Christ's Prayer, The Saints Support.

THis chapter contains in it the last, and most solemn prayer (which we finde on Record) that ever Christ made in the world, with, and for his Disciples; when he was to remove his person from them, even then he would leave a prayer be­hinde him, the greatest Legacy that he could bequeath unto them.

[Page 2]This whole 17 chapter from the begining to the end, is made up only of Christ's Prayer unto his Fa­ther. And in this so sollemn a Prayer, and the last Prayer that Christ made with his Disciples: There are four things observable.

• 1. The time when he made this Prayer.
• 2. The Gesture he used.
• 3. The Manner how he prayed.
• 4. The Matter for what he prayed.

The time when he made this Pray­er, is set down two wayes.

1. Circumstāce of the [...]ime when 1 It was immediately after he had preached a publique Sermon v. 1. Hence observe: That it is warrant­able, and commendable for Ministers to pray after their preaching. 1 Observacion. This I name the rather, because in this age, there are a generacion of men, who judge otherwise. But it is here set down to be the practise of Jesus Christ himself, so to do; after he had preached, he lifted up his eyes to [Page 3]heaven, and prayed. And it is Lu­thers note, That a good prayer ought for to follow a good Sermon. Luther. And here by the way take notice, that ye that attend upon the ministry of the Gospel must like wise go to God in prayer, after ye have heard his Word: when we have done preach­ing, then you must begin your pray­ing. It is a good observacion of ho­ly Greenham, I am perswaded that one great reason why there is so little good done by all our preaching, is, Greenhā.because though there is much preaching in the pulpit, yet there is little or no praying in the Closet.

The other Circumstance of time when Christ made this sollemn, 2 Circū. of the time when. and affectionate prayer, is this, It was the day before he was to die, for assoon as he had done this prayer Iudas came with a band of men to betray him. chap. 18. v. 1, 2. hence observe from Christ's example:

That Christians should then have most holy, 2 Observacion.and ardent affections in [Page 4]their brests, when they are even leav­ing of this World. Iesus Christ pray­ed well at all times, but he prayed most affectionately, a little before he was to die. Luke 22.4 [...]. That passage is ob­servable, 22 Luke 44. And being in an agony be prayed the more earnestly, and his sweat was as it were great drops of blood falling down to the ground. Iesus Christ when he was in an agony, and lay groveling up. on the ground, sweating drops of blood, prayed yet the more earnest­ly, [...], or he prayed the more vehemently, draw­ing forth his affections to the utmost. And the Apostle Paul speaking hereof sayth; Heb. 5.7. 5. Heb. 7. Who in the dayes of his flesh, offered up prayers and supplications with strong cryings and tears, unto him that was able to save him from death; and was heard, in that he feared.

Christ prayed with strong cries, al­luding to that earnest Prayer which Christ uttered in the Garden, Luke 22.19. Luke [Page 5]22.19. as appears by these words, In that he feared. viz. That bitter Cup, those unspeakable pains, which he endured in his agony, when the whole power of darkness set upon him: Here you see that lesus Christ prayed with most fervent zeale and holy af­fection, just before he was to die; for the Apostle is there treating of Christ's Priesthood, and offering up himselfe a sacrifice for sin.

Now as it was with Iesus Christ, Christs practice should be our pa­ern. so should it be with you; before you come to die, you should then have most ho­ly, most heavenly and ardent affecti­ons in your breasts: Let heaven at that time especially posesse your souls, when your souls are going to posess heaven. O beloved, in this regard you should be like the Swan, which sings the sweetest songs before its death: let your sweetest songs be like Simeons, * Luke 2 29. when ye come to die, then say, Lord let thy servant depart in peace.

The second Circumstance conside­rable [Page 6]in this prayer of Christ, 2 Circū. the gesture Christ u­sed. is the Gesture he used therein. He Lifted up his eyes to heaven, and sayd: Father &c. It is true; Gestures are not sim­ply necessary in any duty: It is not simply necessary to kneel in prayer, yet Gestures may be helpful to us in prayer; Christ lifted up his eyes, to signifie, that his heart was where his eyes were. Beloved, when ye lift up your eyes towards heaven in prayer, it should note, that your heart is in heaven: I am sure, with Christ it was thus, though with you it may be o­therwise; It may be thine eye is to­wards heaven in a prayer, when at the same time thine heart is towards thy shop, towards thine evil company, towards thy whores, or wicked com­panions. Remember O Man! to keep thine heart as well as thine eye toward heaven in prayer; let your hearts and your eyes be both towards the same place. Christ lift up his eyes to heaven in prayer, and his heart was there also, and so should it be with you.

[Page 7]The third Circumstance in this pray­er of Christ, 3 Circu [...] the Maner of Christs praying. was the manner of pray­ing: and that is expressed three ways in this chapter.

1 He did aime at Gods glory, 1. Christ aimed at Gods glory as the cheif End of all things he prayed for: and this should be a directory for your prayers. Iohn 17.1 Glorify thy Son that thy Son may also glorifie thee. v. 1. The End of Christs Prayer, was the glorifying of his Father; so the End of our pray­ers should be the glorifying of God.

Many men will cry, Lord give me glory, when they do not with pantings of heart say, Lord let me give glory to thy name. Christ said, Hallowed be thy name, expressing his respect to the ho­nouring, and glorifying of the name of God, that was the first peticion in Christs Prayer, to shew, that the glo­rifying of the name of God ought to be the first, and cheifest thing in our prayers.

Christ prayed, O my father, 2. Christ prayed to God his Father. to teach you, that you must not only pray with an awful apprehencion of God, [Page 8]but also with fiducial confidence in God. Heb. 11.6. 11. Heb. 6. Without faith, it is impossible to please God, for he that comes unto him, must beleive that he is, and that be is the Rewarder of them that diligently seeke him. You must never come to God, to ask doubtingly, but you must come with fiducial confi­dence, as a Child to a Father.

3. 3. Christ prayes for his Dis­ciples with great en­largement Christ prayes with great enlarg­ment for the good of his Disciples. I doe not read in above 3. or 4. verses, that Christ prayed for himself; all the rest of the prayer was for his disciples, that God would keep them in unity & truth, and glorify them, and all other beleivers with himself in heaven. Here then behold the wonderful affection that Jesus Christ beares unto his Church, and people, that when he was to die, he should pray more for the saveing of their souls, then for the saveing of his own life, o! herein the superabundant love of Jesus Christ is manifested, who when he was in ex­pectation to die a painful, shameful, [Page 9]accursed death, under going the wrath of God, due unto our sins, yet that then he would remember his elect ser­vants, in whose stead he stood, and for whose sins he died, with such enlarge­ment of heart in prayer.

The fourth Circumstance conside­rable in this prayer of Christs is the matter, for what he prayed: 4. Circu. The mat­ter, for what Christ prayed. And that is layd down 2 wayes. 1. Negative­ly, who should not be the subject mat­ter of his prayer, I pray not for the world. v. 9. This is a good argument against those that plead for universal Redemption: If Iesus Christ would not spend his breath to pray for them, then surely he would not spend his precious bloud to purchase heaven for them. Then it is layd down Affirma­tively, whom he prayed for; I pray for them that thou hast given me, for they are thine. you that are elected, you that are regenerated, I pray for you. He makes many requests unto his Fa­ther in the behalfe of his Disciples that God would keep them, that they [Page 10]might be one with him, v. 11. That God would sanctify them. v. 17. That they might come to heaven and be with Christ. v. 24. And (as in the text) I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

The words, you see, are set down two wayes: The words explained 1 Negatively, what Christ did not pray for in the behalfe of his Disciples, I pray not that thou should. est take them out of the world. 2. Affir­matively, what Iesus Christ did pray for: I pray that thou shouldest keep them from the evil of the world. Questiō. It may be demanded why Christ sayd these words, That he would not pray that his Disciples might be taken out of the world.

Jesus Christ knew that his end was at hand, Answer. that his houer was comeing that he should depart out of the world 13. Iohn 1. Now before the feast of the Passover, when Jesus knew that his hour was come that he should depart out of this world unto his Father, having lov­ed [Page 11]his own which were in the world, he loved them unto the end. when the Dis­ciples heard this, they thought thus with themselves, Lord if thou wilt leave this world, what will become of us when thou art gone, we shall be in the world as a ship without a Pilot as sheep without a Shepard, and there­fore they prayed, that they might die with Christ; Iohn 11.16. Ioh. 11.16. Then said Thomas, which is called Didymus, unto his fellow Disciples, Ioh. 13.37.let us also goe that we may die with him. And 13 Iohn 37. Peter said unto him, Lord why cannot I follow thee now, I will lay down my life for thy sake. The Apostles were all on fire to die for Jesus Christ. Now Christ seeing them so willing to die, therefore to check this impetuous mocion he tells them, that he would not pray that they should now die, but saith he, I will pray un­to my Father, that when I am gone, and you remaine behinde me in the world, he would keep you from the evil of the World.

[Page 12]Now if you should aske me what es­pecial Reason there was why Iesus Christ would not pray that they might be taken out of the world?Reasons why Christ would not pray that his Disci­ples might be taken out of the world.

I Answer: 1. If the Disciples had dyed, when Iesus Christ dyed, then peeple would have thought, that they had bin sharers, 1. Reason or co-partners with Christ in purchaseing our Salvacion. Esa. 63.3. Hence it is sayd that Christ did tread the wine-presse of his Fathers Wrath a­lone, and that there was none with him. Christ will have the sole honour of our Salvacion: There were two common theeves, two unworthy persons, that dyed with Christ, that the world might see that it was Christ's death a­lone that merited Salvacion for men.

A second Reason is this,2. Reason Christ did not pray that the Disciples might be taken out of the world, because he had further work for them to do here in the world. As if he had sayd, I have the Gospel for you to divulge and propogate, souls for you to convert, mine Elect to gather in; therefore I [Page 13]will not pray the Father to take you out of the world, but to keepe you from the Evil of the world, though I will not pray to keep you from the e­vill of Afflictions, and Persecutions which for my namesake ye must expect to meet withal in the world; yet I will pray to keep you from the evil of sin, that you fall not into sin through the allurements or frownes of the world, the malicious temptations of Satan, the suggestions and inclinations of your own corrupt hearts, when I am gone; I will pray that my Father would keep you from the evil of the times and places in which you live.

3. The words thus explained, I shall draw five Conclusions from them.

First, from Christs refusing to pray to his father to take the Disciples out of the world, they desireing to die with Christ for feare of persecution, Thence observe;Doctrin That it is not war­rantable for any to wish for Death be­cause of persecutions and afflictions, which they do feele or feare. Ionah 4.3. This you [Page 14]finde was the fault of Ionah ch. 4. v. 3. Now therefore O Lord I beseech thes, take away my life from me, for it is better for me to die then to live. This he said in a pettish humour, being displeased, and angry, that the Ninevits were spa­red, thinking that therein he should be accounted a false prophet. Because of affliction, or reproach in the world to desire death, is a thing that the Scripture doth not warrant. 1. Reason why we should not with for dea [...]h. And the Reasons thereof, are three.

1 Because your lives are great bles­sings, and you doe vallue them at too low a rate, when you thus rashly wish for death. It is true, there are some men that doe vallue their lives at too high a rate; and they are such as will not lay down their lives for the sake of Jesus Christ, his truth and peeple, when they are called thereunto. O­thers there are that doe vallue their lives at too low a rate, and they are such as wish to be taken out of the world, because of troubles, and affli­ctions that they meet withal in the [Page 15]world. Now this is a sin, this is an undervaluing of your life, which is the greatest of all temporal blessings.

A second Reason is this: 2 Reason Because it is a more commendable thing to pray that God would in his due time, re­move trouble from us, then to cry out Lord remove us from trouble; to pray that God would sanctify our hearts paciently and thankefully to beare those crosses that he shall be pleased to exercise us withal, rather than deliver us from trouble by taking us out of the world; for God hath ten thousand wayes to free us from trou­ble, besides laying us in the grave, he can put an end to our troubles, and yet lengthen out our lives.

3. There is more honour to be gain­ed by a patient bearing of our burden then by being delivered from it. 3 Reason The Souldier never growes famous for his vallour until he comes to bear the brunt of the Battel in the Field: And the Christian never shines in grace, untill he comes into the fire of afflicti­ons, [Page 16]especially if he suffer in bearing witnesse unto the truth of Christ. Therefore we should be content yea rejoyce in our sufferings and not desire death, to be rid of the troubles of this life.

If it be so, Ʋse of Repre­hension that it is not warrantable for any man to desire death because of any Affliction he feares or feeles: Then hence I draw a Use of Reprehension to many sorts of men in the world, But cheifly to you that are of such pas­sionate and peevish spirits, froward and distempered soules, that if God doth but lay upon you any affliction, if he doth but mingle any crosses with your comforts, any gall, and worm­wood, with your pleasant things, so that it may be your estates are taken away, your persons imprisoned, and your worldly comforts taken from you, oh then in a peevish mood, with Ieremy you curse the day of your birth And with Ionah you wish for the day of your death. Now this is sinful. It is true, Good men have failed herein, [Page 17]as Job chap. 6. v. 8.9. Iob 6, 8, 9. O that I might have my request, and that God would grant me the thing I long for, even that it would please God to destroy me, that he would let loose his hand, and cut me off. Here you see Iob wisheth for death, yea even longs for death, wooes (as it were) destruction, and is an im­portunate and earnest suiter for the grave; and all this was because Gods afflicting hand was sore upon him. And we finde him expressing the same distemper in the name of others. Iob. 3.2. Job 3 21. Which long for death, but it cometh not, and digg for it more then for hid treasure. There is a sharpnesse and bitternesse in bodily death, yet some are so afflicted in body, and so op­pressed in spirit, that they account the very bitternesse of death, to be sweetnesse, the gall and wormwood of Affliction makes death to such as sweet as honey, and as much longed for, as the honey comb; And they doe not onely long for it, but they dig for it, and that not in an ordinary way [Page 18]but they dig as for treasure, yea as for hidden treasure, which shewes the earnestnesse of this desire after death. This distemper also seised upon the spirit of the Prophet Elijah: [...] Kings 19 [...]. 1. Kings 19.4. He himselfe went a dayes journy into the wilderness, and came and sa [...]e down under a Iumper Tree; and he re­quested for himselfe, that he might die, and sayd, it is enough now, O Lord take away my life, for I am not better then my fathers: The reason of this pettish desire in Elijah was because Iezebel, who had slain many of the Lords pro­phets, did threaten also to take away his life. It may bee many of you to whom I speak have lost your estates, your tradeing, now are in poverty, and lie under disgrace; and therefore you are apt and ready to wish that God would take you out of the world: but know that this is a very sinful frame of spirit, to long for death only to be freed from the troubles of this life, to desire to lie down in the bed of the grave, only to ease [Page 19]our bodies, and rest our outward man. If we think life not worth the continuing in this world, unlesse we enjoy our outward comforts, ease, plenty, and prosperitie, honor, wealth, and friends; we do hereby much un­dervalue the great blessing of life: This at the best is an infirmity, and this Christ here rebuked in his Disciples.

Again, because Christ would not pray for his Disciples to be taken out of the world, they desiring death, fearing persecution. 2^d Doct. When it is lawfull to with for death.

Here it may be intimated, That in some cases it is lawfull for a man to de­sire to die: as

First when he desires it not because of sufferings, but because of sins; when a man doth desire to shake off a body of flesh, that he might be rid of, and freed from a body of sin; this is com­mendable: This was Pauls prayer 2. Cor. 5.8. We are confident, and willing rather to be absent from the bo­dy, and to be present with the Lord. 2. Cor. 56. To desire death, not because it doth kill [Page 20]thy person, and ease thy paine; but be­cause it doth kill thy corruption, and put an end to thy sining; not as a po­stern gate to let out thy temporal, but as a street door to let in eternal life: in this case it is lawful.

2. It is lawful to desire death, that thou maist thereby have a more full enjoyment of Jesus Christ. This the Apostle sets down, Phil. 1.23 Phil. 1.23. I am in a streight betwixt two, having a desire to depart, and to be with Christ which is far better. For a man to de­sire to be dissolved, that he may be without crosses, is a sin; but to desire to be dissolved, that he may enjoy Je­sus Christ, is a grace. Oh thou that sayest, I desire to die, that I may have the enjoyment of God more perfectly and grace more compleatly, not be­cause thy winding sheet shall wipe a­way all tears, and afflictions, but be­cause thy winding sheet shall wipe a­way all sins, and pollutions; this is a gracious desire. We are not to wish for death because our comforts are [Page 21]lessened, but that our communion with Christ might be compleated; not as a doore to let us out of trou­bles, but as a doore to let us into heavenly mansions.

But thus briefly passing these things; I proceed to another Observation from these words, I pray not that you might be taken out of the world. why would not Christ make this prayer? The cheif reason was because hee had more work for his Disciples to doe in the world. Hence observe:

That it is not the desire of Jesus Christ that any of his servants should die, 3^d Doctrin.so long as he hath any worke for them to doe in this world. Not onely your dayes are numbred, not only is the number of your Months with God, but likewise the work that ye are to doe, which he hath cut out for you. Sayes God to a Minister, thou shalt preach so many Sermons, convert so many souls, gather in so many of mine Elect; and when thy work is done, thy life shall be done. Thou [Page 22]godly Christian, untill thou hast en­ded thy work, thou shalt not end thy dayes. This may bee of great comfort unto all that fear God, doe not fear Death, it is not Christs de­sire to take you out of the world, un­till ye have done that work for which God sent you into the world.

The Use of this is threefold; First for Counsel, Secondly for Reproofe, Thirdly for Comfort.

1. A Use of Councel unto you all: 1 Ʋse. for Counsell. 1. That you would desire to live no longer then that you might doe the work for which God hath sent you into the world. Doe not desire to live that you may give the swinge to your lusts, and doe that which is right in your owne eyes; But desire to live no longer then that you may serve God, and doe good to others.

2. It should teach you who may be useful in the world, that you are bound to desire of God, that he would not as yet take you out of the world. Luther. I remember Luther upon this [Page 23]text, hath this note, That it is the du­ty of a Minister, more especially then of any man in the world, to desire that his life may be prolonged, that so he may convert more soules unto God. And it was the saying of an old Minister when he lay upon his Death bed, Lord, if I may be useful to thy people, let me live longer, I will not refuse more labour and more paines, if thou hast more work for me to doe. Any of you, who may bee usefull in the world, are bound to begg of God, that hee would lengthen out your dayes, and that you may live to doe more good, in the place wherein God hath let you.

3 Hence let me Counsel you, That though you suffer much evil from the world, yet if you can doe much good in the world, let your doing of good rather provoke you to desire life, then your suffering of evil provoke you to desire death. We should rejoyce in suffering much evil, provided that by suffering much evil, we can doe much [Page 24]good. Cesaar When Caesar said, I have li­ved long enough, whether I respect Na­ture or Honour.Tully.Tully answers, Sir, though you have lived long enough for your selfe, yet you have not lived long enough for your Country. Art thou a man that dost good in thy generation, Acts 13.36. Art thou a useful man, though thou art an old man, and the infirmities of age abide on thee, yet let not this make thee weary of thy life, though it may be thou hast lived long enough for thy selfe, yet thou hast not lived long enough for others for the good of the Church or Com­mon-wealth in which thou livest. Let this Counsell sink into your hearts, seeing every mothers Child of you is sent into the world to doe some­thing for God; oh Labour therefore that when your dayes shall end, your Consciences may tell you, that you have done that work, which God sent you into the world for to doe. It is the commendation of David, Acts 13.36. Acts. 13.36. That, after he had served [Page 25]his owne generation, by the will of God he fell a sleep, and was gathered unto his fathers. He did his work, and then he died.

O Beloved, there is nothing in the world will be a greater solace to your souls when you come to die (and we must all sooner or later drink of that cup) then this, that your consciences can tell you, I have served my God in my life, I have done my work, and the last work I have to doe is to die; when it may be thy eye-strings are fal­len, thy mouth is shut, and thou canst not take any cordials to refresh thy decayed spirits, then this will be a cordial, for Conscience to tell thee, that thou hast done thy work which God sent thee into the world for to doe; and now thou hast nothing to do but to die, and goe to heaven. It is an observable expression. Iob 5.26. Iob. 5.26. Thou shalt come to thy grave in a full age, as a shock of Corne cometh in his season. You know, that if a man [...]hould reap a shock of corn when it is [Page 26]green, and but newly eared, that corn would be of no use for bread, but if he cuts down a shock of corn when it is ripe, then it is fit for bread. Death cuts off many men, when they are green corne, unfit, unprepared for death, unripe for heaven, unripe for glory, Psal. 127.6. when they are like grasse upon the house top, that withereth before it is cut down, or like the seed which fell on the stony or thorny ground, which never came unto per­fection. But now saith God to the good man, thou shalt goe to thy grave when thou art ripe for heaven, ripe for God, when thou hast done thy masters work, then shalt thou goe to thy Masters mansions; thou shalt come to thy grave, like a shock of Corn in its due season. Oh what comfort, and solace of heart should this be to you, who have done the work for which God sent you into the world.

