from God, by inconstancy, and fickleness; and so, The later end of these men, was worse than the beginning: And they had better never to have known the way of righteousness, than thus shamefully to depart from the holy Commandment: they were better never to have bidden one penny, then promise the whole price, but immediately revoke it. Sixthly, 6. Sort. Some want hearts to receive it. Some want an heart to receive the Word; their hearts are either left a● home, or filled with other trash, that there is no room to receive grace: these leave their commodity at market, for want of a vessel to put it in: their hearts are gone after their covetousness, or rend in pieces with the thoughts, and cares of this life, and so they go home again, utterly unfurnished of this precious commodity; either for want of a vessel, or at least, room to receive it, forgetting David's practice, I have hid thy Word in my heart; or the Lords own admonition, Set your hearts to all these words▪ Deut. 32. 46. These are another sort of bad Chapmen, that leave their commodities at market for want of carriage; contrary to the Lords express command, to this purpose, Deut. 6. 6. These words which I command thee, shall be in thy heart, etc. Seventhly, 7. Sort. Lose their commodity. Some are forgetful, and lose hearers, that seem to bid fair, and to receive the commodity, but lose all, before they get home. These loose all their labour, as well as the rest. These forget to tie up the mouth of their hearts, by some holy prayer to God; and so loose by the way, as they return home▪ contrary to that advice of the holy Ghost, Heb. 4. 1. Let us fear, least at any time, a promise being made unto us, of entering into rest, any of you should seem to come short, or suffer it to run out, as the word signifieth. A commodity is bought to no purpose, if there be not a care to preserve, and keep it from losing, when we have it. 1 Thes. 5. 21. Prove all things, and keep that which is good; 1. keep it in memory, labour, not to forget it: 2. Keep it in affection, love, and embrace it. 3. Keep it in practice, with all speed, and diligence set about the performance of it. But contrary hereunto is the practice of many, who seem to hear with some good affection, for the present, but immediately their hearts are cool, and they are strait of another temper, and the complaint of these men is only of their memory, they have the worst memories that ever had any, but when the matter cometh to be throughly sifted, the fault is in their affections, and not in their memory; like a man that having lost his markets by the way, or left them behind him, complaineth of his wallet, or basket, that had an hole in it: whereas the truth is, it was his carelessness, and not his forgetfulness; because when the wallet cometh to be viewed, and made use of for other things, it holdeth well enough: so men's memories retain other vanities strongly enough, only they forget that which should do them good in regard of their souls: these unjustly lay the blame upon their memories, whereas the fault indeed is in their hearts, and affections. Here is another sort of bad Chapmen, such as lose their commodities. Eighthly, 8. Sort. Some are robbed of their commodity, as they return home. There is yet another sort, that are justly to be reproved, though they seem not to be in so great fault, as the former; and they are such as are robbed of their commodities, as they return home. These are such as seem very honest hearers, and do many things, yea, seem to take much delight in approaching to God; but in time of temptation, they fall away, they are quite dried up, with the scorching heat of persecution; they are set upon by the way, and the devil taketh away that seed of grace, that was sown in their hearts, and so at last, they return home, not only empty of grace, but wounded with sin. Our Saviour seemeth to set out such market-folke, Mat. 13. 32. When tribulation or persecution ariseth, because of the Word, then by and by, they are offended, and so come home wounded with Satan's assaults. Me thinketh such as are driven off by the heat of persecution, are just like unto such Chapmen, as go to the market on foot, in a hot summer's day, and put their markets in their bosoms, but being set upon by the heat of the Sun, they unbutton their doublets to get air, and so loose their commodities; so many set upon good duties, in their own strength, and so at last are driven off from the service of Christ, by the heat of persecution. Here is the eighth sort. Ninthly, 9 Sort. Some are quarrelling Chapmen, that fall out with the party that felleth it. Another sort are quarrelling Chapmen, that will have the commodity at their own price, or else they will fall out with the party that selleth it, and setteth the price too dear (as they think:) These are such hearers, as cannot abide to part with their sins, and yet hope to go to heaven, as soon as the best: they make account, they can serve God, and sin too; God, and Mammon too; God, and the devil too; God, and their bellies too; and therefore when a Minister telleth such corrupt persons, they must sell all that they have, they are ready to fall out, and fight with him; They bless themselves in their own hearts, and say; I shall have peace, though I walk after the stubbornness of mine own heart; I hope to go to heaven without half this ado: these are quarrelling Chapmen. Such an one was Herod, he putteth john in prison, because john would not bate him an ace, not a penny in the matter of Herodias, Mark. 6. It is not lawful for thee to have her, saith john. No, saith Herod: If I may not have my brother Philip's wife, thou shalt not have thy liberty: here was a quarrelling Auditor. There are too many such as these in the world, at this present. If a Man of God, be faithful to Christ, and tell them, they must part with their lusts, or else have no part in Christ, nor interest in heaven, though he prove it never so substantially, yet they will hate him, and spite him for this, because he setteth too high a rate upon this precious commodity of true saving grace. Just such a Chapman was Ahab, see how he quarrelleth with Elijah, and with Michajah: observe it, how he greets that faithful Prophet Elijah, 1 King. 21. 20. Hast thou found Me, O mine enemy! Why? what was the matter? he knew, he was ready to chide him for taking away Naboth's Vineyard, he ever looked when he should hear him say, Thou hast sold thyself to work evil in the sight of the Lord, and hast shed the innocent blood of honest Naboth. So what was his quarrel to Michajah? 1 King. 22. 8. There is one Prophet more, but I hate him, because he never prophesieth good of me, but evil: He selleth his Sermons too dear, I cannot abide him, if he do not comply with the rest, send him to prison, and feed him with the bread of affliction, until Ahab return. Here is unjust dealing, when men will have a commodity at their own rates, or else quarrel with him that selleth it. Tenthly and lastly, 10. 〈…〉 There is another sort, that do utterly cry down the market. What need so much Preaching, and such running after Sermons? there was never good world, since so much preaching came up, etc. These do even cry down the market, and will neither go to God's Ordinances themselves, nor suffer others to frequent them. These are absolutely the worst of all that I have yet mentioned. They are enemies to God's people, because they follow the thing that is good: Oh that such would consider the folly, and absurdity of their opinion, and practise, and withal, the great danger that they are in, while they so continue. Let them seriously consider of these two places of Scripture; the one is, Phil. 1. 28. And in nothing be terrified by your adversaries, which is to them, a token of perdition, but to you of salvation, and that of God. All that oppose God's people, for frequenting Gods Ordinances, and the spiritual market of Christ, are sons of perdition, (like the great Antichrist their Father) and the very tokens of perdition, are even stamped upon them. The other place, for this purpose, is that of the Apostle, Acts 13. 10. See what Paul that Man of God saith there to that limb of Satan, Elymas the sorcerer, that sought to turn away the Deputy from the faith, and endeavoured, either to cry down the market, or at least to keep away the Deputy. Oh thou full of all subtlety, and mischief, thou child of the Devil, dost thou seek to pervert the strait ways of the Lord? etc. Will't you neither go to the market thyself, nor suffer others? O thou child of the Devil! CHAP. X. Containing the two last Uses of the point, sc. for Consolation; and also for Exhortation, and Direction. THirdly, Use 3. For comfort to such as earnestly desire true saving grace. If all that would have true saving grace, must buy it of Christ; This serveth for the singular comfort, and consolation, of such as verily suppose themselves destitute, and utterly void of true saving grace; but yet, do even heartily long for it, and most eagerly hunger, and thirst after it; let all such know, that true saving grace is at the dispose of Christ Jesus, he is the Chapman that felleth it. It is Christ that felleth it, who is so rare a Chapman as you have heard. What greater comfort than this, to know that true grace, is at the dispose of thy Saviour? Indeed, if thou didst stand in need of a thing, which was wholly at Satan's dispose, thy case was terrible; but now for thy comfort, consider, that as thou canst not be saved without grace, so this true saving grace is at the dispose of Christ Jesus, who is the most excellent Chapman that ever was known, or heard of. Consider the reasons of the point: He is a Chapman of a most sweet disposition; He is very well stored, with all kind of precious, and heavenly treasures; and He is no respecter of persons; He thinketh never a whit the worse of thee, for thy poverty; nay, He esteemeth so much better of thee, because thou art sensible of thy spiritual penury; and then, how freely doth He part with his commodities? How cheap doth he sell, to such as are truly humbled? He requireth nothing of thee, but what thou mayest well spare; He will give thee beauty, for ashes; robes, for rags; only sell all thy sins, and part with thy lusts, (that otherwise would keep thee out of heaven) and assure thyself then, He will never break with thee for price, though thou hast neither money, nor money-worth, yet he will bestow this excellent commodity upon thee, and desireth only to find thee empty, and hungry: do but hunger and thirst after it, and it is thine own. And therefore all you that feel any want of true saving grace, go to Christ for it; and assure yourselves, you cannot be so ready to desire it, as he is to bestow it; nor so forward to ask, as he is to give, Mat. 7. 7. Ask, and ye shall have; seek, and you shall find; knock, and it shall be opened. Nay, farther, he is so ready to hear thee, that he will prevent thy request, and petitions. Isa. 65. 24. It shall come to pass, that when they call, I will answer; and while they are yet speaking, I will hear. Dost thou see (Luk. 15.) how ready the old man was to clothe the tattered Prodigal? God is so ready to help his children: Christ is so ready to clothe and refresh his poor members. Yea, for thy farther comfort, consider the fidelity of this Chapman; assure thyself, he will not deceive thee, he cannot deny himself; thou mayest safely repose thy confidence in him, for matter, and measure, and time; assure thyself, he will deal kindly, and faithfully with thee; yea, he will never fail thee, nor forsake thee. This for Comfort, and Consolation. Fourthly and lastly, 4. Use. Exhortation and Direction to get grace for ourselves, For Exhortation, and Direction. If any lack wisdom, let him ask it of God, saith the Apostle, jam. 1. 5. so say I, If any lack true saving grace, let him buy it of Christ; go to Christ for grace at the first, yea, and go to Christ for a farther increase of true grace; see thy want of grace, labour to know the worth of grace, hunger and thirst after it, frequent the Ordinances, etc. and assure thyself, the God of all grace shall be with thee. But of this in the first use. But that which I especially desire to press at this present, is to exhort, and direct, such as desire grace, not only for themselves, but also even for others; godly neighbours, that would have others religious, as well as themselves; godly masters, and parents, that would put away iniquity from their tabernacles; and desire to have saving grace wrought in the hearts of their children, and servants. This was godly Iosuah's care, and pious resolution, josh. 24. 15. ay, and my house, will serve the Lord. Now for Direction to such as are thus graciously affected, and lovingly disposed towards others, in general, I say. Let such consider, that they must buy it of Christ, for themselves, and their families. What they should do for themselves, I have already showed: and what they should do for their families, And for others. I will now endeavour to manifest. Thus then, First, In the general, you must have a care to bring them to the market. 1 Direction general. Bring them to the market. When some of your family want new things, you usually take them to the market, that they may be fitted for the purpose. This is the general Direction, bring them to the market, see that thy children, and servants do constantly frequent the Church assemblies; Isa. 55. 1. Ho, every one that thirsteth, come ye to the waters. Dost thou thirst after the salvation of thy wife, or children, or servants? O then bring them to the waters, pray earnestly to God for them, but withal, bring them to the public Ordinance. It is the safest buying things, (either for ourselves, or our families) in the public Market place. Bring thy children, and servants to God's house, and Ordinances. It is not enough, to be constantly there ourselves, unless we bring our children, and servants with us. See upon what proof I speak it, Deut. 31. 11, 12. When all Israel shall come to appear before the Lord thy God, in the place which he shall choose; Thou shalt read this Law before all Israel. Gather the people together, men, women, and children, and the stranger that is within thy gates, that they may hear, and learn to fear the Lord thy God, etc. So then this is the first thing in the general; do not content thyself to come alone to God's Ordinances, but also bring thy children, and servants with thee: for God will not say unto thee, in that case, as he did to Adam, Where art thou? but as unto Cain, Gen. 4. Where is thy Brother? So, where is thy wife? and where are thy children, and servants? What make they abroad about foolish vanities, when they should be present here in the Church assemblies? When they should be making markets for their souls? Command them to keep the way of the Lord, as Abraham did, Gen. 18. 19 When thou comest out of thine own house, with a purpose to go to God's house, say unto thy family, as, Isa. 2. 3. Come, let us go up to the house of the Lord, and he will teach us of his ways, and we will walk in his paths. This is sweet music in the ears of God Almighty, when we thus stir up one another to love, and unto good works. Thus in the general. Secondly, 2. Direction In special, prepare them before hand. Do thy best endeavour, to fit, and prepare them before they come to God's public Ordinances; labour to plow up the fallow ground of their hearts, Jer. 4. 3. When you have a purpose to take your children abroad to market, you cause them to make preparation, and to put on fair clothes, and not to come abroad in nasty, or filthy apparel. Do so in this case, help them to put on the wedding garment of due preparation; have a care to pray with them, and for them. Thus Paul, Rom. 10. 1. My hearts desire, and prayer to God for Israel is, that they might be saved. Do thy best, to prepare, and fit them: for, according to the measure of our preparation, will be (for the most part) our profit. Oh therefore take pains with them in private, by godly advice, and counsel, catechise, and instruct them, teach them before they come to the market, how to lay out their money; especially, forget not to pray with them, and for them, that they may speed well, and prosper in making holy markets for their souls. Thirdly, 3. Direction Bring them with thee, left they trifle away their t●●e. bring them along with thee: and neither send them before, nor let them stay behind thee: For, alas! children, and youth, being sent to the market alone, will play by the way, and trifle away their time, until the market be done. And therefore saith David, Psal. 42. 4. When I went with the multitude, I led them to the House of God. Not as the practice of some is, that say, well, I will go to Church, wife, make haste, and come away; she stayeth a great while, before she be ready, and the children and servants as long after her, that the market is almost done, ere the whole family come in. No, thou shouldest rather say, Isa. 2. 3. Come, let us go up to the house of the Lord, and labour to see, that thy children and servants may be ready, as soon as thyself; that they may say unto thee; as some did to David▪ Come, Sirs, let us go up to the House of the Lord, Psalm. 122. I was glad when they said unto me, let us go up to the house of the Lord: this did him good at heart, to be so excited and exhorted. Fourthly, 4▪ Direction See that they ply their business, and mind their markets. See that they mind their business, and ply their markets, when they are come: let them not stand, and look about them, or laugh, or talk, as too many do; sleep, as some do: have an eye to your children, and servants, while they are present in the Church assemblies, that their carriage may be such, as becometh those, that are in the special presence of God Almighty. You know children are apt to trifle away their time, let slip the opportunity of making their markets: Besides, they may soon come to have their purses picked, or be cozened, and cheated of their money: there is that old Serpent, the Devil, that watcheth his opportunity to disappoint them, and do them a mischief, therefore I say, as, Luk. 8. 18. Take heed how you hear. Fifthly, 5. Direction Examine them when they come home, what markets they have made. To make them the more careful, and wary, you must constantly examine them, (when they come home,) what marlets they have made, and how they have hid out their money: this after reckoning, will make them diligent, and heedful. So when they come from the Church, the market of their souls, examine them what they have learned, and what they remember, encouraging them, if they do well, and show care, and diligence▪ but blaming, and reproving them, if they be careless. This was the practice of our Saviour, Mark. 4. 13. Perceive you not, or do you not understand this Parable? How then shall you under stand all Parables? An● chap. 8. 21. How is it that you understand not? And how often doth he ask them? Understand ye this Parable? etc. And withal, you must whet upon them, in private, that which hath been taught in the public ministry of the Word, Deut. 6. 6, 7. These words which I command thee, shall be in thy heart, and thou shalt teach them diligently to thy children, and shalt talk of them, when thou liest down, and when thou risest up: press it upon them by private instruction, teach them how to use their markets, when they come home, how to apply this, and how to make use of that particular, for their own good. And thus have I briefly showed how we may help our children and servants, to bargain with Christ, for true saving grace. Sixthly and lastly, 6. Direction Pra●er unto God, for his blessing upon the bargain. Be sure thou accompany all the rest of thy proceedings, with humble, earnest, and hearty prayer unto God, for his blessing upon their endeavours, for Paul planteth, and Apollo wat●reth, but God giveth the increase, saith the Apostle, 1 Cor. 3. 6. God opened the heart of Lydia, that she attended to those things that were spoken by Paul, Acts 16. 24. Go to God by prayer therefore, before thou go with thy family to the market of their souls, and beseech him to make good his promise to thee, Deut. 30. 6. sc. to circumcise thine heart, and the heart of thy seed, to love the Lord thy God. It is not amiss, to imitate old father jacob, when he sent his dearest Benjamin into Egypt, (because else they must not see the man's face except their brother be with them) see how the holy Text reporteth it, in Gen. 4●. 11. 13, 14. If it must be so now, thus do, take the best fruits of the land, in yours hands; and bring the man a present, etc. yea, ver. 13. Take also your brother, and arise, and go unto the man, and see what followeth, ver. 14. And God Almighty, show you mercy before the man, that he may send away your other brother, and Benjamin. Here was, first the use of all honest lawful endeavours, and then prayer unto God for his blessing upon their journey; the old man had more confidence in his prayers, than his presents. So when we have given our children, and servants the best direction that we are able, let us ever conclude all with prayer to God for his blessing, for He is that Father of lights, from whom cometh every good, and perfect gift, jam. 1. 17. Yea, of him, and through him, and from him, are all things, to him be honour, and glory, now, and for ever: it is the conclusion of the Apostle, Rom. 11. 36. Thus through the good hand of God upon me, I have finished this point, wherein I have showed; That all that would have true saving grace, must buy it of Christ. In handling of which point, I have showed; Why we must do it, and how we must do it, and also how much they are too blame that do it not; and lastly, I have showed some few directions▪ how we may, not only make this golden purchase ourselves, but also direct, and assist such as are committed unto our charge. Now my humble and hearty request is, to the God of all grace, for his blessing upon these unworthy labours; And that as the pains, through God's assistance, have been mine: so the profit, and comfort of them may redound unto God's people; and all glory to God. FINIS. THE SOULS DELIGHT IN GOD'S TABERNACLES. A Treatise, showing the excellency of Time spent in the duties of God's solemn worship and service. Instances in the chief of them, viz. Prayer, Word, and Sacraments. The necessity and utility of seasonable, constant, and abundant exercising those duties, with Motives, and Directions about the right performance of them. Lastly, the chief usurpers and mispenders of precious time are discovered; with apt remedies against each of them. PSA. 84. 1. How amiable are thy Tabernacles, o Lord of Hosts! VERSE 4. Blessed are they that dwell in thine House, etc. PSA. 26. 8. I have loved the habitation of thine House, etc. By William Harrison, Mr. of Arts, and Minister of the Gospel at Canwicke near Lincoln. Printed by the Assign of T. P. for P. S. and C. M. and are to be sold at their Shop, at the Golden Lion in Paul's Churchyard. 1639. The best spent time. CHAP. I. Psalm 84. 10. For a day in thy Courts is better than a thousand. THis Psalm, (besides the Title of it) Division, and parts of the Psalm. consisteth especially of these 3. parts 1. An emphatical Narration, or Proposition; from ver. 1. to ver. 8. 2. The Psalmists earnest petition; from ver. 8. to the last. 3. The Peroration, or apt conclusion; in the last verse. 1. In the first part, the Psalmist doth emphatically depainte, or set out these three particulars. 1. The beauty of God's Tabernacle, his House, and Ordinances, v. 1. 2. The Prophet's earnest and ardent affection to them, ver. 2. 3. A description of the happy estate of such as had liberty to frequent them; set out in sundry particulars; to ver. 8. 2. We have the Psalmist's earnest request, in the 8. and 9 verses. 1. Darkly and implicitly propounded. 2. Prosecuted and enforced by sundry arguments; especially in the tenth and eleventh verses. This verse, whereof the words that I have rea● are a portion, doth contain two special arguments, whereby David enforceth his earnest desire, to enjoy the liberty of God's Courts, and Tabernacles. 1. Is drawn from the worth and excellency of the time so spent, in the words of our Text. For a day in thy Courts, is better than a thousand. 2. From the dignity of the persons, that so spend their time. The meanest office there, is better than the highest employment other where: even the place of a door keeper there, is better than to dwell in the Tents of wickedness. So that the words which I have read, The Coherence. do contain in them an argument or special reason, why David longed so much after the Courts of God. And the argument is drawn a Comparatis, by comparing time spent in God's service, with time spent otherwise: there is a broad difference, a thousand to one. So that if you ask David, why his soul longed so sore for God's Courts? He answereth; because, A day in God's Courts is better than a thousand▪ Before we come to receive that instruction which the words afford us, it is necessary for me to unfold the meaning of the words. And herein there is no great difficulty, but only for me to show you, what is meant by the Courts of God in this place. So then, by the Courts of God David doth not mean the outward fabric, or frame of God's Courts, but he hath special respect to the duties of God's worship and service, and the exercises of religion performed there by God's people. So that we may conceive David's meaning, as if he 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 join with thy people, in the duties of thy public worship, nor serve thee in the beauty of holiness. O Lord I pray thee restore me again, for so highly do I prise all things appertaining to thy public worship and service, that I think them only happy, that have free liberty to frequent them; and therefore do envy the very Sparrows, which have more liberty in this, than 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 God's service, Doctrine 1. That time spent in God's service, is the best spent. is absolutely, and incomparably the best spent time. Even a day spent in the duties of Gods solemn worship and service, is better than a thousand days spent otherwise. Hereupon it is, 1. Proof. By the practice of God's people. that the Saints of God have spent so much time in the duties of God's worship, and service, and exercises of religion; as in holy meditations, preaching, praying, hearing, etc. See it in examples. Let us begin with David. David's piety. Oh how great a part did he spend in God's service! see, Psal. 119. 97. O how I love thy Law! it is my meditation continually. Hereupon it is that he beginneth the day with prayer, Psal. 5. 3. Early in the morning will I direct my prayer unto thee, and will look up; yea, not only in the morning, but even at noon, and night too, Psalm. 55. 17. Evening, and morning, and at noon 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 bless thy name for ever and ever: yea, as if this were too little, he would be at this work seven times in a day upon occasion, according to that we read, Psal▪ 119. 164. Seven times a day do 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, Psalm. 22. 2. 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 again at midnight, Psalm. 119. 62. At midnight will I arise, to give thanks unto thee, because of thy righteous judgements. And why all this, but only to teach us thus much, that time spent in God's service is absolutely the best spent time, this appeareth (by his practice) to be his opinion. Hereupon it is, Daniel. that Daniel spent so much time in prayer, and thanksgiving; and that not only in time of safety, but also in time of apparent hazard, Dan. 6. 10. When Daniel knew that the writing was signed, he went into his house, etc. 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 practice; sc. to pray, and give thanks to God three times a day, upon his knees, in his chamber, with his windows open towards jerusalem: this was his usual, and constant practice 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 King's 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 been fully persuaded of the truth of this Doctrine, which we have now in hand, sc. That Time spent in God's service, is absolutely the best spent time. Thirdly, Marry Magdale●. This appeareth by the practice of Mary Magdalen, or Sister of Martha, whereof we may read, Luk. 10. 39, 40, 41, 42. Where we see, that notwithstanding her great love to our Saviour, and the desire that she had to give Him the best entertainment, she could; yet she layeth all other businesses aside, and Si●teth her down at our Saviour's feet, to hear his words, saith the Text, ver. 39 In the time Martha was very busy, to prepare entertainment 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 appeal to our blessed Saviour, Ver. 40. Lord, dost th●u not care, that my sister hath left me to serve alone? bid her that she help me, (i. e.) Is it not an unreasonable thing, that I should do all, and she sit here at thy feet, and do nothing? yea, and if she have no more love▪ but t● put me to all this, yet I wonder, that thou ha●t no more care, but suffer her so idly to spend her time, when I have so great need of her help; Lord, Bi● her therefore that she help me: Sub ju●●ce lis est. Now see our Saviour's answer, and observe his sentence, ver. 41. 42. Martha, Martha, thou ●arest and art troubled about many things: But one thing is needful, Mary hath chosen ●he good pa●t, which shall not be taken fr●m her. Where we may see, 1. That M●●y saith nothing, our Saviour himself apologizeth for her; 2. That he blameth Marth●, for too much care, even in so good a work, as that was, sc. to give entertainment to our blessed Saviour. 3. That he doth directly justify the godly practice of Mary, in taking that opportunity to hear his Word; as if that was the only one thing needful. Which doth plainly evince, sc. that even ●n the judgement of our Saviour: Time ●pent in God's service, in hearing, etc. is ●he best spent time, and to be preferred far ●efore any other time whatsoever. In this regard 〈◊〉 it was▪ ●●at holy Paul●pent ●pent so much time, Paul's diligence. and ●●oke so much ●aines, in praying, and p●●●ching upon all occasions. Observe that speech of his to ●his purpose, Rom. 15. 19 So that 〈◊〉 Ie●usalem, and round 〈…〉, I ●ave fully preached the Grapple of Christ: yea, he was content to spend his dearest life in this cause, Acts 20. 24. My life is not dear unto me, that I may finish my course with joy, and fulfil the Ministry, that I have received of the Lord jesus; to testify the Gospel of the grace of God: yea, and when he was preaching upon occasion, being to depart on the morrow, He continued his speech until midnight, saith the Text, Acts 20. 7. Hereupon also was that godly resolution of the Apostles, But we will give ourselves continually to prayer, and to the ministry of the Word, Acts 6. 4. (an excellent pattern for all faithful Ministers,) And why all this, but only to testify the truth of this Doctrine, which we have in hand, namely, that of all other, that is the best spent time, that is spent in God's service. Lastly, Lastly, our blessed Saviour. To this purpose observe the practice of our blessed Saviour Christ jesus: it appeareth by his daily practice, that he was of this opinion. Hereupon it is that he spent so much time in preaching, praying, and such like exercises of religion; nay, his whole life was nothing else but a real and exact practice of piety: after he had taken upon him his prophetical office, see with what unwearied industry he proceeded this way; jesus went about, teaching, and preaching the Gospel of the kingdom, and healing every sickness, and every disease among the people, saith the Evangelist, Matth. 9 35. He went about doing good continually this way: see what he could say of himself, I ever taught in the Synagogues, joh. 18. 20. And again, I sat daily with you, teaching in the Temple, Mat. 26. 55. Yea, to this purpose it is, that we read, Luk. 6. 12. That he continued all night in prayer to God: and afterwards upon occasion, we read that he spent three whole days together in prayer, and preaching, according to that we find, Mar. 8. 2. I have compassion upon the multitude, because they have now been with me three days, etc. We may observe. 1. That the multitude had now been with our Saviour 3 days together, to hear him preach. 2. They must needs spend some time also in going and coming to this end. 4. That he had compassion upon them, and would rather work a miracle in feeding them, then suffer them to faint by the way, etc. So that by the practice of our Saviour it appeareth evidently, that time spent in God's service, is absolutely the best spent time. CHAP. II. Containing the Reasons of the point. NOw the reason of the point is especially threefold. Reason. 1. In regard of God. 2. In respect of ourselves. 3. In regard of others. In regard of God, In respect of God. Time spent in his service, must needs be the best spent, ● Ways. 1. Because it is spent with Him; 2. To Him, 3. For Him. Time spent in God's service is the best spent, 〈…〉 spent with God. because it is spent with God. We account that time well spent, that is spent with our dearest friends; that time is very pleasant and delightful to us: now God is our best friend, and therefore time spent with him, must needs be the best spent. Now that God is with his servants thus busied, observe it, Matth. 18. 20. For where two, or three are gathered together, in my Name, there am I in the midst of them. O happy company, where C●rist himself is in the 〈◊〉! Thus he encourageth his Disciples, when he sendeth them out to preach the Gospel; Matth. 28. 20. Go, and teach all Nations, etc. teaching them to observe all things, whatsoever I have commanded you, and lo I am with you always, even unto the end of the world. Time spent in the special presence of Christ, must needs be the best spent time: but time spent in God's service, is spent in the special presence of Christ (so that a man may say with David, while he is so employed, Nevertheless, I am continually with thee, Lord, Psal. 7●. 23. and therefore time spent in God's service, must needs be the best spent. 2. Because time spent in God's service, is spent to God, that is, to his pleasure, To God's pleasure. to his contentment, he is marvellously delighted with it; In these things I delight, saith God, jer. 9 24. And with such sacrifices God is well pleased: it is an excellent place to this purpose, Heb. 13. 15, 16. By him let us offer the sacrifices of praise to God continually: And to do good, and to communicate, forget not: as if he had said; do not forget to spend your time in duties of piety to God, and charity to men, for for with such sacrifices God is well pleased, saith the Apostle. It is time spent for God's pleasure, etc. 3. Because, Time spent in God's service is spent for God, For h●s glory. that is, for his honour and glory, which is the supreme end of all, 1 Cor. 10. 31. Whether ye eat, or drink, or whatsoever ye do (howsoever ye spend your time) do all to the glory of God: This is the chief end of our creation, Isa. 43. 7. For my glory have I created him, saith the Lord, O come let us worship, and fall down, and kneel before the Lordour Maker, saith the Psalmist, Psal. 95. 6. O let us employ our time so, as may be most for God's glory: now time spent in holy duties (in well doing,) is spent to God's glory, Herein is my Father glorified, that ye bring forth much fruit, saith our Saviour, the more fruitful we are in good duties, the more glory redounds to God. This should make us abundant in the work of the Lord. Hence is that speech of our Saviour, 1 Cor. 15. ●ast. Matth. 5. 16. Let your light so shine before men, that they may see your good works; (spend much time in God's service, and become patterns for others) why so? And glorify your Father which is in heaven; (i. e.) this doth much glorify your heavenly Father. So, Phil. 1. 11. The Apostle prayeth, that they might be filled with the fruits of righteousness; and mark the reason, which are by jesus Christ, to the glory and praise of God; so that time spent in God's service, is spent for his glory. Now lay all these three together, and they will make a strong twine to confirm this truth, like Solomon's threefold cord, which is not easily broken, Eccles. That time which is spent with God, or in his presence: 2. and to his pleasure, and delight: and thirdly, for his glory, must needs be the best spent time; but so is all that time, that is spent sincerely in GOD'S service; and therefore time spent in God's service, must needs be the best spent time. Thus in regard of God. Secondly consider, it is the best in regard of ourselves. 2. Time spent in God's service, is the best spent time, 2. Reason. In respect of ourselves. in respect of ourselves; 1. It is most for our credit. 2. For our profit. 3. For our pleasure. 4. For our comfort, in life and death. 1. Time spent in God's service, is most for ●ur credit. God will ever make good his promise, Most for our credit. 1 Sam. 2. ●0. Them that honour me I will honour: and they that despise me, shall be lightly esteemed. See what the Holy Ghost saith, of those Bo●reans, (that received the Word with all readiness of mind, and searched the Scriptures daily) Acts 17. 11. These were more noble, than those in Thessalonica, saith the text, And why so? Wherein did their chief Nobility appear? sc. in their outward quality, they had this spiritual excellency, to regulate their hearing by the Word; In that they received the Word with all readiness of mind, as appeareth in the words following, and searched the Scriptures daily, whether those things were so. Every religious godly person, that spendeth much time in God's service, is a noble person, in God's account. It was one of Solomon's titles of honour, to be called, The Preacher, one that spent much time in God's service, and in teaching others, Eccles. 1. Yea, and see how David glorieth in this, that he was God's servant, one that spent much time in God's service, Psal. 116. 16. O Lord, truly I am thy servant: I am thy servant, and the son of thy handmaid. Lo, a man's greatest honour, sc. to be God's servant, to show, that time spent in ●ods service, is the most for a man's credit, and therefore the best. 2. Time so spent affordeth the most sound solid pleasure; For our pleasure. all other pleasures are but vain, and mad mirth, in comparison of this; This will satisfy a man's soul, as with marrow and 〈◊〉, as David speaks. See what pleasure God's servants have taken in this, I esteemed ●he words of his mouth more th●n my necessary fo●de, saith Job, job 23. 12. O what pleasure and sweetness did job find in the Word of God's mouth! it was sweeter and more pleasant in taste, than his appointed or necessary food: It did him more good, than his meat and drink. So likewise, M●ch sweetness in God's service. see it in David, Oh how I love thy law, it is my meditation continually, Psalm. 119. 97. How sweet are thy words unto my taste? sweeter than honey unto my mouth; Ver. 103. So likewise to jeremiah, chap. 15. 16. Thy words were found, and I did eat them: and how did they taste? They were unto me the very joy, and rejoicing of my heart, saith the Prophet. Yea, so it was to Paul, Rom. 7. 24. I delight in the Law of God, according to the inner man. But above all, observe that speech of our Saviour, Joh. 4. 34. There you shall find, that our Saviour at that time was hungry and thirsty, and the Disciples were gone to the City to buy meat; in the mean time, cometh a woman to draw water, and our Saviour took that opportunity to instruct her, and convert her to God, yea, and was so serious in it, and so much delighted with it, that when the Disciples come with meat, they say unto him, M. eat, Ver. 33. See what he answereth, I have meat to eat, which ye know not of, and then explaineth the meaning, Verse 34. My meat is to do the will of Him that sent me, and finish his work. Lo, this was his very meat, it did him more good, He found more sweetness in it, and so far preferred it before his meat and drink, so that (if our mouth be not out of taste) time spent in God's service hath the most pleasure in it, and therefore, in that regard, is the best spent time. Thirdly, Time spent in God's service is the most full of profit, every way, Most profitable. both for body and soul, Godliness is profitable unto all things, saith the Apostle, (1 Tim. 4. 8.) having the promise of the life that now is, and also of that to come. This is the good and the right way, as Samuel calleth it, 1 Sam. 12. 24. It is that one thing needful, as our Saviour himself calleth it, Luk. 10. 42. This is the only thing, the very boon that David would beg at God's hands, Psalm. 27. 4. One thing have I desired of the Lord, that I will seek after. But one thing David? surely it is some rare thing, some extraordinary profitable matter. What is it? That I may dwell in the house of the Lord, all the days of my life, and behold the beauty of the Lord, and to inquire in his Temple. This is David's one thing, sc. that he might spend all the greatest part of his life in God's service; he knew the benefit, and the profit of it. He might well say then, as, Psalm. 23. 6. Surely goodness and mercy shall follow me all the days of my life. Time spent in God's service, is the only way to procure safety and profit, both for body and soul, 1. There is safety in this course, even when their seemeth to be most danger, And safe for body. He that looseth his life for Christ's sake, shall be sure to find it, Mat. 16. Yea, see that excellent promise, v. 11. of this Psalm; The Lord will give grace, and glory, and no good thing will he withhold, from them that walk uprightly. Let no man think that Religion is the Highway to danger and beggary; No, no, It is the only safe way, and the most profitable. An excellent place to this purpose, is, that we have, Exo. 34. 