Four Godly and Learned Treatises, Doctrine 2 (2 of 2)

Four Godly and Learned Treatises · Doctrine 2 (2 of 2)

p. 120Now seeing this life is so excellent, I will adde certaine motives to make you to desire it.Motiues to stirre men up to desire and seeke this life.

First, it is a happy life; and it must needes be so, because it is the life of God and Angels: it is that life which wee shall live hereafter; ye may live this natural life, and want happinesse. This life of grace and the life of glory differ onelyonly in degrees, not in kinde; the competent judges of this are the Saints, who have tryed both. Heb. 11.15.16. If they had beene mindfull of that countrey from which they came, they had liberty to have returned; but now they desire a better contrey, that is, an heavenly. In a Heard of Swine, if some stray away from the rest, and returne not againe, it is a signe they have found a better pasture: so when men leave their companions, and returne no more, it is a signe, p. 121they have found some better things. Conceive not then of this life as many doe; to be onelyonly a privation, or a melancholy thing, nothing but a meere mortification; this is a life, which hath its comforts, eating, recreations, and delights; yee loose not your pleasures if yee live it, but change them for advantage: he that leades this life, dies as the corne doth; from a seede it growes up into many stalkes, hee gaines by this bargaine. Christ doth make an hard bargaine with none, he that deales with him, gaines a hundred fold. Mark. 10.30.Mark 10:30If yee part with temporall wealth, yee have spirituall treasures for it: if you part with your worldly pleasures, ye have joy in the holy Ghost: have yee crosses, yee are sanctified in that which is better; loose yee this life, yee have eternall life.

2Secondly, this life of grace hath that which every man seekes, it hath much pleasure. Prov. 3.17. All her wayes are wayes of pleasure. Those who walke in the waies of God are full of pleasure; this life brings a double pleasure; first, the reward of it, secondly, the comfort in performing the actions of it. Every good worke as the Hebrew proverbe is, hath meate in its mouth; the living of this life, hath a reward sufficient in its selfe, as appeares by this. All pleasures follow some actions, and therefore men desire life, because it is a continuance of action: so men delight in new things p. 122because as long as they are new, the intention remaines: The actions of this present life are full of change; and therefore of discomfort: but the actions of this spirituall life are constant and perfect; and those actions that are perfect, there is pleasure following them, as beauty followes a good constitution, or as flame the fire. The actions of this life are perfect actions, & the perfectest actions have the most perfect delight; the actions of this life are most perfect actions, therefore they have most perfect delight, because they are the actions of the best faculty, about the best object. All actions have the denomination of their perfection from their objects: these are actions of the soule, they are occupied about God, therefore they are the best and highest actions. He that lives about the best object, greatest content doth follow: hee that lives this life, lives about the best object; therefore he hath greatest content, all the waies of it, are waies of pleasure. There is more comfort and Assiduity of consolation in this life, than in any other. In other lives, every one according to his humour hath his delights, but yet they are not permanent, because hee delighteth in transitory things; but hee that lives the life of grace, delights in things that are truly delightfull at all times: other delights are but delights at some times, in some places, they are not alwaies so: but he that lives the life of grace, pitcheth on those that are alwayes p. 123so. Prov. 14.15. A good conscience is a continuall feast. Other comforts may faile; a man may fall into affliction; riches and pleasures may be taken away, then the dayes are evill; but a good conscience is a continuall feast, that is, be a mans case what it will, his comfort is never interrupted. All other comforts are about sence, or things of this life, which are subiect to alteration; but this life and the comforts of it, admit no change. A man being sicke, hee cannot doe actions of health, they are restrained: so one in prison is not at liberty to doe what he would▪ but the actions of this life are assiduous, they cannot be interrupted: ye may pray continually, rejoyce evermore, 1 Thes. 5.16.17.1 Thess 5:161 Thess 5:17yee may alwayes have communion with God.

3Thirdly, this life is a life that is least indigent of all others: it needeth least. Take a man that leades any other life, hee needs many things. Luk. 10.41.41. this is shadowed in that of Martha, and Mary: Martha busies her selfe about many things, she wanted many; but Mary had one thing that was profitable for all things, that removes all evills, brings all happinesse; and that is Godlinesse which is profitable for all things, 1 Tim. 4.8.

4Fourthly, the comforts of this life are pure comforts, Psal. 18.26. I walke purely with those that walke purely. This is not onelyonly to be understood of the consolations of grace, but also of p. 124common blessings, being the fruites of this life: there is no sorrow with them, there is a pure comfort without any mixture of sorrow. God giving these blessings in mercy, they are free from mixture of discomfort; but being not the fruites of this life of grace, being reached by sinne and sinfull meanes, or God giving them in his providence, not in his mercy, there is sorrow in them: yee may have riches, honours, friends, and all outward things, and yet they are not pure blessings, because Gods blessing is not mingled with them.

5Lastly, it is a life most capacious of comforts: yee may give all the faculties of the soule comfort. Every creature according as his life is, feeles more or lesse comfort. Plants as they feele no hurt, so they feele no sweetnesse: beasts that have a sensible soule, feele more evill and good: a man that lives a naturall life, not knowing the life of grace, is sensible of more good and evill, than sensible beasts; hee apprehends Heaven and Hell: but a man that lives the life of grace, is more capacious of comfort: here you may suffer your facultyes to runne out to the utmost. If ye desire wealth or pleasures, your affections must not runne out, yee must hold them in; else they drowne you into perdition, 1 Tim. 6.10.1 Tim 6:10and pierce you thorow with many sorrowes. If ye affect heavenly Treasures, if yee affect praise with p. 125God, yee may be as covetous of them as you will.

3Thirdly, let this move you to seeke this life of grace, because it is the most excellent thing of all other. All other things are subordinate to it; the utmost end is still most excellent: the end of warre is for peace, therefore peace is better than it; yee plow for harvest, therefore harvest is best: the end of all actions is for this life of grace. Why labour yee for foode, but to maintaine life? Why live ye but to serve your soules? Prudence is a steward to this holy life: as the steward provides for the family, that the master be not troubled with those meaner things; so prudence is a steward, that the soule may be occupied about things that are agreeable to it;Phil. 3.20.Phil 3:20 that it may have its conversation in heaven, and with God. Pervert this order, it destroyes the creature. Beasts living the life of sence, it doth perfect them, for that is their utmost end: man having reason, living as a beast, destroyes himselfe, because that is not his end; he that perfects himselfe as a beast, destroyes himselfe as a man: perfectio mentis est perfectio hominis. Let this stirre us up, to live this life: it is the utmost end of all. To be Lawyers, Physitions, and other callings, helpe us in the living of this life, yet they are subordinate to it: drowne not your selves in subordinate things; if ye doe, it is your destruction: therefo… pitch on the principall:

p. 1264Fourthly, that which is best in the end, (I take end now in another sence) is to be chosen above all things else. That is well which ends well. In this life of grace, yee have this advantage which yee have no where else. Eccles. 7.4. The heart of the wise is in the house of mourning, that is, this life disposeth us to thinke of death the end of all, which to doe is wisedome, Deut. 32.29, O that they were wise, then would they consider their latter end. In other things the beginning is good, the end is bitter; but the actions of the life of grace are sweet, yee fare the better for them; the very remembrance of them is pleasant, and the reward of them comes not long after: All other things are called perishing meates, Iohn 6.27. There is a parable in it: that is, they are as perishing meats, that are sweete in the palate, yet they passe away; but this endures unto eternall life, it continues. The worst thing in this life yee never repent of: as it is said of sorrow for sinnes;2 Cor. 7.10.2 Cor 7:10 that it is sorrow never to be repented of: but the best things that yee doe in the other life, ye repe…t of. All other things that yee doe they may be sweet for the present; yet as it is said of drunkennesse, Prov. 23.32. so may it be said of them, that they bite like a Serpent, and sting like an Adder, though they seeme sweet. The strange woman is sweet: yet Prov. 5.4. her end is bitter as wormewood, sharpe as a two-edged sword. Goods p. 127evill gotten are sweet for the present, yet their mouthes shall be filled with gravell, that got them. But on the other side,Prou. 20.17.Prov 20:17 the end of all the actions of this life is good: as it is said of Iob, that his latter end was more than his beginning, Iob 42.12. So may it be said of all those who live this life: Psal. 37.37. Marke the perfect man and behold the upright, for the end of that man is peace. If a man being to die, and having ended his daies, should put all his honours, wealth, and pleasures into one ballance, and his good workes, all his faithfull prayers, all the actions of the life of grace into another, he would find them to be best. The bad man doth as the Silkeworme doth, winding up himselfe into his ill workes, he perisheth; the other winding up himselfe in his gracious actions, enters into salvation.

5Fiftly, choose this life before all others, because God is pleased with it, it being like himselfe;Ioh. 4.24.John 4:24 as the creature is pleased with that which is like it. God is a Spirit and will bee worshipped in Spirit, and truth; he is a living God, and doth delight in a living man: wee our selves delight not in dead men, no more doth God: therefore Rom. 12.1. We are exhorted to give up our soules and bodyes a living sacrifice to God. God regards not dead bodyes; bee yee living sacrifices, which is the act of your will, acting the duties of this life. This is called walking with God;Gen. 5.22.Gen 5:22 which p. 128is to be in his presence, to goe his way, and to maintaine communion with him: this is when as men doe, audire et reddere voces: when there is naturall delight: when as they are in presence one with another; and therefore walking with God, and pleasing of God, are used promiscuously for one and the same thing: For, Gen. 5.22. it is said of Enoch, that he walked with God, and Heb. 11.5. It is said, that he pleased God.

Object.But you will say, what benefit is this?