The next Use shall be for Reproofe. 2 Ʋse for Reproofe. Is it so that Christ doth not desire that any of his servants should die, [Page 27]until they have done the work for which God sent them into the world? Then this may reprove the wicked of the world, who come to die before they begin to do that work for which they came into the world. Are there not many that have lived to gray haires, and are hastening to the grave, who never put their hands to any work, which God sent them into the world for to doe? Beloved, I would leave with you one sad text of Scrip­ture, and it is worthy to be engraven in gold, Esay 65.20. Esa. 65.20 There shall no more thence be an Infant of dayes, nor an old Man that hath not filled his daies, for the Child shall die an hundred years old, but the siner being an hundred years old, shall be accursed. This is the most dismal text, that I know of, in the old Testament, to wicked men, yet com­fortable to the godly; It is a promise of the conversion, and bringing in, of the Gentiles: I will give you the sence of it, There shall be no more an infant of dayes. That is, A man that hath [Page 28]lived to many dayes, to many yeares, and yet hath no more Knowledeg of God, hath done no more service to God, then a very infant. There were many such that lived in the time of the Prophets; that were men of dayes, yet infants in understanding, & Knowledg. Nor shall there be an old man, that hath not filled his dayes. That is, the old man that doth not act grace, that doth not serve, and glorifie God, that doth not fullfill the duty of every day, that fills his daies with sin, and not with righteousnesse; this is the man that hath not filled his daies. There are many such old men in the world, whose wrinckled faces, and gray­haires doe declare them to be four­score years of age, yet in regard of grace, and knowledge, they are not come to the age of 14 years. Now how may this justly be for rebuke to any of you, who are infants of daies, who have done God no more service, and are no more acquainted with God, then Children, you have [Page 29]lived many daies, but they have bin emptie daies; your hearts are full of sin, no marvell then that they are so emptie of grace. Is there not many a man & woman, who may with shame and sorrow thus reflect upon selfe before God:

Have not I lived to 40.60. nay it may be 80 years, yet Lord thou knowest, my daies are emptie daies, I have not done any good all my life time. In Scripture dialect, when good men die, they are said to die in a good old age; But an old Drunkard, an old Adulterer, or an old Swearer, dieing in an old age, it is a bad old age, not a good old age. When you come to d [...]e, then Conscience will re­flect upon you and say, I am an old man, but I have not done the work which God sent me in to the world for to doe. I have read of an old Disciple, who was 90 years of age, and being asked the question, how old he was; he said he was 45 years of age: they answered, your gray-haires discover [Page 30]you to be much more: saith he, if that you reckon number of years, I have lived fourscore and ten, but if I com­pute how long I have lived a devoted life to God, then I am but 45, for the other halfe of my time I lived a dead man. O how many are there in the world, that have lived as dead men, all their dayes! There is a passage in Eccles. 7.17. Ecles. 7.17 Be not over much wicked, neither be thou foolish, why shouldest thou die before thy time. Some Inter­preters carry it this way; A man walking in drunkenesse, excesse, and riot, doth, as it were, shorten his daies: Others, That he that thus lives is dead whilst he lives, before his time of death, and when death comes he is twice dead. Indeed a man can­not die before Gods time. Iob, 14.5. Iob 14.5. Seeing his dayes are determined, the number of his months are with thee, thou hast appointed his bounds, that hee cannot passe. Now though thou canst not die before Gods time, yet thou maist die before thy time, that is, [Page 31]when thou comest to die before thou art prepared and fitted to die, before thou hast done thy worke, thou art the man that dost die before thy time. And that I take to be the meaning of those words. O think of it; Though thou canst not die before Gods time, yet thou maist die before thy time, before thou art fitted for death, before thou hast done the worke for which God gave thee thy life. If Iesus Christ did pray that his Disciples might not die before they had done their work, then what blame are they worthy of, from whom (if they should live till Doomes day) God should have no more service then now he hath; and in whom he should then see as much sin, as now he doth.

The next Use, is a use of Comfort; 3 Ʋse for Comfort. If it be so that Jesus Christ doth not desire, that his People should be taken out of the world, untill they have don their work; Then all you that are Gods people, know that as long as God doth continue you here in the world, [Page 32]he hath work for you to doe: Suppose thou art thrown into Prison, consider that is a part of thy work thou must doe for Iesus Christ: If thou art a Mi­nister of the Gospel, and art under Po­verty, Repoach, or cruel Persecution, for Righteousnesse sake, consider that this is part of the service that thou art to do for God; Christ will not take you away when you have halfe your work for to doe, but when you have finished your work, then you shall go for to receive your wages. I remember a saying of Mr Bolton, Bolton. when hee was on his Death-bed; saith hee, O Lord, this is my comfort, that though I have ended my dayes, yet I have done my worke, before I die. This is comfor­table indeed to a godly heart, but dreadful to you that are wicked, who when you have ended your daies, have not begun your work, have not begun to serve your God. O this will be great gauling of Conscience unto you another day; O this will be the worm that will gnaw upon you in hell to all [Page 33]eternity, to remember that God set you out your work for to do in this world, and vouchsafed you both time and meanes, for the accomplishment of it; but you trifled away your time, sinned away many heavenly opportu­nities of grace and mercy, played all the day long, when you had so much work for to doe: so that when your daies were at an end, you had not begun your work. As it was with Charles the King of Sicily, Charles King of Sicily who cried out with consternation of heart, I have not begun to live, and yet I am now going to die. O let not this guilt lie upon your Consciences; let not this be the worm to gnaw you in Hell, to remember that you lived long in the world, & yet did not the work for which God sent you into the world.

Now I proceed to the fourth Ob­servation out of these words,4 Doctrin I pray not that you might be taken out of the world: Hence observe, That no man dies, but God doth take him away. Were our lives in our own hands, [Page 34]we should live too long, and were our lives in our enemies hands, wee should not live a day longer; but our lives are in Gods hands, and therefore wee cannot die, but God must take our lives away. And this may shew a Christian his shelter under divine protection; a wicked man can­not thrust thee out of the World be­fore thy time, God must take thee out of the World. It may be, enemies may beare thee a grudge, and those that hate thee, may wish thee a thou­sand deaths; yet here may bee thy comfort, thou canst not die before God doth take thee out of the world. In Scripture language, when men die, they are said to be gathered unto their fathers: thou shalt live untill God shall think fit to gather thee to himselfe, having made thee fit for glory. And thus I have opened the first Branch of the Text, I pray not that thou shouldest take them out of the world.

Now I come to shew what it is that [Page 35]Christ doth pray for in the behalfe of his Disciples: But I pray that thou wouldest keep them from the Evill; that is, I doe not pray that thou wouldest take them out of the world, but that thou wouldest keep them from falling into sin, from falling fi­nally away from thee; here is my prayer, that thou wouldest keep them from the Evill of the world. Hence observe, 5 Doctrin That it may be a great com­fort to the people of God, that they have the prayers of Iesus Christ, to keep them from the Evill whilst they live in the world. Though Jesus Christ doth not pray for you, that you should be taken out of the world, yet hee doth pray for you, that you may not sinne, in that manner and at that rate as the world sins; that you may not yeeld [...]o the Devils temptations, in such sort as the world doth; this is the great prayer of Jesus Christ.

Now there are two Queries that I shall answer. Two Que­ries resol­v [...]d

Query 1 It is true, (may a perplexed heart [Page 36]say) I doe believe that Jesus Christ did pray for his eleven Apostles, that God would keep them from the De­vils temptations, and from sin in the world; but doth Christ pray for me that have lived so may hundred of yeares since that time?

Answer Jesus Christ knew that this Ob­jection would arise in the hearts of people, in following ages; therefore Christ himself resolves this Objecti­on, [...]ohn 17 20 Iohn 17.20. Neither pray I for these alone, but for them also which shall believe on me through their word. Christ doth not say, I pray for all; he should then contradict his former As­sertion in the ninth verse, where he saith, I pray not for the World, but for them that thou hast given me, for they are thine. 1. All that God the Father hath given to Christ, all believers are within the compasse of Christ's prayer, but not all the world. 2. A­gain, hee doth not say, I pray for all that do believe, for then it might have been confined to the believers of that [Page 37]time wherein Christ lived upon earth; but I pray for them that shall believe; so that the prayer of Jesus Christ for keeping from the Evill of the World, doth extend to all believers to the Worlds end. 3. Again, he doth not say, I pray for all Jewes that shall be­lieve, but he saith, for all in generall, whether Jew, or Gentile, Barbarian, or Sythian; bond, or free, what or whom soever they be: I pray for all that shall believe. This prayer of Christ is not impailed or confined to the Apostles alone, but the Efficacy and benefit thereof is transfused to all believers to the worlds end. It is a good Observation of Ierome, Ierome saith he, Christ doth not say, I pray for all that have shed their blood for me, then only the Martyrs should have benefit by Christ: Neither doth Christ say, I pray for all that convert soules unto me, then only Preachers should have benefit by Christ: But I pray for you that doe and shall believe in me. And thus every Christian hath a share and [Page 38]benefit in the prayer of Jesus Christ.

Query 2 A second Querie is this: It is true indeed (may some say) that when Christ was upon the Earth, his pray­er then was of use, but can I imagin to have fruit and benefit by that prayer which Christ made then on Earth?

To this I answer, [...] that the Efficacie of Christs prayer did continue after Christs time, as may appeare by this illustration; If Stephens prayer be came efficacious for Saul's conversi­on, [...] after Stephen was by his consent stoned to death, (for Stephen as hee was dying, [...] prayed to God to forgive them) then shall not the prayer of Christ himselfe become efficacious after his death?

Again, Christ himselfe saith, that his Prayer on Earth should be for all those that should believe afterwards; so that this very Prayer of Christ to God the Father, to keep them from Evill, is as efficacious in this genera­tion, and will be to the worlds end, [Page 39]as it was at the very hour when it was made.

Secondly, suppose it were true, that the Prayer of Jesus Christ was not efficacious now, yet there is no doubt to bee made, but that Christ's intercession now in Heaven is efficaci­ous, for he sits at God's right hand, making intercession, Rom. 8.34. Who is hee that can condemn, it is Christ that died, yea rather that is risen a­gain, who is even at the right hand of God, who also maketh intercession for us. So Heb. 9.24. Christ is entred into Heaven it selfe, now to appear in the presence of God for us. And Heb. 7.25. Wherefore he is able to save them to the utmost (that is, perpetually and perfectly) that come unto God by him, seeing he ever liveth to make intercessi­on for us. So that here is thy com­fort, that though it should be true, that the Efficacie of this Prayer did not continue to this generation, yet it is undoubtedly true, that the Effi­cacie of Christ's intercession now in [Page 40]Heaven, doth continu for you to the worlds end; Christ lives for ever to make intercession for you.

Now I shall handle 6 practicall in­ferences which this Doctrin doth af­ford unto us. 6 practical inferences from this Doctrin.

Is it so, that Jesus Christ doth pray for all his people, viz. Disciples then, and Believers now, that they should be kept from Evill whilst they live in this World: Then hence I infer,

Inference 1 1. That therefore wee our selves should entreat God, Christs prayer should not ex­clude our prayers to keep us from Evill; Jesus Christ's Prayer for us should not exclude our own praying for our selves: Christ did never so intend to pray to his Father to keep us from sin, that wee should be care­lesse, & never pray to keep our selves from sin. Although Christ praies to keep us from Evill, yet wee must also pray, for so he teacheth, Math. 6.13. And lead us not into temptation, but deliver us from Evill: which is the same with this in the Text. Gerard It is an Observation of Gerard in his Harmo­nie, [Page 41]saith hee, The prayers of Iesus Christ were not only meritorious, but they were also exemplary, to teach us what and how we should pray. Did Christ pray that I might be kept from sinne, from the Evill of the time and place wherein I live; should not this then teach mee to pray that God would keep mee from the temptati­ons and snares that I may meet withal in the World, and that lie in my way to Heaven? Christ's Prayer must not exclude thy Prayers. It is said, Luke 22.40. And when he was at the place, be said unto them, pray that ye enter not into temptation: It was not for them to say, Christ praieth for us, therefore what need we pray for our selves? no, saith Christ, though I pray for you, yet pray for your selves also, that yee enter not into temptation. This is my first inference, Christ's Prayers must not exclude our Prayers.

Inference 2 2. Is this a truth, that Christ praies to keep you from Evil in the World; [Page 42]Then let this bee a comfort to your hearts, as it was to Peters, Luke 22.31, 32. And the Lord said, Simon, Si­mon, Satan hath a desire to winnow thee as Wheat, but I have prayed for thee, that thy Faith fayl not. It may be you have not minded this passage, but there is much comfort in it; it is said, that Satan did desire to winnow Peter, to tempt Peter; but at that time the Lord Jesus was actually pray­ing for Peter. Christ is praying before the Devill is tempting. Before the Devil doth tempt thee to embrace a temptation, Christ doth actually pray for thee, that thou maist not bee overcome by the temptation: when the Devil doth but purpose to tempt, Christ doth actually pray to prevent the perill; Christ doth not only pray in the fitt of temptation, when the Devil makes a strong incursion, and violent inva­sion on the Soul, but before the De­vill sets on thee, Christ is praying for thee: Satan desires to winnow thee, but I have prayed for thee. Oh then think with thy selfe, I see the Devill [Page 43]is verie busie with my poor soul, soli­citing and provoking of mee to work wickednesse; but now reflect upon thy selfe, and remember, that Christ is in Heaven praying for thee; as the Devill tempts mee to yeeld, Christ praies that I may not yeeld, through the strength which he hath given me. Now this may bee a ground of won­derfull comfort, to remember that Christ praies for you, that you may not bee overcome with the Evils of the World.

Inference 3d 3 This should be a check to con­troul thy Lust (viz) to remember that Christ praies for thee; Christs prayer should check sin­full moti­ons in us when ever the Devil solicites thee to any sin, think thus with thy self; I see now the De­vil is very busie with me, to tempt me to this way of wickedness; but shall I dare to crosse mine own prayers? nay, shall I dare to crosse the prayer of Iesus Christ: For as Christ prayed on earth, so he now in heaven is pray­ing, that I may not yeeld to this temp­tation; and shall I make void the pray­er [Page 44]of my Lord, and Saviour Jesus Christ? when Christ praies to his Fa­ther to give me strength to resist temptation, shall I carelesly run my self into temptation?

Inference 4 4. Christ's Prayer must not lessen our care. A fourth inference is this, viz. That Christs praying to his Father to keep you from evil, must not les­sen your care to keep your selves from evil. It is a wretched use which is made of the indulgence of God the Father, and the intercession of Jesus Christ, when these shall make you presumptuously bold, and securely careless, how you live. Christ (I am sure) bids you pray, that you enter not into temptation. You and I must so watch against temptation, as if I had no body to watch the Devil but my self, and so pray against temptation, as if I had no body to pray against temptation but my self; yet when I have prayed and watched, and have bin kept from the Devils temptation, I must ascribe all to the mercy of God and prayer of Christ, and nothing to my self.

Inference 5 5 Doth Christ pray that you might be kept from evil? There is a proness in our nature to sin. Then hence learn that there is a Proness in our nature to be defiled with the Evil of the times and places wherein we live: Christ would never have prayed to his Father for us, unlesse there had been a strong inclination in our nature, and minds, to be defiled with the Evils of the world.

Inference 6 6. every man by nature is unable to keep himselfe. Luk. 11.21 If Jesus Christ praies to his Fa­ther to keep us from the Evils of the world, then hence learn, That everie man by nature is unable to keep him­selfe from the Evil of the world: The Devil is a strong man armed, Luke 11.21. and thou art an unarmed poore creature; hee is stronger than thou, and thou canst with as much ease sub­due and overcome an Armie of an hundred thousand men, as kill one Lust by thine owne power. It is a good Note that Austin hath on these words, without me ye can doe nothing; Austin in 21. tract on Iohn. saith he, Christ doth not say, without me ye can doe little, but without me [Page 46]you can doe nothing. The least work if it bee a gracious work, cannot bee done without Jesus Christ; Oh then see the feeblenesse and frailtie of thy nature, thou canst doe nothing with­out Christ, thou canst not make a lit­tle prayer, nor subdue the least cor­ruption without Jesus Christ; oh this should make us see our inabilitie, that Christ is driven to pray to his Father for us, to keep us, because wee can­not keep our selves: The mother holds the child, and the child holds by the mother, but the strength lies not in the child, but in the mother. Thou fliest to Christ, and laiest hold on Christ, that is well done, but the strength doth not lie here; Christ goes to his Father, and praies to his Father, and saith, Father keep such a poore soule, that when he is tempted he may not yeeld, he may not fall. O therein thy strength doth lie, that Christ goes to his Father, and praies that thou maist not yeeld to such a temptation of the Devill, or at least [Page 47]that thou maist not bee finally over­come: as it was with Peter, that though hee was foiled, yet his Faith failed not.

In further application of the Doctrine, consider that if Jesus Christ doth pray to his Father to keep you from Evill, O then I entreat you all, to carrie your selves so in the world, as that you labour to accomplish the prayer of Jesus Christ. If you shall ask me, how may I doe that, I an­swer,

Set upon the practise of those things which God hath sanctified un­to thee, to keep thee from Evill: Five Dire­ctions to acomplish the prayer of Christ and for that end take these Directions;

First, 1 Avoid all dispu­ting with the Devil when thou art tempted to a­ny sin, avoid all disputings with the Devill, all reasonings with flesh and blood about the sweetnesse and pro­fitablenesse of such a sin; for thus to dispute, is the way to surprize thine owne soule: therefore when the De­vill comes to tempt thee to sin, tell him, that thou art not at leisure to [Page 48]hearken unto him; thou hast better work to doe, and a better Rule to walk by, thou hast the Spirits motion to hearken unto, and not his injecti­ons to dally with.

2. Avoyd all occasions unto sin. Avoid all occasions unto sinne; if thou art inclined unto Drunken­nesse, go not into bad companie, a­void the Ale-bench: if thou art inclined unto Lust, avoid the companie of lewd women, and that is the way, through the grace of God, to keep thee from that Evill. It is said of the young Wanton, Prov. 7.8. that when he was inveagled to uncleannesse, He walked in the streets where the Harlot dwelt. First he went to the corner of the Street, then to the Harlots doore, and then the Devill got power over him, to lead him into the house: when thou runnest boldly and adventu­rously to the brink of sin, and leadest thy selfe into temptation, no marvell that thou art overcome. By an in­considerate dallying with the occasi­ons of sin, thou dost tempt the Devill [Page 49]to tempt thee: and when once the Devil feels thy pulse, he will provide a suitable temptation for thee; where­as, if thou didst dread the fire, thou shouldest not be burnt, if thou wast carefull to avoid the beginings of sin, and occasions unto sin, that would be a means to keep thee from evil.

3. 3 Consider the al-see­ing eye of God. Consider that the All-seeing eye of God is upon thee, where ever thou art, and what ever thou art doing, e­ven when thou art contriveing the most secretest way of sin. This consi­deration had a powerful effect upon Iob. Iob, 31.1.4. I made a Covenant with mine eyes, Iob. 31.1.4why then should I think on a Maid? doth not he see my wayes, and count all my steps? God sees my heart, and sees my wayes, therefore I dare not think, much lesse act that which is wicked: Consider that the All-seeing eye of God is upon thee; and this is a preservative to secure thee from sin, yea, this is the way that God hath sanctified to keep thee from the Evil of the world. If thou dost [Page 50]evil with the world, thou shalt bee punished with the world; if thou run­est with the stream, thou shalt bee drowned in the stream; if thou sinnest with the wicked, thou shalt be dam­ned with the wicked.

4. 4 Chuse suffering ra­ther then sin. To keep you from the Evil of the times, consider that it is lesse dan­ger to be under the suffering Evil of the times, then to be under the sin­ning Evil of the times. If thou wilt not run with the stream, and walk wickedly, as the rest of the world doth, then it may bee thou maist be exposed to the suffering Evil of the times: But it is better for to lie in a prison, then to sin by any conniveing at, abetting of, or compliance with the unparaleld wickednesses that have been of late done amongst us, and are yet a doing. Oh thou hadst a thou­sand times better endure to the ut­most extremity, all the suffering Evil that the times may bring upon thee, then to have any hand in the sins of the times, which are astonishing, and amazing.

[Page 51]5. 5 Flee to Christ for refuge. When thou art tempted to any sin, make thy recourse to Jesus Christ, flee to him for refuge, because thou standest by Christ's Strength, and not by thine own. Now didst thou thus reflect on thy self; Alas I have pray­ed, I have shed many a tear, I have heard many a Sermon, and yet I cannot kill my lusts, nor subdue my corruptions; But yet there is one means left for mee to use, and that is, to flee to Jesus Christ, and to call to minde his mediation for mee, his praying for me, and in my behalf. Christ doth not only pray in heaven to save thy soul, but he also prayes to sanctifie thine afflictions, and to ena­ble thee to resist temptations: not only to save thy soul, but for all other things that are subservient unto Sal­vation. O it is a great comfort that thou hast one string more to thy bow, that all the world cannot break: Though thy strength faileth, thine heart faileth, and all sail, yet thou hast the Prayers of Jesus Christ, which [Page 52]never faileth. O this Prayer of Christ should be the great prop and stay of thy soul, I pray not that thou should­est take them out of the world, but that thou shouldest keep them from the Evil.

A Divine Ballance To weigh All Doctrines by.

IN the later part of this chapter the Apostle laies down many practical Con­clusions to bee observed, The con [...]e [...]top [...] ­ed. and performed by us in our Christian course, and conversation: He begins at the 14 verse and ends at the 22. And therein you have 12 or 13 excellent Conclusions, which are as it were an [Page 54]Epitomie of our whole duty both to­wards God, and man; Warne them that are unruly. Comfort the feeble minded. Support the weak. Bee pati­ent towards all men. Render not evil for good unto any man. Ever follow that which is good both amongst your selves, and to all men. Rejoyce evermore. Pray without ceasing. In every thing give thanks. Quench not the spirit. Despise not Prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil. Now the words of the Text are almost the last, but they are not the least dutie here prescribed.

