The Crown and Glory of Christianity, Uses · Use and exhortation 3 (4 of 4)

The Crown and Glory of Christianity · Uses · Use and exhortation 3 (4 of 4)

p. 309Fifthly, If ever you would be holy, then dwell much upon 5thoſe ſolemn Vowes and Covenants that you have formerly made in the dayes of your diſtreſs: Ah how often have you in the dayes of your calamity and miſery, and in the dayes when ſickneſſes and weakneſſes did hang upon you, and when the terrours of death were upon you, how frequently in thoſe dayes did you ſolemnly vow and promiſe, that by the ſtrength and aſſiſtance of the Lord, you would break off your ſins by repentance, and that you would make it your greateſt care, and your greateſt buſineſs and worke in this world to minde holineſs, and to preſs after holineſs, and to give your ſouls no reſt, till you had experienced the power, excellency, and ſweetneſs of holineſs? As David by an oath bound himſelfe to keep Gods righteous judgements, Pſal. 119.106. I have ſworne and I will performe it, that I will keep thy righteous Judgments, (a religious vow is nothing elſe but a ſolemn promiſe or oath, whereby a man engages himſelfe to the great God, that he will decline ſuch wayes, means, and methods, as lead to wickedneſs, and that he will ſet in good earneſt upon the practice of all the wayes and means of holineſs, by the ſtrength and aſſiſtance of divine grace) ſo you have by many vowes and promiſes engaged your ſelves to caſt off the workes of darkneſs, Rom. 13.12.Rom 13:12and to put on the Armour of light, ſutable to the Apoſtles exhortation. And as the people in Nehemiah's time did enter into a curſe and an oath to walk in Gods Law, and to obſerve and doe all his Commandements, Neh. 10.29. So you have in the times of your outward and inward diſtreſſes vowed to the Lord, that you would obſerve all his Statutes, and walke in all his holy wayes, and doe all his righteous Commandements.Job 31.1, 2.Job 31:1Job 31:2 Job once made a covenant with his eyes, that he would not luſtfully look upon a maid; but how often have you made a covenant with your thoughts, that you would not thinke of vanity, and with your eyes, that you would not behold vanity, and with your eares, that you would not heare vanity, and with your tongues, that you would not ſpeak vanity, and with your hearts, that you would not contrive vanity, and with your hands, that you would not act vanity; now your vowes and your covenants are upon you,Prov. 2.17.Prov 2:17 oh that you would not with the ſtrange woman in the Proverbs, p. 310forget the covenant of your God; oh 'tis better ten thouſand times not to vow,Eccl. 5.5.Eccl 5:5 then to vow and not to pay: God can take no pleaſure in ſuch as are off and on with him, nor in ſuch who are forward to vow, but make no conſcience to pay their vowes; theſe are fools in folio, and therefore God cannot but deteſt them, and turne his back upon them. If good Jacob who is called the father of vowes, was ſo backward to pay his vowes, that God was forced, not only to round him in the eare againe and againe, with a goe up to Bethel, and there build me a Chappel, but alſo ſevercly to puniſh his delayes, both in the rape of his daughter, and in the cruelty of his ſons, &c. Gen. 35. Ah how ſeverely then may God deale with ſuch, who doe not only delay the paying of their vowes, but who live alſo in the daily breach of their vowes. Moſt men have need of that counſell which the Biſhop of Colen gave Sigiſmund the Emperour, that ask't him what he ſhould doe to be happy; Live (ſaid he) as you promiſed and vowed to doe when you were laſt ſick of the Stone and Gout. Ah that all men would make more conſcience of living out, and of living up to the covenants, vowes, and promiſes, that they have made to God in the dayes when the hand of the Lord has gone out many wayes againſt them, and when terrours of conſcience have been ſtrong upon them, O what repentance, O what reformation, O what amendment have they promiſed in thoſe dayes, and yet no ſooner have theſe outward and inward ſtormes been over, but they have been as vaine, and looſe, and baſe as ever. In the time of the great Sweat in King Edwards dayes, as long as the heate of the plague laſted, O how did every one cry out, peccavi, peccavi, I have ſinned, I have ſinned, mercy Lord, O mercy, mercy good Lord. Then Lords and Ladies, and people of all ſorts, cryed out to the Miniſters, for the Lords ſake, Sirs, tell us what ſhall we doe to avoyd the wrath of the Lord? what ſhall we doe to be ſafe in this evill day? O take theſe bags and pay ſo much to ſuch a one whom I have deceived, and reſtore ſo much to ſuch a one whom I have in bargaining over-reached, O give ſo much to the poore, and ſo much to other pious uſes, &c. But after the ſickneſs was over, they returned with the dog to the vomit, and with the ſowe to the wallowing in the mire againe; and ſo their p. 311latter end was worſe then their former. There was a very great ſinner, who in the time of his ſickneſs was ſo ſorely terrified in his conſcience for his many hainous ſins, that he made the very bed to ſhake upon which he lay, and cryed out all night long, I am damn'd, I am damn'd, I am damn'd, &c. and in this his ſickneſs he made many great proteſtations of amendment of life, if God would but be pleaſed to recover him, and prevent his going downe to the grave at this time; Well, in a ſhort time after, he did recover, and being recovered he was as baſe, wretched and wicked, as ever he was before: This man with thoſe that were cited before him, were like that cunning Devill, of whom the Epigrammatiſt thus writeth;

Aegrota Daemon, Monachus tunc eſſe volebat,

Convaluit Daemon, Monachus tunc eſſe nolebat

Which is thus Engliſhed;

The Devill was ſick, the Devill a Monk would be;

The Devill was well, the Devill a Monk was he.

But thoſe who are now like to Satan in ſin, may hereafter be like to him in torment; ſuch who now out-live their vows, ſhall when they dye have hell enough. You count it a very ſhamefull thing to break promiſe or covenant with men, but is it not farre more ſhamefull to break with God? The Egyptians (though Heathens) ſo hated perjury, that if any man did but ſwear by the life of the King, and did not performe his oath, that man was to dye, and no gold was to redeeme his life.As Paulus Fagius obſerves in his Comment on Geneſis, &c. When the Romans made Covenants, they took Stones in their hands and ſaid, If I make this Covenant ſeriouſly and faithfully, then let the great Jupiter bleſs me, if not, ſo let me be caſt away from the face of the gods as I caſt away this Stone. Covenant-breaking was a ſin greatly deteſted and abhorred among the very Heathens, and ſhall Chriſtians make nothing of breaking their vows, promiſes, and covenants with the great God. Well Sirs, remember this, thoſe ſins that you have vowed againſt, muſt be deſerted, and that holineſs which you have vowed to p. 312follow, muſt be purſued, or a worſe thing then the curſe of Meroz muſt be expected, Judg. 5.23. compared with that, Joh. 5.14. But

