Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 7
THE SEVENTH SERMON.
PSAL. 119. verſ. 1. &c.
1 Bleſſed are thoſe that are vpright in their way, and walke in the law of the Lord.
2 Bleſſed are they that keep his teſtimonies, and ſeeke him with their whole heart.
3 Surely they worke none iniquity, but walke in his wayes.
4 Thou haſt commanded to keep thy precepts diligently.
IN this firſt part of the Pſalme now read vntounto you, is ſet downe a deſcriptiō of a bleſſed man, the things that make men good, or at leaſt, the markes which ſhew them to be good, which are two.
1 The firſt in their hearts, that they are vpright and ſincere, verſ. 1. and ſeeke God with their whole heart, verſ. 2. that is truly, not hypocritically: and earneſtly, not ſlackly and careleſly.
2 The ſecond is in their outward behauiour: that they walke in the law of the Lord, verſ. 1. and keepe his teſtimonies, verſ. 2. where are added alſo the cauſes of their happineſſe.
1 One is their freedome from ſinne: Surely they work none iniquity verſ. 3. not but they are compaſſed about with many infirmities ſtill, and fall into diuerſe ſinnes which Gods law condemneth, but they do not wilfully, and preſumptuouſly, ſlauiſhly nor deſperatly worke iniquity: as for their frailties, the Lord paſſeth by them: He will ſee none iniquity in Iacob, nor tranſgreſſion in Iſrael. Numb: 23.21.
2 Another is taken from this, that God hath commanded them to keepe his precepts diligently, verſ. 4. Now he neuer giueth a precept, but he alſo rewardeth thoſe that yeeld obediēce therunto: he neuer ſetteth any awork, but he payeth them their wages: and therefore all ſuch as walk in the waies that he willeth them, ſhall be recompenſed with that happineſſe that he promiſeth them.
Verſ. 1. Bleſſed are thoſe that are vpright in their waies, &c.
IN that when the Prophet would make knowne vntounto all the world, who are in the happieſt eſtate, and in the higheſt place of account with God, hee deſcribeth and ſetteth them forth by this property: that they are ſincere in heart, & vpright in life & conuerſation; in a word, ſuch as truly feare the Lord. The point hence to be noted in general, is this, that Grace and Religion is the way to all bleſſedneſſe. Doct. 1
This doctrine the Pſalmiſt confirmeth vntounto vsus in ſundry other places, Religion is the way to happineſſe. Pſal. 1.1.2. &c. and 112.1.as Pſalme. 1. & 112 &c. In the former whereof he declareth, who is a man truly religious, to wit, he that eſcheweth ill counſels, and ſinfull practiſes, and on the other ſide, embraceth and delighteth in goodneſſe and godlineſſe, and in the meanes of obtaining and increaſing the ſame: and then he pronounceth ſuch a man bleſſed: Bleſſed (ſaith he) is the man that doth not walk in the counſell of the wicked, nor ſtand in the way of ſinners &c. But his delight is in the law of the Lord, and in his law will he meditate day and night. And to the ſame effect is that in the other Pſalme before named: Bleſſed is the man that feareth the Lord, and delighteth greatly in his commandements &c. Throughout which Pſalme, we may obſerue as the true and certaine notes of a righteous man, ſo alſo his priuiledges, which are very many, and very great, both in regard of himſelfe, and of his poſterity, which ſhall ſpeede the better for his ſake. Notable likewiſe is that place of Deuteronomy, Deur. 33.29.where the Lord ſpeaketh vntounto his Church in this manner: Bleſſed art thou O Iſrael, who is like vntounto thee, O people ſaued by the Lord, the ſhield of thy helpe, & the ſword of thy glory? which ſpeech is not to be vnderſtood, as pertaining onelyonly to that nation, but as belonging to all that are the true Iſrael of God, and that ſerue him with an vpright and faithfull heart. Now what ſaith he of them? Who is like vntounto thee, O Iſral? Why, if they ſhould hauehave looked to outward things, they might hauehave anſwered, the Egyptians, the Edomites, Aſſyrians, yea the very Canaanites themſelues are like vntounto vsus, yea farre beyond vsus: for at that time when this was ſpoken, they were in the wilderneſſe, trauelling towards the promiſed land: and what great matters had they then? Moſes who was the beſt of them, had not a houſe to reſt his head in, none of them could ſay: this is my ground, there is my corne, thus large are my reuenewes by the yeare &c. but they were all tenants at will, at a daies, or at an howres warning or leſſe, euen as Gods pleaſure was: yet the Lord maketh a chalenge againſt all the world: Who is like vntounto thee O people ſaued by the Lord? meaning indeed that no nation vnderunder heauen was comparable vntounto them in regard of the wonderfull things that God had wrought for them, and in regard of thoſe heauenly prerogatiues which he had vouchſafed vntounto them: the meaneſt hewer of wood, or drawer of water, amongſt them, was to be preferred before the mightieſt Monarch in the world: and that may be ſaid of all true Chriſtians, which was ſpoken of them: Who is like vntounto thee O people ſaued by the Lord?
The truth of this will more euidently appeare, if wee well weigh the things that follow: Namely,
1. What miſery grace doth free vsus from.
2. What good things it maketh vsus to enioy.
1. In this life.
1. Eſtimation.
2. Safety.
3. Comfort.
2. In the life to come, all maner of happineſſe.
1 Firſt therefore that we may ſee what miſery it frees vsus frō, 1. What miſery grace freeth vsus from.wee muſt conſider, that men naturally are the children of wrath, vnderunder the curſe and malediction of God, ſubiect to horrible vexations and terrors: all their life long, they liue in feare of death, and of ſuch iudgements as are forerunners of death: their table is a ſnare, and their proſperity their ruine: their aduerſity is imbittered, and their callings accurſed, and in a word, nothing maketh them better, but eueryevery thing a great deale worſe; all being infected and poyſoned vntounto them by their owne ſinnes, Note. and Gods fearful vengeance vponupon the ſame. If they liue, it is to the increaſe of their damnation: if they dye, they goe to take preſent poſſeſſion of deſtruction: if they refuſe to eate and drinke, they are murderers of themſelues: if they doe eate and drinke, they are vſurpers of that which is none of their owne. If they come not to the Word, and Sacrament, they are contemners of Gods ordinances: if they doe come, they are profaners of the ſame, and ſo ſhalbe further hardened to their finall perdition: and is not this a wretched caſe? Though for their apparell, they were cloathed as Salomon in the midſt of his royalty: though their robes were as rich as was Aarons Ephod, or breſt-plate, or the moſt coſtlieſt parts of his garments, all were of no worth without grace: though they fed on the daintieſt diſhes, and did eate Angels foode (as the Iſraelits are ſaid to doe) yet if they be ſinfull and rebellious, they ſhall periſh as Corah, Dathan and Abiram, & many other of them did. Though their habitations were as ſumptuous and delightfull as Paradice was, yet they could hauehave no more comfort therein, than Adam had, who when he had once broken the commandement of GOD, in eating of the forbidden fruit: notwithſtanding al things remained in their excellencie as before, yet he was ſurpriſed with the terrors and feares of a guilty conſcience, and could take no pleaſure in the goodly riuers, in the pleaſant fruits, in the variety of all the creatures that were in the garden of Eden &c. but he was faine to flie from Gods preſence, and to hide himſelfe among the tres of the garden. And laſt of all, though their dignity were neuer ſo great: their poſſeſſions neuer ſo ample and large, and their ſubſtance neuer ſo plentifull and aboundant yet they could hauehave no more comfort in any, or all of theſe things, than Belſhazzer that impious king had: who for all his valiant Captaines and ſouldiers, for all his great cheare and plenty of wine: for all his iollity and triumphing ouer Gods people: for all his merry companions that he had about him, and all the meanes that he had to comfort him; yet was he in ſuch horrour, when he ſaw on the wall the hand writing againſt him, that his countenance was changed, Daniel. 5.6.and his thoughts troubled him, and the ioynts of his loines were looſed, and his knees ſmote one againſt another.