24. Where the Lord enjoineth that all the Males should appear before him thrice in the year at jerusalem, (as if all the Males in England were to appear thrice in the year before God at London) Now whereas a man would think that this was very dangerous, in regard of invasion from their cruel neighbours, that might take the opportunity to set upon their borders, in the absence of all the Males: Now mark what the Lord promiseth in that case, No man shall desire thy land: such an envious, covetous, malicious thought, shall not once enter into their heart, as to think, Now we have a fit opportunity to invade Israel. So the equity of this promise remaineth still: Time sincerely spent in God's service, bringeth safety with it; or, if any danger, or outward hurt come, in this case, God will dispose it for our good. Rather than Daniel shall lose by his time spent in God's service, Safety in God's service example of it. the Lord will keep him in safety in the Lion's den, and send his Angels to shut the Lion's mouths, that they may not hurt him, as we see, Dan. 6. Mark that speech of the King to him, Verse 20. O Daniel, servant of the living God, Is thy God (whom thou servest continually) able to deliver thee from the Lions? Is there safety in the service of thy God? See how Daniel answereth, according to the event of it, Ver. 22. My God hath sent his Angel, and shut the Lion's mouths, that they have not hurt me. Lo, what impregnable safety in God's service. So Daniel 3. What danger were the three noble jews in? But see how God made good that promise, (Isa. 43. 2.) When thou passest through the waters, I will be with thee, etc. when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Our God whom we serve is able to deliver us, say they, Dan. 3. 17. and the event showed as much. Ver. 25. saith the King, I see four men walking in the midst, and they have no hurt, and the form of the fourth, is like the Son of God, God is able to keep the fire from hurting (if he please) even those that walk in the midst of it. And mark what is said of these men, Verse 27. That they were such, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them, Oh admirable fruit of faith! Oh strange effects of piety! who would not confess, that time spent in God's service, is the best spent time, when he seeth and considereth that there is such admirable profit and safety in it? Nay, he that doth conscionably spend time in God's service, may be sure he shall want nothing that is good, Psal 34. 10. So that such a man may boldly say with David, Psalm. 23. 1. The Lord is my Shepherd, I shall not want. The greatest Monarch under heaven (without piety) cannot say so much; yea, Blessed is the man that feareth the Lord; (and spendeth much time in his service) for riches and plenteousness shall be in his house, if God see it to be good for him, Psal. 112. 1, 2. Thus for the body. Then for the soul. He that spendeth time in God's service, And Soul. Shall never perish, but have everlasting life, joh. 3. 16. Yea, he that spendeth time in God's service, doth follow the advice of our Saviour, joh. 6. 27. sc. To labour for that meat that perisheth not, but endureth unto everlasting life; and with Mary, chooseth the better part, which shall never be taken from him, Luk. 10. 42. Yea, this is chiefly, and especially beneficial for the soul. See an excellent promise to this purpose, Isa. 55. 3. Incline your ear, and come unto me, hear, and your soul shall live. And, I will make an everlasting covenant with you, even the sure mercies of David, Ver. 4. This is the main thing to be regarded, in point of profit. For, What is a man profited, if he shall gain the whole world, and lose his own soul? saith our Saviour, Matth. 16. 26. See an experiment of this, in that rich man, Luk. 12. 19, 20. that had goods laid up for many years, but could not secure his soul, no, not for a night, but God said unto him, thou fool, this night shall they fetch away thy soul, and then whose shall these goods be, which thou hast provided? And this is the case of every man, that spendeth his time to get riches, instead of God's service, Ver. 21. So is every one that gathereth riches for himself, and is not rich towards God; For, What hope hath the Hypocrite, though he hath gained, when God shall fetch away his soul? job 27. 8. When such are ready to call to the mountains to fall upon them, and the hills to cover them, from the presence of the Lamb, Revel. 6. 16. Then shall the godly lift up their heads with joy, because their redemption draweth nigh. So that by this it appeareth evidently, that time spent in God's service hath the most profit in it every way, both for body, and soul. Oh the difference between time spent in God's service, and in the neglect of it! Give me leave to conclude this branch of the Reason, with that excellent place, in Isa. 65. 13, 14. Thus saith the Lord, Behold! my servant shall eat, and ye shall be hungry; behold! my servant shall drink, but ye shall be thirsty; behold! my servant shall rejoice, but ye shall be ashamed; Verse fourteen behold! my servant shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of spirit, etc. A sweet cordial for GOD'S servants; but terrible to the wicked, that neglect his service. Fourthly, and lastly, I told you, that time spent in God's service, Most full of comfort in life and death, etc. hath the most comfort in it; the very time itself, so spent, is full of comfort, the very joy and rejoicing of a man's heart. But especially this will afford us comfort at our death, and at the day of judgement. 1. For our death bed nothing will afford us so much comfort then, as this, if a man can say with the Apostle, 2 Cor. 1. 12. Our rejoicing is this, the Testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world; Time sincerely spent in God's service, will assure a man, that when he dyeth, he shall go to heaven, 2 Cor. 5. 1. We know that if this earthly house of this tabernacle shall be dissolved, we have a building of God, not made with hands, eternal in the heavens. Three singular examples I will give you for this. 1. That of Hezekiah, Isa. 38. 3. When the Prophet greeteth him with that heavy tidings, saying, put thy house in order, for thou shalt dye, and not live. What was it that did afford him comfort, in that case? That you shall see, was the consideration of his well spent time. Remember, Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. Lo, the chief ground of comfort in death, is the conscience of a well led life. So that of the Apostle, 2 Tim. 4. 7, 8. For I am now ready to be offered, and the time of my departure is at hand, saith the Apostle, v. 6. Now see▪ what it was that did afford him comfort in that case. Surely, consideration of the right and religious spending of his time. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness. He that would have the like comfort in his death, must have a care to spend much time in God's service in his life time. Oh, let me dye the death of the righteous, saith wicked Baalam, and let my last end be like his; he meaneth in regard of sweetness, and comfort, Num. 23. 10. This is the desire of many. Now the way to obtain this, is to live the life of the Righteous. This appeareth lastly, by the example of our blessed Saviour, when he had finished his course, how sweetly doth he conclude? john 17. 4, 5. I have glorified thee on the earth, I have finished the work which thou gavest me to do; (i. e.) I have spent my whole life in thy service, it hath been my meat to do the will of thee my heavenly Father: Yea, see the sweet fruit of this: And now, o Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. See here the way to have hope, and comfort in death. He that would have glory with God in heaven; must glorify God here on earth. He that would be assured, that he shall spend his time with God in heaven, in eternal glory; must first spend his time in God's service here on earth. Grace on earth, is the way to glory in heaven. And thus you see also, that time spent in God's service, is the best, not only in regard of God, but also in respect of ourselves. Thirdly, In regard of others, hereby we may do good to others. and lastly, I told you, that time spent in God's service, is best spent, in regard of others: it redoundeth not only to God's glory, and our own good, but it also extendeth to the good of others, especially, those that are in any kind of distress. Time spent in God's service, is the best way, both to prevent danger, and to remove it. Consider the danger and misery of GOD'S Church, both at home and abroad: danger of famine, danger of sword, danger of pestilence: Now what better remedy to prevent these dangers, than time spent in God's service, in prayer, and fasting, & c? See this in the practice of the Ni●ivites, Io●●h 3. The danger was great, for, Yet forty days, and Niniveh shall be destroyed, saith the Lord, ver. 4. Well, see how they prevented this fearful danger; How did they spend their time? That you may see, Ver 5. 6. They believed God, and proclaimed 〈…〉 and put on sackcloth, from the greatest 〈◊〉 them, to the least of them; Yea, and word ●●me to the King himself, who arose from his Throne, and laid his Robe from him, and sat in Ashes; and made proclamation throughout the City, that neither man, nor beast should drink water, nor taste any foo●e, but be covered with sackcloth, and cry mightily unto God, etc. Who can tell whether God will turn, and repent, etc. that we perish not? (i. e.) If any thing will prevent our destruction, this will do it. Now see the event, Ver. 10. And God saw their works, etc. He saw how they spent their time, and God repent of the evil that he had said, that he would do unto them, and he did it not: so that time spent in God's service, is the best way to prevent danger. Yea, and secondly, It is the best way also to remove it; oh the miseries of God's people in Germany, and in this land also, some by famine, some by pestilence; our wit, is too shallow; our strength too weak, our purse too empty, to relieve them: if any thing we have can do them good, it must be our prayers, and the right and religious spending of our time. Alas! time spent in sinning, in swearing, in drunkenness, this provoketh the eyes of God's glory, and incenseth his wrath against us: but time spent in God's service, is the way to help them, and ourselves in this case. Threefold proof of it. And for the farther help of our unbelieving hearts, in this high point, consider, 1. God's own direction: 2. The Church's practice; 3. Our own experience. 1. 1. The Testimony of God himself. We have the Testimony of God himself. See an excellent place to this purpose, 2 Chron. 7. 13, 14. Where the Lord himself putteth a case of danger, and prescribeth the remedy. 1. If I shut up heaven, that there be no rain, (and this you know was our very case lately) or, if I send pestilence among my people, (and this is our case, even for the present, there have been (and still are) sundry places in this kingdom infected with the pestilence) here is the danger. Well; what is the best course that God's people can take to remove such a judgement? how should we do to help those that are in this woeful estate? That the Lord himself showeth plainly, v. 14. If the people that are called by my Name, shall humble themselves, and pray, and seek my face, etc. that is, spend time in my service, then see the admirable fruit of this, then will I hear from heaven, and forgive their sins, and heal their land. Time spent in God's service is the best way to remove a judgement from ourselves, or others. This is a course of Gods own prescribing. 2. 2. The Testimony of the Church, and State. This is the judgement and opinion of the Church, and State wherein we live, and our Religious Governors, and such as are in authority. Hereupon it was, that in the last great Plague, there was a general Fast proclaimed, and appointed to be celebrated throughout the whole kingdom, that we might seek God by prayer and fasting, for the cessation of that sore judgement of the Pestilence. And why this, but only to show, that even our gracious Sovereign, and such as are in authority in our Church and State, are verily persuaded, that time spent in God's service, is very effectual and available to take away the Pestilence. 3. It appeareth by experience, 3. Experience. what admirable success we have had in this case, we have found by experience often the worth of this course, either for preventing, or removing a judgement: as in that year, 1625. and sundry other times both before, and since, the Lord hath made good unto us that precious promise, Isa. 65. 24. It shall come to pass, that when ye call, I will answer; and while ye are yet speaking, I will hear: for while we were yet praying, and fasting, the Lord was entreated of us. So that even in this regard also, time spent in God's service is absolutely the best spent time. So that a godly religious man, that spendeth much time in God's service, shall prevail more, either for preventing, or removing a judgement from the land, than an hundred others: he is the only man that must deliver the Ileland, according to that in job 22. 30. He shall deliver the Island of the Innocent or (as is well noted in the Margin.) The Innocent shall deliver the Island, and it is delivered by the pureness of thine hands. It is the purity of hearts and hands, and time spent in God's service, that must help in this case: for otherwise, we know that God heareth not sinners, but if any man be a worshipper of God, and a doer of his will (if any delight to spend time in GOD'S service) him he heareth, saith the blind man, joh. 9 31. CHAP. III. Containing the first Use of the point, viz. for Instruction. 1. IS it so, Use 1. For Instruction. That time spent in God's service, is absolutely the best spent time? The knowledge of this truth doth lead us on to the knowledge of other precious truths to this purpose, for our instruction; 1. Hence than it followeth, The worst spent time. that time spent in sinning, or in the Devil's service, must needs be the worst spent time; time spent in swearing, lying, stealing, wantonness, drunkenness, yea in covetous carking and caring, etc. is the worst spent time that can be: it is quite opposite and contrary to that which is spent in God's service; and therefore, as that is the best, so on the contrary, this must needs be the worst spent time that can be. It is the worst in every respect, 1. In respect of God, 2. In regard of ourselves. 3. In respect of others. 1. 1. In respect of God. Time spent in sinful courses is the worst spent time, in respect of God Himself, 1. 1. Without God. Not with God, but without God in the world, and without Christ, according to that of the Apostle, Eph. 2. 12. That at that time, ye were without Christ, being Aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world, where the Apostle speaketh of the time that they had spent in the state of nature, according to the Prince of the air, after the lusts of the flesh, etc. Ver. 2. 3. Now see how woefully and fearfully he concludeth, as touching all that time, that is so spent, namely, That it is time spent without Christ, without the Pale of the Church, wirhout promise, without hope, and lastly, without God in the world: no time better spent, than that time which is spent with God, and therefore no worse time, then that which is spent without God. Thus Cain spent his time, after he had slain his brother Abel, He went out from the presence of the Lord, saith the Text, Gen. 4. 16. and this is a chief branch of the eternal punishment of the wicked in hell. They shall be punished with everlasting perdition, from the presence of God, saith the Apostle, 2 Thes. 1. 9 Hereupon was that earnest and importunate suit of David, Psa. 51. 11. Cast me not, Lord, out of thy presence, to intimate untous, what a woeful thing it is to be without God, or to be cast out of his presence. 2. 2. To his dishonour. Time spent in the devil's service (in vicious courses) is it not spent for God, but against him; not for his glory, but to his dishonour; Thou that boastest of the Law, through breaking the Law, dishonourest thou God? saith the Apostle, Rom. 2. 23. Time spent in the breach of God's Law, is spent unto God's dishonour, robbeth God of his honour and glory, that is due unto him; and therefore the worst spent time that can be. Thirdly, 3. Not to his pleasure but to his grief. Time spent in sinning is not spent to God's pleasure, but the contrary, it doth even provoke the eyes of his glory, Isa. 3. 6. Their tongue; and their doings are against the Lord, to provoke the eyes of his glory; yea the Lord is not only offended at it, but even grieved and wearied with time so spent: How can a child spend his time worse, then in grieving and breaking the hearts of his loving Parents? This is the very case of all those that spend time in vicious courses. Observe it, Isa. 7. 13. Is it a small thing for you to weary men, but ye will weary my God also? O woeful thing, to weary and grieve God with our sinful courses! Forty years long was I grieved with this generation, saith the Lord, Psalm. 95. 11. I am broken with their whorish heart, which is departed from me, Ezec. 6. 9 Yea, his very heart is broken with the grief of it, as the Prophet speaks, jer. 23. 9 Yea, the Lord is oppressed with our sins, as a cart is pressed with sheaves: it is the Holy Ghosts expression, Amos 2. 13. Yea, the Lord is so far from being well pleased, or delighted with it, that on the contrary, he hateth and abhorreth it; yea, he smiteth his hands together, in detestation of it, I have smitten my hands at thy dishonest gain, saith the Lord, Ezec. ●2. 1●. the Lord will not spare that man (which so spendeth his time, but his wrath and jealousy shall smoke against him, to blot his name out from under heaven, Deut. 29. 20. 1. 2. In regard of ourselves. It is the worst spent time that can be, in regard of ourselves, for there is neither profit, nor credit, nor safety, nor pleasure, nor comfort in it; but the contrary to all these, as is easy to manifest in sundry particulars. 1. 1. No profit but loss. Time spent in the devil's service, is the worst spent; because there is no profit in it, a man is always on the losing hand; now this is most evident, that all sinful courses are unfruitful, and unprofitable courses, Have no fellowship, with the unfruitful works of darkness, Ephesians 5. 8. All sinful works, are both works of darkness, and unfruitful works: hence that of the Apostle, Rom. 6. 21. What fruit had ye in those things, whereof ye are now ashamed? Observe the confession and expression of every true penitent, according to that we read, job 33. 37. God looketh upon men, and if any say, I have sinned, and perverted that which is right, and it profited me not. Every true convert is able to tell you, out of his experience, that all sinful courses are unprofitable courses in conclusion, for they lose God's favour, they lose their interest in Christ, they lose the comfort of a good conscience, they loo●e their souls, Matth. 16. 26. and in a word, they loose heaven: these are the fruits of time spent in sinning. judge then if all such be not damned loser's in the end, unless they repent speedily, 2. No pleasure, nor credit, nor comfort. and turn to God. Again, there is no true pleasure, but vanity and vexation of spirit. Take the sin of uncleanness, which seemeth to have the most pleasure in it, and you shall find at last there is no pleasure in it, but the gall of bitterness, In the end it biteth like a Serpent, and ●urteth like a Cochatrice. See a notable place for this purpose, Pro. 5. where the Wiseman, dissuading from the sin of uncleanness, Ver. 8. Remove thy way far from her, and come not nigh the door of her house, and then see what excellent arguments He useth to this purpose, Verse 9 10▪ 11. Lest thou give thy honour to others, and thy years to the cruel: there is loss of credit, Lest strangers be filled with thy wealth, etc. (there is loss of goods and outward estate. Thus sin bringeth beggary) And thou mourn at last▪ when thy flesh and thy body is consumed, (there is loss of pleasure and comfort) and say, How have I? Oh how have I misspent my time, in the service of sin and Satan! Nor safety. Oh let us strive to see this in time, and labour to prevent it. Lastly, there is no safety but death and danger in it, for the wages of sin is death, Rom. 6. 2●. The like I might say in regard of others: but this is enough, to prove that time spent in sinning, is absolutely the worst spent time, for body and soul. Secondly, 2. Instruct. For Humiliation, that we have spent so little time in God's service, and so much in the service of sin and Satan. For Humiliation, Seeing time spent in God's service is the best spent time, This serveth to teach us, what cause we have (even the best of us) to be humbled, that we have spent so little time in the duties of God's service; and have been so lavish and prodigal of our precious time, in other things. For. 1. What a great deal of most precious time have we spent, before our conversion, before we spent (in effect) any time at all in God's service? All the time of our unregeneration, hath been utterly spent in the service of sin and Satan; we were vassals to the Prince that ruleth i● the air, the spirit that now worketh in the children of disobedience, Ephes. 2. 2. Now consider, what a lamentable thing it is, that a man, (that is made for God's glory, and chiefly for his worship and service) should spend twenty, thirty, forty, and some fifty years in the service of sin and Satan, before he begin to serve God at all, or so much as once think of the main end for which he was made, and sent into this world? Alas! by nature we are so far from any desire to do God service, that, on the contrary, we hate him, and oppose, and set ourselves against him, and in effect do nothing daily, but even fight against God: for indeed, there is a direct and an express enmity between God and us, by nature; as appeareth by that speech of the Apostle, Rom. 5. 10. For if, when we were enemies, we were reconciled to God, by the death of his Son, etc. We are children of wrath by nature, and we do even study enmity, and rebellion against the Lord; yea, notwithstanding the vow and covenant, that we have made in our Baptism, sc. that we would continue Christ's faithful servants, and soldiers, unto our lives end; yet alas! notwithstanding we daily dishonour God by our vicious lives, and live in the apparent breach of his blessed and holy Commandments. Not only before our conversion. In our natural estate we do not so much as once perceive the things of the Spirit of God, for they are foolishness unto us, neither can we know them, because they are spiritually discerned, as the Apostle showeth, 1 Cor. 2. 14. No, no, alas! we are so far from spending time in God's service, that we spend it in working the will of the flesh, and in heathenish lusts. This the Apostle intimateth, 1 Peter 4. 3. For the time passed of our lives may suffice us, to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of Wine, revel, banquet, and abominable Idolatries; Lo! here the Apostle showeth, how we spend our time usually before our conversion, not in working the will of God, but the will of the Gentiles; not in the service of God, but in the service of the flesh, and of the devil; for drunkenness, and idolatry are such. Thus vainly and foolishly do we spend our time by nature, yea, this is not the estate of some few odd ones, that are of an extraordinary evil nature; but it is the condition of all, even of the best. The holy Apostle confesseth thus much of himself, and of all true believers (before their conversion) Titus 3. 3. For we ourselves were sometimes foolish, disobedient, serving divers lusts, and pleasures, living in malice, hateful, and hating one another, saith the Apostle. So that if we seriously consider this, we have reason every one, to cry out of himself, in this respect, as the Psalmist did in another case; Psal. 73. 22. So foolish am I, O Lord, by nature, and ignorant, I was as a beast before thee! Or else with the Apostle, Rom. 7. 24. O wretched man that I am! what a woeful wicked wretch have I been, that have spent so much time in the service of sin and Satan, and so little in the service of the Lord, my Maker, and Redeemer! Secondly, 2. Consider. But also, even since our calling. Besides this, we have much more cause to be humbled, and with Job, even to Abhor ourselves in dust and ashes, if we consider how much precious time we have, and daily do misspend, even since our conversion. Alas! how little time do we yet spend in ●ods service; The time passed of our life might suffice, 1 Pet. 4. 3. It is enough (and too much) that all the time we have spent before our conversion, is wholly misspent; but that we should bring more wrath upon us daily, by misspending our time still, is much more grievous. It is now high time to awake out of sleep, and with all diligence, instantly to serve God, night and day. It is strange, that an heathen person should enter into so divine and heavenly a consideration, Seneca Epist. 1. Nihil agendo, aliud agendo, & male agendo▪ about the misspending of precious time. Sometimes, doing nothing; sometimes, matters of the By; and sometimes, evil. But alas! how little then do we spend, Benè agendo? Let us but consider how much time we spend, in eating, and drinking; and then how much in sleeping, walking, talking, sporting, working; but how little time have we then for reading, hearing, praying, etc. a lamentable thing if rightly considered. Simile. A loving Father sendeth his son to the University, to get learning, and he when he cometh there, spendeth his time in other By-matters, and impertinencies, so much time spent at Tavern, so much in Recreation, so much in walking abroad, and so much in complementing with, and entertaining of his acquaintance; but little or no time in study, etc. What saith the Father, at his return after many years? He cryeth out, surely my son hath utterly misspent his time, and consumed my estate to no purpose. This is our very case. The Lord sendeth us into this world, to bring glory to his Name, and to get grace for our souls, and to prepare for glory: But alas! how do we misspend our time in following worldly vanities; and for one serious thought of heaven, we have (at least) an hundred earthly cogitations. And then again, lastly, if we do now and then set ourselves to serve God, yet how soon are we tired, and ready to cry out, Behold what a weariness is it! Mal. 1. 13. See therefore what great cause we have to be humbled in this regard. CHAP. FOUR Containing the second Use of the point, namely, for Reprehension. SEcondly, Use 2. For Reprehension of divers sorts. This serves for the reprehension of divers sorts of people, that are justly to blame in this regard; besides what is already intimated in the former Use. First, 1. Sort. 1. Such as can find time for every thing, but only for God's service. Such as can find time for every thing, but matters of Religion; they can find time for walking, talking, working, and playing; but none for hearing, reading, praying; whereas we have heard, that time spent in God's service, is the best spent time: men can find many days to spend for themselves, none for God. Thus the ambitious spend time to get honour, the malicious for revenge, the covetous to get wealth; in the mean time, no time can be spared, to be spent to get grace. Oh the folly of men, to begin at the wrong end: First seek the kingdom of God, saith our Saviour, Mat. 6. 33. Now that is put off to the last place (at least) if it be not altogether neglected. See the picture of such fools, Luk. 12. 19, 20. There was a man spent all his time to get wealth, but could find no time to serve God, and to get grace; and therefore he hath no time to enjoy his wealth; but in the very night that he began to take possession, and enjoy the benefit of all his pains, God greeteth him with this heavy message; Thou fool, this night shall they fetch away thy soul, and then whose shall those goods be, which thou hast provided? So is every one (saith our Saviour) that getteth riches for himself, and is not rich towards God. What greater folly, then to be all for the present, nothing for the future? All for the Summer, nothing for the Winter? All for the body, nothing for the soul? And yet alas! there are thousands that are thus besotted, Martha-like, and worse, cumbered about many things, when the one thing needful, the better part, is wholly neglected. Now for the remedy of this, give me leave to commend unto your consideration, that golden place of our Saviour, Mat. 16. 26. What is a man profited, if he gain the whole world, and lose his own soul? Take heed brethren, a man cannot look upward and downward both at once; or upward with one eye, and down with the other: for we cannot set our affections upon things above, if we set them too much upon things here below: we cannot serve God and Mammon, Mat. 6. 24. We cannot love God, and the world: If any man love the world, the love of the Father is not in him, saith the Apostle, 1 Joh. 2. 15. We cannot be both earthly, and heavenly minded, as we ought; we cannot be a friend of the world, and God's friend too, but Whosoever maketh himself the friend of the world, is the enemy of God. It is an excellent place of the Apostle, Jam. 4. 4. later end: Know ye not, that the friendship of the world, is enmity against God? Whosoever therefore will be a friend of the world, is the enemy of God. They are too blame, that spend more time in the world's service, then in the Lords. Secondly, 2. Sort. Are such as spend more time in idle pleasures, and recreation, then in God's service. This serveth to reprove such as spend more time in sinful pleasures and recreation, then in God's service: These are lovers of pleasures, more than lovers of God, as the Apostle speaks, 2 Tim. 3. 4. As if men were made only for themselves, and their own pleasures, and not for GOD. How far are these from the disposition of faithful Moses? Who refused to be called the son of Pharoahs' daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11. 24, 25. Now for the means to prevent, Remedies against this. or reform this gross abuse, in thus misspending of our time; Let us consider these two particulars. First, That time spent in God's service, 1. Remedy. is absolutely the most full of pleasure; yea, there is no true solid pleasure in the world without it; it is to a spiritual man, the very joy and rejoicing of his heart. Secondly, 2. Remedy. The more pleasure we have in any thing, in the neglect of God's worship and service, the more torment and sorrow will follow afterward: The better the wine is, the sharper and more sour will it be, when it is turned to vinegar. It is most true of all such delights, which Abner said to Joab, They will be bitterness in the later end. See the fruit of the rich man's carnal pleasures, Luk. 16. 25. In that speech of Father Abraham to the rich man in hell; Son, remember that thou in thy life time receivedst thy good things, or thy pleasures, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. O the everlasting bitter pangs of hell, which follow the pleasures of sin for a season! Who would dote upon such sweet meat, that is attended with such bitter and sour sauce? So, mark what is said of Babylon, that had glutted herself with pleasures, and made herself Drunk with the blood of the Saints, Revel. 18. 7. How much she hath glorified herself, and lived deliciously; so much torment and sorrow give her. The more pleasures of sin here on earth, the more torment in hell. If our carnal mirth-mungers would consider this, it would be a means to persuade them to spend more time in God's service, and less in the pleasures of sin, which are but for a season. Thirdly, 3. Sort. Are such as stay long, before they begin to spend any time at all that way. This serveth to reprove all such, as stay long before they spend any time at all in God's service. How ordinary a thing is it for men to misspend their best strength, and flower of their youth, and reserve the decrepit old age for God? Tell many of repentance, of God's service, of the power of godliness; oh, say they, it is too soon, I am too young; hereafter is better, when I am old. This is the usual practice of the world. If time spent in God's service be the best spent; woe be to those, that stay long before they begin to serve God at all. Simile. Like a man that goeth to London, about some business of great importance, and when he cometh there, spendeth all his time in saluting here, and complementing there, and seeing this and that rare sight; and then hath all his 〈◊〉 to dispatch, when he should go home. Here is the very case of many, that come into the City of this world: they spend the greatest part of their time in other things; and never so much as dream or think of Religion, which is the main end, for which they were sent into the world. What a woeful account will these make, at the last day? Now for prevention, or remedy hereof, Antidotes against this▪ let us consider these four particulars. First, The express command of God: To Remember our Creator in the days of our youth; God's command▪ before those days come, wherein we shall say, I have no pleasure in them. A woeful thing, for a man even then to bethink himself how to live, when he is ready to die, Eccles. 12. 1. Remember thy Creator in the days of thy youth. Secondly, Consider the time which we have here to spend on earth is very uncertain; Consider, that the time we have to spend, is very uncertain. a man resolveth to serve God when he is old; yea, but what if he die in the mean time, while he is young, and never live until he be old? How many Lambe-skinnes come to the Market, as well as the skins of elder sheep? How many die young, and drop away, even in the midst (as they thought) of their best strength? No man knoweth the day of his death; and therefore Job (to make sure work) would begin and prepare for it every day, job▪ 14. 14. All the days of my appointed time will I wait, until my change come. Death many times cometh suddenly, when it is the least thought on of all: When they shall say, peace, peace; then shall sudden destruction fall upon them, saith the Apostle, 1 Thes. 5. 3. They spend their days in wealth, and in a moment go down to hell, job 21. 13. Therefore they say unto God, depart from us, for we desire not the knowledge of thy ways, etc. A woeful estate. Thirdly, The longer we are before we begin, the more difficulties we shall meet withal. The longer it is before we return to God, the more difficult we shall find it, to turn at last. Qui non est hodie, cras minus aptus erit. Continuance in sin, breedeth custom in sin; and how hard is it for men to overcome evil customs? jer. 13. 21. Can the Aethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. So that it is exceeding difficult, if not impossible. The further a man goeth out of his way, the longer journey he hath to go at his return; and than it is possible for him to stay too long. Fourthly, Consider how just it is, for God to reject such as do turn at last. But admit, that at last he desireth to return to God, and spend time in his service; Yet how just is it with God, to reject him in that case? What a base thing, for a man to spend all the best of his time and strength in the service of sin and Satan, and then to begin to serve God, when he is fit for nothing, but to feed worms? What would you think of that servant, whom you should hire to serve you for a year; and yet he never would do you days work, until the last month, or week, or hour, immediately before he should receive his wages? Or what would you conceive of that Soldier, that should spend all his youth and strength in the wars against his King, and Sovereign; and then offereth his old age to his Prince, when he is scarce able to carry his weapon. Here is the very case of all those, that spend all the best of their health and strength in the service of sin, and offer their poor, despicable old age to God. What is this but to offer the Lame, and Torn, and the Sick? Mal. 1. O how justly may God reject us in that case? Consider that fearful place, Pro. 1. 28, 29. Then shall they call, but I will not answer: they shall seek me early, but shall not find me, because they hated knowledge, etc. They that despise God's service in their youth, may justly expect, that God should despise them in their age. Fourthly, 4. Sort. Such as spend some time in God's service, but not enough. This serveth to reprove such, as spend some time in God's service, but not enough: seem to make conscience of some duties, but not of others. If time spent in God's service be the best spent time, than they are to blame, that deal niggardly with God in this regard; that do serve God by the halves; with the lips, but not with the heart; have prayer in the morning, but not in the evening; both these perhaps, but no reading, nor godly conference, nor catechising: some also come to Church sometimes, once a month, or in the morning, but not in the evening. Well, consider that time spent in God's service is absolutely the best spent time. Therefore they are too blame, that are sparing in this behalf. God is abundant in goodness to us, and therefore we should be abundant in duty to him; Always abounding in the work of the Lord, as the Apostle speaketh, 1 Cor. 15. 58. Oh, for shame let us not be niggardly with him, that is so bountiful to us; He giveth to all men liberally, saith the Apostle, jam. 1. 6. O let us be liberal in our duty to God, seeing no time is so well spent, as that which is spent in God's service. O let us therefore be cheerful and hearty in it. Now for Remedies in this case, 〈…〉 Let us consider these four particulars. First, The more time we spend, 〈…〉 and the more pains we take in God's service, the more glory redoundeth to God. Herein is my father glorified, that ye bring forth much fruit, saith our Saviour, joh. 15. 8. Secondly, 〈…〉 The more pains we take, and the more time we spend in God's service, the greater reward is reserved for us; For God is not unrighteous, to forget your patience, and labour of love, Heb. 6. 10. But will both surely and fully reward it in the end. These small pains of ours, which are but for a moment, they cause unto us, or work for us, a far more exceeding, and an eternal weight of glory, as the Apostle speaks, 2 Cor. 4. 17. Abundance of time sincerely spent in God's service, will procure abundance of glory. Thirdly, The more time we spend in God's service, and the more pains we take still to get grace, The stronger our assurance of salvation. the stronger will be our assurance, that when we die, we shall go to heaven, Having your fruit unto holiness, and the end everlasting life, saith the Apostle, Rom. 6. 22. The more fruitful we are in holiness, the faster we lay hold on eternal life. Hence is that excellent place of the Apostle, 2 Pet. 1. 5. And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge, etc. and so one grace unto another; as if he should have said, spend much time in God's service, take much pains to abound in grace; Why so? What is the Apostles Reason? That you shall see, vers. 11. For so an entrance shall be made unto you, abundantly into the everlasting Kingdom of Jesus Christ. Lo here the excellent benefit of pains and diligence in God's service. This will fill a man full of joy and peace in believing. Fourthly, and lastly, Hereby we shall bring credit to our profession, We shall bring credit to our profession. and adorn and beautify our Religion, and do good to others. Mat. 5. 16. Let your light so shine before men, that they may see your good works, saith our Saviour. A good conversation prevaileth, where the Word sometimes prevails not; That if any obey not the Word, they may be won by the good conversation of the wives, saith the Apostle, 1 Pet. 3. 1. Fifthly, 5. Sort. Such as spend more time in the Devil's service, then in Gods. This serveth to reprove such, as spend more time in the Devil's service, then in Gods; yea, and the number of these is exceeding great, that spend more time in swearing, in railing, in drunkenness, in wantonness, etc. then in hearing, or praying, and such like exercises of piety and godliness. Nay, what shall we think of such, as spend that very time in the devil's service, that is appointed for God's service? Such as spend that very time in swearing, and gaming, and drinking, drunk in the Alehouse, which should be spent in the exercises of Religion, in God's house? when men are so weary of God's service, that they are even tired out with an hour or two, spent therein; and yet can without weariness spend twice as much in vicious courses, and not be weary? Oh fearful height of impiety, that men should take more delight in the devil's service then in Gods! Yea, that are so earnestly bend upon it, that they do even imagine mischief upon their beds, that when the morning light is, they may practise it, Mich. 2. 1. Yea, some are so sharp set in this case, that it doth even break their sleep; according to that in Proverbs 4. 