A Commentary on 1 Peter 1-3

Verse 25.

But the Word of the Lord endureth forever: and this is the word which is preached among you.

HItherto of the vanity of man in his flesh, and outward condition: The eternity of the word followeth in this verse. The hearts of all men naturally tend to the admiration, and care for the body only, and the things thereof: yea in the Church of God the faith of Christians is wonderfully deformed, and disgraced by such cares: while men profess they believe in Christ for a better condition, their practice continually proclaims the flesh still for the idol of their hearts; therefore it is needful, that this wretched pertinency should be disgraced by a discovery of their vanity therein, which is done in the former verse. Now if men be put out of their way in the projects of the flesh, it is expedient they should be informed, what better things to settle their hearts upon, else it will never persuade with them to leave the love of the flesh, and this present life, if no better happiness be set before them. This therefore is intended in this verse, briefly to tell men, upon what they might spend their time better, than in the cares of the flesh.

The question then is: since nothing in man's flesh or outward estate is worth the care and labor of attendance, what then is the chief thing in this life to be sought after?

If we mark the direct Antithesis to the former verse, it should have been thus: Mans flesh is grass, &c. but man's spirit endureth forever, and so the soul of man should have been the main thing his heart should have been set upon: But thus there had been great danger of mistaking still; for God would have the body saved, as well as the soul, and the holiness of the body as well as the soul thought of: and besides, the soul naturally is as corrupt as the flesh, and it is no more safe to follow the lusts of the soul, then the appetites of the body. For the spirit of man is as much polluted, as the flesh, and the body is but the instrument of the soul: therefore the scripture leadeth man clean out of himself, considered as he is in his present state of nature, that he may be fully humbled for his misery.

Quest. If yet any say, what then is the main object of our cares, and service in this life?

Ans. I answer, that it is diversely resolved in divers scriptures: In Ps. 102. 11, 12. it is thus: Man fadeth, and withereth like grass, but the Lord endureth forever, and so that place shows us, it is God we should know, admire, love, care for, provide for, and set our hearts upon In the 103. Ps v. 15.17. it is thus: The days of man are as grass, and as the flower of the field flourisheth: but the love and kindness of the Lord endureth forever to them that fear him: where we are guided to know in particular, what in God we should most seek, and that is the assurance of God's mercy, which will stand us instead for eternity. Here it is the word of the Lord endureth forever, and this comprehendeth all the former: It is the word of the Lord, that revealeth God, and directeth our hearts to the love of God, and the assurance of his mercy: It is the word of God, that cleanseth and sanctifieth the souls of men.

So that then the chief doctrine of this verse is, that in this life we should especially set our hearts upon the word of God, that should be our main care: It is the word, we should be most busied about, and our hearts should specially be set upon, we should meditate in it day and night, Ps. 1.2. It should be our portion and heritage: It is that we should provide for, whatsoever we want, Ps. 119. For the word of God perfects our natures, and sanctifies us, John. 17. By the word we have communion and fellowship with God, and Christ on earth, John. 14.21. Rev. 3.10. It is the word, that comforts us in all tribulation, Ps. 119. It is the word, that directs us in all our ways: It is the light to our feet, and la • thorn to our paths. Ps. 119. yea it is the word that maintains our lives: for man liveth not by bread, but by the word and prayer. It is the word, that fits us for immortality, and brings salvation to us, and in the mean while nourisheth us up to eternity, 1 Pet. 1.23. & 2.2. Act. 26.18. & 4.16.

This may serve, First, for information concerning the estate of two sorts of men. 1. Of such as want the word, or the love of it; what shall it profit them to win all the glory of the world for the flesh, when for want of the word their spirits and flesh must perish forever? 2. Of such as follow the word, and search the scriptures, and have nothing more in request: this justifies them, they have chosen the better part with Mary, and it shall never be taken from them.

Secondly, for instruction: we should all learn to glorify the word, Act. 13. 48. to receive it with all meekness, I am. 1.21. to hunger and thirst after it, as our appointed food: to embrace it, press to it, and never be ashamed of it, Ps. 119.2 • . esteeming it above all riches, Ps. 119.14, 72, 110. exercising our ourselves in it day and night ; redeeming some time constantly to be employed in it; laboring most for the food that perisheth not, John. 6.27. Amos 8. 12. being resolved to deny our reasons, profits, pleasures, credits, and carnal friends, and all for the words sake, Mark 10.2. Thus in general.

