Sermons, Part 3
TWO SERMONS VPONUPON DEVT. 5. verſ. 28.29.
Verſ. 28
Then the Lord heard the voice of your words, when yee ſpake vntounto me: and the Lord ſaid vntounto me, I hauehave heard the voice of the words of this people, which they hauehave ſpoken vntounto thee: they hauehave well ſaid all that they hauehave ſpoken.
Oh that there were ſuch an heart in them to feare me, and to keepe all my commaundements alwaies; that it might goe well with them, and with their children for euer.
MY purpoſe is (beloued) to ſhew what the things are which I intend (God willing) to deliuer to you at this time,The ſcope of this Text and whole Sermon. to the end ye may the better heare them and not wander vncertainely, as ye muſt needes doe, if ye know not what is intended to be taught you. But yet ſo I will doe it, as I may ſhew that the holy Ghoſt purpoſeth the ſame alſo, in the words which I ſhall ſpeake of. The thing which I propound to teach, is this. That whereas the greateſt part of people among vsus, doe thinke, that if they can ſay Lord, Lord, they ſhall enter into the kingdome of heauen:Matth. 7.21. (as our Sauiour giueth vsus to vnderſtand, whereas they thinke alſo if they can vtter good words of the Scripture and profeſſors of the Goſpell, that they ſerue God as well as the beſt, and that God will bleſſe them accordingly, and their poſteritie; they may know that it is nothing ſo, for God requireth another and greater matter: and that is, that there be a true change, both of heart and life, and a conſtant holding out in both, vntounto the end. To this purpoſe, I intend to ſpeake that which I meane to ſay of the words which I hauehave read vntounto you. And the ſame meaning had the Lord in ſpeaking the words himſelfe.
The occaſion of theſe words.For (to ſhew the occaſion that moued him to vtter them, (which Moſes repeated in the words before the text) when the people of Iſraell had heard the Lord on mount Sinay to deliuer his law to thē out of the middeſt of the fire, in clouds & darkenes, and were afraide to heare God ſpeak vntounto them any further, they deſired Moſes euen all the chiefe of the tribes and elders, to goe neere to the Lord, and heare all that he ſhould ſay to him, and they would heare it againe at his mouth, and doe it: Then the Lord heard the voyce of their words, when they ſpake to Moſes; and the Lord ſaid to Moſes, I hauehave heard the words of this people, which they hauehave ſpoke vntounto thee: they hauehave ſaid well, all that they hauehave ſpoken. Oh that there were ſuch an heart in them, that they did feare mee, and keepe all my commaundements alwaies, that it might goe well with them, and their children for euer.
Thus yee ſee alſo, how the Lord in this text ſpeaketh the ſame of the people to Moſes, which I am to deliuer vntounto you. This being done, I will now ſhew in what manner I meane to handle the text, and what order to follow therein, and then proceede to the particulars.
The parts of the text three.This text deuideth it ſelfe moſt fitly into three parts. The firſt is a mixed ſpeech which the Lord vttereth to Moſes, commending ſomewhat, and diſliking ſomewhat of the peoples anſwere, in theſe words: This people hath ſaid well, but their heart is not ſutable vntounto their words. The ſecond thing is, what the Lord wiſheth to them: and that is, ſuch an heart as might ſute with their words, from which onelyonly, and from no other heart, this feare of God and obedience to his will, which he liked of, could come. In theſe words; Oh that there were ſuch an heart in them to feare mee, and to keepe all my commaundements alwaies. The third is the fruite of ſuch an heart and life, and that is proſperitie and welfare to them and to their children for euer.
The first part. The Lord commendeth the peoples words, but condemneth their heart.Now to begin with the firſt, this mixed ſpeech of the Lord (which I ſo call, becauſe it commendeth ſomewhat in the peoples anſwere, and diſliketh ſomewhat in them: it aloweth their words, but condemneth their heart) this mixed ſpeech of the Lord (I ſay) teacheth vsus clearely, that men may poſſibly vtter good words, and yet themſelues bee without grace, their words may be good but their hearts naught:Doct. ſo that while they commend religion, the preaching of the Goſpell, and the profeſſion thereof; yet for all that, they may be vnprofitable in their liues, and not ſound and vpright in their hearts, without which their ſpeech helpeth them nothing. And if it be ſaid, it is not ſufficient for the proofe of this doctrine, that is here ſaid in the text, for poſſiblie it may be gathered amiſſe, let it be prooued by two or three witneſſes, that there may be no exception brought againſt it. As that for example in the 50. Pſalme, verſe 16. where yee may finde this: Ʋnto the wicked ſaid God, what hast thou to doe, Pſal. 50.16.to take my word in thy mouth, and hatest to be reformed? What needeth there any explanation of theſe words? The Lord vehemently reprooueth them for ſpeaking of his word, as though they bare great affection to it, when in the meane while they would not be ſubiect to it, nor be directed by it. To the which, that may be added, which our Sauiour ſaith: This people draw neere to me with their lips, Matth. 15.29.but their hearts are farre from me, in vaine doe ſuch worſhip me. And the Prophet Ezekiel agreeth moſt fitly with them both, when he ſaith,Ezech. 33.30. Sonne of man, this people talke of thee by the walles, and doores of their houſes, and ſay one to another, come (I pray you) and heare what the word is that commeth from the Lord; and they heare thy words, but they will not doe them. By all which, it is manifeſt, that to hauehave good words in our mouthes, without the vprightneſſe of the heart, doth not commend vsus to God.Good ſpeech commendable, yea commanded.