This (and much more lamentable than can poſſibly be expreſſed) is the caſe of all vnregenerate men: and how great then muſt the excellencie of Grace needs be, which freeth a man from this wofull eſtate and condition? Yet this is not all, but as it freeth men from this miſery, ſo
2 Secondly, What good things Grace maketh vsus to enioy.it bringeth men to the enioyment of all good things: and that firſt, in this life, it procureth thē the benefits following, namely
1 Firſt a good eſtimation: ſo that it may well be ſaid, that the righteous is more excellent than his neighbor: A good eſtimation. Prou. 12.26.and that of all other, they are the moſt glorious people, that hauehave the Spirit of grace and of glorie dwelling in their heartes. For they are precious in Gods ſight, as being his chiefe treaſure: precious in the eyes of his people, precious in the account of the Angels: yea reuerent in the ſight of the very wicked, who eſteeme them to bee honeſt men, and dare truſt them before any other many times, with their goods, with their children, and their portions, yea and with their ſoules alſo. For when they are in any extremity, lying vponupon their death beds, or the like, oh then they cry out, Send for ſuch a Preacher: ſend for this or that good man or woman: now their prayers and their ſpeeches might doe me good, which heretofore I hauehave reiected, or lightly eſteemed: and then none is to be compared to them, none to be ſought vntounto in reſpect of them. Note. And when they labour to diſgrace and vilifie them, by terming them diſſemblers and hypocrites, euen then againſt their wils, they highly commend them; for it is in effect, as if they ſhould ſay: Theſe men pretend they hauehave many vertues in thē, or at the leaſt, I wold not hauehave men thinke, that they are ſo good and godly, as they ſeeme to be: If they be, then they muſt needs be an excellent people indeed: (for their is none that hath any ciuility in him, but hee will acknowledge that it is a good thinge to heare, and reade, and confer, and to ſpend much time in prayer, as Gods ſeruants doe; but they cry out, that they do not theſe things well, nor with a good heart. Now if Chriſtians conſciences doe beare them witneſſe, that they doe performe theſe duties in vprightneſſe, then they hauehave the teſtimonie of vngodly men themſelues on their ſides: and till they can diſproue the ſoundneſſe of our hearts, they muſt, whether they wil or not, iuſtifie our behauiour. Thus we ſee how godlineſſe winneth vsus a good eſtimation.2 Safety.
Now ſecondly it doth alſo bring ſafety with it: it ſetteth men out of gunſhot, ſo that neither the diuel, nor al the powers of hell, can annoy or hurt them: nor any, or all of the diuels inſtruments in the world, preuaile againſt them, for their ouerthrow: for the Lord is euermore a ſhield and buckler vntounto them, ſo that they muſt firſt ſtrike through him, before they can come at them. He will couer them vnderunder his wings, and they ſhall be ſafe vnderunder his feathers. Pſal. 91.4.
Thirdly, Conſolation. Rom. 5.3.the vertue and power of grace is ſuch that it maketh Gods children to reioyce, euen in affliction; as was verified in Dauid, who when he had many malicious aduerſaries againſt him, and many troubles beſet him round about, yet he had more ioy of heart then they had, when their wheat, Pſal. 4.and their wine did abound. And ſo it is with all Gods ſeruants: as their ſufferings are many, ſo are they refreſhed with manifold conſolations.
And when outward matters of reioycing are furtheſt remoued from them, then are they driuen nearer vntounto God, the fountaine of all true comfort, and by that meanes their hearts are exceedingly reuiued. And if they be ſo much cheared in the times of their greateſt aduerſity, how much more ioyfull are they in the dayes of their proſperity, when he maketh them to reſt in greene paſtures, and leadeth them by the ſtill waters: Pſal. 23.preparing for them a table, in the ſight of their aduerſaries, annointing their heads with oile, and cauſing their cups to run ouer; as the Pſalmiſt ſpeaketh. And they withal hauehave a principal care to entertaine Gods bleſſings with thankfulneſſe, and to ſerue him with a good and thankfull heart, in the vſe and enioyment thereof.
Now if their eſtate be ſo bleſſed in this life, what ſhall their happineſſe be when they depart out of this life, to hauehave the fruition of thoſe ioyes, The happineſſe in the life to come.which are prepared for the Saints in the kingdome of glory? where all teares ſhall be wiped away from their eyes, and they being altogether freed from ſinne and ſorrow, ſhal receiue an immortall crowne of bleſſedneſſe with the Saints and Angels, in Gods owne preſence, where is fulneſſe of ioy, Pſal. 16.and at whoſe right hand are pleaſures for euermore; where there ſhall be no parting of company, nor poſſibility of any vnkindneſſe, nor tediouſneſſe in conuerſing together.
Much more might be ſpoken of the excellency of this eſtate, and yet when all hath beene ſaid that can be, it is nothing in compariſon of that which the thing is in it ſelfe, and we ſhall find it to be, when we ſhall lay downe this body of corruption, and bee clothed vponupon with perfect glory. But yet that the dignity thereof, may ſomewhat more clearely be ſeene into, let vsus conſider a little further of the
1 Price.
2 Rarenes, and
3 continuance
therof
1 Firſt, The price of Grace.concerning the price that was laid downe for the purchaſing of it, it was the greateſt that euer was giuen for any thing; for there goeth more to the buying of a Chriſtian, then to the making of the world: for in the creation, God did but ſay they word, and all things were preſently formed according to their ſeuerall kindes: but in the worke of redemption, God was not onelyonly to ſay, but to pay alſo, and that full dearely, euen the bloud of his owne ſonne, which was of an infinite valew. And therefore if things are to be eſteemed according to that which wiſe men wil giuegive for them, ſuerly the eſtate of Chriſtianity muſt needs be worthy high eſtimation, ſith the wiſe God prouided it for his children at ſuch an ineſtimable reckoning.
2 Further in reſpect of the rareneſſe thereof, The rarenes of it.it is to be accounted very admirable. If things that are very deare were alſo very common, that would diminiſh ſome part of their worth: Mat. 7.13.14. Luke. 11.32.but as for this, it is both precious & rare. There are but a very few ſelected ones, that the Lord hath ſingled out, to be partakers of the life of Grace, and to be afterwards heires of the kingdome of glory, which maketh it to be a gift of farre greater eſtimation.
3 Laſtly, if it were both deare and rare, yet if it were to bee enioyed but a while, The continuance of it.it were the leſſe to be regarded: therefore this addition there is vntounto the happineſſe of this eſtate, that it is alſo durable, yea euerlaſting. And whereas all worldly excellency, and all earthly promotions are temporary and vaniſhing, ſo that a man may bee very high this day, and as low ere the morrow, and none can bee happy in poſſeſſing thoſe things, through the loſſe whereof, he may ſo quickly become miſerable: it is otherwiſe with them that are in the ſtate of grace, for that neuer faileth: once a Chriſtian, and euer a Chriſtian: as the Lords purpoſe changeth not, ſo neither doth our condition change: but if we hauehave begun in Grace, wee ſhall end in glory, that neuer ſhall hauehave end. Pſal. 16.11. Dan. 12.2.