Answ.I answer, that is it great. God disposeth of all things in the world; is it not wisedome then to have him your friend? Gen. 28.9. Iacob being to take his journey, Isaacke said unto him, God all-sufficient be with thee. God is all-sufficient; if yee have him, yee have all: In the creatures there is no such thing, there is nothing but vanity in them, they are but as candles, or as Starres to the Sunne. God is all-sufficient: all the happinesse of the creature, makes not men happy: All men seeke happinesse, yet they never finde it, without having God: All happinesse is in Gods favour; In outward happinesse you must have other compounded things. Christ rebuked them that counted her happy in the creatures, saying; Blessed is the wombe that bare thee, Luk. 11.27.Luke 11:27and the Paps that gave thee sucke; No, saith Christ, these will not make a man happy; but blessed are they which heare the word of God, and keepe it; p. 129having God ye have all things; God disposeth all things, and giveth the comfortable fruition of them. Ye may have all outward things, and yet want comfort; Gods curse makes all miserable, though yee have all that the creature affords; therefore give your selves no rest, till yee have got this life, without which God delights not in you.

Adam losing Gods Image was not happy, because God was gone from him; yet hee had all the creatures which he had before. This life of grace brings us to that state, that Adam was in at first; this restores us to it; seeke not then your happinesse where it is not to be found. We all doe as the Prodigall did, Luk. 15.13. to 20.Luke 15:13–20we get our portion into our owne hands, and goe from our Fathers house, and seeke for our happinesse elsewhere; but yee shall finde at last, that all else is but huskes: Thus the Saints have found it. This life of grace gives rest to the soule, all else in the creature is but vanity and vexation of spirit. Vanity is nothing else,Eccles. 1.14.Eccl 1:14 but an insufficiency in the creature to give that content that wee looked for in it: as when we looke for water in an empty well, seeke for that in the creature that is not in it; wee see its vanity in the absence of the good wee looke for, and presence of the evill wee looked not for. In God yee finde rest and tranquility, such a tranquility as is in the Sea, when it is without waves; as is in the upper region p. 130of the ayre, where no tempests are. Looke on the lives of men, who are taken up with trifles when they are young, when they come to a riper age, greater things move them; when men are wiser, they feele the apprehension of higher things; when ye lift up your soules and keepe them on the wing, yee are freed from troubles and cares. Paul had a greater measure of this life than other men, his Epistles which doe transcribere animam, transcribe as it were his soule, declare as much: and hence was it that in all his troubles and afflictions he was full of constancy and comfort: the more constantly we live this life, the greater gainers shall we be.

6Lastly, till yee live this life, yee have no assurance that yee are in the number of the elect. Repentance puts a new life into men; till yee finde this in you, yee know not whether God is yours, whether God will worke this life in you; This should make us tremble and feare, and never to leave till wee had got this life. This life is a fruite of election; wee know not whether wee are in Iacobs or Esau his case, till we know we have it: make haste therefore to get it. It lies not in your power;Ioh. 3, 7.8John 3:7John 3:8 The Spirit breatheth when and where it listeth; ye may feare that God will not give it you, if you spend your life in vanity. Take one who neglects you all the time that hee is able to doe you service; if hee seekes unto p. 131you in his extremity for his owne ends, what answere doe you give him, but this? Seeing he hath neglected you when he was able to doe you service, you may justly refuse him now, he is able to doe you none. So if ye neglect God whilst ye are able for to serve him, and seeke to him in your extremity, take heede that yee receive not that answer from him, as the Israelites did in their extremity,Iud. 10.13.14. Ier. 7.16. c. 11.14. c. 19.11.Judg 10:13Judg 10:14Jer 7:16 Goe to your Idols, and let them helpe you: nay, hee forbids Ieremiah to pray for them. Consider this, and make haste to live this life of grace; ye cannot get it of your selves, God must put it into you.

Now if these motives move you to seeke this life, and after examination of your selves,The meanes. to get this spirituall life. ye finde it not to be in you, then use these meanes to get it.

1The first meanes to get and mainetaine this life, which is all one, (for that which begets it doth likewise nourish it) is knowledge: abound in knowledge, get much light; this life consists in light, when a man judgeth aright. The understanding enlightened is the primum vivens, the first living part: and therefore ye shall finde, that life and light are put one for the other, Ephes. 5.14. Stand up from the dead, and Christ shall give you light: and Ioh. 1.4. Christ was that light, and that light was the life of men; this life stands in inlightning the mind: adde to this light, yee adde to life. The reason why p. 132men are dead, is, because there is a darkenesse in their soules, they see not the wayes of God: therefore they act not, they step not forwards, because they are in the darke: All shining is from light, as ye increase light, so ye increase life. Ephe. 4.18, it is said of the Gentiles, that they were strangers from the life of God, through the ignorance that is in them. The knowledge of God, brings men nearer to the life of God. Ephe. 4.24. Holinesse is said to proceede from truth, the words are; put on the new man, which after God is created in righteousnesse and holines, which proceeds from truth.

Obiect.But you will object, that there are many who abound in knowledge, who have life little enough: that ignorant men live this life most: that none live it lesse, than those that know most.

Answ.To this I answer, that there is a double knowledge: First, there is a meere inlightening and informing knowledge: Secondly, there is an operative knowledg: yee may have enough of the first, and be never the neere: but it is the last that helps and gets this life: and this knowledge is the gift of the sanctifying Spirit, this is the operation of God: we doe but informe and teach men, wee cannot make them doe any thing: wee cannot make them practise. Gods teaching makes this knowledge operative; perswades every way, works every way. Secondly, there is a knowledge p. 133in the habit, and a knowledge in the act, which produceth actions: these are set downe obscurely. In the. 2 Pet. 1.12.13. the Apostle there saith, that hee would not be negligent to put thē alwaies in remembrance of those things, though they knew them, and were established in the present truth: yea I thinke it meete as long as I am in this Tabernacle, to stirre you up by putting you in remembrance: Peter did not write unto them that they might know those things habitually; for so they knew them before; but that they might know them actively, and might presently act them: for that end he wrote. The first knowledge is as sparkes raked up in ashes, the other as sparkes blowne up: the first is as the sap in the roote; the later like the sap that fills the branches with leaves and fruite: the first is a generall knowledge gotten by contemplation; the last is a practicall and actiue knowledge, a knowledge to practise. The Scripture exhorts to doe things that intend this knowledge Deut. 4.1. and Deut. 6. the Israelites were exhorted to heare and know the statutes of the Lord, that they might doe them; to speake of Gods word and works, which actes their knowledge, puts them in remembrance of Gods mercies, and stirres up their minds. Iosh. 1.8. he is commanded to reade the Law, and to meditate in it day and night; he must reade it not to know it, for at that time, there was little written; but hee was to reade it, that he might doe it.

p. 134Obiect.But if we doe this so much, it will hinder and interrupt our businesses, so that we shall faile of our other enterprises.

Answ.To this I answer; that this will not hinder them, but they shall be done the better, as oyling of the wheeles makes them goe the better. Psal: 1.2. hee is said to be blessed, that doth meditate in the Law of God day and night. Your knowledge being brought to action helpes you much; often hearing of the word, which puts you in remembrance, addes to your life, though it hinders you in other things. Those who have not the word to heare, live not under preaching Ministers, who will not be at the cost to get them, or live where they are not, are much to blame, and live not this life.Act. 8.18. to 25.Acts 8:18–25 Simon Magus sinned, in thinking that the holy Ghost might be bought with mony; doe not they also sinne, who doe lesse than hee? that will not give mony for to have the Gospel brought unto them? There is the like fault, when as men may have the word, and come not to it. If they come to it, though it addeth not to their knowledge, yet it helpeth their acting and life. Those who neglect the constant reading of the word, who are not constant in private prayer, those who neglect the speaking and talking of good things, they neglect this life. That Arabian proverbe, Shut up the five windowes, that the house may bee full of light, will be of good use here: that is, p. 135the five senses being shut up, the fuller of light shall wee be: the not stopping up of them, makes men ignorant, cares and businesses possessing mens mindes, there is no roome left for better things. Let your minds be still plodding on that which may further you in grace and truth. It is ignorance that makes men strangers from the life of God, Ephe. 4.18. and this is not an ignorance that proceedeth from want of knowledge, but from the badnesse of your hearts; Hard hearts make men ignorant: why doe men heare and yet are ignorant, but because their hearts are hardened? Heb. 3.7.8.Heb 3:7Heb 3:8they regard not the word, and so they grow not in knowledge.

2The second meanes to get this life is to bee much in doing: be much in doing, in acting the duties of new obedience; the more yee are occupied the more ye live; else deadnesse will possesse you: be therefore still praying and meditating, these will revive you: these are the coales that keepe the heart warme; this life like water is apt to grow cold, unlesse it be acted and stirred up.

Object. 2.But I must be full of life ere I can doe actions.

Answ.I answer that one begets the other; action begets life, and life begets action; as health produceth exercises, and exercise procureth health.

Obiect. 3.But I am indisposed and unfit for such actions.

p. 136Answ.I answer, that if ye are indisposed, the more need you have to be doing, else you are more unexcusable; the way to get heate is to bee acting: as motion doth bring life to a benummed member, so doth it to the soule: be awaked, be stirring, this will revive you againe, Christians hearts are awaked when as they themselves sleepe;Cant. 5.2.Song 5:2 if they stirre them up, there will be more life in them, Rom. 2.13. when Christians begin to languish, their medicine is to rise up and be doing, whence Saint Paul admonisheth the Galatians, Gal. 5.16, To walke in the Spirit, those who have the Spirit stand not still, as one that cannot stirre, but they are still acting and walking: this acting helpes this spirituall life; first by inlarging and intending this life. Secondly, by preventing that which increaseth death: the more we walke in the wayes of life, the more we prevent the way that leades to the Chambers of death: Be doing therefore, if not one duty yet another. In the steppings out of your callings, be doing; be reading and praying; Conferring and talking of good things; the neglect of this is the cause why there are so many dwarfes in grace. Men content themselves with morning and evening duties, and it is well if they doe them▪ but doe you the actions of life more constantly and abundantly. It is the corruption of our nature that wee are not doing: life is maintained by the actions of life▪ habits are mainetained by actions p. 137that are sutable to them; We live in the commandements by well doing, as the creature doth by food: Good actions mainetaine life, it receives strength from well-doing: Set therefore your selves to pray, to doe holy duties, be still praying, doing more and more; the more ye doe, the more life increaseth.