Interpreters take pains to give, not only the sence, but the dependance of these words, upon the former; I shall not trouble you with the con­nexion, but only mind you of that w^ch goeth immediately before the Text, What is meant by Prophesi­ing. viz. Despise not Prophesyings. Pro­phesying in this place is not taken for that great, and extraordinary gift which the Prophets had, both in the [Page 55]old Testament, and also in the new, whereby they were enabled by God to foretel things to come by immedi­ate revelation, and to interpret the Scripture with an unerring Spirit. Now this extraordinary kinde of Prophesying is ceased, the Lord have­ing fully revealed in the Scriptures whatsoever is necessarie to bee known touching the state of his Church unto the worlds end. So that by Prophesy­ing here is meant only Preaching 1 Cor. 14.31. 1 Cor. 14.31. Ye may all Prophesy one by one, that all may learn, and all may be comforted: that is, preach one by one; for it would make a confusi­on in the Congregation for many to speak at once. It is observeable to whom the Apostle gave this injuncti­on, not to the wicked of the world, but to the Thessalonians, who were not weak Christians, Babes in Christ, as the Philippians were, but strong Christians, grown Christians, who had attained to a great measure of saith, patience, and holiness, as 1 Thes. 1 Thes. 1.7 [Page 56]1.7. Ye were examples to all that be­leive in Macedonia, and in Achaia. They were Christians of the upper form, famous for faith, and godliness, examplary to neighbor Churches, yet the Apostle bids them, not to de spise Prophesying; not to despise the Preaching of the Word of God. There are in our daies many vain and ignorant people, who out of a phan­tastical conceit of their perfection in knowledg, and high achievements of grace, think themselves to bee above all Ordinances, above Prayer, hearing the Word, or receiving the Sacra­ment: they live altogether in excel [...]s, you shall never see them below the third heaven, their common discourse is of unexpressible ravishing commu­nion with the Lord Jesus Christ; and hereupon they contemn all the Ordinances of the Gospel, as begger­ly Rudiments, as Childrens food. But let such consider, That if any Church, or people in the world might have pleaded, that they were above [Page 57]Ordinances, the Thessalonians might have done it, who were every way gracious, even beyond comparison; yet the Apostle presseth upon them the necessity of attending upon a Gospel Ministry. Observa. Hence observe, That men that have attained unto the highest perfection of grace and know­ledge, that it is possible for men in this life, to attain unto, are not to despise, or neglect the Ordinances of Iesus Christ. Not only doth a Child need daily food, but the strongest man in the world will faint, and die without it. I have wondred to think how the Devil could ever get this deceit into the hearts of men, to make them to think that they are above Ordinances when as the Scripture speaks so ex­presly against this opinion. 1 Cor. 14. 1 Cor. 14.22. Wherefore tongues are for a sign, not [...]o them that beleive, but to them that beleive not, but Prophesying serv­eth not for them that beleive not, but for them which beleive. Here you see, the Apostle clearly asserts it, that belei­vers [Page 58](nay strong beleivers) are not to despise Prophesying. And David a great Prophet, a man after God's own heart, rich in guifts, and grace, yet longs after God's presence in the Tabernacle, Psal. 84.2. It was his earnest desire, his cheifest comfort yea he accounted it the greatest hap­pinesse that he could attain unto, in this world, to be near where the Ark of God was (the place of his resi­dence amongst men in those daies) to behold the face of God in his Sanctu­ary, to enjoy the publique Ordinan­ces of God. And saith the Apostle Heb. 5.14. Strong meat belongeth to them that are of full age, even those who by reason of use, have their sences exercised to discerne both good, and e­vil. Those who are of full age, i.e. in comparison of those hee before compared to babes. By reason of use, i.e. by hearing, reading, and meditate­ing on the Word of God. Have their sences, i.e. their understanding, judg­ment, and memory. To discern both [Page 59]good and evil, i.e. to choose that which is good, and refuse that which is evil. Now the Apostle expresly saith, Ephe. 4.11, 12. 13. Ephes. 4.11, 12, 13. That people are to abide under the Word preached, until they come to heaven. He gave some A­postles, and some Evangelists, and some Pastors and Teathers; for the perfect­ing of the Saints, for the work of the Ministry, for the edifying of the body of Christ, untill we all come in the unity of the faith, and of the knowledg of the son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. The use of the Ministery is perpetual, it is to continue so long as the Sun and Moon endure, untill all the Elect of God are brought in, un­til we come to be perfect men, which shall be in the World to come. We must live under the means of grace, until we come to glory.

And the Reasons hereof are these: 1. Reason Our sanctification is not per­fect. 1. Because our sanctification in this life is not perfect: the Scripture last quoated, doth intimate thus much: [Page 60]There is the old man, and the new man, flesh and spirit in the best Saints, although sin hath received its deadly wound, and shall never reign as a King in the soul, yet it may tyrannize in us, and we shall never be perfectly freed from the rebellion thereof, un­till we come to Heaven. 2 Reason Sinne lies hidden in the secret corners of the heart.

The heart is exceeding deceitfull, deceitfull above all things, Jer. 17.9. The heart of man is the greatst cheat­er in the world, there is not such a deceiver, it is so wickedly wicked, so unsearchably wicked, beyond all ex­pression, who can know it! Wicked­nesse lies hidden in the secret corners thereof: There is no man (no not the most knowing and the most innocent) knoweth how often be offendeth, Psal. 19.12. Therefore Solomon saith, Prov. 28.26. He that trusteth in his owne beart is a fool. Now the preaching of the Word is an effectuall meanes for the unbowelling of corruption, and discovering of the secret turnings and windings of the heart; Heb. 4.12 [Page 61] The Word of God is quick and power­full, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit and of the joynts and marrow; and is a discerner of the intents and thoughts of the heart. This I thought good to name, to shew you in my passage to the Text, that whilst you live in this World, you are to wait upon the Ministery of the Word, and not to despise Pro­phesying.

Now after the Apostles injunction, my Text comes fitly in; for many will despise the Ministers Doctrine before they trie it: therefore the A­postle when he said, Despise not pro­phesying, subjoines, Prove all things. Trie, trie, and if there bee any error in what you heare, then despise it: Despise not Preaching, only this is your work, Trie all things, and hold fast that which is good. The words of the Text ex­plained.

In the first place I shall give you the meaning of the words; prove, the word in the Greek [...] is a [Page 62]word borrowed from Gold-smiths, who when they would trie their met­tall whether it bee currant or not, bring it to the Touchstone; so the word signifies to trie, or to know by experience: and thus you are to trie by the Touchstone of the Word, all Doctrines you heare, that is the Standard to trie them by. Try or prove all things, by all things here is meant all Doctrines preached, all Prophesy­ings or Preachings you heare. It is observable, that when the Apostle Paul spake these words, the Evange­lists were not written, nor commend­ed to the publique care of the Church of God: It is thought that this Epi­stle was written thirtie years or more before the Evangelists: Now in that the Apostle doth command them to trie the Doctrins preached, he there­in referres them to the Scriptures of the Old Testament. It followes, Hold fast that which is good: There is a two­fold holding fast; 1 An holding fast in judgment the Truths of the Gos­pel, [Page 63]that you doe not run into error. 2 An holding fast in practice the pow­er of the Gospel, that ye doe not run into sin.

1. 1 Hold fast in judg­ment, that ye run not into error. Hold fast in judgment the truths of the Gospell, that yee doe not run into Error: This is laid down 2 Pet. 3.17. Therefore beloved seeing ye know these things, beware lest yee also being led away with the error of the wicked, fall from your own stedfastnesse; that is in judgment: there must bee a fore­knowledg of the truths of the Gospell, before ye can attain unto stedfastnesse in grace; and besides knowledg, there is required vigilance and carefulness if wee would hold fast the truths of the Gospell: Thus you are to retain in judgment the Doctrines of the Gospell, that ye run not into erro­nious Principles. It is childish, Eph. 4.4 faith Saint Paul Ephes. 4.14. to be tossed to and fro, and carried about with every wind of Doctrine: to be over credu­lous, easie of beliefe, fickle and wa­vering as children are.

[Page 64]2. 2 Hold fast in practice that yee run not into sin. It implies an holding fast in practice, that ye run not into sinne, that yee hold on your course of holi­nesse, setled and unaltered: and this is laid down Phil, 2.15.16. That you may bee blamelesse and harmlesse, the sonnes of God, without rebuke, in the midst of a crooked and perverse Nation, among whom yee shine as lights in the World, holding forth the Word of Life: that is, in a blamelesse, holy, and humble conversation. A man then holds fast, when hee frames his life ac­cording to the direction of the Word of God; for knowledge is emptie and vain, and profiteth not, if it bee not reduced unto practice; and practice in our Christian course is difficult, up the hill, it requires heed and watch­fulnesse, therefore we must be solici­tously carefull to hold out in our practice, that which we are convin­ced in our judgment is the Truth and Will of God revealed in his Word. So that the sence of the words is this, Trie all the Doctrins of that Minister [Page 65]under which you live, by the Word of God, whether they be true or false, sound or corrupt; and what ye finde to be the truth, and consonant to the Word of God, embrace it, hold it fast in your judgment, that you run not into contrary Opinions, and in your practice, that yee run not into any vicious courses in your lives and conversations; and what ye finde to be false and sinfull, reject it. And thus you have a briefe paraphrase and ex­plication of the words. From the first part of the words, Prove all things, I shall draw this Observation, viz.

Doctrin That it is the duty of all hearers of the Word, to try and prove all the Doct [...]rines which they heare. It is the injunction that Saint Iohn gives in his first Epistle, ch. 4. v. 1. Beloved,1 Iohn 4.1believe not every spirit, but try the spirits, whether they are of God, be­cause many false Prophets are go [...]e out into the World: that is, Try the Doc­trines that such men preach, who pre­tend that they have the Spirit, and [Page 66]preach by the Spirit, whether they be true or false. Erronious Teachers will boast of the Spirit, and therefore we must try what spirit their Doctrin cometh from; we must not with So­lomons fool, give credence to every thing that is published under the glo­rious name of Truth: But wee must consider that the Church of God hath alwaies been pestered with false Teachers; in Ieremiah's time there were such as published the Visions o [...] their own Brain, for sound Doctrine: and the Apostle Paul doth often com­plain of false Teachers that transform­ed themselves into Angels of Light: it is the Devils policy many times to transform himselfe into an Angell of Light; and because his commodities will not sell in his own Market, ther­fore he labours to bring them into Gods Market (for such is the Preach­ing of the Word) thinking that none will suspect them there. Have wee not then great reason to trie all Doc­trines that we heare!

[Page 67]In the handling of this Doctrine, I shall first give some Cautions: Se­condly, the Reasons thereof: Third­ly, lay down some Directions about trying what you heare.

The first Caution is this, 1 Caution People must not take liber­ty to trie all Preachers. When the Apostle bids you prove all things, he doth not thereby intend that people should have a liberty to heare any bo­dy, and so to trie all Preachers; as Calvin upon the place well observes: for, by this meanes a man may sooner suck in an Error, than embrace the Truth. Nay, the Scripture is expresly against it: If you can heare a man that doth preach the Truth, you are not to follow such as are known to divulge Errors: 2 Tim. 4.3, 4. 2 Tim 4.3.4 For the time will come when they will not en­dure sound Doctrine, but after their own lusts shall they heap to themselves Teachers, having itching eares; and they shall turn away their eares from the Truth, and shall bee turned into Fables. And 2 John 10.11. 2 Iohn 10 11 If there come any unto you, and brings not this [Page 68]Doctrine, receive him not into your House, neither bid him, God speed, for he that biddeth him God speed, is par­taker of his evill deeds. M [...]th 24 3 24 And Math. 24.23, 24. If any man shall say unto you, Lo bere is Christ, or there is Christ, beleeve it not, for there shall arise false Christs, and false Prophets, and shall shew you great Signes and Won­ders; insomuch that if it were possible they should deceive the very Elect. And verse 26. Wherefore if they shall say unto you, behold Hee is in the De­sart, go not forth, behold Hee is in the secret Chambers, believe it not. False Prophets shall arise, and what shall they say? Lo here is Christ; not as if Christ was there personally, but doc­trinally. Some shall say He is in the Desart, for these false Teachers used to draw people out into desart places where they might more securely pub­lish their Errors and Heresies; Veritas non quaerit an­gulos. wher­as Truth seeks no corner. But go not out after them, saith Christ: If they shall say Hee is in the secret Chamber, [Page 69]doe not believe them. Things honest ever rejoyce in being made publique, Nocte la­tentmendae but viciousnesse would be concealed; and therefore it is that they seek out secret Chambers, Lucern [...]m ext [...]guunt Fures Darknesse best be­comming their deeds of darknesse. Hence it is that in the Scripture you have a command to take heed not only whom you heare for the Preacher, and how you heare for the manner, but also what you heare for the mat­ter; so the Evangelist expresseth it, Mark 4.24. Take heed what you heare. Mark 4.24. The Physician may be authorized to practise, and yet may prescribe dan­gerous potions: the Minister may be true, as to his Office, and yet a false Teacher, as to his Doctrine, and so to be rejected; we must not only look to the messenger, but to the message: And if any man (whatever hee bee) preach any other Gospel than this Gal. [...]al. 2 [...] 1.8. let him be accursed. These er­ronious and seducing Doctrines are the Devils tares, and the preaching of them is the Devils seed time; and [Page 70]if wee would not have these tares to grow in our field, wee must not bee present where the Devil soweth them; for we must know, that a Christian may be poisoned to death, as well as starved; therefore it is the duty of Christians to take heed what they heare, lest they swallow down poison instead of wholsom food, soul damn­ing opinions instead of the sincere milk of God's Word. 1 Pet. 2.2 1 Pet. 2.2. As new born babes desire the sincere milk of the Word, not the fantasticall No­tions and Opinions of vain minded men. Will yee look to the food of your bodies, and will yee not minde the food of your soules? will yee bee carefull that that be bread, and bread indeed that yee feed upon for bodily strength? and will ye be so carelesse as to feed upon husks, and poison for your soules? Therefore take heed what ye heare, and whom ye heare, for sin first entereth in by the eare; and the Apostle saith, 1 Cor 15.33 1 Cor. 15.33. Evill words corrupt good manners. So this [Page 71]is the first Caution, when ye are bid to prove all things, you have not there­by a liberty given you to hear all sorts of Preachers.

Secondly, when the Apostle saith, 2 Caution wee must not bee scepticks in Religi­on. prove all things, hee never intended that men should be unstable in Chri­stianity, scepticks in Religion, wan­dering stars, never fixed in the truths of the Gospel, like Seekers (for so they may very well be called) who settle no where, but are alwaies finding out new Truths, with their new Lights, which usually in the End prove to be nothing but old Errors. The Colossi­ans were called upon, to seek rooting and establishment in the faith, Col. 2.7. Col. 2.7

Thirdly, 3 caution wee musi not bring the Scripture to [...]u [...] opinion, but our opinion to the Scrip­ture. In proveing all Doctrines that you heare, be sure you doe not bring the Scripture to your opinion, but bring your opinion to the Scrip­ture; for the Scripture teacheth no­thing but truth, and commandeth no­thing but goodnesse. Many force the Scriptures to speak that which was never intended by the Holy-Ghost, [Page 72]that so they may seeme to counte­nance those erronious opinions which are divulged; Quicquid in Scriptu­ra docetur, [...]eritas; quicquid praecipitur, bonitas. they set the Scriptures as it were upon the wrack to make them confess that which they never intended; thus it was with Hereticks of old, and this also is their practice in our daies, they deal with the Scripture as he did with the Oracle of Delphos, to make it speak what he meant. But this is the Caution that I would give, Doe not bring your sence to the Scripture, but la­bour to carry away the Holy-ghosts sence from the Scripture. 4 Caution Be not o­ver consi­dent of your own opinion.

Fourthly, In proving the Doctrins that you hear, Lean not too much to your own understanding, think not your selves infallible, bee not over confident of your own opinion in matters controversial, especially if contrary to the judgment of those who are eminent both for guifts and grace. Ponder the Scriptures through­ly, and seek unto God by prayer, be­fore ye resolve in matters that are am­biguous. [Page 73]Pro. 4.26. Ponder the path of thy feet.

Having dispatched the Cautions, I shall give the Reasons why men must try the Doctrines that they hear:

First, 1 Reason There is a neare re­semblance betwixt er tonions, and true Teachers. Because erronious and cor­rupt Teachers, may carry a very near resemblance to them that preach the truth. I have read of two Painters Parrhasius and Zeuxis, who contend­ing for the mastery in that Art, the one painted Grapes so exactly, that the birds came to pick them, thinking they had been very Grapes: And the o­ther painted a Curtain so exactly, that his fellow Painter came to draw it, supposing that it had bin a real Cur­tain. There is such a near affinitie betwixt sound Teachers, and seducing Teachers, that it is no easie matter for a man to discern betwixt them.

But all is not gold that glisters: 2 Cor. 11.13, 14. A notable Text you have for this, 2 Cor. 11.13, 14. For such are false Apostles, deceitful workers, transforming them­selves into the Apostles of Christ; and [Page 74]no marvel, for Satan himselfe is trans­formed into an Angel of light. False Apostles may transforme themselves so, as to be like the Apostles of Christ; and Ministers of the Devil, factors for hell, may transforme themselves so as to be like the Ministers of Jesus Christ: Therefore there is good rea­son that you should try all Doctrines that you hear, whether they bee agre­able to the Word of God, or no.

Secondly, 2 Reason the Scrip­ture fore­tels that there shall be many false Tea­chers. Because the Word of God doth foretell that there shall be as many (if not more) false Teachers under the new Testament, then under the old, and more in the later daies, then were in the former ages of the world; this is plain from that Text of Scripture, 2 Pet. 2.1. 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers a­mong you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. They were of old under the Law, they shall [Page 75]be with you under the Gospel. Al­though the Pharisees are dead, who corrupted the Law, yet the same Spirit still lives in men, and will doe to the End of the World. The Apostle gives this, as a reason why we should try such Doctrines as we hear, because in the times of the new Testament many false Teachers will appear, 1 John 4.1. 1 John 4.1. Beleive not every Spirit, but try the Spirits whether they are of God, be­cause many false Prophets are gone out into the World. Believe not every man that saith he hath the Spirit, and that the Spirit doth teach him that Doc­trine, that he preacheth, but try whe­ther it be agreable to the Word of God, or no; and the reason he gives is, because there are many (not few) false Prophets, and those not gone in­to a corner, or bound up in one part of the World; indeed in former time, the nest of them was enclosed in one part of the World, in Germany, and especially in Amsterdam; But now they are gone out into the whole [Page 76]World: Therefore try the Spirits whether they be of God; try before ye trust, before ye beleive.

Thirdly, 3 Reason False Doc­trines are published very craf­tily. trie all Doctrines that you hear preached, because false Doc­trines and Heresies come from the publishers of them very slily and craf­tily into the minds of men: There is not more legerdemain shewed by a cunning juggler, then by these false Teachers, they are subtile & cunning to pervert the minds of men: As the Apostle shewes Ephes. 4.14. Ephe. 4.14 That we henceforth be no more children, tossed to and fro, and carryed about with eve­ry wind of Doctrin, by the stight of men, and cunning craftinesse whereby they lie in wait to deceive. The word in the Greek is very emphatical, [...], by mens cogging of a die: It is a word borrowed from cheating game­sters, that can throw with a die, what way they please. These Teachers can as easily convey errors into the minds of men, as a cunning gamster can cheat with a die. We have had ma­ny [Page 77]such sly, and subtile convayances, or else the truths of God could never have been perverted amongs us as they are. It is Observable, Rev. 9.8. That the locusts that came out of the East, Rev. 9.8.had their faces like the faces of women. Interpreters expound them to be Iesuites, and factors for Rome; they had womens faces, insinuating and allureing countenances, invea gleing, enticeing, and bewitching of men with their follies. Of such the Apostle speaks, Rom. 16.18. For they that are such, Ro. 16.18.serve not our Lord Iesus Christ, but their own bellies, and by good words, and fair speches, deceive the hearts of the simple. Even as a foul faced whore, painteth her face, so do they their damnable errors, with elo­quent insinuations; sometimes they tickle itching ears with such eloquent Notions as may make them admired. And sometimes they suggest high pri­veledges, unspeakable advantages by what they deliver; As the Devil did to our first parents, ye shall be like [Page 78]unto Gods. Error must have good words to varnish it over, and fair speeches, plausible, eloquent, and ac­cute deliveries. By good words they deceive the hearts of the simple. And 2 Pet. 2.1. the Apostle sets forth their flynesse in bringing in damnable Here­sies. 2 Pet. 2.1. Had Peter lived in our age, he would have been accounted a bitter man, to call them Heresies, yea, and damnable Heresies; but they were pri­vily brought in, and saith he, many shall follow their pernicious waies, and through covetousnesse shall they with feigned words make merchandise of you: with feigned words this must be done, under the specious pretence of Truth, & new Light; they will mix some gold with their copper, some truths with their falsehoods, Sunt mala mista bonis, sunt bona mista malis. they will sweeten their baits, that they may take the sooner. For if Error was nakedly brought in, there is scarce a man would embrace it, it would appear in such an ugly shape, and therefore it is that they cloath it with a semblance [Page 79]of truth and piety.

Fourthly, 4. Reason There is an aptness in our na­ture to be turned a­side unto error. You should try all Doc­trines that you heare, before you be­leive them, because through the credulity that is in us, men of the most sollidest judgments are apt to be led away with novelties and de­ceived with error: we are by nature like the sand in the Sea, Est natura hominum novitatis avida. moved with every wave, like reeds shaken with e­very puff of winde. A notable text you have for this. 2. Cor. 11.3. But I fear lest by any means as the serpent beguiled Eve, through her subtilty, so your mindes should be corrupted from the simplicity that is in Christ. The De­vil would not make use of a dotish soo lish creature, but a subtil Serpent to beguile Eve, in makeing her to eat of the forbidden fruit. Now saith the A­postle, I am affraid lest the Devil by his subtile temptation, should per­vert your minds from the truth of the Gospel: This shewes that there was an aptnesse in their nature to be turn­ed aside unto error. And moreover, [Page 80]even the most holy, and most under­standing in the mysteries of God, are but in part enlightened; wee see through a glasse, 1 Cor. 13.12. darkly, 1 Cor. 13.12 And though they would not willing­ly missend you, yet through the remain der of ignorance and corruption that is in them, it is possible that they may take error for truth; therefore no mans piety, or learning, should so far blind us, as to beleive whatsoever he speaks, without bringing of it unto the Touchstone of the Word; for we must not build our faith on humane, but on divine authority; we must imi­tate the noble Beraeans, and daily search the Scriptures, whether those Doctrines that we heare, bee indeed the truth of God: They were com­mended for this, Acts 17.1 [...] Acts 17.11. O Be­loved, Take nothing upon trust, upon the Authority of the preacher, weigh all things in the Ballance of the Sanc­tuary. You must do with the Doctrins you hear, as you doe with gold; a man wil not take gold without weighing [Page 81]of it, O there is as much falsehood in opinions, as in mettals, therefore weigh all things: It is not what this man sayes, be he Cephas or Apollo; be he never so emminent for Learning, and Religion: But what God saies in the Scripture, for the Scriptures are the Rule of Faith, Quod de Scripturis sacris au­thoritatem non habet eadam fa­cilitate con­temnitur quae proba­tur. and whatsoever is not according to this Rule, reject it, as the drosse of mans corrupt brains, and doe not receive it as the gold of Gods pure Word.

