The Sacrifice of the Faithful 2, Sermon 5
THE GREAT DIGNITY OF THE SAINTS.
HEB. 11. 28.
Of whom the World was not worthy.
COncerning the Author or Penman of this holy Epiſtle I will not now ſtand to diſcuſſe. But this is certaine who ever was the Scribe, the Spirit of God was the Inditer, and all Scripture is given by Divine inſpiration, 2 Tim. 3. 16.
For the Coherence; the Spirit of God having exhorted the Believers how to continue in the Faith, and with patience to undergoe thoſe tryalls which accompany the profeſſion of it; and having backt it with Arguments, he commeth in this Chapter to preſſe the ſame; And you ſhall finde in this whole Chapter he layes downe Arguments to back the exhortations, which are taken from the Excellency of Faith.
The Holy Ghoſt diſcovers it two wayes. Firſt, by a generall deſcription in the three firſt verſes; and after by the worthy examples of the faithfull in the Church of old.
Firſt, the generall deſcription of Faith in the firſt verſe, Faith is the ground of things &c. Faith makes things hoped for ſubſiſt to a Beleever.
Secondly, he deſcribes the eſſentiall properties of it; it makes Believers to be well accounted off both of God and man, verſe ſecond.
Thirdly, he ſhewes that Faith makes beleevers to underſtand and beleeve things incredible to reaſon.
Secondly, he deſcribes Faith by examples and patternes of Faith in the Church of old; and thoſe are ſet downe ſeverally, one by one, from the fourth verſe to the 32, where he ſets downe the example of Moſes and Abraham; and then from verſe 32 to the end of the chapter he ſets downe the example of the Saints together; and that becauſe the number of them was infinite, Ergo he diſpatches them, and paſſes by them with bare naming of them, as, what ſhall I make mention of Gedeon &c? and ſo he ſhewes what great things they did by Faith; and then he brings in this verſe, of whom the world was not worthy.
To come to the words, they are brought in by the holy Ghoſt to anſwer to a ſecret Objection that the holy Ghoſt did foreſee, that the wicked perſecutors of the Church would conceive againſt the godly;
viz. Why did they wander up and downe? Object. were beleevers cruelly dealt withall? yes: for alas what were they? they were and are baggage people, not worthy to live in the world.
Now the holy Ghoſt takes away this Anſw. objection; as if he ſhould have ſaid, you are deceived in them; for the world is not worthy of them, they were and are too good to live in the world.
But before I come to the maine, we will note ſomething in generall.
Viz. That it hath been the property of wicked Doct. 1 men, and is ſtill, to thinke whatſoever the godly have, is too good for them.
Yee ſhall be hated of all men, Matth. 24. And have not the Saints of God found it ſo? what a hard conceit had the Jewes of Chriſt? He is not worthy to live. So of Paul, Acts 22. They were accounted the offſcouring of the world, 2 Cor. 4. 13. And as it was in the Apoſtles times, ſo it is now; and would you know the reaſon?
Firſt, becauſe God hath choſen them out Reaſon 1 of the world. Joh. 15. 19. For when Gods people were as the world is, carnall and ſenſuall &c. then the world gave them the right hand of fellowſhip. But when a change appeared in the godly, then the world changed too.
2. Becauſe the wicked know not the godly. (viz.) they know them not to be Gods children; ſo ſaith the Apoſtle, They ſpeake evill of the things that they know not, Jude 10. They know him as he is rich, or as he comes of ſuch and ſuch a parentage; but as he is a child of God, they know him not. This world knowes you not, becauſe it knowes not God. 1 Joh. 3. 1. And hence it is that Gods children are called ſtrangers, yea, and are uſed ſtrangely; even becauſe they know not God, and Ergo, they know not the child.
3. Becauſe wicked men meaſure others by themſelves; and becauſe they runne not into the ſame exceſſe of riot, ergo they ſpeake evill of them, 1 Pet. 3. 5.
