The Saints Dignity and Duty, Text 4 – Title page 5
Wiſdomes Attendants: OR, The Voice of Chriſt to be obeyed.
SERMON IV.
PROV. 8.32.
Now therefore hearken unto me, O ye children, for bleſſed are they that keep my wayes.
AFter the Wiſeman had diſcovered the deluſions of the adulterous woman in the former Chapter: In this he bringeth in Wiſdome as a holy and chaſt matron, propounding ſeaſonable and comfortable counſell to all the ſinfull ſons of men. And in this ſpeech of Wiſedom, there are two parts or paſſages: Firſt, the Sermon it ſelf, from the beginning of the Chapter to the words now read: Secondly, the application thereof, from this verſe to the end of the Chapter, whereby wiſdome laboureth to work the ſouls of thoſe, to whom ſhe had delivered the former truth, and commended her ſelf by many forcible arguments, to the imbracing of her bleſſed counſell: Now therefore, ſaith ſhee, hearken unto me; As if ſhe ſhould ſay, If this be true that formerly hath been delivered to you, that happineſs, and comfort, grace and glory, are propounded unto, and ſhall be beſtowed upon them that hearken and give attention to the words of wiſdome: What now remaineth, but that forſaking all other courſes, both the deviſes and deluſions of the adulterous woman, and all the beguiling inticements of the world and Satan, you come cheerfully, and hearken attentively to the counſell that is propounded to you, and you ſhall not doe this in vain, you ſhall not labour for no benefit; but thoſe that ſo hear as to keep my Waies, ſhall not onelyonly be obedient to me, but receive a bleſſedneſs from me; for bleſſed are they that keep my waies.
In the words themſelves there are two paſſages to be obſerved: Firſt the duty that Wiſdome calleth for; Now therefore hearken unto me, O yee children: Secondly the Argument whereby ſhee laboureth to draw the hearts of thoſe unto whom ſhe ſpeaketh, to give entertainment to that ſhe requireth, for bleſſed are they that keep my waies.
In the duty it ſelf, you have firſt the parties ſpoken to, Children. Secondly, the dutie that muſt be performed by theſe children. hearkning; Hearken. Thirdly, the partie that they muſt hearken unto, to mee, to Wiſdome. Laſtly, the ſtrength or force of reaſon from whence all this followeth, implied in the firſt words, Now therefore; conſidering what counſell hath been adminiſtred to you, conſidering all the ſevarall reaſons propounded to perſwade you, Now therefore, hearken unto me.
Concerning the firſt of theſe, The Parties to whom Wiſdome ſpeaks, I ſhall not ſay any thing, becauſe I would haſten to that I moſt principally intend, being unwilling to be tedious, or hold you over long. Let us come therefore to the ſecond thing, the dutie that is required, and that is hearkning; and we will joyn with this for the quicker diſpatch, the third paſſage in the Text; the Partie to whom they muſt hearken, unto me; Hearken unto me. And firſt, let me ſhew you what is to be underſtood here by hearkning.
By hearkning, briefly you muſt underſtand theſe ſeveral particulars. The firſt is, a hearing with the ear. The ſecond is, a cloſing with the truth, by the underſtanding of that we hear, for look as the ear receiveth the ſound, ſo the mind and underſtanding muſt apprehend the ſenſe, and aſſent to the truth of what is delivered. Thirdly, the memorie muſt retain and hold, that which the underſtanding hath received. The laſt and principall thing is, the ſtooping of the ſoul, and ſubjection of the heart, to that which is underſtood and remembred. For then indeed according to the Phraſe of the Spirit of God in Scripture, a man is ſaid to hearken, when the ſoul begineth to yeeld and ſubject it ſelf, and to take the impreſſion of that truth, which God is pleaſed to make known unto it, and that is the meaning of the Phraſe, 1 Kings 12.15. The Text ſaith there of Rehoboam, that when the ancient men came to counſell him, he hearkned not unto them; as if it ſhould be ſaid, he heard them well enough, and he underſtood them well enough, and he retained their counſel in his memory well enough, but his ſoul yeelded not to it, his heart imbraced not that counſel, he did not ſubject himſelf thereunto, therefore the Text ſaith, He hearkned not to the counſell of the old men. The like Phraſe we have touching the ſons of Eli, 1 Sam. 2.25 When their father ſpake to them after a cold faſhion, the Text ſaith, They hearkned not unto the voice of their father. They heard his words well enough, and underſtood what he ſaid, but their ſouls ſtooped not, their hearts ſubmitted not, they did not ſubject themſelves, to take in the impreſſion of the truth upon them, and to be framed to the wiſdome of God revealed to them in the ſame. So that, my brethren, then a man is ſaid to hearken, when his ear heareth the ſound, his underſtanding cloſeth with the ſenſe, and his memorie retains it, and his heart cometh under it, ſtoopeth to it, yeelds up it ſelf to the impreſſion of the truths delivered, to be diſpoſed of thereafter. In brief therefore this is the meaning: A carefull attention to the word, that includes the three former; and obedience and ſubjection of heart to the word thus attended to, comprized in the laſt.
Now for the party to be hearkned unto, that is, unto me. What is meant here by the word mee? If you have recourſe to the beginning of this Chapter, you ſhall ſee it is Wiſdom: And by Wiſdom here you are to underſtand the Lord Jeſus Chriſt, ſo far as he hath pleaſed to reveal himſelf to us, either in the Word of God, or work of his grace. For Chriſt is here eſpecially meant, but not Chriſt meerly or barely as God, nor Chriſt in the ſecond perſon; but ſo far as the Lord Jeſus Chriſt, the wiſdome of his Father, is pleaſed by the work of his grace, by the power of his Spirit, in the Miniſtory of the word, either written or preached, to reveal himſelf to us. So far he is ſaid to be Wiſdome.
The words now are clear; you ſee what is to be underſtood by hearkning, and who the par…ie is to whom we muſt hearken. The Point then that ariſeth from theſe two parts of the Text, thus joyned together in the Explication, is evident, and it is to this effect, Namely, …hat
The voice of the Lord Jeſus Chriſt ought onelyonly to be attended to, and muſt be obeyed of all his faithfull ſervants.
I ſay, Of all his faithfull ſervants. The Lord Chriſt thinketh … vain to ſpeak to others; therefore he addreſſeth himſelf onelyonly to his children. Theſe are they that muſt attend and obey his voice, whatſoever he ſhall be pleaſed to reveal unto them, they muſt ſubmit themſelves unto it, and that before and above all others in the world.