And yet let not this be thought of any one to be ſpoken by me, as though I made light of good ſpeech, or thought it little worth, which I acknowledge to be an excellent gift of God, (as Paul ſpake of it in the people of Corinth) and I doe bewaile that the want of it is ſo great, in ſo long continuance of the Goſpell preached, yea I ſay more, that wee are commaunded of God, to take vntounto vsus words, Hoſ. 14.2.to expreſſe our requeſts, confeſſion of ſinnes, thankeſgiuing, and our couenants of amendment of life, and to be examples to others in our communication, as well as in our conuerſation,1. Tim. 4.12. and woe to them that indeuour not after it. But to reſt in it, as if that were ſufficient, it is nothing; and to ſtay our hope vponupon it, as if we thought it a teſtimonie of our happineſſe, it is no better then a bruiſed reede. This therefore, or any other ſuch gifts of God are ſeemely ornaments, in them that hauehave them, for in moſt parts of the land, ye ſhall not finde good words and godly ſpeech common: I need not ſay in Wales, or Ireland, but not in many places of England, but diſpiſed rather, and laughed to ſcorne; and rotten and filthie communication intertained with great applauſe in ſtead of it, but yet, (as I hauehave ſaid) this alone of it ſelfe without other gifts of God, is not currant,But it must not goe alone without other gifts. nor that in which a man may hauehave contentment.
Ierem. 17 9.The reaſon is, the heart of man is deceitfull, and goeth not alwaies with the tongue, and therefore we may well when we heare the one,2. Cor. 11.14. doubt of the other, and yet the diuell can change himſelfe into an angell of light, and therefore can eaſilie perſwade vsus, that eueryevery good word or deed comming from vsus, is enough to ſaluation, eſpecially men being ready to thinke eueryevery little to bee ſufficient to ſerue God withall. Whereas wee ought to ſearch diligently and trie our waies, and the whole courſe of our hearts and liues, and pull downe the olde ruines of both, and ſet vp the contrarie in ſtead thereof in both, and all little enough to make a due proofe vntounto vsus, that we are partakers of the promiſe of eternall life: which to be neceſſarie to aſſure vsus of the ſame, and no leſſe; that ſaying of the Prophet Micah doth liuely ſhew: where he bringeth in the wicked ſpeaking thus, when they ſought how to be acceptable to God, that they might pleaſe him.
Micah. 6.6.Wherewith ſhall we come before the Lord, and bow our ſelues before the high God? Shall I come before him with burnt offerings? Will the Lord be pleaſed with thouſands of Rammes, or with ten thouſand riuers of oyle? Shall I giuegive my first borne for my tranſgreſſion? Euen the fruite of my bodie, for the ſinne of my ſoule? But the Prophet anſwered farre otherwiſe then they looked for: ſaying, He hath ſhewed to thee (O man) what is good, and what the Lord requireth of thee: ſurely to doe iustice, and to louelove merciemercy, and to humble thy ſelfe, and to walke with God.
Whereby he ſheweth, that man cannot direct himſelfe in the great matters of pleaſing God, and ſeeking his fauour, but God muſt guide him therein, to the end hee may hauehave peace, and conſequently that good words are not ſufficient to reſt in, for welfare and happines, without better furniture of grace and goodnes. And to goe a ſteppe further, if good ſpeech, (as commendation of the word, praiſing of God, and communication of his works and will) be not to be reſted in, in what caſe are they, who hauehave almoſt no good ſpeech, but rather that which commeth from them is profane, fooliſh, corrupt, and ſuch as ouerthwarteth and croſſeth goodneſſe?
But here a queſtion ariſeth about the people mentioned in the text, for if their anſwere were good,There is a middle ſin betwixt hypocriſie and ſinceritie. why was it not allowed? meant they not as they ſpake? I ſay, yes, but that freed them onelyonly from hypocriſie, but was no argument of their ſinceritie for there is a middle ſinne betwixt them both, and may be called halting or not vpright, and may cleerely be diſcerned by that which is ſpoken of the Iſraelites in the Pſalme. Who made a couenant there with God,Pſalm. 78.35. and had not to doe with men; and therefore though they brake and went from it, they could not be charged with hypocriſie, but yet they dealt treacherouſly with the Lord, in that they were not carefull to keepe and performe it. The words are theſe in effect: When he ſlew them, they ſought him, yea they returned, and ſought God early: but they flattered him with their mouth, and diſſembled with him in their tongue, for their heart was not vpright with him, neither were they faithfull in his couenant.
Now from this that hath been ſaid in the anſwere to the queſtion, a good poynt is to bee obſerued, namely,Great heed to be taken to our couenants with God. that wee take great heed when we couenant with God, about amendment either in generall, or to forſake any particular ſinne in our life, (though we doe it in ſecret, no man knowing thereof) I ſay great heed is to be taken, that we doe not afterwards waxe remiſſe, and cold in going about to performe the ſame; for then God will count it but flattering and deceiuing of him, which he will not put vp at our hands, for why? men will not beare ſuch indignitie one at anothers hands. I ſpeake this, ſeeing many neuer ſuſpect any danger to be comming toward them by breach of couenant to God, if they cannot be challenged for hypocriſie before men. Which indeed, is the groſſer of the two, and it is the ſinne of the moſt, to vtter great words before men of their godlineſſe, when yet they deny the power thereof, but yet the other is alſo odious to God, when men ſo ſlightly regard the promiſe which they hauehave in their good moode made to him of obedience, as though it were not to be looked after.