4. Becauſe there ever was, and ever will be, contrariety between the ſeede of the woman, and the Serpent. Eſau will deale very hardly with Jacob; they that are born of the Devill, will hate them that are borne of God, 1 Joh. 3. 12.
Firſt, This ſhould teach the godly when Ʋſe 1 they are hardly dealt with in the world in any kind, not to be diſcouraged. Thinke it not ſtrange; it hath alwayes been ſo, neither muſt you looke for better dealing with wicked men.
Secondly, ſeeing the world deales ſo hardly with you, ſee that you doe not meaſure like for like; but pray yee unto God for them to open their eyes.
Now we come to the words themſelves.
Of whom the world was not worthy.
The holy Ghoſt in this place would diſcover two things▪
Firſt, the little worth of the world of wicked men, viz. how that they are not worthy to come into the preſence of the godly.
Secondly, the great worth of the godly;
Viz. They are too good for the world.
Firſt, the world, (viz.) the wicked in the world, are very little worth; not worth one godly man or woman in it; whence obſerve, that
Gods children are worthy perſons. Doct. 2
But before I handle this point, I will give the ſence and meaning of the words.
This word World is diverſly taken. Sometimes it is taken for the whole Fabrick of Heaven and earth, John 1. 10. He was in the world, and the world was made by him, and the world knew him not. So Acts 17. 24. God that made the world, &c.
Sometimes it is taken for all mankinde, good and bad. So Rom. 5. 12. As by one man ſin entred into the world (viz.) ſin entred into the men which are in the world.
Sometimes it is taken for the elect onelyonly; ſo John 1. 29. Behold the Lambe of God which taketh away the ſinne of the world, (viz,) the elect in the world. Againe, God ſo loved the world, &c. John 3▪ 16. (viz.) his elect in the world. Againe, we beleeve this is the Saviour of the world, John 4. 42. (viz.) of the elect in the world.
But why are the godly called the world? Object.
I anſwer, firſt becauſe the world was Anſ. made for them, and it is continued yet for their ſakes.
Secondly, they may be called the world becauſe they are ſcattered through the world, and that not onelyonly among the Iewes but even among the Gentiles alſo.
Thirdly they may be called the world, becauſe in themſelves they are a world of people; but yet compare them with the Devills drove, they are few, even as the ſhaking of the Olive tree, Eſay 17. 6. yet in themſelves they are as the Starres in number. Gen. 15. 5. And Balaam ſaid, who can number the duſt of Iacob? Numb. 22. 10.
Sometimes it is taken for the reprobates in the world. ſo Iohn 15. 19. If you were of the world, the world would love its owne. It is plaine alſo in the prayer of Chriſt; I pray not for the world. Iohn 17. 9. And they may fitly be called the world; Firſt, becauſe they are the worlds Citizens, they mind the things of the world, they follow nothing but the world. Secondly, becauſe they are the greateſt part of the world.
Sometimes the world is taken for the things in the world, thoſe things wherewith the Dev…ll uſes to draw men from God; as the luſts of the fleſh, the luſts of the eyes, the pride of life. 1 John 5. 16. Sometimes for the happy eſtate and condition the godly ſhall enjoy after this life. So Luke 20. 35. They which ſhall be accounted worthy to obtaine that world &c.
Now whereas the Apoſtle ſaith, of whom the world was not worthy; I take it he means wicked men in the world, and thoſe are they that are not worthy the company of the godly. And becauſe I intend to ſhew the unworthineſſe of the world, I will ſhew firſt that the things in this world are little worth. Secondly that the men in the world are little worth.
Firſt I will ſhew you, that the things in the world are little worth; as Riches, Honours, pleaſures &c. they are called deceitfull riches; and Chriſt calls them the Mammon of iniquitity. Luke 16. 9. traſh. Luke 8. 14. Snares. 1 Tim. 6. 9. They are called uncertaine riches. Now theſe baſe titles muſt needs argue that they are little worth; for were they worth more, God would ſet better titles on them. And Salomon who had beſt experience of them, yet he termes them vanitie. Eccleſ. 1. 2. and 11.