6Sixthly, If ever you would be holy, then dwell much upon the worth and preciouſneſs of your ſouls; Chriſt that only went to the price of ſouls, hath told us that one ſoul is more worth then all the wo…ld, Math: 16.26. Chriſt left his Fathers boſome, and all the glory of heaven for the good of ſouls, he aſſumed the nature of man for the happineſs of the ſoul of man, be trod the wine-preſs of his Fathers wrath for ſouls, he wept for ſouls, he ſweat for ſouls, he prayed for ſouls, he payd for ſouls, and he bled out his heart-blood for ſouls. The ſoul is the breath of God, the beauty of man, the wonder of Angells, and the envie of Devills, 'tis of an Angelical nature, 'tis a heavenly ſparke, a celeſtiall plant, and of a divine off-ſpring, 'tis a ſpirituall ſubſtance, capable of the knowledge of God, and of union with God, and of communion with God, and of an eternall fruition of God; there is nothing that can ſuit the ſoule below God, nor nothing that can ſatisfie the ſoule without God; the ſoule is ſo high and ſo noble a piece, that it ſcornes all the world in point of acceptation, juſtification, ſatisfaction, and ſalvation. What are all the riches of the Eaſt or Weſt Indies? what are rocks of Diamonds, or mountaines of gold, or the price of Cleopatra's draught, to the price that Chriſt laid downe for ſouls? 1 Pet. 1.18, 19. Chriſt made himſelf an offering for ſin, that ſouls might not be undone by ſin, the Lord dyed that ſlaves may live, the Son dyes that ſervants may live, the naturall Son dyes that adopted ſons may live, the only begotten Son dyes that baſtards may live, yea the Judge dyes that malefactors may live. Ah friends, as there was never ſorrow like Chriſts ſorrow, ſo there was never love like Chriſts love, and of all his love none to that of ſoule-love. In a word, the ſpirituall enemies which daily warre againſt the ſoule, the glorious Angels which hourely guard the ſoule, and the precious ordinances which God hath appointed as meanes, both to convert and to feed the ſoul, doe all ſpeak out the preciouſneſs and excellency of the ſoule. There was once a great conteſt among ſome Nations about Homer (an excellent Poet) they ſeverally p. 313pleaded their intereſt in him; and truly ſo 'tis this day about the ſoule of man, many lay claime to it, ſin lays claime to it, and the world lays claime to it, and Satan lays claime to it, and Chriſt and holineſs lays claime to it, and O that Chriſt and holineſs might have it before all others. O Sirs, there is no wiſdome nor policy to that of ſecuring our precious ſouls, for they are Jewels of more worth then all the world; all the honours, riches, greatneſs, and glory of this world, are but chips and pibbles to theſe glorious pearles; therefore before all and above all other things, make ſure worke for your ſouls, if they are ſafe all is ſafe, but if they are loſt all is loſt: Other things cannot be made ſure, riches cannot, for as they are lying, ſo they are flying vanities, they make themſelves wings, and they fly away; Honours cannot, Haman is feaſted with the King one day, and made a feaſt for Crowes the next; Herod is one houre cryed up for a God, and the next houre he is eaten of wormes; Princes Courts are very ſlippery, a man may quickly get a fall there, that may eaſily break both back and neck, as many in all ages have experienced; the applauſe and favour of creatures cannot, for many mens favours are got with an Apple, and loſt with a Nut;Math. 27.4, 5.Matt 27:4Matt 27:5 Judas his heart was hardly warm'd with the high Prieſts favour, before they ſhut their doores upon him, with a what is that to us? look thou to that; moſt mens favours are as light as a feather, and ſo tos't up and downe with every breath of windy vanity; the Moone do's not ſo often vary and change, as the reſpects of moſt men doe vary and change; how many men have had their names written in golden Characters one yeare, and in letters of blood the next? what is the favour of man, but a blaſt, a Sun-ſhine-houre, a puff of winde, a magnum nihil, a great nothing? and who then would ſpend an houres time to ſecure it? neare and deare relations cannot, for the delight of Ezekiels eyes is taken away with a ſtroake;Ezek. 24.16. Job 1.10.Ezek 24:16Job 1:10 and all Jobs children are ſnatcht away in a day; all our neareſt and deareſt relations are like a Noſe-gay, which the oftner we ſmell to it, the ſooner it withers. But now holineſs may be made ſure, witneſs the ſpirits of juſt men made perfect in heaven, Heb. 12.23. and witneſs the many thouſands of Chriſtians this day in the world, who doe experience the principles of holineſs in their p. 314hearts, and who doe evidence the power of holineſs in their lives. O Sirs, if the ſerious conſideration of the preciouſneſs and worth of your ſouls, will not draw you out to ſtudy holineſs, to love holineſs, to prize holineſs, and to preſs after holineſs, what will? O Sirs, 'tis only holineſs that is the happineſs of the ſoul, the ſafety and ſecurity of the ſoul, the proſperity and felicity of the ſoul, and the luſtre and glory of the ſoul; and therefore why ſhould you not labour, as for life, after this ineſtimable Jewel holineſs? O let the remembrance of the preciouſneſs of your ſouls, be an effectuall means to draw you to heare that you may be holy, and to pray that you may be holy, and to reade that you may be holy, and to mourne that you may be holy, and to ſigh and groane after holineſs, as after that which is the ſouls only happineſs. O Sirs, there is nothing below heaven ſo precious and noble as your ſouls, and therefore doe not play the Courtier with your ſouls; now the Courtier do's all things late, he riſes late, and dines late, and ſups late, and repents late; O doe not poyſon your precious ſouls by groſs enormities, O doe not ſtarve your ſouls by the omiſſion of religious duties, O doe not murther and damne your ſouls, by turning your backs upon holy Ordinances. I have read of a Woman, who when her houſe was on fire, ſo minded the ſaving of her goods, that ſhe forgot her only childe, and left it burning in the fire; at laſt being minded of it, ſhe cryes out, Oh my childe, oh my poore childe, but all too late, all too late; ſo there are many men now ſo mad upon the world, and ſo bewitcht with the world, that they never mind, they never regard their poor ſouls, till they come to fall under everlaſting burnings, and then they cry out, O our ſouls, O our poor ſouls, O that we had been wiſe for our ſouls, O that we had got holineſs for our ſouls, O that we had made ſure worke for our ſouls, but all too late, all too late; the Lord make you wiſe to prevent ſoul-burnings at laſt. If he be rather a monſter then a man, that feaſts his ſlave, but ſtarves his wife, what ſhall we ſay of thoſe that pamper their bodies but ſtarve their ſouls, and that have thred-bare ſouls under ſilke and ſattin Cloaths, and that pleaſe themſelves with deformed ſouls under beautifull faces? ſurely it had been good for theſe that they had never been born. I have read of a Scythian Captain, p. 315who having for a draught of water yeelded up the City, cryed out, Quid perdidi? quid prodidi? What have I loſt? what have I betrayed? So all unholy perſons will at laſt cry out, we have betrayed our immortall ſouls, we have loſt a precious Father, we have loſt a deare Redeemer, we have loſt the company of glorious Angels, we have loſt the ſociety of the ſpirits of juſt men made perfect, and we have loſt all the pleaſures and joyes and delights that be at the right hand of the moſt High; We have loſt theſe, we have loſt all theſe, and we have loſt them for ever and ever; ſurely there is no hell to this hell. For a cloſe of this direction, remember this, that as the ſoul is the life and excellency of the body, ſo holineſs is the life and excellency of the ſoul, and as the body without the ſoul is dead, ſo the ſoul without holineſs is dead; This my Son was dead, and is alive: if you get holineſs into your ſouls, your ſouls ſhall live for ever, but if you die without holineſs, your ſouls ſhall die for ever and ever. I have read, that there was a time when the Romans did weare Jewels on their ſhooes; oh that in theſe dayes moſt men did not doe worſe, oh that they did not trample under feete that matchleſs Jewel their preciſouls. But

Seventhly, If ever you would be holy, then ſet in good earneſt 7upon reading of the holy Scripture; many a man has been made holy by reading of the holy Word.Luther com. in Gen. cap. 19.Gen 19 The Bible is the book of books, 'tis the onelyonly book, all other books in the world are but waſte paper to it: Auguſtin crys out, away with our writings, that room may be made for the book of God: notwithſtanding the greatneſs and multiplicity of the affairs of Princes, yet they were diligently to read the word, Deut. 17.19. And it ſhall be with him, and he ſhall read therein all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this Law and theſe Statutes, to do them. God looks that the greateſt Princes on earth ſhould make uſe of this Library. Though David was a great Prince, and had a multitude of weighty buſineſſes upon his hand, yet he was ſo much in reading & meditating on the word, that he made it his Counſellors; the word was Davids Learned Counſel,Pſal. 119.24.Ps 119:24 to which he reforted for counſel, advice, and comfort in all his neceſſities and p. 316miſeries. Alphonſus King of Arragon hath been highly extolled for reading the Scriptures fourteen times over, with gloſſes and expoſitions, notwithſtanding his great publike employments. And Alphonſus King of Naples read over the Bible forty times, notwithſtanding many great affairs were upon his hand. Theodoſius the Emperor, and Conſtantine the Great, were much taken up in reading of the Scriptures. So Queen Elizabeth, when ſhe paſſed in triumph through the ſtreets of London after her Coronation, and had the Bible preſented to her at the little Conduit in Cheap-ſide, ſhe received the ſame with both her hands, and kiſſing it,Speeds Hiſt. laid it to her breaſts, ſaying, That the ſame had ever been her chiefeſt delight, and ſhould be the rule whereby ſhe meant to frame her Government. And 'tis very obſervable, that the Eunuch was reading the Scripture, when Philip was commanded,Acts 8.26.40.Acts 8:26Acts 8:40 by Commiſſion from the Holy Ghoſt, to joyn himſelf to his Chariot, and to inſtruct him in the knowledge of Chriſt, which proved his converſion and ſalvation. And Junius was converted by the reading of that firſt of John, In the beginning was the Word, &c. being amazed with the ſtrange majeſty of the ſtile,Lib. 8. conf. cap. 12. and the profound miſteries therein contained. And Auguſtine was ſtrangely converted by hearing a voice from heaven, ſaying, Tolle lege, Tolle lege, Take and read, take and read; and taking up the Bible, the firſt paſſage of Scripture that he caſt his eyes upon, was that Rom. 13.13, 14. Let us walk honeſtly as in the day, not in gluttony and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying. But put ye on the Lord Jeſus Chriſt, and make not proviſion for the fleſh to fulfill the luſts thereof: and no ſooner had he read the verſes, but the work of converſion was finiſhed, and pious reſolutions for a through reformation of life was ſettled in him. The Goſpel read is ſometimes the power of God to ſalvation, as well as the Goſpel heard, Rom. 1.16. Cyprian confeſſeth that he was converted from Idolatry and Negromancy by hearing the hiſtory of the Prophet Jonas read and expounded by Cecilius, whom therefore he calleth the father of his new life: And Luther confeſſeth that he was converted by reading. I have read of a ſcandalous Miniſter that was ſtruck at the heart and converted in reading that Rom. 2.21, 22. Thou therefore which p. 317teacheſt another, teacheſt thou not thy ſelf? thou that preacheſt a man ſhould not ſteal, doeſt thou ſteal? Thou that ſayeſt a man ſhould not commit adultery, doeſt thou commit adultery? thou that abhorreſt Idols, doeſt thou commit ſacriledge? There is a Schollar now alive, who being perſwaded by an honeſt poor man, to leave reading of Poetry, and to fall upon reading of the Bible, did ſo, and before he had read out Geneſis, his heart was changed, and he was converted. O ſirs, as you tender your converſion, your ſalvation, make more conſcience of reading the Scripture then ever you have done; be often in wheting of theſe Scriptures upon your hearts, Deut. 6.6, 7, 8, 9. ch. 31.11, 12. Jer. 36.6, 7. John 5.39. In theſe Scriptures God requires all ſorts of people, both men, women, children, and ſtrangers, both learned and unlearned, to read the Scriptures, and to ſearch after the heavenly treaſures that are laid up in them, as men ſearch for Gold and ſilver in the Oar. And Paul charges Timothy that he gives attendance to reading; And bleſſed is he, ſaith John, 1 Tim. 4.13. Rev. 1.3.1 Tim 4:13Rev 1:3that heareth and readeth the words of this Book. Yea Chriſt himſelf hath highly honored reading with his own example, for coming to Nazareth, as his cuſtom was, he ſtood up to read the Scriptures;Luk. 4.16.21.Luke 4:16Luke 4:21 and the Bereans for reading and ſearching of the Scriptures are ſtiled more noble then the Jews of Theſſalonica, or as the Greek has it,Acts 17.11. foreign.Acts 17:11 they were better born and bred, they were better Gentlemen, they were of a more noble and ingenious diſpoſition (though they did belong to the Country Town of Barea) then the Theſſalonians were who dwelt in the rich and ſtately City of Theſſalonica: ſometimes there is more true nobility and ingenuity under a Ruſſet coat, then there is under a Sattin ſuit. The Holy Ghoſt gives a very large Encomium & high commendation of the Scriptures, in that 2 Tim. 3.15. And that from a child thou haſt known the holy Scriptures, which are able to make thee wiſe unto ſalvation, through faith which is in Chriſt Jeſus. 'Tis obſervable that in theſe words you have not ſimply foreign Holy Scriptures, but foreign the Holy Scriptures; the Article foreign there is very emphatical, and 'tis uſed by the Holy Ghoſt to diſtinguiſh theſe ſacred writings from all prophane writings, and to note the eminency and excellency of the holy p. 318Scriptures above all other mens writings what…oever. Now the Scriptures have this adjunct, this Epithet, Holy, given them in five reſpects.