In particular two things may be noted in this verse. First, the praise of the word for the continuance, it abideth forever. Secondly, the explication of the kind, viz: this is true of the word, which we preach unto you. The first thing thē is, that the word abideth forever, which other scriptures with like plainness avouch, Ps. • 17.2. Mat. 5. & 24. Two things would be explained: 1. how the word abideth forever. 2. of what word of God this is true. For the first, the word of God abides forever in divers respects. 1 In the Archetipe of it in God, the plotforme in the mind of God; though all Bibles were destroyed, yet the word of God could not, because the original draught of it is in God himself. 2. In the very writings of the word, it shall last forever, that is, till time be no more: If all the power on earth should make war against the very paper of the scriptures, they cannot destroy it, but the word of God written will be to be had still. It is easier to destroy heaven and earth, than to destroy the Bible. 3. In the sense of it, all that is said in scripture shall be performed: the counsel of the Lord shall stand, not a word of God's promises, or threatenings shall fail, Psal. 33.11, 12. 4. It abideth forever in the hearts of the godly, the impressions made in the minds of the godly are indelible, every godly man hath the substance of Theology in his own heart, which seed will abide in him, 1 John. 3. 5. Lastly, it abideth forever, as it makes us abide forever, and so it abideth in the gifts of the mind wrought by it: in the life of grace quickened by it, and in the fruits of righteousness, to which it persuaded men, Rom. 11. The gifts of God are without repentance, and the word begets an immortal seed in us, and the fruits of the faithful will remain, and their righteousness forever, Ps. 111. 3. 1 Pet. 2.3. John. 15.16. 1 Cor. 3.14. 1 Cor. 13. ult. 2. Now for the second: It is true of every word of God, of every jott or tittle of it, that it abideth forever: The Law and the Gospel: by the law I mean the moral law: for the ceremonial law lasted but for the Jewish eternity, which was, till Christ repaired the world, and made all things new.

The Use may be

First, for information, and so in five things.

1. Concerning the vanity of all outward things, the perfection of them doth come to an end, but of God's word there is no end, Psal. 119.

2. Concerning the estate of hypocrites, and such whose righteousness is but as the morning dew, Hosh. 6.5. this shows they have not received the power of the word, in that it doth not abide in them.

3. Concerning the misery of all wicked men, heaven and earth shall pass away before one tittle of the curses and woes denounced against them shall fail, or be unaccomplished; yea it will remain to judge them at the last day, John. 7.

4. Concerning the morality of the Sabbath: For since this is one of the ten words of God's law, even this word of the Lord must abide forever, else more then a tittle of it should fail before heaven and earth fail.

5. Concerning the madness of two sorts of men.

• 1. Such as account all diligence in preaching, reading, and hearing to be foolishness, 1 Cor. 1.18.
• 2. Such as are scorners, and jest at the threatenings of scripture, and say with them in the Prophet, let the word of the Lord come, that we may see it, Ezech.

Secondly, for instruction: and so it should teach us all to add to • ur cares and desires after the word, as that which will do us good another day, since in the lasting profit of it, it will endure above all things else, and therefore is better then all treasures: yea to get this perpetuity of good, we should not think much to be at any labor or cost for it: and the rather seeing it is such a sufficient portion or heritage.

Lastly, this is comfortable to the godly divers ways.

1. Against their unbelief, when they are in distress, especially of spirit, they think the word of God was wonderful comfortable to David, and such like, but they cannot believe it should be so to them: this doctrine assures them, that the word of the Lord endureth through all ages, and is as able to save their souls, and sanctify, and comfort them as ever it was. 2. Against the weakness of their memories: The word will abide forever, some seeds of holy truth will never be lost, and the spirit will lead them to all truth, and bring the sayings of the word to their mind, when they shall have need. 3 Against the scorns of the world, though men deride their counsel in making the Lord and his word their refuge, yet they may be well pleased in themselves, and resolve with the Psalmist, still in God to praise his word. For the profit of it will last to them, when riches, and honor, and pleasures fade like the flower of the grass to wicked men. 4. Against their fear of falling away. For the word of God in effect abideth forever, and it makes them abide forever.

This is the word, which is preached unto you.

These words explain the sense of the former, and direct men's minds to that use of the word, which is most proper and powerful to effect immortality in us, and so there is a threefold limitation.

1. That the word of God doth then chiefly beget in us eternal graces, and abiding fruits, when it is preached to us: The intent of the Apostle is to exalt preaching, not to deny efficacy to the translation, or reading of the word, but to show that then it is most lively, when it is in preaching fitted and applied to us: and this may both instruct us what to do, and inform us what to think. It should teach us especially two things: the one is to depend upon hearing, as the especial means, by which our souls may live forever: Hear and your souls shall live, Isaiah 55.4. 2. and it should also settle us in the resolution to hear: if this be so, let him that heareth, hear, Ezech. 3.7. It may likewise inform us in two things: 1. of the misery of all such as have not the benefit of the word preached, how do their souls perish forever? 2. of the honor God doth to his poor servants the Ministers of the word, when he tree ••• about eternal life, he sends the people to their Ministers, as if he would tell them, they should not be saved without their teachers.

2. That not all preaching hath this effect; but it must be good preaching or preaching of the gospel, or publishing of the glad tidings in and through Jesus Christ: the word may signify to preach happily, or to preach well, or to preach glad tidings, or the gospel. It is certain it is a great happiness to a people, when they get faithful teachers; and it is true, that not all preaching, but preaching well is that which must make us abide forever: but I take it in the usual sense. It is the preaching of the gospel, that is thus glorious in effect. For the law is the ministration of death, 2 Cor. 3. and this should both teach Ministers to study to preach the gospel, (which to do requires exceeding great labor, and judgment) and besides, the people should set their hearts upon the comforts propounded to them in the ministry of the word, and open their hearts wide to receive them with all joy and much assurance; yea when they feel the sweetness of the gospel, they should glorify God, and receive their teachers as the Angels of God, as the allusion of the word imports.

