The Saints Submission and Satans Overthrow, Sermon 1

The Saints Submission and Satans Overthrow · Sermon 1

p. 1THE SAINTES SVBMISSION and Sathans over-throw.

IAMES 4. 7.

Submit your selves therefore unto God: resist the Divell and he will flee from you.

IN this whole context from the beginning of the Chapter p. 2to the end of this verse, the Apostle doth five things, first he reproves his dispersed brethren of the Iewish nation for divers of their sinnes. Secondly, He shewes the cause of all these sinnes: Thirdly, The meanes to avoide them. Fourthly, The hinderances and impediments hereof that it takes not effect. Lastly, The way and p. 3course to be taken for the removall of these impediments. The sinnes or vices here principally taxed are foure. First, their contentions, illustrated from the cause of them, vers, 1. viz. Their lusts which fought in their members, from whence come warres saith hee, and fightings among you? come they not hence even of your lusts that p. 4warre in your members. Secondly, Their remissenes in prayer, set forth by the effect of it, not obtaining their desires, verse 2. yee lust and have not &c. yee fight and warre yet yee have not because yee aske not. Thirdly, their asking amisse or not praying according to the will of God, declared by the cause of it verse 3. Yee aske amisse, that p. 5yee may consume it upon your lusts. Fourthly, Their covevetousnesse or immoderate affecting the things of this earth, aggravated from the nature of the vice and Gods affection to it, its, enmity with him, vers. 4. Yee adulterers and adulteresses, know yee not that the friendship of the world is enmity with God. For the second particular the p. 6the cause of all these sinnes and lustes is set downe vers. 5. Doe yee thinke saith he, that the Scripture saith in vaine, The spirit that dwelleth in us lusteth to envy. The corrupt frame of our nature alwayes inclines & stirs us up to that which is evill. The third particular, the meanes to avoide these lusts, wee have expressed in the beginning of vers. 6. But p. 7he giveth more grace. Fourthly, the hinderances and impediments of this grace that it takes not effect are two, first, Pride of heart, a vaine conceit of a mans owne sufficiency and uprightnesse before God. Secondly, yeelding to temptations & snares, to each of which in the last place, the Apostle applies an exhortation, wherein he p. 8shewes how these hinderances may bee removed, if the Iewes of the dispersion desire to remoove the first, they must submit themselves to God; if the latter they must resist the Devill, submit your selves thereefore unto God, resist the Devil, and he wil flee from you. So then you see what the words of this text containe, a double exhortation, and upon p. 9what occasion propounded.

For the better understanding of the first exhortation, wee may consider these particulars. First, what the submission here required is. Secondly, what are the reasons to enforce it. Thirdly, the uses of the point. For the first, this submission may be thus described, it is a gracious p. 10frame of the heart whereby the whole man doth submit it selfe unto the Law of God, in all things & in all estates. For the particulars in this description, they may thus be explained, first the heart must be brought into a right frame and order, concerning this frame & order of the heart see, 1 Chron. 29. 18. and Isa. 43. 21. This frame p. 11must be of the whole heart, it's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned, Gen. 6. 5. the reason why this gracious disposition of the heart is required, is, because God at the first did plant his Image in man, wherby hee was set in an excellent frame, and this image God requires p. 12to be repaired againe in man, even the same image for substance though not for degree: the same for all the parts, though not for the perfections of the parts, and therefore we finde that the regenerating of a man to be the renewing of Gods image in him. This gracious frame of heart God hath promised to his people, p. 13as wee may see, Ezek. 36. 26. A new heart will I give you, and a new spirit will I put within you, I will take away the stony heart out of your flesh, and will give you an hart of flesh: the fulfilling of this promise we may see, Rom. 8. 29. This image of God therefore must be restored in the soule as appeares, 1 Cor. 15. 49. As wee have borne the image of the earthly, so shall we p. 14beare the image of the heavenly, Ephes. 4. 23, 24▪ it's required that Christians should be renewed in the spirits of their minde, and that they should put on the new man which after God is created in righteousness and true holinesse. Now in Adam this image was perfect, in us it's imperfect, in him it was as the light in the ayre at noone day, when the Sunne shines in p. 15his strength, in us it's as the light in the aire at the dawning of the day, then the light is in every part of the aire, though not in the same degree, but it increaseth more and more, untill the perfect day. Hence those words of Salomon, Prov. 4. 18. The path of the iust is as the shining light, that shineth more and more unto the perfect day. This renewing p. 16of Gods image is also called the new man, the new birth, Ephes. 4. 24. Now we know that a child in the wombe hath all the parts that a man hath, but onelyonly there wants the strength of these parts: so it's likewise in the new regenerate man.