Such are al they, who hauing in their trouble, ſicke bed, or at their receiuing of the Sacrament, profeſſed ſeriouſlie to turne to the Lord,Pſal. 78.57. hauehave yet ſtarted aſide afterwards like a broken bow. I hauehave my ſelfe ſometime had good hope of people, when I viſiting them in their likeliehood of death, hauehave heard their franke and free promiſe made to God, of forſaking their former ill life. But when I hauehave ſeene ſo ſlight fruite to follow in many of them, they returning after their recouerie,2. Pet. 2.22. to their wicked courſe, as the dogge to his vomit, tempting God thereby in a fearefull manner, (which is Pharaos ſinne) my good hope hath been much cooled, and this I hauehave learned to bee ſo true, by long experience, that I dare not reſt vponupon ſuch couenants. And yet God forbid, but that many couenanting the ſame by like occaſions; ſhould looke conſcionably to performe their couenant afterward, though too many fall from them, according to that which is ſaid by Dauid in the Pſalme:Pſal. 119.106. I hauehave ſworne and will performe it, that I will keepe thy righteous iudgements.
The ſecond part, and doctrine out of it.Thus much of the mixed ſpeech of God in the firſt part of the text. Now it followeth what the Lord wiſhed to the people in the ſecond part. And that is, firſt, ſuch an heart as they might feare him: for therefore their anſwere was diſliked although their words were good, becauſe they proceeded not from ſuch an heart. But this ſpeech of the Lord, in this manner vttered, raiſeth a doubt in the hearer, what hee ſhould meane by wiſhing ſuch an heart, as though the feare of God could not grow in any heart, and likewiſe come from it: and if it bee ſo, what heart is that hee wiſheth vntounto them? To the which may be anſwered, that the feare of God and obedience to his commaundements doe not come from eueryevery heart, neither doth ſuch fruite grow in eueryevery garden, Note. The feare of God cannot dw…ll in eueryevery heart.and it muſt be ſuch an heart indeede as cannot be matched, neither hath any fellow or companion. But what manner of heart is that, you will ſay, you doe not vnderſtand what hee meaneth. I anſwere therefore further, that by ſuch an heart, he meaneth in one word, an heart conuerted to God: more particularly, an heart broken with ſorrow for ſinne,Three things requiſit in a heart fitted to feare God. and the feare of damnation, yet quieted againe and eaſed by beleeuing the remiſſion of ſinne, and ſanctified alſo to newnes of life. Euen ſuch an heart is fit to breed the feare of God, and in ſuch an heart it can dwell, and in no other. And that is called by our Sauiour a good heart, which onelyonly,Luk. 6.46. and no other can bring forth good things. For ſo he ſaith, a good man out of the good treaſure of his heart, bringeth forth good things, and contrariwiſe: ſo that if the heart be good, that is, truely turned to God, then it is fitted for that which God here wiſhed to his people, that is, to feare him, and keepe his commandements, and not elſe.
Now for proofe that it muſt be thus,First, that it be troubled for ſin. the ſcripture is cleare and plentifull. As firſt that the heart muſt bee wounded for ſinne, and broken with ſorrow and feare, till it bee ſicke againe, is prooued by the words of our Sauiour, where hee ſaith: The whole hauehave no neede of the Phyſitian but the ſicke. Luk. 5.31. Act. 2.37.And they in the Acts were pricked in conſcience for their wofull eſtate, before they came to Peter to aske how they might bee healed: but then they came to him and the other Apoſtles, though they had railed on them before, and ſaid, Men and brethren what ſhall we doe? As if they ſhould hauehave ſaid; in this our diſtreſſe and diſpayring in our ſelues what helpe can ye miniſter vntounto vsus, or eaſe vntounto our ſoules? This contrition and ſorrow is one of the three things which helpe to make the euill heart good. And yet this without the other two, is nothing to this purpoſe, but fit onelyonly to raiſe vp flaſhes and feares of hell to the tormenting of the conſcience, and the holding of it in ſlauerie and bondage, for which cauſe, it is called of the Apoſtle, the ſpirit of bondage. Rom. 8.15.But this being rightly vſed, maketh a moſt direct way to the renuing and changing of the heart, that it may be good.
Secondly, that Faith must be adioyned.To proceede therefore, the ſecond thing required to make the heart good, is faith vnfained: that the afflicted minde may ſee and beleeue the ſinnes of it to bee pardoned, to the eaſing and quieting of it, which then ſtandeth in need of it, and moſt earneſtly deſireth it, and the Lord hath giuen a free grant of it vntounto ſuch as are thus prepared for it, by earneſt deſiring it;Luk. 5 31. euen as in the forementioned place, the Lord ſaith, I am a phyſitian for the ſicke,Iohn 7.37. and in another place, I will giuegive the water of life vntounto ſuch as thirst, which the ſicke and troubled conſcience hearing, counteth it the happieſt and welcomeſt tidings that could be brought vntounto it, and ſo by due and aduiſed conſidering it, laieth holde of it, though weakely and by little and little, the Lord inabling the partie; and ſo beleeueth, that it is as effectuallie offered to him, as to any of Gods children, that hauehave already imbraced it. And this mightily worketh both to eaſe, and quiet, and alſo to quicken him who was before ſo caſt downe and troubled.