16. They sleep not, except they do evil; and their sleep departeth from them, except they cause some to fall, Oh how foolishly and desperately do such spend their time, even in cutting, and wounding, and stabbing their souls, and do daily treasure up to themselves wrath, against the day of wrath, and the revelation of the righteous judgement of God, Rom. 2. 4, 5. Now for the perfecting of this branch, give me leave to show you the remedies of this dangerous mischief: and the helps which we must use to this purpose, Preservatives. are principally these four. 1. Consider, 1. Remedy. Whilst we live thus, we are children of wrath. that all the while we spend our time thus, we are children of wrath, and in the state of nature, as the Apostle showeth, Ephes. 2. 3. All the while we live thus, we can look for nothing, but the wrath of God, to come upon us, as it doth upon the children of disobedience, as the Apostle speaks, Ephesians 5. 6. The wrath of God is even revealed from heaven against such, Romans 1. 18. See a notable place for this purpose, in Romans 2. 8, 9 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, (mark the condition of all such) indignation, and wrath, tribulation, and anguish, upon every soul of man that doth evil, upon the jew first, etc. See here the estate of such as spend time in the devil's service, instead of Gods. Secondly, 2. Remedy. God will not hear their prayers, that do so. Consider, that all such have cause to fear, that God will deny to help and succour them, when they stand in the most need of it, and seek for it with greatest earnestness. If I regard wickedness in my heart, God will not hear my prayer, saith David, Psalm 66. 18. Yea, we know that God heareth not sinners, saith the blind man, john 9 31. and therefore, if God do not hear wicked men's prayers in their extremities, but lets them perish in their sins; it is not for want of power, or mercy in God; but only for want of piety, and repentance in them, according to that excellent place which we have to this purpose, in Isa. 59 1, 2. Behold, the Lords hand is not shortened, that he cannot save; neither is his ear heavy, that he cannot hear, where is the fault then? that you shall see in the next verse, verse 2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he cannot hear; Oh the woeful estate of all such, as cry unto God in their extremities, and are nothing at all regarded! Yea, God hath told them already, that he will not hear them: observe it, Proverbs 1. 28, 29. Then shall they call, etc. that is, in their extremity, but I will not answer; they shall seek me early, but they shall not find me; because they hated knowledge, and did not choose the fear of the Lord. Yea, the Lord hath sent them word before hand, that he will not help them, job 8. 20. Behold, God will not cast away a perfect man, neither will he help the evil doers, saith the Text there. O the woeful estate of all such, when sickness comm●n, or troubles come, or death; then they are glad to cry out, Help Lord, or else I am damned for ever: Not I, may the Lord say, I will help no evil doers, such as you are, and therefore thou art now like to perish, and dye in thy sins, john 8. 20. Yea, the Lord is so far from regarding the prayers of such people, in such cases, that he rather refuseth them; see upon what warrant I speak it, Proverbs 15. 8. The sacrifice of the wicked is an abomination unto the Lord. The sacrifice, what is that? Surely his prayers, as appeareth by the Antithesis in that place: for so it followeth, But the prayer of the upright is his delight, God hateth and abhorreth the prayers of all such as live in their sins, and hate to be reform: He that turneh away his ear from hearing the Law, even that man's prayer shall be an abomination, saith the Wiseman, Prov. 28. 9 O woeful estate! If men had but eyes to see it, and hearts to consider it aright: the Lord takes no pleasure in the very best services which they can do him. And no marvel, 3. Remedy. All such are at utter enmity with God. for in the third place; So long as men live in their sins, without repentance, and spend time in the Devil's service, instead of Gods, there is a direct and an express enmity between God and them. If when we were enemies, we were reconciled to God, by the death of his Son, saith the Apostle, Romans 5. 10. Yea, especially those that live and go on in their sins, have just cause to be assured of this, and that they shall smart for it accordingly; See a place or two to this purpose, Psalm 37. 20. But the wicked shall perish, why so? surely, because they are Gods enemies. And the enemies of the Lord shall be as the fat of Lambs, (easily melted) into smoke shall they consume away. Where we see; first, that the wicked are God's enemies. Secondly, that they shall consume away like smoke, and the fat of Lambs. So in that Psalm for the Sabbath, Psalm 92. 9 For lo thine enemies, O Lord, lo thine enemies shall perish; and who are they? that ye shall see in the same verse. All the workers of iniquity shall be scattered: where we see both the description, and the condition of wicked men. They are Gods enemies, there is their description; dissipation, and perishing, there is their condition. But above all to this purpose is that of Psalm 68 21. God will surely wound the head of his enemies, and the hairy scalp of such a one, as goeth on still in his trespasses, O consider this, ye that forget God, and live in your sins, lest God tear you in pieces, and there be none to deliver you, Psal. 50. 22. What estate can be more dangerous than an estate of enmity against God? The adversaries of the Lord shall be broken in pieces, out of heaven shall be thunder upon them, saith Hannah Samuel's Mother, 1 Samuel 2. 10. Me thinks I have said enough, if effectual, to affright men out of their service of sin and Satan, especially if I shall add but one thing more, which shall be the fourth and the last remedy, that I purpose to propound. Fourthly, 4. Remedy. Consider, that the devil is the worst Master that we can serve. Therefore consider, that the devil is the worst master that any man can serve, and giveth the most woeful and accursed wages. What base Master than the devil? that great red Dragon, Revelations 12. 12. That roaring Lion, that goeth about continually seeking whom he may devour, A murderer from the very beginning: john 8. 44. and the most damnable liar, that ever was, yea, the very father thereof; What base Master than the Devil? Yea, and see what base wages he giveth, Romans 6. 23. For the wages of sin is death, spiritual, temporal, and eternal, both the first, and the second death. They that spend time in the devil's service, must go to hell, with the Devil for company, Psalm 9 17. The wicked shall be turned into hell, and all that forget God. They are utterly deceived, that think to live like devils upon earth, and yet for all that, become glorious Saints in heaven, when they die: that think they shall get into the new jerusalem hereafter, without being New Creatures for the present. No, no, God hath revealed the contrary already, as is evident, Revel. 22. 14, 15. Blessed are they that do his Commandments (that spend time in God's service) for they shall enter in through the gates, into the City of the new jerusalem. But without shall be dogs, and Enchanters, and Whoremongers, and such as love, and make lies. These must stand without, etc. go to hell with the devil and his Angels, according to the prediction of Christ himself, in Matthew 25. 41. Go ye cursed, into everlasting fire, prepared for the Devil and his Angels. Consider this, all you that have spent more time in the devil's service, then in Gods; yea, all, or the greatest part of thy life in the service of sin and Satan; and little, or no time at all in the service of God Almighty: you that could find in your hearts to say unto God, Depart from us, for we desire no acquaintance with thy ways, He will pay you home one day, in your own coin, (unless ye repent) and send you packing to hell, with a, depart from me, etc. I know ye not, ye workers of iniquity, Matthew 7. 23. Yea, when ye shall begin to claim acquaintance with God, and cry, Lord, Lord, etc. Even than will He profess unto you, I never knew you, 6. Sort. Such as will neither spend Time in God's service themselves, nor suffer others Depart from me, ye that work iniquity. The sixth, and the last sort, are those, that will neither spend time in God's service themselves, nor suffer others; such as not only misspend their own time, but also hinder and discourage others from the well spending of theirs; such as cry out, what need so much preaching, such running after Sermons, etc. like waggish and unhappy Scholars, that will neither apply their books themselves, nor suffer their fellows, but hinder, and disturb them by all means possible. Here is just the Dog in the manger. These are Satan's Vicegerents, even his Standard-bearers, and Captains, chief factors for Hell. These are they, that will neither enter into the kingdom of heaven themselves, nor suffer others, but shut up the kingdom of God against them, Luk. 11 52. Matth. 23. 13. Consider now; Is time spent in God's service absolutely the best spent time? See the woeful estate of all such. How grossly and grievously are they to blame, that not only despise the duties of God's service themselves, but also discourage others; For the perfecting of this point, give me leave to show you the woeful and fearful estate of all such. 1. They are guilty of the blood of their souls that perish, Guilty of the blood of souls. by this means. Now what a woeful estate is this, that whereas a man is not able to answer one of a thousand, in respect of his own sins, he should yet be chargeable with the sins of others? when he shall hear those poor souls curse him in hell, and say, O woe be to thee, for thou art the cause of my damnation? I had spent my time in God's service, had it not been for thee? O how this will gall thee, and torment thee at that day; such and such might have gone to heaven, but for thy discouragements: Ezec. 33. 6. He verily dyeth in his iniquity, but his blood will the Lord require at thy hands, thou hast helped forward a soul to death, and so art guilty of the blood of souls. 2. Consider, the extent of this grievous sin; A sin of a large extent reacheth up unto heaven. it reacheth up to the very heavens. Every such person, doth even become a fighter against God, and taketh the devil's part against Christ, this soul is mine, saith the LORD, and I will save it; nay, saith the Devil, this soul is mine, and I will damn it. Thus they strive and wrestle for the poor soul; Christ, by the means of grace to save it, and Satan by his temptations to damn it: now the profane person, he taketh Satan's part, and helpeth him against Christ; and therefore is a direct fighter against God. Excellent to this purpose, is that speech of Gamaleel, Acts 5. 39 when they were consulting how to suppress the Apostles preaching of the Gospel, Abstain from these men, and let them alone; for if this counsel, or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest happily ye become even to fight against God; He that fighteth against God's ordinances, doth even fight against God: yea, he that doth but murmur against these things, his murmurings are against the Lord, Exod. 16. 8. yea, and he that doth set himself to persecute God's people for this, doth even persecute Christ himself, as appeareth by that speech of Christ to Paul, as he was going to Damascus, with a Commission to persecute those Primitive Christians, jesus Christ strikes him down to the earth, and salutes him in these terms, Acts 9 4. Saul, Saul, why persecutest thou me? I am jesus of Nazareth whom thou persecutest. Christ taketh that as done to him, which is done to his members, in this case: yea, he that doth but touch them (in any kind, to hurt them) toucheth the very Apple of GOD'S eye. Oh that men would seriously consider the extent of their sin, and how far their rebellions do reach in this case! And therefore in the third place, it must needs follow, The wrath of God is ready to fall on them to the uttermost. that the wrath of God is ready to seize upon them to the uttermost; yea, the wrath of God already abideth on them, although they perceive it not. See a fearful and terrible place of the Apostle, to this purpose, 1 Thes. 2. 14. Ye have suffered like things of your own Countrymen, as they of the jews, Why? what had the jews done? That the Apostle showeth, verse 15. Who both killed the Lord jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men, verse 16. forbidding us to speak to the Gentiles, that they might be saved, (there is the very case that we have in hand) they do hinder (as much as in them lieth) the salvation of others. Now what is the fruit of all this? that ye shall see, in the later end of that verse. To fill up their sins always, for the wrath of God is come upon them to the uttermost; Oh the woeful estate of such, the wrath of God is ready to seize upon them to the uttermost. This is enough even to shake the hearts of all such, as are guilty in this kind. Fourthly, Because this is a fearful sign of reprobation, A fearful sign of reprobation. it is the very brand of a reprobate, and he that goeth on in this case, without repentance, hath great cause to fear this of himself, That God hath forsaken him, and given him up to his own hearts lusts, and into the hands of Satan. Two singular places of Scripture I will give you for this, the one 2 Timothy 3. 8. As jannes', and jambres withstood Moses; so do these men resist the truth, (they will neither embrace it themselves, nor suffer others,) what is the state of these men? (men of corrupt minds, reprobate concerning the faith. The other place which I will commend to your consideration in this case, is, that of the Apostle, Philippians 1. 28. And in nothing be terrified by your adversaries, which is to them a token of perdition, but to you of salvation, and that of God. Where we may plainly see, that as it is a token of salvation, to be persecuted for righteousness sake; so it is a fearful token of Reprobation, to be a persecuter in that case. Fifthly, and lastly, It is a fearful sign, A sign they belong to Satan. that a man belongeth to the Devil. This is a special work of the devil, to hate, and malign, and persecute men for their piety. If a man therefore resolve to go on in this case, it is a fearful sign that a man is even a very child of the Devil. Thus our Saviour disputeth the case with the Pharisees, john 8. 1. They boasted that Abraham was their father, nay, saith our Saviour, ye go about to kill me, a man that hath told ye the truth, that did not Abraham, saith he, verse 40. why then, say they, we have one father, even God, verse 41. No, saith our Saviour, verse 44. Ye are of your father the Devil, and the works of your father ye will do, All that persecute God's people for their piety, are of their father the devil, in that case, see Acts 13. 8, 9, 10, etc. CHAP. V. Containing the third Use of the point, viz. for Exhortation. THirdly, Use 3. sc. For Exhortation to sundry duties, especially three. Is it so, that time spent in God's service, is the best spent time? This serveth then to exhort us to sundry duties. 1. In regard of ourselves. 2. In respect of others. 1. This Doctrine serveth to exhort us to a threefold duty. For seeing time spent in God's service is the best spent time: let us then, 1. Begin betime to serve God. 2. Be constant. 3. Be abundant in it, and spend as much time in it, as we can possibly. 1. This serveth to exhort every one of us, 1. Duty. That we begin betimes, and set ourselves ever speedily to serve the Lord, and without all delay. that speedily and without delay we set ourselves to the duties of God's worship and service. How can we spend our time better? All time is even wholly misspent, that is spent in the neglect of this. Oh therefore old men, young men, all men, let us speedily set ourselves to the duties of God's service: Now is the accepted time, now is the day of salvation, 2 Cor. 6. 2. Seek the Lord whilst he may be found; and call upon him while he is near, Isaiah 55. 6. Why should we defer any longer; considering that one day nothing will vex and grieve us more, then that we began no sooner? Art thou an old man? Then thou hadst need to begin with all speed, lest thou be prevented by death? Art thou young? Oh then begin speedily, to prevent mispending thy precious time in the service of sin and Satan; I write unto you, young men, to exhort you to begin to serve God betime, in the flower of your youth. How can you spend the flower of your youth better, than in the service of your Maker? Give me leave therefore, to persuade and press every one of you, in the words of the wisest Solomon, Eccles. 12. 1. Remember thy Creator in the days of thy youth, before the evil day come: It is a young man's greatest honour to be religious betimes. Oh what an honour to young Solomon, to be virtuously instructed, even from his childhood, with, Know thou the God of thy fathers, 1 Chron. 28. 9 So an everlasting credit for young Samuel, to be trained up in the duties of God's service of a child, Samuel ministered before the Lord, being a child, saith the Text, 1 Sam. 2. 18. And again, The child Samuel ministered unto the Lord before Ely 1 Sam. 3. 1. Yea, this was so famous and admirable a thing, that all Israel took notice of it; for they all knew that Samuel was established to be a Prophet of the Lord, saith the Text, 1 Samuel 3. 20. verse. This set such a Crown of glory upon his head, that it is not forgotten to this day. He that setteth himself to serve, and honour God in his youth, shall have the honour and credit of it for ever. So for josiah, What glorious things are spoken of him to this day, even in this respect? See how the Spirit of God reporteth it, in 2 Chron. 34. 3. In the eight year of his reign, while he was yet young, he began to seek after the God of David his father; young indeed, for he was but eight years old, when he began to reign, verse 1. So that he could be but sixteen years of age, at the most, when this was reported of him. O what an excellent pattern is here for young men: let them all learn of this young Saint, to bestow the flower of their youth upon God; it will set an everlasting crown of glory upon their head. To the same purpose is that of famous Timothy, of whom it is said, That he knew the Scriptures of a child, which was able to make him wise unto salvation, 2 Timothy 3. 15. Wherewithal shall a young man cleanse his way, and become religious? Surely by imitating and following the example of such rare young men, as these are. Now the better to stir up young men hereunto, I have two general Motives to propound unto them (besides the honour of it) viz. 1. The Utility. Motives 2. 2. The Necessity. 1. The Utility. Harken to this, 1. The utility, as appeareth in sundry benefits, which flow from hence. O ye young men, for it is for your profit; hear it, and do it for your good. Behold! here I will show you the good and right way, sc. fear the Lord, and serve him in your youth, First seek God's kingdom, and the righteousness of it, as our blessed Saviour himself adviseth, Matthew 6. 33. Acquaint yourselves with God, even in your youth, and serve him, for hereby good shall come unto you, as one of jobs friends speaketh excellently, job 22. 21. 1. For. 1. The Lord will take it exceeding kindly, Benefit. The Lord taketh it exceeding kindly, if we set ourselves to serve him in our youth. we shall please him exceedingly; yea, the Lord will be so much affected with it, that he will never forget it. To sacrifice our youth unto God's service, is (as it were) to sacrifice our Isaac to him: now see how kindly the Lord took Abraham's purpose in that case, Genesis 22. 12. By myself have I sworn, because thou hast done this thing, that in blessing, I will bless thee. He that dedicateth his youth unto God's service, shall be remembered with a blessing in his age. So when Israel was newly come out of Egypt, no marvel if they were much affected with his admirable mercies towards them; they could not choose (for the present) but love him entirely, and even set the dearest of their affections upon him. Now see how kindly this was taken, and remembered a long time after; (yea, notwithstanding their manifold infirmities, their murmurings, their infidelity, etc.) yet see how lovingly the Lord maketh mention of it, a long time after, jeremy 2. 2. Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals, when thou goest after me in the wilderness, etc. The kindness of their youth, is kindly remembered, With such sacrifices the Lord is well pleased. This is the first benefit. Secondly, 2. Benefit. It will prevent the Lusts of youth, which will else lie heavy upon us in our age. If we set ourselves to serve God in our youth; it will be an excellent means, to prevent the lusts of youth; which if they be not prevented, will be bitter and terrible in the time of age. Fly the lusts of youth, saith the Apostle, 2 Tim. 2. 22. There are certain lusts, which men are most subject unto in time of youth: yea, these lusts, are noisome and dangerous, and fight directly against the soul; Abstain from fleshly lusts, which fight against the soul, saith another Apostle, 1 Pet. 2. 11. These (many times) lie heavy upon the conscience (of the best,) in time of age. Harken how holy David cryeth out, Psal. 25. 7. Remember not the sins of my youth, saith that good man: He knew what a woeful case he should be in, if God should call him to account, for the sins of his youth: and yet doubtless, he was a godly man, even from his youth: see what he saith of himself, Psal. 71. 5. Thou art my hope, O Lord God, thou art my trust, even from my youth: yea, he was taught of God from his youth, ver. 17. Yea, mark what the Lord himself saith of him, even in his youth, 1 Sam. 13. 14. The Lord hath sought him a man after his own heart. He was a man after Gods own heart, yet cryeth out of the sins of his youth. So consider job, by the Lords own testimony, an incomparable man; A man that feared God, and eschewed evil: yet see how he cryeth out of the sins of his youth, job 13. 26. Thou writest bitter things against me, and makest me to possess the sins of my youth: and yet he was religious and merciful, even in his youth: see what he could speak of himself; job 31. 18. (where speaking of the widow and fatherless;) For from my youth, he (that is the fatherless) was brought up with me, as with a Father; and I have guided her (that is the widow) from my mother's womb. Now mark it, I pray you, are the sins of youth thus bitter, to such as David, and job, such godly persons? What will they then be, to them that draw iniquity with cords of vanity; and sin as it were with a cart-rope? They must needs feel and find (one day) that it is an evil thing, and bitter, to forsake the Lord, and that his fear is not in them (in their youth) as the Lord himself speaketh, jer. 2. 19 They that have taken great pains, and toiled, and moiled in their youth, are apt to cry out of Stitches and Aches in their age: this is the very case of such as take great pains in the service of sin, and Satan, in their youth; they will cry out of the bitterness of it in their age: As Abner said to joab, they will find it bitterness in the later end. Thus wise Solomon dissuadeth the young man from whoredom; Pro. 5. 8. Come not nigh the door of her house; Why so? 1. Lest thou give thine honour to others, and thy years to the cruel; thy credits gone, ver. 9 yea, and thy profit too, Lest strangers be filled with thy wealth, and thy labours be in the house of strangers; it will empty thy house of wealth, etc. But this is not all. Service of sin, bitterness in the end. It will be bitterness in the end, ver. 11. Lest thou mourn at last, and say, How have I hated instruction, &c (i.e.) How have I misspent my precious time, and neglected the service of God, in my youth? Now the way and chief means to prevent this, is to set ourselves to serve God, even in our youth; for this will bring sweetness and comfort in time of age. Oh what an happiness, when a man can say with Paul, Act. 23. 1. I have lived in all good conscience unto this day. Or with the young man, Mark. 10. 20. All this have I kept from my youth. See the respect that our Saviour had to him for this; Then jesus beholding him, loved him: He even loved him, in some sort, for his external obedience: how much more will he love them, that truly, and sincerely love and serve him? Ich. 14. 21. 23. He that hath my Commandments, and keepeth them, is he that loveth me; and he that loveth me, shall be beloved of my Father, and I will manifest myself to him; yea, my Father will love him, and we will come and make our abode with him. O happy Company! what greater comfort? It is heaven upon earth: in stead of the bitter sins of youth, we shall have fellowship with the Father, and with his Son jesus Christ, saith the Apostle, 1 joh. 1. 3. Thirdly, 3. Benefit. Quo semel est imbuta, etc. Time spent sincerely in God's service in our youth, will make us constantly religious in our age. I know indeed, that some that have seemed Saints in youth, It will make us constant in God's service in our age. have proved devils in their age: As joash, etc. but they did but seem so, they had only a form of godliness, but denied the power of it, 2 Tim. 3. 5. But such as are truly and sincerely religious in youth, will be constant in age; that is the right property of a tree of Righteousness, Psal. 92. (that Psalm for the Sabbath day) vers. 13. 14. They that be (truly) planted in the house of the Lord, shall flourish in the Courts of the house of our God. They shall still bring forth fruit in their old age, they shall be fat and flourishing. To the same purpose is that speech of Solomon, Pro. 22. 6. Train up a child, (or Catechise) in the way he should go, and when he is old, he will not depart from it. Lo, the benefit of a religious education in youth. He that spendeth time in God's service, in his youth, will hardly neglect it in his age. He that is a Tymothy, in his youth, for the most part, proveth a Mnaason, an old Disciple in his age, Act. 21. 26. An heart seasoned with the true fear of God in a man's youth, will make him, that he shall not depart from God when he is old. Solomon indeed fell foully, and dangerously in his age, but returned to God by repentance at last, as is evident by his book of Ecclesiastes; yea, see what warrant we have to think thus; jer. 32. 40. And I will put my fear in their hearts, that they shall never depart from me. He that once truly feareth God, departeth not from him. Fourthly, 4. Benefit. The more comfort for the present, & the more glory hereafter. The more time we spend, and the more pains we take in God's service in our youth, the more comfort shall we have for the present, and the more glory hereafter: this addeth still more weight, and massiness to our crown of glory in heaven. The small pains that we take in God's service, (though in comparison they be but as for a moment) yet work unto us, an eternal and exceeding weight of glory, as the Apostle speaks, 2 Cor. 4. 17. O how this should persuade us to begin betimes! The sooner we begin to spend time in God's service, the more time shall we spend in it, and reap the more glory hereafter. This is evident by that Parable of the Talents. The more Talents we have, and the better we employ them, the more glory in heaven. See what is said to him that had five Talents, well improved, Luk. 19 17. Well done, thou good and faithful servant, because thou hast been faithful in a few things, have thou authority over ten Cities. Yea, who must have the odd Talon, but he that had ten before? Ver. 24. And he said unto them that stood by, Take the Talon from him, and give it to him that hath ten Talents. They said unto him, (v. 25.) Lord, he hath ten Talents, (i.e.) he hath enough already; now observe the answer, ver. 26. For unto every one that hath, shall be given, etc. He that hath most grace to spend most time in God's service on earth, shall have the greatest reward, and the most glory in heaven. Oh therefore begin betime to get grace, that thou mayest have the more glory in heaven. Fifthly, 5. Benefit. Hereby we shall comfort our parents, and requite their love. The sooner we begin to spend time in God's service, the sooner shall we begin to requite our Parent's love, and to afford them comfort. The child's well-doing, is the Parent's comfort. Yea, many Parents, that are not so religious themselves, rejoice yet to see their children zealous, and forward that way. A wise Son maketh a glad Father, saith Solomon, Prov. 10. 1. A wise Son, that is, a religious child, one that setteth himself to serve God in his youth, he rejoiceth the heart of his Father: But a foolish Son (that is, an ungodly Imp) is the grief of his Mother. ungodly children, like a viperous brood, do eat out the very hearts of their parents, and do stab their hearts with sorrow, and heaviness. It is a strange speech of Solomon, 17. 21. He that begetteth a fool (that is, an ungracious child, for that is Salomon's fool) doth it to his sorrow; and the Father of a fool hath no joy. I marvel not more, that old Ely broke his neck with his fall at last, then that his sons had not broken his heart long before, with their vicious courses. Oh let us therefore serve God in our youth, that it may be a comfort to our Parents in their age. Here is the fifth Benefit. But besides the Utility, 2. Motive. 2 Necessity. Eccles. 12. 1. let us (in the second place) consider the Necessity. For besides the express charge that we have from God to this purpose, see the dangerous consequences, and inconveniences that follow upon the neglect of it. Sundry mischiefs which flow from the neglect of it. So that we must needs do it, or we must do worse. Now the mischiefs that do especially flow from the neglect of God's service in our youth, are principally five. First, 1 Mischief We shall serve worse Masters, If we do not serve God in our youth, we shall serve worse Masters, sc. the Devil, the world, and the flesh. He that serveth not God, must serve the Devil; it is unavoidable; observe it, Ephes. 2. 2. Wherein, in times past ye walked, according to the course of this world, according to the Prince of the power of the air, the Spirit that now worketh in the children of disobedience. But how came this to pass? See, Ver. 12. At that time ye were without Christ, etc. without God in the world: He that is without Christ, and without God, will not, nor cannot be without his lusts. Until we become the servants of God, we are all the vassals of Satan, and slaves to our own filthy lusts. Titus 3. 3. For we ourselves were sometimes foolish, serving divers lusts, and pleasures, etc. Lo, our woeful Masters, until we set ourselves to serve God; Living in malice, hateful, and hating one another, saith the Apostle there: Ye cannot serve God and Mammon, saith our blessed Saviour, Mat. 6. 24. As if he had said, Ye cannot but serve one of them; He that committeth sin, is the servant of sin; a woeful Master. See what lamentable wages such Masters usually give their servants in the end; The wages of sin is death, saith the Apostle, Rom. 6. 23. See then how necessary it is to serve God, and that speedily; for till then, we must of necessity serve woeful Masters, for woeful wages. But O the happiness of such as spend time in God's service; Ver. 22. But now being made free from sin, and become the servants of God, ye have your fruit unto holiness, and the end everlasting life. There is excellent wages. Secondly, 2 Mischief The more difficult. The longer we stay, before we set ourselves to serve God, the more difficult and hard we shall find it, if we do return to God at last. He that posteth the contrary way, Qui non est hodie, cras minus aptus erit. is still the farther from his journey's end, and will have the less mind to return. Continuance in evil, breedeth a custom in sin, which is not left, without great difficulty; jer. 13. 23. Can the Aethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. It is exceeding difficult. When a man hath gotten a custom of swearing, or drinking, or gaming, how hard is it for such to be reclaimed? A twig is easily dealt with, which is immovable, if it grow till it become a tree. How tractable was Joash in his youth? but in his age intolerable. He that was guided by Jehojada in his youth, killed his son Zachariah afterward. Much more, he that is bad in his youth, may be worse in his age. Thirdly, 3. Mischief God hath just cause, to reject such in their age. How just is it with God to reject them in their age, which have rejected his service in their youth. Men think any thing is good enough for God, the rotten old age, the blind, and the lame, and the sick; but how much they are deceived, the Prophet showeth, Mal. 1. Offer it now to thy Prince, or thy Governor, (saith the Lord) would he accept it at thy hands? Suppose that a Soldier should spend all his youth, in service against his Sovereign, and then in his old age should offer his service to his Prince: How justly might such a base offer be rejected? Why should we spend the flower of our youth in vanity, and yet think that God should accept of us in our age? He that runneth from God, the greatest part of his life, God may hide himself from him at his death: See their Histories. witness Spira, and the Kentish Apothecary; how woefully did God hide himself from them in death, that had neglected his service in their life? When the Father seeth the child ready to play with every toy, or feather, and not to mind his way, he steppeth behind a bush, and hideth himself a good while before the child can find him: so dealeth God with his children; Verily, thou art a God that hidest thyself, O God of Israel the Saviour, Isa. 45. 15. If God's children will walk so near hell mouth, the greatest part of their life, Mr. Harris Abs. Funeral. no marvel if at the time of death, the Lord take them by the heels, and make them believe, he will throw them in. So I conceive the Lord dealt with Spira, and the Apothecary. I love them that love me, saith Wisdom, and they that seek me early, shall find me, Pro. 8. 17. To intimate unto us, that it is possible for a man to come too late. There is a time, when God will not be found; as is intimated, Isa. 55. 6. See an experiment of such as come too late; and were rejected; Pro. 1. 28, 29. Then shall they call, but I will not answer: they shall seek me early, but shall not find me: Why so? Because they hated knowledge, and did not choose the fear of the Lerd. See what it is, to put off the service of God to the last. Let Esau admonish every one of us, to beware of coming too late; Heb. 12. 16, 17. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat, sold his birthright: Why so? For ye know, how that afterward (when he would have inherited the blessing) he was rejected; for he found no place of repentance, though he sought it carefully with tears. He that (profanely) preferreth a mess of pottage, before a birthright, is justly rejected, when he would inherit the blessing. He that hateth to be reform in his youth, is very likely to be rejected in his age: Because I called, and ye refused, saith Wisdom, Pro. 1. 24. I will therefore laugh at your destruction, and mock when your fear cometh, ver. 26. He that laugheth Wisdom to scorn, when she reproveth, is justly derided of Wisdom, in his greatest extremity. Fourthly, Mischief As none can be saved, except he repent● so none can repent, unless it be given him from above. If a man were sure to escape this mischief, and that he should certainly be accepted of God, at last, (if he do repent) yet a man is not sure that he shall, or can repent: Repentance is the gift of God, as well as remission of sins: so that, as none can be pardoned, unless he repent; so none can repent, but those to whom it is given: If God peradventure will give them repentance, to the acknowledging of the truth, saith the Apostle, 2 Tim. 2. 25. He that is so often called to repentance in his youth, and neglecteth it, God may justly deny to give him repentance in his age, Except ye repent, ye shall perish, saith our Saviour, Luk. 13. 5. and except God give it, you cannot repent. Oh therefore, whilst God calleth to repentance, and offereth the means, embrace it, lest yet be denied it afterward. Men may dye three ways at last without repentance, which have rejected it, Men may dye three ways. 1 Suddenly. 2 Sullenly. 3 Desperately. which have rejected it, in time of their youth: First, They may dye suddenly; 1 Thes. 5. 3. When they shall say, peace, peace, then shall sudden destruction come upon them, etc. Or else, secondly, They may dye desperately, at least in their own sense and feeling; as Cain and Judas. Or, thirdly, They may dye sullenly, and sottishly, like Naball; Qualis vita, finis ita; 1 Sam. 25. Brutish in life, and brutish in death; after God smote him, his heart died within him, and he was even like a stone: he had a long time to repent in, but he wanted an heart, his heart was dead within him, and he was like a stone. If a man were sure to repent at last, and that his repentance should surely be accepted, he might the far more safely defer and put off his repentance, and serving of God, till age, or death: but a man can be sure of neither of these: for as true repentance is never too late; so late repentance is seldom true, saith St. Augustine. And again; Qui dat misericordium poenitentibus, non dat semper poenitentium petentibus. He that always giveth mercy to the penitent, doth not always give repentance to them that ask it: To day if ye will hear his voice, harden not your hearts, saith the Psalmist, Psal. 95. 7. As if he had said, if ye reject, or neglect to hear the voice of God to day, your hearts may be so hardened, Aug. that ye cannot hear it to morrow. Vt vera poenitentia nunqu●m est sera; sic sera poenitentia raro vera. Say not to thy neighbour, go, and come again to morrow, saith Solomon, Pro. 3. 28. How much less is it meet to be said unto a God, when he cometh unto thee, and wooeth thee to give him thy heart; Pro. 23. 26. My Son, give me thy heart; put him not off till to morrow; thou knowest not what a day may bring forth; therefore boast not of to morrow; thy heart may be farther of from God to morrow, than it is to day. Oh therefore what thou resolvest to do, do it speedily: the sooner, the better: Bis dat qui citò dat. Sen. He giveth twice, that giveth quickly. He that will not serve God in his youth, is in danger not to serve him at all: and look how thou dost thy work, so assure thyself God will pay thee thy wages: and the Proverb is often true, Proverb. An old naught, will never be aught. Fifthly, 5. Mischief Bringeth God's wrath upon children. It is a dangerous thing to neglect the service of God in the time of our youth, and to misspend it in the service of sin and Satan. Let no man say, it is no matter for youth, no great matter for children, what they say, or do: O yes (brethren) it is very material: he that sinneth in his youth, unless he repent, is like to smart in his age. It doth not extenuate our sins, but aggravate them (rather) that they are the sins of our youth. See how ironically the Wiseman speaketh to the riotous young man, in Eccles. 11. 9 Rejoice, O young man, in thy youth, etc. But remember, that (for these things) God will bring thee to judgement. This was one thing, that aggravated the sin of Sodom, that young and old were guilty of it, they were generally beastly and filthy, both young and old, Gen. 19 4. Did at any whit excuse, or extenuate the sin of Eli's sons, that they were young men? No; it did aggravate it rather, 1 Sam. 2. 17. Wherefore the sin of the young men, was very great before the Lord, saith the Text. An odious thing for a young man to be old in wickedness; for a young man to be an old drunkard, or an old adulterer, etc. (that is, a man of a long standing in viciousness,) doth aggravate the sin very much. Yea, God cannot endure profaneness, no, not in children: and therefore let no man say, it is no matter for children, how profane they be, or how ungracious, no matter if they be mockers, and swearers, etc. O yes (beloved) God is a God of such pure eyes, that he hateth profaneness, even in children. See an experiment of this, in those children that mocked the old Prophet Elisha, 2 King. 2. 23, 24. As he was going up by the way to Bethel, saith the Text, there came forth little children out of the City, and mocked him, saying, Go up, thou bald-head, Go up, thou bald-head: now see the event of this; The old Prophet turned back, and looked on them, and cursed them in the Name of the Lord, and there came forth two she Bears out of the wood, and tore forty and two children of them. God will not suffer the profaneness of children to go unpunished. O how much better had it been for these children, that they had been employed in the worship and service of God, that the Prophet might have blessed them in the Name of the Lord! Now the estate of all that neglect the worship and service of God, is a most cursed estate, whether they be young, or old, For cursed are all they that err from God's Commandments, as David speaks, Psal. 119. 21. whether they be young, or old. Not only the curse of the Prophet, but the curse of the great God, is ready to seize upon them. O then let us set ourselves to serve God in our youth, and we may have the blessing of God upon us, both in our youth and age. Thus you see also the necessity of it. CHAP. VI Containing the second branch of the Use of Exhortation. SEcondly, Use of Exhortation. 