Here it will be objected, that no man is able to come to p. 17this perfect renewing of Gods image.

To which I answer, that a man may, and every man must attaine to it, otherwise all his labour is in vaine, the heart had as good never a whit be changed, as not wholly; an instrument unlesse all the strings be in tune, wil make no good harmonie, one string out of tune will marre p. 18the harmonie as well as more.

The reason why there must be this whole change is, because God will either have the whole heart or nothing. The holy Ghost will not dwel… in the heart unlesse it be a polished Temple, and the whole frame set up: No man will dwell where there are but a few postes and studdes p. 19set up towardes the rearing of the building.

Object. If the heart must be renewed, how comes it to passe that there are many rebellions both of heart and life in the best men?

Ans. There are so indeed, but their rebellions, differ from the rebellions of the wicked, for first their rebellions are betweene p. 20the flesh and the spirit, between their spirituall reason and their Carnall reason: betweene Carnall affections and spirituall, which shall get the preheminence. But the rebellions of the wicked are between one lust and another, one carnall affection and another, their rebellion is against the providence of God p. 21and the light of nature which is in them. Secondly, there is difference in regard of the end of their rebellions; the Godly …are to rebell against God least they should displease him, and …oose their sweet Communion with …im: but the wicked … rebelling feare on…y the punishment which will follow, …ey feare God as the p. 22malefactor feares th… judge.

Secondly, it follow in the descriptiō, tha… by the gracious fram… of the heart, th… whole man be mad… subject &c. by th… whole man, we ar… to understand the inward man and th… outward. First, the inward man must be made subject, that … the heart. For Go… especially require… p. 23the obedience of the heart, see therefore the Wise-mans counsell to this purpose, Prov. 4. 23. and the Apostles, Heb. 3. 12. The reason hereof …, because God sees …ot as man sees, he …udgeth not as man …udgeth, according to the sight of the eyes. God especially looks to the heart, because that is the spring-head …om whence all the p. 24streames of our speeches, & actions flow Now we know i… the spring-head b… slimie and muddie the streames flowing from it must neede… be slimie & muddie but if that be faire & cleare the streames will be so also, thus it's with the heart, the heart is as the chiefe wheele in a clocke which sets all the res… on going, an unskilful p. 25man cannot judge of the clocke but by …he sound; the artificer lookes to the …ward workman…hip of it; so likewise, God especially …ookes to the heart. The like wee see …en in some sort use …o doe, for when a …an hath injurie offered him, he presently lookes with what heart the o…er did it, if he did p. 26it ignorantly or against his will, hee who hath received the wrong, will better beare with him … but if the other did it of malice, then he takes it more heinously. We shall finde therefore in Scripture, that God lesse esteemes faire performances with a… corrupt and crooked heart, then an upright heart with p. 27weake performances. The first of these was in Amasia, 2 Chr. 25. 2. the latter in David, who though …e had many great …lippes, yet was a man …fter Gods owne heart: now the rebellions of the inward man, or of the heart, are either in thoughts or affections; rebellious thoughts are either …aine or such as are p. 28wicked. First vaine thoughts are rebellious, for it's rebellion as well, not to doe that which is commanded, as to doe that which is forbidden. If a Prince should come to a subjectes house, and he instead of entertaining him, should continue vainly talking and prating with some base fellow, it would be p. 29counted wonderfull neglect and contempt: the like offence doe they commit who when they should entertaine God in their hearts have them filled with vain thoughts, and so banish God from them. None indeed are free from these rebellions, yet we must continually strive against them, for here is the difference; the p. 30wicked have them with delight, or at least without reluctancy: the godly although they have them, yet it is with much striving against them, and continuall sorrowing for them, so that they get daily more and more strength against them