Thirdly, that Sanctification must goe with both.And thus (to paſſe to the third thing requiſite to the reforming and rectifying of the heart, that the true feare of God may proceede from thence, the partie being thus perſwaded of the louelove of God, and the free remiſſion of ſinne, and what vnlooked for contentment he hath thereby, breaketh forth into the praiſe of God with admiring his kindnes, and ſaith, what thankes ſhall I giuegive vntounto the Lord for his vnſpeakeable mercy vntounto me? What ſhall I offer vntounto the Lord for this his great goodneſſe? And ſo, hee being conſtrained by the louelove of God ſo ſhed into his heart, is perſwaded and inabled in good ſort to goe about the dutie which God requireth, indeuoring and purpoſing to walke before him in vprightnes and innocencie for euer after. And this deſire of his, not being frothie and raſh, ſtirred vp of more and painefull feare, as in many wicked ones it is, but proceeding from faith (which worketh by louelove) and from the certaintie of the fauour of God aſſured to him by the holy Ghoſt; is not a ſuddaine paſſion in him (which is hot and feruent for the preſent onelyonly) but comming from ſo good a foundation and ground; ſanctifieth him effectually, by working a diſlike of euill, becauſe it is euil, and an heartie and vnfained louelove of al goodneſſe; which grace being thus wrought in him, is the third thing required to the changing of the heart, and turning of it vntounto God. And this muſt go with faith, as we are taught in the Epiſtle to the Corinthians, where he ſaith,2. Cor. 7.1. Seeing we hauehave theſe promiſes, let vsus clenſe our ſelues from all filthineſſe of the fleſh and ſpirit, and grow vp to full holines in the feare of God. With this agreeth that of Saint Iohn, 1. Iohn 3.3.that if we hauehave the hope, which is the daughter of faith, we purge our ſelues from ſinne as it commeth to our ſight.
Thus I hauehave ſhewed what graces of God muſt neceſſarily be planted in the heart, that it may bring foorth this fruit, I mean the feare of God, & that ſo it may become ſuch an hart, as God heere wiſheth the people, when he ſaith, oh that there were ſuch an heart in them. Now that the Chriſtian Reader may not be deceiued in iudging whether he hath ſuch an heart or not, I will adde ſome caueats about theſe three properties which make the heart good, that he examining and obſeruing them, may ſee whether he hauehave them or no.
And to begin, let him know, that about the firſt of them,Two caueats about wound of conſcience. which is pricke or wound of conſcience and feare of Gods diſpleaſure for the ſame, I giuegive theſe two caueats or watchwords. The one is this, that if God preſſe our conſciences with the powerfull preaching of his word, Note. and accuſe and arreſt them thereby, that we in no wiſe reſiſt that worke of grace, but ſubmit our ſelues thereto, ſeeing he vſeth to do ſo to them, whom he will ſaue. The other, that being arreſted thus by him, in any wiſe we deſpaire not. In both which we might be like eaſily to offend, if we ſhould not take this warning and watchword.
Both are very neceſſarie: for as we are readie to run to extremities in all other things, rather then to keepe a meane, and that which is commendable betwixt both: ſo do we eaſily encline thereto in theſe. For either men are ſlie and ſubtill to ſhun all ſorrow and checke of conſcience for ſinne; or if they can no longer, they are readie to deſpaire. In the firſt, they may fitly be compared to them, who are taken with ſickneſſe, and yet will beare it out too long, as though they would driue it away by ill entertaining it, rather then to betake themſelues to their chamber, or to fall into the Phyſitians hands: euen ſo will they wind out of Gods hands (I ſay) rather then they will be holden vnderunder of feare and griefe. In the laſt they are like to a theefe, who being apprehended vponupon ſtealing ſome twelue-penie matter, fals to confeſſe, that he hath ſtollen a horſe, without any examining, and ſo brings him ſelfe into perill of his life. So theſe men, if they once be checked in their conſcience iuſtly, whereby they ought to accuſe themſelues, and bewaile their ſinne with hope of pardon; fall to remember many other faults, and ſo caſt off all hope of forgiueneſſe, and ſo deſpaire. For as men are verie hardly brought to yeeld to any wounding of their conſcience, be it neuer ſo iuſt: ſo if they muſt needs; commonly they hauehave no ſtay, but go too farre, whereby they are conſtrained to crie out they are damned, and ſo lie long in woe and torment, where they need not. Theſe two things therefore regard about the firſt point, namely, the pricke of conſcience.
Two caueats about beleeuing.About the ſecond, which is faith, theſe two caueats are to be marked. The one, that a man ſeeking faith, (for no other ſhall find it) beleeue not too haſtily and raſhly, that is, without warrant of the Scripture and word of God. The other, that hauing warrant, Note. he refuſe not to beleeue, neither reaſon againſt it, but applie it to himſelfe, and reſiſt doubting. Both are alike neceſſarie: the firſt for the bold, and ſuch as feele their ſin to be no great burthen to their conſcience, and yet of al other are moſt ready to affirme, that they beleeue in Ieſus Chriſt, which he himſelfe flatly denieth, ſaying, I came not to call the righteous (that is, ſuch as feele as little burthen of their ſin as if they were righteous) but ſinners (who feele the burthē of their ſin, as a debter doth his debt) vntounto repentance. The ſecond caueat is as neceſſary for the afflicted conſcience, who though he hauehave right to the promiſe by Chriſts free grant, yet through weakneſſe and want of experience, is holden from beleeuing and claſping about it, and all becauſe he doth not duly conſider his libertie, and the warrant that he hath from Chriſt for his ſo doing. Wherein although I deny not, but that Gods prouidence ruleth, yet the partie offendeth, for that he doth not embrace that which is freely giuen him by God, and by meanes thereof, he cannot praiſe and be thankfull to God for it.