Secondly, they are little worth, becauſe they are very unprofitable; they cannot profit a man; It is plaine by the ſpeech of Samuel. 1 Sam. 12. 21. Vaine things which cannot profit &c.
Thirdly, they are little worth, becauſe they cannot further a man in the maine thing at which he ſhould ayme; they may further a man in ſome trifles, but not in the maine thing. There is no true good comes to a man by all the riches in the world; neither can they free a man from the evill day; neither can they make you better either in reſpect of God or your ſelves.
Firſt, in reſpect of God, they cannot make you better eſteemed with God: for he regards not the rich more then the poore. Iob. 34. 19. He doth not account of a man according to his greatnes, but according to his goodneſſe. Prov. 20. 7, 8. Better is a poore man that walks in his integritie, then a King that is perverſe in his wayes.
Secondly, they cannot better him in reſpect of God, becauſe they cannot aſſure him of the love of God.
Thirdly, they cannot make a man more mindfull of God; nay they corrupt mens hearts, they make a man more forgetfull of God. It is thus with the greateſt part of men in the world that are worldly rich; it is with them as it was with the Prodigall, who while he had money in his purſe, never did he thinke on his Father.
Fourthly, the things of this world cannot make a man more thankfull to God, but rather the contrary, ut ſupra.
Fifthly, the things of this world cannot draw a man neerer unto God. You ſee that the more men have, the more negligent they are in Gods ſervice.
Secondly, in reſpect of our ſelves; Firſt, all the things of this life cannot in rich a mans ſoule with grace; they cannot make him humble, nor mercifull, nor conſtant in the profeſſion of godlineſſe and good duties; nay it rather makes them the more unmeet to any goodneſſe; where there is gaine in the cheſt, there is loſſe in the Conſcience; he that gets money apace, may loſe Faith and a good Conſcience; and they that moſt covet for abundance of the things of this life, are moſt backward in Grace; and this argues that the things of this life are litle worth, even in reſpect of a mans ſelfe.
Secondly, they are not able to free a man from any ſpirituall evill; they may promiſe Freedome▪ but when they come to the triall, they will be like a broken ſtaffe; nay they cannot free thee ſo much as from an ague, much leſſe will they help in the day of the Lords wrath, when the rich man ſhall be called to an account, and the Lord will recompence every man according to his wayes. So Prov. 11. 4. Riches profit not in the day of wrath. True it is they may be as a wall of braſſe to keepe of the evill of this world; yet when the houre of death approacheth, they cannot free from that; when you are affrighted with the accuſation of your owne Conſciences, and with the apprehenſion of Gods wrath, when the Devill ſhall ſet upon you, and all your friends forſake you, ſhall the things of this life then doe you any pleaſure? no, no. You will ſay to them then as Job to his friends, miſerable comforters are you all; this argues their little worth: For God wi…l not examine you how rich you have been, but he will conſider you as you have honoured him, and as you have made good uſe of your riches; if you have been faithfull, you ſhall enter into your Maſters joy. He will not conſider you as you are or have been in great Offices or places in the world, but as you have been faithfull in them; not as you had crouching and bowing to you, but as you have faithfully and frequently bowed your knees unto the Lord in Prayer; God will not account of you a ſtraw the better for your wealth, but he will paſſe ſentence on you as you have uſed or abuſed your talent.
Thirdly, they can give no content. He that deſires Riches ſhall not be ſatisfied therewith.
Eccleſ. 5. 9. O but, I deſire but a competent Object. living.