2. Branch. sc. To be constant in God's service, when we have once begun. Seeing time spent in God's service is the best spent time; This serveth to exhort us, that have once begun to serve God, that we should be constant in it. It is to no purpose to begin to serve God, unless we resolve to hold on, and persevere; left we be justly charged, with that of the Apostle, Galathians 5. 7. Ye did run well, who did hinder you, that ye shuold not obey the truth? i. e. How cometh it to pass that ye did not persevere? and for this they were justly called, O foolish Galathians! Gala. 3. 1. Time spent in God's service is fitly resembled unto a race, Let us run with patience the race that is set before us; saith the Apostle, Hebrews 12. 1. It is a mere folly for any man to begin a race, unless he resolve to persevere and be constant in it; and therefore faith the Apostle, 1 Cor. 9 24. So run, that ye may obtain, that is, begin speedily without delay, and hold on constantly without intermission. This was holy David's pious resolution, Psalm 119. 33. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end, There was constancy, and perseverance. Now (for the perfecting of this point) I purpose to run this course, 1. I will show you the Motives, that may persuade us to it. 2. The chief Means, that we must use to attain it. 1. The Motives, Motives, Which are threefold. that may persuade us hereunto, are especially these three. 1. In regard of the equity of it. 2. The Vtilitite. 3. The Necessity of it. 1. Now the equity of the duty appeareth in this, The equity▪ God is our Master, and we his servants many ways. sc. because the God of heaven is our chief Lord, and Master, and we are his servants, in many respects; and therefore in all equity it is fit that we shuold be constant in his service, For. 1. We are the Lords professed servants. 2. His vowed, or sworn servants. 3. His made servants. 4. His bought servants. And lastly, His obliged, or hired servants. 1. We are Gods servants by profession: we do all profess ourselves to be God's servants; We are Gods servants by profession. yea, we should take it ill from any that should speak or repute us otherwise. We are all ready to say, with David, Psalm 116. 16. Behold, Lord, how that I am thy servant, etc. We, we are God's Livery; it appeareth by our very profession, that we would be esteemed to be God's servants; hence we come to Church, we depend upon his Ordinances, yea, no doubt, but if we should be questioned, the most of us would be ready to say to God, as the Elders of Israel said to jehu, 2 Kings 10. When jehu had slain his Master, he sendeth this message to the Elders of Israel, Verse 2. Seeing your Master's sons are with you, and there are with you Chariots, and Horses, a fenced City also, and armour; Look even out the best, and meetest of your Master's sons, and set him on his Father's Throne, and fight for your Master's house: But they were exceedingly afraid, saith the Text, Verse 4. and said, Behold, two Kings stood not before him, how then should we stand! But they sent unto jehu, saying, we are thy servants, and will do all that thou shalt bid us; Lo they were Iehu's servants by profession. And the most of us, (no doubt) are ready to profess no less to God, Behold we are thy servants, and will do that which thou shalt bid us. O then let us be constant in God's service, because we are his servants by profession. Secondly, We are his vowed, or his sworn servants; 2 His sworn servants. as appear by the promise and solemn vow that we made to God in our Baptism, which was, That we would not only become, but also continue, God's faithful servants, and soldiers, until our lives end. Yea, this vow we have renewed since, so often as we have received the Sacrament of the Lords Supper. How often have we publicly and solemnly dedicated ourselves wholly to God's service? saying, Here Lord, we offer unto thee ourselves, souls, and bodies, etc. How can we then (for shame) flinch from his service, and be inconstant, having so often solemnly protested, and sworn the contrary? This made David constant in God's service, because he had sworn to be constant in it, Psalm 119. 106. I have sworn, and will perform it, that I will keep thy righteous judgements. We have vowed, and sworn, as well as David, and therefore must needs be perjured persons, if we be not constant in his service; Offer unto God praise, or thanksgiving, and pay thy vows unto the most High, Psalm 50. 14. We are the Lords sworn servants, and therefore it standeth with equity that we should be constant. Thirdly, We are the Lords made servants; We are his made servants. it is the very special end of our Creation: we were made on purpose to do God service. And therefore the consideration of our creation, doth strongly bind us to be constant in God's service, Psalm 100 2, 3. Serve the Lord with gladness, come before his presence with singing; and mark the reason of it, verse 3. Know ●●e, that the Lord he is God, it is he that hath ●ade us, and not we ourselves. How can we choose but cheerfully and constantly ●oe service to our Maker? And so again, Psalm 95. 6. O come let us worship, and ●all down, and knee before the Lord our Maker, etc. And no marvel, for it is the very end of our Creation, and coming into this world, sc. to do God service, and thereby to advance his glory. He made all things for his own sake, yea, even the wicked for the day of evil, saith the Wiseman, Proverbs 16. 4. It is for his own sake, and service, to advance his glory, and glory will he have of us, one way, or other, one time, or other; if we do not honour him by doing his pleasure here on earth, we shall perforce glorify his justice, in suffering his pleasure for ever in hell: the Lord will attain his own end, in one kind or other, For my glory have I created him, saith God, I have form him, yea, I have made him. Another Motive, to be constant. Fourthly, We are the Lords bought servants, redeemed and purchased at a very great rate, His bought servants, or by way of Redemption. to this purpose only, to do God service. Suppose a man should meet a poor man going to prison for debt, Simile. (whence he was never like to come out) and should pay the sum, and set him at liberty, upon condition, that he should be constant in his service as long as he lived: Oh with all my heart, would the poor man say, how much better is it t● serve thee, then live in a prison, a dunge●●on all my days? he was strongly engaged to that man's service. Here is our very case● we are all prisoners by nature, and Satan is ready every moment to carry us to the prison of hell, where we should rot, and burn for ever; now the Lord redeemeth us, and setteth us at liberty from the service of sin and Satan, and the bondage o● corruption; Deliver him from going down to the pit, saith the Lord, his Ransom is paid, according to that in job 33. 28. Oh then how strongly doth this bind us, to be constant in God's service, that we should have a care never to depart from him? Ye are not your own (saith the Apostle, 2 Cor. 6. 19 20.) but ye are bought with a price, and therefore glorify God, in your bodies and souls, for they are Gods: Ye are redeemed with a great price, not with corruptible things, as silver and gold, from your vain conversation; but with the precious blood of Christ, as of a Lamb without spot, saith the Apostle, 1 Peter 1. 17, 18. Excellent to this purpose, is that in the song of Zachary, Luk. 1. 68 Blessed be the Lord God of Israel, for he hath visited, and redeemed his people; But to what end hath he done this? That he showeth plainly, ver. 74. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness, and righteousness, be●●re him, all the days of our life, So that the consideration of our redemption should ●ake us constant in God's service, because ●e were redeemed, and bought to that end ●nd purpose. Thus Moses expostulateth the ●se with those revolting Israelites, Deut. ●●. 6. Do ye thus requite the Lord, O ye ●oolish people and unwise? Is not he thy father, that hath bought thee? Hath he not ●ade thee, and established thee? The sin of backsliding is fearfully aggravated, from 〈◊〉 consideration of the Lords singular goodness in our creation, and redemption; Now the very end of God, in the great work of our redemption, is to purge us to himself a peculiar people, that we might be ●ealous of good works. Fifthly, We are his hired servants. We are the Lords hired servants, and do daily receive our wages from him; yea, in him it is, that we live, and move, and have our being. After the Lord hath made us, and sent us into the world, alas, we all stand idle, and do him no service at all, until the Lord be pleased to hire us, and set us a work, Matth. 20. 7. Why stand ye here all the day idle, (saith the Lord of the Vineyard) go ye into the Vineyard, and work, etc. Lo, we are the Lords hired servants, who is a most excellent paymaster, and very bountiful, besides our wages, he is very kind unto us, in many special gifts, and veils, Isa. 65. 13, 14. Behold, my servants shall eat, and ye shall be hungry; my servants shall drink and ye shall be thirsty; Yea, he is such a Master as daily loadeth us with gifts and benefits, Psalm 68 9 Blessed be God, even the God of our salvation, who daily loadeth u● with his benefits, and all to this end and purpose, that we might be faithful and constant in his service, that we might observe his statutes, Psal. 105. last. and keep his laws, that is even the very right use of all his mercies. When joshua had reckoned up Gods singular mercies towards the jews, in joshuah 24. See the use of all, verse 14. Now therefore fear the Lord, and serve him; And now, Israel, what doth the Lord require of thee, but only to love the Lord thy God, and fear, and serve him? Deut. 10. 12. This was godly samuel's argument to the revolting and offending Israelites, God forbid, that I should sin against the Lord, in ceasing to pray for you, but I will show you the good, and the right way, 2 Samuel 12. 24. etc. as if he had said, I will not only pray for you, but I will also further teach, and instruct you in the right way; only fear the Lord, and serve him, for consider what great things he hath done for you; else a man in this case is worse than the very Ox or Ass, as the Lord himself speaketh, Isa. 1. 2, 3. Hear o heavens, etc. the Ox knows his owner, and the Ass his Master's Crib, but Israel hath not known, my people have not understood. And thus ye have seen the first Motive, that may persuade us to be constant in God's service, sc. In regard of the equity of it. Secondly, The second Motive, 2. Motive. From the Utility, as appeareth by sundry benefits. that may persuade us to be constant in God's service, is drawn from the consideration of the Utility of it. It is commodious, and profitable, that we should be constant, and persevere in God's service. There be many that say, Who will show us any good? Psal. 4. meaning, profit. And it is the Question of those profane ones, in Job 21. 15. What is the Almighty, that we should serve him? Or what profit should we have, if we pray unto him? say they. Now to this, I answer, That constancy and perseverance in God's service, is exceeding useful, and profitable, and that in many respects. First, 1. Benefit. It will assure us, 〈◊〉 when we dye, we shall go to heaven. Constancy in God's service, will assure a man, that when he dyeth, he shall go to heaven. What an admirable, and desirable thing it is, that a man should be able to say with the Apostle, 2 Cor. 5. 1. We know, that when the earthly house of our tabernacle shall be dissolved, we have a building of God, an house, not made with hands, eternal in the heavens. But how came the Apostle by this assurance? Upon what ground did he thus confidently assure himself? That we shall see, Ver. 9 Wherefore we labour, that whether present, or absent, we may be accepted of him. This was the ground of his rejoicing, The testimony of our conscience, that in simplicity, and godly sincerity; not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, 2 Cor. 1. 12. Upon this ground he expecteth a crown of Righteousness, 2 Tim. 4. 7, 8. Constancy and perseverance, is the very condition required, and expressed in the Lords gracious promise; He that endureth to the end, shall be saved, saith our Saviour, Mat. 24. 13. Be thou faithful unto the death, and I will give thee the crown of life, Rev. 2. 10. In due time we shall reap, if we faint not, saith the Apostle, Gal. 6. 9 Yea, this diligence and constancy in God's service, is that which will give a man abundant assurance of entrance into the Kingdom of jesus Christ. Excellent to this purpose is that of the Apostle Peter, 2 Pet. 1. 5. 11. Wherefore giving all diligence, add to your faith virtue, and to your virtue knowledge, etc. (i. e.) be abundant, and constant in God's service: now mark the reason, Ver, 11. For so an entrance shall be ministered unto you, abundantly into the everlasting kingdom of jesus Christ. Oh what a precious thing is this! Secondly, 2. Benefit. This will be our crown of glory in our age. This will be a crown of glory to us, in our old age; sc. if we be constant. See the testimony of Solomon for this, Pro. 16. 31, The hoary head is a crown of glory, when it is found in the way of Righteousness: That will not only be a great honour and credit, for a man in that case, but also the Lord will set a crown of glory upon the hoary head, that is found in the way of Righteousness, and is constant in God's service. Here was Paul's crown of glory, that though in his youth he was a persecuter, and injurious, (for they that stoned Stephen, laid down their clothes at a young man's feet, whose name was Saul, Act. 7. 58. & Chap. 8. 1. And Saul was consenting unto his death, saith the Text.) But after he was once truly converted, and was entered into God's service, see how constant he was in it, even until old age: yea, death itself: as appeareth by his own speech to Philemon, Ver. 8, 9 Though I might be much bold in Christ, to enjoin thee that which is convenient; yet, for love sake, I rather beseech thee, being such a one as Paul the aged, and now a prisoner of jesus Christ. Here was Paul's crown of glory, sc. that in his old age, he was a prisoner, and a constant Martyr of jesus Christ: here was a right tree of righteousness, which bringeth forth fruit in their age, yea, in their old age, and even then be fat and flourishing, Psal. 92. 14. This was Mnaasons' crown of glory, that he was justly called an old Disciple; They brought us to the house of one Mnaason, an old Disciple, with whom we should lodge, saith the Text, Act. 21. 16. Let this also persuade us to constancy and perseverance. Thirdly, 3. Benefit. This will also assure us, that we 〈◊〉 Christ's Disciples. Constancy in God's service, is that which will assure us that we are the true Disciples and followers of jesus Christ. Oh what an admirable thing is this! Who would not but labour to be assured that he is of the number of Christ's true Disciples, and no hypocrite? Why now, constancy in God's service will assure a man of this. See an excellent place for this purpose, Joh. 8. 31, 32. If ye continue in my Word (in yielding of constant obedience unto my Word) then are ye my Disciples indeed, and ye shall know the truth, and the truth shall make ye free, saith our Saviour. But on the other side, he that wavereth, and is unconstant, hath great cause to suspect himself, to be no better than an hypocrite. See an excellent place for this purpose, Psal. 106. 3. Blessed are they that do judgement, and he that doth righteousness at all times: they are only happy, that are constant in Religion: but the hypocrite is fickle and inconstant; Job 27. 8. What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? He is in a woeful estate at that time. Why so? And who are these, that have cause to suspect themselves to be but hypocrites? That ye shall see, Ver. 10. Will he delight himself in the Almighty? Will he always call upon God? Will he be constant in God's service? No sure; in time of temptation they fall away, and so discover their unsoundness and hypocrisy; for so argueth the holy Apostle, 1 joh. 2. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us. Will ye also go away? saith our Saviour to his Disciples, Joh. 6. 67. He that is a true Disciple of Christ, will be constant in his service, and never depart from him: yea, he will be ready to say, with Peter, (though without boasting of his own strength) Though all men should forsake thee, will I never forsake thee: yea, though I should dye with thee, yet will I not deny thee, Mat. 26. 35. No question Peter spoke as he thought, when he said so, though his own strength failed him, when it came to the point. But he that resolveth the like, in the strength of the Lord, and out of the sight and sense of his own weakness, (if he should be left to himself) that man may comfortably assure himself, that he is a true Disciple of Christ Jesus. Fourthly, 4. Benefit. That God will hear our prayers. Constancy in God's service, will assure us of the Lords gracious readiness to hear our prayers, the Lord will be constant in hearing the prayers of that man which is constant in doing him service; 1 joh. 5. 14. This is the confidence that we have in him, that if we ask any thing, according to his will, he heareth us. Oh what an happy thing, for a man to be assured in his soul, that his prayers are heard, and find acceptance with the Lord? Now if a man be constant in God's service, he may be assured of his interest in those gracious promises, Mat. 7. 7. Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you. Or that in Isa. 65. 24. It shall come to pass, that when they call, I will answer; and while they are yet speaking, I will hear. Now nothing will more certainly assure us of this, than constancy in God's service. See that excellent speech of our Saviour, Joh. 15. 7. If ye abide in me, and my Word abide in you; ye shall ask what ye will, and it shall be done unto you. Constancy in God's service, assureth us, that God heareth our prayers, and will grant our requests, so far as shall be expedient. Hereupon is that admirable speech of the blind man, joh. 9 31. We know that God heareth not sinners; but if any man be a worshipper of God, and a doer of his will, him he heareth. Lo another special benefit! Fifthly, 5. Benefit. All such shall be taught of God, and directed in his truth. He that is constant in God's service, shall be taught of God, and directed in the truth, amongst all the multiplicity of opinions that are in the world, he shall know the Doctrine of Christ, and be able in some sort to distinguish it from false Doctrines▪ and opinions, that are in the world; My sheep hear my voice, and follow me, saith our Saviour, Joh. 10. 27. Yea, they know his voice, and are able to distinguish it from the voice of strangers, ver. 4, 5. The Sheep follow him, (that is, the good Shepherd) for they know his voice, and a stranger will they not follow, but flee from him, for they know not the voice of strangers, saith the Text. Here is the happiness of a true Sheep of Christ, one that is constant in God's service. So, Psal. 25. 12. 14. What man is he that feareth the Lord? him shall he teach in the way that he shall choose. Yea, the secret of the Lord is with them that fear him, and he will show them his Covenant: They that fear and serve God constantly, shall be acquainted with the secrets of Religion. O what an happiness is it for a man to be assured in his soul, that he is of the true Religion, among all the religions that are in the world. Hence is that speech of our Saviour, joh. 7. 16, 17. My Doctrine is not mine, but his that sent me: yea, but how should a man know that? that our Saviour showeth, Ver. 17. If any man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself: A most sweet and admirable benefit: a constant and conscionable care to yield obedience to what we know, is the best means to perfect, and increase our knowledge. This made David wiser than his enemies; yea, than the Ancient; yea, than his teachers; because he was a constant practitioner of what he knew; Psal. 119. 98, 99 etc. He that would be assured of the truth of his Religion, let him be constant in the duties of God's worship and service; for this alone will do it. Hereupon it was, that many poor silly men and women in Queen Mary's days, sealed the truth with their blood; when many great Scholars fell away. Sixthly, 6. Benefit. This will afford us comfort in the greatest troubles that can befall us, yea, even in death. and lastly, Constancy in the duties of God's worship, and service, will afford a man comfort in time of trouble; yea, in the hour of death: this will make a man able to lift up his head with joy, in that case, as if his redemption drew nigh; Psal. ●7. 37. Mark the upright man, and behold the just; that is, he that is constantly just and upright; for the end of that man shall be peace, saith the Psalmist. See an experiment of this, in divers examples. 1. The example of God's Church, in great affliction and persecution, Psal. 44. see their woeful misery, Ver. 13, 14. etc. Thou makest us a reproach to our neighbours, a byword, a shaking of the head amongst the people. My confusion is continually before me, Ver. 15. All this is come upon us, Ver. 17. Well, what was it now that did afford them comfort, in this their extremity? Surely their constancy in Religion; Ver. 17, 18. Yet have we not forgotten thee, nor have dealt falsely in thy Covenant; our heart is not turned back; neither have our steps declined from thy way: Yea, though thou hast ●ore broken us, in the place of Dragons, and covered us with the shadow of death, Ver. 19 So, what was it that afforded job such comfort, in his extremities, but his sincerity, and constancy? Two excellent places we have for this; the one, in Job 27. 5. God forbid, that I should justify you, saith he to his friends. Why not? Were they not honest and religious men? Yes surely, they were gracious men, and full of wisdom; but yet job would not justify them in that particular, wherein they condemned him for an hypocrite: they charged him with inconstancy, and hypocrisy, and that he would never yield unto, Till I die, I will not remove my integrity from me; my righteousness I hold fast, and will not let it go, my heart shall not reproach me, so long as I live. This was the only thing, that did afford him comfort, in his great extremities, and calamities, and unjust censures of his friends; he knew, that he had been sincere, and constant in God's service. The other place for this purpose, is, job 23. when God hid himself from him, that he could not see him, Ver. 8, 9 whether he went forward, or backward, on the right hand, or on the left, yet he could not find God; What was his comfort? Yet when he hath tried me, I shall come out like gold; I shall be the better for all this at last, Ver. 10. Well, how came he to be assured of this? That ye shall see, Ver. 11, 12. My foot hath held his steps, his way have I kept, and not declined; neither have I gone back from the Commandment of his lips; I have esteemed the words of his lips, more than my necessary food: Here was his comfort, that he had been constant in God's service; it was grounded upon the consideration of his perseverance. The second particular example, is that of David, Psal. 18. when he was in many waters, ready to be drowned, environed with strong enemies, Ver. 16, 17. Now what was his comfort in these cases? That ye shall see, Ver. 21. For I have kept the ways of the Lord, and have not wickedly departed from my God. Lo here, what will afford us comfort in our greatest miseries, and extremities, sc. Constancy in cleaving to God; and a vigilant watchful care, not to depart from him: All his judgements were before me, and I did not put away his Statutes from me, Ver. 22. I have been constant in his service. So, that of Psal. 119. see what dangerous straits that good man was in; Ver. 107. I am afflicted very much: How much David? My soul is continually in my hand; I do even daily carry my life in my hand; there is but even a step, between me and death: Well, how came that to pass? The wicked have laid a snare for me, saith he, Ver. 110. Well, what was his comfort in all this, his Staff to uphold him in all these dangers? Surely his constancy in God's service: I have sworn, and will perform it, that I will keep thy righteous judgements, V. 106. and Ver. 111, 112. Thy Testimonies have I claimed as my heritage for ever; for they are the rejoicing of my heart; and I have inclined my heart to perform thy Statutes always, even unto the end. Lo, this will afford us comfort in the greatest troubles that can befall us. Yea, this will afford comfort, and confidence, even in death; Though he kill me, yet will I trust in him, saith job, upon this ground, job 13. 15. See an example of this in that good King Hezekiah; What was his comfort when the Prophet brought him the message of death, from the Lord, Isa. 38. 3? Surely, his constancy, and sincerity in the duties of God's worship and service; Remember now, O Lord, I beseech thee, how I have walked before thee, in truth, and with a perfect heart, and have done that which hath been good in thy sight, (i.e.) here is my chief comfort in this case. So, this made Paul think on death with comfort, and rejoicing; 2 Cor. 1. 12. So, 2 Tim. 4. 7, 8. The time of my departure is at hand, and I am now ready to be offered, sc. in sacrifice to God by death. Now see the grounds of the Apostles comfort and confidence in that case; I have fought a good fight, I have finished my course, I have kept the faith, (I have spent time in God's service constantly,) henceforth there is laid up for me a crown of Righteousness. And thus you see at large the Utility of the duty, which is the second Motive, that may persuade us to be constant in the duties of God's worship and service. Thirdly, The third and last Motive that may persuade us hereunto, 3. Motive. The necessity of it. is drawn from the consideration of the necessity of it; It is not only equal, and profitable, but exceeding necessary, Constancy in God's service is necessary. that we should be constant in the duties of God's worship and service. This appeareth, not only in regard of the express command of God, to that purpose, but also, because it is the special condition required on our part, as ever we expect the reward promised, (as we have heard before) but we shall find it very necessary in many other respects; whereof I will only mention but one, or two, which I conceive to be the chief. First, Because, Arguments without constancy and perseverance, Else we lose all the pains we have taken in God's service heretofore. we lose all the labour and pains, that we have already taken in God's service; we have laboured in vain, and to no purpose, if we do not persevere; if we faint, we are sure we shall never reap, as the Apostle seemeth to intimate, Gal. 6. 9 All our righteousness shall not so much as be once mentioned unto us, we shall be never a whit the better for it, Ezech. 18. 24. The soul of the Lord shall have no pleasure in him: Heb. 10. 38. See an experiment of this, in two famous examples to this purpose, sc. Demas and Alexander. See what a good opinion the Apostle had of this Demas, he remembreth his love to the Church of Colosse, Col. 4. 14. Demas-greeteth you: yea, he was one of Paul's fellow labourers, Philemon, ver. 24. And yet see how the Apostle cryeth out of him afterward, 2 Tim. 4. 10. Demas hath forsaken us, having loved this present world: Demas hath lost all his labour, and the credit of all his former proceedings. So for Alexander; see how zealous, and forward he seemed to be, in Act. 19 33. he was very like to have suffered Martyrdom; and yet see how the Apostle discovereth him afterward, for his damnable Apostasy, 2 Tim. 4. 14. Alexander the Coppersmith hath done me much evil, the Lord reward him according to his work: for he hath greatly withstood our words. So he lost the benefit of all the good he had done formerly. But this is not all; Danger of backsliding. for Secondly, The sin of back-sliding and falling back from Religion, It is a thing most odious and hateful to God. is a thing that is most odious and hateful to God; the soul of the Lord abhorreth it; the soul of the Lord will have no pleasure in such, that is, he hateth and abhorreth them: hereupon it is compared to the vomit of a Dog, and the Sows wallowing in the mire, 2 Pet. 2. 22. Yea, if any man draw back, it is unto his perdition, unless he repent, Heb. 10. 39 And how hard a thing it is for such to be brought unto Repentance: Heb. 6. 5. If they fall away, it is impossible to renew them again unto repentance: However, the back-slider in heart, shall be filled with his own ways, Pro. 14. 14. And are quite lost in their own sense, and feeling, which is even a little hell upon earth; as appeareth by the example of Francis Spira, and William Rogers of Cranebrooke in Kent, the Stories of both which are lately published. Yea, see the woeful estate of Lot's wife; Let the judgement of God upon her, make us take heed of looking back, which is the effect of that speech of our Saviour, Luk. 17. 32. Remember Lot's wife, who for looking back was turned into a pillar of salt, Gen. 19 46. Whosoever do thus, unless they repent and do their first works, are in no case fit for the kingdom of heaven; for he that putteth his hand to the Plough, and looketh back, is not fit for the kingdom of God, saith our Saviour, Luk. 9 62. Thirdly, We had need be vigilant and constant, Necessary to be constant, because the devil seeketh continually to do us mischief and bring us back to his kingdom. in regard of the devils continual diligence, in watching all opportunities to do us mischief, we had need continually to stand upon our guard, and ply our work; for if we give over, we immediately become a prey to his malicious cruelty. Whilst the little bird is in action, and flying from bush to bush, and from place to place, she is in no danger of being shot to death; but when she sitteth still, she becometh a prey to the cruel fowler, it is the Holy Ghosts own similitude, Prov. 26. 2. As the bird by wand'ring, and the Swallow by flying, so the curse causeless shall not come. When did David become a prey to the Devil and lust, but when he lay idly at home, 2 Samuel 11. upon his bed. The Devil seeketh continually to do us hurt, and by doing nothing, we learn to do evil. Therefore this is the Apostles argument, to persuade to constancy and vigilancy, 1 Peter 5. 8. For your adversary, the Devil, as a roaring Lion, goeth about, seeking continually whom he may devour. And thus ye see also the necessity of constancy, and perseverance in the duties of God's worship, and service. It is equal, profitable, and necessary. Now for the Means that we must use, Means. that we may be constant, I will give you only one general, which will divide itself into sundry particulars. 1. In general, General A right disposition of the heart, showing itself. get a right disposition of heart to this purpose, without this it is impossible for any to be constant in God's service: therefore saith David, Psalm 119. 112. I have inclined my heart, to perform thy Statutes always. It is only a good, and an honest heart, that is able to make a man hold out in God's ways, as our Saviour showeth, Luke 8. 15. This made jehu fall away at last, notwithstanding all the fair shows he made of zeal for God, and his truth, But jehu took no heed, to walk in the Law of the Lord God of Israel, with all his heart, saith the Text, 2 Kings 10. 31. This made him cleave to Ieroboam's calvish Idolatry. So this made Simon Magus fall off, notwithstanding all his fine shows of Religion, his keeping company with the Apostles, his being baptised, etc. he showed plainly what he was at last: And how came that? I perceive that thy heart is not right, in the sight of God, saith the Apostle to him, Acts 8. 21. If we would persevere in God's service, we must labour to have our hearts set in a right frame. Now (more particularly) if ye ask me, In sundry specialties. what disposition or frame of heart is it, that we must labour for, 2. Special. if we would be constant in God's service? 1. I answer, 1 It must be a faithful or believing heart. that if we would be constant in God's service, we must labour for a believing heart, an heart fraught with the precious grace of true saving faith. This is that, which will make a man constant and victorious over all impediments, 1 john 5, 4, 5. For whosoever believeth and is borne of God, overcommeth the world: and this is the victory that overcommeth the world, even your faith. True saving faith is of a lasting nature; he that hath it, can never perish, but have everlasting life, john 3. 16. Yea, this doth always end in salvation, 1 Peter 1. 9 Receiving the end of your faith, even the salvation of your souls, saith the Apostle, if any man draw back, and fall off from God's service, it is either for want of faith, or at least for want of a true saving faith. When the Apostle had showed the danger of backsliding; see the remedy which the Apostle prescribeth, or intimateth (at least) in that case, If any man draw back, my soul shall have no pleasure in him. We are not of them that draw back● unto perdition, (there is the danger) but of them that believe, or follow faith to the saving of the soul, there is the remedy, Hebrews 10. 38, 39 If any thing make us hold out against Satan, in that dangerous conflict, it must be the shield of faith, whereby we may quench all the fiery darts of the wicked, Ephesians 6. 16. Above all, take unto you the shield of faith: if any thing at all can do you good, this is it. 2. It must be such a faith, A loving heart. as worketh by love, Galath. 5. 6. And therefore in the second place, we must labour for a loving heart, if we would be constant: Let us serve God for love, and that will make us persevere in it. Men will be constant in the works they love, the Epicure is constant in pleasures, and recreations; the covetous, in toyleing for the world; the Student is constant at his book; And why so? Because they love these things. Charity will make a man hold out, it hopeth all things, and endureth all things, saith the Apostle, 1 Cor. 13. It never faileth, ver. 8. They that serve God for love, resemble the Sun, that shineth more and more, till the perfect day, or like Mount Zion, that standeth fast for ever, and cannot be removed, Psalm. 125. 1. See how constant is jacob in serving for Rachel, Genesis 29. 20. He served seven years for her, and they seemed but a few days, in regard of the love that he had to her, saith the Text; Love set him a work, and that made him constant in it. Now what a shame for us, if jacob should love Rachel, better than we love God, If ye love me, keep my Commandments, saith our Saviour, john 15. 14. As if he had said, If ye love me, ye will do it. Labour of love, will be constant. He whose bounty, and charity is grounded upon true love to God, will be constant in it. It is an excellent place to this purpose, Hebr. 6. 10. God is not unrighteous, to forget your work, and labour of love, which y● have showed towards his Name. But how did that appear? Surely by the constancy of it, In that ye have ministered unto the Saints, and do minister, (i. e.) this is a true sign, that your charity, and works of mercy proceed from love to the Name of GOD, because ye are constant in them; this argueth evidently that they are labours of love. Thirdly, An heart fraught with the true fear of God. if we would be constant in God's service, we must labour to have our hearts fraught with the true fear of God. This is one of the gifts of God, that are without repentance, Romans 11. 29. The fear of the Lord is clean, and endureth for ever, Psalm 19 8. Blessed is the man that feareth always, Proverbs 28. 14. He that truly feareth God, will fear him always, this will make him constant in God's service, jer. 32. 40. I will put my fear in their hearts, that they shall never depart from me, saith the Lord. The true fear of God will make us constant, and therefore it is a chief point of wisdom, to serve God with fear, as is intimated, in Psalm 2. 10, 11. Be wise now therefore, O ye Kings, be instructed, ye judges of the earth; Well, wherein should they chiefly show their wisdom? Verse 11. Serve the Lord with fear, and rejoice with trembling; Why so? Surely, because than they would be constant, and keep in the right way, or else they would soon perish from it, as is intimated in the next verse 12. Kiss the Son, lest be be angry, and ye perish from the right way. Fourthly, A sound and upright, or a good and an honest heart. If we would be constant in God's service, we must labour for a sound, and an honest heart. It is only the good, and the honest heart that holdeth out, and bringeth forth fruit with patience; Luk. 8. 15. Behold, thou desirest truth in the inward affections, saith David, Psalm 51. 6. Because the Lord knoweth such an heart will be constant. A little before the Apostle chewing the danger of backsliding, and inconstancy in GOD'S service, he prescribeth this, as it were a remedy, to prevent that danger, Heb. 10. 22. Let us draw nigh ●o God, with a true heart, etc. Such an heart will make a man constant and firm ●ndeed: therefore saith David, Psa●. 119. ●0. Let my heart be sound in thy statutes, ●hat I be not ashamed. A true ridden horse will hold out to the end of the journey, but a tainted jade will faint at last. This made the Israelites so fickle and inconstant in God's service; Psalm 78. 34. When he slew them, than they sought him, and they returned, and enquired early after God. Was not this well? Yea, so far as man could judge it was excellent, that they should so readily return to him that smote them; and so indeed it had been, if it had come form the heart: but alast there they failed. Ver. 36. Nevertheless, they did but flatter him with their mouth, and lied unto him with their tongue; for their heart was not right with him, neither were they steadfast in his covenant. This was abominable. So that if we would be constant in GOD'S service, we must see that our hearts be sound, and upright, else they will start aside like a broken, or a deceitful bow, verse 57 Fifthly, An heart yielding obedience in lesser matters. If we would be constant in the main duties of God's worship, and service, we must take heed, that we take not liberty wilfully to offend in lesser matters. I know special respect must be had to the main duties of Religion, and the weighty things of the Law, Matth. 23. 23 but yet we must take heed, of taking liberty to offend in smaller matters, against knowledge and conscience: He that breaketh one of the least of God's Commandments, and teacheth men so, the same sha● be called and accounted least in the kingdoms of heaven, saith our Saviour, Matthew 5 19 How great a Scholar, or how strict soever he may seem to be in other things, this will lessen them, in the hearts of God's people. Yea, and he that at first taketh liberty, wilfully to offend in trifles, will at last fall away in greater matters. First petty oaths, than greater, etc. It is an excellent place to this purpose, and excellently urged by a late Divine in this case, Gal. 1. 7. Dike Deceitf. of heart, page 191. There be some that trouble you, and would pervert the Gospel of Christ: No, might they say, they retained the Gospel, only they would have brought in a jewish ri●e, or two, Circumcision; which was a thing of nothing: What saith the Apostle to these? Galathians 2. 5. To whom we gave place by subjection, no not for an hour. Not for an hour? Why Paul? what hurt can there be in a circumstance, a Ceremony, or a trifle? Yes, if it be urged as necessary to salvation, it would soon overturn the truth, and substance of the Gospel; and therefore he giveth this for the reason (why he would not yield, no not for an hour) That the truth of the Gospel might continue with you; as if he had said, ye cannot retain long the truth of the Gospel, if ye admit this. Sixthly, Lastly, an heart stored with courage and pa●●ence. and lastly, He that would be constant in God's service, must put on patience, and courage, in regard of the opposition, that he is sure to meet withal in that case: In your patience possess your souls, saith our Saviour, Luk. 21. 19 And, Let us run with patience the race that is set before us, Heb. 12. 1. Yea, we have need of patience, saith the Apostle, Heb. 10. 36. Watch ye, stand fast in the faith, quit ye like men, be strong, saith the Apostle, 1 Cor 16. 13. He that will follow Christ constantly, and not forsake him, must resolve before hand, to take up his cross, and arm himself with patience, Luk. 9 23. If any come unto me, let him deny himself, and take up his cross, and follow me; This made Paul so constant in God's service, after he had once begun to serve him, sc. because he was armed with a patient, and courageous resolution, to endure what ever could befall in that case, My life is not dear to me, that I may finish my course, and fulfil the ministry that I have received, etc. Acts 20. 23. Yea, I am ready, not only to be bound, but also to dye at jerusalem, for the Name of the Lord jesus, Acts 21. 13. And thus have I finished the second duty, that we are to be exhorted unto, inregard of ourselves, sc. Constancy in God's service, and have showed both the Motives, why, and the means, how, to attain ability to perform it. CHAP. VII. Wherein the last duty (in regard of ourselves) is propounded, together with the Motives to persuade us thereunto. THirdly, 3. Duty. To spend as much time in God's service as we can possibly. Seeing time spent in God's service, is absolutely the best spent time; This serveth to exhort every one of us, not only to begin to serve God. 1. Speedily without delay. 