Is it ſo, Vſe. 1 that Religion and true piety, is the ready way to the higheſt aduancement: then hence let vsus learne to ſet our hearts chiefly thereupon, and aboue all the treaſures in the world, principally to affect that. We count it good husbandry in the firſt place to ſeeke after thoſe things that will do vsus moſt good: if ſiluer be offered, we will preferre it before braſſe, & if gold be offered, we wil take it rather than ſiluer. Prou. 8.10.11.Now concerning this heauenly wiſedome it is ſayd: Receiue mine inſtruction, and not ſiluer, and knowledge rather then fine gold: For wiſedome is better then precious ſtones, and all treaſures are not to be cōpared vntounto her. And this ſhould encourage vsus rather to vſe all induſtry for the obtaining of this bleſſed eſtate, becauſe it is a thing haueable. It were in vaine for a baſe perſon to ſue to be a King, a Duke, or a Lord: none almoſt is ſo fooliſh, as to ſeeke for ſuch preferments, becauſe they know it would be but loſt labour. But there is not the meaneſt ſeruant, ſlaue, or bondman, but may attaine to this ſpirituall dignity, which is farre beyond all the aduancement that the kingdomes of this world can poſſibly yeeld. He that can pray, heare, meditate, conferre, & iudge himſelfe in ſecret before he commeth to the Sacrament, and with all good care and conſcionable reſpect, vſe all Gods ordinances, for the obtaining of faith and other graces which do euer accompany the ſame, ſhall be ſure of good and happy ſucceſſe: for the Lord will be found of thoſe that ſeeke him with a true heart; therefore let vsus not ſo eaſt our eyes on earthly commodities, as that in the meane time we neglect this pearle of price, and this ineſtimable Iewell, that will ſo exceedingly enrich vsus. The Apoſtle telleth vsus, 2. Cor. 9.21.that thoſe that runne in a race for a prize, though it be but a garland that is ſet vp, ſo that they can gaine onelyonly ſome ſmall credit of their agility and nimbleneſſe in out running one another, yet they will put off all that might clogge and hinder them in their race; but eſpecially if they ſhould runne for a crowne of gold: neither will they be ſo fooliſh as to ſtoop downe to take vp eueryevery pin or point that lyeth in the way; and yet they runne but at an vncertainty: when they hauehave done their beſt, another may carry away both the honour and commodity from them: and certaine it is, that but one alone can win the prize: and euen hee alſo, though he hauehave the applauſe at one time, may goe away with the diſgrace at another, or if his credit doe continue all his life time, yet death will take it away at laſt. From all which the Apoſtle would hauehave vsus draw this concluſion, that if ſuch kinde of perſons, notwithſtanding all that hath bene ſayd, will ſo beſtirre themſelues, and ſeeke to acquit themſelues eueryevery way like men: then how much more ought we to put our ſelues to it, and with all alacrity runne the race that is ſet before vsus, ſith we runne not at an vncertainty, but are ſure to obtaine the crowne; one ſhall not preuent nor depriue another, but all ſhall vndoubtedly get that which they do expect: and eſpecially ſeeing that withal we ſtriue for an incorruptible crowne, and ſhall attaine vntounto, not a fading and vaniſhing, but an abiding and euerlaſting dignity.
O but (wil ſome ſay) if we beſtow our paines and endeuors ſo much about ſpirituall things, in the meane time, Obiect. wee ſhall neglect thoſe earthly things that are needfull, and ſo bring our ſelues to pouerty. Nay, not ſo, Anſwer. prouiſion for our euerlaſting eſtate, 1 Tim. 4.8.doth neuer impaire our preſent eſtate: for godlines hath the promiſes of this life, and of that which is to come: and thereby ſhall all matters be bleſſed vntounto vsus.
HaueHave we inheritance, wealth, reputation, dignity, &c. This will aſſure vsus that we hauehave a good title vntounto all, Note. and ſeaſon & ſweeten all, that eueryevery one of them ſhall be comfortable and profitable vntounto vsus, making it cleare vntounto our hearts and conſciences, that the Lord ſendeth them in merciemercy, as pledges of greater matters that he mindeth to beſtow vponupon vsus.
HaueHave we not theſe outward things? Godlineſſe wil make a ſupply in ſtead of all: for that is great gaine with contentment: in cōpariſon of which, 1 Tim. 6.6.all the promiſes of contentedneſſe that other things make vntounto vsus, will be found to be but meere illuſions; becauſe it certifieth our ſoules that God will prouide ſufficiently for vsus, which perſwaſion alone is able to ſtay the reſtleſſe and vnſetled mindes of the ſonnes of men, from purſuing after the vnprofitable, deceitfull, and lying vanities of this preſent euill world.
Seing religion is ſuch an incomparable treaſure, Vſe. 2 it ſhould inſtruct vsus in the ſecond place to hauehave the meanes in due eſtimation, whereby we may be made truly religious, by which our mindes that are blind, may be inlightned, our hearts of crooked may be made ſtraight, of proud may be made humble, and of fraudulent may be made true and faithfull. And thoſe meanes are the Word, the Sacrament, Prayer, and the like, which are the ſteps whereby we muſt aſcend vntounto this honorable eſtate: for it is as poſſible for men to make ſtayres to climbe vp vntounto the sky, as for vsus without theſe, to aſcend vntounto heauen, by any deuices of our owne framing.
The word is the key that muſt open hell gates, to ſet vsus at liberty from the bonds of ſinne, of Sathan, and of death; and to vnlocke heauen gates, that we may hauehave entrance into glory: in which reſpect it is, that Chriſt ſaith vntounto Peter, that he would giuegive vntounto him (and conſequently to all Miniſters of the Goſpel) the keyes of the kindom of heauen, that is the diſpenſation of the word, which maketh the way vntounto heauen ly open to al ſuch as by faith receiue the ſame into their hearts. So that we ſhold not come vntounto the means with a baſe cōceit, or light eſtimation therof, but with a large & ample deſire and expectation of taking benefit thereby. If men can once eſpy a way how they may riſe in the world, either to great wealth or promotion, they wil be moſt induſtrious and laborious in that courſe, they will refuſe no paines in ſeedes time, though the weather be vnſeaſonable and cold, and their worke eueryevery way troubleſome: but they will put themſelues to it with all care and induſtry, in hope (though it be but an vncertaine hope) of bettering their eſtate. So thoſe that liue by faires and markets, wil nor faile one of them ordinarily, neither heate nor cold, winde nor raine, nor any the like impediments ſhal hinder them from purſuing their commodity; and why then ſhould we be negligent, and play the ſluggards while our ſeedes-time laſteth, & the Lord biddeth vsus plough vp the fallow ground of our hearts that hee may ſow therein the ſeede of life, which will neuer faile to yeeld vsus a plentiful harueſt, if we can waite vponupon him for the ſame? And why ſhould we be ſlack and careleſſe when our chiefe market daies and faire daies come, and not rather ſet our hearts and endeuours to ſeeke after thoſe things, which all that ſeeke ſhall finde, and being found, will make vsus men for euer.
This ſhould be an encouragement vntounto vsus, Vſe. 3 not to thinke any thing too much, that we can doe or ſuffer, in or for the profeſſion of Chriſtianity.
Oh, but it is an hard matter (may ſome ſay) to faſt, and pray, Obiect. and mourne, and grieue our hearts, continually for our ſins! Difficulties in Chriſtianity.and when we hauehave done all, to be derided and maligned, perſecuted and ſlaine for a good cauſe! and beſides all theſe, to feele Gods hand ſcourging vsus, ſometimes with pouerty, and want, ſometimes with feares & terrors: ſometimes with temptations and inward conflicts, &c.