3The third meanes to get this life is to get faith. Faith helps this life; it is a life of faith, and it makes us to live this life by three several waies.

1First, it gives a reality to the priviledges of life, and makes you see they are priviledges indeed: therefore is it that yee act the duties of this life, because ye beleeve that God is such a God, that ye have such priviledges, that yee are heirs of all things. If yee thinke that God is such a one as he is, in wisedome, power, and mercy; if ye intend, and minde the priviledges of this life, then will you live the life of grace: If ye doubt, and question with Atheists, whether these things be but dreames, then ye intend them not and live not this life. He that beleeves saith, let me have God sure: the other saith, let me have that I touch and feele; but the imaginary things consisting in faith and hope I care not for. The more ye beleeve these things, the more ye are occupied about them.

2Secondly, faith drawes you on to action: and this life is but the acting of the duties of new obedience. Faith and perswasion further other things: as if one be perswaded that p. 138such a thing will hurt him, it produceth an action of the will, abstinence: if a man be perswaded that he shall dye without the Physition, he sends for him. So in all other actions, perswasion is that which sets a man on worke. So in spirituall actions, if we are perswaded that such a sinne committed wil not make our bodies sicke but our soules, we will not doe it; if we are perswaded our soules shall fare the better if wee doe such a thing, this make us to doe it: being perswaded wee shall have a recompence of reward, it produceth action, and the more action the more life.

3Thirdly, faith doth it by fitting us for Christ, from whom our life comes: 1 Ioh. 5.12. he that hath the Sonne hath life. First, the Sonne of God infuseth life into him, to whom he is conjoyned; the conjunction betwixt Christ and us is but relative: as betweene the King and the subject; when the subjects resolve to take such an one for their king, they are conjoyned to him; so when a woman resolves to take such a man for her husband, shee is conjoyned to him. The action of taking Christ, is to take him as a Lord, to serve him, as a Saviour, to have all comfort by him: hee that hath the Sonne in the relative union, shall have him in the reall union: the Sonne will quicken you, as the soule doth the body. A Christian hath the life of the Sonne of God. Gal. 2.21. I live, yet not I, but Christ lives in me: all p. 139that I doe, Christ doth it in me: all that the body doth, the soule doth it: the body lives not, but the soule lives in it. After that manner Christ lives in us: not a good thought or affection, nor any resolution or motion of the soule, but comes from Christ: being united to Christ by faith he lives in us. Ioh. 6.43. he that eates my flesh, and drinkes my blood, shall live. As flesh gives life to the body, so the Sonne gives it to the soule; To eate the flesh of Christ, is to prize him, to desire and long after him, which is after the spirit of bondage; to eate him, is to take him, to come to him, to have him for your God: In these two things stands the eating of Christ, First in prising him exceedingly, so as to part with any thing for him; and to take up his Crosse with all losses. Secondly, in beleving him to be yours, and you his: this eating and drinking of the body and blood of Christ, expresseth our relative union with him, and then followes our reall union: the Spirit immediately gives this: he that doth the first, shall have the second.

Obiect.But how shall we doe to beleeve this?

I answer, yee see the old Adam communicated corruption to all his posterity, because they were borne of him; so those who are borne of the new Adam, that is, those who take him and beleeve in him, have grace communicated to them by him:1 Cor. 15.45. to 50.1 Cor 15:45–50 this new birth makes you as capable of Christ, as the other doth of the first p. 140Adam: why then shall not the second Adam communicate grace as well as the other doth corruption? The phylosophers were all deceived in this poynt, from whence corruption should come; but wee know that it came from Adam;Ioh. 1.16.17.John 1:16John 1:17 and so doth grace come from Christ. To get this life, let us seeke it in him, let us beleeve more, let us be humbled more, repent more, and take Christ more: take him on any condition, prize him, set him at the highest rate, hold him fast. As in the actions of mariage, those who are to marry will not part upon any condition; they take one another for richer, for poorer, for better for worse: after this manner must wee take Christ, the more yee take Christ thus, the more yee have the Sonne, and so yee live more the life of grace. All grant that this life comes by the Spirit; and there is no way to get the Spirit but by the Sonne. Yee must first eate ere yee can bee nourished; yee must fixe your eyes on his passion, as the wife doth fixe her eyes or her husband: yee must seeke this life from the Spirit ultimately, but yee must first have the Sonne, and then yee have life: He must have the Sonne that will have this life; he must be ingraf…ed into Christ as the branches are into the roote:Ioh. 15.1.2.3.4.John 15:1John 15:2John 15:3John 15:4 get Christ, and then this life shall abound in you.

4The fourth meanes to get and increase this life, is the communion of Saints. The mouth of p. 141the righteous is a well spring of life, Prov. 10.20. they put life into those that have it not, and increase it in those in whom it is, Ephe. 4.24. Their speeches minister grace to the hearers; they edifie them: hearing of the word of life, and talking of the fountaine of life, puts life into men. The life of the body doth not communicate it selfe to others; it is otherwise in the life of the soule; the life of it makes others to live more: as Iron sharpens Iron, so one holy man doth another. See it by the contrary. In evill men who are dead there is an aptnesse to dead others, their words are as continuall droppings to put out this life; their tongues are set on fire of hell, Iames. 3.6. The tongue of good men is a cole fetched from the Altar, they have fire within them. When two lie together they keepe one another warme; there is action and redaction; which ingender heate: so it is in the communion of Saints; it is a powerfull meanes to get and increase this life. The tongue, the example and communion of the righteous is full of life, it is powerfull to make men live. Gal. 2.14. Paul speaking to Peter, saith, why compellest thou the Gentiles to live after the manner of the Iewes? he used not outward compulsion, his example and life was a compulsion. The company which wee keepe, compells us to doe as they doe: Evill company are the Divels snares, they doe as brambles, keepe us in, and fetter us: the sutablenesse of evill companions p. 142drawes out our secret corruption: He that resolves to live this life, must resolve to withdraw himselfe from evill company, who are a strong temptation unto evill, and betake himselfe to the communion of Saints.

There is a difference betweene leading our selves into temptation, and being led into it: when you leade your selves into temptation, (as you doe when as you rush into evill company) you are out of the pale of Gods protection: If you touch pitch yee cannot but bee defiled with it, wherefore make your company good: this is an effectuall and powerfull meanes to beget this life in you.1 Sam. 10.10.11.12.1 Sam 10:101 Sam 10:111 Sam 10:12 Saul being among the Prophets, changed his spirit, and became a Prophet: one that goeth fast, makes those that goe with him to mend their pace. Act. 11.23.24. it is said of Barnabas, being a good man and full of the holy Ghost, and of faith, that he added much people unto the Lord. Which manner of speaking shewes, that the speeches of those who are full of faith, helpes to breed faith: that if men be full of the Spirit, they quicken the Spirit. Evill company deads men: they are the trunkes through which the Divell speakes: and this deading is done in an insensible manner, and then most of all where it is least perceived. Evill company poysons men; a man turning his opiaion (which company can doe,) is most of all poysoned, when as he thinks that he hath least hurt.

p. 1435The last meanes to get and increase this life, is that which is mentioned in the text; and that is, the hearing of the voyce of the Sonne of God: this will beget and increase this life: that is, if when wee speake to your eares, hee speake to your hearts, then ye live. Ye have two teachers, the one is he that speakes to you, the other is Christ. Heb. 8.1…. They shall no more teach one another, for they shall all be taught of God. There are two sheapheards, the one is hee that feeds you, the other is the great sheapheard of the sheepe: Ther are two great voices,Heb. 13.20.Heb 13:20 the one speaking outwardly to the eare, the other when as Christ speakes effectually to the heart.

When Christ speakes inwardly to the heart, then men live and not before. This is such a speech as Christ spake to Lazarus, Ioh. 11.43.44.John 11:43John 11:44Lazarus come forth, and he came: his speaking puts life into us. Now what is this inward speaking of life to the heart? It is nothing else but to perswade fully, and every way to convince us, that it is best to take Christ, to set to an holy course, to leade a new life. There is a speaking that comes neare this life, and is not it: that is, when as men heare and understand the way, and apprehend the things of God, but practise them not. Here is a proximity to this life, yet it is not this life. Let a man come so neare as that he thinkes he acts it, yet he is dead if he act it not: when he acts it, then he is made a living man; and then hee thinkes and beleeves, p. 144that the wayes of sinne are evill, and that they are evill to him. When God doth convince us that such a thing is evill, and that it is evill to us, then we live and not before. A man having a businesse to doe, if all be done but one thing, the not doing of this one thing crosseth all the rest; but that being done, his busines is brought to passe: so in this life of grace; if a man have many offers of grace which doe not fully perswade him, this is not enough, if Gods helpe be absent: but when once he speakes, he doth fully convince and perswade us, and makes us to continew. As Sathan having leave, from God never gives over vexing man; so the Spirit of God doth never cease to keepe us in good things; and where there is this life, there the Spirit dwels.

Quest.But after what manner is this effectuall perswasion wrought?