1. In reſpect of their Author and original, viz. a Holy God.

2. They are holy in reſpect of the Pen-men, who were holy men of God, 2 Pet. 1.21.

3. They are holy in reſpect of their matter, they treat of the holy things of God, a vein of holineſs runs through every line of Scripture; the Scripture calls for holy hearts, and holy lives it calls for holy principles, and holy practiſes, holy words, and holy works, holy affections, and holy converſations, 1 Pet. 1.15.

4. They are holy in reſpect of their effects and operations, they are a means to effect and work holineſs, and they are a means to compleat and perfect holineſs, Joh. 17.17. The word is not onelyonly a pure word, but alſo a purifying word, 'tis not only a clean word, but alſo a cleanſing word, Pſal. 19.8, 9.

5. They are called holy by way of diſtinction, and in oppoſition, not onelyonly to all humane and prophane writings, but alſo to the writings of the beſt and choiceſt men that ever wrote, for they have had their failings, weakneſſes and infirmities, and therefore muſt have their many grains of allowance, but the holy Scripture is moſt perfect and compleat. Now ſirs, if ever you would be holy, it ſtands you upon to make more conſcience of reading the holy Scriptures then ever yet you have done; many a man has been made holy by reading the holy Scriptures; and why maiſt not thou alſo be made holy by reading of the ſame holy word? Certainly all the Angels in heaven, and all the men on earth can't tell to the contrary, but that thou mayeſt be made holy even by reading of the holy word, the Holy Ghoſt is a free Agent, and he can as well work holineſs in thy heart by reading, as by hearing, and therefore ſet thy ſelf about this noble and neceſſary work. Ah friends, the Scriptures are Gods Epiſtle, they are Gods love-letter to the ſons of men, and why then will you not read them? Count Anhalt (that princely preacher) was wont to ſay that the Scriptures were Chriſts ſwadling bands, the child p. 319Jeſus being to be found almoſt in every page, in every verſe, and in every line; Oh who would not therefore be often in looking upon and in handling of theſe ſwadling bands? O ſirs, there are no hiſtories that are comparable to the hiſtories of the Scripture.

Firſt, For Antiquity; Moſes is found more antient then all 1thoſe whom the Grecians make moſt ancient, as Homer, Heſiod, and Jupiter himſelf, whom the Greeks have ſeated in the top of their divinity.

Secondly, For rarity.

Thirdly, For brevity; here you have much wrapt up in a little 3room he… you have Homers Iliads compriz'd in a Nut-ſhell.

Fourthly, For perſpicuity; the foundations of Religion and happineſs are ſo plain and clear, that every one may run and 4read them. 'Twas a true ſaying of Auguſtin (Inclinavis Deus Scripturas, ad infantium & lactentium capacitatem,) That God hath bowed down the Scriptures to the capacities even of Babes and Sucklings.

Fifthly, For harmony; though there may ſeem to be a contrariety 5between Scripture and Scripture, yet there is a bleſſed harmony between all the parts of Scripture, the contrariety is ſeeming, not real; As when a man is drawing water out of a well with two veſſels of a different mettal, the water at the firſt ſeemeth to be of a different colour, but when he draweth up the veſſels nearer to him, the diverſity of colours vaniſh, and the water appeareth to be of one and the ſame colour, and when he taſteth them, they have one and the ſame reliſh: So though at firſt ſight there may ſeem to be ſome contradictions in the Scriptures, yet when we look more nearly and narrowly into them, and compare one place with another, we ſhall finde no contrariety, no repugnancy in them at all, but a perfect harmony, and a full and ſweet conſent and agreement between one place and another, between text and text, Scripture and Scripture.

Sixthly, For verity; the Scriptures are moſt ſure and certain, 6heaven and earth ſhall paſs away, before one jot or tittle of the Scripture ſhall paſs unfulfilled.

Seventhly, For variety; there are no varieties to thoſe that 7are to be found in Scripture; as in Noahs Ark all ſorts of p. 320creatures were to be found, ſo in this heavenly Ark, the Scriptures, all varieties are to be found; here you may finde Phyſick for every diſeaſe, and Balm for every wound, and a plaiſter for every ſore; Here the Lamb may wade, and here the Elephant may ſwim; here is milk for Babes, and here is meat for ſtrong men; here is comfort for the afflicted, and ſuccour for the tempted, and ſupport for the diſtreſſed, and eaſe for the wearied; here is a ſtaff to ſupport the feeble, and a ſword to defend the mighty. That which a Papiſt reports lyingly of their Sacraments, of the Maſs, viz. That there are as many miſteries in it, as there are drops in the ſea, duſt on the earth, Angels in heaven, Stars in the sky, Atoms in the Sun-beams, or ſands on the Sea ſhore, &c. may be truly aſſerted of the holy Scriptures; there are many thouſand thouſand varieties in this garden of Paradiſe, the Scripture.

8Eighthly, For fulneſs, the Scriptures are full of light, and full of life, and full of love; they are full of righteouſneſs, and full of holineſs, and full of all goodneſs. 'Twas a weighty ſaying of Tertullian, Adoro plenitudinem ſcripturarum, I adore the fulneſs of the Scripture. Many men talk much of the Philoſophers Stone, that it turns Copper into Gold, and of Cornucopia, that it had all things neceſſary for food in it, and of the Herb Panaces, that it was good for all diſeaſes, and of the Drugg Catholicon, that it is inſtead of all purges, and of Vulcans armor, that it was full proof againſt all thruſts and blows; but that which they vainly attribute to theſe things for bodily good, may ſafely and honorably be attributed to the bleſſed Scriptures in a ſpiritual manner; the Scriptures turns hearts of Copper into hearts of Gold; 'tis a Paradiſe that is full of the Trees of life,Rev. 22.2.Rev 22:2 and theſe trees of life are both for food & Phyſick; here is all manner of fruit to feed you & fill you, to delight you and ſatisfie you, and the very leaves of theſe Trees are ſingular medicines to heal you and cure you; the Scripture preſcribes the choiceſt druggs to purge you, viz. Repentance, and the blood of Chriſt; and 'tis the Scripture that furniſhes you with the beſt armor of proof againſt all principalities and powers, and againſt all ſpiritual wickedneſſes in high places.Eph. 6.11.18.Eph 6:11Eph 6:18 Oh how p. 321ſhould the conſideration of all theſe things, work you to be much in reading of the holy Scriptures? if you will but make trial, you ſhould be ſure to finde in them ſtories more true, more various, more pleaſant, more profitable, and more comfortable then any you will find in all ancient or modern writers. Ah friends, if you would but in good earneſt ſet upon reading of the holy Scriptures, you may finde in them ſo many happineſſes as cannot be numbred, and ſo great happineſſes as cannot be meaſured, and ſo copious happineſſes as cannot be defined, and ſuch precious happineſſes as cannot be valued, and if all this wo…t draw you to read the holy Scriptures conſcientiouſly and frequently, I know not what will.