Theſe things ſeeme very great, and very tedious indeed, Anſw. to fleſh and bloud: but in truth they are but ſmall, yea matters of nothing, if we conſider what is the vſe of them, and what wil be the end of them; & therefore let vsus remember for our cōfort when wee are in this ſtrait and difficult and vnpleaſant way, Note. that wee are going to be inſtalled into a kingdome; and who is there that being offered a Baronrie, or a Lordſhip, yea though it be but a Farme, if ſo be he will take the paines to come for it: who is here (I ſay) that would take exception, and ſay, Alas the aire is clowdie, and the weather vncertaine, nay it begins to raine, or haile, or ſnow alreadie, and therefore I will euen ſtay at home, and neuer wet my foote for the matter? Nay if there be but likelyhood of ſome ſmaller gaine, & the weather fowle, and the waies deepe, and themſelues ſomewhat out of temper alſo, yet they will aduenture to goe through all, and rather ferry ouer, than come ſhort of that profit that is offered: how much more then ought we to breake through all impediments, and ſwallow vp all difficulties with the conſideration of this, that our iourney tendeth not to the getting of ſome ſmall commoditie, or to the purchaſing of ſome worldly poſſeſſions, or to the obtaining of any earthly preheminēce or preferment whatſoeuer: but that we are trauelling towards our owne countrey, where we ſhall receiue an inualüable, and eternall crowne of glory? And albeit we muſt paſſe through many rough and craggie and thornie waies, and meete with ſundry things, that wil be very irkſome, and vnpleaſant; yet let vsus account withall, that we ſhall find many ſweet comforts, and ioyes vnſpeakeable, and glorious in the middeſt of our pilgrimage, and in the end ſhall hauehave the fruition of that happines which will make amends for all. And this was it that made the Apoſtle Paul ſo comfortable, in the middeſt of al his ſufferings: Therefore we faint not (ſaith he) but though our outward man periſh, 2. Cor. 4.16, 17yet our inward man is renued daily. For our light affliction which is but for a moment, cauſeth vntounto vsus a farre most excellent, and an eternall weight of Glory. Where we may note, that when he ſpeaketh of the happineſſe of another life, he magnifieth the ſame exceedingly, both for the worth of it, & for the continuance of it: calling it a farre most excellent, and eternall weight of glory. To be excellent is much, to be most excellent is farre more: to be far most excellent, is yet an higher degree: but when he calleth it a farre most excellent, and withal an eternall weight of glory, it maketh a great addition vntounto all the former, and ſheweth that it is inded, an inconceiueable & vnutterable happines that in the heauen wee ſhal enioy: but one the other ſide, hee counteth his affliction light and momentany, becauſe it paſſeth as it were in a thought, and is a thing of nothing, being laid in the ballance againſt the neuer-ſading bliſſe, that we ſhall ſhortly come vntounto. And as for that weight that is in the tributions of this life, it is but as an heauy bagge of gold, that will make the heart of the owner light, in the very cariage of it, and ſo much the more light, by how much weightier it is. And therefore by all theſe motiues, we ſhould perſwade, yea euen compell our ſoules vntounto patience vnderunder the croſſe of Chriſt, and to perſeuerance in the practiſe of all the duties of godlineſſe: a patterne of which patience we hauehave in the Hebrewes, Who after the had receiued the light, endured a great fight in afflictions. Hebr. 10.33.34.Partly (ſaith the Apoſtle) while ye were made a gazing ſtocke, both by reproches, and afflictons: and partly while ye became companions vntounto them, which were ſo toſſed to and fro. For both ye ſorrowed with me, for my bonds, and ſuffered with ioy the ſpoyling of your goods. And why? knowing in your ſelues that you hauehave in heauen, a better and more enduring ſubſtance. If their riches had bene of ſuch value, as they made ſhew of, & as the world takes them for, they could not hauehave bene ſo quickly taken from them: but ſith they had betaken them to their wings, theſe faithfull ones knew, that heauen, which was reſerued for them in ſtead thereof, was farre more excellent, and more durable, and therfore full glad were they, that for the cauſe of God, they had made ſo happy and ſo bleſſed an exchange.
Verſe 1. Bleſſed are thoſe that are vpright in the way &c.
And verſ 2. Bleſſed are thoſe that ſeek him with their whole heart.
Theſe words hauing been expoūded before, offer vntounto vsus this doctrine: That whoſoeuer would hauehave ſound happines, muſt hauehave a ſound heart.
So much ſincerity as their is, Doct. 2 ſo much bleſſedneſſe there wil be: and according to the degree of our hypocriſie, wil be the meaſure of our miſery. It is not in the action done, or in the words ſpoken, that bleſſedneſſe conſiſts, but in the quality of them, that all be done, and ſpoken ſoundly and ſincerely: this is required Pſalme 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heauen, muſt Walke vprightly, and ſpeake the truth from his heart. And againe in another Pſalme, a queſtion is made to the ſame effect, Who ſhall dwell in the mountaine of the Lord, and who ſhall ſtand in his holy place? Pſal 24.3.4.and the anſwere is: He that, hath innocent hands, and a pure heart, which hath not lift vp his mind to vanity, nor ſworne deceitfully. In which words we hauehave a diſcription of a ſound hearted man.
1 By his actions, that he dealeth vprightly, and ſo hath innocent hands.
2. By his affection, that he lifteth not vp his minde to vanity, that is, ſetteth not his heart on any earthly thing: in which ſence that Phraſe is vſed in the originall. Ier. 22.27.
3. By his ſpeeches, that he hath not ſworne, nor any way ſpoken deceifully.
The reaſons to confirme this point, are drawne from the great inconueniences, that will follow on the contrary; for if there a be in any fraudulent and deceitfull heart:
1 Firſt there is a deadly quarrell, Reaſons. and mortall enmitie betweene God and him: for who are they, that are reconciled to the Lord, God hath a quarrell againſt hypocrites.whoſe ſins are couered by the righteouſneſſe of his ſonne, ſo that they ſhall not be imputed vntounto them? euen they In whoſe ſpirit there is no guile. And what wil follow then for thoſe, Pſal 32.3.whoſe hearts are full of fraude and deceipt, but that they muſt needs be deſtitute of all hope of the pardon of their ſins, and ſo conſequently lye open to the ſtrokes of Gods vengeance due vntounto the ſame?
2 And as their perſons are hatefull to the Lord, ſo are their ſeruices abhorred of him: He loaths their ſeruices.for indeed they are not the ſeruices of God, but of Sathan, and of our owne fleſh: and therefore be they neuer ſo glorious in outward ſhew, and let them pretend neuer ſo much zeale, in the performance of them, yet the Lord hath them in vtter deteſtation. As we may plainly ſee in the hypocritical Phariſes, they would be eueryevery where praying with great deuotion: and very often faſting, with great auſterity, & blowing a trumpet to giuegive notice vntounto men of their almesdeeds and liberality, and ſtriuing with al their might by externall obſeruations, to winne themſelues the praiſe of holy and zealous men: yet for all this, our Sauiour ſharply rebuketh thē, ſaying; Luk 16.15.Yee are they which iuſtifie your ſelues before men, but God knoweth your hearts; for that which is highly eſteemed before men, is an abomination in the ſight of God. It is as loathſome vntounto him as carions, or toades, or any ſuch creatures as mans nature doth moſt abhorre, can be vntounto vsus.
Thirdly, this is another miſery of hypocrites, They liue in cō tinuall danger.that they liue in continuall feare and danger: there are holes in their maſkes, (at leaſt their wil be) and their double dealing ſhal be ſeene into, it ſhall ſometime or other come to light, how they hauehave abuſed Gods preſence, and diſſembled with their bretheren, by making faire ſhewes, and pretences of that which they neuer meant: their ſins ſhal not alwaies ly hid, but either they wil giuegive ouer all, in time of perſecution, as the ſtony ground did; or in hope of promotion, as Iudas, & Achitophel did, Luk. 8.13.& ſo diſcouer their falſe-heartednes: or elſe it ſhall be drawne forth by their ſpeeches, in their merriments, or in their diſtempers; or elſe Gods ſpirit in godly men, ſhall deſtroy it, by working in their hearts, a vehement ſuſpicion of them, and cauſing them with a iudicious eye, more narrowly to pry into their works, and waies. By one ſuch meanes or other, God will lay them open to the view of the world: ſo that being in ſuch perill, they cannot but hauehave a fearefull heart, and a reſtleſſe conſcience. And to this purpoſe, notable is that ſaying of Salomon: He that walketh vprightly, walketh boldly or ſurely, but he that peruerteth his waies ſhall be known. Whence it is apparant, that the vpright man needeth not to feare any thing, he needeth not to bee afraid of ill men: for though they may diſgrace him, they cannot ſhame him: he needeth not to bee afraide of good men: for the oftner he ſpeaketh to them, and conuerſeth with them, the more he is approued by them: neither needeth he to bee afraid of God, for hee that ſearcheth the heart and the reines, knoweth and alloweth of the integrity of their ſoules. They hauehave no cauſe of feare for the preſent, becauſe all things goe well with them: neither is there any for afterwards, becauſe all things ſhall goe well with them, for they ſhall neuer fall away from God: None can plucke them out of his hand, Ioh. 10 29. Ioh. 4.4.Sathan cannot, becauſe he that is in vsus, is ſtronger then he that is in the world: ſinne cannot, becauſe grace will preuaile againſt it: the world cannot, becauſe this is our victory, 1 Ioh 5.4.whereby we ouercome the world, euen our faith. And the Apoſtle concludeth generally for all other matters, that neither death, nor life, nor Angels, Rom. 8.38.39.nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord. What followeth now on the contrary part for hypocrites? but he that peruerteth his way, that is, alloweth himſelfe in any ill courſe, though neuer ſo ſecretly, ſhall be knowne; that is, his vile and wretched diſſembling ſhall bee detected, if not in this world, yet when the thoughts of all hearts ſhall be made manifeſt: they ſhall be found out firſt or laſt, and therefore they cannot but walke fearefully in their ill courſes, wherein they walke and giuegive liberty vntounto themſelues.