Answ.I answer, when as God gives an eare, and speakes a voyce for it to heare: He that hath an eare to heare, saith Christ, let him heare. Wee then heare,Matth. 11.15.Matt 11:15 when as there is a listning and yeelding disposition wrought within us: When as wee preach, there are many that have hard hearts, and nothing for to soften them; therefore the word falls from them as raine from a stone: but if there be a man that God will chuse, he fits his heart, and so he is perswaded. This is called the opening of p. 145the understanding, Luk. 24.45. Hee opened their understanding, that they might understand the Scriptures. When we speake to men, we sow as it were upon fallow ground which will beare no Corne unlesse God plow it. Those that saw the miracles of the Loaves, esteemed them not, Ioh. 6.26.John 6:26because their hearts were hardned. Ephe. 4.18. They are alienated from the life of God, thorow the ignorance that is in them, because of the blindnesse of their hearts, that is, they are not sensible of sinne, and death, the word or the threatnings: when God takes away this hardnesse, they are fit to harken; then comes light the beginning of life, which is the informing of the understanding, to judge righteous judgement. Those who have the life of Christ, if hee speakes, it quickens them. It is the inward voyce that quickens: seeke therefore to God earnestly; that Christ would speake to your hearts: yee heare and are not quickned, because he speakes not. And thus much for this second point: that all in Christ are in a state of life.

Wee come now to the third point, that may be noted out of these words, and it is this.

That the voyce of the Sonne of God, Doct. 3.is the onelyonly meanes to translate men from death to life. Men before they heare the voyce of the Sonne of God are dead; Christ by his voyce makes them living men. This voyce is the onelyonly meanes, to give life: p. 146there is no voyce but this that is able for to doe it: that's the scope of this Text. This proposition may bee resolved into two parts. First, nothing else is able to translate men from death to life. Secondly, this is able for to doe it. As it is sayd of faith, that it justifies, and nothing else but it can justifie: so may it be said of this voyce, that nothing else can translate men from death to life, and this can doe it. To translate from death to life is nothing else but effectually to perswade and change the heart: now nothing else can thus perswade and alter the heart, but this voyce of the Sonne of God. God himselfe frames the heart; it is as a curious framed locke; none can picke it, but hee that knowes the turning of it. God onelyonly fits the perswasions to the turnings: mens perswasions are as one that will unlocke a locke with a wrong key. God onelyonly can perswade Iapheth to dwell in the Tents of Shem;Gen. 9.27.Gen 9:27 Ministers cannot doe it. Esay. 57.19. I saith God, create the fruite of the lippes; that is, I make them to bring comfort. I create the fruite of the lippes for peace by my power. That this is so you may see by divers reasons.

1Reasons of the point.First, that it is so, see it by this; we speaking to the quickest, often times they beleeve not, but then others doe: the same sometimes beleeve, sometimes not. If man were the sole cause, the word would have the same effect at all times.

p. 1472Secondly, this is life, and God onelyonly gives life: it is as the breathing of life into a clod of earth. It requires an almighty power to worke this in those that beleeve. Ephe. 1.19.20. The same power that raised up Christ from the dead, raised us up: it is an almighty action to give this life.

3Thirdly, if it were not proper to Christ and his voyce to translate men from death to life, hee should loose his chiefest soveraignty:Ioh. 5.21. Rom. 9.15.John 5:21Rom 9:15 hee quickens whom hee will: hee hath compassion on whom he will have compassion: If men could translate men from death to life, then it would not be proper to God to doe it:

Lastly, as nothing else can doe it, so the voyce of the Sonne of God is able for to doe it. At the first creation all was made by the voyce of God; hee saith, Let there be light, Gen. 1.3.Gen 1:3and there was light: let him say to any man, follow mee, and he doth it. Matth. 9.9. he saith to the Publican sitting at the receipt of Custome, follow me; and hee left all, and rose up and followed him. Christ speaking to his eare and heart, made him to follow him; his speech was like the speech of Elias to Elisha, he followed him, 1 King. 19.19.20.1 Kgs 19:191 Kgs 19:20and could not chuse but doe it; Christ speaking wee cannot but follow him.

But what is this voyce of the Sonne of God that translateth men from death to life?Quest.

Answ.I answer, it is nothing else but an inward worke of the Spirit, by which hee perswades p. 148men effectually to turne from darknesse to light, and from the power of Sathan to God. It must be understood of the effectuall working of the Spirit, because who ever doth heare it, lives: this voyce reneweth and changeth men, translating them from death to life. Now this effectuall speaking consists in two things. First, in propounding the object, the truth to the heart. Secondly, in the perswasion of the truth.

1First, the Gospel must be laid open to the heart, all things necessary to salvation must be manifested to it: then there must be light in the heart to apprehend those reasons which are propounded. The Scripture propounds things by authority: and when as things are thus expounded, the holy Ghost doth kindle light, to apprehend them, which another doth not. Marke how Moyses beginning his booke, saith, that in the beginning it was thus, and thus God did; he doth not perswade them by arguments to beleeve it:Gen. 1.1.Gen 1:1 so Iohn begins his Gospel without perswasions, In the begining was the word, &c. so the Apostles commission was, Goe and preach that Christ is Come; Ioh. 1.1.John 1:1he that beleeves shall be saved, Mark. 16.15.16.Mark 16:15Mark 16:16he that beleeves not, shall be damned: The word of it selfe is sufficient authority: when the Gospell it selfe is thus propounded, then the holy Ghost kindles light in men. And when as the Gospell is propounded, and light kindled, then this life is wrought. Now there p. 149are three degrees of working this life by the Spirit.

1First, there is a stirring up of men, to attend to the voyce of Christ: many there are that heare, yet attend not. Act. 16.14. The holy Ghost opened the heart of Lydia, to attend unto Pauls preaching. We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken.

2The second worke of the Spirit is to convince and perswade effectually and fully. Ioh. 16.8. The Spirit shall convince the world of sinne: that is, it shall convince and perswade thorowly: none can doe this but the Spirit. It doth also farther perswade men, that it is good for them to be convinced, and this is when the knowledge is full; when as all the corners of the heart are answered, and the minde resolved to practise: Hypocrites and civill men are perswaded, yet not fully; therefore they never practise; if one objection of the heart bee unanswered, yee never come to practise.

3The last worke of the Spirit is to keepe this voyce on the heart, that it vanish not. Iames 1.21. The ingrafted word is that which is made able to save your soules, and none else. Men may attend for a flash, but the Spirit must ingraft the Word into the heart; which as a sprig ingrafted, growes bigger and bigger, and hath fruit from the sap: other men having p. 150truthes not fastned on them, they grow weaker and weaker.

To understand fully what this voyce of the Sonne of God is; ye must know that there is a double voyce. First, an outward voyce of the word which all heare. Secondly, an inward voyce of the Spirit. This I collect out of Esa. 6.9. Goe to that people and tell them, heare ye indeed, but not understand; see yee indeed, but not perceive, that is, they shall have an outward hearing, an outward knowledge, but not an inward. There is a common knowledge which all those have, who live in the Church: and there is a knowledge that is onelyonly proper to the Saints, which saves them. The differences twixt these two knowledges; that of hypocrites, and of them in sixth of the Hebrewes; twixt common knowledge, and effectuall knowledge that is wrought in the hearts of the elect, are these.

1First, common knowledge is confused and generall; this is distinct, inward and particular: that is, the voyce of the Sonne of God, speaking in the Ministry to all, may breed a knowledge of truthes in men; yet they apply them not to their hearts, and the turnings of them; Heb. 4.11. The Word is sharper than a two edged Sword, discerning the thoughts and intentions of the heart, piercing even to the dividing asunder the soule and spirit, and of joynts and marrow: that is, that Word of God that is lively p. 151indeed; that voyce of God that is effectuall to salvation, it is sharpe, it strikes not in generall, but enters the inward parts. A staffe cannot enter the flesh, it may bruise it; but the voyce of Christ enters like a two edged Sword, discerning twixt morrall vertues, and supernaturall things wrought by the Spirit; it distinguisheth exactly twixt the rectitude and obliquity of mens hearts: this is proper onelyonly to the saving knowledge of the Word. As nothing is hid from God, but it is naked to his sight; so it is to his word: See if the word be distinct to you, else you know nothing. A man never knowes any thing, till he knowes the Elements, parts and grounds of it; the voyce of the Sonne of God onelyonly makes you know things thus particularly. So in other things yee know not till you know particulars. Aristotle saith; a man is not a Physition, that knowes things in generall, in the grosse, but he that knowes them in particular. This is not to be a Physition, to know that such dry meates are good for a moyst stomacke, unlesse he also know dry meates and the Symptomes of a moyst stomacke: so it is in the knowledge of the Word. To know what regeneration is, is not enough, except yee know the parts, the kinds and signes of it. To know that none are translated from death to life, that love not the brethren, is not enough,1 Ioh. 3.14.1 John 3:14 except yee know the brethren and love them. To know, that hee p. 152that is in Christ hath crucified the flesh, with the affections and lusts thereof, Gal. 5.24.Gal 5:24is nothing, except yee know that yee your selves have crucified it. This particular knowledge is that which makes manifest to a man the secrets of his owne heart, 1 Cor. 14.25. that is, the voyce of the Sonne of God, discerneth the secrets of the heart, to know things particularly that are in it.Ioh. 10.John 10 The sheepe distinguish the voyce of the sheapheard, from the voyce of a stranger: when men come to heare, they heare the voyce and distinguish not the sound, because they want this particular knowledge.