About the third point that is neceſſarily required to make the heart good, which is ſanctification,Two watchwords about ſanctification. theſe two watchwords are to be receiued. The one, that he of whom we ſpeak do louelove goodneſſe, and loath euill; not ſome one or few, leſt he deceiue himſelfe about it, but all; nor in priuate reſpects, but becauſe it is euill and hated of God. The other, that theſe two, namely, to loath and louelove, be conſtantly ſetled in him for continuance.
The reaſon of both is manifeſt, as of the former: for if one ſin ſhould be loathed, and another loued, ſome diſliked and ſhamed, and other delighted in, and embraced; what could be more ridiculous, and further off from the nature of true repentance? For the offence to men, and the diſhonor which might ariſe to God thereby in ſome few euill actions, Note. could not be ſatisfied nor anſwered by many good actions. A thing worthie to be noted; ſeeing many take libertie againſt their conſcience, to doe what they deſire to doe, and yet will be counted repentant perſons, as well as the beſt, and this be ſaid of the firſt of theſe two caueats. For the ſecond, if a man ſhould be very forward in abhorring ſinne at the firſt, and afterward ſhould grow ſlouthfull and careleſſe, and make no conſcience of wicked deſires, and breake out into looſeneſſe of heart; this were enough to blemiſh his ſanctification, how ſound ſoeuer it might hauehave ſeemed, if not to bewray it to hauehave beene meere hypocriſie: which of the two would bee thought moſt likely.
Thus I hauehave ſaid that which I thought meete of this matter, to helpe him that deſireth it, to attaine ſuch an heart as bringeth forth the feare of God; euen that which God requireth. And ſeeing thus much is neceſſary, and no leſſe, Note. to get ſuch an heart; namely, to hauehave it broken, healed againe by faith, and mortified: and ſeeing ſo great heede is to be taken, that all theſe be wrought in the heart aright, and indeede; all may ſee good reaſon why God wiſheth ſuch an heart to be in all thoſe, who would be accepted of him, and what a rich iewell and treaſure ſuch an heart is, and by neceſſary conſequence, how ill it will go with all ſuch as be without it.
THE SECOND SERMON VPONUPON THE SAME TEXT.
I Shewed laſt of all what a iewel ſuch a good heart is, and in what wofull and dangerous eſtate they are in, who are without it: but more heauy it is, that it is not regarded; which is too common, becauſe the moſt are fooliſh, and weigh nothing throughly, if it agree not with their appetite; when yet, to ſpeake as the truth is, Note. whatſoeuer wit, eloquence, or learning bee in any; whatſoeuer nobility, birth, or dignity; whatſoeuer manhood and ſtomack, wealth, or beauty; they are all as nothing without this, that is, ſuch an heart as I hauehave mentioned, to make a man happie, or to commend him to God: Nay, I ſay more; whatſoeuer ſhew of Religion bee in any, as that he could ſpeake out of the Scripture plentifully, if he could alleage all authorities out of the word of God, and of Fathers; yea, if he could poſsibly ſpeake with the tongues of Angels, and had not this, euen ſuch an heart as God wiſheth to be in them that ſhall pleaſe him, it were nothing; for ſuch a one ſhould bee but as S. Paul ſpeaketh in the like caſe of louelove, a fruit of it, as a ſounding braſſe, 1. Cor. 13.1.and as a tinkling cymball.
And therefore how much is the eſtate of ſuch to be bewailed, as hauehave ſcarcely any whit of all this, which I hauehave now named, and are as farre from ſuch an heart, as the Eaſt is from the Weſt? And to come home to our ſelues; how is the people of this age bewitched, and blindfolded, that when God hath thus ſpoken, that no good words nor ſhewes of godlineſſe ſhall do them good, vnleſſe they hauehave ſuch an heart alſo, as I hauehave deſcribed, can yet walke merrie and locant through the day, although they be deſtitute of it? Euen as if they ailed nothing, as though no danger were toward them, but as though they had made a league with hell and a couenant with damnation, that they might not come neere them. If they thinke this will excuſe them, for that they are ignorant of ſuch points, and know no ſuch matter, who cannot tell them againe, that it is preached amongſt them, and is as a Princes proclamation, which all muſt take knowledge of? If they will flie to another ſhelter, that they hauehave other matters to looke after, let them likewiſe take this for their anſwere, that they hauehave alreadie their reward: let thoſe other matters be their comfort and ſtay, but from God they may looke for none.
Now let vsus proceed with the reſt of Gods words to this people. Oh that there were ſuch an heart that they did feare me, The end why God wiſheth that there were ſuch an heart in the people. First, that they might feare him.&c. Heere ye may ſee to what end ſuch an heart is wiſhed, euen to breed Gods feare. For God plainely teacheth, that there cannot be in any, the feare of God without it. This let vsus a little conſider of, particularly. We know all, with what ſcorne and deteſtation, this ſpeech would be reiected of thoſe that ſcarcely profeſſe the Goſpell, if the graueſt Diuine in the greateſt aduiſednes ſhould vtter it, that the feare of God is not in them. All, euen the worſt are ſo ſtrongly perſwaded, that they feare God. And therefore they will be readie to ſay, it were pitie they ſhould liue, if they did not ſo.