This ſhould make vsus exceeding carefull, Ʋſe. 1 and warie when we offer our ſelues to Gods ſeruices, to ſearch and dig deepe into our hearts, that we may caſt out all the looſe earth that is there, and ſo our building may bee on a rocke, and not on the ſand. We muſt purge away that leauen of hypocriſie, that hath wholy infected our nature, that ſo we bee not found to halt in our worſhipping of God, leſt he take vsus with the maner, Mat. 22.as he did him that came without a wedding garment, whom he ſingled out from all the gueſts that were preſent, and that not onelyonly to ignominie and reproch, but to euerlaſting puniſhment and torment in hell fire. It is very dangerous then we ſee to deale hypocritically with God; it is not ſafe with men, to pretend and ſay one thing before their faces, and to ſpeake and do another behind their backes, becauſe they may peraduenture diſcerne it: but it is more dangerous to diſſemble with God, for he doth certainly diſcerne it, and will as certainely puniſh it.
Many when they are reproued, or admoniſhed, will ſnuffe at it, and ſay: What need you bee ſo hot in the matter? I hope you cannot charge me to bee either Whore or Theefe. But though man cannot charge you, (which all cannot ſay) is that a ſufficient diſcharge for you? Nay you muſt looke vntounto it, that God find not matter ſufficient to conuict you, either of thoſe particulars, or of worſe and viler offences.
And let none reply that it is ſufficient, that we frequent Sermons, and partake of the Sacrament, and come to prayer in publike, and vſe prayer in the family, and performe other duties that Chriſtian men and women ſhould do, and no more is required at our hands.
Yes, God doth require more then this: Anſwer. Pro. 23.he calleth for the heart in all theſe: though a man bee preſent at neuer ſo many Sermons, yet if his minde run after his pleaſures, or after his couetouſneſſe, ſo that when his body trauels one way, his affections trauell another way, all his hearing is nothing worth.
And ſo in prayer, though there be neuer ſo many excellent words, apt tearmes, and goodly ſentences, yet if they come from the head and not from the heart, from wit and memory, and not from the inward feeling of the ſoule, they cannot be accepted. Ier. 29.God profeſſeth indeed that he will be found of thoſe that ſeek him: but then they muſt ſeek him with their whole heart: that is, truly and feruently: they muſt not come with a part of their heart, for then they bring no part in Gods account: but with all their heart: for he that giueth him not all, giueth nothing at all. So for the workes of our calling, if we do not labour therein as Gods ſeruants, we can expect no wages, we may hauehave commendation from men, but we ſhal hauehave a check and rebuke from the Lord; mens tongues may magnifie vsus, but Gods hand will confound vsus.
Therefore let vsus, when wee enter vponupon any good way, endeuour with an vpright and true heart to go forward in the ſame, otherwiſe it had bene better neuer to hauehave entred thereinto. Now that we may make ſure worke in this regard, let vsus try our ſincerity by the good effects that doe euer accompany the ſame. Vſe. 1
1 One note therefore of a ſound heart (which wee ſhould take for our tryall) is to be vniuerſall in our deſires, Marks of an vpright heart. 1 Vniuerſall obedience. Pſal. 119.6.and in our practiſe, that we hauehave reſpect to eueryevery commandemēt of God, to the firſt table as well as to the ſecond, and to the ſecond as well as to the firſt: that we be righteous towards men, as well as religious towards God; and ſo on the contrary, that we looke to our hearts as well as to our actions, and to our actions as well as to our hearts: Contrary to this rule is the dealing of thoſe that will giuegive diſpenſations vntounto themſelues for many things, ſo that they can make a ſhew of ſome things. What if we be not ſo ſtrict for the Sabaoth? (thinke they) yet we are no ſwearers nor blaſphemers: what if we take a little liberty for vain ſports and idle diſcourſes? theſe are but trifles; we will not be adulterers, nor filthy ſpeakers &c. This is a ſhrewd ſigne of a heart full fraught with guile and deceipt: the property of a good conſcience is to be willing and deſirous in all things to walke honeſtly. Heb. 13.18.If one be neuer ſo ſtrict for the Sabaoth, if he will helpe himſelfe by a lye now and then, for his commodity, or for his credit ſake: and if a man be neuer ſo rigorous and ſeuere for matters of iuſtice, and yet will ſteale time from the Lord vponupon his day, and ſpend the ſame in his own buſineſſes and affaires, whether ſecretly or openly: and ſo for any other thing, we will make bold to borrow a little leaue of God; this is an argument of a falſe and diſſembling heart: and therefore this muſt be taken heede of, as being very dangerous.
A ſecond marke is to hauehave a continuall increaſe in godlines: neither to waxe worſe, Growth in Grace. Phil. 3.13.14.nor to ſtand at a ſtay, but ſtill to ſtriue to grow better and better, as the Apoſtle Paul teſtifieth that he himſelfe did: I forget that which is behinde, and endeuour my ſelfe to that which is before: and follow hard toward the mark, to the prize of the high calling of God in Chriſt Ieſus And hauing ſhewed what he did himſelfe, he annexeth an exhortation alſo for vsus: Verſe. 15.Let vsus therefore as many as are perfect, (that is ſincere, and void of groſſe hypocriſie) be thus minded. He was not as a vaine fooliſh man, who running in a race wil be euer and anon looking back how much ground he hath rid: but his eye was vponupon the marke, conſidering how much he had yet to run, how farre off he was from perfection: and the ſame mind ſhould be in vsus, and will be in as many of vsus, as are indued with the ſame ſpirit that Paul was. We muſt eueryevery day labour to abound more and more in all wiſedome and in all godlineſſe. Rom. 15.14.If we prayed once a day in priuate, Note. and that ſomewhat coldly at the firſt, we muſt afterward pray twiſe or thriſe, or oftner in a day, as occaſion is offered, and that more feruently, and feelingly then we did in the beginning. If we did reade and meditate more ſeldome, and with greater weakneſſe and diſtraction at our firſt entrance into profeſſion, in our proceeding, we muſt vſe thoſe exerciſes, more frequently, and performe them more ſeriouſly and chearefully: and the like may be ſaid for all other duties. Thus if we can labour to do, Note. and when we ſlip and ſo are ſtayed now and then in our race, yet if we recouer our ſelues with ſpeede, and ſet ſurer, and looke better to our ſteps, and make more haſte in our way then we did before: we muſt not be diſcouraged, though we find not ſo good a progreſſe as were to be wiſhed for: God will accept of our endeuour, and his ſpirit will beare vsus witneſſe that we hauehave a true heart, notwithſtanding we come farre ſhort of that we ſhould, and other of Gods Saints do attaine vntounto. But on the contrary, if we ſtand at a ſtay, or ſtart aſide like a broken bow, and ſo turne backe againe vntounto folly, it is much to be ſuſpected that we had neuer any ſoundneſſe in vsus.
3 A third token of ſincerity is, A conſtant and conſcionable vſe of all the meanes.conſtantlie and carefully to vſe all the good meanes of attaining to goodneſſe, and to eſchew all the inducements that may allure vntounto euill. Doth any one hate ſwearing? then let him ſhew it by auoiding the company of blaſphemers. Doth any one hate impurity and filthineſſe? then let him teſtifie it by ſeparating himſelfe from all wanton and laſciuious company, and from all ſuſpected perſons & places. Note. If one pretend that he hateth theſe & the like euils, and yet will aduenture vponupon the baite, it is ſure that ſuch a one wanteth that truth of heart, which ſhould be in him, and is in all, ſo farre as they are ſound within.