It's ſaid of Mary, that ſhe ſpent the third part of her time in reading of the word; and Caecilia a Roman Maiden of noble parentage, carried always about her the New Teſtament, and ſpent much time in reading it. Alfredus once King of England, compiled Pſalms and prayers into one book, and called it a Manuel, which he always carried about him, and ſpent much time in the peruſal of it. Auguſtin Vide Poſ. in vita Aug.cauſed Davids penitential Pſalms to be drawn upon the walls of his Chamber, that he might read them as he lay in his bed; he read and wep't, and wept and read. Well if all this will not prevail with you to be much in reading of the Scriptures, conſider, that Ageſilaus an excellent King of Sparta would never go to bed, nor riſe up before he had looked into Homer, whom he called Amaſium ſuum, his ſweet heart; but what was Homers books to Gods Book, which is the book of books, as Charles the great did ſignifie when he crowned it with his own crown. And Scipio Africanus was much commended,Plutarch. Moral. for that he uſually had in his hands the books of Xenophon: But, Oh how much more commendable will it be for you to have always in your hands the book of God? Alphonſus had always in his boſom the commentaries of Caeſar, and he was ſo much delighted with the hiſtory of Titus Livius, that he once commanded certain Muſitians that were very skilful in that Art, to depart his preſence, ſaying, he could read a more pleaſant ſtory out of Livius; Alas what are Livius his ſtories to the bleſſed ſtories that be in the Bible? Oh ſirs, if Lipſius when he did but read Seneca, p. 322thought that he was even on the top of Olympus, above mortality and humane things. And if Julius Scaliger thought twelve verſes in Lucan better then the German Empire; O then of what infinite worth and value is the bleſſed Scripture! ſhall Heathens take ſuch pleaſure in reading of the Works of Heathens, and ſhall not Chriſtians take as much pleaſure in reading of the holy Scriptures, wherein there is ſo much of the Spirit, hand, and heart of God? Shall they ſet ſo high a price upon the books of Heathens? and ſhall we ſo ſlight and undervalue the books of God, as not to thinke it worth a opening once a day; verily, I am afraid, I am afraid, that there are ſome among us, that hardly open their Bibles once a weeke, and others that hardly open their Bibles once a monethmonth, and not a few that hardly open their Bibles once a quarter, &c. Certainly, as the ruſtineſs of ſome mens gold,Jam. 5.1, 2, 3.Jas 5:1Jas 5:2Jas 5:3 will be a witneſs againſt them in the great day of the Lord, ſo the muſtineſs of ſome mens Bibles will be a witneſs againſt them in that great day.

Queſt. But is it not lawfull for a man to reade other mens books, to reade other mens holy works, &c.

Anſw. Doubtleſs it is lawfull; and that,

1Firſt, Becauſe other mens holy works (ſo far as they are holy) are but the fruits, products, and operations of the holy Spirit, &c.

2Secondly, Becauſe their holy labours are of ſingular uſe for the clearing up of many hard difficult and myſterious Scriptures, &c.

3Thirdly, Becauſe they have been the means of many mens converſion; John Hus confeſſeth that the reading of Luthers works was the maine cauſe of his converſion. And whileſt Vergerius read Luthers books with an intent to confute them, himſelfe was converted by them. I doubt not but that there are many now in heaven, and multitudes now on earth, that have been converted by the books and writings of holy men; and therefore it cannot but be lawfull to reade ſuch books, &c.

4Fourthly, Though it be lawfull to reade other mens holy works, yet the holy Scriptures muſt ſtill have the preheminence, they muſt be firſtly, chiefly, and moſtly read; all other books in compariſon of the book of God muſt be caſt by, 'tis p. 323Gods book that is indeed the book of Books.Lib. 20. cap. 4. Joſephus in his book of Antiquities, makes mention of one Cumanus, a Governour of Judea, that though he were but a Heathen, and a wicked man, yet he cauſed a Souldier to be beheaded for tearing a Copy of the book of Moſes Law, which he found at the ſacking of a Towne. And venerable in all Ages and among all Nations, have been the books wherein the Laws either of their belief or politie have been contained. As the Talmud among the Jews, and the Laws of the twelve Tables among the Romans, and the Alcoran among the Turkes, yea all Pagans have highly valued the Laws of their Legiſlators, and ſhall not Chriſtians much more ſet an high eſteeme upon the holy Scriptures, which are the Map of Gods mercy and mans miſery, the touchſtone of truth, the ſhop of remedies againſt all maladies, the Hammer of vices, and the treaſury of vertues, the diſplayer of all ſenſual and worldly vanities, the Ballance of equitie, and the moſt perfect Rule of all Juſtice and honeſty. What Chryſoſtom ſaid of old to his hearers, viz. Get you Bibles, for they are your ſouls Phyſick; that I ſay to you all, oh get you Bibles, for they are your ſouls Phyſick, your ſouls food, your ſouls happineſs. Ah friends, no book becomes your hands like the Bible; 'twas this book that made David wiſer then his Teachers; this is the book that makes the beſt preachers, and this is the book that is the beſt preacher; This book, this preacher will preach to you in your Shops, in your Chambers, in your Cloſets, yea in your own boſomes; This book will preach to you at home and abroad, 'twill preach to you in all companies, whether they are good or bad, and 'twill preach to you in all conditions, whether they are proſperous or afflictive; by this book you ſhall be ſaved, or by this book you ſhall be damned; by this book you muſt live, by this book you muſt die, and by this book you ſhall be judged in the great day, John 12.48. Oh therefore love this book above all other books, and prize this book above all other books, and buy this book before all other books (in king Henry the Eighths time, and in Queen Maries dayes, Chriſtians would have given Cart-loads of Hay and Corne, for a few Chapters in the new Teſtament; and will not you part with three or foure ſhillings to buy a Bible, that may ſave your ſouls, p. 324that may make you holy here, and happy hereafter?) and reade this book before all other books, and ſtudy this book more then all other books; for he that reads much and underſtands nothing, is like him that hunts much and catcheth nothing. And let this ſuffice for this 7th direction.

8Eighthly, If ever you would be holy, then be much in prayer: Prayer is the moſt prevalent Orator at the throne of grace; many that have gon to that throne with tears in their eyes, have come away with praiſes in their hearts, and many that have gon to that throne with hearts full of ſin, have returned with hearts full of grace.Hoſea 14.4.Hos 14:4 Jacob wep't and prayed, and prayed and wep't, and in the cloſe as a Prince he prevailed with God; ſo many a ſinner has wep't and prayed, and prayed and wep't, and in the cloſe as a Prince he has prevailed with God. Ah Sirs, it may be that there are but a few weeks, nay a few dayes, peradventure but a few houres, between your ſouls and eternity, between your ſouls and everlaſting burnings, between your ſouls and a devouring fire, between your ſouls and damnation, and will you not then pray and mourn, and mourn and pray for that holineſs, without which there is no happineſs, yea without which hell and deſtruction will be for ever your portion. Oh take that bleſſed promiſe, Ezek. 36.25, 26, 27. and urge God with it; oh tell him that he has ſaid, that he will ſprinkle clean water upon you, and that ye ſhall be clean from all your filthineſs, and that from all your Idols he will cleanſe you, &c. Oh tell him,

1Firſt, That he ſtands engaged by promiſe, to give his holy Spirit to them that aske it, Luke 11.13.

2Secondly, Oh tell him, that none can make an unholy heart holy, but a holy God.

3Thirdly, Tell him that ſurely 'tis no ſin to beg holineſs of a holy God.

4Fourthly, Tell him that he has made ſuch who were once notorious in wickedneſs to become eminent in holineſs, witneſs Manaſſes, Mary Magdalen, Paul, the murderers of Chriſt, and thoſe vile Corinthians, 1 Cor. 5.6, 9, 10, 11.

5Fifthly, Tell him that he has given holineſs to them that have not ſought it, and how then can it ſtand with his honour to p. 325deny it to them that ſeek it? ſurely if he has been found of them that ſought him not, he will not hide himſelfe from them that ſeek him, Iſa. 65.1, 2.

Sixthly, Tell him that thou hadſt rather that he ſhould deny 6thee any thing, then that he ſhould deny thee holineſs, ſay to him, Lord, health is the Prince of outward mercies, and wealth is the ſpring of many mercies, and wife, children, and friends, are the ſet offs of mercies, the creame of mercies, and that liberty is the ſweetner of all thy mercies, and yet tell him that thou hadſt rather that he ſhould ſtrip thee of any of theſe, nay that he ſhould deny thee all of theſe, then that he ſhould deny thee holineſs.