And yet behold, without ſuch an heart,The feare of God a rare iewell. as hath been ſpoken of, which alſo is the hardeſt thing in the world to attaine to, without that, (I ſay) God himſelfe being witneſſe, the feare of God is not in them, but farre from them. For from whence ſhould it come? Is it a ſudden paſſion of the heart that riſeth and falleth? or that with the tide, it ebbeth and floweth? Is it not rather a ſanctified affection which continueth, euen as the heart is ſanctified, in which it groweth? And as it had need to be choice ground, and well fitted and prepared, that precious ſeed and fruit ſhould be ſowen and planted in; ſo the heart had need to be made good ground, in which this rare fruit, I meane, the feare of God ſhould grow and be nouriſhed.
And that none may maruell, that I ſpeake thus, let all further know, that this feare of God, is ſuch a gift of God, as by the which a man is preſerued and kept from euill, neither dareth he that hath that, come neere it, therefore when the Lord ſpake of Iob, and commended him for fearing God, he added this, that he eſchewed euill alſo. This will more liuely appeare by a ſimilitude or two, drawne from commō experience, for this purpoſe, note what force there is in naturall feare. The blind and ſuperſtitious people in the time of Poperie, were made ſo affraid of ſpirits walking, that they durſt not go thorow a churchyard in the fearful time of the night: and he that carrieth a great ſumme of money dareth not paſſe alone by woods and mountaines: ſo he that is well ſeaſoned with the feare of God, dareth not drink vp the draffe, & commit the ſinnes of the times in the which he liueth, but aboue all things doth carefully auoid them. And he that ſhall liue among the common ſort of bad people, and will not be like vntounto them, nor dares not taſte of their dainties, had need to be well armed, and to hauehave his hart well fenced againſt them.
And ſeeing the feare of God is ſuch a grace, and hath ſuch force in whomſoeuer it dwelleth, I may by this as a ſecond argument conclude,Common profeſſors want this feare. that the common profeſſors of the Goſpell and ſuch as draw neere to God with their bodies, hauing their hearts farre from him, hauehave not his feare in them, ſeeing not only they make no queſtion in matters they doubt of to be euill, for they ruſh and breake thorow them boldly; but alſo in things which are apparantly wicked, they do the ſame and neither blancke nor bluſh at it, when they hauehave done, whereas the feare of God bringeth foorth moſt contrary effects, as hath been ſhewed.
Secondly, that they might keep his Commandements.Now let vsus heare of another fruit which commeth from ſuch an heart, and from the feare of God alſo ioyntly together, and this is a good and godly life, and a keeping of Gods Commandements. For ſo the Lord ſaith; Oh that there were ſuch an heart in them, that they did feare me, and keepe all my Commandements alwaies: which to do, what is it elſe, but to lead a godly and Chriſtian life? For as the feare of God proceedeth from ſuch an heart, as I hauehave ſpoken of; ſo a godly life commeth from both. For they breed not dumpiſhneſſe, deadneſſe and melancholy, as the wicked world imagineth, but an holy care and deſire to pleaſe God in all things, neither take they away delight from a man in doing the duties of this life, but enable and ſtrengthen him rather to do them in good ſort.
Such a life goeth with the fear of God. And though I mean as the Lord alſo doth, by keeping his Commandements, no perfection, but an endeuour to keepe them,1. Chron. 28.7. nor any other life then is accompanied with infirmities, & ſuch an one as without a conſtant watch, may breake forth ſometimes into dangerous offēces; yet I mean ſuch a life as endeuoureth to keep all the commandements of God (in omitting euill and doing good) as wel as any one of them, and in the ſame to perfeuere and abide as well as to begin. Which grace we muſt know, is granted by God to be enioyed of ſuch as delight in it, & hauehave it in great price, euen in this life, whereby they may ſhine as lights vntounto others which is a rich portion in ſo wicked a world as this is, and yet few haſten to bee acquainted with it.
But how ſafe and ſweet a life it is, and how free from many great calamities wherewith the contrary life is filled, another place fitter for it, ſhall declare and teſtifie. Only let this be granted, which cannot be denied, the words of the text ſo cleerely prouing it, without any ſtraining of them,This must be in particular and constantly. that it is no godly life, in which there is not conſcience made of the particular actions of it, neither is the feare of God there, where there is not a faithfull endeuour and labouring to keepe all his Commandements conſtantly, for ſo it is in the text, (all my Commandements, and alwaies). But this point I paſſe ouer more briefely, and preſſe it not at large, ſeeing in other places I handle it more fully. And thus much of the ſecond part of the text, namely, what God wiſheth vntounto the people, and alſo of the ſecond effect of a good heart, namely, a good life.
Now followeth the third part of the text:The third part: The fruit of ſuch an heart and life. in which hee ſetteth downe the fruit of ſuch an heart and life; and that is twofold:First, to the parties themſelues. one redounding to the parties, in whom they are, the other to their poſteritie and children. And the bleſſing annexed is one to both, that is to ſay, proſperitie and welfare, both temporall and eternall. For ſo hee ſaith, That it might goe well with them, and their children for euer. So that the Lord would hauehave vsus know, that all, in whom there is ſuch an heart, that they doe feare God, and indeuour to keepe his commaundements alwaies, ſhall proſper and be well liking in that courſe. For by ſaying, it ſhall goe well with them, his meaning is, they ſhall ſee Gods bleſſing ſo to accompanie them in that courſe of life, as they ſhall confeſſe it to be to their exceeding good liking, and ſo, as in no other they could finde the like by many degrees.