The second sort of rebellious thoughts are such as are wicked, and that either p. 31for substance or manner, evill thoughts for substance are all those, whose objects are evill, as when a man thinkes how he may fulfill any particular lust. These evil imaginations are one of those seven things that are abomination to the Lord. Pro. 6. 16. These six things doth the Lord hate, yea seaven are an abomination unto him, a proud p. 32looke, a lying tongue, and hands that shed innocent bloud, an heart that deviseth wicked imaginations &c. Such evill thoughts have the covetous man, the malicious man, the envious man, for the fulfilling of their particular lustes. If we would have God delight in the beauty of our soules, wee must wash our hearts from wickednesse p. 33according to Gods Counsell, Ier. 4. 14. O Ierusalem wash thy heart from wickednesse that thou mayst be saved, how long shall thy vaine thoughts lodge within thee? as dirt cast upon the face takes away the beauty of it: So the beauty of our soules is stayned and defiled by wicked thoughts: that common proverbe was certainly invented by the divel, p. 34that thoughts are free for God more respects the heart then outward performances. Rebellious evill thoughts for the manner, are such as having a good object yet are conversant about that object after an evill maner: & these againe when a man is either conversant after an evill manner about things that are holy, or that p. 35…re civill. About holy things, as first about God, either when a man thinkes there is …o God, and these are most blasphemous thoughts, or when a man conceives not …right of God. Thus …oore silly people …hinke God to be an …ld man sitting in …eaven. Secondly, …bout the word of God, and his attri…utes, when a man is p. 34duplicate page p. 35duplicate page p. 36not perswaded aright concerning them. These evill thoughts againe are two-fold, either they are manifest, such as men perceive to be in themselves: such rebellious thoughts the Pharisees had concerning Christ, and Simon Magus, concering the buying of the holy Ghost with money: or else they are simple and not reflexed, such p. 37as men perceive not to be in themselves, and yet in truth are in them, as may be discovered by their lives and courses. He that lives a presumptuous life, shewes that he hath a secret rebellious opinion of the mercy of God: he that lives a desperate life, shewes that hee conceives amisse, (though it may be he sees it not) of the p. 38justice of God. Those that are of civill things are of three kindes, the first is when a man thinking of some civill thing, thinketh that he can of himselfe with his own power compasse the same, such the Apostle blames who say not with their mouthes but rather in their heart we will go into such a Citie, and there wee p. 39will buy and sell and get gaine, Iam. 4. 13. After he addeth vers. 16. that they did rejoyce in their boastings, that is, in that which they thought they were able to doe, but indeed were not. Now oftentimes the man that hath such rebellious thoughts, if he misse of his expectation hecomes impatient. The second kind p. 40is when we make our selves the ends of our own actions these kinde of rebellious thoughts the Prophet Zacha… blameth, Chap. 7 ver 6 When yee did eate and when yee did drinke, did you not eat… for your selves, and drink… for your selves? Thus men sinne when they eate onelyonly to satisfie their hunger, and to strengthen them fo… p. 41the fulfilling of some …ust. Both these kindes of evill thoughts are …oyned together in that proud speech of Nebuchadnezar, Dan. 4. …0. Is not this great Babel, which I have built for the house of the kingdome, by …he might of my power …nd for the honour of my Majestie? The third kind is, when wee …hinke of civill things with putting some …rustin them, chearing p. 42up our selves in regard of them, this the rich man doth whe… he makes his wealth his strong Citie, as Salomon speakes, Pro. 10. 16. that is, when he thinkes himselfe as safe by reason of his riches, as a man doth when hee is in a strong and well fenced City. Thus the rich man in the Gospell did Luke. 12. When his barnes were ful… p. 43then he bids his soule take her rest, not before, although God was as neere him before as then, so then his trust was in his riches, but if we consider his sudden destruction, we shall see the folly of that his trust. The second kinde of the rebel…ions of the heart are …n the affections; and …hese are two-fold, ei…her manifest, earnest p. 44and boyling affections, such are commonly the markes of the wicked, such a boyling lust after honour was in Haman: the like was in Ahab after Naboths Vineyard: the like affection is worldly griefe which makes many pine away, or else they be more secret, such as are not yet stirred up into act. This secret thirsting p. 45after riches was in Balaam, see Numb. 22. 18 The like secret affection was in Hazael which the Prophet told him of, though he little thought it to be so, yet it afterwards proved true, as appeares 2 King. 8. 12. that these secret lustings are rebellious and therefore odious in Gods sight, is evident, because his spirit never dwelleth in p. 46any heart where they are, because they defile the heart according to that of our Saviour, out of the heart proceed evill thoughts, murders &c. these are the things which defile a man, Math 15. 19. 20. Now the spirit delights not to dwell in a polluted heart, and though wee see not these secret lusts in our hearts, yet Gods Spirit sees them, for p. 47he sees not as we see. God knowes the secret good motions of his spirit in our hearts Rom. 8. 27. and therefore also the secret corruptions of our hearts, although we see them not our selves. It concernes us therefore especially to looke to our hearts, the thoughts and affections thereof. The hypocrisie of Amasia and Ioas was p. 48manifest at last, because their hearts were not upright.