2. And constantly without ceasing, but also plentifully, and abundantly; let us spend as much time as we can possibly this way; we cannot spend our time better, then in God's Courts, his House and Ordinances, the duties of his public worship, and service. Oh therefore let us deal plentifully, and abundantly this way, Let us give all diligence, not some, but all diligence is little enough this way, 2 Pet. 1. 5. Whatsoever thy hand findeth to do, do it with thy might, saith Solomon, Eccles. 9 10. Always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord, saith the Apostle, 1 Cor. 15. 58. The more pains we take in God's service, the more wages shall we be sure to receive. And therefore when we come to the wholesome waters of God's Sanctuary, let us drink freely and abundantly; this is our Saviour's own exhortation, when he cometh into his garden of the Church assemblies, Cant. 5. 1. Eat, O friends, drink, yea, drink abundantly, O beloved. It is an excellent thing, when a man can say truly, that which jehu only pretended in another case, 2 King. 10. 18. Ahab served Baala little, but jehu shall serve him much: So, such and such serve God a little, I will serve him much: Surely it must needs be well taken at God's hands, when we have a care to spend as much time in God's service, as we can possibly. Now for the perfecting of this duty, (which is the main point of all) I will show you, 1. Some Motives to persuade us to it. 2. Some few Directions, how to do it. And first for the Motives. The Motives that may persuade us, Motives. to spend as much time as we can possibly, in the duties of GOD'S public Ordinances, they are principally these four. 1. Because the time present, Time present, is the only time for this purpose. I mean, the time of this present life, is the only time, that we have to this purpose, either now, or never, must we serve God in these duties and Ordinances: as for Purgatory, it is but a popish dream, a very fancy: the time of this life is the only time for this purpose. Hereupon is that speech of our Saviour, john 9 4. I must work the works of God, while it is day, the night cometh, when no man can work: by night, he meaneth death, and the grave; there is no work to be done then; this appeareth by the next verse, that this is our Saviour's meaning, (i. e.) While I live I must finish the work that I have in hand, death cometh, when no man can work: no, than we rest from our labours, Revel. 14. 1●. whilst we have time, let us do good, saith the Apostle, Gal. 6. 10. There is a set time, appointed for well doing, which is the time of this life, which is by no means to be let slip, or omitted? if death once come, it presently putteth an end to our labour: when night cometh, men shut up shop. Excellent therefore to this purpose, Eccles. 9 10. Whatsoever thy hand findeth to do, do it with thy might. Ply thy work hard. Now mark the reason, which he giveth to this purpose; For there is no work, nor devise, nor knowledge, nor wisdom in the grave whither thou goest; there is no opportunity for doing any work there, no, that is the evening, a time of reckoning, but not of working; that is a time of receiving wages, not of labour. What saith the Lord of the Vineyard, when the evening was come? Matth. 20. 8. Call the labourers, and give them their hire: not set them a work, but pay them their wages. If therefore we look for any wages at evening, let us ply our work in the day time. This is the first Motive. Secondly, 2. Motive. This time is short. As the time of this life, is the only time for this purpose; so it is very short, and very uncertain; the time of him that liveth longest here, is but short, job 14. 1. Man that is borne of a woman, hath but a short time, and is full of misery. Remember, Lord, how short my time is: Our work is great, Ars longa, vitabrevis and our time short, and therefore we had need to be diligent: our journey is long, and our time short, and therefore we had need to run speedily, as well as constantly. Time passeth away with a swift foot, My days pass away as the most swift Ships, saith job 9 26. Man is like to vanity, his days are as a shadow, that passeth away, Psalm 144. 4. Yea, we bring our years to an end, as a tale that is told, Psalm. 90. 9 And our life is very like unto a vapour, james 4. 14. Seeing then our time is so short and withal so uncertain; we had need to run with speed (as well as patience) the race that is set before us. If the time were short, yet if it were certain, there were less danger in slackness: but it is not more short, then uncertain; like the thief, that cometh in the night, or a Master's return home, who hath set no time, but commandeth his servants to watch, Watch ye therefore, for ye know neither the day, nor the hour, saith our Saviour, Mat. 25. 13. But blessed is that servant, whom his Lord, when he cometh shall find so doing; watching, and working with all diligence, Luk. 12. 43. Thirdly, 3. Motive. We stay long before we begin. After we once begin to serve God, we had need to use all diligence, and spend as much time as we can that way; because we are long before we spend any time at all to this purpose. Some stay twenty, thirty, forty, fifty years, before they do God any service at all, to any purpose; all such had need to work hard, when they have once begun. Yea, and such as begin betime, they stay long, before they enter; our childhood, and youth are a great part spent, before we enter into God's Vineyard, Matth. 20. 1. There were some that began early in the morning, but it was the third hour, our nine of the clock, before any more came, verse 3. and some stayed until the eleventh hour, five a clock at night, an hour before Sun set; and therefore such had need to work hard. Generally we spend time, for ourselves, for the world, for Satan, before we spend any time for God; for ye are all the children of wrath by nature, Ephes. 2. 3. serving divers lusts and pleasures, Tit. 2. 3. So that, for the most part, it is long before we serve God. Mark that speech of the Apostle, to this purpose, Romans 13. 11. And that knowing the time, that it is high time to awake out of sleep, It is high time to serve God, for the night is far spent, that is, the time of this life is far spent; it is high time to fall to work. Now lay these together, the time of this life is the only time that we have to serve God, it is very short, and uncertain at best, and withal it is very far spent before we begin, therefore we had need to ply our work with all diligence. This is the Apostles chief Argument to persuade us to spend much time in God's service, or according to his will, 2 Peter 4. 2. That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God: Why so? see verse 3. For the time passed of our life may suffice us, to have wrought the will of the Gentiles, (i. e.) it is enough, and too much, alas, that we have misspent so much of our precious time already; it is now high time to redeem time to spend in God's service. He that hath but a small stock in all, and mispendeth some part of that too, had need to be sparing and frugal with that which is left: here is our very case, our time that we have to spend in God's service, the whole time of our life, is but short, we have misspent much already, we had need to spend all the rest (if it were possible) wholly in God's service. Fourth Motive, 4. Motive. The excellency of our Master. to persuade us to spend much time in God's service, is drawn from the consideration of the excellency of that Master whom we serve, Behold, Lord, how that I am thy servant, saith David, Psalm 116. 16. Ye call me Lord, and Master (saith our Saviour) and ye say well, for so I am, john 13. 23. Yea, Lord, so thou art, absolutely the best and most incomparable Master in heaven and earth. This I will strive and endeavour to manifest, in sundry particulars; which will be so many several Motives, to persuade us to spend as much time in his service as we can possibly. First, Almighty Master; able to defend his servants, and to provide for them. Our heavenly Master is a most potent, or Almighty Master, able to defend us from dangers, able to provide for us; he is God Almighty; as we profess in the first Article of our Creed: So, 2 Cor. 6. last. Thus God himself encourageth Abraham to do him service, Gen. 17. 1. I am God Almighty, or the Strong God, walk before me, and be upright. He is able to bring to pass what he pleaseth, in heaven or earth, Psal. 115. 3. Is any thing too hard for the Lord? saith God himself, Gen. 18. 14. He is able to defend us from all dangers that may befall us, and to supply us with all necessaries; so that we need fear nothing, if we be careful to serve God: Gen. 15. 1. Fear not Abraham, I am thy Shield, (therefore nothing can hurt thee) and I am thy exceeding great reward, (therefore make no question of thy wages) let no man think, or say, it is in vain to serve God; for we serve such a Master, as is both able to defend us, and pay us our wages to the full, that we need never repent our work: For he is able to do for us exceeding abundantly, above all that we can ask, or think▪ saith the Apostle, Ephes. 3. 20. there is his power. This made the three noble jews stick to God's service, they would by no means change their Master, because they knew his power, and ability, both to defend, and reward them, Dan. 3. 17. Our God, whom we serve, is able to deliver us, and he will deliver us out of thine hands, O King. So that if we serve this Master, we need fear nothing, in regard of his power. Secondly, He is ever present with them. He is such a Master, as is always present with his servants to defend them. If a Master be able, yet what are his servants better for him in his absence? ●ow our heavenly Master is ever present 〈◊〉 us, to defend us; his eye is continually 〈…〉, Psal. 33. 9 Thus God encouraget●● ●●uah, Chap. 1. 9 Have not I commanded thee? Be strong, and of a good courage, be not afraid, etc. for the Lord thy God is with thee whithersoever thou goest. Now if God be with us, we need not fear who are, or can be against us, Rom. 8. 31. Especially, we never set ourselves to serve God in the duties of his public worship and service, but he is present with us, in a special manner, Mat. 18. 20. Mat. 28. 20. Lo, I am with you always, unto the end of the world: This is an excellent argument, to persuade us to spend much time in God's service, how difficult, or dangerous soever it may seem to be; because we may be sure of God's presence with us; Isa. 41. 10. Fear not, I am with thee; be not afraid, I am thy God, I will help thee, etc. What if we pass through the fire, or water afflictions, yet we need fear nothing, so long as we are sure the Lord is with us. Now see what a promise we have for this; Isa. 43. 1, 2. Fear not, saith the Lord, I have redeemed thee, thou art mine, (i. e.) thou art my servant, by purchase, or redemption. What then? Ver. 2. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: neither fire, nor water can hurt us, if God be with us. This made joseph prosper so exceedingly in all his dangers; He was first cast into a pit, then sold into Egypt, then cast into prison, put in the Stocks, the iron entered even into his soul, but in all these extremities, the Lord was with him, Gen. 39 21. Yea, and at last, made him Ruler of all Egypt. This made Hezekiah prosper so exceedingly in all his enterprises: see how the Text reporteth it, in 2 Kings 18. 5. He trusted in the Lord God of Israel, and clavae unto him, and served him, ver. 6. Then see the event, ver. 7. And the Lord was with him, and prospered him whithersoever he went: and therefore see how he could encourage his Soldiers against the invasion of the King of Assyria, in 2 Chron. 32. 7. Be not afraid of the King of Assyria, be strong and courageous, for (notwithstanding all his multitude) there is more with us, then with him. Now see how he proveth it, ver. 8. both by way of confession, and by direct affirmation; With him (indeed) is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles. Yea, thus the Lord encouraged Paul, to an unwearied painfulness in preaching the Gospel, Act. 18. 9, 10. Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee. This will make a man courageous, even in the strongest dangers, in the very jaws of death, Psal. 23. 4. Though I walk through the valley of the shadow of death, I will fear no evil, saith holy David; for thou art with me; thy rod and thy staff they comfort me. Let us therefore be courageous, and abundant in the duties of God's service, for the Lord is ever present with us, to defend us, and to provide for us. This is David's reason, in the verse immediately following the words of this Text, ver. 11. of this Psalm; For the Lord is a Sun, and a Shield, he will give grace and glory, and no good thing will he withhold from them that walk uprightly in his service. So, Jer. 1. 19 Thirdly, Very pitiful, and full of compassion. He is a pitiful and tender-hearted Master, full of compassion, marvellous ready to lay to heart the afflictions of his servants; In all their afflictions, he is afflicted, Isa. 53. 9 Excellent to this purpose is that of St. james 5. 11. Ye have heard of the patience of job, and ye know the end of the Lord, that the Lord is very pitiful, and of tender mercy. As if he had said, ye may clearly see in God's dealings with job, that in conclusion, he approved himself to be very pitiful, and of tender mercy. A strange place to this purpose is that we have, Judges 10. Though he seemeth to reject them, and hold them at staves end for a time, yet upon their repentance, see how sweetly he approveth and manifesteth his compassion towards them, Ver. 16. They put away their strange gods, and served the Lord, and his soul was grieved for the miseries of Israel: though he may shut up his bowels for a time, yet at last his compassions will find a vent, his very soul is grieved for our miseries: So, jer. 31. 18, 19, 20. Consider the estate of repenting Ephraim, the Lord seemeth angry with him, and speaketh against him, yea, and it may be smiteth him too: but no sooner doth Ephraim truly repent, and smite upon his thigh, and fall out with his sins, but then, see how God is affected with him: when he thinketh worst of himself, than God thinketh the best of him: see ver. 20. Is Ephraim my dear child? It may be Ephraim thought himself scarce worthy the name of a servant, and yet God even then calleth him his child, yea, his dear child. Well, how shall this appear? Surely by the Lords gracious pity and compassion towards him: now he is sorry for his sins, God is sorry that he did so much as speak against him; For since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy on him, saith the lord. Oh who would not serve such a Master, that is thus full of compassion, thus ready to lay to heart, and be affected with his servants miseries! yea, his very bowels are troubled, his soul is grieved for them. O let us be plentiful and abundant in the service of such a Master. Fourthly, Ready to pardon the wants and weaknesses of his servants. The Lord is ready to manifest this tender mercy, and this gracious disposition of his, in pardoning the wants and weaknesses of his servants, in subduing their corruptions, and in keeping covenant with them. I must lap up many things together, because I have not time to express them severally. First, He is sinne-pardoning Master: yea, he alone can do it, no man hath power on earth to forgive sins, but God alone; Mat. 9 Bless the Lord, O my soul, forget not all his benefits, who forgiveth thine iniquities, and healeth thy diseases, saith David, Psal. 103. 2, 3. Here is a sin-pardoning Master: yea, he taketh no notice many times of our infirmities, but graciously passeth by the weaknesses of his servants. Numb. 23. 21. He hath not beheld iniquity in jacob; he hath not seen perverseness in Israel: or, if he do see, he freely forgiveth it, and spareth his servants, as a man spareth his own son that serveth him, Mal. 3. 17. And then he is a Covenant-keeping Master; All his promises are yea and Amen, 2 Cor. 1. 20. Daniel giveth him this title, Dan. 9 4. O God the great, and terrible, that keepest Covenant with them that love thee: he is always as good as his word, and often better: Faithful is he that hath called you: 1 Thes. 5. 24. namely to his service: he will keep Covenant with you. Nay, see a place that hath all these together in it, Mich. 7. 18, 19 Who is a God like unto thee? The Lord is a most incomparable Master, there is none like him in all the world. Why so? Surely for those three things, whereof I have now spoken: first, He is a sinne-pardoning, secondly, a corruption-killing, thirdly, a Covenant-keeping Master. See all these in this Text, That pardonest iniquity, and passeth by transgression, etc. there is a sinne-pardoning Master: secondly, He will subdue our iniquities, (and heal our back-slidings, as Hosea 14 4.) there is a corruption-killing Master: Thou wilt perform thy truth to jacob, and mercy to Abraham, and therefore he is a Covenant-keeping Master. If this be rightly considered, this will make us spend much time in God's service. Fifthly, The Lord is a soule-saving Master; yea, he alone is able to do this, A soule-saving Master. no Master under heaven is able to do this. An earthly Master may be kind to his servants, and give them many good things; but he cannot save, or redeem their souls, he must let that alone for ever. Even they that trust in their wealth, and boast themselves in the multitude of their riches, these seem to be very powerful Masters, yet mark what the holy Ghost saith of such, Psal. 49. 6, 7, 8. None of them can by any means redeem his brother, nor give to God a ransom for him; for the Redemption of the soul is precious, and ceaseth for ever. All the men in the world, with all the wealth in the world, are not able to save one soul: And what is a man profited, if he could win the whole world, if he lose his soul? saith our Saviour, Mat. 16. 26. But now this our heavenly Master is able to save a soul from death, and cover a multitude of sins: Thou hast delivered my soul from death, saith David, Psal. 116. 8. Yea, he is the author of eternal salvation to them that do obey him, Heb. 5. 9 Here is a Master worth serving, that is able to save the souls of his servants with an everlasting salvation. Psal. 3. 8. Salvation belongeth unto the Lord, (i. e.) it is his peculiar. Sixthly, Accepteth the will for the deed. He is ready to accept, and take in good part, the poor endeavours of his servants; yea, their desires (if sincere▪ and fervent) do find acceptance with him. God doth indeed set his servants hard tasks many times, such as they are never able to perform of themselves: He commandeth us to love him with all our hearts, and keep all his Commandments; but his meaning is (according to the mitigation of the Gospel) only that we should earnestly desire, and do our best endeavour to do so, and then it is sufficient in God's account. A loving Father, that would try the willingness of his child, biddeth him, go sirrah, run, and fetch me such a great piece of wood (which, it may be, is as much as five or six men could carry) but if he find him willing, and ready to do his best endeavour, it contenteth the Father: so dealeth God with his servants; He spareth them, as a man spareth his own son that serveth him, Mal. 3. 17. Yea, if there be but first of all a willing mind, it is accepted, according to that we have, and not according to that we have not, saith the Apostle, 2 Cor. 8. 12. Yea, sincere desires are graciously accepted. See how Nehemiah. propoundeth his case, Neh. 1. 11. O Lord, I beseech thee, let thine ears be attentive to the prayer of thy servant, and to the prayers of thy servants, that desire to fear thy Name: especially, if these be seconded and accompanied with earnest and sincere endeavours. Thus Abraham's resolution to offer his Son, (Gen. 22. 12.) was accepted, as if he had actually done it: and therefore by faith Abraham when he was tried, offered up Isaac, saith the Holy Ghost, Heb. 11. 17. and yet we see in the Story, that actually, and really he did it not▪ no, the Lord himself withheld him, by a voice from heaven; and yet in this place ye see it is said, that he did offer Isaac, when he was tried, that is, he was ready to have done it, it was his purpose, if God himself had not granted him a dispensation; and therefore in Gods account it was done: Yea, saith the Lord himself, Gen. 22. 13. Because thou hast done this, though indeed he did it not, yet because he was willing to have done it, it was done in God's account, and in his gracious acceptance. Oh who would not be constant and abundant in the service of such a Master? Seventhly, Helpeth his servants, in doing their duties to him. This gracious disposition of our Master, doth farther show itself, in that he is ready to help and assist his servants, in doing that work which he requireth of them, he affordeth them help and strength to do their work: and therefore though Paul when he looketh upon his own weakness, and inability, is ready to cry out, 2 Cor. 2. 26. Who is sufficient for these things? yet when he considereth the helping hand of God, than he can say; I am able to do all things, through Christ that strengtheneth me, Phil. 4. 13. And indeed most true is that of our Saviour, Joh. 15. 5. Without me ye can do nothing; so by his assistance, we can do all things that he commandeth, so as he is pleased to accept of them; for the Lord himself putteth to his helping hand, Psal. 37. 24. Isa. 41. 10. Fear not jacob, I am with thee, etc. I will help thee: He will help us pray, his Spirit shall help our infirmities, Rom. 8. 26. and help us preach, and hear, and in a word, is ready to work all our works for us. As we deal with a young Scholar that beginneth to write, his hand is guided: so doth the Lord deal with us, Isa. 26. 12. Thou hast wrought all our works for us. Eighthly, Let us be abundant, A good paymaster, and bountiful, and spend much time in God's service, for he is a good paymaster: we are not only sure of our wages, because he is constant, and faithful in keeping Covenant (as ye heard before) but also he is exceeding bountiful and liberal. See one expression of his bounty in this, Psalm. 84. 11. He will give grace and glory, and no good thing will he withhold from them that walk uprightly. As he himself loveth a bountiful giver, so he is such a one himself, sc. bountiful and liberal; He giveth to all men liberally, and upbraideth not, saith the Apostle, jam. 1. 5. He doth even daily load his servants with benefits, Psalm. 68 19 Blessed be God, even the God of our salvation, who doth daily load us with his benefits. Oh who would not be diligent in the service of such a bountiful Master? Yea, he rewardeth all his Servants with no less than a Kingdom, Luk. 12. 32. Fear not little flock, for it is your Father's pleasure, to give you a Kingdom. So, Mat. 25. 34. Come ye blessed children of my Father, inherit the Kingdom provided for you, from the beginning of the world. Yea, such a kingdom, that consisteth of an eternal and exceeding weight of glory, 2 Co. 4. 17 Even such as eye hath not seen, neither hath ear heard, nor hath ever entered into the heart of man to conceive the worth of, 2 Co. 2. 9 O how can we think all our time sufficient to spend in the service of such a Master, that is thus beneficial unto his servants! Consider also his bounty, in giving rain from heaven, Act. 14. 17 with jer. 5. 24. Let us now fear the Lord etc. I omit to show further, how slow he is to anger, & how ready to forgive, & to be reconciled: He doth even beseech us to be reconciled unto him, as the Apostle speaks, 2 Co. 5. 20 Ninthly, Taketh pleasure in their prosperity. He is such a Master, that taketh pleasure in the prosperity of his servants, and is constant in his love towards them: earthly Masters are changeable, and fickle, and do often envy the prosperity of their servants: but the Lord hath pleasure in the prosperity of his servants, and his love towards them is constant and unchangeable. For the first, observe it, Psal. 35. 27. Let them say continually, let the Lord be magnified, which hath pleasure in the prosperity of his servants: He loveth to have them merry at meat, and at work, and sing for joy of heart, Isa. 65. 14. And withal, he is constant in his love towards them: if he be angry, it is but for a moment, but his love and mercy is everlasting towards them. See a singular place for this purpose, in Isa. 54. 7, 8. For a small moment, have I forsaken thee, but with great mercies will I gather thee: and ver. 8. In a little wrath, I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. If he be wroth, if he seem to forsake, or hide himself from his servants, it is but for a moment; but his love and kindness is everlasting, his mercy endureth for ever; having loved his own which were in the world, he loved them unto the end, saith our Saviour, joh. 13. 1. not for a time, but for ever; his love, like himself, is constant, and unchangeable, it is an everlasting love, jer. 31. 3. With an everlasting love have I loved thee; therefore with loving kindness have I drawn thee, saith the Lord. Yea, his love to his servants is so constant, that nothing shall be able to diprive them of it, nothing can finally do it, and for ever, Rom. 8. 37, 38. For I am persuaded, saith the Apostle, that neither death, nor life, nor Angels, nor height, nor depth, nor things present, nor things to come, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Yea, sin itself (that is the most dangerous enemy of all, for your iniquities have separated between you and your God, Isa. 59 1.) cannot do it, yea, rather than so, your sins shall be pardoned, and that for his own sake, Isa. 43. 25. for I am he that blotteth out thy transgressions, for mine own sake, & will not remember thy sins. Here is a gracious and a constant loving Master. Tenthly and lastly, Heareth p●avers, and revengeth the wrongs, and injuries, that are offered to them. This heavenly Master of ours, is ready daily to manifest and express his love towards his servants, in hearing their prayers, and revenging all such wrongs, as are offered unto them. See the proof of this privilege in both the branches of it. First, For his hearing prayers, it is one of his titles of honour, to hear prayers, Psal. 65. 2. Especially, the prayers of his servants, and such as fear him, Joh. 9 31. If any man be a worshipper of God, and a doer of his Will, him he heareth. Yea, he will fulfil the desires of them that fear him, he will hear their cry, and save them, Psalm. 145. 18. And if any man delight in God's service, he shall have his hearts desire, Psal. 37. 4. Delight thyself in the Lord, and he shall give thee the desires of thy heart. What greater privilege? Yea, he is many times found of them, when they do not seek * Rom. 10. him, Isa. 65. 24. It shall come to pass, that when they call, I will answer; and while they are yet speaking, I will hear. O how open is his ear unto their complaints, when they are wronged by their adversaries! and how ready is the Lord, even speedily to avenge their wrongs! Hear what the unjust judge saith, saith our Saviour, Luk. 18. 7. And shall not God avenge his own Elect, which cry day and night unto him; I tell you, that he will avenge them speedily. True it is, he will not allow his servants to be their own carvers, and avenge themselves. But what need they, when he is ready to do it for them? Vengeance is mine, I will repay, saith the Lord, Ro. 12. 19 He that toucheth God's servants, (to hurt them) doth touch the apple of his eye, Zach. 2. 8 He taketh all their wrongs: and injuries, as done to himself, and he will certainly, and wisely avenge their wrongs 2 Kings 9 7. jehu shall smite Ahab and jezabel, but to what end? Iehu's end was to get the kingdom, but what was the Lord's end? that ye shall see in the place forenamed, That I may avenge the blood of my servants, the Prophets, and the blood of all the servants of the Lord, at the hands of jezabel: they must pay dear, that shed the blood of God's servants; the Lord himself will be avenged of them. Another place to this purpose, is that we have, Deut. 32. 41. If I whet my glistering sword, and my hand takes hold on judgement, I will render vengeance to mine enemies, etc. and I will make my arrows drunk with blood, and my sword shall devour flesh, etc. But whose blood and flesh shall thus go to wrack. That ye shall see, verse 43. Surely they that have shed the blood of his servants: for he will avenge the blood of his servants, saith the Text. Who would not be abundant in his service, that will not suffer his servants blood to be unavenged? CHAP. VIII. Containing the three first Directions or means how to spend much time in God's service. FIrst, Means. And directions how to spend much time in God's service. 1. An heart rightly fitted, and prepared for this purpose If we would spend much time in God's service, we must labour to have our hearts rightly fitted, and prepared for that purpose. There is a price in the hand of many a fool to get wisdom, but he wanteth an heart to get wisdom, saith Solomon, Pro. 17. 16. How many blessed opportunities have we, of spending time in God's service, which are let slip, because we want hearts rightly prepared for that purpose? Hereupon it is, that in the first place, God requireth our hearts, Proverbs 23. 26. My son, give me thy heart, and jer. 14. 4. O jerusalem, wash thy heart from wickedness, A profane heart can never endure to spend much time in God service, but strait cryeth out, behold, what a weariness is it, Mal. 1. 13. Hence it is, that the Lord cryeth out most of all for want of a right and fit disposition of heart in the duties of his service, Isaiah 29. 13. This people draweth nigh unto me with their mouths, and honour me with their lips, but their hearts are far from me. Here was the defects of Ezechiels' hearers, Ezech. 33. 31. ver. They come unto thee as my people cometh, and they also sit before thee as my people, and they hear my words, but they will not do them, where was the chief fault? Surely in the heart, for with their mouths they show much love, but their heart goeth after their covetousness. A covetous and a vicious heart will soon make a man weary of time spent in God's service: and therefore when any man setteth himself to do God any service, the Lord looketh directly with what heart he doth it. It is an excellent speech of God to Samuel, (when he was to choose Israel a King) 1 Sam. 16. 7. the Lord said to Samuel, Look not on his countenance, nor on the height of his stature, etc. For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart: For the Lord knoweth full well that if the heart be not right set for God, he will never walk uprightly before God, how great a semblance or show of piet● soever a man may make, therefore God in his wisdom looketh on the heart, Deut. 32. 46. Set your hearts unto all these words, saith Moses. It is not setting of the ear to hear only, or the mouth to speak, no, nor the hands to work, nor feet to walk, that will serve the turn, unless the heart, in the mean time be right set for that purpose: therefore saith David, Psalm 119. 11. I have hid thy Word in my heart, that I might not sin against thee. Lo, the chief antidote against sin is to hide, and ponder the Word of God within our hearts. An excellent direction, to this purpose, is that of the Apostle Saint james 4. 8. Draw nigh to God, and he will draw nigh to you (if we desire that God should draw nigh to us in mercy, we must strive, to draw nigh to him in service, and obedience.) But what is required, that we may be fit to draw nigh to God? Wash your hands, or cleanse your hands, ye sinners, and purify your hearts, ye double minded. It is only a clean and a true heart, that will make a man fit to draw nigh to God, Heb. 10. 22. Let us draw nigh to God, with a true heart, etc. Hereupon David prayeth so earnestly for such an heart, Psalm 119. 80. O let my heart be upright in thy Statutes, that I be not ashamed. For indeed, God loveth truth of heart, or truth in the inward affections, above all other things whatsoever: this is the main thing that he desireth; Psalm 51. 6. He that ever meaneth to be religious indeed, must of necessity begin with the heart, that is the chief great wheel of the clock that moveth all the rest, Psalm 37. 30, 31. The mouth of the righteous will speak wisdom, his tongue will be talking of judgement. How cometh this to pass? that ye shall see in the words following, The Law of God is in his heart, and none of his steps shall slide. It is the heart that setteth both the tongue, and hands a work: for out of the abundance of the heart, the mouth speaketh, saith our blessed Saviour, in Matthew 12. 34. Oh therefore all that would spend much time in God's service (which, as we have heard, is absolutely, and incomparably the best spent time) labour to have your hearts rightly fitted and prepared for that purpose, even such an heart as I have formerly described unto you, namely, a believing heart, a loving heart, a sincere and an upright heart, full of truth and sincerity, and an heart also fraught with the true fear of God: he that hath such an heart, is right set for God's service. It is just such an heart as God would have us to have, sc. an heart fraught and furnished with the true fear of GOD, Deut. 5. 29. They have well said, all that they have spoken, saith the Lord, ver. 28. Oh that there were such an heart in them. Good words, without a good heart, are little worth. Well, what kind of heart would God have them to have? That ye shall see in the words following, O that there were such an heart in them, that they would fear me, and keep my Commandments always, that it might be well with them. An heart fraught with the true fear of God, is that which GOD especially desireth should be in his children, and which he doth exceedingly delight in, when he findeth in it them. 2. We must be constant and conscionable 2. Direction Sc. Constancy in the private duties and exercises of Religion. in the private exercises of Religion: this is the way to bring the heart to a right frame for the public Ordinances? this is like the tuneing of the instrument: so that he that careth not for spending any time at all in private duties, careth not how little time he spendeth that way, in public. Oh that we would lay this to heart, and be careful to spend time in private prayer, and reading, and holy meditations. Even Princes are not exempted in this case: See that Direction, in Deut. 17. 18, 19 See the King of Israel's duty, when he sitteth on the Throne of his kingdom, He shall write him a Copy of God's Law in a book, out of that which is before the Priests and Levites, and it shall be with him, and he shall read therein, all the days of his life, that he may learn to fear the Lord his God, etc. where we see, 1. That it is the duty, even of Kings themselves, to fear GOD, as well as others. 2. That to the end he may fear God, he must be acquainted with God's Word; for the fear of God must be learned out of the book of God. 3. He was to get him a copy of God's Book, that which we now call a Bible; Kings must get them Bibles, as well as Priests and Levites; 4. He must read in it all the days of his life; and if Kings, then much more all subjects, and private persons, must spend some part of every day in the duties of God's service in private. Who need think himself too good for private duties, when Kings themselves are not exempted? Yea, it is the duty of all God's people to search the Scriptures, john 5. 39 Search the Scriptures, for in them ye think ye have eternal life, and they are they that testify of me, saith our Saviour, Yea, we should all study to be well acquainted with the Scriptures, by private reading, that we may be the more delighted with the public hearing; Colossians 3. 16. Let the Word of CHRIST dwell in you richly in all wisdom, teaching, and admonishing one another, in Psalms, and Hymns, and spiritivall songs, etc. Lo, how God's people should spend their time in private. O how this would fit us for exercises of Religion in public! What made those Noble Boereans, Acts 17. 11. willing to spend so much time in hearing Paul preach in public? Surely this was one cause (amongst the rest) sc. the care which they had to spend their time well, even in private; They searched the Scriptures daily whether those things were so, and so finding how sweetly Paul's Doctrine accorded with that which they found written in God's Book, they received the Word, with all readiness of mind, and took delight to spend much time in the duties of Gods public worship and service, Deut. 6. 6, 7. These words which I command thee shall be in thy heart, and thou shalt teach them diligently to thy Children: and lo this would make us love to spend much time in God's service, publicly, etc. Thirdly, 3. Direction 1. Begin each day with the private duties of Religion. He that would have an heart rightly prepared, that he may be fit and willing to spend much time in the duties of Gods solemn worship and service, must have a care to begin the day with religious exercises, and holy meditations: godly cogitations let into the heart in the morning, will season the heart of a man exceedingly, and keep it in a better frame all the day after▪ o what an excellent thing, to consecrate even our first awaking unto God; this is the way to shut out the three capital adversaries of our salvations, the Devil, the World, and the Flesh, that are ready to dispose us to evil, so soon as we awake in the morning; The way to keep out this wretched company all the day, isto let God into our hearts (so soon as we awake) by holy meditations. See an experiment of this in David. What made him to make so great account of God's public Ordinances? Surely, his care to begin the day well, was a very great help unto him. Even he 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 look up, Psalm 5. 3. He was an excellent husband in a morning. And therefore, as the drunkard riseth early to follow strong drink, Isaiah 5. So God's people must rise early in the morning, to do God service: yea, this was an ordinary thing with David, Psalm 119. 147. I prevented the dawneing of the morning, and cried: he was at his holy exercises before the dawneing of the day: So Psalm 130. ver. 6. My soul 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 pain, that could not rest, nor sleep all the night, but watcheth for the morning light; or a man, that hath some special business to do, that breaketh his sleep, with the thoughts of it, and lieth, 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 lieth and watcheth for an opportunity to do 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 be as diligent to save our souls, as the wicked are to lose theirs; and be at least as zealous in God's service, as they are in the devils. Now mark the practice of the wicked, Mich. 2. 2. They imagine mischief upon theirbe ds, when the morning light cometh, they practise it. So on the contrary, let us, as soon as we awake, imagine piety upon our beds, that when the morning light cometh, we may practise the same, to GOD'S glory, and our eternal salvation. It is the practice of some wise people, that live in infected places, that ●efore 〈◊〉 go abroad in the morning, they take a ●rau●ht of some wholesome liquor, to fill their veins; which is an excellent meanus to prevent the infection of the pestilence, or any such like catching, or infectious disease: so a good draught of prayer, or holy meditation, the reading of a Chapter next our heart, such spiritual receipts would be excellent means to prevent the world, or devils infecting of our souls: whereas 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 himself the fitter for the discharge of the duties of his public Ministry, Yea, and arose early in the morning, to that purpose: Observe it, Mar. 1. There we shall find, that our Saviour was earnestly ben● upon the discharge of his Prophetical office, and to this end (by his Spirit) stirreth up an earnest desire in the people's hearts to hear him; and therefore saith the Text, Simon, and they that were were with him, said unto him, All men seek for thee, verse 36. 37. and then see his resolution to that purpose, verse 38. 39 Let us go into the next towns, that I may preach there also, for therefore came I forth, and so he preached in their Synagogues throughout all Galilee. But what means did he use, to fit himself for this purpose: that ye 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 pattern for our imitation, and by his blessed example doth plainly teach us, that for a man to arise early in the morning, to perform the duties of Gods private worship and service, is an excellent means to prepare and fit him for the duties of Gods public worship, and service. Hereupon it is also, that He giveth direction for private prayer, even prayer in the Closet, as well as public, Matth. 6. 6. But thou, when thou prayest, enter into thy Closet, and shut the door, 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 be to spend time in the public duties of God's service: beside, the promise of acceptance is made to such as seek wisdom early, Pro. 8. 