Secondly, this hearing of the voyce of the Sonne of God workes a quicke sence, in the hearts of those that heare it, which the outward voyce doth not: and this followes the former. Let knowledge be particular, it workes quicke sence. Heb. 4.11. the word is called lively in operation: now life consists in quicknesse, and motion; the voyce of Christ speaking effectually breeds quicknesse. Sola individua agunt et sentiunt, A knife in generall cuts nothing, the particular knife cuts. To know in generall you are sinners, have corrupt natures, offend in many things, workes nothing; it is the reflection on your particular sinnes that workes, this makes men tremble. Act. 2.36.37. Peter having told the Iewes that they had crucified Christ, that pricked them at the heart. As it is of sinnes, so is it of comforts, particular comforts only worke. p. 153If one can say, I am thus and thus, then comfort followes: so particular threatnings make men sensible. When God said to Adam, Hast thou not eaten of the tree whereof I said thou shouldest not eate? this made him feare.Gen. 3…Gen 3 The word doth breed a quicke sence: they who have not this true voyce sounding to them, (Esay. 6.9.) In hearing they doe not heare, and seeing they doe not see; their hearts are fat, their eares heavy, and their eyes shut. Rom. 11.8. God hath given them the spirit of slumber; that is, when as men heare his voyce in a common manner, they are as a man in a slumber: it stirres them not: their hearts are fat; that is, they are sencelesse: for fat is without sence. The property of them that heare in an ineffectuall manner is this; they have a spirit of slumber, they are as one hearing a tale, when as his minde is otherwhere. If the things propounded were naturall, they would heare them well enough; but they are spirituall, therefore they are dull of hearing them.

3Thirdly, which followeth the second; those that heare the voyce of the Sonne of God, have experimentall knowledge, the other is but speculative. 1 Cor. 2.6.9. Wee preach wisedome to those that are perfect: such wisedome, as eye hath not seene, eare hath not heard, neither hath it entered into the heart of man; but God revealeth it to us by his Spirit: that is, the cheefest in knowledge, have not seene with their eyes, p. 154or heard with their eares; but those that heare the voyce of the Sonne of God, have an experimentall knowledge which others have not. This experimentall and saving knowledge hath triall. 1. Ioh. 2.13. I write unto you fathers, because you have knowne him that was from the beginning: expound this by the 33. of Ezekiell, 33. When this commeth to passe, then shall yee know that a Prophet hath beene amongst you: that is, when I shall doe this, they shall know experimentally that there was a Prophet amongst them. 1 Ioh. 5.19. wee know that wee are of God; that is, wee know it experimentally; they can say of this, as it is said in the 1 of Ioh. 1.1. That which we have heard, that which wee have seene with our eyes, that which wee have looked upon, and our hands have handled of the words of life, delare we unto you. David takes it as peculiar to himselfe, Psal. 9.10. They that know thy name will trust in thee, for thou Lord hast not forsaken them that seeke thee: that is, they that experimentally know thee will trust in thee: for thou never faylest them that trust in thee: they know it by experience. 1. Pet. 2.3. Desire the sincere milke of the word that you may grow thereby: if yee have tasted that the Lord is gracious. We find in the Saints a longing after God: they desire him, which others doe not: thus did David: Moreover they have assurance of salvation, which others have not; and this assurance comes from sence: optima demonstratio p. 155est a sensibus; the best demonstration is from sence; as he that feeles the fire hot knowes it best; tasting breeds longing; assurance from experience breeds certainty.

4Fourthly, effectuall knowledge that is bred by the voyce of the Sonne of God, makes men approve and justifie the wayes of God, makes them to relish them: this followes the other; when men have tryed them they approve them, Ioh. 6.63. The Spirit quickens, the flesh profiteth nothing; the words then that I speake, they are Spirit and life. Christ having spoken, that his body was meate indeed; many were offended at it: then hee said, The Spirit doth quicken, that is, yee accept not my words, because yee have not the Spirit, yee have but flesh▪ that is, a common knowledge; my words are spirituall, and you are carnall, therefore they doe not relish you. These words are otherwise interpreted by some: that is, these materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for so it is through the Scripture: the Spirit profits, that is, saving knowledge wrought by the Spirit: men not having it, doe not approve it. It cannot be otherwise; where the voyce of Christ doth sound effectually, there they justifie this: Wisedome is justified of her children, Luk. 7.35. Rom. 10.15. How beautifull are the feete of them tha… preach the Gospel of peace? that is, they see much beauty in the p. 156wayes of God, that they are beautifull to them, they are vile to others. The Scripture often toucheth this, that when as there is but a common knowledge, men relish not the word, Rom. 8. they tast not the word: the spirituall part of the word crossing them, is bitter to them. 2 Cor. 2.15. The word is compared to a sweet savour; to many it is not so, to some it is the savour of death to death: it is a savour diffused through the house, many there are who abhorre it, and being guilty of death it leades them to death: In others it is the savour of life; that is, they smell a sweetnesse in it, it brings them to life, to heaven; the word being powerfully taught, there comes a savour: some smell sweetnesse in it, others doe not so. Luk. 2.35. When Christ shall come, the hearts of many shall be opened to approve or disapprove him: therefore he is said to be set for the fall and rising of many: So when he came some said he was a good man, Ioh 7.12·John 7:12others that he was a divel: some said that the Apostles were good, some that they were bad: 1 Cor. 4. and 2 Cor. 6·1 Cor 42 Cor 6See how yee approve the word in its selfe, and as it is expressed in mens lives.

5Fiftly, if it bee a right knowledge, it breeds holy affections; the other doth not: this followes the other. If men justifie the Word, then they affect it. Its a generall rule, that all full perswasions draw on affections: let it bee but a perswasion in habit, it stirres as the habit is. 1 Thes. 1.6. My word was to you not p. 157in word but in power, because it did worke in you ioy in the holy Ghost. Ier. 23.29. God comparing the word of true and false Prophets together, saith thus; My word is as fire, and as the hammer that breaketh the stone: it is the powerfull word if it stirres your affections. Luke the last, Christ speaking to the Disciples that went with him to Emmaus, their hearts burned within them: they were full of holy affections. Consider if yee have these holy affections. Holy affections in the Scripture are ascribed to this knowledge, every where, where men heare, or know a. right: Psal. 112.1. Blessed is the man that feareth the Lord, that delighteth greatly in his Commandements. Psal. 1.2. Blessed are they that delight in the Law of the Lord: See whether there be holy affections wrought in you by the word.Act 26. Math. 13.Acts 26Matt 13 Felix did tremble at the word; so the second ground received the Word with joy, but not with holy joy.

Obiect.But how shall wee distinguish them?

Answ.I answer, that if your joy be holy joy, afflictions will not put it out: if your ioy be carnall joy, persecution puts it out: but ioy in the holy Ghost is not extinguished by the contrary.

6Sixtly, that knowledge which is lively brings forth action; it is powerfull in mens actions, it is active and mighty in operation, Heb. 4. It workes in mens hearts and lives mightily, to overcome all contraries. Esa. 6.10. Make the heart of this people fat▪ make their eares heavy, and shut their eyes, least they see with p. 158their eyes, and heare with their eares, and understand with their hearts, and convert, and bee healed; that is, Let them have such a common knowledge as civill men and hypocrites have, and no more; least seeing aright, they understand with their hearts and be converted, and they bee healed. Seeing with their eyes, is meant seeing with this knowledge, which if they see with, their hearts will be wrought on: their hearts being wrought on, they are converted, and then they are healed. This followes on the other. Let the affections be stirred, and actions will forthwith follow, because they are the immediate principles of action; what one affects hee doth; these are tyed all on one string: flashy affections, flashy actions. Ioh. 6.45, Christ speakes thus of this knowledge; They shall all hee taught of God; every man therefore that hath heard and learned of the Father, commeth to mee: that is, every one that heareth this true voyce of the Sonne of God, comes to me, that is, they breede actions whereby they come to me. See if your knowledge bee operative. Iam. 1.22. the Apostle distinguishing of hearers, saith thus, Bee not hearers onelyonly but doers too; if yee finde not this operative working change, Christ hath not spoken to you.

Obiect.But even the Saints have many defects in their actions, therfore actions follow not hearing and knowledge.

p. 159Answ.To this I answer, that as their actions are weake and faint, so their knowledge is weake. Heb. 12.5, They often forget and must be put in mind. 2 Pet. 1.13. They must be stirred up by putting them in remembrance of those things which they have forgotten. Secondly, this faile is from some doubt, from some shaking within: when as you see a defect in actions, or affections, it is because you want this convincing knowledge. The way to stirre up affection and action, is the Word, which increaseth this operative knowledge.