The rebellions of the outward man follow; which are either in speeches or actions. Both these are expressed, Isa. 3. 8. Ierusalem is ruined and Iuda is fallen, because their tongue and their doings are against the Lord, to provoke the eyes of his glory. Rebellious speeches consist either p. 49in the vanitie or rottennesse of them. First, there must be no vanitie in our speeches, we must as the wise man speaketh, ponder our words, not speake any thing, till having pondered it, we find it to be of sufficient waight, worth the uttering. Did we seriously consider, that we must give account of every p. 50idle word, that every idle word is a rebellion, we would surely make more conscience of idle words then wee doe. Secondly, rotten speeches are such wherewith there is joyned some corruption Ephes. 4. 29. the contrarie to these are called gracious speeches, Col. 4. 6. Now there are two sorts of either kind; p. 51a speech is called gracious, either because it proceedeth from some inward grace, that is called a zealous speech which proceeds from the affection of zeale; or else because it ministers some grace to the hearers, or stirres up some grace in them which lay dead before: So those are corrupt speeches, which either proceed from p. 52some corruption in the speaker, or stirre up some corruption in the hearer. Our speeches should be poudered with Salt. Col. 4. 6. unlesse they be seasoned with grace, they are like unsavoury meate which for want of Salt becomes putrified Pro. 10. 20. The tongue of the iust man is as fined silver, that is, his words are pretious as silver, and like p. 53fined silver, they have no corruption joyned with them: but the heart of the wicked is little worth, and therefore his words cannot be gracious.

Rebellions in actions are, either the omitting of some good commanded, or the committing of some evill forbidden, the omission of some good is rebellion, although there concurre p. 54not an act of the will at the same time for the omission, first because the will at the same time doth concurre with the doing of some thing which should not then be done: that the doing of evill is rebellion against God, as the committing of Murder or Adultery none will deny.

Next it followes in the description, that p. 55the whole man must be subject to the law of God, viz. the Law of righteousnesse, not the Law of sinne, which reignes in our mortal members, and that in all things, and in all estates as well prosperitie as adversitie. There are two sorts of professors, sometimes the true professor, the upright man when he grows fat, strikes with the p. 54duplicate page p. 55duplicate page p. 56heele, whereas before in adversity he subjected himselfe to the Lord; like an horse which being kept low, will easily be ruled by his rider, but being pampered and kept very lusty and fatte, lifts up the heele against him, and will not suffer the bit. Contrarily others, so long as they continue in an even and pleasant course will p. 57subject themselves to God, and his service, but when afflictions come, when God leadeth them through craggie and thornie wayes, then they will goe no further, the reason is, because their feete are not shod with the preparation of the Gospell of peace, they have not that peace of conscience which will make them willing to p. 58passe through all estates, which is like shoes to the travellers feet. We know he that is well shod will easily passe through Craggy and thorny wayes, whereas hee that is not so shod, dares not. Thus much for explication of the point: in the second place follow the reasons to enforce the exhortation, & from every word a reason p. 59may be gathered.