The Point is clear and evident. You ſee it is the main purpoſe and intent of Chriſt in this place, and therefore hee calleth for audience, he deſireth to gain acceptance at the hands of men: As if he ſhould ſay in other terms, Lay by all other advice, onelyonly hearken unto me my children; let corrupt counſell, carnall advice, the ſinfull deluſions of all ungodly perſons in the world, let them all paſſe, onelyonly hear and hearken unto me, entertain and unbrace my counſell, ſubmit your hearts to my inſtructions. And not onelyonly Chriſt requires this of his children in this place, under the name of Wiſdome; but it is the injunction of God himſelf, and that from heaven; it is ſuch a truth, and of ſo great importance, that God himſelf from heaven makes it known, and giveth it in ſpeciall charge to all the ſons of men, Matth. 17.5. When Chriſt was transfigured in the Mount, There came a voice out of the cloud, which ſaid, This is my beloved ſon in whom I am well pleaſed, hear ye him. Mark, there came a voice out of the cloud; It is not onelyonly the voice of man that perſwades you, a…d enjoyns you to give audience to the Lord Jeſus, but God himſelf, and that from heaven, and that in mediately with his own mouth, layeth this upon us as a dutie that we are to perform, that we ſhould hear his Son, that is, hear him above all, more then all, nay, hear him onelyonly, and none but him. It is that alſo which Chriſt himſelf calleth for, Mat. 11.29. Learn of me, for I am meek and lowly in heart: As if he ſhould ſay, There are many maſters and teachers in the world, but leave all the reſt, and come hither, and learn of me, for I am &c. Yea, it is not onelyonly the charge of God, and command of Chriſt, but it hath been, and is the generall reſolution of the Saints of God from day to day. Mic. 4.2. all the people joyned hand in hand as it were, Come (ſay they) and let us go up to the mountain of the Lord, and to the houſe of the God of Jacob, and he will teach us of his waies, and we will walk in his paths: for the Law ſhall go forth of Zion, and the word of the Lord from Jeruſalem. As if they ſhould have ſaid, Becauſe from Zion cometh the Law, becauſe at Jeruſalem the word of God is taught and revealed, therefore it is high time for us to go thither; come let us goe, let us wait upon God there, he will teach us of his waies, and what remaineth? we will walk in his paths, we will ſtoop unto the truth delivered, we will ſubmit our ſelves to it, and conform our hearts and lives to the will of God revealed to us from thence. And you ſhall obſerve the holy Prophet David, as though there had been no Temple, no Prieſt, no Teacher beſides, how his good ſoul is ſtill breathing upward in many paſſages of the 119. Pſalm, Lord teach me, Lord quicken mee, Lord give underſtanding to thy ſervant, &c. He repaireth ma…nly and chiefly to the Lord for guidance and direction. Enough for the proof of the point.
But a man may aske, after what manner muſt I hearken? Hearkning I told you implyeth attention and obedience, therefore you may remember, that I put them both together in the Doctrine, that it was our duty, both to attend to the voice of Chriſt, and to yeeld obedience unto it. But how muſt I doe this? For the opening hereof give me leave to diſcover unto you three particulars, which are ſpecially to be conſidered, and are required of every ſoule that would make conſcience of diſcharging this duty.
Firſt of all, we are then ſaid to hearken to the voice of Chriſt as we ſhould doe, when we firſt ſeek to him, and depend wholly and onelyonly upon him for direction. I doe not ſay, but we may uſe all good meanes and helpes that God ſhall pleaſe to put in our hands: But this I ſay, howſoever we may uſe other meanes, yet we muſt depend upon no other but the Lord Jeſus: firſt of all have recourſe unto him, and withall reſolve, that he onelyonly ſhall caſt the ſcale, that his direction ſhall onelyonly ſtand with us, in whatſoever caſe it is we deſire counſell. And then the ſoule is ſaid indeed to depend upon Chriſt for direction, when it doth acknowledge a kind of ſoveraignty in him, and alſo an all-ſufficiency to direct a man: ſo that howſoever we ſometimes heare the counſell of others, and hearken to the voyce of the Miniſter and of private friends, yet we ever uſe them, but as means to bring us to Chriſt, and to reveale his counſell unto us: and there being diverſity of opinions, and variety of judgements in many matters of Religion, and that amongſt godly and learned men, yet in all points, that which mainly caſteth the ſcales with us, is not the learning or holineſſe of this, or that man, but the ſo veraignty and authority of Chriſt, what he ſaith, what his mind and his judgement is, and what he would have us to doe, This is the depending of the ſoule upon Chriſt. You ſhall obſerve in the Old Teſtament, how this courſe was ever taken up by the Saints in any matter of difficulty, how they had alwayes recourſe to the counſell of God, and made their repair to his mouth. We may read how often David did this, 1 Sam. 23. When the matter was in much queſtion, and he in a great ſtraight, and every one gave in their ſeverall opinions, he went and enquired of the Lord, ſaying, Shall I goe and ſmite theſe Philiſtines? verſe 2. And when the Lord bad him goe, and his followers were utterly againſt it, he enquired yet again, verſe 4. and in the concluſion the counſell of the Lord bore the ſway with him, though in the judgement of fleſh and blood it ſeemed the worſe. So again, verſe 11. Will the men of Keilah deliver me up into the hands of Saul? will Saul come down? &c. So Pſal. 85. when he had long pleaded with God, as it were, in the time of Extremity, ſee whither he had recourſe at the laſt, and upon what he ſetled himſelfe: verſe 8. he reſolveth upon this, I will hear what God the Lord will ſpeak; that is, I will not eye meanes, nor look upon any mens opinions, but I will hear what the Lord will ſay. My brethren, this is the courſe that every one of us muſt take, if ever we purpoſe to hearken to the Lord in a right manner; we muſt upon all occaſions, in all doubts and queſtions, have recourſe to him, and labour to captivate our judgements to that truth, that ſhall be delivered to us from him, as knowing all other directions are good, onelyonly ſo farre as they are ſquared by that ſtandard. Look as men doe in their Law matter; If one have a ſute depending in an inferiour Court, and cannot meet with ſatisfaction there, according to the ſtate of his cauſe, he appealeth to a higher Court, and there ſtandeth at the judgement of the cheif Judge: ſo ought it to be with us in all ſpirituall doubts and difficulties; we muſt appeale from the conceits and counſels of men to the authority of Chriſt. This is a point that is groſly miſtaken, and the contrary profeſſed, and maintained in popery: But I ſhall not meddle with that at this time.
This is the firſt rule, ſo to repair to Chriſt, as wholly to depend upon him for direction. But marke this; we muſt repaire to him in the firſt place, and not ſuffer our judgement to be foreſtalled with former counſels; but firſt, while the minde lyeth equally and indifferently diſpoſed, then ſet the word ſtep in, then let us repaire to Chriſt for guidance in the cauſe. The contrary is a great hinderance to the effectuall paſſage of the Word of God into the hearts and ſoules of men, and the world may eaſily obſerve it. For look what points men have drunk in, or what cuſtomes they have entertained, they keep and retain them, and there is no ſpeaking againſt them; their hearts are foreſtalled againſt the truth, and poſſeſt with other principles or carnall cuſtomes, and therefore the word of God takes no place in them.