If then it be so,Vse 1. that the voyce of the Sonne of God is the onelyonly meanes to translate men from death to life, let us examine our selves, whether we have heard the voyce of the Sonne of God, or no? If we have not, then let us know our cases, and be humbled: they that have not heard it are dead. Consider it is your distinct knowledge, not a knowledge in grosse or generall, that inlivens you. Know yee the passages and working of regeneration and repentance? finde yee the Word as fire, and as a hammer? the Word is such in its owne nature, and will be found so of them that receive it aright. Have ye an experimentall knowledge? approve yee Gods Image, his wayes in the Word, or in the lives of the Saints? doe yee justifie wisedome? are your hearts opened at the hearing of the Word? doe ye like it? At Christs comming many hearts were opened, p. 160because then his Word came, and it opened many mens hearts, shewed them what they were. How doe yee affect the Word, and Image of God in the lives of the Saints? how do yee realish holy affections in them? blessednesse goeth alwayes with them. Affections are alwayes a signe of this life: have yee received the Word with them? have yee sorrowed for your sinnes? doe you delight in God? This wil beget holy affections which wil last; afflictions will not put them out; holy joy is not damped with afflictions, carnall joy is. What are your lives and actions? If yee seeing others holy, cannot doe as they doe, this voyce hath not spoken to you. All who heare Christs voyce will come and be doing. Iam. 1.22. If doing be joyned with hearing, if yee are doers as well as hearers, this voyce hath spoken to you; if your practise be not joyned, yee are deceived. If yee finde upon examination that yee have not heard this voyce of the Sonne of God, remember that Christs sheepe heare his voyce;Ioh. 10.3, 4.John 10:3John 10:4 yee may therefore feare yee bee lost sheepe if ye heare it not. He that hath an eare heares the Gospel; If it be hidden, it is hidden to those that perish;2 Cor, 4.3.4. where men live in ignorance and heare not, God regards not it so much: thats not the time of tryall.Act. 17.30.Acts 17:30 So where they have the Word as wheate covered with chaffe, it tryeth not; but when the Word commeth with authority, and not as the Scribes; when Christs p. 161voyce sounds in the Word, see how yee are affected: if then yee heare not, yee are dead. Cant. 2. Christs comming is compared to a Spring time, wherein the flowers appeare on the earth, and the birds begin to sing, and the trees put out their greene fruite: that is, when Christ makes himselfe knowne, it is Spring time: doe you spring when the Word comes, when the messages of salvation are made knowne unto you? If not, yee are dead. Our end in speaking this is not to trouble you, but to bring you to salvation. I will therefore shew you what keeps men off from hearing Christs voyce, that knowing the impediments yee may remove them. Now the impediments are seven.

1The first, is selfe-wisedome; this is a great impediment from hearing the voyce of the Sonne of God: selfe conceitednesse hinders men much, because it breeds a despising of the wayes of God. 1 Cor. 2.14. The naturall man receiveth not the things of the Spirit of God, for they are foolishnesse with him: therefore, 1 Cor. 3.18. If any man seeme to be wise in the world, let him become a foole that he may be wise: that is, let him lay aside that wisedome which begetteth pride in his heart. Michals disposition is in every one of us more or lesse, shee despised David: so men chalke out a way to themselves, in which they will goe, they will seeke their owne wayes, and will not be subiect p. 162to the Law of God. Rom. 8.7. The carnall mind is enmity with God, for it is not subiect to the Law of God, neyther indeed can it be. 2 Cor. 10.5, the Apostle speaking of imaginations, saith, that men with them build up themselves against God, and will not alter their courses. The greatest opposition is in mens minds: take a man that hath a true opinion, it is easy to remove his lusts, but false iudgements are as bulwarkes against Gods wisedome. Men will doe thus and thus because they thinke their state is good. The Scribes and Pharisees come not to Christ, Luk. 15.1. but Publicans and sinners came: so it is with men now, doe we lay open their sinnes unto them, yet they will not bee perswaded: men will bee righteous of themselves, and will not bee perswaded that Christ must bee made unto them righteousnesse, 1 Cor. 1.30.1 Cor 1:30and redemption, and wisedome. This opinion of our selves is a great impediment, this contemnes the Way of God, and fashions out our owne wayes; this contenting of our selves with our present estate makes us to erre: therefore Psal. 119.21. Cursed are the proud that are alwayes erring from thy Law: Selfe conceit makes men erre.

2The second impediment is custome: men have beene used to such wayes, and will not alter them. Ioh. 4.12. the woman of Samaria was much held off with this argument. Christ comming to teach her the doctrine of salvation; p. 163Art thou greater, said shee, than our father Iacob that gave us this Well? This opinion that our fathers have gone this way, and it is transmitted to us, hinders men much; men cannot indure newnesse. Lot is taxed for this by the Sodomites, Gen. 19.9. This fellow came in to sojorne here, and will he now bee a Iudge? So Act. 17. Paul preaching at Athens, the Athenians asked, What new doctrine is this that thou preachest? Men being accustomed to a way, it winns their opinion; men having once judged, are loth to judge againe: custome winnes their affection. Change is troublesome: men having gone long in a course they will still plod on in the same tract. Custome of our fathers, or country, or place where wee are, our owne custome makes us loath to forsake it.

3Thirdly, Similitude is a great hinderance. Exod. 7.22. Pharaohs heart was hardned because the Magicians did the same miracles, that Moyses and Aaron did; So similitude hinders men from imbracing the wayes of Christ, and God. Men seeing Papists austerity like our mortification, their suffering like true martyrdome, they are perswaded of their wayes, as we are of ours; so for civility, when as men see it so like religion, as a sparke is like the fire, they imbrace it: All deceit is from similitude, false wares having the same dye that true have, deceive the buiers: so falling starres p. 164are like other starres. When wee see some men that professe religion to be false hearted, we thinke all are so: wherefore Phil. 1.10. The Apostle prayes, that They might abound in all knowledge, and iudgement to discerne of things that differ: This proximity makes us deceived.

4Fourthly, false experiments hinder us much; some experiments of the workes of God, that should draw us nearer to him, if wee make false use of them, separate us farther from him; As if God afflict and restore againe, or keepe us from affliction, our hearts are hardened. Exod. 8.15. When as the Frogges were removed, Pharoah his heart was hardned: rest made him harden his heart: so many times it makes men slight the word, and afflictions which God layes on them. We may see this in Souldiers and Mariners; none more ready to contemne dangers than they, because they have often escaped; they delude the workes of God that should draw them to salvation. Rootes will make the weeds grow againe, not being taken heed of.Rom. 2.4.5.Rom 2:4Rom 2:5 The long suffering of God should draw us to repentance, but it doth not so. 2 Pet. 3.3. In the last time shall come mockers, walking after their owne lusts, and saying▪ Where is the promise of his comming? for all things continue as they were from the beginning of the creation; that is, men shall feele nothing, apprehend nothing that God doth; iudgements being beleeved p. 165they second the Word; being eluded, they hinder us and it.

5The fift impediment is ignorance; men know not the wayes of God, therefore they doe not imbrace them. Ioh 4.10. If thou hadst knowne the gift of God▪ and who it is that speaketh to thee, thou wouldest have asked of him. There is enough in religion to make men love it, if they knew it: there is vertue in it, there is beauty and profit in it. Esa. 57. There is a peace in it; Pro. 3.17. Pro. 16.31:Prov 3:17Prov 16:31all the wayes of it are wayes of pleasantnesse there is honour in it; old age is honourable with righteousnesse. But mens hearts are full of darkenesse; they see not, neyther doe they understand it. 2 Pet. 2.12▪ They speake evill of the things they know not; Its true, they know the things, foreign, they know them not experimentally and really, and that deceives them. 1 Cor. 8.2. If any man thinke hee knoweth any thing, he knoweth nothing yet as he ought to know. One may know all things, and yet know nothing, as he should: Ignorance deceives many, it makes them to measure religion by a false rule, and common opinion. Act. 24.14. it is called heresy; when yee judge of it by externall shewes, all basenesse is outwardly in religion, it is as like a costly thing covered with straw: Christ was hid under a Carpenters Sonne; Matth. 13.55. 1 Cor. 1.21.Matt 13:551 Cor 1:21preaching under the name of foolishnesse: so our ignorance in attributing things to false causes keepes us off. If the Gospel be hid, 2 Cor. 4.3.42 Cor 4:32 Cor 4:4it is hidden p. 166to those that perish; there is a double ignorance; privative, and positive; that is it, by which the God of this world blinds men, breeding a false perswasion of good, and a good perswasion of evill.

6The sixt impediment is in consideration: men doe not consider the things they might know: if men would deduce one thing from another, and doe that they know, they might be brought to God. Deut. 29.2.3. Yee have seene, saith Moyses, all that the Lord did before your eyes, in the Land of Egypt, upon Pharoah and his servants: yee have seene those great signes and miracles which hee did, yet the Lord hath not given you an heart to perceive, and eyes to see, and eares to heare untill this day: that is, yee have not profited because yee have not considered. We thinke if that we had lived then, wee had beleeved, yet wee see how few of them did beleeve: we beleeve the Scriptures, yet what inconsequence is there in mens lives, because wee doe not consider things. Consideration helpes to perfect mens actions; it is as a circular line; one part helpes the other. If wee looke backe and examine our actions, it helpes; want of it hinders. What is repentance, but consideration? Ier. 8.6. No man repented him of his wickednesse, saying, What have I done? want of this keepes men from salvation. 2 Chron. 6.37. If they bethinke themselves in the Land whither they are carried away, and turne p. 167and pray unto me, in their captivity, saying, Wee have sinned, we have done amisse, and dealt wickedly; then I will heare. So Ier. 8.6. God harkned whether any would say, What have I done? men goe on and consider not. Hosea. 4.11. Whoredome, and new wine, steale away their hearts; that is, it makes them not to consider. Mark. 6.52. They considered not the loaves, therefore their hearts were hardened: they were feareful in the ship, because they considered not the miracle of the loaves.

7The seventh impediment, is a certaine stifnesse and obfirmation of minde, whereby a man is setled to continue in such a course that is pleasant to him, and all that crosse him in it are enemies to him. Rom. 8. the flesh is not subject to the Spirit, it crosseth it: one reckons not a man his enemy unlesse hee crosse him. It must be so; every creature as long as it hath a being, opposeth that which is contrary to it: so every man that delights himselfe in such or such a lust, will not be circumcised, cleansed and washed from it,Luk. 19.14.Luke 19:14 hee will not have Christ reigne over him; he will have his elbow roome. Those men that are not translated from death to life, they count the wayes of God eyther vanity or folly, and will not submit unto them, nor yet heare Christs voyce.