First, seeing every sinne is a rebellion against God, let this the rather move us to submit our selves unto him, that we may not be so great offenders as traitors.

The Second may be taken from the person of God, to whom we are exhorted to submit our selves, first in respect of his greatnesse over p. 56us, this reason the Prophet Malachy useth Chap. 1. 6 14. Secondly, in respect of his goodnesse towards us, who is so mercifull a father to us, this we may see urged, Isa. 2. 2, 3. Isa. 5. 23, 4.

The third may be taken from our selves who are exhorted to this duty. First consider that we are all his Creatures, we hold p. 57our being, and all that we have continually from him, therfore it concernes us to yeeld all homage to him, the more a man holdeth of his Lord, the more homage he oweth him Secondly, we are all his servants, therefore we are not to fulfill our owne lusts, or to obey Sathan, but only to doe our Lords worke; yea we are p. 62not his servants only, but besides bought with a deare price, even the precious blood of his onelyonly Sonne, 1 Cor. 6. 20. when a man hath bought a servant and that at an high rate, he expectes the more and better service to be done by him. Thirdly, we are all his children, therfore we must yeeld all duty & obedience to him, this reason the Apostle p. 63useth, 1 Pet. 1. 14, 15. As obedient children fashion not your selves according to the former lusts in your ignorance, but as hee which hath called you is holy, so be yee holy in all manner of conversation. Lastly, we are all the Temple of the holy Ghost: a Temple that is consecrated to holy uses must not be profaned by putting it to common uses, this is sacriledge; p. 60so when we are temples consecrated to the holy Ghost it's sacriledge to profane these temples, to put them to base uses, this reason the Apostle useth, 1 Cor. 6. 19. What? know yee not that your …ody is the temple of the holy Ghost which is in you, which yee have of God, and yee are not your owne? &c. We now come to the uses of that which hath p. 61beene delivered.

This serves to cleare the justice of God who punisheth sinne with eternall death both of body and soule.Vse 1.

Obj. Sinne being a rebellion, deserveth indeed punishment, but death seemes to be too severe a punishment. Ans. When we heare that a rebellious childe is put to death, we judge him worthy of it & p. 66to have deserved it of his father, because the child received life from the father his father is so farre above him, and deserved well at his hands. By the same reason may God in an higher degree punish every sin with death.

Obj. But it seemes much that God should punish one sin with eternall death. Ans. The reason hereof is p. 67because the rebellions of the wicked are continuall. If they would cease to rebell and submit themselves to God, he would cease to punish. Againe it's just because God set before Adam life and death eternal, for him and his posterity, as by justice for his obedience he should have had eternall life, so for transgression p. 64he and all his deserved eternall death.