And yet this is not to bee vnderſtoode of outward proſperitie, peace, and welfare, in riches, honour, and ſuch like, ſimplie, but conditionally ſo farre as they be good for Gods children. Whereof the godly for the moſt part are voide, and this hungrie ſcrambling world will keepe them farre enough off from them: and yet this is no cauſe of griefe to them neither, God prouiding better for them, that they ſhould be leſſe wedded to this world. But God principallie meaneth hereby that hee will make their life pleaſing and comfortable to them with inward peace and gladneſſe of heart, which farre ſurmount the other, and yet as hee ſeeth it expedient, they ſhall hauehave ſufficiencie of the other alſo.
All men much deſire peace euen with men; they finde malice and contention with the vnquietnes that goeth with it, to be tedious, troubleſome and vnwelcome to them, and euen outward peace to be imbraced. And ſo we are willed by the author to the Hebrewes, ſaying, follow peace with all men, ſo as it goe with holineſſe: Heb. 12.16.as if he ſhould ſay, although it flie from you, yet let it not goe, but purſue it, till ye obtaine it. For it is a ſingular gift of God to liue without feare by men, one man being, vſually as the prouerbe ſaith, a wolfe, nay a diuell to another. But if men had as good inſight into the worth and price of the inward peace, namely to be without feare of Gods diſpleaſure, and the burden thereof,To hauehave peace with God a ſingular treaſure. and what is the libertie and holy ſecuritie of his beloued ones, they would much more deſire that, yea although they wanted all which a man may want hauing it.
Oh! to be without feare of condemnation, the iudgement day, and of the day of death, whoſe ſting being plucked out is not fearefull to Gods people: and contrariwiſe, to bee in that account with the Lord, that nothing ſhall bee wanting which is good for them, (for ſo the Prophet ſaith,Pſalm. 23.1. The Lord is my ſhepheard therefore ſhall I want nothing) we may continually wonder, that God will be ſo bountifull, to louelove them here to their end, and after, to receiue them to glorie. Iohn 13.1. Pſalm. 73.14.And yet when I hauehave ſaid what I can of this matter, I muſt leaue it raw and vnperfect, but that we may know by a little, what the whole meaneth in ſome ſort.
But heare in few words what the ſcripture ſpeaketh to this purpoſe: Hee that walketh vprightly, Prou. 10.9. Gal. 6.16.(ſaith Salomon) walketh boldly; therefore ſafely. Saint Paul ſpeaking of the like, ſaith, He that walketh after this rule, peace ſhall be vponupon him. S. Peter, 1. Pet. 3.12.The eyes of the Lord are euer ouer the righteous, & his eares are open to their praiers (but the face of the Lord is against them that doe euill) and who is he that ſhall harme you, if ye follow that which is good? For ſuch ſhall ſee good daies, that is, leade an happie and bleſſed life.
But whileſt I thus ſpeake, caſting downe all pompe of the world at the feete of godlineſſe, as it were, me thinkes from hence ſomewhat is to be anſwered to ſuch as obiect thus: Obiect. what, is there ſuch gaine in godlineſſe? Is it an eſtate ſo highly to be magnified? Surely, then the wiſe men of the world are deceiued, who count it the greateſt bane to their pleaſures. Anſw. I ſay it is ſo to ſinfull pleaſures, with the which what wiſe man would meddle or hauehave to doe? Note. But it ſeaſoneth our lawfull delights, and brings them into their kinde, that they become ſweet and pleaſant without any danger, (as roſes in a pozie, rather then growing vponupon prickes) whereas they not being ioyned with godlines, they bee no better then poyſon, and as it maketh Gods chaſtiſements to be eaſilie borne, ſo it maketh proſperitie doubly pleaſant: Oh great is the gaine of godlineſſe,1. Tim. 4.8. which hath the promiſes of this life and of the life to come!
The fearefull. estate of ſuch as are not at peace with God.Therefore much to bee lamented and bewailed is the eſtate of all ſuch, who are ſtrangers to it, and much more they who ſhunne and loath it; as they who are ſpoken of in Iob, Who ſay to the Lord depart from vsus, Iob 21.14.15.we deſire not the knowledge of thy waies? Who is the Almightie that we ſhould ſerue him, and what profit ſhall we hauehave, if we ſhould pray to him? Oh this woful progenie, who can ſufficiently lay forth the vengeance that hangeth ouer it?1. Pet. 4.18. For if God begin iudgement amongst his owne, what ſhall the end of them be that obey not the Goſpell, as S. Peter ſpeaketh? And if the righteous be ſcarcely ſaued, where ſhall the vngodly and the ſinner appeare?
What is become of the generations of all thoſe, who in their daies went about to iuſtle godlineſſe to the walles? Who counted it fooliſhneſſe; and contrariwiſe, the greateſt happineſſe to inioy the pleaſures of ſinne for a ſeaſon? As Iezabel the miſtreſſe of perſecutors, and Corah with his company, the rebell againſt Gods faithfull Miniſters, and Haman the proude, a deadly enemie to all that worſhipped God truely? Did not theſe with their companions, finde that they met with their match? And did they not leaue ſufficient teſtimonie behinde them, that their glorie was their ſhame, and their happineſſe had been to hauehave loued that which they loathed, and purſued in the ſeruants of God, I meane true godlineſſe?