Now the meanes, the helpes,The meanes how to heare profitably. and wayes to breake through the impediments, and to receive the Word with profit, are these.

p. 168First, to heare profitably, that the voyce of the Sonne of God bee not a common voyce, but peculiar, take that rule which is set downe, Luk. 8.18. Take heed how yee heare. Christ gave that admonition to his hearers, and I give it to you: looke to your selves, take heed how yee come to heare the Word; doe it diligently: the reason of this is added in the same verse: for unto him that hath shall be given, and from him that hath not, shall bee taken away even that which he seemed to have. That is, if yee heare and get a little knowledge, yee shall have more: hee that yeeldeth some fruits, shall bring foorth more: hee that doth some things, shall doe more, God will blesse you. But from him that hath not, shall bee taken even that which hee seemed to have: that is, your hearts shall be hardened, and that common knowledge which you have shall bee taken away, Ioh. 15.2. Every branch that beareth not fruite God cuts downe. God lookes into a Congregation to see who doth make conscience of hearing; those that doe, he purgeth; but those that profit not, hee curseth: he takes not away their lives, but their graces, makes them wither in the inward man, and so hee comes to death. Luk. 19. He that had ten Talents, he that had most, had more given him: To practise a little is the way to get more. The Talent is taken from him, Math. 25:Matt 25who did not use it, and given to him, that had most Talents. There are two rewards p. 169for him that useth the Talent well. First, hee shall have m…re. Secondly, he shall be ruler over ten Cities; hee shall have comfort here, and hereafter: hee shall have more comfor… and grace. See how he dealt with Nathaniel, Ioh. 1.50. Because he confessed Christ to be the Sonne of God, and beleeved because Christ saw him under the Fig-tree, which was but a small thing; Christ tels him that hee shall see greater things than these. Ioh. 7.17. If any man will doe his will, hee shall know of the doctrine whether it be of God: that is, if yee practise according to your knowledge▪ you shall know more, it shall be confirmed to you. Let men know and not practise, then Rom. 1.21.22. Because when they knew God, they glorified him not a… God, neyther are thankfull, therefore God gives them up to uncleannesse, thorow the lusts of their owne hearts, to dishonour their owne bodyes betweene themselves, and to worship Idols; as he dealt with the Gentiles. So in the 2 Thess. 2.9. Because they received not the love of the truth; because they heard much, and did not imbrace it, God gave them up to strong delusions to beleeve lyes. See it by experience: when as men play with their knowledge, God gives them up to heresies. The Spirit of God will not strive long with them. God hath commanded us,Gen. 6.3. Matth. 7.6.Gen 6:3Matt 7:6 not to cast Pearles before Swine; and will hee himselfe doe it? Consider what yee doe in every doctrine of salvation, that is preached to you; yee eyther p. 170relish it, or not; yee obey it, or disobey it; ye taste it,2 Cor. 2.16.2 Cor 2:16 or disrelish it: If yee taste it not, it is a savour of death unto death; that is, it brings death and leades to hell: if yee savour it aright, it brings to heaven. There is no true doctrine, but the not obeying of it bringeth something to your damnation. When the savour of Christs knowledge is made manifest, not receiving it, ye reject it, and it brings a curse. Heb. 6.7.8, The earth which drinketh in the raine which commeth oft upon it, and brings forth hearbes meete for him by whom it is dressed, receiveth a blessing of God; but that which bringeth forth thornes and briers is rejected, and is nigh unto cursing, whose end is to be burned: that is, the word is as raine it makes, hearbs and weeds to grow: if hearbs grow, God doth prosper it more; if it fals upon rockes it withers more and more; God doth curse it. It is not in the knowledge of divinity as in other sciences: in them ye may neglect a yeare or two, and get it againe; but it is not so in this; yee will not be able to returne againe, yee are neare a curse, yee cannot redeeme it. See what followes in the neglecting of the Word. In the, 2 Chron. 36.15.16. God sent his messengers rising up early, &c. because he had compassion on his people, and on his dwelling place. But they mocked the messengers of God, and despised his Word, and misused his Prophets, untill the wrath of the Lord rose up against his people, till there was p. 171no remedy. Grace may stand with infirmities before they are reveiled, but being reveiled the light discerneth them. If men refuse, God indures it not. Act. 17.30. The times of that igno…rance God regarded not, but now take heed, the Gospell being reveiled; God will beare no longer. Before Iohn Baptist came, the Axe was not laide to the roote of the tree;Math. 3.10.Matt 3:10 but as soone as he came, it was; because then the Gospel was made knowne; hee revealed the truth. When the truth is once revealed, if men doe not then receive it, God indures it not. Heb. 3.13. To day if yee will heare my voyce, harden not your hearts. God will not stay longer than this day. There is a day, (when it is wee cannot prescribe) after which God will not offer grace: but commonly wee see that men being of the age of discretion, and having the way shewed, if they neglect it then, they commonly perish. God hath a secret time. The Iewes had their day; but because they accounted them selves unworthy of everlasting life, Paul did turne from them to the Gentiles, Act. 13.46. Saule had his day, hee had common gifts and profited not, therefore God forsooke him. So Israell had their day, but when they neglected it, God bids Ieremiah not to pray for them. Consider what you have heard of the Sacrament, that yee may not absent your selves from it, in the places wherein you are, without weighty affaires, which will excuse you before God: p. 172so for the Sabbath; you know it should bee kept; because it is holy; and if it be holy, I would aske you this question; whether it bee holy in whole, or in part? If all of it be holy, it is not arbitrary, it must be sequestred from common uses. The vessels of the Sanctuary are said to bee holy, because they were not used but about holy things: So the Temple is holy, because it is a place set apart for Gods service: so time is holy, when it is bestowed on holy things, holy thoughts, holy duties; consider that it is holy, and that every part thereof is holy; and then deny if you can, that it is not to be sanctified. Some men spend their time which they should redeeme,Ephes. 5.16.Eph 5:16 in idlenesse and gaming; most in drunkennesse and disorder, and not as they should. Yee have heard of mortification; yee have heard the doctrine of changing from death to life; apply them, and take heed how you heare; yee that heard it negligently shall grow worse and worse.

2The second meanes to heare profitably, is that which is set downe in the 1 Thess. 2.13. that is, to receive the Word, not as the Word of man; but as the Word of God. This makes the Word of Christ effectuall, to heare it as the Word of God: that is, consider, whose word it is. Consider the ground of it, that it proceeds from God who is present, God is there, and we speake in his stead: God spake to the Israelites in Mount Sinay, Exod. 20.Exod 20and would have continued p. 173for any thing we know, yet the people desired that▪ Moses should speake unto them. Wee beseech you in the stead of Christ, 2 Cor. 5.20.2 Cor 5:20to be reconciled unto God. This is of much moment, to heare it as Gods Word: morrall truths may build you up in morrall vertues, and may be profitable to that purpose; but they will not breed spirituall life: that the Word onelyonly doth, being received as the Word of God. Iohn 6.65. when as Christ demanded of the twelve, whether they also would goe away? Peter made this answer; Lord, whither shall we goe? Thou hast the words of eternall life. A man is not a living man, but by conjunction betwixt God and the soule: God is to the soule, as the soule is to the body, hee puts life into it, and is conjoyned to it by his word when it is thus received. The Word comming as from God, wee doe that which is commanded us, because God will have us doe it: we doe it simply and sincerely, so that God accepts it. When we receive the Word as the Word of God, with faith, and full Assurance, then it breeds life within us: and when it begets life then it comes from God, then it comes in power and in the holy Ghost, and makes us become followers of Christ, 1 Thess. 1.5. When we receive the Word of God,1 Thes. 2.13.1 Thess 2:13 as from God himselfe with full assurance, then it workes effectually, then it begetteth life in us. To live, is to have sence and motion, to be acting: the receiving of the word with ful assurance, makes us p. 174active; the beleeving of it sets men on worke, 2 Chron. 25.5.6.10. When as Amasiah beleeved that God would not be with him unlesse hee sent away the Israelites, then he sent them away and not before. Num. 14.24. Heb: 11.17.18.19▪Num 14:24Caleb and Iosuah did beleeve, therefore they followed God constantly. Abraham offered up his sonne Isaacke, because he beleeved God; that he could give him another sonne, or raise him out of ashes againe. Let a man be perswaded that such a thing will hurt him, or that such a thing will doe him good, hee doth the one and leaves the other. Receive therefore the Word with full assurance, consider what is delivered, if it be the Word or no; consider that it which yee heare, is eyther the Word or not the Word, it belongs to me or not. Men take things overly, and are not rooted and grounded in faith, and that makes them heare unprofitably. See then if your particular actions agree with the Word, so yee shall be rooted in faith; this makes the Word a Word of life.

3The third rule and meanes to heare with profit, is that which is set downe of the fourth ground, in the parable of the seed, in the eight of Luke, the 15. verse, that is, To receive the Word with honest and good hearts; having heard the Word to keepe i…, and to bring forth fruite with patience. Heare the word with honest hearts; this is done when as a man is resolved to practise whatsoever God will reveale; when he p. 175hath no reservations or exceptions to himselfe; when hee is resolved to practise what he heares with an humble heart: being humbled we will doe this, and not before.

The fourth ground was humbled; men will not heare this because they are proud: now pride is an evill disposition in the creature, whereby it exalts its selfe above its measure: There is this fault …n men, they will picke and chuse in the wayes of God. The last ground will onelyonly part with all for Christ. Act. 9. When as Paul was humbled, hee then cryed out, Lord what wilt thou have me to doe? I will doe or suffer any thing for thee, and hee was as good as his word. So Act. 2.32. the Iewes being humbled cried out, Men and brethren what shall wee doe? wee will doe any thing to be saved. So Act, 16.30. The jaylor being humbled demanded of Paul what hee should doe to be saved; when as a man is thus disposed, God will teach him, Psal. 25.9. God teacheth the humble his wayes: man himselfe will doe so; if he see one willing to learne, he will teach him:Psal. 25.1 4.Ps 25:1 The secrets of the Lord are revealed to those that feare him; to those that stand in awe of him, and dare doe nothing against him: hee reveales his peculiar truthes in a peculiar manner to men, those things that are effectuall to their salvation: Bring therefore humble hearts, ready to obey.