Sol. It is well done. A little ſpring runningSol. from the head, runnes ſhallow at the firſt, but at the laſt, many other falling into it, it is become great; ſo you may ſay, you deſire but a competency; but the world comes on you, then there is craving and having till your deſires are as large as hell. Habba. 2. 5. riches make men ſicke of a doggs diſeaſe; what is that? why doggs are alwaies eating, but never ſatisfied: ſo if a man immoderately love the things of this life, he ſhall not be ſatisfied.
Laſtly, the things of this world are nothing worth becauſe we have no aſſurance of them: they are of no continuance, they either leave us, or we them: doe you not ſee that after a man hath riſen earely, and late, eating the bread of carefulneſſe, and hath gotten a little pelfe, is he not thereof deprived in a moment of time? Prov. 12. 27. The ſloughfull man (viz.) the worldly man, roſteth not that which he tooke in hunting, (viz.) after all his travaile he is ſwept away, and taketh not the profit of them. Is not this then a worthleſſe world? but ſuppoſe it doe ſtay with you, yet one day you muſt part with it. Pſal. 49. 6, 7. and you muſt carrie nothing with you; naked you came, and naked you muſt returne; even like unto a Sumpter-Horſe which carries all the day abundance of Treaſure, but at night it is all taken from him, and he is put into a ſtable for his labour; all the benefit he gets by the Treaſure, is, he onelyonly feeles the weight of it. Even ſo many rich men are Sumpter-horſes to carrie the things of the world, who either for ill-uſeing, or ill-getting them, are put into a filthie ſtable, (viz.) Hell, and their pay is everlaſting torment. Theſe things ſhew the little worth of this world.
Now you ſhall ſee that wordly men are little worth: Firſt, it appeares that they are little worth, becauſe of the names and titles that the Spirit of God laies on them; it calls them Sonnes of Beliall. 1 Sam. 2. 12. Vile perſons. Pſal. 15. 4. Children of iniquity. Hoſea 10. 9. 11. a Reprobate ſtock. John 8. 44. Children of wrath. Epheſ. 2. Now if there were any great worth in them, thinke you that the Spirit of God would not better ſtile them?
Secondly, they are little worth in reſpect of their actions; their beſt actions are but glittering ſinnes. Eſay 66. 3. If they pray, or heare &c. God accounts of it no better then the ſacrificeing of Swines fleſh; they ſtinke in Gods noſtrills. Eſay 1. 13.
If then the men of the world be little Vſe 2 worth, how doth this diſcover the madneſſe and folly of men in theſe daies who ſo much mind the world? no paines nor travaile too great, or too dangerous to get the world; naythey will hazard life and health even to the back bone, to get the world; goe to bed late, riſe earlie, not caring if they loſe both bodie and ſoule, to get the world: and when their Conſciences are thus ſet on the tenters to get it, they ſet their hearts on it and keepe it as their God.
Secondly, let this informe our Judgements that ſeeing the world, and the men of the world are ſo little worth; let us judge of them no better then they deſerve; it is a falſe glaſſe, or crooked rule that men goe by, who judge themſelves men of worth if they be rich, and we uſe to ſay there is a man of good credit; let us ſee our folly in thus judging. I will diſcover it thus.
The things of the world are given to the worſt men; wicked men have many times the greateſt ſhare in them. Eſau hath foure hundred at his heeles, when Iacob had but a few; The Scribes and the Phariſes ſate in Moſes chaire, when as the Diſciples of Chriſt were carried before the Rulers; ſo for Riches, proud Dives fared deliciouſly everie day, when poore Lazarus was faine to ſnap at a cruſt; ſo the falſe Prophets were fed at Jeſabells table▪ when Elias was in commons with the Ravens. Now if the things of this life were of ſuch great worth, thinke you that God would keepe his children ſo ſparingly with them? no, no; they are but gifts of Gods left hand. Prov. 3. 16. Length of dayes are in his right hand, and in his left hand riches and Honour.