The ſecond thing, we are to take notice of, concerning the manner of our hearkning to the voyce of Chriſt, is this; As the ſoule muſt firſt ſeek unto Chriſt, and depend upon him for direction, ſo in the next place, the heart muſt ſettle it ſelfe upon the truth revealed, and quiet it ſelfe in the manifeſtation of that direction, that God hath been pleaſed to make known unto it. We muſt not liſten and hearken to any of thoſe deluſions and ſilly deviſes, wherewith Satan, by the miniſtery of his inſtruments, laboureth to draw us from the truth; but our minds being enlightned, the counfell of God being made known unto us, we ought to take up our reſt and ſtanding there, ſettle there; let heaven and earth move, but ſtirre not a foot from that truth God hath made known to us. It was great folly in that good Prophet, 1 Kings 13. to doe otherwiſe, and he ſuffered for it. He was ſent on a meſſage againſt Jeroboam, and the Altar at Bethel, and was charged by the Word of the Lord; nor to eat bread, nor drinke water in that place, nor turn again by the ſame way that he came: and accordingly he refuſed divers offers, and withſtood ſu…dry perſwaſions to the contrary. But at length there came an old Prophet to him, as ſubtill as ancient, and he takes upon him to perſwade him to return back to eat, and drink, and to refreſh himſelfe: and he pleadeth; I am a Prophet as well as thou, and an Angell ſpake unto me by the word of the Lord, and charged me to reveal to thee, that thou ſhouldſt come home with me, though with no body elſe? Hereupon the young Prophet yeelded to him, and went back with him, and eat bread in his houſe, and drank water: wherefore the Lord flew him. My brethren take heed of this: The Prophet had a plain charge, the will of the Lord was openly revealed to him; he gave him an expreſs command to denounce the ſentence againſt Jeroboams Altar at Bethel, and that he ſhould not ſtay to eat or drink in that place; when the word of the Lord is ſo clear, if an Angell from heaven ſhould come and teach otherwiſe, let him be accurſed, ſaith the Apoſtle. So in ought to be with every Chriſtian: when once the truth is clearly revealed unto us, and our mindes truly inlightned with the knowledge of Gods will; we muſt reſolve not to hearken to any perſwaſions to the contrary, though they be backed with never ſo many ſhews of Religion or learning.
But a queſtion here may be demanded; ſhall not a man be willing to heare better counſell happily then his own? Muſt he heare nothing at all againſt ſuch an opinion, or practiſe, as he conceives to be grounded upon divine truth, and which he hath been taught by thoſe teachers he hath depended upon? Who knoweth not that a man may eaſily be deceived, and miſtake the ſenſe of Gods Spirit in the word; ſo as to imbrace errour inſtead of truth?
My brethren, by the cunning ſubtilty of the enemy, this conceit hath crept into the mind of all Heretiques, that look what they once drink in, they muſt ever retain it as a principle, and never think of removing, or unſetling from it. This is an hook, whereby the Devill holdeth multitudes of men in falſehood and errour, and in wicked courſes, They will heare nothing againſt that which formerly they have imbraced, and been perſwaded unto by thoſe they depend upon. This policie the Devill uſeth in Popery, and amongſt the Familiſts, and Anabaptiſts, teaching them to reſolve to hold whatſoever they have received, either from themſelves or others. And here, I ſay, it is ſinfull for a man to reſolve to heare no counſell at all againſt his opinion. But nevertheleſſe, this I ſay; When a man is perſwaded, that the opinion, or courſe he takes up is ſuch, as God himſelfe hath been pleaſed to make known unto him out of his Word; he is to receive nothing againſt this, but meerly out of the Word: let nothing unſettle our judgement in a plain and revealed truth, but onelyonly hold to that: As I have been ſettled by the truth, ſo if ever I change my opinion, the truth is that which ſhall reform me; all the counſell I take up, and all the opinions I hold, ſhall be ſuch as the Word of God ſhall reveal to mee. And becauſe my minde may be weak, and my underſtanding frail, and not able to ſee the ſenſe of the ſpirit, therefore I will hear nothing againſt a good courſe, but onelyonly out of the Word. If my opinion and my courſe be ſuch as I am perſwaded is the truth revealed out of the word, howſoever I may be deluded, yet this I will attribute to the Word of God; no opinion, no authoritie of any other ſhall carry the truth from me; but the word ſhall reform me, as the word hath perſwadad me, and as the word hath revealed to me. This you ſhall obſerve to be the counſell of God in ſeverall places of Scripture: Mark what the Apoſtle ſaith to the Philippians, Phil. 1.27. he deſireth this at their hands, that they would ſtand faſt in one ſpirit, with one minde, in the truth revealed; and to the Coloſſians, Col. 1.23. Continue (ſaith he) in the faith, grounded and ſetled, and be not moved away from the hope of the Goſpel, which you have heard, and which was preached unto you: As if he ſhould ſay, If you have received that ſatisfaction from the word of God, that you are convinced that it is the word of God, and that the courſe you take is grounded upon it, be not moved, but ſtand faſt in that truth received. This is the ſecond thing.
The third and laſt thing, which concerneth the manner of our hearkning to the voice of Chriſt, is this: When thus the ſoul is perſwaded of the will of God revealed, and when the heart ſetleth it ſelf upon it, and hears nothing againſt the good pleaſure of the Lord thus manifeſted, then in the laſt place the ſoul muſt yeeld obedience therunto, not alone in doing the thing God commandeth, but in doing the will of God in ſo doing. Mark, not alone, I ſay, performing what God requireth of us, but to be carried to the performance of the dutie meerly becauſe God requireth it. For theſe you muſt obſerve are two diſtinct things and of great difference. A man may doe the thing which God commandeth, and yet notwithſtanding never doe Gods will but his own. Many a man cometh to Church and there hears, and underſtands, and remembers, and doth the things that God would have him doe, and yet in the mean time doth not at all the will of God; for he doth not therefore go to Church becauſe God requireth it, but partly either becauſe cuſtome, or ſhame, or the Law, or ſomewhat elſe forceth him to it. Here therefore is the main pitch of our obedience, not alone to perform what is the good pleaſure of God, but to let the will of God be the firſt mover of our ſouls, in the diſcharging of that ſervice he calleth for at our hands, to doe what we doe, becauſe it is the will of God we ſhould doe it; to perform what he requires in obedience to him, becauſe he requires it. Our Saviour Chriſt putteth theſe together in his prayer to his Father, Luke 22.42. If thou be willing (ſaith he) remove this Cup from me, nevertheleſs, not my will, but thine be done. He ſaith not that he will do the thing that God requireth, but he will doe the will of God in it, the will of God ſhould be the carrier and mover of him to take upon him the great work of redemption. So ſhould it be with us in every thing we doe: It is not my will that moveth me, but the will of God; it is not my pleaſure that provokes me to this ſervice, but the pleaſure of God. This is the third thing requiſite in our manner of hearkning to the voice of Chriſt. And this may be ſufficient for the explication of the point.