Seventhly, Tell him that thou didſt never reade of any 7man that did ever make a hearty requeſt for holineſs, but his requeſt was granted. The Leper would faine be clean, and Chriſts anſwer is, I will be thou clean, Math. 8.2, 3. Chriſt do's neither delay him nor deny him; the poor Leper could no ſooner deſire to be clean, but Chriſt commands him to be clean, I will be thou clean; his prayer was ſhort and ſweet, and his anſwer was ſudden and gracious.

Eighthly, Tell him that thou art unwilling to be miſerable 8for ever, tell him that thou canſt not bare the thoughts of an eternall ſeparation from him, and yet this muſt be thy portion, except he will glorifie the riches of his grace in beſtowing of that pearle of price, holineſs upon thee; oh tell him, that thy want of holineſs is now thy greateſt hell, tell him that thou art now fully reſolved to give him no reſt, till he has changed thy heart, and made thee in ſome meaſure to be what he would have thee to be, &c.

It is obſervable amongſt the worſt of men, the Turks, yea amongſt the worſt of Turks, the Moores, that by their Law it is a juſt exception againſt any witneſs, that he hath not prayed ſix times every natural day, it being a uſual cuſtome with them to pray for day before the day brake, and when 'tis day they give thanks for day light, and at noone they give thanks to God that halfe the day is paſt, and then at laſt they pray that they may have a good night after their day: Ah ſinners, ſinners, ſhall not theſe Turks riſe up one day in Judgement againſt you that thinke not holineſs worth a praying for.

p. 326Object. But the prayers of the wicked are an abomination to the Lord, Pro. 15.8. Chap. 28.9. and he caſts their ſacrifices as dung in their faces, Iſa. 1.11.—16. Ch. 58.1.—7. their very prayers are ſinfull, and therefore they were better neglect prayer till God ſhall worke graciouſly and ſavingly upon them, then to pray, and ſo to ſin as often as they pray, &c. To this I anſwer.

1Firſt, The prayers of the wicked may be materially good, when they are not formally good, yea when they are Theologically evil, 2 Chron. 25.2. Amaziah did that which was perfect in the ſight of the Lord (as to the matter) but not with a perfect or ſincere heart; he failed not in the matter, but in the manner; he did not doe that good he did from principles of faith, love, &c. nor to a right end, divine glory; many unſanctified perſons may have the gift of prayer, that have not the ſpirit of prayer,Pſal. 78.36, 37. Pro. 1.27, 28. Iſa. 58.1, 2, 3, 4.Ps 78:36Ps 78:37Prov 1:27Prov 1:28Isa 58:1Isa 58:2Isa 58:3Isa 58:4 nor the grace of prayer, Math. 7.21. Ch. 23.14. Now certainly where God gives ſuch a gift, he requires the uſe of it; the gift of prayer is from the Spirit, as well as the grace of prayer; and who can tell but that upon the uſe of the gift of prayer, the Spirit may give the grace of prayer; however, 'tis dangerous to neglect a gift; the ſloathfull ſervant was not caſt into utter darkneſs for rioting out his Talent, but for not improving of his Talent. Math. 25.30. That the prayers of a wicked man are not formally good, muſt be granted, yea that they are abominable and ineffectual, cannot be denied; they are like the precious ſtone Diacletes, which though it hath many excellent Soveraignties in it, yet it looſeth them all if it be put in a dead mans mouth; ſo prayer though it hath many vertues and excellencies in it, yet it looſeth them all, when 'tis performed by a man that is ſpiritually dead, that is dead God-wards, and Chriſt-wards, and heaven-wards, and holineſs-wards; but if you conſider the matter of a wicked mans prayers, ſo they may be good, yea ſo good as that they may prevaile with a good God for much temporal good, as I ſhall ſhew you before I cloſe up all my anſwers to this objection. But

2Secondly, 'Tis a leſs ſin for an unholy perſon to doe a religious dutie, then 'tis to omit it, now of two ſins, whereupon, not God, but a mans ſelfe hath inevitably put him to commit p. 327one of them, he muſt chuſe the leaſt, he muſt chuſe rather to ſin in the manner, in not doing of it ſo well as he ſhould, then to faile in the matter, and ſo quite neglect the duty it ſelfe; for this is moſt certain, when God commands a duty abſolutely to be done, it is a greater ſin not to doe it at all, then to doe it amiſs, and the reaſon is evident, becauſe our diſobedience is totall in not doing at all, and but only partial in doing it otherwiſe then we ought. As for a man wilfully and peremptorily to refuſe to heare the word, is a greater and a fouler fault, then to heare it with a forgetful or a diſobedient heart, there being more hope of the latter, then of the former; for ſome that have come to catch, have been caught by the word, John 7.46. And therefore come, ſaith Latimer, to the word, though thou comeſt to ſleepe, it may be God may take thee napping. Joh. Sleidani. Comment.When M^r Henry Sulphen was preacher at Breme, ſeveral Roman Catholiques ſent their Chaplains to trap him in his words; but the power of God was ſo wonderfully ſeen in his preaching, that the greateſt part of them that came to enſnare him were converted by him: 'Tis good to come to the word, though a man comes with an ill intent; to come, though he ſhould come with a purpoſe to catch, for in ſo coming he may be catch'd, as Auguſtine was by Ambroſe: without doubt there is no diſobedience to that which is total; partial diſobedience is no diſobedience to that which is total; That wife that totally diſobeys her husband, and that child that totally diſobeys the father, and that ſervant that totally diſobeys his Maſter, is much more to blame, and doe much more provoke, then thoſe that are onelyonly partiall in their diſobedience, and ſo 'tis between God and ſinners, &c.

Thirdly, If there were any ſtrength in this objection, it 3would lye as ſtrong againſt a wicked man's civil actions, as it do's againſt his religious actions. Prov. 21.4. The plowings of the wicked is ſin; not only the prayers of the wicked, but alſo the plowings of the wicked are ſin, not only the ſpiritual but alſo the natural and civil actions of a wicked man are ſin; and therefore according to their arguing, a wicked man muſt not exerciſe himſelfe in his calling, in his plowing and ſowing, &c. becauſe that his civil actions are ſinfull as well as his religious, and 'tis as impoſſible for him to pleaſe God in the one, as 'tis to p. 328pleaſe him in the other; but ſurely all men that are in their wits, will either ſigh or laugh at ſuch kinde of reaſonings. But

4Fourthly, This objection lyes as ſtrong againſt wicked mens natural actions, viz. their eating, drinking, and ſleeping, &c. as it do's againſt their praying;1 Cor. 10.31.1 Cor 10:31 when a wicked man eats, he is to eate to divine glory, and when he drinks, he is to drinke to divine glory, and when he recreates himſelfe, he is to recreate himſelfe to divine glory, and when he ſleeps, he is to ſleep to divine glory; in all theſe natural and common actions, he is to make the glory of God his ſupream ſcope. Now there is not a wicked man on earth, that do's or can eate o… drink, &c. to divine glory, he do's not nor cannot ſet up the glory of God as the chiefe and ultimate end of his natural and common actions. Now who but fooles in folio will reaſon thus, wicked men are to eate and drink, &c. to divine glory, but this they cannot doe, Titus 1.15. and therefore wicked men muſt neither eate nor drink, &c. But

5Fifthly, The force and ſpirit of this objection (if there were any in it) lyes as flat and full againſt all other religious duties, as it do's againſt prayer; it lyes as ſtrong againſt hearing, reading, and meditating on the word, &c. as it do's againſt prayer, and who but ſuch who are ſadly left of God, and wofully blinded by Satan, will be ſo wretched as to ſay, wicked men muſt neither heare the word, nor reade the word, nor meditate on the word, becauſe they cannot doe theſe actions in faith, and whatſoever is not of faith is ſin, Rom. 14. ult. But