Inſtruction, to teach us to take off our Vſe 3 hearts and affections from purſuing the things of this life. You ſee they are little worth; doe not in affection love the world, nor yet in action too much ſeeke the world; but when Heaven and earth are laide in the ballance, eſteeme earthly things as dung in reſpect of Chriſt, and ſhew your little eſteeme of earthly things, by your ſeeking them in the ſecond place, and Gods Kingdome in the firſt place; Let wicked men account the things of this life as their ſummum bonum; but let us be crucified to the world, let us be as dead men to the world, and the world as dead to us; not that I would have you utterly to reject the things of this life, but not to ſet your affections on them; we muſt uſe the things of this life as Travailers doe their proviſion; if they have too much, it will hinder them; ſo let us be content whether it be much or little; it is beſt to lay up Treaſure in Heaven, as Chriſt told his Diſciples. Thus of the firſt point; the ſecond followes.
OF whom the world was not worthy; as if he ſhould have ſaid they are too good to live in the world; hence obſerve; That true Beleevers are perſons of very great Doct. worth. The world is not worthie of them.
I need not ſpend much time to prove this; they are called excellent perſons, Pſa. 16. 3. Againe, the righteous is more excellent then his neighbour. Prov. 12. 26. againe, they are called the glory of God, Eſay 4. 5. They are called a choſen people, a Royall Prieſthood. 1 Pet. 2. 9. Now, wherein lies the worth of a godly man? not in the outward man; for alas the outward man of a child of God is the ſame with another man. Their chiefe worthineſſe lies in the inward man which after God is created unto righteouſneſſe and true holineſſe. Epheſ. 4. 24. The Kings daughter is all glorious within. Pſal. 45. 13. Now Gods people are worthy perſons, and that in theſe reſpects.
Firſt, in reſpect of the worthy names they have. Doe they not ſaith the Apoſtle, blaſpheme the worthy name by the which yee are called? Jam. 2. 7. (viz.) the name of Chriſt.
Secondly, they are worthie, becauſe there was a great price paid for them; it adds much to the worth of a thing when there is a great price paide for it; ſo this adds to the worth of all true beleevers that the price was great that was paid for them; they were not bought with corruptible things; not with two hundred fore-ſkinnes of the Philiſtines, as David bought Michal; nor with thirtie change of raiment, the reward of thoſe that unfolded Samſons Riddle; they were not bought with a great ſumme of Money, as the Romane Burgeſſeſhip was; I ſay not with corruptible things, but with the precious bloud of Jeſus Chriſt; for in him we have redemption through his blood. Coloſſ. 1. 14.
Thirdly, they are worthy in reſpect of the Conſciences of the wicked; for it is for their worth, that they beare them malice; it is goodneſſe that is perſecuted in good men. I appeale to the Conſciences of wicked men, whether their Conſciences tell them not that there is worth in the godly for which they beare them a ſecret grudge; but if their Conſciences be ſleepy; and tell them not ſo much, yet I am ſure their practiſes proclaime it. The grace that is in the godly is the eye-ſoare of the wicked.
Fourthly, Gods people are perſonages of great worth, in reſpect of their Priviledges which God hath been pleaſed to dignifie them withall, which are infinite if I ſhould name them all; wherefore as out of a garden where are diverſe ſorts of flowers, I will gather ſome few.
The firſt Priviledge wherein their worth is manifeſt, is their Royall deſcent; they are not baſely borne; No, they have Kings for their nurſing Fathers, and Queenes for their nurſing Mothers; they are ſonnes and daughters of the King of Heaven, and it is uſuall in the Scripture to call them the Children of God.
Secondly, as they are Royally deſcended, ſo they are Royally attended. To ſpeak reverendly, God attends them, he keeps them as the apple of his eye; and Chriſt is their Captaine, he goes before them to conduct them; and under God and Chriſt we have Angells, they pitch round about them that feare the Lord, Pſal. 34. 7.
Thirdly, they are worthie in reſpect of their places. They that truſt in the Lord ſhall be as Mount Zion, Pſal. 125. 1. which cannot be removed.