17. I love them that love me, and they that seek me early, shall find me, saith Wisdom there. CHAP. IX Containing the fourth Direction, how to spend much time in God's service. FOurthly, 4 Direction We must labour to have our hearts fraught with the love of God's house and Ordinances. if we would spend much time, in the duties 〈◊〉 Gods public worship and service, we must labour to 〈◊〉 our hearts fraught with the love of God's House, and Ordinances; we must love public prayer, and the Word preached, and the Sacraments, etc. Men will never care for spending much time, in things which they love not, they are soon weary of such kind of employments: 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 toil and moil to get wealth, they will arise early, and sit up late, and eat the bread of sorrows, etc. 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 he loveth best. And therefore he only is fit to spend much time in God's service, that is greatly in love with the duties of Religion. What a great deal of time did jacob spend in Laban's service, for the love of Rachel? twice seven years he served him, night and day with all his power, and they seemed but a few days, in regard of the love, which he had to her, saith the Text, Genesis 29. 20. Twice seven years, seem but a few days, 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 appear, that a man shall love a fair Virgin, better than we love God? Now if we loved God's Ordinances as we should, all the time that we spend in his service, would seem but a few days, even nothing in comparison, if we could once come to serve God, out of love to himself 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 be constant in the private duties of religion, and especially, be careful to season our hearts with religious cogitations early each morning, than we cannot choose, but love the duties of Gods public worship and service: and where this true love to God's Ordinances is, there will be a care to spend much time in God's worship and service, both public 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 he meditate day and right. See the connection of these two: If ye ask, Why he spendeth so much time in God's 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 himself. Why did he spend so much time in the duties of God's 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 think and meditate on that which he loveth not. David could never have said truly out of his experience, A day in thy Courts, is better than a thousand, if he could not have truly said first, My soul longeth, yea, even fainteth for the Courts of the Lord, Psal. 84. 2. No, it was his extraordinary love to God's house and Ordinances, that made him value time spent there, at so high a rate. The Book of Psalms giveth plentiful 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 again often in Psal. 119. Oh how I love thy Law! How much, David? Surely, more than thousands of gold and silver: Ver. 72. Yea, more than great spoils, ver. 102. yea, it was sweeter than honey, and the honeycomb, Psal. 119. 103. No marvel if such a man as he spent much time in the duties of God's service, that loved God's 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 days in that holy employment: yea, and he maketh it his grand request, the very only Boon, that he would beg at God's hands, that he might do so. An excellent place to this purpose, is that which we have, Psal. 27. 4. One thing have I desired of the Lord, that I will seek after. But one thing David? Surely, that is some great matter indeed: it may be some great Kingdom, bigger than that of jerusalem: No; david's aim was at another kind of matter: see how he doth express it, That I may dwell in the house of the Lord, all the days of my life. This is David's one thing, that he would beg at God's hand; yea, the meanest office, or employment in God's house, would give him more content, than 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 doorkeeper in the house of God, then to dwell in the Tents of wickedness. Yea, this is not David's case only, but all that are regenerate indeed, and truly godly and religious, they are all of the same mind, as well as David. The little child loveth nothing so well as the mother's breast, that is the only still-babe, that giveth content for the most part, when all other devices fail, if this do not quiet the child, scarce any thing will do it: so it is with all the new borne babes of Christ; if they once be regenerate and borne again; they love nothing so well, as to suck the milk of Religion, out of the breasts of God's Ordinances. It is the comparison that the holy Ghost himself useth, 1 Pet. 2. 2. As new borne Babes, desire the sincere milk of the Word, that ye may grow thereby. See the affection of God's Saints this way, jeremiah, and Ezechiel, and job, and Paul. First, for jeremiah, Chap. 15. 16. Thy Words were found, and I did eat them. And how did they taste, jeremiah? Thy Word was unto me the joy and rejoicing of my heart. Lo what sweetness the Babes of Christ find in God's Ordinances. The like we find of Ezech. 3. 3. Son of man, cause thy belly to eat, and fill thy bowels with this roll. Here was God's charge to the Prophet: now see what sweetness he found in it, Then did I eat the roll, and it was in my mouth as honey for sweetness. Then for holy Job, the sweetness that he found in God's Ordinances, was that which afforded him a great deal 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 Commandment of his lips; I have esteemed the words of his lips, more than my necessary food: that made him so religious, and spend so much time in God's service, because he was so far in love with God's Ordinances. Then consider the example of Paul, Rom. 7. 22. What made him spend so much time in God's 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 far as he was regenerate, he took great delight in God's Ordinances. But above all, consider the example of our blessed Saviour; none comparable to him, for his unwearied painfulness in God's service: He went about, doing good continually, Act. 10. 38. Yea, observe it, Mat. 9 35. jesus went about all the Cities, and Villages, teaching in their Synagogues, and preaching the Gospel of the kingdom, and healing every sickness, and every disease amongst the people. And why so? Surely, because his love to God's Ordinances, and his Father's will, was extraordinary. This is the reason, that he himself giveth in this very case. It is an excellent Story that we find, joh. 4. the effect and substance whereof is this; That our Saviour coming to Sychar, to Jacob's Well, and being hungry and thirsty, He sendeth his Disciples into the City to buy meat, saith the Text, ver. 8. In the mean time, cometh a woman of Samaria to draw water, and our Saviour taketh that opportunity, in their absence, to convert the heart of this poor Samaritan, wherein the Disciples find him so busy at their return, that he had forgotten both his hunger and thirst, in so much, that they were enforced to urge him, saying, Master, eat, ver. 31. Now mark the sweet answer of our blessed Saviour; I have meat to eat, that ye know not of, ver. 32. And see how he doth farther express his full meaning, Ver. 34. jesus said unto them, my meat is to do the will of him that sent me, and to finish his work. Oh admirable pattern! Oh heavenly example! such was his delight in doing Gods will, that he preferreth it before his meat and drink, 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, Motives. That we may love God's Ordinances the better, To persuade us to the love of God's house and Ordinances. 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 authority; they come from above; they are tokens of love sent from our heavenly Father; the Word preached, is God's Word; the Sacraments, are his broad Seals of Righteousness; and prayer is a duty expressly required by God himself: and therefore they are worthy of all due regard and esteem, for his sake that hath sent them. Now a token sent from a dear friend, O how welcome! a Letter, a Book, a Ring, etc. these find special 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 jesus 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 God's 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 special fruit of his favour, peculiar to those that are God's people: so that wheresoever he sendeth it, he hath a purpose to save some there. See how this is mentioned, as a special privilege to the jews, which were then the only people of God under heaven, Psal. 147. 19, 20. He showeth his Word unto jacob, his Statutes and Ordinances unto Israel: He hath not dealt so with any Nation. Oh how we should value the Lords goodness herein to us, if this were rightly and throughly considered? This was the jews chief privilege, that they had the Lords Word in special for their direction, when all Nations beside were left in darkness, 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 mark how the Apostle setteth out the jews privilege, above all other Nations, which (he showeth) 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; chiefly, because unto them were committed the Oracles of God: They were the Lords Oracles, and therefore the more to be esteemed; and their privilege was so much the greater, that did enjoy them. So again, setting out the jewish privileges, 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 esteem 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; jer. 3. 15. I will give you Pastors, according to mine own heart, that shall feed you with knowledge and understanding. It was the Lord Jesus Christ himself, that sent the Apostles to preach the Gospel, Mat. 28. 20. Go, and teach all Nations, etc. teaching them to observe all things that I command you; and lo, I am with you always, unto the end of the world. Yea, and this sending of Ministers to preach the Word unto us, is a fruit of God's singular love towards us, it argueth the Lords fatherly pity and compassion towards us; according to that we read 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 com●●● to do this, be a fruit of his love, yea, 〈◊〉 compassion towards us; then surely, if this 〈◊〉 rightly considered, we cannot choose ●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, 2. Motive. The worth and excellency of God's Ordinances. 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 special and exceeding worth: now ye know, men love and delight in things that are most excellent. This is one reason that David giveth, why he delights in the society of God's Saints, sc. because they were excellent persons, Psal. 16. 2. My goodness extendeth not unto thee, (saith he to God) v. 3. but to the Saints that are in the earth, and to the excellent, in whom is all my delight. Dost thou delight in those things that are excellent? O than delight thyself in God's 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 soul; the Testimony of the Lord is sure, making wise the simple; and ver. 10. More to be desired are they then gold, yea, than much fine gold, sweeter also than honey and the honeycomb. Oh the transcendent excellency of the Word of God faithfully preached! Had I the tongue of men and Angels, I could not express 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 carnal, but mighty, through God, to the pulling down of strong holds: yea, it is able to make Satan fall down from heaven like lightning. This is the Lords great Ordinance, to batter the strong holds of sin and Satan; they are excellent things, for the demolition of Satan's Ammunition: this casteth out the strong man armed, and taketh away his armour, wherein he trusted; here is the excellency of the Word preached. So observe another testimony to this purpose, which showeth the excellency of this Ordinance; Heb. 4. 12. For the Word of God is quick, and powerful, and sharper than any two edged sword, piercing, even to the dividing asunder of the soul and spirit. This sword of the Spirit is a most excellent Ordinance of God, it is a special Shield, to defend us against the fury of all our spiritual enemies. See the Apostles testimony for this, Ephes. 6. 16. Take the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God. See how our blessed Saviour (with this) put Satan to flight, Mat. 4. Scriptum est; this was his weapon: and see the conclusion, ver. 11. Then the Devil left him. This sword will pierce the very ●●ead of that great Leviathan. Oh how we should love it, if this was rightly considered. Thirdly and lastly, 3. Motive. The singular use and benefit of them. Consider the singular use and benefit of God's Ordinances, in regard of us. Give me leave to instance in one of God's Ordinances, sc. the Word preached. Certainly, the utility of it is extraordinary, if it be well considered: observe it, I beseech you, and see in some particulars. First, 1. Benefit. Of the Word preached, it is the Word of God. The Word preached, is the Word of life, the means to quicken a dead soul; It is the means both to beget, and to preserve spiritual life in the soul of a Christian; Psal. 119. 50. This is my comfort in mine affliction, for thy Word hath quickened me. We are by nature all dead in trespasses and sins, Eph. 2. 1. Now the Word faithfully preached, is the means to revive and raise us up unto newness of life, joh. 5. 25. Verily, I say unto you, saith our Saviour, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear it, shall live. See here the means to revive and quicken our dead souls. Oh therefore let us love the Word, even as we love our life; Pro. 8. 35. He that findeth me, findeth life, and shall obtain favour of the Lord: Oh the worth of life! Life is sweet, especially spiritual; yea, natural life is very dear unto us; Skin for skin, and all that a man hath, will he give for his life, saith the Text, Job 2. 4. Now the Word of God faithfully preached, is our very life, Pro. 4. 13. Take fast hold of Instruction, let her not go, keep her, for she is thy life, saith the Wiseman. How can we choose but love the Word, if we consider this? Secondly, 2. Benefit. The Word of Health. Because life itself, without health, is but a burden, rather than any benefit. A sick man is even weary of his life: so was job in his extremity; My soul is weary of my life, job 10. 1. sc. for want of health. Therefore in the second place, the Word of God is health, as well as life, to them that truly embrace it. My Son, attend to my words, saith Solomon, Pro. 4. 20. Why so? See the worth of them, sc. Ver. 22. For they are life unto those that find them, and health unto all their flesh. Life is a sweet thing, if it be accompanied with health: so, Pro. 3. 8. It shall be health to thy navel, and marrow to thy bones. Health is a most precious jewel, and therefore the Word, which is the means to beget and preserve it, must needs be precious. Thirdly, 3. Benefit. The Word of Comfort. But what is life and health without comfort? And therefore in the third place, the Word preached is the chief means of comfort that we do enjoy. This is our chief support and consolation, next under God himself; Psal. 119. 92. Unless thy Law had been my delight, I should have perished in my affliction. The Word preached is the Word of comfort, proceeding from the God of all comfort (1 Cor. 1. 3.) which is able to comfort us in all our tribulations, that we may be able to comfort others with the same comfort, wherewith we ourselves are comforted of God. Yea, the holy Word of God is both written and preached to this end and purpose. 1. It is written to this end, Rom. 15. 4. Whatsoever is written aforetime is written for our learning, that we through patience and comfort of the Scriptures might have hope. Yea, secondly, This is one end of preaching, Isa. 40. 1. Comfort ye, comfort ye my people, saith your God: speak comfortably to Jerusalem. Hence also is that of the Apostle, 1 Cor. 14. 3. when showing the excellency of preaching; he giveth this for one of the chief reasons of his Encomium; But he that prophesieth, speaketh to men, unto edification, and exhortation, and comfort. He that preacheth aright, preacheth to the comfort of God's people. Indeed, as for the wicked of the world, here is no comfort for them, they must go to the world for comfort, for the Word hath none for them; it is the terror of the Lord, to torment them before the time; but to the godly, and such as are religious, it is to them a Word of strong consolation, yea, the very joy, and rejoicing of their heart, saith jer. 15. 16. This was David's comfort, Psal. 119. 50. This is my comfort in my affliction, for thy Word hath quickened me. And indeed, what greater comfort, then for a condemned man to hear of a pardon? Men in a desperate condition to hear of a Saviour? Joh. 5. 39 Search the Scriptures, for they are they that testify of me, saith our Saviour himself. What greater comfort? The Scriptures tell us of the gracious readiness of God to be reconciled to poor sinners; 2 Cor. 5. 20. We are Ambassadors for Christ, as though God did beseech you by us, and we pray you, in Christ's stead, to be reconciled to God. The Word assureth us, that upon our repentance, our sins are forgiven us, Ezech. 18. 21. which is one of the chief grounds of comfort that can be propounded. Thus Christ comforted the poor Palsie-man, Mat. 9 2. Son, be of good cheer, thy sins are forgiven thee. Men may seem, but can never be truly cheerful in the want of this favour. Thus also would our Saviour comfort the poor weeping penitent, Luk. 7. 48. Thy sins are forgiven thee. He knew she could receive no better ground of comfort. So when God would have his people comforted, Isa. 40. 1. see what direction he giveth to that purpose; Comfort ye my people, Comfort ye Jerusalem; How? Tell her; that her iniquities are pardoned, etc. As if he had said, If any thing will afford her comfort, that will do it. Blessed is the man whose iniquities are forgiven, and whose sins are covered, Psal. 32. 1, 2. He that is assured of happiness, may well be comforted. Yea, the Word preached, is the glad tidings of Salvation; it doth assure us of our interest in Christ, and that He is made of God unto us, Wisdom, and Righteousness, Sanctification, and Redemption, 1 Cor. 1. 30. As also that Christ, with all his merits, do properly belong unto us, 1 Cor. 3. 21, 22, 23. All is yours, whether it be Paul, or Apollo's, etc. all is yours, and ye are Christ's, and Christ is Gods. Now what greater comfort? So that ye see, that the Word faithfully preached, is the Word of comfort; and therefore we have reason to love it in that regard. Fourthly, 4. Benefit. The Word of spiritual consolation. Because carnal or worldly comfort is little worth; therefore, in the fourth place, the Word preached is the best means of spiritual comfort, gracious, and heavenly consolation. Hereupon it is called the Grace of God, Titus 2. 11. And the Word of 〈◊〉 Grace, Act. ●0. 32. And the ministration of the Spirit, 2 Cor. 3. 8. It is the Instrument that the Spirit of God useth to work grace in the hearts of God's people. It is the ministry of reconciliation, 2 Cor. 5. 18. Yea, the Word of regeneration, jam. 1. 18. Of his own will begat he us, with the Word of Truth, saith the Apostle. It is the immortal s●ede of our new birth, 1 Pet. 1. 23. yea, the chief means of our Conversion, Psal. 19 7. The Law of the Lord is perfect, converting the soul. Yea, it is the chief means of our Sanctification, Psal. 119. 9 Wherewithal shall a young man cleanse his way, & c? joh 15. 3. Now are ye clean, through the Word that I have spoken unto you, saith our Saviour: and joh. 17. 17. Sanctify them with thy Truth, thy Word is Truth. Lo, the chief Instrument of our Sanctification! Yea, as God himself, is the God of all grace; so is his Word, the Word of all grace: for what grace of the Spirit is it, that is not usually begotten in us by the Word, whether knowledge, or faith, or repentance, or the fear of God? etc. 1. Out of question, it is the chief means of knowledge, and wisdom, and understanding in the things of God. See it in David's example, Psal. 119. 98. Thou, through thy Commandments, hast made me wiser than mine enemies, for they are ever with me. Ver. 99 I have more understanding than all my teachers; for thy Testimonies are my meditation. Ver. 100 I understand more than the Ancient, because I keep thy precepts. Then for faith, the Word is the means to beget and preserve that; for it is the Word of faith, Rom. 10. 8. And the Apostles conclusion is, Ver. 17. So Then faith cometh by hearing, and hearing of the Word of God. And then for the fear of God, another excellent grace of the Spirit, the Word of God is the chief means to beget that; Deut. 17. 19 Where it is said of the King, that he shall write him a copy of the book of the Law, and read in it all the days of his life; Why so? That he may learn to fear the Lord his God, and to keep all the words of this Law: Yea, this is the end of our public meeting to hear the Word faithfully preached, all both old and young must come to hear it. Deut. 31. 12. Gather the people together, men, and women, and children, and the stranger that is within thy gates: All sorts must constantly frequent the Church assemblies, and depend upon the ministry of the Word: Why so? That they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Law. The true fear of GOD must be learned out of the Book of GOD; and hearing the Word preached, is the means to attain thereunto. The like might easily be showed of sundry other graces. But this is not all: the Word preached, is not only the means to beget the graces of God's Spirit in us, but to increase them also. Observe it, 1 Pet. 2. 2. As new borne Babes, desi●e ye the sincere milk of the Word, that ye may grow thereby, saith the Apostle. So that the ministry of the Word, is not only the seed of our new birth, but also the chief means of our increase and growth in Grace: yea, it will still build us up farther, until we come to perfection, Act. 20. 32. And now, brethren, I commend you to God, and to the Word of his grace, which is able to build you up farther, and to give you an inheritance among all them that are sanctified. Oh precious Word, and well worthy of all high esteem, that is able to build us up in grace, farther and farther, until we come to perfection! How can we choose but love the Word exceedingly, and delight to spend much time in it, if we seriously consider how useful it is unto us also in this respect. Fifthly, 5. Benefit. The word of eternal life and salvation. and lastly, The Word preached, is not only the chief means of spiritual life, and comfort, but of our eternal happiness and salvation. It is not only the Word of grace, but of glory too, and of salvation, Romans 1. 16. I am not ashamed of the Gospel of Christ, saith the Apostle, Why so? Because (how simple, or despicable so ever it may seem in itself, yet) it is the power of God, through faith, unto salvation, a foolish thing indeed it is, in the eye of flesh and blood, and of carnal Reason, but yet it pleaseth God, even by the foolishness of preaching to save them which do believe, 1 Cor. 1. 21. Yea, it is the Word of salvation, so that he is far from salvation, that rejects it, Psalm. 119. 155. Yea, it is the Word of eternal life, and therefore he that thrusteth it from him, doth judge himself unworthy of eternal life. See two direct Testimonies for this: the one is the speech of Peter to our Saviour, john 6. 68 Will ye also go away, saith our Saviour to his Disciples? The Apostle Peter maketh answer, Whither should we go? (where shall we think to mend ourselves?) thou hast the words of eternal life, And therefore, he that rejecteth it, and careth not to spend time in the hearing, and reading, and serious perusal of it, doth even judge himself unworthy of everlasting life, Acts 13. 46. saith the Apostle, addressing his speech to the jews, It was necessary that the Word of God should be first preached unto you, (the preaching of God's Word is of necessary use in the Church of God) but since that ye thrust it from you, and judge yourselves unworthy of everlasting life, etc. behold we turn to the Gentiles. Oh how readily, and with what great affection would we receive the Word, if this was rightly considered. CHAP. X. Containing part of the fifth Direction, etc. FIfthly, 5. Direction Redeem the Time. All that desire to spend much time in God's service, must follow that golden rule of the Apostle, sc. of redeeming the time, Redeeming the time, because the days are evil, saith the Apostle, Ephes. 5. 16. Which rule he repeateth again to the Colossians, Colos. 4. 5. Now if you ask me, From what we must redeem the time? I answer, from all such lets and impediments that will hinder this way. There are divers great consumers of precious time, from which he must carefully redeem it, that would spend much time in God's service. I shall need to say the less in this case, in regard of that which I have already said, as also in respect of a Treatise written to this purpose, Whately. Redemption of Time. called The Redemption of time. Yet (because I would not leave the point imperfect) I will briefly insist upon some few particulars. 1. Therefore all men, All mispenders of time must be suppressed. must very carefully and watchfully subdue and suppress all those great mispenders of time, which like so many graceless spendthrifts, do waist and consume many precious hours, and much golden time, that was far better spent in God's worship and service: which are especially six. 1. Sinning. 2. Sleeping. 3. Carking and caring. 4. Sporting, or recreations, with immoderate feasting. 5. Foolish thinking. 6. And lastly, idle speaking, which is usually a fruit of the former, because, Out of the abundance of the heart, the mouth speaketh: whereof some of these must be mortified, and put to death, and others again restrained and regulated, or bound, as it were, to the good behaviour. 1. The first, Let. 1. 1. Sinnc. and the worst, and chief mispender of precious time, is Sinning; when we spend time in doing that which is directly naught, as lying, swearing, drunkenness, wantonness, and such like works of the flesh, and of the Devil: this is the worst spent time of all, as being directly contrary to that which is spent in God's service; as I have already showed in the first use of the point. Now this thief is utterly to be mortified, and put to death; imprisoning, or binding to the good behaviour, will not serve the turn; for indeed this is a desperate ruffian, or swaggerer, that is not capable of any good behaviour, and therefore must needs be put to death, and wholly suppressed. We must endeavour, as much as in us lieth, that we spend no time in sinning, but carefully mortify the deeds of the body by the Spirit; this is the Apostles rule, Colossians 3. 1, 2, 5. If ye then be risen with Christ, seek those things which are above, be heavenly minded, set your affections upon things above, Let your conversation be in heaven, Phil. ●. 30. But what course must we take to this end? That the Apostle showeth, verse 5. Mortify therefore your members, which are upon the earth. Where we see this truth most clearly manifested, that all that would spend much time in God's service, and holy performances, must carefully mortify their members here on earth, and put sinful lusts to death: For this horrible thief, and great mispender of precious time, is like some mischievous person, or desperate ruffian, that flieth in a man's face, and will either kill, or be killed; and therefore must needs be killed, that he doth not kill us, for the wages of sin is death, Romans 6. 23. So that we must either kill our corruptions, or they will bring our sonles to death, Rom. 8. 13. For if ye live after the flesh, ye shall dye: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Where you see, that our precious souls cannot live; but by the death of our corruptions: the life of the one, is the death of the other: as Ahab lost his own life, for preserving Benhadads', Thy life shall go for the life of him, in 1 Kings 20. 42.) so our souls must eternally perish, if we suffer our corruptions to survive. But how should we so mortify our lusts, Quest. that we may spend little or no time time in vicious courses, and so consequently more time in God's service? An. 1. Let us diligently search, Resp. 1. Remedy. Sin must be discovered, and found out. that we may plainly discover and find out that special sin, wherewith we have been formerly most pestered, It is impossible to execute a malefactor, until he be found out, and apprehended: diligent search is first made, and Hue and cry sent after him to find him out: so we must deal with those lusts, wherein formerly we have spent too much time; Lamentations 3. 40. Let us search, and try our ways, and turn to the Lord our God. This was David's practice, Psalm 119. 59 I examined, or considered, or thought on mine own ways, and turned my feet unto thy Testimonies: yea, because he knew his heart was deceitful, and fraudulent, jer. 17. 9 He doth beseech God to assist him in it, and to do it for him, Psalm 26. 2. Examine me, O Lord, and prove me; try my reins, and my heart. Like a man that heareth proclamation, for the apprehension of such and such a Traitor, he not only searcheth his own house himself, but he setteth open the door, and intreateth the officer to enter, and make what diligent search he can, that if there be any traitor lurking there, he may be found out, and executed: so David, search me, o Lord, examine my heart, and house, and see if there be any sinful lust there, and let them be all mortified. To the same purpose is that we have, Psal. 139. 23, 24. Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting. Lo, here was sincerity, and this was the best way to find out our most secret lusts, and hidden corruptions. O therefore let us not be strangers at home, but examine our own hearts, as the Psalmist speaketh, Psalm 4. 4. A sweet place for this purpose, is that of the Apostle, 2 Cor. 13. 5. Examine yourselves, whither ye be in the faith, or no; prove your own selves; know you not your own selves? (i. e.) what an absurd thing is it, for you to be skilful in others affairs, and neglect your own? to know other men, and not your own selves? what greater hypocrisy? The Hypocrite is sharp sighted abroad, but blind at home; He can see a mote in the eye of another, but doth not discern the beam that is in his own, it is our Saviour's character of an hypocrite, Matthew 7. 5. But on the contrary, the advice of the Apostle is excellent, Galathians 6. 4. But let every own prove his own work, (seek to find out his own lusts) then shall he have rejoicing in himself, and not in another. Secondly, 2. Remedy. Smite it with the two edged sword of the Spirit. When we have found out this waster, and apprehended this Traitor, then let us directly smite it with the two edged sword of the Spirit upon the head, which is the Word of God, a special part of a Christians armour, and so much the more excellent in this case, because it is a weapon both defensive, and offensive, Ephesians 6. 16. And take the Helmet of salvation, and the Sword of the Spirit, which is the Wo●d of God. See what admirable work our Saviour made with this spiritual weapon, in the single combat, that he had with Satan, hand to hand, Matthew 4. Scriptum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 6. And see the event of this combat, v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Devil left him, etc. This put him utterly to flight: And no marvel, Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Word of God is quick and powerful, and sharper than any two edged sword, saith the Apostle, Hebr. 4. 12. Super ●mnem gladinm ancipitem. Above any sword with two mouths, that is, having two edges, as the word signifieth. This will cut and wound, yea, break the head of any lust whatsoever, if it be as hard as any stone. See an excellent place for this purpose jer. 23. 29. Is not my Word like as a fire, saith the Lord? and like an hammer, that breaketh the Rock in pieces? If a man be hardened in any sinful way, behold here is a fire to melt the heart of any lust whatsoever; it will fire it out of the soul: or if it be as hard as a rock, lo, here is an hammer to break it all in pieces. Oh therefore when thou hast found out what special lust, or corruption it is, that hindereth thee from spending time in God's service, smite it with this two edged sword, lay upon the head of it with this hammer, and terrify thy conscience with the threats of the Word, and say, How can I, or how dare I live in this sin, that will poison my soul? Or how can I do this great wickedness, and sin against God? How dare I live in the sin of swearing, when I see, and consider how expressly the Lord hath said, that He will not hold him guiltless, that taketh his Name in vain; but will surely cut him off with the flying role of his curse, Zach. 5. 3. consider the place, This is the curse that goeth over the face of the whole earth; for every one that stealeth, shall be cut off, as on this side, and according to it; and every one that sweareth, shall be cut off, as on that side, according to it. Would not this make men leave stealing and swearing, if it was rightly considered? So, durst men live in the sin of lying, if they believed that speech of the Wiseman: Prov. 12. 22. Lying lips are an abomination unto the Lord? Yea, or that of, Revel. 21. 8. sc. That all liars shall have their part in the lake that burneth with fire, and brimst●n●, which is the second death? In a word, durst men live in drunkenness, whoredom, covetousness, profaneness, etc. if they were persuaded that such should never inherit the kingdom of God, 1. Cor. 6. 10. and that for such things cometh the wrath of God upon the children of disobedience, Ephesians 5. 6? This was David's chief Antidote against every sin, Psalm 119. 11. I have hid thy Word in my heart, that I might not sin against thee. Smite thy lusts with this weapon, and thou shalt see thy desire upon such enemies. Thirdly, 3. Remedy. Fl●e unto Heaven for a●de b●●ervent praye●. When we have found out that, or those special corruptions, which have hindered us from spending time in God's service, if we cannot vanquish and overcome them of ourselves, by the power of God's Word, let us then fly to heaven for help, and cry out unto God Almighty for his assistance. What better remedy, (when a man hath met with too potent an enemy) then to fly to the Lord Chief justice of Heaven and Earth, and earnestly, and fervently to crave his aid? This was Saint Paul's refuge in this case, Romans 7. 24. O wretched man that I am, Who shall deliver me from this body of dea●●? But thanks be to God through jesus Christ, v. 25. there is the issue. So again, when the same holy Apostle was cumbered, and pestered with the prick in the flesh, the messenger of Satan, 2 Cor. 12. 7. see what course he took: here was his refuge, even the bosom of the Lord was his only shelter and defence, v. 8. For this I besought the Lord thrice, that it might depart from me. Now see the issue; What a gracious answer? v. 9 And he said unto me, my grace is sufficient for thee, etc. Hearty confessions, and strong petitions and cries to God, are very available in this case; the prayer of the righteous is very effectual in such a condition, if it be fervent, jam. 5. 16. as the Apostle there speaketh in another case. When a man is in that case, and in so great a straight, that he knoweth not what to do, it is his best course in that case to look up to God, by earnest, and fervent prayer, according to the practice of that gracious King jehosophat, 2 Chron. 20. 12. Wilt thou not judge them? Oh Lord? Wilt thou not judge them? for we have no might against this great multitude, neither know we what to do, but our eyes are upon thee. He looked at God in this case with many eyes; with an eye of faith and confidence, with an eye of patient expectation, with an eye of diligent observation, and with an eye of prayer; according to that of David, Psalm 5. 3. Early in the morning, will I direct my prayer unto thee, and will look up: where the former words are a direct explication of the later, (i. e.) I will look up unto thee, o Lord, with an eye of prayer. If a man can even fall out with himself, and loathe himself in his own sight for his iniquities, and for his abominations, as the Prophet speaks, Ezech. 36. 31. and earnestly, and unfeignedly complain to God against his corruptions; certainly, in God's good time he shall be able to prevail against his corruptions: for God is not only a sinne-pardoning, but also a corruption-killing God, one that will subdue our iniquities, Micah 7. 18. See what a promise we have for this, Romans 6. 14. Sin shall not have dominion over you; for ye are not under the Law, but under Grace, saith the Apostle. And jer. 3. 22. with Hosea 14. 2. Return, ye back-sliding children, and I will heal your back-slidings, saith the Lord there, so that here is great hopes (if we take this course) that we shall prevail against our corruptions. Besides, though for the present our corruptions may seem stronger, and more puissant than before, yet we shall be sure to prevail at last, and in the mean time these ●ailings of ours shall be forgiven, and our iniquities, and infirmities, whereinto we all through the violence of corruption, ●●all not be imputed unto us, if we do earnestly, and fervently cry out for help and strength against them. This seemeth to be directly prefigured in the ancient Law of the jews, Deut. 22. 23. That if a man find a betrothed damosel in the City, and lie with her, etc. then, in that case, they shall both be stoned, because she might have prevented the same by crying out: but verse 25. But if a man find a betrothed damosel in the field, and the man force her, and lie with her, than the man only that lay with her shall dye, verse 26. But to the damosel thou shalt do nothing, there is in the damosel no sin worthy of death: for as when a man riseth against his neighbour and slayeth him, even so is this matter; Because it is supposed, that the damosel cried in this case, but could not be heard in the field, Verse 27. For he found her in the field, and the betrothed damosel cried, and there was none to save her. So in this case, when the Devil findeth us at some advantage, and doth force us to some sin, yet if we struggle and cry out against him, though he do prevail with us for the act, yet in the Lords great mercy, it is not imputed. Let this encourage us to confess our sins to God, and cry out against our corruptions, and judge ourselves for them. Excellent to this purpose is that direction of one: Whateley's. Husbandry: pag. 8 A man (saith he) must ever and anon be saying thus with himself, Ah vile sinful wretch, and hate worthy creature that I am, have I not sin●ned against God and mine own soul, i● such a passionateness, in such wantonness in such injustice, and the like? Oh that I could even detest myself for this; Who, but a very beast, or a fool, would have been so often, and so grossly overtaken? It is not possible to imagine, unless one do take experience of his own practice, how much the renewing of this holy anger against a man's self, for his sins past, will strengthen him against the same, and abate the power of his corruptions. Ibid. p. 8●. And therefore, saith he, put thyself often in mind of thy former sins, being out of love and conceit with thyself, saying, Ah vile creature! How could I find in my heart to do such things? would any man have thought it possible, for any creature, from whom all reason, and piety both were not, ●anished, to run out into such words? such deeds? etc. Thus he, piously, and sweetly. And surely, if we would thus ●udge and condemn ourselves, we should not be judged of the Lord, saith the Apostle, 1 Cor. 11. ●2. An excellent direction, and a most sure and speedy may to prevail against our strongest lusts, and most prevalent corruptions, if we can thus pray and ●ry out against them. As the Lo●●●●●sisteth ●he p●ou●: so He gives grace to the humble. The more we see, and discern our want of grace, the more fit are we to receive it. Excellent to this purpose is that of another. God's grace is free, he looketh not at any ●hing in us in the bestowing of it: What? Dost thou think that thou art uncapable of grace, because thou art unworthy of it? This is a mere fallacy. Do not cast away thy confidence, because thou seest not in thee, that goodness which thou desirest. It is some goodness in thee to be bad enough in thine own esteem: be but vile enough, base enough, bad enough, and then thou art good enough to partake of grace: thine emptiness will make some way to fullness, Thus he sweetly. For this will make a man cry out for God's gracious aid and assistance, Help Lord, for these lusts of mine, like the sons of Zerviah, are too hard for me. This is the way to break the heart of our lusts, and to mortify our earthly members, that we shall never spend so much time in vicious courses as we have done. Thus David cried out against covetousness, Psalm 119. 35. Incline my heart to thy Testimonies, and not to covetousness; He beggeth the Lord Chief justice his warrant to apprehend it, M. Bernard. Isle of man pag. 165. 4. Remedy. as one doth wittily observe in that case. And this is the third Remedy. Fourthly, and lastly, If we would prevail against sin, that we may not spend any time at all, at least, much less time in the service of it, we ●ust daily possess, and furnish our soulas with holy meditations. 1. Consider the odious, 1. Medit. loathsome, and filthy nature of sin, which in the book of God is not only called filthy, and that excrementally; but it is even filthiness itself, 2 Cor. 7. 1. Having therefore these promises, let us cleanse ourselves from the filthiness of the flesh and Spirit. Yea, james 1. 21. Let us lay aside all filthiness, and superfluity of maliciousness, jam. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and receive with meekness the engrafted Word, which is able to save your souls, the word signifieth properly the filth that is under a man's nail. Yea, to show the filthy nature of it, it is compared to the Sows wallowing in the mire, and the vomit of a Dog; it is even the metaphor of the Holy Ghost, 2 Peter 2. 22. How could we find in our hearts to live in sin, and spend our time this way, if we consider this? 2. Not only filthy, 2. Medit. but dangerous in many respects. It bringeth body, and soul, and name, and estate, and all to ruin; It is the loss of our very souls, if we continue in it without repentance, Luk. 12. 19 Thou foo●e, this night shall they fetch away thy soul; and then see what our Saviour inferreth from heaven, Matthew 16. 26. For what is a man profited, if he shall gain the whole world, and lose his own soul? Thirdly, 3. Medit. Consider how odious to God, his very soul abhorreth it, as the greatest evil 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 jesus, for he was delivered up for our sins, Rom. 4. 25. It killed the Prince of life, and pierced the heart, and shed the blood of God's only Son; and therefore must needs be mortified, and put to death. Yea, nothing will sooner do it, than these, and such like meditations. Now if we thus subdue and mortify, yea, crucify this notorious thief, that thus robbeth God of his glory, and man of God's favour, we shall be able to spend much time in God's service. This is the first mispender of precious time, that must of necessity be mortified, and put to death. Secondly, 2. Let. Excessive sleeping, or sluggishness. 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 sluggishness, This also is a most dangerous mispender of precious time, although not so bad as the former. Thus the Prophet jonah misspent his time, as he was in a Ship sailing to Tarshish, when he should have gone to Ninev●h; He was fast asleep in a very dangerous storm, when he stood in more need to have been wrestleing with God by humble, earnest, and hearty prayer, jonah 1. 6. See how pathetically the Heathen Mariners awake him, and rouse him up, The Shipmaster came to him, saith the Text; and said unto him, What meanest thou, o sleeper? Arise, and call upon thy God, if so be that God will think upon us, that we perish not, (i.e.) Is this a fit time to sleep, when we are all ready to perish, and be ready even every moment to be swallowed up of the waves? Oh therefore arise, and bestir thyself, and call upon thy God, and for shame learn to spend the time better than in sleeping, especially, in such, and so great and apparent danger, their being (as it were) but even a step between us and death. Thus Solomon awaketh his fluggard, Proverbs, 6. 9, 10. How long wilt thou sleep, o sluggard? When wilt thou arise out of thy sleep? Mark now the sluggards drowsy, slumbering, senseless answer, Yet a little sleep, a little slumber, a little folding of the hands to sleep; Thus still he keepeth his bed, and there he delighteth to spend his time, and there the Wiseman letteth him alone, and bestoweth no more pains to call him up, but even passeth sentence upon, as he lieth in his bed, So thy poverty cometh as an armed man. This will bring both temporal poverty, and spiritual misery upon a man; such a man shall surely come to poverty, Proverbs 20. 13. for this stealeth away not only much time, that was better spent in God's service; but it robbeth us of two special seasons, and opportunities of doing GOD service, and getting good to our souls, sc. the morning season, and the Sermon time, or the time for the exercises of religion, which is the very harvest of our souls, Is not he likely to be a poor man, that will keep his bed in harvest time, and like to reap shame and penury? Prov. 10. 5. Well, What shall we do with this unruly person? Put him to death? O no, What? Not sleep at all? Rather bind him to the good behaviour, send him to the house of correction: for sleep, in itself, is a refreshing mercy of God, which he conferreth upon those whom he loveth, Psalm 127. 4. For so he giveth his beloved sleep. What then? Deal thus with this companion; cut shorter this prodigal; allow him less liberty. He that mispendeth his means, it is pity but he should want; let some of his means be taken from him, he doth but waist and misspend it. And therefore the best way is to observe these two rules, which I will prescribe on purpose (in this case) for our Direction. 1. Let us habituate, 1. Rule or Remedy. To habituate or accustom ourselves to timely rising. or accustom ourselves to early or timely rising. Let us even forcably break off our sleep, for religious and godly meditations; and that which at first will seem even impossible, will by a little use and custom prove, not only be possible, but also most facile & easy, even as the Cock clappeth his wings early in the morning, thereby to shake off drowsiness, and to stir up himself to crow: so let us shake off our sluggish humour by degrees, and even stir up ourselves to holy duties in the morning. Thus David stirreth himself, and endeavoureth to shake off his drowsy temper, Psalm 103. 1, 2. Bless the Lord, o my soul, and all that is within me bless his holy Name. Bless the Lord, o my soul, forget not all his benefits. Yea, this he would do early, or betimes in the morning, Psalm 5. 3. Early in the morning will I direct my prayer unto thee, and will look up. Yea, this was not all, but sometimes he would break his sleep, even at midnight, to do God service, Psalm 119. 62. At midnight will I arise to give thanks unto thee, because of thy righteous judgements; Thus by degrees in time we should prevail exceedingly against that sluggish humour, that will else keep us from embracing many blessed opportunities of doing God service. Thirdly, 2. Rule or Remedy. Take heed of immoderate use of the Creatures. We must beware of excessive eating and drinking. The immoderate use of the good creatures of God, doth very much dispose to sleep, but indispose us to any holy and religious employment. When the belly is full, etc. saith the homely Proverb, a man, in that case, is fitter to serve the Devil in sinning, or the flesh by sleeping, than God in any religious duty whatsoever. Put a knife to thy threat, if thou be a man given to appetite. Wisely do thou refrain from the immoderate use of that, which will altogether indispose thee to God's service, and make thee a very prey to lust, and unto the Devil. He that in this case maketh his belly his god, is then ready for sleep almost at any time, but will scarce be fit to serve GOD at any time. Consider the place of the Apostle, Romans 13. 13. Not in ryotting, or gluttony, and drunkenness, and what followeth? Nor in chambering and wantonness: where we see, that riot and excess in the use of God's good creatures, disposeth strongly to lust and filthiness. When I fed them to the full, than they committed adultery against me, and assembled themselves by troops in the Harlot's houses, saith God, jeremy 5. 7. It was Sodoms' fullness, that made them so filthy. But of this hereafter, when I come to speak of feasting, and recreations, which is another great mispender of precious time, and a great impediment to keep us from spending time in God's service. And so much therefore as touching this second great mispender of precious time, and that is, excessive sleeping. CHAP. XI. Wherein other chief Le's are removed, containing the other part of the fifth Direction. THirdly, 3. Let. Immoderate carking and caring for the things of this life. All that would spend much time in GOD'S service, must very carefully take heed, and beware of another great mis-spender of precious time, and that is, immoderate carking and caring for earthly things: all inordinate and covetous thought taking for outward things, must needs be carefully shunned and avoyed. How many precious hours do men usually spend in taking thought, saying, What shall we eat? and what shall we drink? What shall I do when I am old, and past my work? Or how shall I do in a dear year, & c? and such like terrible dreams. Thus many an hour is misspent, in such worldly distrustful cogitations, that were far better spent in God's service: Not, but that an honest moderate care is lawful and necessary; but all distracting distrustful care is forbidden, as a great usurper of precious time. It is the Apostles direction, Phil. 4. 6. In nothing be careful, but in every thing let your requests be made known to God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Apostle prohibiteth only a distrustful, distracting, or heart-dividing carefulness, as the word signifieth and showeth, That time spent in covetous carking and caring, and religious prayer and invocation, cannot well stand together; according to that of our Saviour, Mat. 6. 24. Ye cannot serve God and Mammon; no more than a man can look upwards and downwards both at once. The great hurt that this thief will do us. Let us (a little) consider of the great hurt that this usurper will do us in this case. This covetous carking, will either keep us from, or distract us in profiting by the performance of holy duties; and therefore is a great enemy in this case, and must needs be mortified. 1. It many times keepeth us from the performance of holy duties. It keepeth us from the performance of holy duties. Where covetous carking reigneth, there is no room for piety, godliness is quite put down; there is no leisure for private prayer in the Closet and family, nor many times, there is no time for the public duties of Religion. See how the world kept men from the great Supper, whereof our Saviour speaketh in the Gospel; Luk. 14. 16. A certain man made a great Supper, and bad many, and sent his servant at Supper time, to say to them that were bidden, come, for all things are now ready. How could they find in their hearts to slight or reject such a loving invitation? See then what followeth, ver. 18. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excused: Ver. 19 And, another said, I have bought five yoke of Oxen, and I must needs go and prove them, etc. Ver. 20. And another said, I have married a wife, and therefore I cannot come. Thus ye see what worldly excuses they had. And our Saviour doubtless would hereby teach us, that inordinate love of the world, keepeth men from the duties of God's service. Secondly, Or else if it do not altogether keep us from them, Or di●●racteth us in them. yet they are great means to distract us in them: so that if we do set ourselves to serve God, yet we cannot do it with all the heart, as we should. This covetous carking will steal away the heart, that we cannot so seriously hearken to the Word preached, we cannot set our hearts to all the good Word of God, as we ought to do, Deut. 32. 46. These words that I command thee, shall be in thy heart, saith God, Deut. 6. 6. This cannot be, in this case; for covetous carking will keep out the Word, and distract us in hearing of it. See an experiment of this in Ezechiels' hearers, Ezec. 33. 31. By their outward garb and fashion they seemed to be very religious, they were constant hearers, They come unto thee as the people cometh, and they sit before thee as my people, and they hear my words, but they will not do them, for with their mouth they show much love; but their heart goeth after their covetousness. It was but an heartless piece of service that they performed to God, covetousness, even in the very instant of hearing, had stolen away their hearts. They were just like unto a Chapman, Simile. that while he is busy in cheapening a commodity, and beating it to a price, a nimble subtle cutpurse, in the mean time, hath stolen his purse; so that when he should come to pay for his commodity, his money is gone. Let us beware and take heed of this subtle juggler, that will either keep us from, or distract us in the duties of God's worship and service. Or else thirdly, Or else keepeth us from profiting by them. This will keep us from profiting by, or practising of that which we seem to hear with great attention: so that we shall become but hearers only, but not doers of the Word; and so build the houses of our souls upon the sand. This our Saviour showeth, in his Parable of the Sour, Mat. 13. 22. Some seed falleth among the Thorns, and the Thorns grow up with it, and choke it; that is, as our Saviour himself there expoundeth it, He also that received seed among the thorns, is he that heareth the Word, and the care of this world, and the deceitfulness of riches, choke the Word, and he becometh unfruitful. Thus ye see the great hurt we receive by this unjust usurper of our precious time, which prevaileth so much the more, because he seemeth to be the right Lord, and the true owner of the greatest part of our time. What must we do in this case? Surely so far as this care is inordinate, it must needs be mortified. It masketh under the name of thrift, and frugality, and good husbandry, etc. But indeed, where this prevaileth, there the one thing needful must needs be wanting: As appeareth by that speech of our Saviour, Luk. 10. 42. Martha, Martha, thou carest, and art cumbered about many things, but one thing is needful; Mary hath chosen the better part, which shall never be taken from her. And therefore this is a special corruption that must needs be mortified. This is one of our earthly members that must be put to death, Col. 3. 5. Mortify therefore your members which are on the earth, fornication, uncleanness, etc. and covetousness which is Idolatry. But how shall we suppress and mortify this unruely companion? Quest. Means and Remedies. I answer, Ans. Upon a three fold meditation or consideration. First, Consider, How Consider how needless; secondly, how vain and fruitless; and thirdly, how prejudicial and hurtful it is, to spend time in carking. First, Needless these excessive cares are. Consider how needless, because we have our wise and heavenly Father to take care for us; 1 Pet. 5. 7. Casting all your care upon him, for he careth for you, saith the Apostle. We may learn of little children, to depend upon the care and providence of our heavenly Father; They never take care where to get meat and drink, nor how to procure new clothes, but leave the care of these things unto their parents; how much more should we commit the care of these things to God, who hath assured us, that we shall not want any thing that is good, Psal. 34. 10? How cheerfully and comfortably may we depend upon the promise of our heavenly Father, that he will never fail us, nor forsake us. Consider Mat. 6. 33. But seek ye first the kingdom of God, and the righteousness thereof, and these things shall be added unto you. This is one of our Saviour's chief arguments, to dissuade from inordinate care, Mat. 6. 31, 32. Therefore take no thought, saying, What shall we eat? Or what shall we drink? Or wherewithal shall we be clothed? Ver. 32. For your heavenly Father knoweth that ye have need of these things, (i.e.) therefore it is a needless thing for you to cumber, or trouble yourselves with any such unnecessary cogitations. Secondly, How vain, and fruitless. This inordinate care and thought-taking for outward things, is not only needless and superfluous, but also exceeding vain and fruitless: it cannot avail any thing at all, it can do no good. men's aim and end in this case, is to get wealth, and to be rich: but it is not inordinate care, but the blessing of God that maketh rich, saith the wisest Solomon, Pro. 10. When we have carked, & cared, and cast beyond the Moon, yet this will not serve the turn, when we have done what we can. This is another of our Saviour's excellent arguments, that he produceth in this case, Mat. 6. 27. Which of you by taking thought, can add one cubite unto his stature? No: with all our care, we cannot so much as make one hair white or black: and therefore all our care & thought-taking in this case is vain and fruitless; Psal. 127. 1, 2. Except the Lord build the house: except he keep the City, the builders and watchmen do both spend their strength in vain, they wholly lose their labour: and ver. 2. It is in vain for you to rise up early, and sit up late, and to eat the bread of sorrows: for so he giveth his beloved sleep. Thou shalt remember, that it is the Lord thy God that giveth thee power to get wealth, saith the Lord, Deut. 8. 17, 18. Thou shalt not say, my power, and the might of mine hand hath gotten me this wealth; but thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth. It is not our care, or providence, but the blessing of God that bringeth wealth; and therefore our excessive care is fruitless. Thirdly, Dangerous, and hurtful. This inordinate thought-taking for outward things, is very dangerous and prejudicial: for besides the mischief already mentioned and specified, we shall find it hurtful in these three respects. First, 1. Mischief They l●● us open to Satan's foul temptations. This inordinate desire of having, maketh a man a prey unto Satan, and layeth him open unto Satan's dangerous temptations: it doth cast a man inevitably into the snare of Satan, 1 Tim. 6. 9 But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. This will make a man lie, and steal, and cheat, yea, forswear, and swagger, etc. The devil hath every covetous man always at advantage, as it were, upon the hip, he is even carried captive by him at his will. This is one woeful mischief, that it maketh a man even apparently the devil's vassal. Secondly, 2 Mischief They will eat out the true love of God, out of our hearts. This inordinate love of the world, in process of time, will even eat out the true love of God out of our hearts. For even as adulterous love in a woman, doth even eat the love of her husband out of her heart, so that the more she loveth a stranger, the less she regardeth her husband: so doth the inordinate love of the world. If we dote upon that painted Strumpet, she will so bewitch us, that in time we shall not care for the Lord at all. This is the Apostles argument, 1 joh. 2. 15. Love not the world, nor the things of the world; for if any man love the world, the love of the Father is not in him. It is not possible for a man to overlove the world, and yet in the mean time, to love God as he ought, no more than it is possible for a man to look even upward and downward both at once. Set your affections upon things above, and not on the things that are here below, Col. 3. 1. Intimating, that it is at least improbable, if not impossible, to do both. Thirdly, 3. Mischief Depriveth us of God's love to us. The toomuch bend of the affections to outward things, doth utterly deprive us of God's love to us. As the love of the Father is not in him; so the love of the Father is not towards him, in that case. But on the contrary, the Lord even hateth and abhorreth him; which is a most woeful estate and condition: Psal. 10. 3. Speaking good of the covetous, whom God abhorreth. Where we see evidently, that every covetous person is hated and abhorred of GOD. And no marvel, for it is no less than Idolatry in God's account, Col. 3. 5. Yea, and there is a very direct and express enmity between God and every such person, jam. 4. 4. Know ye not, that the amity of the world, is enmity against God: so that whosoever maketh himself a friend of the world, the same is God's enemy. Now mark the woeful estate of God's enemies; Psal. 68 21. God will surely wound the head of his enemies, and the hairy scalp of such a one as walketh on still in his trespasses. This is another fearful and intolerable mischief. Fourthly, 4. Mischief Keepeth many from entering upon the pro 〈…〉 Religion This inordinate thought-taking for outward things, doth often keep many from entering upon the profession of Religion, and embracing of Christianity. Many could be content to embrace Christ, if it were not for the world. This hindereth many from becoming the Disciples of Christ, because they cannot find in their hearts to forsake all for his sake. See an experiment of this in that young man in the Gospel, Mat. 19 16. He had a month's mind to become one of our Saviour's Disciples: see how sweetly and lovingly he speaketh to our Saviour, Good Master, what good thing shall I do, that I may have eternal life? If thou wilt enter into life, keep the Commandments: as if he had said, come on thy ways, I will set thee a task: but when he had told him the upshot of all, Ver. 22. If thou wilt be perfect, Go, and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow me: Ver. 22. When he heard this saying, he went away sorrowful, for he was endued with great possessions. Yea, and (it seemeth) he did not so much possess, as he was possessed of them: he loved the treasures of the earth too well, to forsake them for the treasures of heaven. Now mark what our Saviour inferreth hereupon to his Disciples, Ver. 23. Verily, I say unto you, that a rich man shall hardly enter into the kingdom of God. Inordinate love of riches doth keep men from the profession, much more from the practice of Religion. This is another mischief. Fifthly, 5. Mischief Maketh men fickle, and inconstant in Religion. We would never spend time in inordinate thought-taking how to get wealth, if we did consider another special inconvenience that ever cometh with it, and that is, that it maketh men fickle and inconstant in their Religion. This will make a man plainly disert, and utterly forsake Christ, and his cause, and leave him in the open fields. A covetous person will never stand to his colours: our Saviour himself foretelleth, that some should forsake him, joh. 16. 32. Behold, the hour cometh, etc. when ye shall be scattered every man to his own, and shall leave me alone: and yet I am not alone; for the Father is with me. Yea, this you shall find most certain, that nothing will make a man sooner do this, than the inordinate love of this present world. This made Demas forsake his colours, and turn Apostata. The Apostle once kindly salutes the Church in his Name; but after cryeth out against him for Apostasy, 1 Tim. 4. 10. Demas also hath forsaken us, having loved this present world. So that if we would be constant in the service of Christ, we must take heed of the world. Sixthly and lastly, 6. Mischief Bringeth the wrath of God upon a man's posterity. This will bring the wrath of God upon a man's posterity. Many a man goeth to the devil himself, to make his son a rich man; and yet in spite of his heart, God maketh him a beggar, He begetteth a son, and there is nothing in his hand, Eccles. 5. 14. So that he coveteth an evil covetousness to his house, Heb. 2. 9, 10. He thinketh his children shall far better, and they speed the worse for his evil gotten goods: as appeareth by the examples of Achan, and Ahab; whose covetous ill gotten wealth was the ruin of them, and of their posterity, Josu. 7. 24. 1 King. 21. 29. This will help us against this sin, if this be rightly considered. Fourthly, 4. Let. sc. Carnal feasting. Another great Let or impediment in this case, is excessive feasting, or belly-cheer. True it is, that we are allowed the liberal, and comfortable use of God's creatures, not only for necessity, but for delight; but yet we must even in this case beware of excess. The Prophet cryeth out against unreasonable, and unseasonable feastmungers, Amos 6. 4. That they stretched themselves upon their couches, & did eat the Lambs out of the flock, and the Calves out of the stall. Ver. 6. That drink wine in Bowls, etc. but are not grieved for the afflictions of joseph. Isa. 5. 11. ver. 12. Woe to them that rise up early to follow strong drink, etc. And the Tabret and the Pipe are in their feasts; but they regard not the work of the Lord, nor the operation of his hands. Where we see, that time spent in inordinate and excessive feasting, and time spent in God's service, cannot well stand together; it is a great Let and impediment in this case. This was one thing that made the rich man, that he could find no time for God's service, nor for the good of his soul, Luk. 16. 19 Because, as he was clothed with purple and fine linen, so he fared deliciously every day, saith the Text. Every day was a day of feasting, and therefore there was no time left for the exercises of Religion: they feed the body, but starve and pine the soul. Therefore we must have a care to spend less time in feasting, Remedies. To consider the great hurt that cometh by it. that we may spend more in the duties of God's worship and service. And to this end let us consider these five Remedies. First, 1. Mischief Abuse of God's creatures. Immoderate feasting, is seldom, or never without the abuse of God's good creatures, and so we fight against God, and strike him with those blessings, which he hath graciously given us for our delight: yea, hereby we commit Idolatry, in making our belly our God, Phil. 3. 19 Secondly, 2. Mischief A breeder of quarrels and unquietness. Seldom without brabbles and quarrels, many times between persons of near relation one to another. See the fruit of that great feast made by Ahashuerus, that lasted so long; What was the event of it, but a woeful breach between him and his wife? Hest. 1. 19 Thirdly, 3. 〈…〉 A man in that case is most apt to deny God. This made Agur pray against wealth and riches; Give me not poverty, nor riches, saith the Text, Pro. 30. 8. And the● see the reason that he giveth for it, Ver. 9 Lest I be full, and deny thee, and say, Who is the Lord? Thus full-fed Pharaoh cried out, Exod. 5. 3. Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go. Excessive fullness will make a man even to kick against God; Jesurun is waxed fat, and kicked, saith the Text, Deut 32. 15. Thou are covered with fatness; Then he forsook God that made him, and lightly esteemed the rock of his Salvation. Lo, the fruit of excessive fullness. Yea, this was one of the sins of Sodom, Idleness, and fullness of bread made them so intolerably filthy, that they fell to that uncleanness which was unnatural, as the Prophet showeth, Ezeck. 16. 49. Fourthly, 4. Mischief And also to forget God. This excessive use, or rather abuse of God's creatures, are great means to make us forget God. True it is, that even then we have most cause to remember him with all love and thankfulness: but such is the corruption of our nature, that even then above all other times, we are most apt to forget him; according to the admonition of the Lord himself by Moses, Deut. 8. 11, 12. When thou hast eaten and art full, than thou shalt bless the Lord thy God, for the good Land that he hath given thee. There is the right use of fullness and plenty. But what followeth? Ver. 12. Beware, that thou forget not the Lord thy God: and Ver. 13, 14. Lest when thou hast eaten and art full, etc. then they heart be lifted up, and thou forget the Lord thy God, etc. Here is a dangerous mischief indeed: Psal. 9 17. The wicked shall be turned into hell, and all that forget God. O consider this ye that forget God, and feast yourselves without fear, lest he tear you in pieces, and there be none to deliver you. When I fed them to the full, they then committed adultery against me; and assembled themselves by troops in the harlot's houses, jere. 5. 7. Fifthly, 5. Mischief Increase our torments in hell, if we repent not. The more that we have misspent our time in feasting and carnal pleasures, the more torment we are like to have hereafter. All such immoderate carnal pleasures end in torments, without repentance. What became of him that was clothed in purple and fine Linen, and fared deliciously every day? Luk. 16. 19 What is the next news we hear of this Belly-god; this mirth-munger? The rich man died, and was buried; and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom, ver. 23. yea, and see there, what Abraham especially objecteth against him, Ver. 25. Son, Remember that thou in thy life time receivedst thy good things, etc. therefore he is comforted, and thou art tormented. See a direct testimony, concerning the woeful estate of such, Phil. 3. 18, 19 For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ; whose end is destruction: Well, What are their courses? Whose God is their belly, whose glory is their shame, who mind earthly things. See here the end of excessive feasting. And thus you see the fourth Impediment, and the Remedies against it. fifth let or impediment, 5. Let. sc. Carnal pleasures, how hurtful and dangerous. that keepeth men from spending time in God's service, is the inordinate pursuit, and excessive use of carnal pleasures and delights, vain mirth and merriment. This doth follow to be handled after the former, as being, for the most part, an inseparable companion of it; Exod. 32. 6. The people sat down to eat, and to drink, and they rose up to play. So in Isaiahs' time, this was an adjunct of their feasting, Isaiah 5. 12. The Harp, and the Viol, the Tabret, and Pipe are in their feasts, (therefore they had no time to serve God) therefore it followeth, But they regard not the work of the Lord, etc. certainly these vain pleasures, if eagerly followed, will do us a great deal of hurt, in usurping a great part of precious time, which was better spent in God's service. Recreations, if moderately used, are very useful and refreshing, but if inordinate, they spoil all. As it is fitly said of fire and water, that they are very good servants, but evil Masters: fire on the hearth is useful; but in the thatch of the house fatal and dangerous: so pleasures and recreations are very convenient, if used moderately, but very hurtful, if they be abused by excess. Yea, even the most innocent and harmless pleasures that can be, are very hurtful, if followed immoderately; as the best wine maketh the sharpest and the quickest Vinegar, To be lovers of pleasures, more than of God, 2. Tim. 3. 4. or to spend that time in pleasures, which we should spend in God's service, will poison the most innocent and harmless pleasures in the world. Now the Remedies that we must use against Remedies. this great usurper of precious time, are principally these. 1. Let us be sure that the matters of our pleasures and delights, See that the matter of our pleasures be lawful. be just and lawful. To take pleasure in sinning against God, It is a sport for a fool to do wickedly, saith Solomon Prov. 10. 23. To take pleasure in swearing, in excessive drinking, or making others drunk, or pernicious and uncivil jestings, this mirth is wholly earthly, sensual, and devilish; this is like him, of whom Solomon in Prov. 26. 19, 20. that casteth firebrands, arrows, and death, and saith, Am I not in sport? Here is woeful sport. Be sure thy delights be lawful and honest. Secondly, Remedy. Seasonable. If never so lawful, yet if they be followed unseasonably, Seasonable. they are deadly and dangerous. Bowleing, shooting, leaping, these are lawful in themselves; but these may be made unlawful, if used unseasonably, that is, in time of divine Service, or Sermon on the Lord's day; Here is Wine turned into Vinegar: or in time of any public calamity, when God's Church is in misery. This was their fault in Amos his days, They drank wine in bowls, etc. but did not regard the affliction of joseph, Amos 6. 6. So Isaiah 22. 12. In that day did the Lord God of Hosts call to weeping and mourning, etc. and behold, joy, and gladness, slaying Oxen, and kill Sheep, eating flesh, and drinking wine. These were things lawful in themselves, but unseasonable now, because at this time God called for the contrary. This is the second rule or Remedy. Thirdly, Remedy. 3. Moderate, and not excessive. Moderate and sober, and not excessive, when we are even too much bend upon pleasures, and set our hearts upon them continually. Here was the Rich man's fault, that he fared deliciously every day, Luke 16. 19 when we love pleasures more than God; when we spend more time in carnal delights, then in the duties of God's service; nay, can find no time to give over. Some spend day by day in pleasures, like their resolution, in Isa. 56. 12. Come ye (say they) I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. This was excessive. Fourthly, 4. Rule or Remedy. Meditat. And therefore the fourth and last Remedy consisteth in holy meditation, concerning the vanity, and danger of carnal delights, if followed immoderately. To withdraw our affections from them, consider, 1. The vanity, To consider the vanity of carnal pleasures. and vacuity of these delights, and pleasures; especially, if we seem to place our happiness, and felicity, in the enjoyment of them; they cannot satisfy the mind of man, but the more he doteth upon them, the less he findeth in them. See what Solomon pronounceth of them all, when he had sifted them to the bottom, All is vanity, and vexation of spirit. That which he saith of silver, is as true of pleasures, He that loveth them (especially too well) shall not be satisfied with them Eccles. 5. 10. See what the Holy Ghost pronounceth of all worldly things, and consequently of carnal and worldly pleasures, Isa. 55. Wherefore do ye spend your money, for that which is not bread, and your labour for that which satisfieth not? These cannot satisfy, nor bring any true content with them. But as in case of a burning fever, the poor thirsty creature, cryeth out for a cup of cold water, but the cup is scarce gone from his mouth, when he cryeth out for more, as being more inflamed, and far more thirsty than before: so it is with these carnal pleasures, they do bewitch us so, that the more we enjoy them, the more we dote upon them, Let us stay and moderate ourselves this way, with this consideration, He that thinketh to satisfy himself with carnal delights, may as well take in hand to fill a sieve with water, which would be an endless labour. Secondly, Medit. 2. Fickle and uncertain. If they could satisfy, (which they cannot do) yet dote not upon them, because they are so fickle, uncertain, and momentany. Alas! they are but for a season, they betake them to their wings (like riches) and fly away as an Eagle towards Heaven: they are of a fading nature, and a perishing condition: they endure but for a season; That made wise Moses care little for them, and so lightly to esteem them, preferring the afflictions of God's people before them, Heb. 11. 25. Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. Thirdly, Meditat. 3. Hurtful & dangerous. Consider how hurtful, and dangerous. Carnal mirth doth ever end in heaviness, and bitterness. Woe unto you that laugh now, saith our Saviour, for ye shall wail and weep, Luke 6. 25. (i. e.) Harken to this ye merry blades, that spend all your days in mirth, and jollity, you will have one day the heaviest hearts of any people under heaven; in the mean time it stealeth away the heart. Like as continual whetting spendeth time, and spoileth the scythe: so excessive sporting spoileth the mind, indisposeth to good, and maketh a man even a prey to his lusts and to Satan; yea, and we may assure ourselves, that it will be bitterness in the later end, for it is sure to end in heaviness, either of godly sorrow, (if we do repent) or of desperate grief and sorrow in hell, lest thou mourn at last, saith Solomon, Prov. 5. 11. when thy flesh and body are consumed, etc. So job 21. 13. They spend their days in wealth, or in mirth, saith the margin, And in a moment go down to hell, A fearful end, a woeful conclusion. Sixth chief Let or impediment is vain speeches; Vain speeches. which the Apostle fitly calleth tattling, 6. Let. and speaketh of it, as a fault somewhat worse than idleness, and a thing most incident unto Women, 1 Tim. 5. 13. And not only idle, but tatlers also, and busy bodies; which is the babbling out of vain, and frothy speeches, the prosecuting of an idle tale, which hath neither head, nor foot. This is a very great consumer of much precious time, and a great impediment. The Remedies whereof consist, Remedies. partly in Meditation. Practice. 1. Consider that God Almighty is a Meditat. 1. most curious observer, That God doth curiously observeour-speeches. and an exact earwitness of all our speeches. We cannot so much as whisper a thing, even secretly, but the Lord taketh notice of it. See an excellent speech of David, for this purpose, Psalm 139. 3, 4. Thou art acquainted with all my ways; for there is not a word in my tongue, but lo, o Lord, thou knowest it altogether. Had we not need to take heed what we speak, as well as what we do, for the Lord hearkeneth, and dareth a listening ear to all our speeches, whether they be right or wrong, jer. 8. 6. I harkened, and heard, Metitat. 2. but they spoke not aright, no man repent himself of his own wickedness, God will call us to a strict account for them. saying, What have I done? That as God heareth, so he will call us to a strict account for our very speeches: for God will not only bring every work, but also every idle word into judgement; Mat. 12. 36. But I say unto you, that every idle word that men shall speak, they shall give an account thereof at the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Secondly, 2. Remedy. Consisting in practice. Keep thy mouth and tongue with all diligence. Keep not only thy heart, but also thy mouth and tongue with all diligence. This was David's practice, Psal. 29. 1. I said I will take heed unto my ways, that I sin not with my tongue. I will keep my mouth with a bridle. And especially look well to the heart, and keep that clean and sure, because out of the abundance of the heart, the mouth speaketh, saith our blessed Saviour, Matth. 12. 34. Seventhly, 7. Let. Is vain thoughts. and lastly, Vain thoughts and cogitations, which keep holy meditations out of the heart, and dispose to vanity. I hate vain thoughts, saith David, Psalm 119. 118. There is both the disease, and the remedy. This the Lord cryeth out against, in jerem. 14. 4. Wash thy heart from wickedness, O jerusalem: How long shall thy vain thoughts lodge within thee? The Remedy against this last impediment, Remedies. is to make conscience of our thoughts, Consisting in meditation. 1. God searcheth the heart, & seeth our thoughts. and examine them daily, and that upon a twofold consideration. 1. Because God is a searcher, and discerner of the very thoughts, and intents of the heart: He searcheth the heart, and reins, Psal. 7. 9 Yea, he understandeth the thoughts a far off, or long before, Psalm 139. 2. The Lord knew what thoughts the Israelites would think in the land of Canaan, before ever they came there, Deut. 31. 21. 2. Because the Lord will bring not only our works, God will bring our very thoughts into judgement but every secret thing (our very thoughts) into judgement, Eccles. 12. 14) So that we had need to pray, that even the thoughts of our hearts may be forgiven us, Acts 8. 22. and thus you see now the fifth means, or direction, how to spend much time in God's service, sc. by thus redeeming the time as you have heard. CHAP. XII. Containing the third and last Duty, which we are to perform sc. in regard of others, etc. THirdly and lastly, 3. Duty. Not only to spend much time in God's service ourselves, but also to do our best, to prevail with others to do so. Seeing time spent in GOD'S service is absolutely and incomporably the best spent time, This serveth to exhort us, not only to preach, but also to do our best to persuade, and prevail with others, and to press them earnestly to spend much time in God's service. It is the disposition of a religious heart, that such an one is not content to serve God himself, but earnestly desireth, and carefully endeavoureth, to draw others thereunto. This hath ever been the disposition and the practice of God's people, Psalm. 122. 1. I was glad, when they said unto me, let us go to the house of the Lord. Where we see, that in those days, such as were truly religious, were not content to serve God themselves, but were ready to exhort and persuade others thereunto. 2. That David was marvellous glad, and very ready to accept of the motion. This was foretold to be the disposition of godly persons under the time of the Gospel, Isa. 2. 2, 3. Mich. 4. 1, 2. It shall come to pass in the last days, that the mountain of the Lord shall be established in the top of the mountains, etc. and all Nations shall flow unto it. Well, What is, or shall be, the disposition of godly persons in those times? And many people shall go up, and say, come ye, let us go up to the mountain of the Lord, to the house of the God of jacob; and he will teach us of his ways, and we will walk in his paths, etc. The like was foretold, Zach. 8. 21. The inhabitants of one City, shall go to another, saying, let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also. Where we see, 1. That godly people are not content to It hath been the practice of God's people to do so. serve God themselves, but are careful to exhort and persuade others thereunto. 2. That they were ready to do this speedily. 3. That he that made the motion, was himself ready to go before them, by his own good example, I will go also: an excellent pattern for our imitation; that we should exhort others to make all possible speed to serve God. And 2. That such as make such religious motions, must be fearful to go before them, by their own good examples. Now as it was foretold that it should be so in the later days; so give me leave to show by examples, that it was so. Now for examples I might produce many, I will instance but only in two: one man, and one woman: that I may persuade both men and women, to imitate and follow such rare, and holy examples. Holy Barnabas, see what the Spirit of God saith of him: Acts 11. 23, 24. (when he came to Antioch) sc. That when he had seen the grace of God among them, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord: for he was a good man, and full of the Holy Ghost, etc. Wherein we may see; 1. That he that is truly religious, is not content to serve God himself, but rejoiceth greatly in the religious forwardness of others, and is ready to exhort, and encourage others to constancy, and perseverance therein. 