Euen ſo the liues of thoſe, whom they perſecuted is bleſſed, euen as their memorie alſo is, and ſo ſhall all they be, that follow their ſteps, accordingly as the Lord ſaith here, It ſhall goe well with them that feare me and keepe my commandements: And ſo I conclude this poynt, maruailing at them, who thinke it more then needeth; to bee more forward this way then others,1. Pet. 4.4. and therefore ſpeake euill of vsus, becauſe we walke not after the ſame exceſſe of riot that they doe.
But one thing more is to be marked, that to all the proſperitie which Gods ſeruants ſhall inioy in this preſent life, of which I hauehave ſaid ſomewhat, this he addeth,Hap of Gods children euerlaſting, that it ſhall alſo goe well with them hereafter, euen for euer: which ſaying of his maketh vp to the full whatſoeuer might ſeeme to be wanting. For what can be further deſired, then that after ſuch a ſweet and plentifull partaking of Gods benefits, and that in his fauour while we liue here, yet that the beſt ſhould be behinde,Pſal. 16.11. namely to inioy fulneſſe of pleaſures at Gods right hand after wee goe hence, and that for euer? Yea and this in the middeſt of the anguiſh and torture of the reprobate? For ſo our Sauiour ſaith, when the wicked ſhall bee at their wits end, then looke vp ſaith hee to his,Luk. 21.28. and lift vp your heads for your redemption draweth neere; meaning that the effects thereof ſhall then appeare. And therefore S. Peter teacheth a moſt ſingular vſe of this, that the Lord ſhall come to iudgement in a fearefull manner to the wicked, but to the euerlaſting comfort of his elect;2. Pet. 3.11. agreeing with that which the Lord requireth here, ſaying: Seeing theſe things must be, what manner perſons ought we to be in holy conuerſation and godlineſſe.
Now it followeth to ſhew what the fruite of a godly life is to the children of them that leade it,Secondly, to their children. as I hauehave done alreadie to themſelues, who are parents: for ſuch a promiſe God maketh to them, and ſo the Lord ſpeaketh here,Parents fearing God prouide wel for their children after them. that it may goe well with them, and with their children. So that Parents fearing God, doe thereby prouide well for their children, as well as for themſelues, and deriue Gods bleſſings to them aboundantly: which promiſe is confirmed by the Lord in the ſecond commaundement, where he ſaith: He will viſit the ſinnes of the fathers vponupon the children vntounto the third and fourth generation of them that hate him, Comman. 2.and ſhew merciemercy vntounto the thouſand generation of them that louelove him and keepe his commaundements:Deut. 28.46. This is alſo further confirmed by the contrarie in Deuteronomie, where God ſpeaketh thus to the people of Iſraell; Becauſe thou diddest not ſerue the Lord thy God with ioyfulneſſe and a good heart for the aboundance of all things, therefore theſe curſes ſhall be vponupon thee for ſignes and wonders (that is, euident ſignes that he is offended with thee) and vponupon thy ſeeds for euer.
And if it be ſo, then it followeth, that if we louelove our children, we ſhould indeuour aboue all things to leade a godly life. Which is vrged by the Lord, at mens hands in the entrance into their mariage: that couples ſhould be eſpouſed to him, before they be ſo one to another. And it may be truly ſaid, that they ſet not by, neither care for the welfare of their children, who doe not firſt regard their own good and welfare of their ſoules, by walking obediently vntounto Gods commandements themſelues. And how vnnaturall a thing is it, that any ſhould bee the meanes to bring children into the world,Wicked parents are alſo vnnaturall towards their children. to ſend them to hell? And that they ſhould be ſo pitileſſe, as to caſt their poore ſhiftles progenie vponupon the curſe of God, more grieuous then if it were vponupon the ſwords point, and that through their ſinne and wickedneſſe? For thereby, that is by bad example giuing, they make them like themſelues, as much as in them lieth. For as by a godly care in themſelues, and a chriſtian education of them, they commonly hauehave the fruite thereof in their children, that by the bleſſing of God they be religious alſo, ſo a thouſand to one, if in the profaneneſſe of themſelues, the children become faithfull and good chriſtians; but if they doe, no thanke to them, they did as much as in them lay, to make them prooue otherwiſe.
Obiect. And whereas many of them will be ready to obiect, that they will bee vnruly and diſordered howſoeuer they bring them vp in the feare of God and good inſtruction, yea, though they be carefull alſo themſelues to walke vprightly in their whole courſe before them; Anſw. they may be anſwered, that it falleth not out oft to be ſo: but we ſhould truſt God for that, and commit the ſucceſſe to him, by doing our duties conſcionably towards them. And if it pleaſe God, that the meanes ſhall not alwaies take effect;Why good education hath not alwayes like effect. partly leſt wee ſhould aſcribe the good ſucceſſe to our ſelues, and ſo take the glory from him, and partly for other cauſes vnknowne to vsus; let vsus leaue Gods ſecrets vntounto himſelfe, but there ſhall be alwaies cauſe enough why God doth ſo, and to iuſtifie him, ſeeing few are ſo carefull about the good education of their children, but that they may be iuſtly charged with default that way.
This be ſaid of the fruit that ſhall follow the godly life of parents in their children, that they ſhall proſper, and it ſhall goe well with them, as with their parents, in reſpect of other, who liue among them, and beſt of all hereafter, when they goe hence. For they ſhall be receiued with their parents into the paradiſe of God, into an habitation not made with hands, but euerlaſting, to the which our Lord Ieſus is gone before to prepare a place for them and all his, to the which he vouch ſafe to bring vsus, euen ſpeedely, to whom with the father and the holy Ghoſt be aſcribed all honor, praiſe and thanks for euermore.
FINIS.