This may also serve to humble us for our sinnes,Vse. 2. seeing the least of them is a rebellion against God. The reason why many goe on quietly in their course of sinning is, because they consider not that God is highly provoked to anger by the same. For the better working of this humiliation in p. 65us, let us consider a few meanes. The first is to make catalogues of our sinnes, to set them in order before the light of our countenance, for otherwise God will surely set them in order before the light of his countenance. By setting them in order before us is meant that we should set the greatest in the first ranke, and so accordingly p. 70in order, untill we come to the least, so that it is needfull to know the greatnesse & heinousnesse of every one of them. For the better understanding of the greatnesse of every one of them, let us consider but this; a traitour, if after his treason committed, the King sends out his Proclamation to take him, and he after p. 71a third or fourth Proclamation, will not yet come in, it doth much more aggravate the offence, so often as we have despised the word & not hearkned to the reprehension for our rebellions committed, so often have we refused to be called in, when the King of Heaven hath sent out his Proclamations for us; therefore we p. 68cannot but conceive our former rebellion to be much more aggravated therby, therfore our soules should be humbled for it, for the multitude of our rebellions: it will be objected that we cannot possibly number them, yet a speciall meanes to discover them unto us will be to examine our selves by the word. For although a man have p. 73never so many spots about him, yet if he have not a glasse to looke in, how will he espie them? If a man come into an house in the darke, though it be all besmeared with slime and dirt he cannot discerne it without bringing a light with him; the word is this light which wil discover to us the foulenes & corruption of out soules p. 68duplicate page p. 73duplicate page p. 74and hearts, the reason is, because God only is able to search the heart, and find out the corruptions thereof, it is he that made the heart, and not man, therefore it is too deepe for him to search, the wisedome of God is contained in his word, hence the word will helpe us in the searching of our hearts, here by the way we p. 75may note why so many suddenly fal into despaire. God doth suddenly kindle a cleare light within them, whereby they come to see the foulnesse of their sinnes and the multitude of them, which having never looked into before, they deeply apprehend that it's impossible for them to obtaine mercy, and so despaire. The second p. 76means, after we have set our sinnes before us with their aggravation, is, then to stay long in the consideration of them, many at the ripping up of their sinnes will be ready to say Lord have mercy upon me, but this is not sufficient. Hence is that usuall doctrine, that repentance is a continued act. A sparke of fire p. 77under wet wood will not at the first flame out, yet with continuall blowing at length it may burne: that sparke of grace which is smothered in a mans hart at the first sight of his sinnes, will not kindle his affections, but at length with continuall meditation, it will breake forth, and may work much remorse. The p. 78Prophet blames the people, that in their humiliation they did but hang down their head like a Bulrush, Isa. 58. Is it such a fast that I have chosen? a day for a man to afflict his soule? is it to bow downe his head as a bulrush &c. they did wel in humbling thē selves, but their fault was in that they did not continue the same but were like the bulrush, p. 79which whilst the storme or blast of winde lasteth, hangs downe it's head, but after lifts it up againe. David in his repentāce, had alwayes his sins before him, Psal. 51. 3. the more he considered it the more humiliation it wrought in him. The third means is, we must have the spirit of God to soften our hearts, or else all our labour p. 80will doe no good, an hard stone while it so continues, will not be bruised with a blow, but being changed into flesh, a little blow wil bruise it. Our stonie hearts must be turned into flesh, before they can be broken with consideration of our sinnes, which is only the worke of Gods spirit, this point is gathered out of p. 81Zach. 12. 10. Those who have had the greatest measure of sorrow for their sins it hath bin wrought in them by the spirit of God. But how shal we attaine to this spirit will some say? our Saviour tells us, the way is to aske and pray for it, and confirmes the same by an argument, Luk. 11. 13. If yee being evill know how to give good p. 82gifts unto your children: how much more shall your heavenly Father give the holy spirit to them that aske him? Obj. If we were children indeed as our Saviour there argueth, it is likely God would heare us, but we are not For answer hereun to marke the parable beginning at the 5. vers. and continued to the 9. verse, the conclusion is verse 8. I say p. 83unto you though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. God is our friend, if we could so perswade our selves; if we cannot, If we continue constant and fervent in asking, God will at length heare us for our importunity, and p. 84give us as joyfull an answer as the woman of Canaan had after her repulse, this may the more comfort us, the longer we expect an answer with patience, the better and more comfortable answer shall at length be given us. Many think that they want not this humiliation for sinne, but let such examine whether p. 85they have left off their course of sinning which they lived in before, this will be a speciall signe of their repentance. If a man have done thee an injurie, and pretend that he is very sorry for it, yet if he offer thee the same wrong againe and againe, thou wilt judge that he did but dissemble: So he doth but dis- p. 86dissemble in his repentance, that doth continue in sinne sorrowed for, that keepes the same course of sinning still.