2. That he is a good man, and full of the Holy Ghost that is of that holy disposition. 2. The other example is that of the Woman of Samaria, john 4. 28. who having met with our blessed Saviour, and being by him effectually wrought upon, and truly converted unto God, she runneth into the City to tell her neighbours, saying, Come, see a Man that hath told me all that ever I did; Is not he the Christ? where we see, that she was not content to enjoy this special favour herself, but she earnestly desireth, and carefully endeavoureth to be an instrument and means to prevail with others, and to bring them to God. Let no man say, What need I trouble myself with others? Is it not enough for me to be religious, and serve God daily, and truly myself, unless I be forward to exhort others? For he that hath true grace, cannot but be ready to do all good offices to hasten, and to help forward the salvation of others. Goodness is even a spreader of itself. True grace maketh a man to resolve, like those Lepers, whereof we read 2 Kings 7. 9, 10. When they had filled, and satisfied their hungry stomaches, and carried silver, and gold, and hidden it for their use, se● then what they say with themselves. The● they said one to another, We do not well, th●● day is a day of good tidings, and we hold ou● peace. Now therefore come, and let us te●● the King's household. Where we see, tha● though their charity began at home, yet 〈◊〉 did not end there, but expressed itself fo● the relief and the benefit of others. H● that hath once tasted of the sweetness 〈◊〉 Gods gracious favour, cannot but earnestly invite others. See an experiment of this in one that had the least leisure to show it, that is the thief on the Cross, Luke 23. 40. Fearest thou not God, seeing thou art in the same condemnation? 41. And we indeed justly, etc. but this man hath done nothing amiss. See how many signs of true grace he hath manifested! 1. He confessed his own guiltiness, and the justice of God. 2. Vindicated the innocency of Christ. 3. Was affected with the judgement, and brought to fear God. 4. Earnestly desired to work upon his fellow servant, Dost thou not fear God, etc. (i.e.) o fear God, consider what a woeful estate thou art plunged into. Reasons, Reasons or Motives. or Motives io persuade us hereunto, are four. 1. In regard of God. 2. In regard of ourselves. 3. In regard of others. 4. In regard of the excellency of God's Ordinances. 1. In regard of God, In regard of God: because hereby we shall show our zeal to his glory, which is hereby advanced. because the Lord is much honoured, and his Name is highly magnified; and therefore hereby we shall show our zeal for God's glory, and our ●ove unto his Majesty. God's glory in all things should be respected in the first place; Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, saith the Apostle, 1 Cor. 10. 31. Now surely the more people, and the greater the company is, that join together in the duties of God's service, the more glory must needs hereby redound to God: for the enlarging of Christ's kingdom, is a chief means of advancing God's glory. This our Saviour teacheth, in the very mould, and course of the Lords Prayer: it appeareth in the very order of the petitions. 1. Hallowed be thy Name: to show, that in all things, in the first place, God's glory must be respected; 2. Thy kingdom come: there is the chief means, to show that the coming of God's kingdom is one chief means for the hallowing of his Name; and the enlarging of Christ's kingdom is a chief means for the advancing of God's glory, Matth. 6. 10, 11. certainly much glory must needs hereby redound to God, when we are not content only to serve God ourselves, but also exhort, and excite, and stir up others hereunto. Secondly, 2. Motive In regard of ourselves, because. 1. This is a good Testimony that we ourselves are religious. There is another Motive to persuade us, which is drawn from ourselves: Hereby we shall manifest the work of grace wrought in our own hearts. This is a good testimony that we are truly religious indeed, when we are not content to serve God ourselves, but are ready to provoke, and stir up others hereunto: for goodness is a spreader of itself, it is ready to disperse and communicate itself for the good of others. Ye heard what the Holy Ghost said of Barnabas, Acts, 11. 23. That he exhorted them all, that with purpose of heart they would cleave to the Lord, ver. 24. for he was a good man, and full of the Holy Ghost. A good man, and one that is full of the Holy Ghost, is, and will be ready to excite, and stir up others unto that which is good: When thou art converted, strengthen thy brethren, said our Saviour, Luk. 22. 32. He that is truly converted himself, will be ready to be a means to convert, and turn others to God. See it in David, Psalm 51. 13. Then shall I teach thy ways to the wicked, and sinners shall be converted unto thee. Where there is abundance of grace in the heart, it will manifest itself in our gracious speeches, and holy communication, Psal. 37. 30, 31. The mouth of the righteous speaketh wisdom, his tongue will be talking of judgement, the Law of his God is in his heart, etc. for out of the abundance of the heart, the mouth speaketh, saith our Saviour, Matth. 12. 34. I have hid thy Word in my heart, saith David, Psalm 119. 11. See the fruit of this Psalm. 95. 6. O come let us worship, and fall down, and kneel before the Lord our maker, etc. True grace maketh a man ready to do good offices for others, especially, to persuade them to serve God, and be religious. Thirdly, 3. Motive. In regard of others▪ hereby we shall manifest our love, & discharge our duty to others. In regard of others; For hereby we shall best manifest our love and respect to others; yea, we do not know, how much good we may do them this way; for by this, we may come to save a soul from death, and cover a multitude of sins, jam. 5. 20. Hereby we may come to be acquainted with the ways of God, This hath been the practice of God's people. ourselves and others whom we persuade, may be hereby converted to walk in his paths; for Psal. 19 7. The Law of the Lord is perfect, converting the soul, etc. See how confidently David assureth himself of the conversion of others, upon his best endeavour to teach them Gods ways, Psal. 51. 13. Then shall I teach thy ways to the wicked, and sinners shall be converted unto thee. How much more, if we come to the house and Ordinances of God, and bring others with us? This argument God's people have used, to persuade others to go with them to God's house. Come, let us go up to the mountain of the Lord, for he will teach us of his ways, and we will walk in his paths, Isa. 2. 2, 3. This is the way to bring others to the true fear of GOD, as well as ourselves, if we can persuade them to accompany us, in the constant and frequent use of God's Ordinances. Observe an excellent place to this purpose, Deut. 31. 11, 12. When all Israel is come to appear before the Lord, in the place that he shall choose, thou shalt read this Law before all Israel in their hearing. Gather the people together, men, women, and children, and the stranger that is within thy gates. Why so? What good will they get this? That they may hear, and that they may learn, and fear the Lord your God, to do all the words of this Law. Where we see, that the house, or place of God's worship and service must be constantly frequented; and that it is not enough for us to come thither ourselves, but we must also bring our whole families, men, women, and children; yea, the very stranger that doth but occasionally come unto us; we must bring all to God's Ordinances. And lastly, that hereby we are likely to be instruments of working the fear of God in the hearts of those whom we bring; and so to bring them to obedience. Let no man say, What need we trouble ourselves with others? Is it not enough, for every man to look to himself, and to have a care that he spend time himself in God's service, though he do not meddle with others? For though Christian charity begin at home, yet it doth not end there; but he that is truly careful to serve God himself, will be ready to exhort and admonish others, especially those of his family, and such as are committed to his charge. And if any think much at this, yet let him know that it is no more than his duty; Heb. 3. 13. But exhort one another daily, while it is called to day. Nay, no man can have any good assurance, that he draweth nigh to God with a true heart himself, if he do not do his best endeavour, to excite and stir up others to do so too. See an excellent passage to this purpose, Heb. 10. 22. 24. etc. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water, etc. But how shall we come to be assured that we do so? That you shall see, Ver. 24. Let us consider one another, to provoke unto love, and unto good works, etc. Yea, but what good work are we principally to bring others unto? Surely, to frequent the Church assemblies, v. 25. Not forsaking the assembling of ourselves together, as the manner of some is, So that you see, we have great warrant for this. Yea, we must needs do it, necessity is laid upon us, and woe be unto us if we do it not. It is the voice of a Cain, Am I my Brother's keeper? Gen. 4. Art thou not bound to love thy neighbour as thyself? But I will tell thee, that thou dost not love, but hate him in thy heart, if thou suffer him to go on in any sinful way, and do not do thy best endeavour to convert him. See an evident place for this purpose, in Levit. 19 17. Thou shalt not hate thy brother in thy heart. Yea, it is the second main duty of the Law, Thou shalt love thy neighbour as thyself? But it may be thou art ready to say, Else we hate o●r brother in our heart. Alas! I do not hate him, but wish him well, and love him as myself; I do not trouble him, nor make nor meddle with him, etc. Nay, but this is not enough, thou mayest hate him in thy heart, notwithstanding all this, if thou go no farther, and therefore see what followeth; Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him; else thou dost but hate him in thy heart. So that if we see our brother neglect the Church assembles, or hear him swear, and blaspheme the Name of God, or live in any other sin, and do not plainly rebuke him, thou dost not love thy brother, but hate him in thy heart, and art a murderer in God's account. Hereby we testify the truth of our love towards them; especially, thy family, and those that are committed to thy charge; thou dost not love them truly, but hate them in thy heart, if thou neglect the good of their souls. See the concurrent practice of such as have been once truly converted themselves, that their families have been soon wrought on, even immediately after. Act. 16. 34. It is said of the converted jailer, The jailer. Acts 16. that he believed in God, with all his house. And the like is said of others. Abraham. This was Abraham's care, to instruct and reform his family, Gen. 18. 19 I know Abraham, that he will command his children & servants to keep the way of the Lord, to do judgement and justice; (i.e.) I know Abraham will not be content to serve God himself alone, but he will have a special care to see that his household do so, as well as he. Yea, this was the resolution, and godly piety of holy joshua, Chap. 24. 14, 15. joshua. Having reckoned up the singular variety of God's mercies towards them, he endeavoureth hereupon to persuade all the people of God unto a religious obedience, saying, Ver. 14. Now therefore, fear the Lord, and serve him in uprightness and truth. But then see, ver. 15. if he could not prevail with all the rest, yet he would be sure to prevail with his own family; he durst undertake for them; As for me, I, and my house will serve the Lord. No man can have assurance that he is truly converted to God himself, None but such can be truly assured of their own conversion. if he do not put away iniquity from his Tabernacle: See, job 22. 23. If thou return to the Almighty, thou shalt be built up; thou shalt put away iniquity from thy tabernacles. Oh how this would quicken our desire and endeavour to reform our family; if this was laid to heart, and rightly considered; this would make a man resolve with David, not to keep such servants in his family, as are profane, and irreligious; Psal. 101. 4. A froward heart shall depart from me, I will not know a wicked person: Ver. 7. He that worketh deceit shall not dwell in my house; and he that telleth li●s, shall not tarry in my sight. O therefore let us have a care, not only to serve God ourselves, but let us do our best to persuade others; especially, let us have a care to reform our families, and put away iniquity from our Tabernacle; This is the way to bring God's blessing upon our families. this is the way to bring the blessing of God both upon ourselves, and upon our families. The power of Religion, where it once cometh, doth ever leave a blessing behind it. As the Ark of God brought a blessing with it to the house of O bed Edom, 2 Sam. 6. 11. Yea, if there be but one person in a family that truly feareth God, the whole family and household shall far the better for their sakes. Thus God blessed Laban's house for jacob's sake, as Laban himself confessed, and therefore was loath to part with him, Gen. 30. 27. I pray thee tarry, saith he, for I have learned by experience, that the Lord hath blessed me for thy sake. And so the Lord blessed Putiphar's house for Ioseph's sake: that idolatrous family sped a great deal the better for such a servant; The Lord blessed the Egyptians house for Ioseph's sake, saith the Text, Gen. 39 5. But how much more, would it be a special means to bring God's blessing upon our houses, and families, if all the whole family would delight to spend time in GOD'S service, and be religious? Doubtless, the Lord would make good that gracious promise, Psal. 84. 11. That he will be Sun and Shield unto them; that he would give grace and glory, and no good thing would h● withhold from such a family, etc. Thus you see strong Motives and Arguments, to persuade us, not only to serve God ourselves, but also to exhort and persuade our families to do the like. Here are the three first Motives. CHAP. XIII. Wherein the fourth Motive to the third and last Duty is propounded, and prosecuted. FOurthly, 4. Motive. To perswage us to endeavour to prevail with others to spend time in God's service; sc. The worth and excellency of the duties of Gods public worship and service. The last Motive to persuade us, not only to serve GOD ourselves, but also to persuade others thereunto, is drawn from the consideration of the worth and excellency of the exercises of Religion; especially, the duties of his public and solemn worship. How can any of us spend our time better, then in such holy and excellent performances? It is even a little heaven upon earth to be so employed; there have we the Word faithfully read & preached, both the Old and New Testament; yea, there we have the Ordinance of Catechising, wherein we have milk for babes, as well as meat for strong men. But as touching the worth and excellency of this Ordinance, I have already spoken, Chap. 9 But besides the Ministry of the Word, we have, 1. the public and solemn prayers, and liturgy of our Church, wherein all God's people join together, as one man, in that solemn duty and service. 2. We have the holy and blessed Sacraments, rightly, and duly administered, both Baptism, and the Supper of the Lord, which were both of them clearly instituted by Christ himself, and are of profitable and excellent use for God's people, that have occasion to join together in the celebration and participation of them. First, 1. Public prayer's lawful and excellent. For public prayer in the Congregation, see how expressly the Apostle requireth it, 1 Tim. 2. 1. I exhort, that first of all, prayer, and supplication, and intercession, and giving of thanks, be made for all men, for Kings, and such as are in authority. Let no man despise the public liturgy of our Church, and the prayers that are used there, as if God regarded not such prayers as are read upon a book; for certainly, the most godly, M. Sam. Hieron. Preface before Help to Devotion. learned, and wisest men, that I have heard, or read of, have approved of set form of prayers: yea, one of the wisest and ablest (even of those that have disliked the Ceremonies of our Church) hath yet highly esteemed of the prayers, which are appointeh to be read in our public liturgy; yea, and doth profess publicly, that in his opinion, no wise man will dislike such kind of prayers, either because they are read upon a book, M. Hildersham. on Psal 51. pag. 810. 811. Idem on Psal. 51. page 68 or for their length, or the multitude of them: yea, ye showeth plainly, that it hath been the practice and custom of the best Churches, to have books of public prayers, and approveth of, and justifieth the practice of God's Church in that regard; yea, Hildersham Fast. page 37. see how highly that pious man hath approved of the Book of prayers, appointed by Authority for the keeping of public Fasts: concerning which this reverend Divine saith thus, concerning the said Book of prayers, That they are as ample, holy, effectual, and fit for the present occasion, as ever were in any liturgy that he had seen. Having therefore cleared this in the first place, give me leave to show you the worth and excellency of public prayers in the Congregation, in some respect above any prayers that are made in secret in our Closets, or in private amongst our people in our families. See it in four particulars. First, Illustration. In regard of the In regard of the excellency of the company that is present there in a special manner: which I will manifest unto you in these three particulars. First, Company that is present there, The Church and people of GOD are present there, in a most special manner, and ready to join with us in these public prayers. The presence of God's people. Now it must needs be an excellent thing, and very beneficial unto us in this regard. This made David delight in the duties of Gods public worship and service; yea, and carry his whole household (a multitude) with him to the House of God, because he was sure to meet with the Saints of God there, in whom, next under God himself, was all his delight; Psal. 42. 4. Psal. 16. 3. My goodness, O Lord, extendeth not to thee, but to the Saints which are on the earth, and to the excellent, in whom is all my delight. This made him so glad when he was exhorted by any to go to the house of God, sc. in regard of the good company that he was sure to find there. Psal. 122. 1. 4. I was glad when they said unto me, let us go up to the house of the Lord. Why so? That ye shall see, ver. 4. Thither the Tribes go up, the Tribes of the Lord, etc. to give thanks to the Name of the Lord: and, ver. 8. For my brebrens and companions sake, I will now say, peace be within thee. Lo, this is one strong Motive that should persuade us, not only duly to frequent the house of God ourselves, but to exhort and stir up others to join with us therein, sc. because of the people of GOD, that are there present in a special manner. Secondly, The Angels are present there. Not only God's people are there present, but also the holy Angels of God are present in our Church assemblies. As they are at all times fent forth for the good of them that shall be heirs of Salvation, Heb. 1. 14. so especially then, when we are the most seriously employed in the duties of Gods public worship and service; they then pitch their tents about us, to defend us, Psal. 34. 7. and keep us in all our ways; much more when we walk in the ways of God, they are then present with us in a most special manner. This the Apostle intimateth, in ●hat direction which he giveth to women, ● Cor. 11. 10. For this cause ought the woman to have power on her head, Chrysostom & Pareus in locum. Hildersha. on john 4. page 117. (that is, to have her head covered, in token of sujection) because of the Angels, (i.e.) The Angels are in a most special manner present in our Church assemblies, and will dislike such disorders. Yea, this was also figured to God's people in Salomon's time, and hence it was, that the walls of Salomon's Temple were full of Cherubims round about, 1 King. 6. 29. to intimate unto God's people, that the holy Angels of God were in a special manner present in the Church assemblies. This should persuade us to make great account of the public prayers in the Congregation. Thirdly, Not only the Saints and Angels, but also the Lord himself is there present. Not only the Saints and Angels, but also the Lord himself is in a most special manner present, at our public prayers in the Congregation: Lo, I am with you always, to the end of the world, saith our Saviour, Mat. 18. 20. Especially, at public prayers; for of such kind of assemblies our blessed Saviour speaketh, Mat. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them. Oh how this should persuade us, not only to spend time in God's service ourselves, but also exhort others to do so too, in regard of the excellent company that we are there sure to meet withal, the holy Saints, and the Angels of God; yea, and the Lord himself. Secondly, 2. Illustrate. Such prayers are usually most powerful and prevalent. Because public prayers, that are presented to God in the Congregation, are usually most prevalent, and powerful, and likely to prevail with God, either for the obtaining of some special blessing that we want, or preventing, or removing some heavy judgement, either felt, or feared; for the Lord loveth the gates of Zion, more than all the dwellings of jacob, Psal. 87. 2. Such prayers do usually find special acceptance with him. See what a promise our Saviour hath made to such prayers, Mat. 18. 19 Again, I say unto you, if two of you (much more, if two hundred) shall agree on earth, as touching any thing that they shall ask, it shall be done for them, of my Father which is in heaven. For there the Lord commandeth his blessing, and life for evermore, saith the Text, Psal. 133. 3. Yea, the Lord himself directeth to these public and solemn prayers, as those that of all others are the most effectual to prevail with God; as appeareth in Joell 2. when he foretelleth a judgement future; see what the Lord prescribeth, as the means to prevent it, V. 15. Blow the Trumpet in Zion, sanctify a Fast, call a solemn assembly; V. 16. Gather the people, sanctify the Congregation, assemble the Elders, yea, gather the children, yea, the bride and bridegroom, the Priests and Ministers of the Lord, all must bestir themselves, with fasting, and weeping, and praying; and then see the event promised, V. 18. Then will the Lord be jealous for his Land, and pity his people, Ver. 19 The like promise we have, 2 Chron. 7. 13, 14. If the people that are called by my Name, shall humble themselves, and pray, and seek my face, etc. So that in the opinion of God himself, such prayers are excellent, because most effectual and prevalent with God in time of danger. Yea, this was the opinion of our blessed Saviour, and therefore it was that he frequented the Jewish Synagogues, the places apppointed for public prayer, though he was the most excellently furnished with the spirit of prayer, of any that ever were; yea, and those Synagogues had great corruptions in them: which showeth how highly he esteemed of public prayers, which were solemnly made to God in the Congregation. This also appeareth by experience. See what wonderful success the Ninivites had, in proclaiming public fasting and prayer; jonah 8. 10. When God saw their works (how publicly & solemnly they went to work) he repented of the evil that he intended to do unto them, and he did it not. So see the success that johosophat had by this means, even at a dead lift, 2 Chron. 20. 3. 13. Concerning which the Story setteth out three things in that case, as the most remarkable. 1. The danger they were in, their enemies being many in number, were ready even suddenly to set upon them, ver. 1, 2. 2. The course that they took, to prevent the danger, v. 3. He proclaimed a fast, and set himself to seek the Lord: yea, see how solemnly they went to work; Ver. 4. Judah gathered themselves together to ask help of the Lord, even out of all the Cities of judah they came to seek the Lord: and ver. 13. And all judah stood before the Lord, with their little ones, their wives, and their children, there was none left out. Then thirdly, See the strange and admirable success that followed hereupon, ver. 22, 23, 24. etc. They had the victory, without so much as striking of a stroke, the enemies destroyed one another, and the jews had nothing to do, but only to divide the spoil, and return due praise and thanksgiving to God, for so miraculous a deliverance. See here the power of joint prayers, like a great flood, they beat down all before them. And indeed, in all reason the prayers that are made by the public vote of God's people, must needs be the most effectual; for if the effectual fervent prayer of one righteous man avail much, jam. 5. 17. much more of many: Mat. 7. 7. Ask, and you shall have; seek, and ye shall find; and knock, and it shall be opened. If a whole Town or Parish do all join together, to ask a boon at some great man's hand, they are most likely to prevail, rather than one man alone. 2. If many eyes do join in seeking a thing that is lost, there is the more probability to find it; and if many join together, with joint forces, to knock at heaven gates; are they not the more likely to beat them open? O than the blockish folly of such as regard not these public prayers, that are made to God in the Church assemblies, but do often absent themselves, upon every light and trivial occasion! Yea, and see the folly of those that prefer their own private prayers, before the public prayers of the whole Church of God in the Congregation: but above all, the folly of those is most palpable, that do bestow that time in private reading upon a book, which they should employ in joining with God's people in public and solemn prayers: if this be not to offer unto God the sacrifice of fools, I must needs confess, I do not know what is. Thirdly, 3. Illustrate. Such prayers redound most to God's glory. The third thing wherein the worth of such kind of prayers appeareth, is in regard of the glory that hereby redoundeth to God. I know the Lord receiveth glory by the performance of holy duties in secret, and in our families, as well as in the Congregation: but as 1 Cor. 15. There are degrees of glory, there is one glory of the Sun another of the Moon, & another of the stars: so in this case; 1. Secret duties in our Closets, that may be compared to the glory of the Stars. 2. Private duties in our families, that may be compared to the Moonlight. 3. Public duties in the Congregation, that may be compared to the glorious light of the Sun: So that the most glory doth hereby redound to God. Hence it is, that David had such a special respect to the duties of Gods public worship and service; as Psal. 111. 1. I will praise thee, O Lord, with my whole heart, in the assembly of the upright, and in the Congregation. So, Psal. 116. 18. I will pay my vows now in the presence of all his people. Why so? Surely, because he knew that much glory did hereby redound to God. Psal. 29. 1, 2. Give unto the Lord glory and strength; give unto the Lord the glory due unto his Name: But how? It followeth; Worship the Lord in the beauty of Holiness. By this means we give unto God the glory due unto his name. Fourthly, 4. Illustrate. Most sweet and comfortable. In regard of the sweetness & comfort that hereby redoundeth to God's people: this is afeast of fat things; yea, hereby we taste that the Lord is gracious, 1 Pet. 2. 3. And it is unto God's people the very joy & rejoicing of the heart; they are like unto them that keep holy day, as David expresseth it, Ps. 42. 4. v. CHAP. XIV. Containing a Description of the excellency of the Sacraments, of Baptism, and of the Lords Supper. SEcondly, As the excellency of the public prayers should persuade us, not only to frequent the public exercises of Religion ourselves, but also move us, to exhort and persuade others: The excellency of the Sacraments. so the excellency of the Sacraments, which are rightly and duly administered in our Church assemblies, should also persuade us hereunto. O the excellency of these seals of Righteousness, as the Apostle calleth them, Rom. 4. 11. See it in both the Sacraments of the new Testament. And First, 1. Baptism, the excellency of it. For Baptism, Consider the excellency of this Sacrament in itself, & the usefulness & benefit of it, in regard of ourselves. It was the Lord Jesus himself that instituted & appointed this Sacrament. It was he that said unto his Disciples, Mat. 28. 19 Go, and teach all Nations, It was instituted by Christ himself. and baptise them in the Name of the Father, and of the Son, etc. and therefore in no case to be slighted or disregarded. Let no man therefore despise this Sacrament, or scornfully turn their backs upon it, when it is administered in the Congregation, (as many do, who either depart thence, or else employ that time in private reading, as if this Ordinance did nothing at all concern them) for it was Christ himself that instituted it, & therefore any contempt or indignity offered herein, must needs reach unto Christ himself, The administration of it, is 2 Beneficial to us. as the abuse of the King's broad seal extendeth to his Majesty. Secondly, There is none of us but may receive much good by this Sacrament of Baptism (whensoever it is administered) if the fault be not in ourselves; 1. Benefit. for hereby we shall not only testify our due respect to God's Ordinance, and consequently to his own Majesty: 1. Hereby we are put in mind of our own Baptism, and the benefits which we then received. but beside, hereby we shall be put in mind of our own Baptism, and our participation in this blessed Sacrament, and of those admirable benefits, which we then received, as, sc. the remission of our sins, our spiritual newbirth and regneration, being borne of water and of the Holy Ghost, joh. 3. 5. Yea, hereby we become the members of Christ, the children of God, and inheritors of the kingdom of heaven, as we have it in our Catechism. And how can we be put in mind of these benefits, without being in some measure stirred up unto praise and thankfulness for the same, when we have such a lively commemoration of our being engrafted into the body of Christ, and of our original sins being washed away in the blood of Christ? Now if any wonder, or think it strange, how any such benefits should hereby be conveyed unto us; let him consider, that Gods ordaining of any thing, doth make it effectual to the end for which it is appointed, although in itself it seem never so improbable, or wholly impossible: See 2 Kings 5. Naaman the Syrian coming to the Prophet to be cured of his leprosy, he sendeth him to wash seven times in jordan, and he should be cleansed, this seemed a very incredible thing in the eyes of this great man, go wash in jordan; here a likely course to cure a man of his leprosy: if washing in a river would have served the turn, I need never to have come hither, for, saith he, Are no Abanah, and Pharpar, rivers of Damascus better than all the waters of Israel? etc. and so he began to go his way in a rage, saith the Text, verse 12. yea, and if some of his servants had not better considered of the matter, he had gone back again as unclean as he came; for, say they, My father, if the Prophet had bidden thee do some great matter, wouldst thou not have done it? How much more, when he saith unto thee: Wash, and be clean? What hurt can it do thee, if thou wash in jordan? Besides, it may happily prevail beyond all expectation. And see the sequel, ver. 14. He went down, and dipped himself seven times in jordan, according to the saying of the Man of God, and his flesh came again, like unto the flesh of a little child, and he was clean. So let no man say, What likelihood, or probability is there, that the washing or besprinkling the face of an Infant with baptism, should be the instrument of regeneration? Or that a bit of bread, and a small sup of wine, should be of such admirable efficacy, as to make us partakers of Christ, with all his merits? For certainly, the Ordinances of GOD make a thing admirably effectual, above and beyond all imagination. What an admirable passage to this purpose is that which we have, Numbers 21. 9 Where being stung with fiery Serpents in the Wilderness, God commandeth them, as a remedy, that they should make a Serpent of brass, and set it upon a Pole. Now in the eye of carnal reason, this was an unlikely thing to do any good at all; and yet the Text showeth how admirably effectual it was; so that he that could look towards the brazen Serpent, was healed immediately: and so whosoever can look at Christ, with an eye of faith in his Ordinances, shall surely be healed. So that here is the first benefit that we may receive, and the ground of it. Secondly, 2. Benefit. This may put us in mind of the vow we made then to God. So often as we see this Ordinance of Baptism administered, so often we may be put in mind of our duty, and the solemn vow and promise that we made to God in that Sacrament, sc. that we would forsake the Devil, and all his works, etc. and that we would believe in God, and keep his Commandments, and so approve ourselves to be Christ's faithful servants and Soldiers unto our lives end. And is it not of singular use, to be put in mind of our duty? And how can we choose but remember it, when we see and hear the like, nay the same vow and promise made to God, in the behalf of another? This is another special benefit. Thirdly, 3. Benefit. Hereby witnesses in Baptism may be put in mind, of that which they undertook in the behalf of others. Hereby we may be put in mind of that which we undertake, as solemn Witnesses in the behalf of our God-childrens, or our children in God; that so we may put them in mind of what we promised for them, and see that they be virtuously brought up, and to this end call upon them to hear Sermons, etc. all which, all promise, but few perform. This will mind us of this duty. Fourthly, 4. Benefit. and lastly, Hereby we have a fit opportunity of performing a good office, An opportunity of performing a good office, in the behalf of the Infant baptised. in respect of the present infant baptised, sc. to pray unto God for it, that it may be made a lively member of Christ, a true child of God, and hereafter an inheritor of the kingdom of heaven. In which respect, it would be a good point of wisdom in Parents, if they would provide (as much as may be) that their children may be baptised on the Sunday, or holy day, for solemn assembly of God's people; that by this means their children may have the benefit of the joint prayers of the whole Congregation. Secondly, Lord's Supper. The excellency of it. The excellency of the other Sacrament of the Lords Supper, and the benefits which we receive thereby, is another strong motive to persuade us, not only to delight in the exercises of Gods public worship and service ourselves, but also to exhort and stir up others hereunto. For this blessed Sacrament doth fitly succeed and follow after the former: for first we live, and then we are nourished. So that as the Sacrament of Baptism, is a Sacrament of initation, or implantation into Christ: So the other, is a Sacrament of our continuance, and growth in Christ. By the first, the life of grace is begun; and by the second, continued, or preserved in us. This also is an Ordinance of Christ's own instituting: for the Apostle telleth us expressly, An Ordinance of Christ. that he received it of the Lord jesus, who, the same night that he was betrayed taken bread, etc. So that this blessed Sacrament is no less excellent than the former, benefical to us. let us (as in the former) consider what benefits we may receive, so often as this Sacrament is celebrated among us, and received of us. 1. Hereby the Lord jesus Christ, Benefits. with all his precious and soule-saving merits, Hereby we do receive Christ, with his merits. are graciously offered unto all, and bestowed effectually upon the souls of all worthy receivers: a matter that is fitter to be admired, and faithfully believed, then curiously disputed: for the manner of it, this is enough, for our satisfaction, to believe (according to the doctrine of our Church) that by the Bread and Wine in the Sacrament, is meant the very Body and Blood of Christ, which are verily and indeed taken, and received of the faithful in the Lord's Supper. And for the proof of this, we have the express words of our Saviour, Take, eat, this is my Body. So that herein Christ jesus, with all the merits of his Body and Blood are offered unto us, and bestowed really and effectually on all worthy receivers. 2. By receiving of this Sacrament, we jointly profess our common interest in Christ, and our communion with him, and one with another: and hereupon this Sacrament is fitly called the communion, 1 Cor. 10. 16. 3. Hereby the promises of God, and the merits of Christ are sealed up unto us: So that hereby we come to have both God's Hand Seal, to assure us of the pardon of our sins, and of eternal happiness: in which respect the Sacraments are called the Seals of righteousness, Rom. 4. 11. Fourthly, Hereby our corruptions are mortified, Our corruptions are mortified, and the graces of God's spirit increased. and the graces of God's Spirit greatly augmented and confirmed in us. These Ordinances, through the special blessing of God, do nourish and feed our souls unto life eternal. So that most true we shall find that speech of our Saviour, joh. 6. 55. For my Flesh is meat indeed, and my Blood is drink indeed. Yea, ver. 51. I am the living Bread which came down from heaven; if any man eat of this bread, he shall live for ever, and the bread which I will give, is my Flesh, which I will give for the life of the world. Only remember, that all this must be understood of spiritual eating, as our Saviour Himself, in the same place, giveth us expressly to understand: for when his gross hearers made that carnal question, saying, How can this Man give us his flesh to eat? verse 52. Our Saviour doth earnestly confirm it still, ver. 53. Except ye eat the Flesh of the Son of Man, and drink his Blood, you have no life in you, etc. Yea, when many of the Disciples were offended, and murmured at it, see how he giveth them satisfaction, ver. 63. It is the Spirit that quickeneth, the flesh profiteth nothing; the words which I speak unto you, they are Spirit, and they are life; to show, that all this must be spiritually understood; for the food is spiritual, and so of necessity the eating and drinking must needs be. So that this is enough to persuade us to value, and highly to esteem this Ordinance, because therein Christ jesus is verily, and indeed taken and received, to the eternal benefit and comfort of all worthy receivers: an argument sufficient, not only to persuade us to take all opportunities of receiving this Sacrament ourselves, but also to persuade others hereunto, in regard of the great benefits that are here offered and exhibited, to the souls of all worthy receivers. Fifthly, 5. Benefit. The commemoratton of the death of Christ, most lively represented unto us. Hereby we have the commemoration of Christ's death most lively and effectually represented unto us. So that we may in this case use the benefit of our eyes, to see the Bread broken, and the Wine poured out, to signify the death of Christ, and the shedding of his Blood; so that our hands do as it were handle the Word of life, Christ, as 1 john 1. 1. The Word foundeth in our ear; but in the Sacrament, the same is most lively represented unto our eyes, sc. the death of Christ: So that as often as we eat that bread, and drink that cup, we show the Lords death, till he come, faith the Apostle, 1 Cor. 11. 26. Yea, and this is a special end, for which this Sacrament was ordained at the first, Do this, in remembrance of me, saith our Saviour, Matth. 26. Yea, the Sacraments are most lively representations of the sufferings of Christ, as if therein Christ was really again crucified before our eyes, according to that speech of the Apostle to the Galathians, chap. 3. 1. O foolish Galatians, Who hath bewitched you, that you should not obey the truth, before whose eyes jesus Christ was evidently set forth, even crucified amongst you! How was he crucified among them, but only in the Word and Sacraments? So that where the Word is faithfully preached, and the Sacraments duly celebrated, there is jesus Christ so evidently set forth, as if he was even crucified among that people. Oh how this also should persuade us, not only to serve God ourselves, but also to do our best, to persuade others to spend time in God's service; especially, if we remember the Doctrine, which is the ground of this whole discourse, namely this, that time spent in the duties of God's service, is absolutely and incomparably the best spent time: then certainly we would easily be persuaded, not only to spend much time in God's service ourselves, but also earnestly to do our best endeavour▪ to cause others to do the like, especially 〈◊〉 familys, and those which are more especially committed unto our charge; that so we may not only save ourselves, but also them that belong unto us, 1 Tim. 4. 16. FINIS.