Now it may be said, you have gi­ven divers Reasons why we should not beleive such Doctrins as we hear, before we have tried them: But what Rules and Directions can you give how such a weak ignorant Christian as I am should bee able to try, and judge of such Doctrines as I hear? bic labor, hoc opus: But I shall endea­vour both in general, and in per­ticular, to give Answer to this great Quaerie: And I hope it will bee of great use unto us in these erring times wherein false Teachers, and false [Page 82]Doctrines doe so much abound.

First, [...] General Rule [...] the [...]ipture [...] the [...]andard [...] which [...] all [...]ctrines. take this general rule. Be sure you make the Word of God to bee the Scandard by which you try and prove all Doctrines that you heare, and if there bee any thing preached (although it should be by an Angell from Heaven) that is not according to the Word of God, beleive it not. This is the Prophets direction Esay 8.20. To the Law, [...]. 8.20.and to the Testimony: if they speak not according to this Word, it is because there is no Light in them. By the Law and Testimonie, wee are to understand the Word of God, which is his Testimonie, and if any speak otherwise then according to Gods Word, it is a cleare and evi­dent signe that there is no Light, nor Truth in them. I give you this di­rection because there are multitudes of vaine people in these our daies, who wave the written Word of God, and run to Inspirations, and Revela­tions, to try Doctrines by, which are no certain Rules: and so by this [Page 83]means they entertain satanical delusi­ons, and not heavenly inspirations. But I would desire such seriously to mind this one Text of Scripture, 2 Pet. 1.18, 19. It is in 2 Pet. 1.18, 19. And this voyce which came from Heaven, we heard when we were with him in the holy mount: wee have also a more sure word of Pro­phesy. The written Word of God is more sure in regard of us, then if wee should heare a voyce from Heaven. And that is the reason that when Di­ves desired that some extraordinarie course might be taken, Luke 16. to prevent his brethrens coming to Hell, and there­fore desired that Lazarus might bee sent from the grave to forewarne them, and then he thought they would beleive; Abraham sends him to Moses and the Prophets, and saith, If they will not hear them, neither would they be perswaded though one should rise from the dead. If wee should hear a voyce in the aire, we must not beleive that voice, but we must beleive what we finde on record in the Word of [Page 84]God. Deut, 29, ult. Deut. 29 ult. Secret things be­long unto the Lord our God, but those things which are revealed, belong unto us, and to our Children for ever, that we may do all the words of this Law. This I mention to shew you, that men that pretend so much to Revelations, and leave the written Word of God, are in the ready way to run into Sata­nical delusions, and grosse mistakes.

A second general Direction about trying such Doctrines as you heare, is this, 2 Generall Rule Rather maintain than dis­pure clear principles of truth. viz. Clear principles of Truth must rather be maintained, then di­sputed. It is a rule in Philosophy, that principles, against principles, are not to bee disputed; and this Rule holds good in Divinity, we must not dispute such principles as these, viz. whether Christ be the Son of God: Or the Scripture the Word of God: The Resurrection of the body: The Salva­tion of Saints: the Damnation of Sin­ners: Iudgment to come: or Life ever­lasting. Such fundamental principles as these are to be maintained, but not disputed.

[Page 85]Thirdly, maintain no opinion stifly, until you have tryed it throughly. 3 Generall Rule Maintaine no opini­untill you have try­ed it. Such is the instability of mens minds in this erronious age, that one Ser­mon many times shall more pervert them from the Truths of the Gospell, then twenty Sermons shall settle them again.

Object. But it will be further said, such as are both learned, and godly, doe dif­fer in many things: one aserts this to be a truth, another that to be a truth, now how shall such a poor creature as I am judge whether such Doctrines be Truth or no?

Answer For answer hereunto, As I have in the general directed you, so I shall now more particularly give you some Rules and Directions, by which you are to try all Doctrines that you hear.

Rule. 1 First, whatsoever the Word of God doth expresly hold forth to be belei­ved, and received, or whatsoever doth necessarily flow from Scripture, by a natural, and genuine conse­quence, [Page 86]though it be not to be found in Scripture, totidem verbis, in open and expresse words, or whatsoever doth agree with the genuine fence of any one place of Scripture, although it may seem not to agree with the lit­teral fence of another place of Scrip­ture, or whatsoever Doctrine is agree­able to the end, intent, and scope of the Scripture. This Doctrine is sound and to be embraced.

But on the contrary, that Doctrine which is not to be found in Scripture, which is not bottomed upon the Scripture, which cannot be drawn ra­tionally from the Scripture by a neces­sary consequence, but is built upon the Traditions, & Inventions of men, which ads to the Word, or detracts from the Word, which doth wrest and pervert the Scripture, or strain it to mens corrupt opinions; or what­soever Doctrine will not abide the try­all of the Word, will not abide the Light: That Doctrine is false, and to be abhorred.

Rule 2 Secondly, whatsoever Doctrine doth advance the grace of God in Christ, and debaseth man, that putts the crown of glory upon Gods Free grace, that Doctrine is sound.

But on the contrary, that Doctrine which debaseth the grace of God in Christ, and advanceth the corrupt Will of man, and which sets Free­will against Free grace, that Doc­trine is unsound

Rule 3 Thirdly, whatsoever Doctrine doth advance the Will of God, as well as the Grace of God, which shewes what God would have us to doe, as well as what he hath promised to doe for us, that Doctrine is a true Doctrine.

But on the contrary, that Doctrine which cries up the Free grace of God and in the mean time gives liberty to men to live as they list, which doth make the Will of God for obedience, and the Grace of God for salvation, to be contrary one to the other: that Doctrine is a false Doctrine.

Rule 4 Fourthly, that Doctrine which ad­vanceth [Page 88]all the Attributes of God, the Justice of God as well as the Mer­cy of God, the Holinesse of God as well as the Grace of God; and ap­proves of, and commends all those wayes and paths which God hath set out in Scripture for us to walk in, which teaches us Faith & Repentance, Piety towards God, and Charity to­wards man; that Doctrine is sound and good.

But on the contrary, whatsoever Doctrine doth rob God of his glory in any of his Attributes, that makes God either unmercifull or unjust, &c. or that sleights any one of those waies that God hath chalked out in Scrip­ture for us to walk in; or that dis­joines the two Tables of God, sepa­rating Pietie from Charitie, acts of Righteousnesse from acts of Holinesse. Let it pretend never so much Charity to men, if it doth not acknowledge Pietie to God; or if it pretend never so much Pietie to God, if it directs not Charitie and Righteousnesse to [Page 89]men, that Doctrine is false and cor­rupt.

Rule 5 Fiftly, whatsoever Doctrine disco­vers the sinfulnesse of vain thoughts, lustfull imaginations, as well as sin­full practices, that Doctrine is true: But that Doctrine which requireth only outward reformation, and reach eth not unto heart purification, that Doctrine is unsound.

Rule 6 Sixthly, that Doctrine which ad­vanceth all Truth, the directing Truth as well as the comforting Truth, the commanding Truth as well as the promising Truth, that advanceth both Law and Gospel; that Doctrine is sound.

But on the contrary, that Doctrine which is pleasing to the corrupt na­ture of man, easie to flesh and blood, that makes way for loosenesse and prophanesse; that Doctrine is un­sound.

Rule 7 Seventhly, whatsoever Doctrine doth necessarily tend to settle and compose a troubled Conscience, by [Page 90]teaching us to bottom only upon the merits of Christ for salvation, and not upon our own good works; that Doctrine is sound.

But that Doctrine which leaves a distressed, perplexed Conscience with­out any sound bottom to rest upon, by teaching men to place the stresse of their salvation upon the mutable Will of man; this is not only an un­comfortable, but an unsound Doc­trine.

Rule 8 Eightly, that Doctrine that tends to the advancement of godlinesse in a mans Christian course, which (as the Apostle speakes Titus 1.1.) ac­knowledgeth the truth which is after godlinesse, which conduceth to the perfecting of holinesse, that puts us on to diligent care to work out our salvation with feare and trembling, that helps on the work of grace in the soul, that tends to inform the judge­ment, reform the heart, and conform the life to the whol Will of God; that Doctrine is true, and good.

[Page 91]But on the contrary, that Doctrine which tends to Licentiousnesse and Libertinism, causing men to neglect the Ordinances of God, and to grow weary of Congregationall Worship, Family Worship, and Closet Wor­ship; that turns the grace of God in­to Wantonnesse, that magnifies the Death of Christ, but destroyes the Life of Christ, that sets up the Blood of Christ, the Priestly Office of Christ, but regards not the Commands of Christ, the Kingly Office of Christ; that makes men confident of Mercy, but carelesse of Repentance; that makes Christ mercifull, but leaves them sinfull, or at the best, brings them but to a form of godlinesse, without the power thereof: that Doc­trine is erronious and dangerous. Truth ever advanceth godlinesse, but erronious Doctrine is contrary there­unto; 2 Tim. 2.16. 2 Tim 2.16 Shun prophane and vayn bablings, for they will encrease unto more ungodlinesse: We finde in our dayes the fruit of vain bablings [Page 92]and Disputes to be the broaching of such damnable Opinions as these, viz That a man must not mourn for sinne, must not confesse sinne, must not pray for pardon of sinne: and thus three parts of Prayer are taken away. So concerning the Decree of God, that if they bee decreed to bee saved, they shall bee saved let them live as they list; and if they bee decreed to bee damned, they shall bee damned, let them doe what they can: Whereas the Doctrine of Election and Repro­bation should bee a spur to stir us up in pursuit after holinesse. So con­cerning the Law of God, that it is of no use to believers. And many such like pernicious Doctrines are occasi­oned by vain Disputes; all which tend to more ungodlinesse, which is enough to prove them to be false, for truth ever advanceth practical godly­nesse in a mans Christian course.

Rule 9 Lastly, Doctrines of truth, will be true when they are tryed, truth fears no tryal, it is error that fears the light, [Page 93]that creeps into houses, and dares not appear in publique, that seiseth upon silly women, laden with corruption as the Apostle speaks, 2 Tim. 3.6. but, dares not encounter with a knowing Christian: 2. Tim. 3.6 And therefore it is that the Turks doe forbid any man to dis­pute against their Alkoran: And therfore it is that the Church of Rome will not suffer the common people to read the Bible, but they must pin their Faith upon other mens sleeves, and believe as the Church believes. And thus they cause their Errors and Idolatries to bee swallowed down; whereas were they brought into the light, the weaknesse and sinfulnesse thereof would appear.

The sum of all is this; When you heare any Doctrine delivered, com­pare it with the VVord of God; and if you finde that it doth crosse any part of the old or new Testament, be­lieve it not; for it is not Truth, but Error.

These Rules and Directions for the [Page 94]trying of such Doctrines as you hear, may be of great advantage unto you in these loose and erronious times, if the Lord give you hearts to make a right improvement thereof.

Nay, Conscience doth not tell mee of any thing delivered unto you, re­pugnant unto the Scripture; But trust nothing that I preach, untill you have tried it; and if you finde any thing disagreeable to the written Word of God, reject it. Prove all things; hold fast that that which is good.

A CHRISTIANS great Enquiry.

THis Text is propounded by way of interrogation; the manner of its composure in­timates, that it is the Ebu­lition of a perplexed mind, the Quere of a distempered, and distressed soul, and that about a businesse of the great­est moment in the World. There are many critical, curious, and contro­versial [Page 96]Questions, that men enquire after in these daies: But this Questi­on that the poor Jaylor here asked, is a Question of the greatest concern­ment that ever can bee made by any man; It was no lesse then this, what he might doe to be saved?

The Question seems to be the ex­pression of a man in great anguish, and consternation of mind, and truly the matter the Question is about, is such as might trouble all the World: As a grave Divine answered one that came unto him, saying, Sir, I am trou­bled about my Salvation; saith hee, freind it is a businesse that might trou­ble all the World. So here this poor man cries out to Paul and Silas, what must I doe to be saved?

I shall not spend time about the Explication, but shall dispatch what I have to say, in a practical prosecution of these words. Before I come to the points of Doctrin I intend to handle; There are 3 concurrent circumstan­ces about the words, from whence 3 [Page 97]Observations will arise.

1 From the consideration of the condition of the man that propounds this serious Question, a Iaylor, a cal­ling in those times especially, full of infamy, because the followers of Christ were most of all in bonds, when Oppressors, and men of violence escaped free; yet behold a Iaylor the object of pardoning mercy. Hence Observe:

1 Observation From the condition of the man that propounds this Ques­tion. That men of the most despicable con­dition in the World, may become the objects of Gods pardoning mercy. Sal­vation is not impailed within the rank of the rich, and honourable of the World, but sometimes men of the lowest rank, become the objects of Gods mercy. Pardoning grace reach­eth sometimes to the vildest, and most notorious sinners in the World. Christ came not to call the righteous, Mark 2.17but sin­ners to repentance.

2. From the consideration of the occasion or manner of this Jaylors conversion, for it is said, In the night [Page 98]there was a great Earth-quake in the prison, and the Keeper awakened out of his sleep, and when he arose, he saw all the prison doores open, and thinking that all the prisoners had been gone, hee was in great perplexity of minde, searing what would befall him. Now God made this a means, to cause this man to look after Salvation, so that although he thought the escape of the prisoners might occasion the losse of his life, yet his care now was, what he might doe to save his soule, he said, Sirs, what must I doe to bee sa­ved. Hence observe:

2 Observation. from the occasion of the Iay­lors Con­version. That God by his providence, doth many times so bring it about, that af­fliction shall bee a means to make men look after Salvation. Had not this poor man thought that he had lost his prisoners, God knowes whether hee had not lost his soul, whether ever hee would have enquired after Salvation. I have read of a Scotish Divine, who being in a great fitt of sicknesse, did blesse God for it, for saith hee, this [Page 99]sicknesse of my body, hath been a means to save my soul. It is usual with God to make afflictions of one kinde, or other, instrumental to make men enquire after Salvation.

3. The next thing to be considered is, the great alteration that this pro­vidence made in the Jaylor. The poor man before was troubled to think that his prison doors were opened, and it is said, verse 27. That hee drew his sword, and would have killed him­selfe. But now we finde no more talk of killing of himselfe: But all his care was, how to save his soul: Hence observe.

3 Observation. from the great al­teration that this providenc made in him. That when once men come to make a dilligent enquiry after Heaven, there will then appear a great alteration in their passions, and affections. This mans fear, and care was not now, how to get his prisoners again; But his care now was, what he should doe that he might no longer be a prisoner to Sa­tan; not how to keep other men in bonds, but what hee should doe to [Page 100]free himselfe from the Devils bonds. Oh the wonderful change that Con­version workes in the soule! It doth not only change the conversation, but the very passions, and affections are changed.

These Observations are only tran­sient, and not directly intended in the Text.

Now I shall come to handle both the Enquirie that the Jaylor makes, and the Resolve that the Apostle gives.

First, The Jaylors Enquirie, Sirs, what must I do to be saved?

This Question, The Iay­lors Enqui­rie ariseth both from feare and hope. or perplexed Quere, doth arise from a two-fold spring, or from two kinde of passions, or affecti­ons in man.

1. It doth arise from Feare. The man came in trembling and said, from Fear Sirs What shall I doe? Enquiries, when they are vehement, have mixtures of feare with them. As if hee should have said, I may loose my life, and my soul too, oh but Sirs, tell me how I [Page 101]may save my soule, and then no mat­ter for my life. There was a mixture of fear in this Quere, what must I do by reason of the Evil I have done.

2 It flowed from the affection of hope; from Hope There would never have been Enquitie made, if there had not been some hopes of mercy. The Question, what must I doe? argues some mea­sure of hope: After impossibillities we make no Enquirie; wee make no Enquirie how wee may climbe up to Heaven, how we may fly like a bird in the aire, because these things are not possible to be done. But the things that are attainable, are the objects of our Enquirie: Now, what must I do? argues that there was some hopes in this mans breast.

The Text containes in it these two particulars; Two parts in the Text 1. The Quere of a per­plexed soule, What must I doe to bee saved? 2. A full and satisfactory An­swer to this Q [...]aere, Beleive on the Lord Iesus Christ, and thou shalt bee sa­ved.

[Page 102]Now before I give you the point of Doctrine, 6 Particu­lars obser­vable from the form of speech he used. from the Jaylors Quaere, observe these six particulars about the manner and form of the Expres­fion.

1. He doth not say, what evil shall I doe? he that had done so much e­vil already, would not add sin, to sin: But he sayth, what good shall I doe.

2. He doth not say, what good words shall I speak? or what good profession shall I make? But what good shall I doe. It is not good words, it is not a good profession which will bring a man to Heaven: many cryed Lord, Lord, that never entred into the King­dome of Heaven.

3. It is not said, what may I doe, as if it were indifferent whether he might do it, or no: But he saw there was a necessity of doing somewhat, what must I doe?

4. It is not said, what must another man doe? but what must I doe? As I cannot live by the food that another man ears, so I cannot go to Heaven by [Page 103]the grace which another man acts.

5. It is not said, what must I know? but, what must I doe? There are many times high flowen speculations in mens minds, when there are no graci­ous dispositions in their hearts. But it is not knowing, but doeing that will bring a man to Heaven. Iohn 13.17 If ye know these things, happy are ye if ye do them. The Devils know more then all the sons of men; they know much good, but they doe much evil.

6. It is not said, what must I doe to get my prisoners again? but, what must I doe to get to Heaven, to save my soul? And this indeed is the En­quirie, above all Enquirings. Thus you have some advertizements from the form of expression here used by the Jaylor.

Doctrin The Observation is this: viz. That above all things in the World, this is the most needfull thing for the sons of men to make Enquiry after, namely, what they must do to be saved.

In the handling of this proposition, [Page 104]I shall first premise some Cautions, secondly, give you some Reasons, and then Apply it.

The Cautions are three. 1 Caution No man is not sav­ed for do­ing. First, Though it be the most needfull thing in the World, for the sons of men to make Enquirie after this, viz. what they must doe to be saved, yet take this Caution, viz. That though we must Enquire what wee must doe, yet wee must not expect to be saved by doing. A full expression to this purpose there is in Iob 7.20. I have sinned, what shall I doe unto thee, O thou Preserver of men? The interrogation implies an absolute negation; what shall I doe? that is, I can doe nothing to satisfie thy justice, to pacifie thy wrath, or procure thy love, and favour; Lord I have greivously sinned against thee, and if thou lookest for reparation and satisfaction at my hands, I am no way able to make it. Iob speaks like a poor forlorne, broken debter, to his rich and incensed Creditor, aresting him for his debt, which he is no way able [Page 105]to satisfy, and therefore hee throwes himselfe at his feet, and cries out, Sir, I confesse, I owe you much, but I have nothing to pay, I am not able to make you the least satisfaction, for what I owe you. Thus it is with all man kind since the fall of Adam, God intrusted Us with a great stock, but we have lost all, and are become banckrupts deep­ly indebted, we owe a thousand times ten thousand Tallents unto God; and of our selves are not able to make the least satisfaction unto his Divine Ma­jesty, for all the wrong and dishonour we have done unto him by our sins; we may indeed doe something to God as a payment of our duty, but we can do nothing as a payment of our debt which we owe unto him. Therefore though there must be Enquirie made, what must I doe to bee saved? yet re­member this, that no man is saved for doeing. 2 Caution no man is saved with out doing.

Though no man is saved for doeing, yet Enquiry must be made, what must I doe? because no man can bee saved [Page 106] without doeing; according to that saying of Saint Austin, Though God made thee without thy selfe, yet hee will not save thee without thy selfe. Indeed my doeing is not the cause of God's saving of me, but it is a cause without which God will not save me; God saves no man for his doeing, yet God will not save any man without his doeing: God is not so prodigall of Heaven, as to throw it into those mens laps that will take no paines for it. Heaven is a Goal, and unlesse you run you shall never obtain it: Heaven is a Crown of Life, but unlesse you be faithfull to death, you shall never weare it.

A third Caution is this, 3 Caution Heavenly care doth not ex­clude law­full world­ly care That En­quiry after Salvation, doth not ex­clude lawfull Enquiry and care after worldly things: God did never in­tend that Heaven should so monopo­lize and impaile your care and enqui­ry, as that you should look after no­thing but Heaven; you may have Heaven and the World too: You [Page 107]need not doe as Socrates did, Socrates who because his Estate did hinder him from studying Philosophy, therefore he threw it all into the Sea, and said, I will destroy thee, lest thou shouldest destroy mee. You need not cast away your Estate, you may make Enquirie after the things of the World and Heaven too; alwaies provided, that your first and chiefest care bee after Heaven, & heavenly things, and your worldly care subordinate thereunto. These are the Cautions.

Now the Reasons of the point fol­low.

First, 1 Reason From the Soules ex­cellency we should above all things make Enquirie what wee must doe to be saved, because the Soul is the most excellent thing in the World: it is clothed in Scripture with this Epe­thite, the precious Soul. The Bodie is but the shell, the Soul is the Pearl; the Bodie is but the case, the Soul is the jewell: therfore make it thy great work, how to save thy Soul, because it carries a greater excellencie with [Page 108]it, then all the world besides. Iulius Caesar was wont to say of Cicero, that he was negligent in things belonging to himselfe, but diligent in things concerning the Commonwealth; So should we be negligent in things con­cerning our Bodies in comparison of things concerning our Soules.