OnelyOnly let me adde one thing more: Hence it followeth clearly, That he that doth the will of God, becauſe God requireth it, will obey all the good pleaſure of the Lord: Hee will obey him in every thing, as well as in one thing, in the hardeſt command, as well as in that which is more eaſie, in that which moſt croſſeth his nature, as well as in that which is more ſuteable thereunto. This indeed is that which makes a Chriſtian conſtant in his walking with God, notwithſtanding all thoſe difficulties and diſcouragements he meets withall; when as others are fain to baulk many things which are required of them to perform. For (my brethren) if a man onelyonly take up the practiſe of ſuch matters in Religion, as ſute with his own humour, or eaſe, or profit, or the like; when thoſe fail, his performance of the … faileth alſo: if there be no other motive to carrie him along in the ſervice of God, but theſe outward and carnall conſiderations, when they are gone, his ſervice of God is gone alſo: And therefore we find by experience, that many men can be content to give us the hearing, they will come to Church, and attend to the word of God; but they will take up no more, they will be tyed to the performance of no dutie, further then it ſtandeth with their own occaſions, and ſuteth with their own ſinfull diſpoſitions. But now hee that is carried along in all his ſervices by the will of God, if that be the principall mover of him in all his performances; then when ever that will is revealed, let it bee what it will bee, let it croſſe him never ſo much, or be never ſo contrary to his diſpoſition, yet he is the ſame in every thing, that he is in one thing. This is that which is ſaid Acts 3.22. For Moſes truly ſaid unto the Fathers, A Prophet ſhall the Lord your God raiſe up unto you like unto me, him ſhall you hear in all things whatſoever hee ſhall ſay unto you. Mark, him ſhall you hear in all things; that is, Whatſoever he ſhall make known unto you to bee the will of God, to that you ſhall yeeld obedience. And this is a neceſſary conſequent of the former: For if the will of God be the firſt mover of the ſoul to every performance, then being at any time revealed, it caſteth the ballance, and commands the ſoul willingly to yeeld to what God requireth in every thing.
Thus much ſhall ſerve for the clearing of the Point. The ſubſtance of all that I have ſaid is thus much, namely, That the voice of the Lord Jeſus Chriſt muſt be ſo alone hearkned to and obeyed, that firſt of all we muſt ſeek to him, and depend onelyonly and wholly upon him for direction: Secondly, that we muſt ſettle our hearts and judgements upon that truth that is by him revealed unto us: And laſtly, that wee muſt be moved to the performance of every dutie, becauſe God requires it; and conſequently, that our obedience bee univerſall, that we hear him in all things.
Now a Queſtion may be here propounded, How ſhall a man hear the voice of Chriſt? Indeed (happily may a carnall man ſay) if the Lord Chriſt would reveal himſelf to us immediately, and his word were made known to us by himſelf, we would preſently yeeld obedience thereunto without any contradiction. How ſhall a man therefore know when the voice of Chriſt is made known?
I anſwer briefly, the voice of the Lord Jeſus Chriſt is made known to us two waies: Firſt, the word of God in the Scripture ever hath the voice of Chriſt in it: Whatſoever the word ſpeaks, the Lord himſelf ſpeaks. The Apoſtle Rom. 3.2. ſaith, that unto the Jewes were committed the Oracles of God. What were thoſe Oracles of God? Nothing but the Scriptures. So that this everlaſting truth, this word of God rightly underſtood, and truly conceived, alwaies carrieth the voice of Jeſus Chriſt with it. And therefore Saint Peter ſpeaking of the Scriptures in generall, 2 Pet. 1.21. ſaith, that thoſe holy men of God, that were the Penmen thereof, ſpake as they were moved or inſpired by the Holy Ghoſt; thereby intimating unto us, that the Scriptures are the very inſpirations of God, the very breath (as one may ſay) of the the Holy Ghoſt: So that look whatſoever it is that the Scriptures make known to us, God from heaven hath ſpoken it, even as truly, and as really, as though he had ſpoken it immediately; What the word ſaith, God himſelf ſaith.
Secondly, Whatſoever any faithfull Miniſter ſhall ſpeak out of the Word, that is alſo the voice of Chriſt. The Texts are many that are to this purpoſe: Give me leave to touch but one or two of them, 2 Cor. 1….3. Ye ſeek a proof, ſaith the Apoſtle, of Chriſt ſpeaking in me, which to you-wards is not weak, but is mightie in you: Implying, that whatſoever is ſpoken out of the word of God, what truth ſoever is delivered to us by the mouth of his Miniſters, agreeable to the word, Chriſt himſelf ſpeaks in them. Therefore our Saviour is plain, Luke 10.16. He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me. That which the Miniſters of God ſpeak, the God of Heaven himſelfe ſpeakes: and they that deſpiſe their miniſtry, the God of Heaven will require it, even as if he himſelfe ſhould ſpeak from Heaven, and men ſhould reject his words. The Apoſtle Peter ſaith, that the Lord Jeſus, by the power of his Spirit, went and preached in the time of Noah to the Spirits that are now in Hell, 1 Pet. 3.29. to thoſe people that were diſobedient before the floud, to whom Noah preached partly by his practiſe, and partly by his directions, Chriſt himſelfe ſpake, even by that Spirit whereby he quickneth all things. So then the point is evident.
But what reaſon is there, that a man ſhould ſtoop to the voyce and command of Chriſt?
In a word, firſt, He that alone hath command over us, and right to require ſervice at our hands, him onelyonly we ought to obey: Now Chriſt alone is our Lord, and we are his ſervants. Eli joyneth theſe together in his direction to Samuel, 1 Sam. 3 9. Thou ſhalt ſay, ſaith he, Speak Lord, for thy Servant heareth. If Chriſt alone therefore be our Lord, whom elſe ſhould we hear? unto whom elſe ſhould we attend, and yeeld obedience?
Secondly, The direction of Chriſt is the ſureſt and ſafeſt: look what counſell the Lord Jeſus giveth, we may build upon it. As for others, ſome are ignorant, and know not how to teach; ſome negligent and idle, and will not teach; ſome corrupt in their judgement, and may infect us: But Chriſt, being Knowledge it ſelfe, and Truth it ſelfe, neither can, nor will deceive us: Therefore whatſoever the Lord Chriſt ſhall make known, we may reſt upon it; and whatſoever courſe we take up upon his directions, we may undoubtedly perſwade our ſelvts, that it ſhall goe well with us in the iſſue. Our Saviour joyneth the ſame reaſon to his exhortation, Mat. 11.29. Learn of me, for I am meek and lowly in heart: What then? And yee ſhall find reſt unto your ſoules: as if he ſhould ſay, The counſels and directions that men give, they doe not, they will not, they cannot give a man any reſt: but the counſell that I give, and thoſe directions that I reveale unto you out of my word, what ever ſoule imbraceth them, what ever heart entertaineth them, ſhall find reſt and comfort to it ſelfe for ever. Let us perſwade our ſelves, that whatſoever the Lord ſpeakes will not ſaile us; there is none that truſts upon him, that even ſhall be aſhamed: his counſell is ſeaſonable, and will be profitable to us, if it be bleſſed of God.
Thirdly, Chriſt onelyonly is able to teach us: Man may teach the care, but the Lord onelyonly can frame the ſoule, and bring the heart to obedience. That place, Luke 24.32.45. is worth the remembring: Verſe 32. it is ſaid, that the Lord opened to the Diſciples the Scriptures; and Verſe 45. that he opened their underſtanding, that they might underſtand the Scriptures. Men can onelyonly reveale truths to us; but never a man in the world is able to perſwade our hearts, and put underſtanding into our mindes: but the Lord not onelyonly openeth the ſenſe and meaning of the Scriptures, but he giveth us mindes to know, and hearts to imbrace what we ought to doe. Now let us gather theſe up together: The Lord onelyonly hath right to command us, therefore we ought to obey him; His rules and directions are ſuch as are moſt ſure and ſafe, therefore moſt worthy to be obſerved.