Another use may be of exhortation,Vse 3. to our selves, to our whole man, inward ond outward, that we rebell not any longer, but submit our selves unto the Lord. For the farther enforcing hereof let p. 87us consider. First, some signes of this our submission. Secondly, the motives to it. Thirdly the means to attaine it. For the first,Signes the signes of this submission The first may be respect to Gods word, and delight in it, if we neglect his word and are not moved with the judgements and promises therein contained, p. 88then are we rebells. That Subject that heares the Proclamation of his Prince read, with the punishment annexed to be inflicted upon such as breake it, neglectes the same, regards not the punishment, but manifestes his contempt of them, shewes that he will not obey that law of his Prince, but rather p. 89rebels against it. That neglect of Gods word is a signe of rebellion is most evident, Isa. 30. 8, 9. 10. Now (saith the Lord by his Prophet) Goe, write it before them in a Table, and note it in a booke, that it may be for the time to come, for ever and ever, that this is a rebellious people, lying children, children that wil not heare the Law of the Lord, which say to the p. 90seers see not, and to the Prophets prophesie not unto us right things, speake unto us smooth things, prophecy deceites. A common excuse of simple people is, that they are not booke learned, though they delude their owne consciences, yet God is not mocked, he that made the eye shal not he see? he that made the understanding shall not he know? p. 91God knowes that this is but an excuse, and that sloath and negligence is the true cause that they have no more knowledge in Gods word, these thinke they have knowledge enough, and therfore need no more; but this will be tried, if they examine their desire to know more, & their delight in Gods word, which alwayes accompanies p. 92knowledge. Thus the Apostles reason stands 1 Pet. 2. 2, 3. If they had tasted how gracious the the Lord is, then as new horne babes they would desire the sincere milke of the word, that they might grow thereby. Act. 20. Paul tells them that he had revealed to them the whole Counsell of God, intimating that he had bin in fault, if he had kept p. 93the least part thereof secret: although the Pastour, if he be not diligent to teach be in fault, yet that excuseth not the people: though God requireth the blood of the people at those Pastours hands, that doe not feed them, yet the people perish notwithstanding. God oftentimes complaines that his people perish for want p. 94of knowledge: but poore silly people perswade themselves that to have much knowledge is not required of them, but of Schollers and Pastors; This obstacle will be taken away if we compare 1 Cor. 1. 5, 27, 28. with Heb. 6. 1. and 5. 12. We know although a man take no poyson nor lay violent hands upon himselfe, yet if p. 95he refraine the taking of his meate, he will soone famish, though a man abstaine from murder, adultery, and such heinous sinnes as will bring destruction to his soule yet if he take not the food of the soule, the word of God, his soule must needes famish.