Fourthly, in reſpect of their fare; they have Benjamin's Meſſe, which is five times more then his brethren's; ſo the portion of Gods children is five thouſand times more then the wicked's; Heaven is their inheritance.
Fifthly, they are worthy in reſpect of their Royall apparell; as a worthy man is richly apparrelled, ſo a godly man is clothed with the righteouſneſſe of Chriſt. Revel. 3. 9.
Sixthly, in this reſpect alſo, becauſe they are out of debt, they neede not feare any Sergeant to arreſt them, no not death: for Chriſt hath cancelled the hand-writing Coloſ. 2. 14.
Seventhly, in reſpect they may goe boldly to the throne of grace, with confidence that they ſhall be heard in prayer. For whatſoever we aske we receive, &c. 1 John 3. 22.
Eightly, all things worke together ſtill for them to the beſt. Rom. 8. 28.
Ninthly, they are Gods beloved ones, his favourites, they have an intereſt in Gods peculiar providence. True it is he ſhewes a generall providence to all: but Gods people have a right in a more peculiar manner; for God will dwell with them. Iohn 14. 23. and he will keepe the feete of his Saints. 1 Sam. 2. 9.
Tenthly, they have the free uſe of all Gods creatures; the Chartar that was given by the great Lord of all, was forfeited to him by the fall of our firſt parents. They are the ſower grape, and we their children our teeth are ſet on edge. But Chriſt hath renewed this charter for his: all others are but uſurpers: though a wicked man have never ſo much, and never ſo good a title in regard of the law of man, yet in Chriſt he ſhall be condemned for an intruder. Oh what a happy thing is this then for the godly? for whatſoever they have they are the right owners of it: all things are theirs, and they are Chriſts, and Chriſt is Gods.
Eleventhly, they are perſons of great worth in reſpect of their preſence where▪ they live, the places fare the better for them. Laban fared the better for Iacob, and Potiphar fared the better for Ioſeph. While Lot was in Sodome, the Lord could doe nothing againſt the Sodomites: they keepe the judgments from the places where they live, they are the pillars of the Land.
Twelfthly, in reſpect of their actions: a true beleever in his prayer praies for himſelfe and for others. Abraham prayed for Abimelech, and God heard him. Gen. 20. 17. and Moſes prayed for Pharaoh, and God removed the plagues, as you may ſee in Exodus.
Thirteenthly, in reſpect of the great things which are laid up and reſerved of God for them in the world to come, ſuch as no eye hath ſeene, nor eare heard, neither hath it entred into the heart of man to conceive.
But are they ſuch men of worth? why, Object. they are not eſteemed at all, neither are they at all well ſpoken of.
Firſt, know this: you that are godly, be Anſw. not diſcouraged; this takes nothing from your worth. For who are they that ſay thus? none but a companie of mad men and fooles: and who regards ſuch?
Secondly, If all ſhould ſpeake well of you, then woe be unto you.
Thirdly, Envie is evermore the companion of vertue. Learne then the more you are reviled, the more to make your light to ſhine before men that they may ſee your good workes, and glorifie your Father which is in heaven. No man yet ever lived though never ſo worthy, but of ſome he hath beene deſpiſed.
Fourthly, Know this in concluſion that you that are thus deſpiſed, it is a part of your worth. For when all men ſpeake evill of you, then bleſſed are you.
This ſpeakes terrour to the wicked who wrong Ʋſe 1 the children of God, either with tongue or hands: either by themſelves or by others: either by nick-naming them, or by circumventing them; this I ſay ſpeakes terrible things againſt them. Will you offer to ſpeake againſt perſonages of great worth? againſt the children of a King? will the King endure that thou ſhouldeſt ſpeake againſt the bloud royall? no no, he will be revenged on them that doe ſo; doſt thou now wrong a godly man? thou ſhalt one day ſmart for it; for God is able to puniſh thee, yea and he will doe it unleſſe thou ſpeedily repent. When Saul Acts 8. perſecuted the Church of Chriſt, Chriſt called from heaven and ſaid, Saul, Saul, why perſecuteſt thou me? I ſpeake to thoſe that are wicked men, and I ſpeake in the bowels of Chriſt, if you did know them, you would not doe it; for had they knowne the Lord of life, they would not have crucifyed him. 1 Cor. 2. 8. ſo, if ſuch as doe perſecute Gods children, did but know their worth, and that they were his children, they would not doe it.