6Sixthly, There are thoſe that can ſay by experience, that the firſt ſpecial work of God that ever they perceived on their own hearts, was while they were pleading with God at the throne of grace; there are thoſe that have brought proud hearts to the throne of grace, but have returned with hearts humbled, and that have brought hard hearts, but have gon away with hearts graciouſly broken and melted, and that have brought carnal hearts, but returned with ſpiritual hearts, and that have brought worldly hearts, but returned with heavenly hearts. God ſometimes heares prayers for his own ſake, and for his Sons ſake, and for his glories ſake, and for his promiſe ſake, when he will not heare prayers for the ſinners ſake. But

p. 329Seventhly, Sinfull omiſſions lead to ſinful commiſſions, 7yea ſometimes they lead to ruine; As you may ſee in the Angels that fell from the higheſt heaven to the loweſt hell, and in Adam, who fell in paradiſe from the higheſt pinacle of glory, to the loweſt ſtep of ſin and miſery. Thoſe Reprobates in that 25 Math. did not rob the Saints, but only omitted the relieving of them, and this proved a damning to them: Rich Dives did not rob the poore, but his not relieving of them was his ruine, Luke 16. Moab and Ammon were baniſhed the Sanctuary to the tenth Generation for a meere omiſſion, becauſe they met not Gods Iſrael in the Wilderneſs with bread and water, Deut. 23.3, 4, 6. Look as the omiſſion of good dyet breeds natural diſeaſes in the body, ſo doth the omiſſion of good duties breed ſpiritual diſeaſes in the ſoul; all …nful omiſſions make worke for hell, or for the Phyſitian of ſouls: Oh man thou doeſt not know what deadly ſin, what deadly temptation may follow upon a meere ſingle omiſſion. Origen going to comfort and encourage a Martyr that was to ſuffer, was apprehended by the Officers, and conſtrained either to offer to the Idolls, or to have his body abuſed by a Blackamore that was ready preſt for that ſervice; being thus hard put to it, to ſave his life he bowed to the Idolls, but afterwards when he came to himſelfe, he ſadly bewailes his ſin, and confeſſeth that he went forth that morning without making his prayers unto God, which ſinful omiſſion God did ſo ſeverely puniſh, by leaving of him to fal into ſo great a ſin, which pierc'd his ſoul through with many ſorrows. I am apt to think that many a ſin, many a ſnare, and many a fall, might have been prevented, if ſuch and ſuch religious duties had not been omitted; ſinful omiſſions prepare the way to ſinful commiſſions, and both prepare the way to a fatal deſtruction. I believe many men had never been ſo abominable vicious, if they had not firſt caſt off religious duties; he that lives in the neglect of prayer, tempts more Devils then one to beſet his ſoule, yea to deſtroy his ſoule, &c. But,

Eighthly, and laſtly, there are ſeveral weighty arguments 8that may be produced to prove, that 'tis the duty of wicked and unconverted men to performe religious duties, as to pray and ſeek the Lord, &c. Among the many that may be brought p. 330forth, I ſhall only give you theſe fix.

1Firſt, This is evident from divine commands, as you may clearly ſee by comparing of theſe Scriptures together, Iſa. 55.6, 7. Acts 8.21, 22, 23. Pſal. 65.2. 1 Theſ. 5.17. Pray without ceaſing, is an indefinite injunction; and who art thou oh man, that dareſt to prohibite what God commands? are not his commands oblieging? and may not diſobedience to the leaſt of them, coſt thee thy life, thy ſoul, thy all? Gods commands are neither to be ſlighted, cenſured, nor neglected; woe to him that looks upon great commands as little commands, and little commands as no commands, Math. 23. Oh Sirs, 'tis a very dangerous thing to act or run Counter-croſs to Gods expreſs command, it may coſt a man deare, as you may ſee in that ſad Story, 1 Kings 13.24. The Heathens indeed would frequently run croſs to their gods commands, for when their gods commanded them to offer up a man, they would offer up a Candle; and ſo Hercules when he was to offer up a living man, he offered up a painted man: but do's it become Chriſtians to deale thus with the great God, with the living God, with the God of gods, as the Heathens did by their gods? ſurely no: Gods commands are not like unto the commands of the Heathens that might be contradicted and changed, but they are like to the commands of the Medes that cannot be reverſed nor changed, they muſt be Evangelically obeyed, or you will be eternally deſtroyed.Jer. 35.2, 5, 6, 7. Pſal. 103.20.Jer 35:2Jer 35:5Jer 35:6Jer 35:7Ps 103:20 The Rechabites were very rigid obſervers of their fathers commands, and will you make ſlight of Gods commands? and the Angels that excell in ſtrength, doe his Commandements, and will you deſpiſe them? why ſhould the peaſant ſcorne that work, in which the Prince himſelf is engaged? But,

2Secondly, Prayer is a natural worſhip, and is incumbent upon all men as they are created by God; prayer is a duty which the very Law of nature, as well as the Law of the word, lays upon men; And this you may ſee in thoſe Pagans, Jonah 1.…. The Marriners cryed every man to his god. That there is a God, and that this God is to be called upon, are leſſons that are taught in natures Schoole; Iſa. 45.20. They pray to a god that cannot ſave; for any man to ſay, a wicked man ought not to p. 331pray, is to ſay a wicked man ought not to worſhip God, nor acknowledge him to be his maker; and who but ſuch who are either blinde or mad, dare ſpeak ſuch language? Certainly they that live in the neglect of prayer under the Goſpel, ſin againſt a double light, the light of nature, and the light of the Goſpel, and therefore they ſhall be double-damn'd; there is no hell to theſe mens hell, who ſin againſt a double light, &c. But,

Thirdly, The neglect of prayer is charged upon wicked 3perſons as their ſin, as you may ſee by comparing of theſe Scriptures together, Pſal. 14.2, 4. Pſal. 10.4. Jer. 10.21. Hoſea 7.7. Zepha. 1.6. Now doubtleſs, if it were not a duty for unregenerate perſons to pray, it could never ſtand with the holineſs, juſtice, and righteouſneſs of God, to charge the omiſſion of prayer upon them as a ſin; but the omiſſion of prayer is charged upon them as a ſin, and therefore without all peradventure 'tis their duty to pray. But,

Fourthly, Wicked and unregenerate perſons are againe and 4…gaine imprecated againſt, for not calling upon the Lord, Pſal. 79.6. Pour out thy wrath upon the heathen that have not knowne thee, and upon the kingdomes that have not called upon thy name. So Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the families that call not upon thy name. Now certainly, if prayer were not a duty incumbent upon wicked men, they would never be thus imprecated againſt for the omiſſion of it; to imprecate that vials, that full vials, that full vials of wrath and fury ſhould be poured forth (as water is poured forth) ſuddenly and plentifully upon thoſe kingdoms and families, that do not call upon the name of the Lord, is ſo dreadful a thing, that it had never been mentioned in the Scripture, had it not been to alarme the worſt of men to the work of prayer. But,

Fifthly, If abſolute promiſes or precious promiſes of ſpecial 5grace and mercy be made to ſinners as ſinners, then ſinners may in prayer plead out thoſe promiſes, and urge God upon making good his promiſes; but abſolute promiſes or promiſes of ſpecial grace and favour are made over to ſinners as ſinners, ergo, That ſuch promiſes are made over to poor ſinners as ſinners, is evident by comparing theſe Scriptures together, Iſa. 57. p. 33217, 18, 19. Theſe words drop nothing but myrrhe and mercy; if Ennius could pick gold out of a dunghil, oh what gold, what comfort may be pick't out of theſe golden promiſes? In theſe words, let us conſider two things; Firſt, the precious promiſes that are here made; Secondly, the perſons to whom they are made. In the words you have four precious promiſes of ſpecial grace and favour, they are as ſo many ſtreames of grace flowing from the covenant of grace.

1Firſt, You have here a promiſe of healing, ver. 18. I have ſeen his wayes, and will heale him, or as you may reade the words, though I have ſeen his wayes and courſes, and well obſerved how unworthily, how untowardly, and how obſtinately he has carried it, yet I will heale him, I will heale his backſliding nature; though his diſeaſe be dangerous, though it be very dangerous, yet to an Almightie Phyſician, no diſeaſe is uncurable; I will heale his inſide by pardoning his ſin and purging his conſcience,Pſal. 103.3. Jer. 3.22. Mala. 4.2.Ps 103:3Jer 3:22Mal 4:2 and I will heale his outſide, by removing of judgements and calamities from him; and all this I will doe upon the account of my promiſe and covenant, Hoſea 14.4. Jer. 32.38. and 40.2. compared.

2Secondly, You have in the words a promiſe of leading, I will lead him alſo, or as the Hebrew hath it, and I will lead him, I will conduct him in ſafety to his own Countrey, ſo ſome ſenſe it, but you may underſtand it doubtleſs of a ſpiritual, as well as of a providential leading; I will lead him by my word, and I will lead him by my Spirit, and I will lead him by my counſel, ſutable unto many precious promiſes of grace that are ſcattered up and down in the Scripture.

3Thirdly, In the words you have a promiſe of comfort, I will reſtore comforts to him, not comfort, but comforts, that is, in the roome of all thoſe diſcomforts, ſorrows, calamities and miſeries that he has been exerciſed with, I will (ſays God) lay in abundance of comfort, yea I will ſtore him with all ſorts of comforts, both temporal, ſpiritual, and eternal, ſutable to that word of grace that you have in Iſa. 40.1, 2.

4Fourthly, In the words you have a promiſe of peace, v. 19. I create the fruit of the lips, peace, peace to him that is far off, and to him that is near, ſaith the Lord; the gemination of the p. 333word (Shalom, Shalom) peace, peace, imports a large extent of peace, it notes true peace, firm peace, ſure peace, great peace, abundance of peace, yea conſtant & laſting peace; under the name of peace in the Hebrew is denoted all manner of proſperity, and the Geminating of the word always notes a large meaſure of tranquility, plenty, proſperity, and felicity. Oh ſirs, peace with God, and peace with conſcience, and peace with the creatures, are all the products of Gods creating power and grace, 2 Eph. 16.17, 18. and ſo muſt be referred to the Covenant of Grace.