So for the contrary, doth any one deſire that grace and religion may flouriſh in his heart, and that the fruites thereof may appeare in his life? then let him vſe all priuate and publike religious excerciſes, wherby theſe things may be wrought and increaſed in him; and delight in ſuch company, as both by precept and example may further him therein. Doth any one wiſh that he could get victory ouer ſome ſpecial ſins and corruptions that he is troubled withall? then let him enter into combate againſt them, as the Apoſtle did, Rom. 7. Let him humble himſelfe by faſting and prayer, and complaine & cry vntounto the Lord for the repreſſing of them, and get ſuch forcible reaſons againſt them out of the Scriptures, as may quell the ſtrength and violence of them; and thus a ſincere heart will do. But if we make ſhew that we deſire to be godly and religious, Note. and yet vſe not the meanes at all, or but ſome of them: or if we vſe them all, it is but by fits and flarts: or if we vſe them conſtantly, yet we do it but remiſly and coldly, we cannot hauehave any aſſurance that our hearts are faithfull vntounto the Lord.
A fourth argument of ſincerity is to performe all duties as in Gods preſence, Reſpecting God in all things.looking vntounto him, as the directer and diſcerner of our thoughts, words, and workes, and thinking it ſufficient if he approue of vsus, though men do diſlike vsus; as the Apoſtle Paul telleth the Corinthians: 1 Cor. 4.3.4.As touching me, I paſſe very little to be iudged of you, or of mans iudgement, &c. He that iudgeeth me is the Lord. And againe in the Epiſtle to the Theſſalonians: 1 Theſ. 2.4.As we were allowed of God that the Goſpell ſhould be committed vntounto vsus, ſo we ſpeake: not as they that pleaſe men, but God, which approueth our hearts. And therefore he prayeth in another place, that the Corinthians might do none ill, not that he might ſeeme approued, 2 Cor. 13.7.and hauehave the credit of their goodneſſe, as being wrought chiefly by his miniſtery: but that they might do that which is honeſt, though he were diſallowed, to wit, by men: for with God the righteous Iudge, he knew that he ſhould be both approued and rewarded. Thus he that is a ſeruant, faithfull and truſty in his place, ſeruing the Lord Chriſt in conſcience, & not men with eye ſeruice, albeit he ſhould be accounted the moſt idle and vntruſly ſeruant in all the family, (being indeed the moſt diligent and painfull of all) he will ſtill go on with his faithfulnes, and not diminiſh any iotte of his induſtry and laboriouſneſſe.
This Iob alledgeth as a teſtimony of his integrity, that wheras he might hauehave giuen free ſcope to his eie for wanton lookes, and to his heart for ſinfull affections, Iob. 31.1.yet he ſaith of himſelfe: I made a couenant with mine eyes, why then ſhould I think on a maid? And why was he thus iealous of himſelfe, and thus carefull to guide his eye, and to gouerne his heart in a right maner? the reaſon is rendred, verſ. 4. Doth not he behold my wayes, and tell all my ſteps? That alſo is Ioſephs commendation, that whereas he might hauehave liued in impurity and filthineſſe, not only without blame and reproch, but euen with the fauour of his ſinfull and vnchaſt miſtreſſe, yet the feare of the Lord reſtrained him from that monſtrous, and abhominable ſinne: How can I do this great wickedneſſe (ſaith he) and ſo ſinne againſt God? Gen. 39.10.Yea though ſhe ſpake to him from day to day, yet he refuſed, and would not ſo much as be in her company, leſt any tempation ſhould be offred vntounto him by that occaſion: Note. he would rather hauehave her diſpleaſure then Gods, & rather be impriſoned amongſt malefactors, for forbearing of euill, then to be vexed and tortured on the racke of an euill conſcience for commiting of euill. And this good diſpoſition Gods ſeruants do many times find in themſelues, that when they hauehave falne into any ſecret ſin, and hauehave entertained vaine & foliſh thoughts, or corrupt & carnal affections, when they hauehave ouerſhot themſelues in their ſpeeches, or in their cariage, and no man diſcerneth it, yet they take thēſelues with the maner: & knowing that Gods holy eies are vponupon them, they iudge & condemne themſelues, and are throghly angry with thēſelues for that which they hauehave done. Note.
Yea ſometimes, when men praiſe and extoll them, yet they bluſh within themſelues, and hauehave an holy indignation againſt their owne ſoules, that they hauehave dealt hypocritically, or vaine gloriouſly, or lightly, or indiſcreetly, or paſſionatly. This is a very ſingular mark, & vndouted argumēt of great piety & ſincerity. As on the cōtrary, it is a certain note of groſſe hypocriſie, euer to be caring what mē thinke, & ſpeak of vsus, & of our doings, & neuer to regard what god ſeeth amis in the ſame.To receiue a rebuke will ngly and profitablys
1 The laſt note (though many other might be named, ſhall be this, patiently to endure an admonition, and reproofe, and to be deſirous of the ſame, to the intent we may profit thereby: in publicke to like beſt, and deſire moſt thoſe ſermons, wherein our owne corruptions are moſt throughly met withall, and ſtrucke at with greateſt ſharpneſſe, and vehemency: Note and in priuate, to be moſt glad of the ſociety of thoſe friends, that will in wiſedome and mercy, tel vsus moſt often, and moſt plainly of our faults.
Hypocrites, cannot abide that any ſhould rubbe vponupon their galled backs as it were, or come neare thē to touch their gouty, and feſtered, and corrupted conſciences, but they will wince and kicke, and lay about them, and cry out on thoſe that are ſuch iudgers, and ſuch buſy-bodies (as they tearme them) and ſo reiect all wholeſome reproofes, & carry a bitter heart againſt the reprouers. OnelyOnly thoſe that are ſound-hearted, can ſubmit themſelues, in the lowlineſſe of their minds, and meekeneſſe of their ſpirits, to beare admonitions, when they neede it, (be he a ſuperiour or an inferiour that adminiſtreth the ſame) and labour to make a right vſe hereof, and to louelove the partie the better, that will deale ſo mercifully and faithfully with their ſoules. Obſer.
Indeed Gods beſt children, may ſometimes faile herein, and begin to buſtle, and take on, when they are ſomewhat ſharply dealt withall, and cannot ſo readily and chearefully ſwallow and diſgeſt thoſe bitter pils, as they ſhould: but if they be grieued in their ſoules, that they find ſo much pride in themſelues, & though they be a little diſtēpered in company, yet whē they are alone, they are aſhamed of their folly, and deſire more wiſdome and grace to reape benefite by the admonitions that ſhall afterwards be giuen them, and begin to thinke more reuerently of the parties that ſhewed them that mercy and kindneſſe: they ſhould not be diſmaied, knowing that they are true Iſraelits, in whom their is no guile, notwithſtanding that vnwillingneſſe and vntowardneſſe to vndergoe a rebuke, that they find in them ſelues, and their corrupt nature.
Thirdly, Vſe. 3 this is for the great comfort of all ſuch: theſe notes of vprightnes in themſelues, though they hauehave many corruptions and imperfections, mixed with their beſt works, yet ſeeing they hauehave pure hearts, they are happy and bleſſed, and ſhall find the good effects of their bleſſedneſſe. Note. True holineſſe, and true happines are neuer ſeparated. As for perfection, God lookes not for it at our hands. If ſinne hange on vsus, but wee would faine caſt it off: if we find vnbeliefe, but would moſt gladly get faith: 2 Chron. 30.18.19.if wee be troubled in our hearts with hardneſſe, but are deſirous of ſoftneſſe: if we be humbled for that we cānot be humbled ſufficiently, nor get ſuch a large heart as we would to deſire and expect grace from heauen, let vsus not be diſcomforted for our defects and frailties: for the Lord wil ſpare vsus, and be gracious vntounto vsus in his beloued ſonne: according to that worthy prayer of good King Hezekiah: The good Lord be mercifull toward him that prepareth his whole heart to ſeeke the Lord God of his Fathers, though he be not clenſed according to the purification of the Sanctuary.