Secondly, 2 Reason Heavenly care is the leady way to bodily welfare the Enquirie after the Soules safety, is the ready way to procure the welfare of the Bodie: There is no man is wise for himselfe, if he be not wise for his Soul: Math. 6.33. But seek yee first the kingdom of God, Math. 6.33and his Righteousnesse, and all these things shallbe added unto you. Make it your great bargain, to buy Heaven, and God will cast in the world as pa­per and pack-thred, over and above; as Riches and Honour were given un­to Solomon, 1 King. 3.12 1 Kings 3.12. Indeed God will not alwaies give the parti­ticular temporall blessings that you crave, or think you stand in need of, for he knoweth what wee want better than we our selves; but though hee [Page 109]doth not alwaies heare us according to our will, Deus non semper au­dit ad vo­luntatem vel volupta tem, ut esmper ex­audiat ad salutem yet he alwaies heares us according to our wants: for saith the Apostle, 1 Tim. 4.8. godlinesse hath the promise of the life that now is, and of that which is to come. Of the bles­sings of this life conditionally, so far as they conduce to our good; but of the life to come absolutely. It is a notable passage that we read of Exod. 1.21. And it came to passe, Exod. 1.21because the Midwives feared God, that Hee made them houses. The Midwives feared God, and God took care for them. Doe thou take care of thy Soul and God will take care of thy Body.

Thirdly, 3 reason From the devils care to destroy the soul make Enquirie to save thy Soul, because there is so much En­quirie made by the Devill to destroy thy Soul, 1 Pet. 5.8. Be sober and vi­gilant,1 Pet. 5.8.because your adversary the De­vill as a roaring Lion walketh about seeking whom hee may devour: in the originall it is, whom he may drink up at one draft. Satan envies our re­stored condition, that we should en­joy [Page 110]that Paradise of Blisse which once he had, and out of which he was cast; and therefore it is that he is become our irreconcileable Enemie, and is continually tempting and disturbing of us, out of his infinite hatred of God and goodnesse: As the Leopard beareth such a naturall hatred against men, that if he see but the picture of a man, he will tear it to pecces; so the Devill if he sees but the image of God in us, by all meanes seeks to de­stroy us. Chrysost Now Chrysostome saith, If the Devill doth watch, wilt thou sleep? if the Devill doth goe about, wilt thou sit still? if the Devill doth make Enquirie what soules he may devoure and damn, why then should not the sonnes of men make it their work to enquire how to save their soules?

Fourthly, 4 Reason If thou Iosest thy soule, thou losest all make this Enquirie, be­cause if thou losest thy Soul, thou hast the greatest losse that is imagina­ble, there is not a losse beyond it. To lose the Soul, is to bid farewell to God, farewell to Christ, farewell to [Page 111]a Kingdom, and farewell to all socie­ty with Saints and Angels, for ever and ever: O that word ever is the great aggravation of this losse: it is a losse not to be repaired. Lose thy Soul, and thou losest all; it is a last­ing losse, a losse that is irrecoverable. It is a good Observation that Chryso­stom hath, saith hee, Chrysost Nature hath so ordered the parts of the body, that a man hath two eyes, two hands, two feet, and two eares; so that if a man doth lose one eye, he can see with the o­ther; or lose one leg, hee can goe with the other; or lose one hand, he can work with the other; or lose one eare, he can heare with the other: But (saith he) God hath given thee but one Soul, and if thou losest that, thou losest all. O that the consideration hereof, would cause you to make this Enquiry, what must I doe to save my Soul?

I now come to make some Usefull Application: If it be so, 1 Ʋse for rebuke of 3 sorts of men that above all things in the world, you should make this your great Enquirie, what [Page 102]must I doe to bee saved? Then this is for Rebuke to those that make assidu­ous Enquirie about matters of lesser moment, First, those that en­quire only after No­tionall Questions but never make Enquirie a bout matters of Salvation. There are a multitude of men in this age, that puzzle themselves, and trouble their mindes with Notions, and Criticall Questions, but never put this Questi­on to their Soules, Lord, what must I doe to be saved? O how justly blame­worthy are they that study curious and nice Questions about Christiani­ty, which serve only to obscure the clear Truth of the Gospell; and in the mean time minde not this great and necessary Question, What I must doe to get to Heaven? Truly, we live in an age full of criticall Questions, wherein all the Dogmaticall Points of Religion are called into Question: But if God prevent it not, these trivi­all Questions will joustle out this ne­cessary Question, What must I doe to be saved? Of all Questions, there are two Questions most necessary for a [Page 113]people to aske, and most comfortable for a Minister to resolve them in: The one is, What shall I doe to bee saved? The other, How shall I know that I shall obtain Salvation? Of all Questions, these are the greatest: and as Christ said (speaking of our Love to God, and our Love to our Neighbours) This is the first, and greatest Comman­dement: And the next is like to this. So say I, This is the first and great Questi­on, What shall I do to be saved? And the next is like to this, How shall I know that I shall bee saved? The first is the foundation of all our happinesse, and the second, of all our comfort.

2. Those that Enquire after earthly things only It is for Rebuke to those that make Enquiry after the body, and things pertaining to its welfare, but never make Enquirie after Salvation. There bee many men in the World, who (in the language of those sensual men Psal. 4.6.) cry out, Lord, Psal. 4.6.who will shew us any good, but they never make Enquirie how they themselves may become good. These men are [Page 114]like him that came to the Physician en­quiring how he might cure the whit­law on his finger, but never asked how he might cure the Consumption of his lungs. Many men make Enquirie af­ter trivial things of the World, but they Enquire not how they may get an intrest in Jesus Christ, how they may escape Hell, Quae siulti­tia de iis so­licitum esse quae habebis nonsolicitus & de iis non quae non nisi solicitus. and get to Heaven. Now what folly and madnesse is it for a man to bee solicitously careful for those things which hee shall have without this carking care, and to be negligent and carelesse about those things which he hath no promise to obtain without assiduous carefullnesse! for grace, and glory are not to bee ex­pected without seeking, Mat. 6.33. dilligent seek­ing, Math. 6.33. But outward things shall be cast in upon seeking heavenly things.

3. 3 Those that Enquire how to damne themselvs It is for rebuke to those that make Enquirie how to damn them­selves, but Enquire not how to save themselves. The Drunkard enquires where Wine, and strong Beare is to [Page 115]be had: The Adulterer (as Solomon saith) enquires where the house of the Harlot is. Thus many men En­quire how they may undo their souls: but oh how few are there that cry out with this poor Jaylor, Sirs, What must I doe to be saved?

The next Use shall be by way of try­al, 2. Ʋse For exa­mination whether you are in an estate of Salvati­on. to put you upon search whether ye have put this Question, out of questi­on, whether yee have resolved this Question to your soules, that God in­deed hath brought you into an estate of Salvation. Now that you may know this, consider these particulars.

First, Hath God taken those Me­thods with your souls, This may be known first by the Methods God takes with such souls. that he takes with those whom hee intends to save. But you will say, what are those Me­thods that God takes with a sinner whom hee intends to save? I Answer, First God enlightens that mans mind, 1 Method that God takes. so, as that he makes him see his sins to be exceeding sinful, and himselfe to be exceeding miserable; Iob 33.27, 28, 29.30. you have an admirable Text for this, Job 33.27, [Page 116]29, 30. He looketh upon men, and if any man say, I have sinned, and perver­ted that which was right, and it profited me not; Hee will deliver his soul from going into the Pit, and his life shall see the light: Loe all these things worketh God oftentimes with man, to bring back his soul from the Pit, to bee En­lightned with the light of the liveing. It is Gods usual way in bringing a sinner from Hell, to represent his sins unto him in the glasse of the Law, so as to cause him to see them to be ex­ceeding sinful, to cause him to confesse his sinfulnesse, how that hee hath perverted that which was right. Paul said he was alive without the Law, but when the Law came, then he saw his sin to be exceeding sinful. Rom. 7.13 Rom. 7.13. Was that which is good made death unto me? God forbid, but sin, that it might appear sin, working death in me, by that which is good; that sin by the Comman­dement might become exceeding sinful. Sin in its own nature is so exceeding evil that it cannot have a worse name [Page 117]given unto it then its own sinful sin Beloved, if the Lord hath dealt thus with you, so as to make you see your sins to be exceeding sinfull, and your selves to bee exceeding miscrable; know, this is the method that he takes with that soul, which hee intends to bring to Heaven.

A second Method that God takes with a sinner to save his soule, is this, 2 method that God takes. God puts him into a condition of Spiritual astonishment, so as to see himselfe an undone creature, altoge­ther unable to save himselfe, neither doth hee know who will undertake that work for him; this is plain in the Text, Sirs, What must I doe to be saved? a Question full of astonishment and perplexity of mind. When God once casts a man out of selfe-sufficien­cy, selfe-righteousnesse, and selfe-abi­lity, this is a good step towards Hea­ven.

A third Method that God takes with a sinner is this, 3 method that God takes God doth present Je­sus Christ to his soule, as the most de­sirable [Page 118]object in all the world. He sees sin to be exceeding sinfull, him­selfe to be exceeding miserable, and then he sees Jesus Christ to be exceed­ingly desirable. Ye whose souls can bear you witnesse, that God hath ta­ken these very Methods with you, know for your comfort, that these are the very Methods that God doth take with that soule whom hee intends to save.

Secondly, 2 by the impressi­ons which Christ works up­on the heart. You may discerne whe­ther God hath brought you into an estate of Salvation, by those impressi­ons which Jesus Christ will work up­on the hearts of those whom hee in­tends to save. Now these impressions are four-fold.

First, 1 impression upon the heart. God doth cause the Autho­ritie, and Majestie of the Word, at some time or other, to fall on the Conscience of that man with great conviction, 1 Cor. 1.18 whom he intends to save. 1 Cor. 1.18. For the preaching of the Crosse is to them that perish foolishnesse, but unto us that are saved, it is the [Page 119]power of God. The power of God in his Word, shall be felt on the consci­ence of that man, whom God brings into a saving estate: Therefore the A­postle saith expresly 1 Thes. 2.13. 1 Thes. 2.13. For this cause also, thank wee God without ceasing, because when ye received the Word of God, which ye heard of us, yee received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe. The Word of God hath an effectual Work, and Majestick Au­thority on them that shall bee Saved. It is mighty in operation in them that beleive, transforming them into the very image of it selfe; it workes what it prescribes, it enables the soul to come up unto every duty, be it ne­ver so difficult to flesh and blood, to hate every sin, be it never so pleasant, or profitable. It is Active, Heb. 4.12. and Oppera­tive, as the Apostle speaks, Heb. 4.12. Sharper then a two-edged sword, it effectually bindes the Conscience, rectifies the Judgment, subdues the [Page 120]Will, the sinner cannot stand out against it.

The second impression that God makes on the heart of that man who shall be saved, 2 Impression upon the heart. is this, he is brought into an obediential frame to obey the Commands of God; the Law of God is not burdensome but pleasing, and delightful unto him, he hath a univer­sal respect unto all Gods Commands, as David speaks, Heb. 5.9. Psal. 119. And saith the Apostle Heb. 5.9. Being made per­fect, he became the Author of Eternall Salvation unto all that obey him.

Thirdly, If God brings thee into a sa­ving condition, 3 Impression upon the heart. he makes this impressi­on on thy heart, that thou art become as industrious to have thy nature sanc­tified, Titus 3.3. as thy soul to be saved. Titus 3.3. Not by workes of righteousnesse which we have done, but according to his mercy he saved us, by the washing of re­generation, and renewing of the Holy­ghast. And John 3.3. Ʋnlesse a man be born again, he cannot see the kingdome of Heaven.

[Page 121]The last impression is this, 4 Impression upon [...] the heart. If God saves thy soul, he will bring thee into a beleiveing estate, he will cause thee to lay hold on Christ by faith: And this leads me unto the second point, Second part of the Text opened. which is the Resolve that the Apostle gives to this poor man crying out, what hee should doe to be saved, viz. Beleive on the Lord Jesus Christ, and thou shalt be saved.

At the first blush one would think that the Apostles Resolve should no­thing at all quiet the heart of this dis­tempered man. Paul and Silas bid the man beleive: Object. A man can not beleive by his own power. Might not hee have re­plied, I can as well make a World, I can as well work Miracles, and o­verturn Mountaines, as beleive by mine own power; therefore why bid ye me to beleive?

To this I Answer, Answer God pro­mises to give what he com­mands Though it bee true, that every command of God is alike difficult to flesh, and blood: A man can as well make a World, as make a prayer aright; A man can as well subdue an Army of men, as sub­due [Page 122]one lust. Yet know for your com­fort, that this is the tenure of the Gos­pell, that when the Lord doth call for any thing at the hand of his Elect Children, he doth with that command convay a power into their souls to en­able them to fullfill that command. If God bids a man beleive, and gives him power to beleive, the work will soon be done. Ezekel 36. In the 36 of Ezek. the Lord commands to make a new heart; Now a man is no more able to make a new heart, then to make a new World: Therefore in the same place, he promises to give a new heart. And in another place it is said, Col. 3.5. Mortifie your lusts: Now this a man cannot do of himselfe, but the same God that bids thee kill thy lusts, will kill them for thee, micha 7.18 19. As Micah 7.18, 19. Who is a God like unto thee, that pardoneth ini­quity, and passeth by the transgression of the remnant of his heritage; hee re­taineth not his anger for ever, because he delighteth in mercy, hee will turn a­gain, he will have compassion upon us, [Page 123]he will subdue our iniquities, and thou wilt cast all their sins into the depth of the Sea. Again, God bids thee re­pent, but thou art no more able to repent, or to shead one tear for sinne, then a Rock is to give out water: But God will give thee a repenting heart, he hath promised to give Repentance, and Remission of sin. I beseech you observe this, that commands in Scrip­ture do not shew what the Creature can doe, or what he should doe by his own natural power: But such commands in Scripture are charged on the Creature to let him know what God will doe for his Elect. If we put forth the sanctifying abillities that God gives us, God will adde assisting grace, to enable us to doe what of our selves we cannot doe. Therefore we should pray with St. Augustine, Lord give what thou commandest, Da quod ju bes, & jube quod vis. and then command what thou pleas­est.

In the next place, observe the diffe­rence that is betwixt the Resolve that [Page 124] Paul and Silas gives to this Question, and the Resolve that Peter gives to the same Question in Acts 2.38. Acts 2.38. Then Peter said unto him, Repent, and bee baptized every one of you in the name of Iesus Christ, for the remission of sins, and you shall receive the gift of the Holy-ghost. Paul and Silas give this Answer, Beleive, and be Saved. Peter gives this Answer, Repent, and be Sa­ved. There is much of Gods minde in this, that different answers, are gi­ven by the Holy-ghost to one and the same Question. Both their answers are true: Peter saith, Repent and be Sa­ved, to shew that that Faith which is not joyned with Repentance, is but a presumptuous confidence. Paul saith, Beleive and be Saved, Faith and Repentane must bee joyned to­gether. to let you know that that Repentance, w^ch is not join­ed with Faith, is but a legal sorrow. Therefore one saith beleive, the other saith repent, to shew that ye must joyn both together. Had only this answer bin given, Beleive and be saved, Men would then have said, that it is but a [Page 125]short cut to Heaven; it is but beleiving. Peter saith, Repent and bee Saved, to shew that both must come into the Christians practise, that Faith and Re­pentance must goe hand in hand toge­ther, if ye do expect Salvation. Now this I note the rather, because there are some men that are all for beleiving on Jesus Christ, and not at all for re­pentance, and mourning for sin. These make Peters answer, to bee no answer at all. Then there are others, that are all for repentance, they are trou­bled in spirit, and distressed in mind, they wish their heads were water, and their eyes a fountain of tears, they think by their sorrow for sin, to make an attonement with God; but they do not at all rest on Jesus Christ, by faith. Now these men make Pauls answer, to be no answer at all. But remember you must Repent and be Saved, with Peter, and you must Beleive and be Saved with Paul.

But I shall only breifly speak to the answer which Paul and Silas here [Page 126]give: Doctrin And from thence observe, That it is the duty of all those that expect Salvation, to beleive in Iesus Christ.

But me thinks I hear some say, If this be so, surely then Salvation may be had on very easy terms; for, do not all beleive on Jesus Christ. God forbid that any should be so wicked, as not to beleive on their Saviour. I answer, Indeed there are many that have a kinde of beleife, an historical, noti­onal, common dead faith, such a faith as Simon Magus had, as the stony ground had, as the Devils have who beleive and tremble. This faith a man may have, and goe to Hell.

But there are few in the World who have a lively precious unfained faith, which the Scripture doth indeed account beleiving in Christ, & which whosoever hath shall never perish but have everlasting life. Few there are that are willing to receive Christ as he is tendred in the Gospel, to receive Christ as a King to rule them, as well as a Jesus to save them: Few that are wil­ling [Page 127]to receive a naked Christ, Christ with his Crosse as well as Christ with his Crown: Few that are as ready to give up themselves to Christ for Sanc­tification, as to take Christ for justi­fication. Most people love the Preist­ly office of Christ, to purchase Salvati­on for them, but they doe not love the Kingly office of Christ, to con­quer Corruption in them; they would be willing to have Christ receive them into Heaven, but they are not willing to receive Christ into their hearts. In the day of their callamitie when they lie upon their sick beds, and the terrours of death take hold upon them, then none but Christ, none but Christ: But in the day of their pro­sperity, when the World smiles upon them, and Riches & Health surrounds them, then Christ is disesteemed by them, they see no beauty in him, why they should desire him. For there is no wicked man in the World will take Christ upon Gospel tearms in the time of his health, and outward [Page 128]prosperity. And moreover, most peo­ple think that it is the easiest matter in the World, for to beleive, that it is but Beleiving, that it is in their power to beleive at any time, when they will, and that they can beleive time enough when they lie upon their Death-beds. Not considering, God puts forth the same almighty power when he workes faith in the soul, as he did when hee raised up Jesus Christ from the dead, as the Apostle shewes, 1 Ephe. 19.20. Eph. 1.19.20. And what is the exceeding greatnesse of his power to us-ward who beleive, ac­cording to the working of his mighty power, which he wrought in Christ when he raised him from the dead. It is as impossible for a man, by his own pow­er, to make himselfe to beleive, as to create a world, or give a being to him­selfe. And here consider, that every assent unto the Word is not beleiving; Bellarmine indeed saith that beleiving is only a bare assent to the Word, but if saving faith did only consist in a bare assent to Scripture truth, then [Page 129]there would bee multitudes of belee­vers in the World; but such beleivers God will never own.

2 Consider that Faith is not a pre­sumptuous confidence: the nature of Faith doth consist in this, It is a grace of God wrought in the heart of an hum­bled sinner,What Sa­ving [...]aith [...].who doth discern his sins to be enough to Damn him, and all his own Righteousnesse to bee too little to Save him; therefore he goeth out of himselfe and rests and relies, wholly on the Righteousnesse of Iesus Christ, expecting Salvation only by him.

Now should wee take a Survay of all the sons of men, where should we finde them that do thus beleive on Je­sus Christ: How few are there in the World, that feele their sins pressing fore upon them, that see all their Righ­teousnesse and Religious performan­ces to be things of no vallue in point of justification? that finde in their souls longing desires after Jesus Christ, that they may bee found in Christ, not having their own righte­ousnesse? [Page 130]that roul their burdened souls upon Jesus Christ, resolving that if they perish, there they will perish? Certainly Beloved, should men try their hearts by this description of Faith, there would be found but few beleivers in the World.

Ʋse Now for a word of Application: And first from the Enquirie that the poor man makes, Sirs, what must I doe to be Saved?

Inference 1 Hence learn to take heed that you doe not make Enquiry after toyes and trifles, and in the mean time neglect the great matters of Eternal Life. It was a sordid spirit in that King, Sardana­palus. who would bee Spining and Carding a­mongst the women, when hee should have bin Ruling, and Governing his Kingdome. There are many men that are of this base, and ignoble tem­per, they spend their time, their strength, and labour, in base and sor­did imployments, and in the mean time neglect the great and important affaires of an heavenly Kingdom.

Inference 2d A second Inference is this, If so be there are but few in the World that make Enquirie how to be saved, Then hence wee may conclude, that there are but few in the World that shall bee saved. There are many in the World that never came so far as with that morall yong man spoken of in Math. 19. to ask this Question, Math. 19 what good thing shall I doe, that I may in­herit eternall Life? that never with the Jaylor enquired, What must I doe to be saved? Oh beloved, if the most of the World doe never make Enqui­rie after Heaven, then how few in the World shall come to Heaven!