Secondly, Let us conſider the perſons to whom theſe precious 2promiſes are made; and here ſet us obſerve theſe three things.

Firſt, Their ſin, and this you have in verſ. 17. For the iniquity 1of his covetouſneſs I was wroth; The ſin that is charged upon him is a very great and grievous, 'tis a very vile and hainous ſin, 'tis called not onelyonly covetouſneſs, but the iniquity of his covetouſneſs, to ſhew the height and tranſcendency of this their wickedneſs, for covetouſneſs is a Mother-ſin,2 Tim. 6.10. 'tis a breeding ſin, 'tis a ſin that has all ſin in the womb of it, 'tis a ſin not onelyonly againſt the light and law of grace, but alſo againſt the light and law of nature, for it makes the ſoul terrene which ſhould be celeſtial; and therefore the Perſians, though Heathens, have a law that no man ought to covet what belongs to any other man; And they have another Law, that they ought not to be worldly minded: No ſin lays men under greater woes: Wo to him that joyneth houſe to houſe; and wo to you Scribes, Phariſees and Hypocrites, Mat. 23: 'Tis an evil that ſubjects men to the baſeſt and vileſt evils, 'tis the root of all evil, it makes a man a fool, Luk. 12.20. Thou fool, this night thy ſoul ſhall be taken from thee; It robes a man of all true peace, comfort, content, and quiet; it brings men into ſnares which drowns their ſouls in perdition; It renders men unſatisfied under all their outward enjoyments; though a covetous wretch may have enough to ſink him, yet he can never have enough to ſatisfie him; firſt he wiſhes for a bagg full, and then a cheſt full, and then a chamber full, and then a Church full, &c. The plague of unſatisfiedneſs is none of the leaſt of p. 334plagues that covetous men are under. Certainly you ſhall as ſoon fill a triangle with a circle, and a cheſt with grace, and the body with aire, as you ſhall be able to fill and ſatisfie a covetous mind with money: In a word, covetouſneſs is a ſin that renders a man unſerviceable in his generation; a covetous man is like a Swine, that is good for nothing whilſt he lives; the Horſe is good to bare and carry, the Ox is good to draw, the Sheep is good for cloth, the Cow is good to give milk, and the Dogg is good to keep the houſe, but the Hogg is good for nothing whilſt he lives; ſo a covetous man is neither good for Church nor State, he is no wayes ſerviceable in his generation, onelyonly when he is dead; that Scripture often proves true, viz. That the riches of a ſinner are laid up for the juſt, Job 27. By all which you may ſee the greatneſs of this ſin of covetouſneſs that is ſo cloſely charged upon them. But,

2Secondly, He grew worſe under the afflicting hand of God, I was wroth, and ſmote him, and he went on frowardly in the way of his heart; They were like peviſh, froward, ſtubborn children, that grow more croſs, crooked, and perverſe under all the chaſtenings of their Father; and this was no ſmall aggravation of their ſin,Lib. de ſuperſtitione. that they grew worſe under the Rod. Plutarch writes, that 'tis the quality of Tygres, that if the Drums or Tabou…s ſound about them, they will grow mad, and rend and tear their own fleſh in pieces; and ſo 'twas with theſe ſinners in the text; Oh how did they fret and fume, and tear, and take on, when they were under the rebukes of God? But,

3Thirdly, He perſever'd and went on againſt all gain-ſayings; I have ſeen his ways, that is, I have ſeen his obſtinacy and incorrigibility in ſin: Ah poor creature (ſays God) he ſees not his preſent miſery and ſlavery, he takes no notice of his own folly and vanity, of his own frowardneſs and peviſhneſs, he ſcorns to bend or bow under my mighty hand, he is reſolved to ſtand it out to the death, he will perſiſt on in his own wayes, though he eternally periſhes; though hell ſtands at the end of his ways, yet on he will: Well what is the iſſue of all this? God ſaith, I have ſeen his ways, and will heal him; 'tis not I have ſeen his ways, and will curſe him, no, but I have ſeen his ways, and will heal him; 'tis not I have ſeen his ways, and will never have any p. 335more to do with him, no, but I have ſeen his ways, and will heal him; 'tis not I have ſeen his ways, and will damn him, no, but I have ſeen his ways, and will heal him. Oh the freeneſs, Oh the unſearchableneſs, Oh the riches of Gods grace! And thus you ſee that the precious promiſes laſt cited, are promiſes that are made over to ſinners as ſinners; And this is further evident in that Iſa. 43.22, 23, 24, 25. For ſins of omiſſion and ſins of commiſſion, what can be more charged upon a ſinful people, then here is charged upon them? they were not onelyonly negligent of his worſhip and ſervice, but they were alſo weary of his worſhip and ſervice, and counted it rather a burden then a benefit, a toyl then a pleaſure; in all their outward obſervances they did but court the Lord, they did but complement with God, for whilſt they were in his ſervice, their hearts were ſecretly weary of his ſervice; and by their ſinful commiſſions, Oh how did they grieve, vex, oppreſs, and burden the Holy one of Iſrael? and yet in verſ. 25. God does paſſionately and emphatically proclaim their free pardon, I, even I am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſins. The Metaphor is taken from mens blotting out of debts out of their debt-book; now when a debt is blotted out of the debt-book, 'tis never charged upon the debtor more, 'tis never regarded nor remembered more; ſo when God proclaimes the ſinners pardon, when he forgives him his tranſgreſſions, he blots, he raſes, he croſſes his books, and cancels all bonds, ſo as that he will never object his ſins againſt him, and never charge his ſins upon him, but being once forgiven, they ſhall be for ever forgotten, they ſhall never come into his remembrance more: And all this he will do for his name ſake, and for the praiſe and glory of his own Free-grace. So in Ezek. 36.26, 27, 28. and 37. compared. Now by all theſe Scriptures 'tis moſt plain and evident, that the precious promiſes of ſpecial grace and mercy, are made over to ſinners as ſinners; and if ſo, then doubtleſs ſinners may lawfully put theſe promiſes into ſuit. Oh ſirs, don't you know that deſire is the ſoul of prayer? and who but ſuch as are witleſs and graceleſs, will ſay that a wicked man may not deſire the accompliſhment of Gods gracious promiſes, that p. 336will ſay an unregenera…e man may not deſire to be pardoned, ſanctified and renewed, and that the Lord would beſtow his ſpirit upon him, and that by the finger of the ſame ſpirit, the Law of the Lord may be written in his heart, that he may obſerve his Statutes, and do them; theſe are things that God has engaged himſelf to do for poor ſinners, and therefore certainly ſinners may put God in mind of his engagements. But,

6Sixthly and laſtly, God would never have encouraged and rewarded with temporal favors, wicked and unregenerate mens religious duties and ſervices as he has done, if he would not have had them exerciſe themſelves in Religious duties; now that he has thus encouraged and rewarded wicked and unregenerate men is evident in theſe inſtances, 1 Kings 21.19—ult. Jonah 3.4.—ult. 2 Chron. 26.5. Ʋzziah ſought God in the days of Zechariah, and when he ſought the Lord, God made him to proſper; had he been really godly, had he had the root of the matter in him, had he been a ſincere, a throughout Chriſtian, he would have ſought the Lord all his days, he would have held on and held out in well-doing, but being carnal hypocritical and unregenerate, his Religion dies with Zechariah. Another inſtance you have of this among the ſailors, that uſually are the worſt of ſinners, Pſal. 107.23.—30. And another you have in that known caſe of Jehu; from all which we may well conclude, that God expects and looks that wicked men, that unregenerate men ſhould be found in the exerciſe of Religious duties. It is an excellent obſervation of Calvin upon Gods rewarding the Rechabites obedience, Jer. 35.19. God (ſaith he) oft recompenceth the ſhadows and ſeeming appearances of vertue, to ſhew that complacency he takes in the ample rewards he hath reſerved for true and ſincere piety. To conclude, It was as eaſie for Boaz to have given Ruth as much corn at once as would have yielded her an Ephah of Barly, & ſo have ſent her home without any more ado, but he would not, being reſolved that ſhe ſhould uſe her endeavor to gather and glean it, and beat it out too when ſhe had gleaned it; ſo 'tis as eaſie a thing for God to give his Chriſt, to give his Spirit, and to give his Grace immediately to poor ſinners without their uſing of the means, but he won't, being reſolved that they ſhall uſe p. 337the means of hearing, reading, praying, and conference, &c. and when they have done, leave the iſſue of all their labors and endeavors to his good Will and pleaſure. I have taken the more pains fully and clearly to anſwer this objection, that it may never more have a reſurrection in any of your ſouls.