Obj. But if we should spend much time in getting knowledge our estates would p. 96decay. Ans. Christ saith the contrary, Math. 6. 33. First seeke the Kingdome of God, and the righteousnesse thereof, and all these things shall be added unto you. Surely the cause why many decay in their estates notwithstanding their continuall toyle, and labour, is, because they seeke not the kingdome of God first: because Salomon asked wisedom, p. 97we see he wanted not riches & wealth, but had them in abundance. Let us take the Prophets Counsell in this case Mal. 3. 11. Bring yee all the tithes into the storehouse, that there may bee meate in my house, and prove mee now herewith, saith the Lord of hoastes, if I will not open you the windowes of heaven, and powre you out a blessing, that there shall not be p. 98roome enough to receive it. A speciall motive hereunto should be, the consideration of their miserable condition, who wander not being guided by the light of the word. They are like a traveller who is to take a great journey in the night, and knowes not the way, yea, that wants a lanthorne to give him light. See further p. 99two fearefull judgments denounced against the people which profited not by Gods word, but were uncapable of being taught the same Isa. 28. 10. 11, 12. Neglect also of the fearfull judgement denounced in Gods word without trembling at them is fearefull rebellion, the punishment whereof we may see, Ier. 5. 14. So p. 100likewise not to be moved with the promises contained in Gods word, is an evill signe, that we have not submitted our selves, to the Lord, it is wonderfull that so few come under Christs banner, and fight his battailes, seeing there are such excellent and incomparable priviledges promised to such as doe, Heb. 12. p. 10122, 23. Whereas King Cyrus wanted not Souldiers, after he had Proclaimed that they who were Gentlemen should be made Knights, they that were Knights Lords; Surely if Christs promises had bin of this kinde, he should have had more followers then now he hath. Another signe of rebells is to obey Sathan and not God, his p. 102His servants wee are whom wee obey, Rom. 6. 16. Here many will say, they defie Satan, but let them learne of the Centurion, that they are surely Satans servants, if when he bids them doe this, they doe it when he bids them come they come, the godly indeed may somtimes be violently lead captive of Satan, but they are never his subjects for they p. 103never obey him willingly, nor Confesse themselves to be his servants. The wicked man walkes with his face towards hell, his back towards heaven, yet somtimes he may looke backe but not long together: wheras the righteous man walkes with his face towards heaven, & his backe towards hell: and although sometimes he fall backward, p. 104yet he recovers himself quickly and goes forward, like a ship which sayles from East to West, which though it be turned backe with some storme or tempest, yet when that is over, it sayles forwards, as before. Another signe of a rebell is to purchase goods and lands in the enemies Countrie, that shewes he p. 105doth not purpose to returne. The world may be called the Devills Countrie and therfore he who setteth his affections upon any thing here, and labours to purchase the same, hath this signe of a rebell: For no man can serve two Masters, Luk. 16. Some will object that they seeke for wealth out of a provident care to provide p. 106for themselves and those who belong to them, not because they make riches their treasure or set their hearts upon them. Therefore these must thus examine themselves, if they esteeme their riches above any thing else, care for the increasing of them more then for any thing else, if they do, they make riches p. 107their treasure A man ascending upon an hill, the higher he ascends, the lesse all things beneath seeme unto him. So when a man is ascending up to heaven in his conversation, the higher he goes, the lesse esteeme will he have of all earthly things here below. That which a man makes his treasure he spends most of his time, if p. 108if not all in increasing of it, and he who doth thus with his riches, makes them his treasure. The rich man may further know, whether he trusts in his riches by the effectes of his trusting in them, as by his feare of loosing them, by his griefe for their losse, and his joy in getting of them. He trusts in his riches when his p. 109heart failes, if they faile, as a Cripple trusting to his Crutches, when they are taken away, his legges faile him, hee can goe no further. Thus we have the notes or signes of tryall: now follow two or three motives to perswade us to this duty of submission.

First, Consider that we shall never have successe in any thing, p. 110so long as we continue rebells against God. For the feare of the wicked shall bee hrought upon him, Prov. 10. 24. an excellent example hereof see, Ier. 42. The wicked man alwayes either misseth of his desire, or if it be fulfilled, it turneth to his great hurt. When God suffers the wicked worldling to grow rich according to his desire, he either takes p. 111from him the use of his riches, or else suffers him so wholy to set his affections upon them, that he forgets God, which is worse. Another motive should be the fearefull judgements that are every where denounced against the wicked & rebellious, Psal. 11. 6. Isa. 30. 13, 14. They are very emphatically compared to a swelling wal p. 112and a broken Vessell. Thirdly, another motive should be the mercies that God bestowes upon his faithfull subjectes. He is as full of Compassion and bounty unto them, as the Sunne is full of light, or the Sea full of water. Lastly, another motive should be the easinesse of Christs yoake, and compare herewith how base a p. 113master the Devill is, how hard his yoake is, and withall how small his wages, a little pleasure here & eternall paine hereafter. Now Christs yoake becomes light and easie by these meanes.

First, they that take this yoake are strengthned to beare it: if a childe had an heavy burden layd upon him, and his p. 114strength accordingly increased, he would beare it with ease. Secondly, they who beare this yoake delight in it, it becomes easie, what will not become easie to a man if he delight in it? The Hunter delightes in his sport, and therefore endureth winde and weather to follow it