Ʋse. 2 Secondly, from the Resolve that the Apostle gives to the Jaylors Question, Believe on the Lord Iesus Christ, rest on Christ for thy Salvati­on, on his Merits, on his Blood, and on his Righteousnesse: Hence learn, what a great benefit and priviledge the children of men have by liveing under a Covenant of Grace, for al­though they cannot be saved by what [Page 132]they can doe themselves, yet they may be saved by what Iesus Christ hath done for them. Thou canst not bee saved by all thy doing, but thou maist be saved by believing, by resting and relying on Jesus Christ, expecting sal­vation by what hee hath done and suffered in thy stead, in thy behalfe. Had wee layn under a Covenant of Works, then it had been, Doe this, and live; but a Covenant of Grace saith, Believe, and live. The condi­tion of the Covenant of Workes is, That we should give an exact and per­fect Righteousnesse of our own unto God, the Righteousnesse of another will not serve the turn: And in this Covenant, little will not be accepted for much, the will for the deed; the Sentence of Absolution shall be pro­nounced, if ye be found without spot or blemish, compleatly righteous; but the Sentence of Condemnation, if ye be found unrighteous in the least tittle. This Covenant speaks not one word of Hope or Help, Mercy or [Page 133]Peace, to the poore lost sinner, but pronounceth him accursed for the least transgression, for the least deviation from the righteous Law of God; and there is no place left for Repentance, no place left for Mercy, upon the breach of the Covenant: Adam by one sin, made all his posterity misera­ble, and the Apostle saith, Gal. 3.10 Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law, to doe them. So that there is no possibility of life by the Covenant of Workes, because in our lapsed estate, in our estate of cor­ruption, the Covenant of Workes is impossible to bee fulfilled by us: since the day that sin came into the world, that Adam eat the forbidden fruit, never did any man fulfill the Cove­nant of Workes, for there is no man that sineth not, 1 Kings 8.46. 2 Chron 6 36 2 Chron 6.36. There is not a just man upon the Earth, that doth good, and sineth not, Eccle. 7.21 Eccl. 7.20. In many things we off end all, Iames 3.2. Iames 3.2 O then what cause have [Page 134]we to admire the infinite unspeakable mercy & goodnesse of God, in make­ing this Covenant of Grace with man a sinner, this new Covenant when the former was violated, which is as it were a plank after a ship-wrack; that when man had voluntarily transgres­sed the righteous Law of God, and thereby justly deprived both himselfe and his posterity of that life and bles­sednesse which was promised in that Covenant, and was fallen under the Death and Curse which God had threatned for the breaking and trans­gressing of that Covenant; yet not­withstanding that such should bee the infinite Mercy of God, that he should not insist upon the forfeiture, that he should not binde us up to the Cove­nant of Workes, but take us out of the hand of his justice, and put us into the hand of his Mercy, not dealing with us according to our deserts, but according to the exceeding riches of his Grace, in his unsearchable Wis­dom (when Men and Angels were at [Page 135]a losse) finding out a Remedy to help and relieve a poore forlorn lost sinner that is cast by the Covenant of Works, not sparing his only begotten Sonne, Jesus Christ the righteous, the Medi­ator of the New Covenant,Heb. 12.29Heb. 12.24. who hath satisfied Gods justice, slain that enmity which was betwixt God and us, and made peace for us: For, in this Covenant of Grace, the righteousnesse of Christ, and satisfac­tion made by Christ, is held forth and tendred unto the justice of God, the Surety is punished, and the Debtor is spared, Esa. 53.6.5 Esaiah 53.6.3. the Lord hath laid upon him the iniquity of us all, he was wounded for our transgressions, he was bruised for our iniquity, the chas­tisement of our peace was upon him, and with his stripes wee are healed. And the Apostle saith, 1 Iohn 2.1.2. 1 Iohn 2 1.2. If any man sin, wee have an Advocate with the Father, Iesus Christ the righteous, he is the propitiation for our sins: So that here mercy may be found to help and relieve a poore sinner, which is [Page 136]lost in the Covenant of Workes. [...]in this Covenant of Grace, God accepts of the Will for the Deed, hee doth not stand so strictly upon it, as to cast the sinner out of favour for every transgression, but as a father pittieth his children, so the Lord pittieth them that feare him, Psa. 103.13Psal. 103.13. that is, those that are faithfull with God in Covenant, those that strive to doe the Will of the Lord, and flie to his grace for pardon and acceptance; those that repent of their transgressi­ons, and promise and perform upright obedience. For, in this Covenant here is place for Repentance, and mercy for the penitent: Acts 3.19 Acts 3.19. re­pent, that your sinnes may bee blotted out, when the times of refreshing shall come from the presence of the Lord. And Proverbs 28.13. Prov 28.13 whoso confesseth and forsaketh his sinnes, shall have mercy. But under a Covenant of Workes, there is no place left for Re­pentance, nor mercy for the peni­tent. Here then wee see the inesti­mable, [Page 137]the unspeakable benefit wee have by a Covenant of Grace: for now by laying hold on Jesus Christ by a true and lively faith, by resting and relying on what hee hath done and suffered in our stead, and in our behalfe, we may lay a rightfull and infallible claim unto the King­dom of Heaven. Believe on the Lord Jesus Christ, and thou shalt be saved.

A DESCRIPTION OF True Blessednesse.

IN the obscure humanity of Jesus Christ, there did break forth such a glori­ous lustre of his Divini­ty, that though, as to his person, he was deemed despicable, and contemptible, yet the words that he spake, and the works that he did, de­clared [Page 139]him to bee no lesse then the Son of God. The words hee spake declared it, his enemies themselves being judges, John 7.46. Iohn 7.46. The Officers answered, never man spake like this man. And for the workes he did, the mira­cles he wrought, of them it is said, That it was never done thus from the begining of the World. As upon his healing of the man born blinde, say they, Iohn 9.32. It was never heard that a man born blind, could afterwards see.

His miracles wrought admiration in the hearts even of those men, The cohe­rence of the words in whom it wrought envy. The mira­cle he wrought in this chapter, which was the disposessing of the Devil, out of a man that was dumb, caused the fame of Christ to have great renown through many parts of the World. And though for all this, his enemies would not acknowledge the Divinity of Christ, yet a certain young woman (as may be gathered from the history) came, and lifted up her voice, and said unto him, Blessed is the womb [Page 140]that bare thee, and the paps that thou hast sucked. Now Christ instead of giving her thanks for applauding of him, doth rather give her a rebuke, a check, and said, I will tell thee who are blessed, Rather blessed are they that bear the Word of God, and keep it. Thus you have the coherence of the words.

This speech of the woman, was a proverbial speech amongst the Jews, when any person did an acheivement that was praise worthy, they would cry out, and say, Blessed is the womb that bare thee. And from this pro­verbial speech, I would note thus much, Observa∣tion. viz. That good children are a great prayse, and blessing to their pa­rents. This woman could blesse the mother of Christ, who bare such a son as he was. Solomon saith, A wise sonne maketh a glad father: Pro. 15.20. And in many other places you read what great blessing, Pro 15.20. and honour doth ac­crue to parents whom the Lord hath blessed with wise, and godly children. And on the contrary, the Scrípture [Page 141]marks those parents with a brand of reproach, that bring forth wicked children into the World, children to encrease the number of the damned, to fill Hell, and to pollute the Earth; therefore it is that you so often read in Scripture, Pro 10.1.5 That a wicked child is a shame to his parents. Pro. 10.1.5.

Ʋse The Use is to teach you whom God hath blessed with good children, to to be exceeding thankful unto God, for it is a greater blessing unto you, then if God should fill your house with sil­ver and gold. And you whom God hath thus afflicted, in suffering bad children to come out of your loyns, oh mourn under the heavy hand of God, that he hath made you instru­mental to bring forth children into the World, which shall encrease the number of the damned in Hell.

Thus much from the womans speech who said, The words of the text opened. Blessed is the womb that bare thee, and the paps that gave thee suck. But Christ said, Rather blessed are they which bear the Word of God, and keep it. [Page 142]Christ said, Rather blessed: He doth not say, that his mother was not bles­sed, but that the woman might not too much dote on his mother, to think that she was so greatly blessed, onely for bearing him in her womb; therefore he said, I will tell thee who indeed is the blessed man, and woman, even they that bear the Word of God and keep it. Christ would not give way to her applause, but he gives her a milde, and loving rebuke. Hence observe: Observation. That you must take heed that you bee not tickled with pride, when you heare your selves, or yours commended. Christ would give no way to the womans commendation. She thought that the virgin Mary was the happiest woman in all the World, yet Christ puts a Rather on them that make conscience of hearing the Word of God, and keeping of it. A beleiver hearing, and obeying Je­sus Christ, is Rather blessed in so do­ing, then the virgin Mary was mearly for bringing Christ into the World, [Page 143]although it was the happiest birth that ever was brought forth. Oh how should this bee a spur unto you, to hear, and to practise what you heare, seeing that by so doing you are thus blessed.

Observation 1 Now I shall observe somthing from the manner, or form of expression that Christ doth here use. It is not said, bles­sed are they which hear the Word of God; for there are many sorts of hear­ers who come short of blessedness: but blessed are they that hear the Word of God, and Keep it, that incorporate it into their souls, and become trans­formed into the Image of it. There are four forts of hearers spoken of Mat. 13. Mat. 13. and three of them fell short of blessednesse. All hearers, although it be the Word of God which they hear, do not attain unto blessednesse; It is not hearing, but keeping, and observing the Word of God, which makes men blessed.

Observation, 2 2. Observe again, That it is not sayd, Blessed are yee that believe; al­though [Page 144]it be indeed a truth, that all true beleivers are blessed, yet it is not so said, lest men should think that a naked beleiving is enough to make them blessed; or lest they should think that they are above hearing, praying, or receiving, which are the proud aspiring vanities of many in this age.

Observation. 3 Neither is it said, Blessed are ye that keep the Word of God, in a dis­junction from hearing, but in a con­junction with hearing: Blessed are yee that heare, and keep. Many men pretend to a great perfection of life, and conversation, in keeping what Christ commands: but it is with a dis­junction from hearing, they leave off hearing the Word. But those only are blessed in the esteem of Jesus Christ, who hear and keep the Word of God.

Observation. 4 Again, it is not said, Blessed shall ye be that hear, and keep the Word of God; but Blessed are yee: To shew that ye shall not only be Blessed when ye come to Heaven, but that yee are [Page 145]blessed, in so doing, whilst ye are here on earth. Rom. 6.22. Rom. 6.22. But now be­ing made free from sin, and become ser­vants unto God, you have your fruit unto holinesse, and the end everlasting life. Thou hast thy fruit, O man, if thou art an holy man, even before thou comest to everlasting Life.

Observation. 5 Again, it is not said only, Blessed are ye, if ye hear, and keep: But if ye hear the Word of God, and keep it. Thou maist heare men that preach, damnable errors, and keep them fast in thine heart; but in this case, thou art nearer a cursing, then a blessing. Men may bee followers of Sermons, but if those Sermons which they hear, and practice bee not agreeable to the Word of God, be not grounded upon the Scriptures, they are under a curse and not a blessing, by what they beare. Therefore the Holy-ghost here faith, Blessed are they that hear the Word of God, and keep it. This should teach men how they hear, whom they hear, and what they hear: that they hear [Page 146]nothing but the Word of God, and then keep what they hear: We read of Teachers, who shall bring in Damna­ble Heresies, and that many shall fol­low their pernicious wayes. [...] Pet. 2.1, 2, 3. 2 Pet. 2.1, 2, 3. But there were false Prophets al­so amongst the people, even as there shall be false Teachers among you, who privily shall bring in damnable Here­sies, even to deny the Lord that bought them, and bring upon themselves swift destruction; and many shall follow their pernicious wayes, by reason of whom the way of Truth shall bee evil spoken of, and through covetousnesse shall they with fained words make marchandize of you; whose judgment now of a long time lingereth not. Now they are not blessed that hear men that bring in such damnable Heresies. The Scrip­ture doth not entaile blessing on all hearing, but on hearing the Word of God, and keeping of it.

Observation 6 Again, It is not said, blessed also, but blessed rather: Christ doth not say, my mother is a blessed woman, and [Page 147]they also are blessed that heare the Word of God, and keep it: But Christ comes in with a Rather, as if he should have said, I account those men and women, Rather blessed, then mine own Mother, mearly for being instrumental in bringing mee into the World. Oh how should the conside­ration hereof enflame your hearts, and provoke you to a dilligent hear­ing of Gods Word, and conscientious practifing of what you heare! There is not the like phrase in all the Bible.

Observation, 7 It is not said, Rather Blessed are they that hear my words, and my sayings; it is so said in some other places: but here it is said, they that hear Gods Word. For had Christ said, rather blessed are they that hear my word, then people might have thought that Christ did impute bles­sednesse only to his own preaching, and to those that heard him personal­ly preach. Therefore Christ faith, rather blessed are they that heare Gods Word, be it preached by Peter, [Page 148]Paul, or Apollo; by any Disciples, now living, or by any Minister of the Gospel that shall live afterwards to the Worlds end. Whosoever shall heare the Word of God contained in the Scriptures of the old and new Testament, and keep it, they are ra­ther blessed then my mother was, if shee be considered only, as instrumen­tall to the bringing of mee into the World. And in this expression there is a secret Glory or Honour put upon the Ministers of the Gospel, by Jesus Christ, who would not limit the bles­sing to his own preaching, but extends it to the Word of God in any Minis­ters mouth. And that is the reason (as many think) of that saying in Scripture, viz. Hee that beleiveth shall doe greater workes then Christ did. It is not meant of the workes of Redemption, but of the ministerial works; that a faithfull Minister shall convert more souls then Christ by his Ministry did convert. Christ indeed could have converted all that heard [Page 149]him, but hee did it not, lest men should have thought that they must have heard none but Christ. We do not read of many that were conver­ted by Christs preaching, there were more converted by Peter, and other Apostles, then by Christ himself; this Christ did that people might not dispise any of his ordinary Ministers. If Christ had converted more then all the Disciples, people then would have slighted the Disciples, and followed only Christ. This distemper began to grow in the Apostles daies. 1 Cor. 1 Cor. 1.12 1.12. Now this I say, That every one of you saith; I am of paul, I am of A­pollo, I am of Cephas, and I am of Christ. The Apostle blames them that they should say, I am of Christ. The meaning is not, as though men were blame-wothy, for following, and loving of Christ, God forbid; it is our highest duty so to doe: But there were some in the Church of Corinth who were ready to say, I care not for hearing of Paul, or Apollo, but I am [Page 150]only for hearing of Jesus Christ. This was a vain, and sinfull crying up of Christ. Thus for men to cry up Christ, to preach Christ, and in the mean time to cry down the Mi­nistery, this is sinfull, and Christ will never own this to bee a preaching of him: For Christ faith, Blessed are they that hear the Word of God, and keep it, Let it bee preached by any faithfull Minister whatsoever.

Observation. 8 Again, It is not said, Blessed are they for hearing, and for keeping: but Blessed are they that heare, and that keep. Blessedness doth never come with a for, but with an if or a that. The Lord doth not bless thee for thy hearing, although thou hear as many Sermons, as there are dayes in the yeare; but he blesseth them that hear, in obedience to his Command, and practise what they here. Thus you have eight Notes from the form of speech which Christ here used. What is meant by keeping the Word of God.

Now I shall come to shew what is meant by Keeping of the Word of [Page 151]God which we hear. And there is a double keeping of the Word of God. 1 A keeping it in our memory Luke 2.19,

First, There is a keeping of it in your memory, Luke 2.19. Mary kept all these things, and pondered them in her heart. She kept them in memory. Out memories should be as the Arke wherein the pot of Manna was kept. The pot of Manna is Divine Truths, these should bee kept safe in our me­mories: But this is not the keeping here spoken of, for there are many men that have good memories to keep what they heare, and yet have nei­ther good hearts, nor good lives, and therefore not blessed, by their keeping.

Secondly, 2 A keep­ing of the Word in our practis There is a keeping of the Word in your practice; and that is done when there is a conscionable eare to square your lives and conver­sations, answerable to what you hear, or know. Now Blessed are you that hear the Word of God, & thus keep it. And thus I have opened all the diffi­culties that may appear in the words. [Page 152] Doctrin The Observation is this, viz. That they are rather blessed that heare the Word of God, and practise what they heare, then the Mother of Iesus Christ was for bringing him into the World. It is a point I confesse which doth well deserve a scanning, and if it had not been in the Bible, it would have been incredible, that Christ should put a rather on thee O man, or wo­man, in every age of the VVorld, that shalt hear the VVord of God, and keep it.

It is worthy your notice, what a different Dialect is used by the woman in the Text, and Elizabeth, that was kinswoman to the Virgin Mary. The woman in the Text faith, Blessed is the womb that bare thee, and the paps that thou hast sucked. Luke 1.45 But Elizabeth cryed out, Luke 1.45 Blessed is shee that Beleiveth. Upon which words a Learned Author hath a very good note; faith he, If the Virgin Mary had not born Christ in her heart by faith as well as in her womb, she had not [Page 153]been blessed: for Elizabeth here de­clareth wherein the blessedness of the Virgin Mary, and of all the Elect consisteth.

Now how may this confute the do­tage of the Church of Rome, Ʋse for Reprehension. that doth so excessively cry up the Virgin Mary. I have a little viewed over some Po­pish Authors, and I finde that for one tract of the Dignity, and Glory of Christ, they have written many, of the Dignity of the Virgin Mary. And they relate strange stories, & fooleries concerning her, The idola try of the Church of Rome de­tected. such as were never heard of in former times, idolatrously to advance her fame, as that she was free from original sin; whereas the Scripture saith expresly, that all that descend from Adam, are polluted with original corruption, and therefore the Virgin Mary also, being a daugh­ter of Adam. The Papists speak more honourably of the Virginity, Dignity, and Holinesse of the Virgin Mary, the mother, then they do of the Righ­teousness, Grace, and Merits of [Page 154]Christ the son. And therefore they hold justification by works, and not by faith, in the righteousness of Christ: Yea they so dote on the Virgin Mary that they make her the great Mediato­ress to God the Father. A man would think it unnecessary to treat against the popish Doctrin, but Ministers ne­ver had more reason for it, then now: for there never was more likelihood of popery its spreading then in these dayes, wherein under the notion of a cursed Toleration, Preists, and Jesu­ites do publish their blasphemous, and idolatrous Tenents, and drive on their Jesuitical Designes: and God knows, how soon you that will not lay your neck under Christs yoak, may be brought under the popish yoak. This I can say upon mine own experience, That I never found so many to stag­ger towards popery, as I have done of late. They who have professed the Protestant Religion, are staggering, and apostatizing, from their former profession, and solemne Covenants, [Page 155]and God knows how soon they will prefer the Virgin Mary before Jesus Christ. But I hope better things of you. Therefore I shall pass this, and come to the Reasons of the point, which are these.

First, 1 Reason From the near rela­tion they stand in to Christ. They are rather blessed that hear, and keep the Word of God, then the Virgin Mary was for bring­ing Christ into the Word; Because Christ doth account such to stand in more manifold near Relations unto him, then his owne natural freinds were. Luke 8.21. And he answered, and said unto them, my Mother, Luke 8.21and my Brethren are these, which heare the Word of God, and do it. Loe here is the right way of being brought into a near Relation unto Christ, of becom­ing akin to Jesus Christ, to bee ac­counted the brother, sister, and mo­ther of Jesus Christ; and that is by hearing, and obeying the will of Christ. 2 Reason They only shall per­severe.

2 Your blessedness appears in this, because if you hear, and practise, you [Page 156]shall presevere unto the end, when others shall apostatize, Math. 7.24.10 28. and sall back from the Faith. Mat. 7.24 to 28. Therefore whosoever heareth these say­ings of mine, and doth them, I will liken him to a wise man, which built his house upon a rock, and the rain descen­ded, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon a rock: And every one that hears these sayings of mine, and doth them not, shall bee likened unto a foolish man, which built his house upon the sand, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall thereof. Those onely that hear the Word of God, and keep it, do presevere, they only have their souls built upon a rock, and stand unmova­ble in the time of persecution: In­deed fall they may, and fouly too (as David, Peter, and many other pre­cious Saints have done) through the violence of Satans temptations, and [Page 157]remainder of corruption that is in them, but finally and irrecoverably they shall never fall, because they are builded upon a rock which can never be removed, and that rock is Christ, who is both the author and finisher of their saith, Heb. 12.2. And hee hath prayed that their faiths faile not ut­terly, Luke 22.2. And this hee hath procured, and therefore though the stormes and waves arise, they can never fall irrecoverably. Others fall off, and fall away, when winds, and stormes arise.

3 The Lord doth make glorious promises to such as hear the Word of God, and keep it. 3 Reason The Lord makes glorious pro­miles unto such. Rev. 1.3. Bles­sed is hee that readeth, and they that hear the words of this prophesy, and keep those things which are written therein, for the time is at hand. Here you see those that hear the Word of God, and keep it, that is, lay it up in their hearts, and express the power of it in their lives, they are blessed. 4 Reson Ye may be instrumen­tal to bring o­thers unto blessedness

4 By practizing what you heare in [Page 158]the Word, you may bring others unto blessedness: And happy are ye that are instrumental to bring others to Heaven. 1 Pet. 3.1. 1 Pet. 3.1. Likewise yee wives, bee in subjection to your owne husbands, that if any obay not the Word, they may also without the Word, 1 Pet. 2.12.be won by the conversation of their wives. so 1 Pet. 2.12. Having your conversations honest amongst the Gentiles, that whereas they speak a­gainst you as evill doers, they may by your good works-which they shall be­hold, glorify God in the day of visitation. Their godly conversation might be a means to bring others to Heaven.

5. 5 Reason Yee shall surely ob­tain Salva­tion. If ye make conscience to practise what you heare, yee are blessed, be­cause (although ye should not bring others unto Heaven) you your selves shall surely come to Heaven, shall surely come to blessedness. Rev. 14.12, 13. Rev. 14.12.13. Here is the patience of the Saints, here are they that keep the Commandements of God, and the [Page 159]faith of Iesus. I heard a voice from Heaven saying unto me, write, blessed are the dead, which die in the Lord, from henceforth, yea, saith the Spirit that they may rest from their labours, and their works follow them. O you that make conscience to keep the Commandements of God, and the faith of Jesus, you shall surely goe to Heaven, although you bring none with you, but your selves. It was a notable saying of one of the Fathers, viz. That when a Gospel life doth go before, an Angels life shall follow after. O therefore make conscience to practise what you hear, and know.

Now I come to the Applycation, and the Use shall be two fold.

1 For Lamentation. If it be so, Ʋse for Lamentation. that they that heare, and keep the Word of God, are rather blessed then the Virgin Mary was mearly for bring­ing Christ into the World, should not this then bee for a lamentation that men will not seek after blessed­ness when they may have it upon [Page 160]such easy termes? Had God said, I will blesse thee, if thou removest Mountains, if thou fulfillest my Law in every jot, and tittle thereof: These indeed had been works impossible to be done. But saith God, blessed art thou if thou hearest the Word of God, and keep it; therefore if thou wilt not practise what thou hearest, thou dost refuse thine owne mercy: The Devil could not damn thee, if thou wouldest not damn thy selfe. Thou O man that hast an obstinate heart, that (let the Preacher say what hee will) wilt doe what thou listest, stat pro ra­tione vo­luntas. who makest little conscience to hear, and less conscience to practice what thou hearest, thou art inexcuseable. Now to set home this Use, take these five Considerations.