Ninthly, If ever you would be holy, then when you have 9done all, wait; Oh hear and wait, and wait and hear; pray and wait, and wait and pray; read and wait, and wait and read; confer and wait, and wait and confer; watch and wait, and wait and watch. Oh ſirs, ſhall the husbandman wait for a good harveſt?Jam. 5.7, 8.Jas 5:7Jas 5:8 and the Merchant for good returns? and the Watchman for the dawning of the day? and the Patient for a happy cure? and the poor Client for a day of hearing, &c? and will not you wait for Chriſt, and wait for the ſpirit, and wait for pardon, and wait for grace, and wait for glory, &c? Oh ſinners, ſinners, remember you are at the right doore, and therefore wait; Oh remember that whilſt you are waiting for mercy, God is preparing of mercy; Oh remember that 'tis mercy that you may wait for mercy; devils and damned ſpirits can't wait for mercy, wait they muſt, but, O 'tis for more wrath, anger, and fiery indignation: Oh remember your condition beſpeaks waiting, for you are poor, halt, lame, blinde, and miſerable creatures: Oh remember that mercy is ſweeteſt when it comes after a patient waiting, Deut. 32.13. He made him to ſuck honey out of the rock, and oil out of the flinty rock; That is, he made him to ſuck water that was as ſweet as honey out of the rock, out of the flinty rock: Oh remember that a patient waiting for mercy, is the onelyonly way to greaten your mercy. The longer, ſaid the Emperors ſon, the Cooks are a preparing the meat, the better the chear will be; his meaning was, the longer he ſtaid for the Empire, the greater it would be: So the longer a ſoul waits for mercy, the greater and the better it will be when it comes; as you may ſee in that famous inſtance of the poor man that lay eight and thirty years at the Pool of Betheſda. Joh. 5.2.16.John 5:2John 5:16Famous was the patience of Elijah's ſervant,1 King. 18.8.1 Kgs 18:8 who in obedience to his Maſters command, went ſeven ſeveral times up and down ſteep Carmel, which could not be without danger and difficulty, and p. 338all to bring news of nothing, till his laſt journey, which made a recompence for all the reſt, with the tydings of a cloud ariſing: Oh ſo do but patiently wait upon the Lord, and that grace, that favour, that mercy will come at laſt, which will fully recompence you for all your waitings; remember that the mercies of God are not ſtyled the ſwift,Iſa. 55.3.Isa 55:3 but the ſure mercies of David; (mercy may be ſure, though it be not preſently upon the wing flying towards us) And the ſame Prophet ſaith, the glory of the Lord ſhall be thy rereward; Iſa. 58.8.Isa 58:8now this we know comes up laſt to ſecure and make good all the reſt, for where Grace leads the Front, Glory at laſt will be in the Rere. Oh do but patiently wait,Heb. 10.37.Heb 10:37 and he that ſhall come, will come, and will not tarry, not a year, not a quarter, not a month, not a week, not a day, no not an hour beyond the prefixed time that he hath ſet of ſhewing mercy to poor ſinners. O how ſad was it that Saul ſhould loſe his Kingdom for want of two or three hours patience? but O how much more ſad will it be if thou ſhouldſt loſe all the prayers that thou haſt made, and all the Sermons that thou haſt heard, and all the tears that thou haſt ſhed, and all other pains that thou haſt taken, and all for want of a little more patience? yea how woful ſad would it be if thou ſhouldſt loſe thy God, and loſe thy Chriſt, and loſe thy ſoul, and loſe an eternity of glory, and all for want of a little patience to wait the Lords leiſure? O therefore reſolve to hold on waiting to the death, and if thou muſt periſh, to periſh in a waiting way, (which if thou ſhouldſt, thou wouldſt be the firſt that ever ſo periſhed:) O remember that if God ſhould come, and mercy come, and pardon come, and grace come, when thy Sun is near ſetting, when thy glaſs is almoſt out, and when there is but a ſhort ſtep between thee and eternity, it will infinitely recompence thee for all thy waiting; and therefore wait ſtill: and to keep up thy ſpirits, and to uphold thy ſoul in a waiting way, O! that thou wouldeſt make theſe following promiſes thy daily food, thy daily friends, thy daily companions; Pſal. 27.14. Wa…t on the Lord: be of good courage, and he ſhall ſtrengthen thine heart; wait, I ſay, on the Lord. Prov. 20.22. Wait on the Lord, and he ſhall ſave thee. Iſa. 30.18. And therefore will the Lord wait, that he may be gracious unto you, p. 339and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgement. Bleſſed are all they that wait for him. Chap. 40. ult. But they that wait upon the Lord ſhall renew their ſtrength: they ſhall mount up with wings as Eagles, they ſhall run and not be weary, and they ſhall walk and not faint. Chap. 49.23. They ſhall not be aſhamed that wait for me. And Chap. 64.4. For ſince the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye ſeen, O God, beſides thee, what he hath prepared for him that waiteth for him. Pro. 8.34. Bleſſed is the man that heareth me, watching daily at my gates, waiting at the poſts of my doors. O how ſhould theſe precious promiſes encourage your hearts to wait on the Lord? O how ſhould they lengthen and draw out your patience to the utmoſt. But,

Tenthly and laſtly, Dwell much upon the memorable judgements 10of God, that even in this life has faln upon unholy perſons. Remember Lots wife. O! remember her ſin and puniſhment, that ſo fearing the one,Luk. 17.32.Luke 17:32 you may learn to take heed of the other. Iſa. 26.9. When thy judgements are in the earth, the inhabitants of the world will learn righteouſneſs; that is, they ſhould learn righteouſneſs (for ſo the words may be read) they ſhould learn to fear thee, and learn to turn unto thee, and learn to forſake their ſins and amend their lives; When thy judgements, thy memorable judgements are abroad in the world, it highly concerns all the ſons of men to look after holy diſpoſitions, holy affections, and holy converſations, that ſo it may go well with them in the day of the Lords wrath: others ſenſe the words thus, When thy judgements are on the earth, the inhabitants of the world (that is ſinners as well as Saints) ſhall learn righteouſneſs, that is, they ſhall learn to fear thee upon the account of thy righteous judgement, ſuitable to that, Job 37.23, 24. Touching the Almighty, we cannot finde him out: he is excellent in power, and in judgement, and in plenty of juſtice: Men do therefore fear him: he reſpecteth not any that are wiſe of heart; and to that Rev. 15.4. Who ſhall not fear thee, O Lord, and glorifie thy name? for thou onelyonly art holy: for all nations ſhall come and worſhip before thee, for thy judgements are made manifeſt. The judgements of God upon Antichriſt, ſhall p. 340ſo awaken, alarm, and affect the nations, that they ſhall caſt off all falſe ways of worſhip, and worſhip the Lord in a more pure, ſpiritual, high and noble way then ever yet they have done. God is a free Agent, and he can make ſinners Saints, as well by judgements, as by mercies. Waldus (from whom the Waldenſes had their name) when many were met together to be merry, ſeeing one among them ſuddenly fall down dead, it ſtruck ſo to his heart, that he went home a penitent, and proved a very precious holy man.Rabbi Salomon on Prov. 9.25.Prov 9:25 Pharaoh was not a pin the better for all the plagues that came upon him; but Jethro taking notice of Gods heavy judgements upon Pharaoh, and likewiſe upon the Amalekites, was thereby converted, and became a Proſelyte, as ſome obſerve. O ſirs, who can tell but that a fixed eye upon the remarkable judgements of God that has been inflicted upon notorious ſinners, may be a means to change you and turn you to the Lord? forget not the plagues that came upon bloody Pharaoh; Remember how crafty Achitophel, and proud Haman, and covetous Judas, came all to the halter; forget not how the earth opened her mouth and ſwallowed up Corah and his companions; forget not the Angel that drew upon Balaam, nor Samuels ſword that cut Agag in pieces, nor the Royal Oake on which Abſalom was hanged, nor the Javlin by which Phinehas, in his zeal for God, thruſt through Zimri and Cozbi; remember how Ananias and Saphira were ſtruck dead with a lye in their mouthes; remember how God rained hell out of heaven upon Sodom and Gomorrah; remember how ſuddenly, how unexpectedly, and how inevitably the flood came upon the old world; and remember how the Angels that kept not their firſt ſtation of holineſs,See the Theatre of Gods Judgments, by Dr. Beard, and Dr. Taylor; and ſee Mr. Clarks Looking-glaſs both for Saints and ſinners. are now in chains under everlaſting darkneſs. O who can ſeriouſly dwell upon the ſevere judgements of God upon theſe perſons, and not reſolve upon breaking off his ſins, and purſuing after that holineſs, without which there is no happineſs. O! remember that God is as holy a God as ever, and as juſt a God as ever, and as jealous of his glory as ever, and therefore turn from the evil of your doings that your ſouls may live. O! that the dreadful judgements of God that has been executed upon others, might ſo alarm all unholy hearts, that they may with all their might caſt off the works of darkneſs, and p. 341put on the Armor of light, that ſo they may be children of the light, and their ſouls may live for ever. And thus much for the means whereby men may reach to that holineſs, without which there is no happineſs.

I come now in the third place to anſwer thoſe objections which uſually are made againſt mens purſuing after holineſs. As,