Object.But you will say; wee doe obey and practise what we heare.

p. 176Answ.I answer, that yee may be deceived as they, in the fift of Deut. They said they would obey, but God saw that there was another heart in them than what they saide: therefore God said; O that there were such an heart in them, that they would feare me, Duet. 5.29.and keepe my commandements alwayes, that it might goe well with them and their children for ever. So Iohanan and the other Captaines, Ier. 42.20. desired Ieremia, to goe to God, to know his will, and they would doe whatsoever he should say, whether it were good or evill. But Ieremiah tels them that they did but dissemble in their hearts; he knew they would not doe it. Looke to this in the acts and effects: what have you done when the Word crosseth you in your aymes, estates, names, friends? If you have disobeyed it, then Eze. 14.4. the Word is made a stumbling blocke, & your iniquities are before your face, and the Lord will answere you according to the multitude of your Idols. God will answer such men according to their comming, as they come with false hearts, they shall be dealt withall accordingly. Come then with hearts resolved to practise whatsoever is spoken, and desire God to make it effectuall to salvation.

4The fourth meanes to heare the Word, and the voyce of Christ profitably, is to lay up what you heare: let it abide and continew with you. This rule is prescribed by Christ himselfe. Ioh. 15.7. If ye abide in me, and my words p. 177abide in you, ye shall aske what yee will, and it shall be done unto you: When ye attend to the Word, if yee are affected with it but for the time, it is nothing; except it continue with you it will not profit you; you must doe as Mary did; shee layed up all the sayings that shee heard of Christ, and pondered them in her heart, Luke 2.51. The Disciples often questioned of Christ: which proves, that they pondered his Words in their hearts: So the Nobles of Berea, they searched the Scripture:Act. 17 11. Gen. 37.11.Acts 17:11Gen 37:11 so Iacob hee noted the saying of Ioseph and laid it up. Yee doe not heare thus if you doe but lend your eares for the time, if yee worke it not upon your affections, ye profit not. The reason why there is so much preaching, and so little profit, is for want of this. There are two kinds of ill hearers: the first are such as heare as Swine, and trample all they heare under feete; the second, such as heare as Dogs, snarling at the doctrine▪ if yee offend in eyther of these, yee heare amisse. Of all the foure grounds that was worst which received not the Word. When men heare the Word there is more than a naturall forgetfulnesse in them, the Divell helpes it. Iam. 1.23.24. He that heares the Word, and recals it not, or practiseth it not; is like one that beholdeth his face in a glasse, for he beholdeth himselfe and goeth away, and straight way forgetteth what manner of man he was: yee must recall it before yee can practise it, else yee will be like p. 178to those that behold their face in a glasse, and wipe not away their spots.

Be not therefore forgetfull hearers: and for this, first recall and repeate what yee have heard when yee are gone: Secondly, practise it afterwards; there is a blessing promised to mindfull hearers, there is a curse denounced against those that are forgetfull, Ioh. 13.15. If yee know these things, happy are ye if you doe them, but there is a curse for you if you doe not profit; God will make you to heare, and will not give you his Spirit. Regard to prize the Word if ye will not be forgetfull. Rom. 1.28. those that did not like to retaine God in their knowledge, those that did heare the Word and not regard it, God gave them up to a reprobate sence, to an Injudiciousnesse to doe those things that were not convenient, not being able to profit by it. The ancient Fathers much pressed the repetition of Sermons, and one of them useth this similitude: A man that comes into a pleasant garden, will not content himselfe with the present sent only, but he wil carry some of the flowers home with him; So in a cold day, a man will not be content to heate himselfe at anothers man fire, but he will carry away some fire with him to keepe him hot at home. So doe yee when ye come to heare the Word; carry home some flowers of it with you, carry some fire home with you, to heate and warme your hearts. God regards not flashes and moodes, and such negligence p. 179in performing of holy duties as will not warme your hearts. Men are like a Sive in the water: it is full whiles it is in the water, but being taken out of it, it hath nothing; it is not the hearing of the Word of God, or the doing of it negligently that will profit, if ye heare it only pro forma, and negligently, it doth you no good, but it brings Gods curse upon you. Gods curse is on many, they grow not in knowledge or grace for want of diligence; wherefore in the 2 Pet. 3, 17. the Apostle bids us beware least being led away with the error of the wicked, we fall from our owne stedfastnesse: to prevent this, grow in grace, and for this purpose grow in knowledge, for then ye grow in grace.

5The fift meanes to heare profitably, is to prize the Word and the voyce of Christ speaking to the heart: pray earnestly for it that ye may seeke it earnestly at Gods hands, beseech him to speake to your hearts: your hearing is nothing without this: it is the great sheapheard of the flocke that must feede you. It is the Spirit that must teach you.1 Pet. 5.5.1 Pet 5:5 Therefore when as you come to heare, pray earnestly to God to speake unto you by his Spirit. It is the Spirit that quickneth. Ioh. 6.63. the Word is spirituall, and wee are carnall▪ therefore wee must pray for the Spirit to helpe us for to heare: the Spirit is not bestowed without prayer. Act. 1.14.15. God promised to give his Spirit to his Apostles, p. 180yet they continued long in prayers ere he gave it them. Luk. 11.13. God gives not his Spirit but to such as aske it, to such as cōtinue praying, asking and knocking. Dauid prayes to God; to open his eyes that he might see the wonders of his Law:Psal. 119.Ps 119 Men may heare the Word, yet God opens not their eyes without seeking to him. God speakes unto you by his Ministers. Paule and Apollos are yours; we are the Ministers of God,1 Cor 3.21.1 Cor 3:21 for your sakes, for your service. If God open the dore of utterance, it is not for our sakes but yours, that you might seeke the Word at our mouthes and beleeve. Act. 14.1. a great company of Iewes and Gentiles beleeved by hearing the Word preached, and receiving of it: The world receives not the Spirit, because they seeke it not, Ioh. 14 17. We in preaching, can doe nothing; it is the Spirit that must doe it. 2 Cor. 3.18. we can shew you the Image of God, but it is nothing to you if ye be not transformed into the same image from glory to glory: and it is the Spirit that must thus transforme you. Conclude therfore with God in prayer, let not him deny you; one Word from him is more than a thousand from us. God fastning his Word upon your hearts, it changeth you; without him we preach in vayne.

6The sixt meanes to heare profitably, is to come with vacuity of minde, free from all things that hinder; else wee sow but amongst thornes, Ier. 4.4. we speake to men prepossessed: p. 181the seed falles on fallow ground; we speake to men, whose hearts are full of lusts, they have a noyse of businesse within them; and so they heare us not, because their hearts are forepossessed. The arrowes head being in the wound, it is in vaine to lay plaisters upon it: therefore, Iam. 1.24. when as wee come to heare the Word, wee are commanded, to lay aside all superfluity of naughtinesse, and to receive with meekenesse, the ingrafted Word, which is able to save our soules. D…e in hearing the Word as men doe in grafting; cut off all superfluous branches; come with empty minds; attend to the matters of grace. Men who have full stomacks God feeds not; He feeds the hungry, others are sent empty away, Luk. 1.53.Luke 1:53they are alwayes hearing, but never profiting. I should speake now to Ministers and people: to Ministers, that they speake in the voyce of Christ, that they speake as he did; not in wisedome of words, 1 Cor. 2.14.1 Cor 2:14but in the evidence of the Spirit; To the people; that they must heare them by whom Christ speakes: those who have Livings to bestow, ought to bestow them on such as speake the Words of Christ; they that want his voyce ought to procure such. Now if yee will not be at cost for a good Minister, it is a signe you love your profit above Christ. Those that dwell where Christs voyce is not, let them remove, for they sit in darkenesse and in the shaddow of death, Esay. 9.2. If your dwelling be pleasant, p. 182if you have bitter waters or no waters at all, you will remove: Have not your dwelling then where the water of life is not. If the voyce of Christ be the onelyonly meanes to beget life, let men come to it. It is a great fault, men come not to this voyce: hee that came not to the Sacrament, must be cut off: What shall be done to him that comes not to the Word? Want of the Word preached is a great misery; therefore David complaineth much of this case, when he was not able to come to the Word. Psal. 120.5.Ps 120:5O that I am constrained to dwel in Meshech, and to have my habitation amongst the tents of Kedar. The daily sacrifice being taken away, it was the greatest desolation that could be;Dan. 9.27.Dan 9:27 and can men live there with comfort where the Word is wanting? Is it a duty to come to heare the Word, or is it Arbitrary, to come or not to come? If it be arbitrary, then yee performe but a will worship, when yee heare it; if a duty, then yee must heare it constantly, and enquire where it is to be had.

Obiect.But you have excuses.

Answ.To this I answer, see how yee can excuse your selves to God: How angry was Christ with those that came not to the marriage: Math. 22.Matt 22that is principally meant of comming to heare the Gospell. It is a despysing of God and his ordinances not to come; it is a contempt which brings forth a curse, which brings a judgement p. 183that is like the sinne. Those that despise you, despise me, saith Christ;Luk. 10.16. Rom. 1.16.Luke 10:16Rom 1:16 the word is the power of God to salvation: there is no salvation without faith, and there is no faith but by hearing.Rom. 10.11.Rom 10:11 Faith comes by hearing: He that heares not you, heares not me, saith Christ. Therefore if you heare not this voyce of the Sonne of God take heed lest he heare not you at last.

FINIS.