Let us eſteeme godly men and women as perſons Uſe 2 of great worth: the Saints of God have alwaies done ſo.
Saint Lawrence being demanded by his perſecutors wherein the worth of the Church lay; the ſtorie ſaith he gathered a companie of poore people together, and pointed at them and ſaid, there lies the worth of the Church: ſo, I have read of an ancient King, who made a great feaſt, and invited a companie of poore people which were Chriſtians, and he bade his Nobles alſo; now when the Chriſtians came, he had them up into the Preſence-Chamber; but when the Nobles came, he ſet them in his hall. Being of the Nobles demanded the reaſon, he anſwered, I doe not this as I am their King here, for I reſpect you more then them: but as I am a King of another world, I muſt needes honour theſe, becauſe God doth moſt honour them, and then they ſhall be Kings and Princes with me: ſoe do you eſteeme of them according to their worth, and ſhew it.
If they be perſons of ſuch great worth, Vſe 3 here you may be directed how to get a name of worth in the world, to be honoured of God. This is the way; labour to be beleevers, ſerve God and cloſe with the godly, be of one minde and of one heart with them. Honour is the thing that all deſire, according to that of Saul to Samuel, Honour me before the Elders of my people: ſo we are all readie to ſay oh that I could be honoured in the heart of thoſe that I converſe with all: I ſay then thou muſt labour to ſerve and honour God in thy heart, let that be thine honour. It is a meere follie for men to think to get honour by ſwearing, by lying, by cutting and ſlaſhing, and drunkenneſſe &c. The ſweete ointment of a good name is not compounded of ſtinking ingredients.
This ſhould ſerve to comfort the godly; Vſe 4 that ſeeing they are of ſo great worth, what though they be diſgraced here, let this ſuffice thee, God that knowes the true worth of everie thing, he accounts thee worthy: what though doggs barke and crie out againſt thee for thy holineſſe? let them alone: and know thou this, that the time will come when never a curre of them all but wil wiſh oh that mine end might be like his, and that they might goe as thy dogge to heaven with thee, when they ſhall ſee thee ſit at his right hand where are pleaſures for evermore.
Laſtly, you that approve your ſelves to be Vſe 5 of the number of the godly, labour to walke worthy of the Lord. Coloſ. 1. 10. Doth God thus advanced you? then ſtrive you to honour him with inward and outward worſhippe. God hath not done theſe things for you that you may live as you liſt: no, you are a choſen generation, &c. 1 Pet. 2. 19. Ergo you muſt ſhew forth the vertue of him that hath called you. You that are parents of children, the more you doe for them, the more you looke they ſhould honour you: the more God hath done for you, the more you ought to feare him, God hath drawn you out of darkenes into a marvellous light, and will you yet walk as vaſſalls of Sathan? This was that kept Joſeph from committing adulterie, even the favour of advancement, and how then can I doe this great wickedneſſe ſaith he? ſo thou art advanced to honour from a childe of the devill to be the ſon of God, how then canſt thou commit wickedneſſe? Conſider I ſay how God hath advanced thee from being a ſlave of Satan to be his adopted ſon: and ſhall I now become a covetous perſon, ſhal I be a companion of Gods enemies? when you are enticed by the divell or wicked men to any ſinne, ſay, what ſhall ſuch a man as I conſent? ſhall I flie from my coulors? what, a Kings ſon and flie? Conſider this.