Laſtly, He onelyonly can teach the inward man; men may teach the care, but have no power to bow the ſoule, to buckle the heart, to give wiſdome and underſtanding to the ſimple, onelyonly the Lord that dwelleth in heaven is he that muſt doe it. Let us now ſee what Uſe we may make of this Doctrine.
Firſt, it is as it were a bill of Inditement, falling marvellouſly heavy upon the practiſe of many that live in the boſome of the Church: thoſe I mean, that will heare any thing, attend to any thing, but to the voyce of Chriſt. Whom they ſhould heare, they neglect; and thoſe they ought to neglect, they will heare, whether the Lord will or no: The Drunkard hearkeneth to his companions; they no ſooner ſay, as thoſe, Prov. 1.14. Caſt in thy lot among us, let us all have one purſe; or (as the ſpeech of our good fellowes is) Comes let us goe and club it; but preſently he gives his conſent. The Adulterer ſtoopeth to the glance of the Adultereſſe, and that prevaileth with him, he goeth after her ſtraightways as an Oxe goeth to the ſlaughter, or as a Foole to the correction of the ſtocks, Prov. 7.22. The truth is, if you mark the ordinary and common courſe of the wicked and ungodly men of the world, you may eaſily ſee how every thing is imbraced, onelyonly the voice of Chriſt is refuſed. Nay, though Satan whiſper not, though occaſions move not, yet mark how the ſoule of ſuch men yeeldeth to the inclinations of every ſinfull luſt. If a luſtfull thought ariſe in the heart, ſee how the ſoule ſucks the ſweetneſſe of it by meditation, how it is delighted in the contemplation of filthyneſſe: If a covetous thought, oh how the man purſueth it, he will never be at quiet till he have hatched ſome ſinfull reſolution within, and brought forth ſome ungodly practiſe abroad. It is admirable to ſee in that one place. Acts 19. how the voyce of gain ſounded ſo loud in the eares of thoſe covetous Silverſmiths, that the voyce of Paul could not be heard. Doe but obſerve how Demetrius reaſoneth the caſe with his follow-crafteſmen, Verſe 25. Sirs (ſaith he) you know that by this craft we have our wealth, we get our living; Moreover, you ſee and hear, that not alone at Epheſus, but almoſt throughout all Aſia, this Paul hath perſwaded and turned away much people, from entertaining and following this ſuperſtitious courſe, ſaying, that they be no gods which are made with hands: So that this our craft is in danger to be ſet at nought. When they heard theſe ſayings, the Text ſaith, all men with one voyce cryed out about the ſpace of two houres, Great is Diana of the Epheſians. Truly ſo it is now in the world; there is ſuch a noyſe in mens mindes and judgements, what the World will have, and what Profit will have, and what Pleaſure will have, that the Lord Chriſt may call till he be hoarſe, and yet no man will mind him, but all ſtop their cares, and refuſe to heare the voyce of the Charmer, charme he never ſo wiſely, Pſal, 58.4, 5. It is evident then, that theſe men are not the Schollers o Chriſt, and certainly therefore the judgement of Chriſt ſhall be executed upon them hereafter. In the mean time let me wiſh ſuch to remember that place, 2 Theſ. 2.11, 12. When men will not receive the truth in the love of it, but have pleaſure in ungodlineſs; when they ſhut out the truth, and will not be perſwaded to forſake their ungodly courſes, but ſuffer their ſins, and ſinfull occaſions to prevail with them above the word of God, what befalleth them? See what the Text ſaith, and the Lord faſten it upon your hearts: Read it over and over again, That they all might be damned who beleeved not the truth, but had pleaſure in unrighteouſneſſe. Mark, I beſeech you, this is the word of God; Who ever he is that hath pleaſure in unrighteouſneſſe, and will not hear and receive the truth in the love thereof, ſo as to yeeld obedience thereunto, and to frame his courſe according to it, God hath appointed that man to everlaſting damnation. So that when thy conſcience calleth thee to the diſcharge of ſuch and ſuch duties, to forſake ſuch and ſuch courſes, and the word of God ſhineth full in thy face, and is as clear to thee as the Sun at noon-day; when the Lord hath revealed to thee his will, and yet thy ſoul can ſay within thee, notwithſtanding all this, Thou haſt loved thoſe ſins which God out of his word hath forbidden thee, thou haſt had pleaſure in thoſe courſes which God in his word hath condemned, thoſe proud and adulterous courſes, thoſe ungodly practiſes; thou haſt harboured them in thy heart, and kept them in thy boſome, and taken pleaſure in the practiſe of them: Doth thy own ſoul ſay this? Well then my brethren, make the concluſion your ſelves: See I beſeech you, doth not the Word of God ſay plainly, that the Lord hath ſealed ſuch up to everlaſting damnation, becauſe they had pleaſure in unrighteouſneſſe?
A Second ſort that are here juſtly to be reproved, are thoſe that captivate their own opinions and conceits to the judgement of men. There are a poor kind of deluded creatures in the world, that have made themſelves ſo far ſervants unto men, that they have pinned their conceits and judgements to the opinions and commands of thoſe upon whom they depend, and from whom they expect either profit or preferment; That look what their great maſters ſay, whatſoever they ſpeak, that they account as Goſpel; and whatſoever theſe have deviſed, they muſt deſend and maintain it, and their judgements muſt entertain nothing to the contrary. Theſe are marvellouſly eſtranged from the Lord, and are contrary to this truth that hath been taught from the words of this Text. For doth not the Text ſay, Hearken unto me? Therefore it plainly reproveth thoſe that can be content to have the word of men to carry weight with them, and the commands of men to caſt the ballance; that whatſoever they will have practiſed muſt be yeelded unto, let the word of Chriſt ſay what it will; and they muſt be content to give up themſelves to perform it, let it be agreeable to the Scriptures or not. This argueth clearly that theſe are the ſervants of men, and that they have mens perſons in admiration for filthy lucres ſake, becauſe they thinke that their profit, or pleaſure, or preferment is gone, if their good will and pleaſure be not obſerved upon whom they depend. This is an ordinary and groſſe fault: The wife ſhe complaineth, and ſaith, Indeed it is true, the courſe is good that you wiſh me to, and I am perſwaded that God requireth it, but my husband is againſt it, and I ſhall loſe the love and reſpect, that I have alwaies had from him, if now I enter upon ſuch a courſe. The husband he complaineth, and ſaith, A holy converſation is good, and ſuch duties as you call upon me to exerciſe in my family, cannot but be pleaſing unto God, and ſuch as he requires; but if I ſhould take up ſuch a practice, my wife would be continually beſieging me with daily vexations, I ſhould neglect my calling, and incur the cenſure of my neighbours and friends, and bee counted too too preciſe. Theſe and many others that I could inſtance in, are not hearkners to Chriſt.
In the laſt place there come in alſo another ſort to be reproved, and theſe are ſuch as can be content to give the Lord the hearing, but will doc nothing when it ſhould come to performance. Howſoever happily they will approve and applaud that which the Miniſter delivers to them from God, yet in the concluſion, if their eaſe, and honours, and liberties lie at hazard, they fail in matter of practiſe; they will doc nothing, they dare doc nothing further then they are adviſed unto by thoſe Counſellors that keep a kinde of audit in their hearts; and what ſentence they deliver ſhall be yeelded unto and no more.