1. Thou wilt but aggra­vate thy condem­nation. Thy hearing, if thou dost not practise what thou hearest, will but aggravate thy condemnation another day. John 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloke for their [Page 161]sin. The fault admits of some exte­nuation, Miner e­rat culpa, ubi erat culpae ignoran­tia. where there is no knowledge of the fault; it is a far greater sin to contemn the known Law of God, then to bee ignorant of the Law of God; they that sin against knowledge, have no cloake nor excuse for their sinne. Luke 12.47. That servant which knew his Lords Will, and prepared not himself, neither did according to his Will, shall bee beaten with many stripes. In Esay 13. wee read of many Nations and People, against whom the Lord com­mands the Prophet, to denounce a burdensome Prophesy. But in Esay 22 we read of the burden of the valley of visions, that is, of Ierusalem, and it is observed that that burden was the heaviest of all others, none so burdensome as the burden of the val­ley of visions: It was a place where knowledge was, where preaching was, therefore that burden was hea­vier then against Babylon, Tire, Da­mascus, and all the rest. Though o­ther men that live in the American [Page 162]parts of the World, shall go to Hell, for their disobedience: Yet remem­ber, thou that livest in England, where the Gospel is profest & preached, shalt go to Hell with an heavier load on thy Conscience, then those that have not the Gospell; thou shalt bee damned with a wittnesse, that hearest the Word of God, and makest no Con­science to practise what thou hear­est, and what thou knowest. It would make one stand amazed to read that passage Ier. 10.35. Poure out thy fury upon the Heathen, that know thee not. Now if the fury of the Lord shall be poured out upon poor ignorant Heathens that know not God, that have not the means of knowledg, that hear not of the Gospel of Christ! what wrath shall then be poured out upon the Christians that know not God? but above all, what unexpressible fury and vengeance shall be poured out upon those Christians that sin against the Knowledg of God, that sin against Light shining clearly [Page 163]before their eyes, that sin against an awakened, and convinced Consci­ence? If any place in Hell bee hotter then other, it shall bee for them, for it is a far greater sin to contemn the known Law of God, then to bee ig­norant of the Law of God; they that sin against Knowledg, have no cloak nor excuse for their sin.

2 Consider, Thou art voyd of love to God. thou art voyd of love to God, if thou dost not practise what thou hearest, 1 John 2.5. Who so keepeth his Word, 1 Iohn 2.5in him verily is the love of God perfected.

3. Consder, Thy pro­fession is nothing worth. God doth look upon thy profession as nothing worth, un­lesse thou practisest what thou hear­est. In Arithmetick, put never so many Ciphers together, and they make no summe, but put one Figure there unto, and then it makes a great summe: So make never so many pray­ers, and heare never so many Ser­mons, yet all stands but for Ciphers, unless thou joynest therewith a con­scionable course of life, answerable [Page 164]to what thou hearest, and what thou prayest. Consider, wouldest thou (who hast been thus long a Professor) have God to look upon thee, as if thou hadst been a prophane man all thy life? God looks on thee as such, if thou dost not practise what thou hearest, 1 Sam. 2.12 and knowest. 1 Sam. 2.12. Now the sons of Eli were sons of Be­lial, they knew not the Lord. They knew not God, surely that they did, by their education they had a speculative knowledge of God and his Law, for they were Preists of the Lord, and God would not choose ignorant men for his Preists. But they had no practicall, efficatious, and saving Knowledge of God, for they were men of wicked lives and con­versations, and therefore God looked upon their Knowledge, as no Knowledge, and upon their Profession, as no Profession: Ier. 2.8. so Ier. 2.8. The Preists said not, where is the Lord; and they that handled the Law, knew mee not; the Pastors also transgressed against [Page 165]me, and the Prophets prophesied by Baal, and walked after things that do not profit. They knew me not, God did not regard the Knowledge they had of him, because they transgressed against him. Remember, God will account thy hearing, as no hearing; thy praying, as no praying; thy re­ceiving the Sacraments, as no re­ceiving, if thou dost not make con­science to obey what thou hearest.

4. Thou canst have no good per­swasion, nor discovery, thou canst have [...]o assurance of the love of God un­to thee. in thy soul of the love of God unto thee, unlesse thou makest conscience to keep what thou hearest. If yee love mee, keep my Commandements. John 14.16. And therefore you finde in Scripture that the love of God, is often sub­joyned to keeping the Commande­ments of God, Exod. 20.6. Exod. 20. Shewing mercy unto thousands of them that love me, & keep my Commandements. They are both put together to shew, that where there is a love of God, there will bee a keeping of his Comman­dements.

[Page 166]5 If we do not make Conscience to practise what wee hear, God will take away the Word from us. wee shall provoke the Lord to take away the Gospel from us, Amos 8.9. And it shall come to passe in that day, saith the Lord God, that I will cause the Sun to goe down at noon; and I will darken the Earth in the clear day. verse 11. I will send a Famin, not of Bread and Water, but of hearing the Word of the Lord. Remember it, God will take away the Word, for our not profiting by what we hear. Mat. 21.43. Therefore I say unto you, the king­dom of Heaven shall be taken from you, and given to a Nation bringing forth the fruits thereof. By the Kingdom of God, we are to understand the Gos­pell, the Word of God, and Minis­try thereof, this shall be taken from you, and given to others, if ye do not bring forth the fruits thereof.

And here wee may read both our sinne, and judgment; for if ever any people in the World were guilty of barrennesse, and unfruitfulnesse under [Page 167]the means of grace, we of this Nation are, wee have been lifted up to Hea­ven, and therefore we may justly ex­pect to be cast down to Hell.

Now to awaken your Consciences, I shall in the first place lay down some Demonstrations, that wee are extreamly guilty of barrennesse under the means of grace. And that there­fore in the second place we are in great danger to have the Gospell re­moved from us, and given to a Nati­on that will bring forth the fruits thereof. That we are guilty of unfruit­fullness under Gospell Ordinances may appear:

First, 1 Demonstration of our un­fruitfulnes under the Gospel. By the sad complaints that the most fruitfull stocks and plants in Gods Vineyard do make, they with greife and sighing of heart, complain of their unfruitfulnesse under Gospel Ordinances: Now if the trees of righteousnesse of the Lords planting, in the Lords Vineyard complain, that they bear not fruit, surely then the trees of the Forrest are barren: If the [Page 168]trees of Gods garden bring not forth fruit, what can the trees of the wil­dernesse doe? If the people of the Lord sit down and lament because no answerable fruit is to bee found in them, what cause then have the wick­ed of the World to complain, whose hearts remain as hard as the nether milstone, notwithstanding all the heavenly dew which from time to time descends upon them?

Secondly, 2 Demonstration, It appears by the sad complaints of Gods husbandmen, the Ministers of Jesus Christ, who discern but little fruit to appear after all their labour, little successe to attend their Gospel Ministry; there­fore they lie down upon their beds in sorrow, and with sadnesse of spirit complain, as Peter did, that they have fished all night, but catched no­thing, that they plow upon the rocks, and break their instruments, but cannot break the hearts of men, that they weare out their own lives, consume their own lungs, but can­not [Page 169]consume peoples lusts. And thus they complain with the Prophet (in the person of Christ) * Esa. 44.4. I have labour­ed in vain.

Demon¦stration. 3 Thirdly, It may appear by com­paring our times, with the time in which the Gospel was first planted, saith Christ, Mat. 11.12. Mat. 11.12. From the dayes of John Baptist, untill now, the kingdom of Heaven suffereth violence and the violent take it by force. In those dayes men did use an holy violence in the wayes of Religion, but where is that violence now to be found? when the seventy Disciples had a commission from Christ to preach the Gospell, it was said of them Luke 10.18. Luke 10.18 That they went forth preaching the Word, and what followeth? God was with them, and many were converted, and the Devil like lightening did fall from Heaven. Their Ministry had a most glorious successe. And it is said Esay 44.2. Esay 44 2. (which is a Prophesy of the first times of the Gospels preaching) Enlarge [Page 170]thy tents, and let them stretch forth the curtains of thine habitation. As if there was not room enough for the converted men; Therefore enlarge thy Tents, which is referred to the Gentiles, upon their first conversion. And saith the Apostle, Gal. 4.27. Rejoyce thou barren that bearest not, Gal. 4.27.break [...]orth, and cry thou that travel­est not, for the desolate hath many more children then shee which hath an bus­band. And it is said, Acts 11.21. The hand of God was upon them, Acts 11.21and a great number beleived, and turned unto the Lord. Yea three thousand were converted by one Sermon of Peters, whereas now three thousand Sermons will hardly convert one soul to Christ. And saith the Pro­phet, Psal. 110.3. Thy people shall bee a willing people in the day of thy power, Psal. 110.3in the beauties of holinesse; from the womb of the morning, thou hast the dew of thy youth. The meaning of these words, from the womb of the morning, thou hast the dew of thy [Page 171]youth, is this, that the converts up­on the first preaching of the Gospel should be as numerous as the drops of dew upon the grasse in the morn­ing; But now-a dayes, the convert­ing of souls, the bringing in of men to Jesus Christ, is not as numerous as the drops of dew, but as rare as Pearls and Diamonds.

Demon¦stration. 4 Fourthly, It will appear that there is a general barrennesse under all the means of grace, Because in these days more people are perverted from the truth and simplicity of the Gospel, then are converted by the power and efficasy thereof. The conversion that is wrought now-a-dayes, is but a power upon mens heads, not upon their hearts, it works in them only Fancies, and Notions, not practi­cal godlinesse; like the Moon (not the Sun) whose influence gives light, but no heat: the Word it may bee reclaims them from drunkennesse in practise, but the Devil makes them drunk with Opinions and Errors.

[Page 172]Now this beeing so, I shall in the next place give some Demonstrations that wee are in danger to have the kingdom of God, the Gospel of Je­sus Christ removed from us, there­fore let us not be secure, for there is great danger the Gospel shall bee re­moved, if not from the Nation, yet from particular places.

Demon¦stration, 1 That the Gospel is in danger to bee re­moved fromus.First, It may appear from that im­placable opposition that is in the professors of the Gospel against the preachers of the Gospel: those very people that did esteem the feet of their Ministers to bee very beautiful, doe now say that the Mark of the Beast is upon their forehead: those people that would have pulled out their eyes to do their Ministers good would now pull out their Ministers eyes, those very people that looked upon us as the servants of Christ, and stewards of the Mystery of Salvation doe now account us the limbs of An­tichrist, and perverters of Religion Now there is no way more likely to [Page 173]drive away the Gospel from us, then to spurn at and oppose the Gospel, and the Ministers thereof; this will bee the great in-let (if the Lord pre­vent it not) to our utter confusion, and an out-let to the Gospel of Je­sus Christ. I would have such men, who had rather see godly Ministers in prison, then in the Pulpit, to con­sider, that if God should take them away, ye would have worse in their room. The Sectaries were weary of godly and learned Iunius, there­fore God suffered Arminius that pes­tilent enemy to the Gospel of Christ, to rise up after him. God may justly send us unable, and seducing Teach­ers, for our sleighting of those lear­ned, and godly Ministers that are a­mongst us; when Paul and Barnab as were sleighted and opposed by the unbeleiving Iewes, say they, Acts 13.46. Seeing ye put away the Word of God from you, and judge your selves unworthy of everlasting Life, Lo, wee turne to the Gentiles. They lost the Gospel by it.

Demon¦stration 2 Secondly, It appears that there is danger that the Gospell should be re­moved from us, by the generall wan­tonnesse and wearinesse of people in liveing under it. When children are wanton with bread in their hand, the parent takes it from them, and makes them fast; wee have dealt with the Gospell, as children deal with bread, when their bellies are full, wee are grown wanton, and are become wea­ry of it, so that now if a Minister preach of Faith, Repentance, Morti­fication, Zeal, Selfe-deniall, and Hea­venly mindednesse; these are account­ed thred-bare Doctrines. Now when the Lord shall see a people grow weary of, and wanton with the Gospel, he will cut them short, he will make them know the worth of the Gospell, by the want of the Gospell: When the Israelites once loathed Manna, God quickly suffered them to bee hunger-bitten. He that runs, may read our sin, and danger, in this par­ticular; for those very people that [Page 175]did with delight wait upon the Ordi­nances of Jesus Christ, oh how are they become weary of Ordinances! those people that accounted the six daies tedious, and thought it long before the Sabbath came, now do not care for sanctifying of a Sabbath all the yeare long! those people that could not live a day without the Gos­pell, can now live not only without, but above the Gospell! like those we read of 1 Cor. 1.12. who were so high flown, that they scorned Paul, Apollo, and Cephas, and cried up only Christ. Now when once a people grow wea­ry of the Gospell, it will not bee long before the Gospell grow weary of them, and depart from them.

Demon¦stration. 3 Thirdly, it appeares that the Gos­pell is in danger to be removed from us, by reason of the great encrease of such Opinions as are contrary to the Gospell, as are destructive to the power and purity of it: When once men shall use strong endeavours to bring in a Toleration of all Religions, [Page 176]that is the way to bring us to no Reli­gion at all. Ezek. 43, 8 Ezekiel 43.8. When the people had set their Threshold by Gods Threshold, and their Post by Gods Post; that is, when they added their Traditions, their own Inventions to Gods Precepts, then there was a wall bevreixt God and them: this their wickednesse was as a wall of Separa­tion, God was departing from them. Those that plead for a licentious To­leration of all Opinions, doe as much as in them lies to put a wall of sepera­tion between God, and England.

Demon¦stration. 4 Fourthly, An encrease of damnable errors, and heresies, is a Demonstrati­on of the Gospels remove. The Gos­pell is the Sun that shines in our ho­rizon, heresies are as foggs, and mists that darken the bright beams of the Sun. One well observes, that it was not corruption in manners that did unchurch the Church of Rome, but mearly corruption in Doctrine; Rev. 12.15. when the woman was flying into the Wildernesse, Rev. 12.15 it is [Page 177]said, The Dragon out of his mouth poured out a flood of water to drown the woman. This flood of water, was a flood of Herefies, and peculiarly the Heresie of Arianisme. If the Lord should suffer the Dragon to pour out a flood of Heresies to over­flow the Land, wee may then justly fear the removal of the Gospel from us.

Demon¦stration. 5 Fiftly, The implacable opposition that is against the settlement of Church government is a Demonstra­tion of the Gospels remove. Tis true, Government is but the hedge, the Gospel is the fruit, but if you break down the hedge, the fruit will be lit­tle, this is the way to have the field over-run by the wild Boar. It was Luthers saying, (at his first declining from the Church of Rome) that the Gospel did get more prejudice by se­ven years suspension of a well ordered Government, then it could recover in forty seven years afterwards, and the Lord grant it prove not thus with us.

[Page 178]Now by all this it may appear that we are in great danger to have the Gospel taken away from us, oh how carefull then should we be to improve the means of grace, whilst we do en­joy them, for if the Gospell is gone, all is gone, we had better loose the light of the Sun, then the light of the Gospell: for,

1 If the Gospell goes from a peo­ple, peace goes from a people; the remove of the Gospell of peace, will cause the going away of your peace.

2 If the Gospell goes, plenty goes as well as peace.

3 If the Gospell goes, if the wor­ship of God be taken away, our safety is gone. The Ark was the Israelites safety, when the Ark was taken away, their strength, and safety was taken away. When the Jewes did reject the Gospell, so that it was translated to the Gentiles, then the Romans came, and took away both their place, and Nation.

4 When the Gospel goes, our [Page 179]civil Liberty goes; when the Iewes once sleighted the Gospel, they lived no longer free men, but became slaves and tributary to the Romans.

5 The dignity, and splendor of a Nation goes, when the Gospell goes, as old Eli said, when the Ark was taken, The glory is departed from Israel. And tis said Math. 26. Math. 26. That Bethelem was not the least amongst all the Princes of Iudah; Micah 5.2 yet Micah saith chap. 5. v. 2. That Bethelem was the least, that is, the least in regard of its scituation, and small number of inhabitants: But not the least, as Matthew speaks, because the Messiah was there borne, and the Gospell there preached: The Gospel of Christ made Bethelem more then it was, and therefore it is that Caper­naum is said to bee lifted up to Hea­ven, because the glad tidings of the Gospel was there published. Now if God should take away the Gospel from us, he would leave us as Bethe­lem, the least of a thousand Citties. [Page 181]We should not measure the greatness of a City, by the great trade, and great number of people therein, but by the flourishing of the Gospel there in: London will be the least City of a thousand if the Gospel bee removed from it. Oh then what cause have wee to know and consider in this our day the things that concerne our peaoe, least hereafter they bee hid from our eyes: And not content our selves with a bare hearing of the Word, but bee doers of it, expressing the power, and authority thereof in our lives and conversations.

Object. But you will say, No man can keep what hee heareth. If they only are blessed, that hear the Word of God, and keep it, that practise what they hear, then where is a blessed man to bee found? for where is that man alive that can keep, that can live answera­ble to what he hears? I hear many a sin reproved which I cannot forbear, I hear many a duty pressed, which I cannot perform, I hear many a grace perswaded unto, which I cannot act: [Page 180]Now how can any man bee blessed, seeing hee cannot keep what hee heareth?

Answer Didst thou indeed live under a Covenant of works, Vnder the Covenant of Grace God ac­cepts of the Will for the Deed. thou couldest never be a blessed man, because thou canst never keep what thou hearest, according to that exactnesse which a Covenant of works requires, for that commands a man to keep the whole Law, to keep it perfectly, and to keep it personally. But for thy comfort know that thou art under a Covenant of Grace, which doth not require a perfect, but a sincere obedience to the Law of God, which accepts of the Will for the deed. O remember that thou art not under a Covenant of works, but a Covenant of Grace, which accepts of what Christ hath done and suffered for thee (if thou art a beleiver) as if done in thine own person. Though indeed that is true which Christ said to the young man, Math. 19.17. If thou wilt enter in to Life, keep the Commandements. Yet [Page 182]you must know, that Christ spake this unto him, because he knew him to bee of a Pharisaicall temper, and that he thought to bee saved by his good works. But if Christ should say thus unto any of us, thou shalt goe to Heaven, if thou keepest every Com­mand, thou shalt never goe to Hea­ven if thou breakest any one Com­mand: The Lord have mercy on us, we should then all perish to eternity. But Christ saith, Beleive and live. Now promise (not work) is the object of Faith, V [...]nl [...]m tanquam ex fide, non ex debito sper [...]mus. Rom. 4.16. Therefore Ambrose was wont to say, let us hope for pardon as of faith, not of debt. In a word, make conscience to keep what thou hearest, bewaile thine in­abillity to fullf [...]ill the Law of God, do what thou canst, mourn that thou canst doe no better, and then God will say, though thou canst not keep the Law compleatly, yet my Sonne hath kept it for thee, I accept of his obedience, as thy obedience, and his righteousnesse, as thy righteous­nesse. [Page 183]O what grace, and mercy is here! how may this chear up your hearts in the midst of all discourag­ments that lie upon you? Again for thy comfort know, that if in sincerity of heart thou endeavourest to keep what thou hearest, in divine accep­tation it is all one, as if thou hadst perfectly kept all that thou hearest. If it bee the desire and labour of thy soul, to obay Gods Will, and ob­serve his Commands, in divine ac­ceptation, it is looked upon, as if it were actually done by thee. It is worthy your notice, what is said, Heb. 11.17. By faith Abraham when he was tryed, offered up Isaac, and hee that had received the promise, offered up his only begotten Son. Abraham did not actually doe it: But because Abraham did it in the purpose of his heart, because the desire and resoluti­on of his soule was to obay Gods Command, therefore the Scripture accounts it as done. O take this for thy comfort, thou that art a son of A­braham, [Page 184]that walkest in the steps, and faith of Abraham, the very de­sires, and purposes of thine heart are looked upon as if they were really, and actually done; If thou wouldest pray better, hear better, and practise more then thou doest, in divine ac­count this is looked upon, as if thou hadst already done it.

THE Saints Rest; OR Their happy sleep in Death.

THese words contain in them the happy closure and up­shot of Stephens life; where­in we have three particulars,

1. The Person that fell asleep.

2. The Speech that he made when he fell asleep.

3. What he did when he had finish­ed his Speech.

First, We have the Person that fell asleep, and that was Stephen: He was a man full of faith, and full of the Holy-Ghost, as you may see Acts [Page 188]6.5. He was the first Martyr that ever suffered for the cause of Christ; hence I might gather this Doctrine, viz.

That the best of men are subject to vi­olent and unnatural deaths. Stephen that was full of the Holy Ghost, was stoned to death; and Iohn the Baptist that was full of the Holy-Ghost from the very womb, was beheaded; Peter was crucified, and so was Andrew; I­saiah was sawed asunder; Ieremiah was stoned, and Zacharias was slain between the Temple and the Altar. But I shall passe this.

The second part of the Text, is the Speech that Stephen made when hee fell asleep, Hoc dicto obdormivit, that is, when hee had finished his prayer, He fell asleep. Hence observe,

That it is an excellent way to close up our lips with prayer. To die praying is a most Christian way of dying. They stoned Stephen calling upon God. After this manner Christ died, hee prayed, Father into thy hands I com­mend my Spirit, and having thus said [Page 189]he gave up the ghost. This he did that it might be a patern to all Christians.

Prayer is a necessary duty at all times, but especially when we are ady­ing; and that for these three Reasons.

1. Because when we are to die, we have most need of Gods help, for then the Devil is most busie, and we most weak.

2 Because when we are to die, wee are to beg the greatest boon of God, that is, that he would receive us into his heavenly Kingdom. Now prayer is the chiefe means to obtain this mercy, for it is Porta Coeli, Clavis Paradisi, the Gate of Heaven, a Key to let us into Paradise. Therefore we have great reason to die praying.

3. Because when a Saint of God is dying, he is then to take his last fare well of prayer. In Heaven there is no praying, but all thanksgiving; there is no need in Heaven, therefore no prayer in Heaven. Now a Saint of God, being to take his leave of prayer, when he is to die, therefore [Page 190]it is fit he should die praying.

I beseech you remember this pat­tern in the Text, S^t Stephen died cal­ing upon the Lord. Let us die pray­ing, as that Emper or said, Oportet Imperatorem stantem mori: so may I say, Oportet Christianum mort praecan­tem, it behoves a Christian to die praying.