Though many hauehave bene braullers heretofore, let them labor to be peaceable: though they hauehave ben worldly, let them ſtriue to be heauenly: though they hauehave bene filthy, let them endeauour to get chaſtity: though they hauehave bene ignorant and prophane, let them ſtudy to obtaine knowledge and holineſſe: and then they may come to the Lords table, & welcome: the Lord will hauehave reſpect vntounto them, and grant them pardon for their ſinnes, and ſupply all their wants, and giuegive them more grace to doe their duty, in the remainder of their life, and in the daies of their pilgrimage that are yet behinde.
Surely they worke none iniquity. That is, they make not a trade, and common practiſe thereof. Slip they doe, through the infirmitie of the fleſh, & ſubtilty of Sathan, and the allurements of the world: but they doe not ordinarily and cuſtomably goe forward in vnlawfull and ſinfull courſes. In that the Pſalmiſt ſetteth downe this as a part, Doct. 3 (and not the leaſt part neither) of bleſſedneſſe, That they worke none iniquity, A prerogatiue. to be freed from ſinne.which walke in his waies: the doctrine to be learned hence, is this, that it is a maruellous great prerogatiue to be freed from the bondage of ſinne,
If there were no other reward but this, yet it were a happy thing to be religious, euen in this reſpect, that we ſhall be ſet at liberty frō ſuch a ſeruice. Rom. 6.17.This point is euident from the Apoſtles words, where he ſpeaketh thus: God be thanked, that ye hauehave bene the ſeruants of ſinne, but ye hauehave obeyed from the heart vntounto the forme of doctrine, whereunto ye were deliuered. Where we ſee, that this was not the leaſt priuiledge that they had by being Gods ſeruants, but indeed a matter for which he was greatly to be magnified; that whereas they had bene the ſlaues of ſinne, and (as baſe drudges) at the commaund of eueryevery vile and wretched luſt: by the vertue of the word powerfully preached vntounto them, and faithfully receiued by them, they had bene deliuered from that bondage, and made the ſeruants of God in righteouſneſſe, and holineſſe of life and conuerſation. And therefore in that ſame Chapter, verſe 14. it is promiſed vntounto Gods children, as a ſpeciall fauour, That ſinne ſhall not hauehave dominion ouer them. It may ſometimes tirannouſly vſurpe authority in them: but the ſtrength of grace, and the operation of the holy ſpirit of God, will ſtill diminiſh, and at laſt aboliſh the force and violence thereof: ſo that it ſhall neuer beare ſuch ſway ouer them, as in the time of their vnregeneracy it did.
The truth of this doctrine, Reaſons. will yet more clearly ſhine forth, if wee conſider, what the maiſter, the ſeruice, & the reward of ſinful perſons are. As for their maiſter, it is Sathan: For he is the God of this world, Epheſ. 2.2. Sathan is the maiſter of all ſinners.and the Prince that ruleth in the children of diſobedience: of whom all vnbeleeuers are held in captiuity, and ſtill imployed according to his will and pleaſure. Now he is a more cruell and ſauage tyrant, then euer Pharoh was: though he were very fierce againſt the Iſraelites, and exerciſed great tiranny ouer thē, yet Sathā putteth his vaſſals to carry heauier burdens, Their ſeruicesand to toile out themſelues in baſer workes, then euer the taſkmaſters of Aegipt impoſed on the poore Iſraelites. For all impenitent ſinners are in thraldome to eueryevery brutiſh luſt: Note they muſt defile their bodies, and corrupt their ſoules, and conſciences, and pollute all their workes and waies, when, and in what maner ſoeuer the Diuell will hauehave them; they muſt conuerſe with eueryevery lewd and ſinfull companion: they muſt runne vp and downe, like drudges to follow eueryevery vaine and baſe delight, to purſue eueryevery meane and trifling commodity: and to hunt after eueryevery promotion and dignity that offers it ſelfe vntounto their view.
They cannot liue peaceably in the day, nor reſt quietly in the night: as we may ſee in gameſters, who breake their ſleepe, miſpend their time and ſtrength, depriue themſelues of a comfortable eſtate, and bring many miſeries vponupon themſelues, and their families, by the ouer eager purſuite of their vngodly and vnthrifty courſes. It is a wofull and lamentable caſe, that franticke perſons are in, that muſt hauehave eueryevery one in the family to attend vponupon them, and to hauehave an eye vntounto them, leaſt they ſhould hang themſelues, or drowne themſelues, or get a kfe to cut their throates, or ſome way or other worke themſelues miſchiefe: but farre worſe is their caſe, that are poſſeſt with a ſpirituall frenzie, and led by the ſuggeſtions of Sathan, who are euermore labouring to worke out their owne ouerthrow, & to bring vponupon thēſelues deſtruction of body & ſoule: which is the reward that Sathan giueth them, The reward.for all their paines that they hauehave taken in ſeruing him, and in fulfilling the luſt of their owne wicked fleſh: according to the ſaying of the Apoſtle, Rom. 6.The wages of ſin is death: that is, euerlaſting death: Which is an vtter ſeparation from Gods bleſſed preſence, and from all maner of comforts whatſoeuer, to endure vnſpeakeable and endles torments in the lake that burneth with fire and brimſtone, Reuelation.which is the ſecond death.
Another reaſon, why it is a great priuiledge to be exempted from the dominion of ſinne, is, Reaſon. 1 Iohn. 3.8.9.becauſe it is a teſtimony that we are the ſonnes of God, as it is ſaid by the Apoſtle Iohn: He that committeth ſinne is of the Diuell, and: Whoſoeuer is borne of God ſinneth not. And why? becauſe the efficacie of the word and ſpirit doe reſtraine him therefrom.
A third reaſon is, becauſe that is it whereby we are made conformable vntounto Chriſt Ieſus: when we are freed from the ſlauerie of ſinne, we are ſtill tranſlated from glory to glory, and hauehave the Image of God renued in vsus daily more and more, purging our ſelues euen as Chriſt is pure.1 Iohn 3.3. Vſe. 1.
This ſerueth for our inſtruction, that ſeeing it is ſuch a preheminence (not to be a worker of iniquity:) therefore we ſhould hereby fence & arme our ſelues againſt al enticements, whereby we might be allured to ſinne, either in heart or in behauiour, when pleaſure ſmileth vponupon vsus, or filthy lucre ſetteth on our hearts, or preferment calleth for vsus, &c. Let this be as a buckler whereby to repell all the firy darts of the Diuell: It is a bleſſed thing to worke none iniquity, and, Luk. 9.25. Heb. 11.25.26.What ſhould it profit a man to winne the whole world, and to loſe his owne ſoule? Moſes choſe rather to ſuffer affliction with the people of God, then to enioy the pleaſures of ſinne, and the preferments of Egypt for aſcaſon.
It was a fooliſh & mad part of the Iſraelites, to deſire to returne into Egypt the houſe of their bondage, that they might eate of their fleſh pots, and of the leekes and onions, that in time paſt they had there enioyed: but much more void of ſence & reaſon are they, that whē they hauehave been once deliuered frō that ſpirituall ſeruitude, will caſt themſelues into thraldome againe: and when they hauehave bene puld out of the ſnares of the Diuell, wherein they were held at his pleaſure, will returne againe to folly, & intangle themſelues the ſecond time. Wherefore let this put ſtrength into vsus in all conflicts, that we may ſtand reſolutely, as againſt other aſſaults, ſo againſt that of the examples of great and mighty men, who vſually take their liberty in all voluptuous and licentious kindes of liuing. This conſideration (I ſay) ſhould arme vsus againſt it: The Lord hath pronounced them bleſſed that worke none iniquity: and if I be of the number of them, I ſhall be more happy in renouncing ſinne, then the greateſt Potentate in the earth is, or can be in committing of ſinne. And therefore let vsus deale as Eliphaz did in the booke of Iob: Iob 5.2.I hauehave ſeene the fooliſh well rooted (ſaith he) and ſuddenly I curſed his habitation: not by way of imprecation, but of denuntiation of Gods iudgements due vntounto them for their euill workes, ſhewing that they tooke ſuch courſes as did make them and theirs accurſed, and bring the vengeance of God vponupon them: the meditation whereof was a ſtrong bulwarke to fence him againſt all temptations vntounto the like ſinful and vile practiſes. Vſe. 2
2 This maketh for the terror of all ſuch as do drinke in ſin with greedineſſe, and giuegive allowance to themſelues in blaſpheming, in Sabaoth breaking, in wantonneſſe, in lying, and ſlandering, and ſcoffing, and ſuch other fowle vices. If they be bleſſed that do not work iniquity, then curſed are they that make a common practiſe thereof.