To inſtance a little: The world knoweth that it is the will of God that every man ſhould deny himſelf, and take up his croſſe, and follow Chriſt, that a man ſhould hate father and mother, and wife, and children, and friends, and all, for his ſake, and the Goſpels, that a man ſhould renounce all thoſe courſes of ſin that carry with them the moſt appearance of profit and pleaſure, that he ſhould pluck out his right eie, and cut off his right hand: Theſe are truths that are clearly diſcovered in the Word of God, and every ſoul that is rightly informed yeelds unto them; and men in the world are acquainted with them, hearing them preſſed from day to day in the preaching of the Word: And ſo alſo that it is the will of God that men ſhould be pure as God is pure, and be holy as he is holy in all manner of converſation; that they ſhould abſtain from all appearance of evill: this the Lord requireth, and this men commend and approve of. But now come to matter of practiſe: If a dutie be required that will croſſe their eaſe, or their honours, or in the leaſt meaſure diminiſh their outward comforts: Mark what followeth, then they are at ademurr; they will ſtay there, and thinke twice of it before they will doe any thing; they muſt firſt take counſell, and be well adviſed of it. And what counſell doc they take? Not from the Lord and his word, but from their pleaſures and profits, and carnall delights and contentments. The ambitious man asketh his honour, Shall I be ſincere and zealous in the cauſe of God? The covetous man asketh his wealth, Shall I be exact in a Chriſtian courſe? Shall I loſe this gain or that advantage, for the keeping of a good conſcience? The voluptuous man asketh his pleaſure, Shall I abſtain from the appearance of evil? Shall I hate the garment ſpotted with the fleſh? Shall I enter upon the way that is called holy, and walk therein with that preciſeneſs and ſtrictneſs that the word of God requires? Then they all cry unto a man, as ſometime Peter ſaid unto Chriſt, when he had told his Diſciples, That he muſt ſuffer many things of the Elders and Scribes and be killed, Be it far from thee, Lord, this ſhall not be unto thee, Matth. 16.22. and they hang about him, as once Pauls friends hung about him, when they heard that he muſt be bound at Jeruſalem, Acts 20.37, 38. and 21.12. No, ſaith honour, if once you take that courſe, then I muſt be abaſed: No, ſaith profit, if once you walk that way, I muſt be neglected: No, ſaith pleaſure, if you mean to walk ſo ſtrictly and exactly before God and men, then abandon all pleaſure, you and I muſt bid farewell for ever. Now the poor ſoul returneth this anſwer to God, and to his Word and Miniſter; I have taken counſell concerning that which you require of me, and am adviſed to the contrary; my pleaſure, and my profit, and my preferment tell me, that it will be marvellous tedious, irkſome, and grievous to take ſuch courſes. I find this way every where ſpoken againſt, and therefore conceive it better to lie quietly, and ſleep in a whole skin, then to bring an old houſe upon my head.
Thus you ſee what the pleas of carnall men are. To all which I ſay but one thing: Let them ask their own hearts but this one queſtion: Is this to hear the voice of Chriſt, or not? If it be not (as moſt certain it is not) then the caſe is clear: He that doth not hear the voice of Chriſt, is none of Chriſts. It is our Saviours own concluſion, John 8.47. Hee that is of God, heareth Gods words; yee therefore hear them not, becauſe ye are not of God. That is, Whoſoever they be that will hear any counſell but the counſell of God, that will bee content to be ruled by any thing rather then by his word, God will not own them hereafter, they are none of his, that is, they have no work of grace in them; for ſo the Apoſtle expounds it, 2 Cor. 5.18. All things are of God, that is, God is the worker and framer of ſaving grace in the ſoul of his ſervants. He therefore that will not ſtoop and be obedient to the voice of Chriſt, hath no ſaving grace as yet wrought in his heart, and conſequently is not of God. This me thinks ſhould awaken the ſouls of all ſuch poor carnall creatures, as love their pleaſures, and profits, and preferments more then God: I beſeech you think of it, and know it for a certain, that while you hear theſe counſellers, you hear not God; and ſo long as you hear not God, he hath no part in you, neither will he hereafter, if you ſo continue, ſhew mercy unto you.
I have one thing more to ſay before I conclude, and that is a word of reproof, even for the Saints and people of God, who though they walk with God in truth and ſinceritie, yet are often worthy to be blamed, in that they wrong the Lord, and their own comforts, by their not hearkning and ſtooping to the command of Chriſt, by their not inquiring of him in the firſt place, and by their not reſting upon him when they have his will revealed to them. Theſe are two main weakneſſes and infirmities in the godly themſelves, and they ought to take ſpeciall notice of them. Many a Saint of God there is, that is daily vexing himſelf by poring on his own weakneſſes, by hearing whatſoever carnall reaſons, fleſh and bloud, and ſenſe, can poſſibly raiſe againſt him, together with all the falſe ſuggeſtions and perſwaſions of Satan; and at laſt when he hath wearied and tired himſelf, and knoweth not what to doe, then he goeth home to God, and is contented to hear what he will ſay, whether he will ſpeak comfort to his ſoul or no; and then away with carnall reaſon, and deluſions of Satan. My brethren, yee ſhould in the firſt place go to God, and adviſe with him, and hear what his good pleaſure is toward you, and never inquire of your own carnall reaſon.
Again, there is oft another great fault in the people of God, that as they go not to Chriſt in the firſt place for advice and counſell, ſo in the ſecond place when they have it they reſt not upon it. Many a one there is, who after he hath been convinced evidently and clearly, by the power of the word, rightly and ſtrongly applyed, that his eſtate is good before God, and that his conſcience is ſincere, his heart upright, and that the ſpirit of God hath begun an everlaſting work of grace in him, yet notwithſtanding oftentimes relinquiſheth that ground that God hath given him to ſtand upon, and letteth go that hold that hath been reached out from heaven for him to ſuſtain himſelf by, and returning home again to a view of his own weakneſſes and infirmities, he forſaketh his own mercies and groweth forgetfull of his former comforts, the conſolations of the Almightie ſeem ſmall unto him, hee will not quiet himſelf in that truth which God hath made known, nor reſt upon his word, as he requireth.
Yea, but the ſoul replieth, alas, ſhould a man content himſelf with a blind perſwaſion that his eſtate is good, and not try his title to heaven, or ſearch whether his intereſt in Chriſt be ſuch as will not deceive him at the laſt?