Quest. But what was the substance of Stephens prayer?

Answ. He prayed for himselfe, and he prayed for his persecutors.

1 He prayed for himselfe, Lord Ie­sus receive my spirit, verse 59.

2 Hee prayed for his persecutors, Lord lay not this to their charge, v. 60.

I will not enter upon this part of the Text, for it would swallow up all my time. Therefore I shall wave it, and come to the third part, which is that which (by Gods assistance) I pur­pose to speak unto, viz. What Ste­phen did, when hee had finished his prayer. When he had sayd this, he fell asleep, that is, he died.

[Page 191]Behold here, the magnanimity, the piety, and the Christian courage of Stephen. The people were stoning of him, and gnashing their teeth upon. him, and the good man dies with as much quietnesse of minde, as if he had died in his bed; he fell asleep, while they were stoning of him. When he died, he prayed, and while he prayed he died.

But what made Stephen die thus quietly? Read the 55 verse, and you shall see the reason of it: Being full of the Holy Ghost, he looked stedfastly into Heaven, and saw the glory of God, and Iesus standing at the right hand of God. Behold (saith he) I see the Hea­vens opened, and the Son of man sland­ing at the right hand of God. This made him die with such a sweet, qui­et, and calm temper; he saw Jesus Christ standing at the right hand of God, ready to receive his Soul, and that made him die with such an extra­ordinary quietnesse of minde.

Death in Scripture, (especially the [Page 192]death of Gods children) is often compared to a sleep. It is said of David, that he slept with his fathers. And it is said, 1 Thes. 4.13. I would not have you ignorant concerning them which are asleep; that is, concerning them which are dead. And 1 Cor. 11.30 For this cause many are weakly and sickly among you, and many sleep; that is, many die. This expression is a me­taphorical expression, and will afford us many rare and precious instructions about Death. And therfore (the grace of God assisting me) I desire to spend the rest of the time in the open­ing of this Metaphor.

Doctrin The Observation is this, viz. That when a child of God dies, though his death be never so unnaturall and vio­lent, yet it is nothing else but a falling asleep: Or, The death of a child of God, though stoned to death, though burnt to ashes, though it be never so violent & unnaturall, is nothing else but a falling asleep. When he had said this, he fell asleep.

[Page 193] Somnus est mortis imago, Sleep is the image of Death: There are many no­table resemblances betwixt Sleep and Death, some of which I shall speak to at this time.

1 Sleep is common to all men; there is no man that can live without sleep: a man may live long without meat, but no man can live long with­out sleep. So it is true of death, death is common to all, it is appoint­ed for all men once to die: and therfore David said, he was to go the way of all flesh: Statutum est omnibus semel mort, Omnibus est calcanda semel lethi via; All men must sleep the sleep of death, or else be changed, which is a metaphoricall death.

2 As sleep ariseth from the vapors that ascend from the stomack to the head, & tie the sences, & hinder their operations; so death came into the world by Adams eating the forbidden Fruit, and by the poisonfull vapor of sin, that brought death upon him, and all his posterity. By one man sin [Page 194]entered into the world, and death by sin, and so death passed upon all men, for that all have sinned, Rom. 5.12. Had Adam never sinned, Adam should never have died: but in illo die, said God, in that day thou eatest the for­bidden fruit, thou shalt die the death. Sinne brings omnimodam mortem, all kindes of death; it brings death tem­porall, death spirituall, and death e­ternall. Now because all men are poisoned with the poison of sin, ther­fore all men must sleep the sleep of death; it is sin that hath poisoned all mankinde.

3 As a man when he goeth to sleep puts off his clothes, and goeth naked into bed: so it is with us when wee come to die; We came naked into the world, and we must go naked out of the world: As we brought nothing with us into the world, so we must carry nothing with us out of the world: And therefore Death in Scripture is called nothing else but an uncloath­ing of our selves, 2 Cor. 5.4. Death to [Page 195]a childe of God, is nothing else, but the putting off of his cloaths. The body of man is animae [...] & vesti­mentum, it is the souls cloathing; and death is nothing else but the uncloth­ing of the soul; it is just like a man go­ing to bed, & putting off his cloaths; S^t Peter cals it, The putting off our earthly tabernacle, 2 Pet. 1.14. Our bodies are the souls tabernacle, and death is the putting off of this taber­nacle.

Beloved, when we come to die, we shall be stript naked of three things,

1. We shall be stript naked of all our worldly honour, riches, and greatnesse.

2. We shall be stript naked of our bodies. And,

3. Which is above all, we shall be stript naked of our sins. And that is the happinesse of a childe of God, he shall put off, not only his mortal bo­dy, but the body of sin.

4. In the fourth place observe, As no man knoweth the time when hee [Page 196]fals asleep, a man fals asleep before he is aware: So no man can tell the certain time when he must die. There is nothing so certain as that wee must die, nothing so uncertain as the time when we shall die; Death comes suddenly even as sleep comes upon a man before he is aware.

5. Observe, As children and in­fants, because they do not know the benefit of sleep, are very loth to go to sleep, many times the mother is fain to whip the child to bed; even so it is with most of Gods people, because they do not study the benefit of death, that death puts an end to all our miseries and sins, and opens a door to let us in unto everlasting happi­nesse, and that we shall never see God or Christ before we die; I say, because Gods people do not study the benefit of death, therefore they are like to little children, loth to die, loth to go to bed. And therefore death is called The King of terrors. Death is terrible to many of Gods children, [Page 197]because they are but infants in grace, and because they do not know the be­nefit of death.

6 Observe, As when a man is fast asleep he is free from cares, and free from troubles; Let it thunder (as it thundred not long since, as you know) yet a man that is fast asleep, while hee is asleep hee hears it not; Let the house bee on fire, while the man is asleep, he sees it not, neither is be troubled at it. So it is with the death of Gods children, when Gods children sleep the sleep of death, they are free from the thunders of this world, they are free from all cares, from all troubles, they goe to their graves as to their beds, and rest in quietness, and are not sensible of any troubles that are in the world, For A­braham knew us not, Isa. 63.16. So 2 King. 22.20. Thou shalt be gathered into thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. When a childe of God sleeps the sleep of death, hee [Page 198]doth not feel nor is he sensible of any of the calamities or sad providences of God upon the Earth.

7. When a man goeth to sleep, he goeth to sleep but for a certain time, in the morning he awakes out of sleep. So it is with the sleep of death; and therefore death is called a sleep, be­cause we must all awake in the mor­ning of the resurrection. We are in the grave, as in our bed, and when the trumpet of God, and the voice of the Archangel shall sound, wee shall all rise out of our grave, as out of our beds. Death is but a sleep for a certain time.

8. Sleep is a great refreshing to those that are weary & sick, and when the sick man awakes, he is more lively & chearful then he was before he fell asleep; and therefore sleep is called Medicus laborum, redintegratio viri­um, recreator corporum, The great Physician of the sick body, the redin­tegration of mans spirits, the reviver of the weary body. And so it is with [Page 199]death, when Gods people awake out of the sleep of death, they shall bee more active for God, then ever they were before; when you lie down in the grave, you lie down with mortal bodies; It is sown a mortal body, 1 Cor. 15.42, 43.but [...]t shall rise up an immortal body; it is sown in dishonour, but it shall rise up in honour it is sown a natural body, but it shall rise up a spiritual body.

9. As in the morning when wee arise out of our beds, we then put on our clothes. So in the morning of the resurrection, wee shall put on a glorious body, like to the glorious body of Iesus Christ, we shall put on Stolam immortalitatis, the garment of immortality.

10. As no man when he layeth him down to sleep, knoweth the direct time when he shall awake. So no man can tell when the resurrection shall be. They do but cozen you, who say that the general resurrection shall bee such or such a year; for, as no man can know the minute when he shall a­wake [Page 200]out of his natural sleep, no more can any man know when we shall arise from the sleep of death.

11. As it is a very easie thing to a­wake a man out of sleep, it is but jog­ging of him, & you wil quickly awake him. So it is with the sleep of death, it is as easie for Jesus Christ to awake us out of the sleep of death, as it is for me, or you to awake a man out of sleep in bed. Nemo nostrûm tam facilè excitat dormientem de lecto, quàm Christus jacentem in sepulchro.

12 As when a man ariseth in the morning, though he hath slept many houres; nay, suppose he could sleep twenty yeares together, yet notwith­standing, when hee awaketh, these twenty yeares will seem to bee but as one houre unto him. So it will be at the day of judgment, all those that are in their graves, when they awake, it will be tanquam somnus unius horae, but as the sleep of one houre unto them.

13 Lastly, and most especially, As [Page 201]sleep seizeth only upon the body and outward senses, but doth not seize upon the soul, the foul of man is ma­ny times most busie when the man is asleep; and God hath heretofore re­vealed most glorious things to his children in Dreams, when they have been asleep: God appeared unto A­braham and many others in Dreams; the body sleeps, but the soul wakes. So it is with the sleep of Death, the body, that dies, but the soul doth not die. There are some men that are not afraid to teach you, That the soul sleeps as well as the body, and that when the body dies and fals asleep, the soul likewise continues in a dull Le­thargy veternoso somno correptus, nei­ther capable of joy nor sorrow, untill the resurrection.

Beloved, This is a very uncomfort­able, and a very false Doctrine. They endeavour to prove it from my Text, they say, That Stephen when he died fell asleep; It is true in regard of his body, he fell asleep, but his soul did [Page 202]not fall a sleep, that which was stoned fell asleep, which was his body only; for when he was stoning, he saw Jesus Christ standing ready to receive his soul into Heaven; Lord Jesus, saith he, receive my spirit. Stephens soul could not be stoned, though his body was stoned. So when Jesus Christ was crucified, his soul was not crucified, I mean, when his body was killed, his soul was not killed; indeed he did endure torments in his soul, which made him cry out, My God, my God, why hast thou forsaken me? But yet his soul did not die. So when Stephen died, his soul went to Christ. It is true, when a childe of God dies, the soul goes to sleep, How is that? The soul goes to sleep in a Scripture sense, that is, it goes to rest in Abrahams bosom (O blessed sleep!) it goes to rest in the embra­ces of God, it goes into the armes of its Redeemer, it goes into the hea­venly Paradise, it goes to be alwayes present with the Lord. But take heed [Page 203]of that wicked opinion, to say, that the soul sleeps, in an Anabaptistical sense, that is, That itlies in a strange kinde of Lethargy, neither dead, nor alive, neither capable of joy nor for­row, untill the resurrection. Though Stephens body fell asleep, yet his soul did not fall asleep, but immediatly went unto Jesus Christ in heaven. Thus I have given the Explication of the words.

Now give me leave to make some Application of all unto our selves.

Ʋse 1 If the death of Gods children bee nothing else but a falling asleep, then let this comfort us against the deaths of our godly friends, though they die unnatural and violent deaths, though they be stoned to death, though they be burnt to ashes, though they bee sawn asunder, &c. Here is a message of rich consolation, which as a Mi­nister of Christ I hold out unto you this day, viz. That the death of a child of God, let it bee after what manner soever it will, it is nothing [Page 204]else but a falling a sleep, he goes to his grave as to his bed; and therefore our burying places are called [...], dormitoria, our sleeping houses. A childe of God, when hee dies, hee lies down in peace, and enters into his rest. And, as a man, when he is asleep, is free from all the cares and troubles that he hath in the day time; So the people of God, when they are fallen asleep, they are free from all the mi­series, crosses, losses and afflictions that we are troubled withall; There fore give me leave to say to you, as Christ did to the women that follow­ed him to the Crosse, bewailing and lamenting of him, O daughters of Ie­rusalem, weep not for me, but weep for your selves, and for your children. So say I, O weep not for those that are dead in the Lord, that are fallen a­sleep in Jesus Christ, they are at their rests, they do not know the troubles that wee are troubled withall, Abra­ham remembers us not; they are not sensible of our miseries and afflictions [Page 205]let us weep for our selves, and for the miseries that are coming upon us; and let us know, that when Gods children die, they doe but lie in their beds untill the morning of the resur­rection, and then they shall put on Stolam immortalitatis, the garment of immortality, and their bodies shall be made like unto the glorious body of Jesus Christ. And know one thing more, which is all in all, viz. That when the body of a childe of God fals asleep, his soul immediatly goes into the arms of Christ, and there lives for ever in the embraces of Je­sus Christ; though the body falls a­sleep, yet the soul is received into A­brahams bosom. I beseech you, com­fort one another with these words.

Ʋse 2 Let me beseech the people of God that they would look upon death, not as it is presented unto us in Na­ture's Looking-Glasse, but as it is set down in a Scripture-dresse. Nature presents death in a very terrible man­ner; and it is true, death is very ter­rible [Page 206]to a man out of Christ but to you that are in Christ, the sting of death is taken away, death is nothing else but a quiet and placid sleep, a putting off of our clothes, and a going to bed till we awake in the morning of the resurrection. Death to a childe of God is nothing else but a putting off his earthly tabernacle, a going from an earthly prison into an heavenly pa­lace, a hoising up sail for Heaven, the letting of the soul out of prison, as a bird out of the cage, that it may flee to Heaven, a change from a tem­porary hell to an eternal heaven, a going out of Egypt into Canaan, and therefore called [...] 2 Pet. 1.15. It is not mors hominis, but mors peccati, not the death of the man, but the death of his sins. It is Sepultura vitiorum. It is the pilgrims journeys end, the sea­mans haven; an absence from the bo­dy, and a presence with the Lord. Let all Gods people look upon death through Scripture-spectacles, and consider it as it is sweetly represented [Page 207]in this Text! Remember blessed Stephen stoned to death, and yet falling asleep. And remember also that excellent say­ing of Austin, That a childe of God should be as willing to die as to put off his cloaths, because death is nothing else to him but a sleep, and a departure from misery to everlasting happinesse.

Ʋse 3 To beseech you all every night when ye go to bed, to remember this Text, and especially to remember these four things.

First, When you are putting off your cloaths, remember that you must shortly put off your bodies. And,

Secondly, When you go into your beds, remember that it will not bee long before you must go down into your graves. And

Thirdly, When you close your eyes to sleep, remember that it will not be long before death must close your eyes. And,

Fourthly, When you awake in the morning, remember that at the resur­rection you must all arise out of the [Page 208]grave, and that the just shall arise to everlasting happiness, but the wicked to everlasting misery.

It is a saying of an Heathen man, That the whole Life of a man should be nothing else but meditatio Mortis, but a meditation of Death. And it is the saying of Moses, Deut. 32.29. O that men were wise, that they under­stood this, that they would consider their later end. Beloved, it is the greatest part of wisdom, every day to remember our later end. That man is the only wise man, and happy man in Life and Death, that is ever mindfull of his Death.

Quest But before I make an end, I must answer one Question, v z. Whether the death of the wicked be not in Scripture compared to a sleep, as well as the death of the godly?

Answ I answer, That in Scripture wicked men are said to fall asleep when they die: 1 Kings 1 [...] [...]. 28. It is said of idolatrous Ierobo­am, that he slept with his fathers: of Baasha and Omri, those wicked Kings [Page 209]that they slept with their fathers.

But then the Question will be, In what respect is the death of the wicked compared to a sleep?

Even as a man which is asleep, some­times hath no benefit, rest, nor ease there­by: when the sick man awakes, he is many times more sick then hee was before hee went to sleep: Some men are much dis­quieted in their sleeps by hideous and fearful dreams; Nebuchadnezzar when he was asleep, had a most scaring dream, and when he awoke, he was amazed there­with: So it is with a wicked man; Death to a wicked man is a sleep, but it is a ter­rifying sleep, the soul that goes immedi­atly to hell, where it is burned with fire that never shall be quenched, and where the worm that never dies is alwayes gnawing upon it. The body, that indeed lies in the grave asleep, but how? even as a malefactour that sleeps in prison the night before he is executed, but when he awakes he is hurried and dragged to exe­cution; so the wicked man fals asleep in death, but when he awakes, he awakes to [Page 210]everlasting damnation. But a childe of God, when he sleeps the sleep of death, he sleeps in his Fathers house, & when he a­wakes, he awakes to everlasting happines.

Ʋse 4 And this makes way for the fourth and last Use, which is a Use of very great con­sequence. And it is to beseech you all, that you would labour so to live, that when you fall asleep, you may sleep an happy sleep. There is the sleep that the wicked man sleeps when hee dies, and there is the sleep that the godly man sleeps when he dies. Now I beseech you, labour so to live, that when you fall a­sleep, your sleep may be an happy sleep unto you, that when you awake in the morning of the resurrection, it may bee an happy awakeing unto you.

Quest But then the great Question will bee, How shall I doe this?

I shall give you five helps for this,

Answ First, If you would sleep an happy sleep at death, then you must labour to sleep in lesus Christ; It is said, 1 Cor. 15.18. Then they also which are fallen asleep in Christ. And 1 Thes. 4 14. If we beleive [Page 211]that Iesus died and rose again, even so them also which sleep in Iesus, will God bring with him. What is it to sleep in Jesus? To sleep in Jesus, is to die in the faith of Jesus Christ.

2. To sleep in Jesus, is to die with an interest in Jesus Christ, to die as a mem­ber of Christ united to him, as our head. For you must know, that the dust of a Saint is part of that man who is a mem­ber of Jesus Christ, and every believer when he sleeps in the dust, he sleeps in Jesus Christ, that is, he lies in the grave, and his dust is part of Christ mystical, and Christ as an head will raise it up, and cannot bee compleat without it. Now then, if ever you would sleep an happy sleep, labour to get a real interest in Christ, labour to live in Christ while you live. And then, when you fall asleep, you shall be sure to sleep in Jesus. There are many would have Christ to receive their souls at death, and that say with dying Stephen, Lord Iesus receive my spi­rit: But if ever you would have Christ to receive your souls when you die, you [Page 212]must be sure to receive him into your souls whilst you live; if ever you would have him to receive you into Heaven, you must receive him into your hearts. No man makes a will, but he saith, Impri­mis, I bequeath my soul unto Jesus Christ my Redeemer. But how dost thou know that Jesus Christ will accept of this Le­gacy? If thy soul hath not Christs Image upon it, if it be not regenerated and re­newed. Jesus Christ will never own it; Thou maist bequeath it unto Christ, but the Devil will claim it; if thy soul hath the Devils image upon it, if it be a swinish, polluted, unbeleiving, unregenerate soul thou maist bestow it upon God, but the Devil will recover it out of Gods hands, pardon this expression, it is not mine, but S^t Austins. Beloved, if ever you would reign with Christ when you die, he must reign in you whilst you live: and if ever you would sleep an happy sleep, you must live in Jesus that you may sleep in Jesus.

Secondly. In the second place, If ever you would sleep an happy sleep at death, then you must take heed of overcharging [Page 213]your selves with worldly cares. A man that is full of cares cannot sleep, there­fore when men would sleep, they lay (as the Proverb is) all their cares under their pillow, they labour to shut all cares out of their minde: O take heed that you do not murder your souls by the cares of the world; Beloved, a man that eats out his heart with worldly cares, will never sleep an happy sleep, the cares of the world will choak all the good seed of the Word of God; and therefore, as men when they sleep lay aside all worldly thoughts; so if ever you would sleep an happy sleep, take heed of overmuch carking and care­ing for the things of this world; and re­member what you have heard this day, and that will regulate and moderate all cares, Naked you came into the world, and naked you must goe out of the world; Why should we take care for that wee know not who shall enjoy after us?

Thirdly, If ever you would sleep an happy sleep when you die, you must take heed of sucking too much of the pleasures of this life: A man that eats a full supper [Page 214]will sleep very disquietly, therefore they that would sleep quietly, use to eat but light suppers; for when a mans stomack is over-charged, it takes away his sweet sleep from him. So if ever you would sleep a happy sleep when you come to die, O take heed of sucking too much of the ple­sures of this Life; take heed of eating too large a meal of worldly delights, and of creature comforts; these worldly plea­sures will make the sleep of death unquiet unto you. Oh let not Dalilah's lap de­prive you of Abraham's bosom! remem­ber that David by Bathsheba's embraces, lost the embraces of God, I mean the sence of the embraces of God, the joy and comfort of them.

Fourthly, if ever you would sleep a happy sleep in death, then labor to work hard for Heaven while you live. O how delightful is sleep to a weary man! when a man hath taken paines all the day, as the Traveller that hath travelled all the day, or the Ploughman that hath been at work all the day, how quietly, how soundly doth he sleep in the night! O beloved, if [Page 215]if ever you would sleep a happy sleep at death, then labor to work out your Sal­vation with fear and trembling, and give all diligence to make your Calling and Election sure: the more you labor for Heaven, the better, the sweeter will your sleep be when you come to die. And re­member this, that as much sleeping in the day time, wil hinder a mans sleep at night, so you that idle away the time of your providing for Heaven in this your day, you that sleep away the minute upon which Eternity doth depend, oh you will have a sad sleep when Death seizeth upon you. Take heed therfore of sleeping while you live, that so your sleep in the night of death may be comfortable unto you.

Fiftly and lastly, if ever you would sleep a happie sleep when you die, then take heed of the sleep of sin. Sin in Scripture is compared to a sleep, awake thou that sleepest, that is, thou that sinnest. Sinne is such a sleep as brings the sleep of death; sin brings the first death, and sin brings the second death: all miseries whatsoe­ver are the daughters of sin. If you would [Page 216]sleep a happy sleep, and have a happie a­wakening, at the Resurrection, then take heed of the sleep of sin. Awake thou that sleepest, arise from the dead, and Iesus Christ shall give thee life, Ephes. 5.14. So Rom. 13.11, 12, 13. with which I will con­clude, and I pray you mark it well, for it was a Text that converted Saint Augustin, Knowing the time, Beloved, that now it is high time to awake out of sleep, for now is our salvation nearer then when we believ­ed: The night is far spent, the day is at hand, let us therefore cast off the works of darknesse, and let us put on the armour of light; Let us walk honestly as in the day, not in rioting and drunkenness, not in cham­bering and wantonnesse, not in strife and envying; but put you on the Lord Iesus Christ, and make no provi­sion for the flesh, to fulfill the lusts thereof.