But I hope (will ſome ſay) a mans heart may be good, Obiect. though he ouerſhoot himſelfe by rapping out an oath now & then, and by ſpeaking fooliſhly and lightly &c. you muſt not iudge (ſay they) God knoweth our hearts.
He doth ſo indeed, Anſwer. and he hath made knowne vntounto vsus by his word, Luk. 6 45. Mat 7.17.18.that an ill tongue and an ill life do alwaies argue an ill heart: for out of the aboundance of the heart, the mouth ſpeaketh: and a good tree cannot bring forth ſuch rotten fruit, nor a pure fountain ſend forth ſuch muddy & filthy ſtreames, as do euermore iſſue forth at their profane mouthes, & are deriued from their impure conſciences vntounto all, or to the moſt part of their actions.
Thou haſt commanded to keepe thy precepts diligently.
The doctrine that theſe words affoorde is this, that nothing is ſuperfluous that is done in obedience to Gods holy will.
The word tranſlated Diligently, Doct. 4 Strict obediēce to be laboured for. 2 Cor. 7.1.doth ſignifie in the originall tongue (wonderfull much,) ſo that the words go thus: Thou haſt cōmanded to keepe thy precepts wonderfull much. And this the Apoſtle vrgeth the Corinthians vntounto: Hauing ſuch promiſes beloued, let vsus purge our ſelues from all filthineſſe of the fleſh and of the ſpirit: that is, from all maner of corruption, as well inward as outward. And that was the drift of Chriſt Ieſus in giuing the the true interpretation of the law, which the Phariſees had corrupted by their falſe expoſitions: I ſay this was the drift, to draw men from reſting on the outward obſeruation thereof, & to bring them to hauehave regard vntounto their thoughts, & to the affections of their hearts: & more ouer in their practiſe to do thoſe things which heathē men & hypocrits could not attaine vntounto: & therfore he often vrgeth this ſentēce, to ſhew the ſlenderneſſe and inſufficiency of their obedience: What ſingular thing do yee? Implying that Chriſtians muſt in many things be ſingular, and differ from, and go beyond the common ſort of men.
If one could doe as much good as an hundred, yet he could not doe the hundreth parte of that which a Chriſtian ought to performe. Luke 17.10.Let him ſay ſtill (for it is a truth) I am an vnprofitable ſeruant: I hauehave done no more then my dutie, nor ſo much as my duty. As Chriſt came to fulfil all that his Fathers law required, ſo it behoueth vsus to obſerue eueryevery thing that wee are commaunded: though not in perfection which we cannot attaine vntounto: yet in vprightneſſe, and with our beſt endeuours. When the Iſraelits told Moſes that if he would goe neare, and heare what the Lord ſaid, and declare it vntounto them, they would heare and doe all that the Lord ſhould ſay, the Lord himſelfe teſtified the equitie of their words, Deut. 5.28.29that They had well ſpoken, all that they ſpake, and wiſhed that there were ſuch an heart in them, to feare him and to keepe all his commaundements alway: that it might go well with thē, and with their children after them. Whereby we are informed what is acceptable vntounto God, and profitable for our ſelues: namely, entire obedience for our comfortable welfare, and conſtant obedience for our continuall happineſſe: and to the ſame purpoſe tendeth that ſerious inſtigation, 1 Cor. 15.58.of S. Paul to the Corinthians: Therefore my beloued brethren, be ye ſtedfaſt, vnmoueable, aboundant alwaies in the worke of the Lord: for as much as …e know that your labour is not in vaine in the Lord.
Firſt, Reaſons. no vaine thing is commaunded, but eueryevery precept that he giueth is holy, & eueryevery duty preſcribed to vsus, is needful to be performed, he requireth nothing but that which is good, and iuſt: and who can charge vsus to do more than enough, whiles we deale onelyonly in that which is iuſt and good?
Secondly, the Lord deſireth to be ſerued with all due care, and faithfulneſſe: can any man ſay, I am before hand with him, and I hauehave done more for his ſake than he hath for mine? doe we not receiue from him breath, and being, and life, and liuing, and preſeruation, and ſaluation it ſelfe, and all things els?
3 Thirdly, our labour is not loſt, nor trauell miſ-ſpent in yeelding obedience to him: for he will reward it at the full, and aboue all deſert. No man worketh for him without wages: not a godly action, not a godly word, not a godly purpoſe, not a godly motion of heart ſhall paſſe without pay and compenſation.
Fourthly, eueryevery default and omiſſion of well doing, at eueryevery time deſerueth damnation: and either ſhal be recompenced with the death of the ſinner, or hath bene already requited with the torments of Chriſt.
For confutation of the Papiſts, Vſe. 1 Againſt Popiſh obſeruations.that little regarding the commaundements of God, expect great matters for their deuotion, and their outward inuentions and obſeruations: but who hath required thoſe things at their hands? the Lord commaundeth them to keepe his precepts, otherwiſe they can expect no recompence from him; but that may be ſaid of all their inuented worſhip, which was ſpoken of them that were ſo full of externall ceremonies (as touch not, taſt not, handle not) in the Apoſtles time: concerning all which he ſaith: That they periſh with the vſing, Coloſ. 2.22.ſeeing they are after the commandements, and doctrines of man: So ſoone as the worke is done, the reward is gone.
Beſides, here may be confuted all their works of ſupererogation: Againſt works of lup…r…gaton.If God God command vsus to obſerue his law in perfection, then what can there be left for them to performe beyond that which he commandeth? Doth Chriſt bid vsus ſay, that when we hauehave done all that we can, we are vnprofitable ſeruants, and hauehave performed no more then our duties; and will they be ſo audacious as to bragge of an ouerplus of well doing? Is it poſſible for obedience to exceed the commandement? or for ought to be any thing worth that is not done in obedience? but to let them paſſe.
This is for our inſtruction: Vſe. 2 hath God enioyned vsus to obſerue his precepts ſo exceeding carefully and diligently? then let nothing draw vsus therfrom, no not in the leaſt circumſtance: let vsus eſteeme nothing needleſſe, friuolous, or ſuperfluous, that we hauehave a warrant for out of his word: nor count thoſe too wiſe that will ſtand reſolutely vponupon the ſame: if the Lord require any thing, though the world ſhould gaineſay it, & we be derided and abuſed for the doing of it, yet let vsus proceede ſtill in the courſe of our obedience.
Sithence our maiſter doth require it as a due, and it becommeth vsus to yeeld it as a duty, & our hire is ſo great for the performance of the ſame, which will alſo be inlarged as our integrity ſhalbe increaſed; the greater our faithfulneſſe ſhalbe found, the more praiſe we ſhall obtaine, accompanied proportionably withal other good bleſſings. And let this be a motiue further to incite vsus to ſuch diligēce, that the Lord is much diſpleaſed with remiſnes and negligence: ſloathful perſons are eueryevery where reprehended in the Scriptures, euen for being idle in humaine affaires, and matters that concerne mens preſent eſtate: much more then doe they deſerue to be ſharply reproued, and alſo corrected for their careleſſneſſe in thoſe holy works, whereabout God ſetteth them: he that doth not as much as he may in the ſeruices of God, may looke to hauehave more ſtroakes from his hand, and rebukes from his mouth, than will be for his comfort.