I ſay, Yes, a man ſhould look into himſelf, and examine himſelf whether he be in the faith or no; but alwaies let the Lord be Judge, let his word onelyonly paſſe ſentence upon thee: Never Judge thy ſelf barely by what either Satan ſeems to ſuggeſt, or thy own ſinfull weakneſs would perſwade thee unto: but when the Word of God is revealed, and his truth manifeſted unto thee; when the Miniſter out of the Seripture hath ſetled thy conſcience, and declared thy caſe good, by ſuch aſſured Evidences, as thou maiſt ſafely build upon, then hold there, and beleeve nothing to the contrary; ſearch your ſelves, but ſtill doe it by the word of God. If this courſe were taken and well obſerved, where there are thouſands of complaints among Chriſtians, there would be ſcarce one. For, my brethren, the ground of all our feebleneſs, and diſtruſt, and diſtemper lieth eſpecially in this, that we neglect our grounds, and doe not fix upon thoſe truths which God hath revealed and made known unto us, either publikely or privately. Hold this therefore for ever, as the beſt direction I can give thee: If my ſoul ſhall be condemned, the word of God ſhall condemn it; If I muſt judge my ſelf to have no grace, the Word of God ſhall ſay it; If I muſt conclude ſalvation as yet belongeth not unto me, it ſhall be, becauſe the Word ſaith ſo, and not becauſe Satan, or my own imagination ſaith ſo. This carrieth thouſands of poor ſouls into manifold diſtempers, becauſe they ſettle not themſelves upon the truth of God, which alwaies ſtandeth as mount Zion unmoveable, and would make them reſt in abundance of peace, in the midſt of all thoſe diſquiets that are raiſed by Satan, and our own diſtruſtfull hearts.
Laſtly, in a word, doth the Lord himſelf call for and require this at our hands, the Lord, I ſay, who onelyonly hath right and authority to command us; Doth he injoyn us when he ſpeaks to hear and obey? Oh now therefore, though an unworthy Miniſter cannot perſwade you to yeeld up your ſelves to the practice of this duty, yet let the Lord himſelf prevail with you; and woe to that ſoul that will not bee perſwaded by the Lord himſelf. Take notice of that place before alledged, Acts 3.23. Every ſoul that will not hear that Prophet, ſhall be deſtroyed from among the people. Let every one therefore now in the fear of God obſerve that which Chriſt himſelf injoyneth, and ſo often calleth for in the ſecond and and third Chapters of the Revelation, He that hath an ear to hear, let him hear. The Lord ſaith the ſame now to every ſoul in this place, Let every ſoul that hath an ear to hear, hear what the Lord, ſaith unto him, not onelyonly now, but hereafter, whenſoever God ſhall be pleaſed to reveal any of his counſell to him for his direction. Labour to bring your hearts to that temper we read to have been in Cornelius, and thoſe that he had gathered together to be partakers of Saint Peters Miniſterie, Acts 10.33. When the Apoſtle was come, mark what Cornelus ſaith to him, We are all here preſent before God, to hear all things that are commanded thee of God. My brethren, the ſame frame of ſpirit ought we to have, whatſoever it is that the Lord ſhall ſpeak unto us, wee muſt hear him in all things (as I told you before) not onelyonly in ſome eaſie kind of dutie, ſuch as every man is willing to imbrace, but in every thing, be it never ſo croſſe to carnall reaſon and corrupt nature; when the Lord teacheth, we muſt bring docile hearts, hearts inlarged to hear duplicate page duplicate page and entertain his doctrine, hearts willing to be moulded into that good word of God that he ſhall reveal to us; neither muſt we thinke this dutie tedious, we ſhould never be weary of it. Obſerve what Chriſt ſaith, Luke 10.24. Many Prophets and Kings have deſired to ſee thoſe things which yee ſee, and have not ſeen them; and to hear thoſe things which ye hear, and have not heard them. What things? Even thoſe that are preached unto you, and made known from day to day, the great things of the Goſpel which are now publiſhed in open view; great men, of great place and eminencie have deſired to ſee and hear them. The holy Patriarchs and Prophets, whoſe ſpirits are now in heaven, looked long for Chriſts day: Abraham ſaw it afar off, his eies dazeled in beholding of it. If they rejoyced and delighted in theſe things, ſhould not we much more? Nay, the bleſſed Angels come down and delight to pore into theſe ſacred myſteries that are now revealed to the people of God; Which things (ſaith the Apoſtle) the Angels deſire to prie into, 1 Pet. 1.12. Thoſe bleſſed ſpirits that are the ſubjects of joy and happineſs, are ſo raviſhed with thoſe glorious myſteries, that they are contented to come to our Congregations, not a ſtep or two, (as we doe, who aſſoon almoſt as we are out of our doors are in the Church) but a great journey, even from heaven, and with a great deal of liking and complacencie they behold the ſervices of Gods people, and are glad to ſee a poor ſoul converted, and report it again in heaven, rejoycing there together, that a ſinner is turned unto God. My brethren, thinke of it; Shall we now that have moſt reaſon to attend theſe things (they being that upon which our everlaſting ſalvation depends) be utterly careleſs of them? Alas, the Angels have the leaſt part in the redemption of a ſinner: We are the redeemed, and the ſaved, and we are they that muſt be glorified; and ſhall we have no ears to hear, no hearts to attend to, no deſires to imbrace the Word of Salvation? Oh what a ſhame is it, that we, that have ſo much intereſt in merciemercy, ſhould have ſo great a neglect of mercy! What then remaineth but this, that we all provoke one another to the performance of this dutie here required of us? that we ſtop our ears to all carnall counſell, to all deluſions of Satan, that we hearken to the Lord onelyonly as our Maſter, reſolving to attend to no advice, to follow no directions, to obey no commands, but what he ſhall give us?
Oh, but will ſome ſay, what is this which you teach us? May not a man hear his carnall friends, may we not follow the advice that they give us? If we ſlight their counſell we may be undome, their anger may be ſuch againſt us, that wee ſhall not be able to bear it. To this Objection I will reply in a word. Will carnall friends be troubled and offended becauſe their words are neglected, and will not the Lord Jeſus Chriſt (thinke you) be horribly diſpleaſed, when his commands are deſpiſed? Aſſure your ſelves, my brethren, either you muſt hear the Lord Chriſt now as a Saviour, or you ſhall hear him hereafter as a Judge; either hear him now, ſo as to obey and doe what he requires; or if you refuſe to hear his counſel, expect to hear an horrible ſentence thundred againſt you, when he ſhall ſit as Judge at the laſt day, when all your carnall counſellours ſhall not be able to acquit you. You that are wives, and pretend that you muſt pleaſe your husbands, by ſubmitting to their commands and deſires; you that are husbands, and alledge that you muſt give ſatisfaction to your wives; you that are Apprentices, and plead, that if you obſerve not your maſters wills, but walk according to the rule of Gods word, you ſhall be thwarted by your maſters, and driven to ſome great inconvenience; You that ſtand upon the humoring of your friends and acquaintance, conſider it well; Will the perſwaſions, and counſels, and deſires, and commands of a Father, or friend, or husband, or maſter, ſtand you in ſtead at the day of judgement? Will this be a ſatisfactorie anſwer at that day, my husband intreated me, my friends counſelled me, my maſter commanded me? No, my brethren, as you are brethren in iniquitie, and cauſes of ſin one to another, ſo you ſhall periſh both together. Therefore knowing the terror of the Lord, let that ſcare you more then the anger and diſpleaſure of all the friends in the world.
But the truth is (you will anſwer again) they are they that we receive all from, and ſhould we goe contrary to them, and neglect their advice, we muſt reſolve to be poor, and baſe, and mean, all our daies. What a ſilly imagination is this! Put caſe theſe carnall friends bear ſome kinds of reſpect unto thee, and promiſe thee fair, and ſeem able to doe thee good: Can they doe thee good, unleſſe the Lord Chriſt bleſſe what they doe? Is not he able to draw their hearts from thee, or to move them towards thee? Cannot he bleſſe the means, and cannot he curſe them alſo? Thinke of this my brethren, Whether is better for a man, to be inriched, or glorified? To hear an earthly parent, that happily may give him an earthly patrimonie, or an heavenly father that aſſuredly will receive him to merciemercy in the end of this life? Thinke of theſe things, and withall know, that the means, and helps, and ſupports that we deſire, are not properly in the power of friends and acquaintance, but it is God that boweth the hearts and inlargeth the ſpirits of men (whether friends or no) to doe us good. I have known many a carnall man, that having wicked friends, hath been inforced to beſtow moſt upon thoſe whoſe life and practiſe he moſt oppoſed and hated. At leaſtwiſe beleeve for a truth what the Lord ſaith by the Prophet, Iſa 55.3. Encline your ear, and come unto me, hear, and your ſoul ſhall live. That is enough me thinks to put to ſilence all ſuch Objections as theſe: What ever carnall friends ſhall perſwade you to, nothing ſhall doe you ſo much good, as the hearing and obeying the voice of Chriſt.
But it may be ſome will reply and ſay, Alas, I have preſent need of ſuch and ſuch, therefore I muſt either hear them counſelling, or elſe they will not hear me intreating. Oh my brethren, thinke of this; Hath a man, or ſhall a man have need of a friend, and ſhall he not alſo have need of the Lord Jeſus Chriſt? Muſt a friend be obeyed, becauſe wee have need of him, and ſhall not the Lord Jeſus Chriſt be much more obſerved, becauſe we have much more need of him? Haſt thou need of a father or maſter to beſtow ſome favour upon thee, and haſt thou not need alſo of a Saviour that may deliver thee from ſin here, and from everlaſting damnation hereafter. Know it, know it, that howſoever now you may neglect the counſell and advice of the Lord Jeſus Chriſt, and thinke that you have no need of him, becauſe happily for the preſent your friends ſmile upon you, yet the time will come, when you ſhall find you have more need of Chriſt then of all the world. When a man lieth upon the bed of death, and his eies begin to grow dim, and his breath ſhort, and his pulſe weak, and he ready to goe the way of all fleſh: Oh what good can friends doe him then? all of them together can neither reſtore health, nor preſerve life in that hour. He that now would be our Saviour, hereafter will be our Judge, and will paſſe ſentence upon us one way or other, either of ſalvation or damnation; Shall we not ſtand in need then of his mercy and ſaving health when that day cometh? The ſoul will then wiſh for a dram of mercy, more then for a whole world. Ask a man my brethren, when he is going the way of all fleſh, what then he moſt deſireth, and what he would have at that time eſpecially? Oh will he ſay, mercy, mercy! Oh that the Lord would accept my perſon, and pardon my ſins, and graciouſly look upon me in the face of Chriſt! This is all that the poor ſoul then craveth. But if you neglect now to hear the voice of Chriſt, how can you expect that ever he will hear you in that day? It is juſt, it is juſt, my brethren, that you ſhould then have the ſame ſentence that was paſt upon the fooliſh Virgins, Matth. 25.12. They came and knocked hard, and ſpake loud, Lord, Lord, open unto us; Away ſaith Chriſt, I know you not, I know you not: You would not hear me in the time of your pilgrimage upon the earth, when I ſent all my ſervants the Prophets, riſing early, and ſending them; therefore now I will not hear you. But that is not all, I beſeech you to hear it and tremble: The Lord at that day will not only neglect a man that hath neglected him, but he will alſo rejoyce at his deſtruction, and laugh when his fear cometh: Mark what the Text ſaith, and remember it for ever, Prov. 1.24. Becauſe I have called, and ye refuſed, I have ſtretched out my hand, and no man regarded, but yee have ſet at naught all my counſell, and would none of my reproof; I alſo will laugh at your calamity, I will mock when your fear cometh. What a fearfull thing is this, that the God of heaven, the God of mercy ſhould ſolace himſelf in the ruine of all ſuch rebellious wretches, as would not hear and imbrace his bleſſed truth, when he delivered, and manifeſted it to them! When Chriſt ſhall ſay, This is that drunkard, that will not part with his cup for all my perſwaſions and intreaties: This is that adulterer, that would not part with his luſt, notwithſtanding all my calling upon him, and reproving of him: Here is a man that loved his eaſe, his pleaſure, his comforts, his worldly contentments more then me: Here ſtands he that hearkned to the advice of his carnall friends, and wicked companions, and ſet at nought all my counſels and admonitions! Oh my brethren, then ſhall the juſt judgement of God ſink theſe down to the everlaſting pit, where there is weeping, and wailing, and gnaſhing of teeth for ever. I ſay no more, but I beſeech you hear me now, that God may hear you at that day. You will have need of a Saviour, and of mercy then: The ſoul longs for nothing in the day of death but pitty and pardon. O make Chriſt your friend now, hear him now, obey him now, receive him now, that it may go well with you for ever.
If now the command of God cannot carry you, nor theſe Arguments which I have uſed, draw you to yeeld obedience to this truth, yet remember that paſſage Deut. 5.27, 29. with which I will conclude, and me thinks if you have any good nature in you, it ſhould work much upon you. When the people of Iſrael had ſaid unto Moſes, after they had heard God ſpeak unto them out of the midſt of the thunder, and lightning, Go thou neer, and hear all that the Lord our God ſhall ſay, and ſpeak thou unto us all that the Lord our God ſhall ſpeak unto thee, and we will hear it, and doe it: The Lord (ſaith the Text) heard the voice of their words, the Lord ſaid, I have heard the voice of the words of this people which they have ſpoken unto thee, they have well ſaid all that they have ſpoken: Oh that there were ſuch an heart in them, that they would fear me, and keep all my Commandements alwaies, that it might be well with them for ever. Mark, my brethren, it is the Lords own requeſt, that there may be an heart in you to hear and obey, that ſo yee may live for ever. Oh therefore if a man cannot prevail with you, yet let the Lord Jeſus Chriſt beg ſo much of you. You may think it ſtrange that the Lord ſhould deſire this at your hands; but it is true, he deſireth it heartily, and he will be exceedingly pleaſed if you ſatisfie his deſire. Well now, ſeeing it is the great requeſt that the Lord by me hath made unto you; ask your own ſouls, commune with your own hearts, and tell me what anſwer I ſhall return to the Lord; Shall I ſay you will not hear? My brethren, it is a grievous and tedious thing for a poor Miniſter to give up ſuch an anſwer unto God; I would not willingly have this anſwer from you; therefore I beſeech you, anſwer again: Tell me, what ſhall I ſay? Speak comfortably as they did, Whatſoever the Lord our God ſhall ſay, that will we hear and doe. If ſo, then let me conclude with the anſwer of God, O that there were ſuch a heart in you, and that you would fear the Lord, and keep his Commandements, that it might be well with you for ever.
FINIS.
THE ACTIVITIE OF FAITH: OR, ABRAHAM'S IMITATORS.
By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England.
JAM. 2.17.
Even ſo faith, if it hath not works, is dead, being alone.
LONDON, Printed by G. D. for Francis Eglesfield, and are to be ſold at the Sign of the Marigold in Pauls Church-yard, 1651.