3. That the word must be considered, as it is propounded to them, to you, saith the Apostle; and this may be restrained either to the scriptures, as they were first preached by the Apostles themselves, men inspired of God: or in general it may be extended to the faithful Ministers, that are over the godly in any place. It is true, that there is great difference between the preaching of the Apostles, and our preaching, and the people are not bound to respect our preaching now, as theirs then, because the Apostles could not err, and were immediately inspired with the Holy Ghost: but yet when that we preach, we demonstrate to the consciences of our hearers to be the very word of God, and doctrine of the Prophets and Apostles, we ought to be received. Sure it is, that though we give the scriptures never so fair t •• rmes, if we love not the preaching of the word, we cannot live forever, and there is a secret deceit in men's hearts, they think they must honor God's word, but they are not bound to think anything highly of their Ministers preaching, especially if they have any quarrel or grudge against their Minister. But let all men well consider, when the Apostle here saith; this is the word which is preached unto you, if the word which is preached to you be not regarded, you cannot stand in the day of Christ.

Again, others think, if we had such preaching as was in the days of Christ, and the Apostles, or as others have in other places, we could then do that is required of us: still mark the words; it is the word preached to you, you must rely upon: If therefore the Preacher prove, what he saith, in the word of God, this text will rise up in judgment against thee, if thou obey no • : Or if for want of life and power in application in thy teacher, thy soul do not prosper, then why livest thou in places, where thou canst not stoop •• this to say, this is the word which is preached to me? Why are not men 〈◊〉 •••• full to provide a place, where their souls may live well, as where 〈◊〉 ••• ies may live well? I mean this of such as live in a free estate.

4. Lastly, this ( to you ) notes, that the word is never powerful, but when we •• ply it to ourselves, and receive it as spoken to us in particular in all things 〈…〉 ; when we can say, this word was preached to me, then will th • 〈◊〉 work.

F Rom the thirteenth verse of the 1. Chapter, to the eighth verse of the third Chapter is contained matter of exhortation : and the exhortation is either general, or special : The general exhortation concerns all men. chap. 1.13. to chap. 2.13. The special exhortation concerns only some men, as subjects, servants, wives, husbands, from Chap. 2.13. to Chap. 3.8.

The general exhortation stands of two parts. First the one concerns the matter of holiness : Secondly, and the other the means of holiness. of the matter of holiness in the latter part of the former Chapter.

In these words and those that follow to the thirteenth verse, is contained an exhortation to the right use of the means, by which we might grow up in all holiness, and acceptation with God.

In the exhortation two things must be distinguished: first, the substance of the exhortation, secondly the conclusion of it. The substance is contained from verse the first to the eleventh; the conclusion in the eleventh and twelfth verses.

For the first there are two things, in which if we be rightly ordered, it cannot be, but we must grow wonderfully in grace and holiness: first, The one is the word: secondly, The other is Christ. To a right order of ourselves in respect of the word, he exhorts, verses 1, 2, 3. To a right order of ourselves in respect of Christ, he exhorts, ver. 4. to 11.

The part of the exhortation, that concerns the word, hath three things. First, what we must avoid, we must lay aside Malice, Guile, Hypocrasie, &c. Secondly, what we must do, we must desire the word, as the child doth the breast: thirdly, Why so; where divers reasons are imported. First, we are babes: Secondly, we are but as new born babes : Thirdly, the word is sincere milk: Fourthly, it will make us grow: fifthly, have we not already tasted of the sweetness of it? verse the third.

That part of the exhortation that concerns Christ, hath likewise three things in it, which I will here but touch: First, what we must do, ver. 4. Secondly, how we must do it: ver. 5. Thirdly, why so: vi • . for two reasons. First, the one taken from the testimony of Scripture, which is alleged ver. the sixth, and expounded ver. 7, 8. Secondly, the other taken from the consideration of our prerogatives we enjoy in Christ, which are set down, first, positively, ver. 9. Secondly, and comparatively ver. 10. And this is the briefeorder of the whole first part of this Chapter.

The first thing then in the exhortation is about the word: and therein the first thing is about the things, which must be avoided, if we would profit by the word: of which in the first verse.

THere are five things we should lay aside and be sure we be free from, when we come into God's presence to hear his word, or to be exercised in it: viz. Malice, Guile, Hypocrisy, Envy, and Evil speaking.

Two things distinctly must be considered in verse first, the sins to be avoided: viz. those five before named. Secondly, the manner of avoiding them, imported in the metaphorical tear me laying aside. In general divers things may be noted.

First, that it is exceeding profitable to gather special catalogues of our sins which we should avoid, to single out such sins as we would specially strive against, and do more specially hurt us, and hinder good things from us: I mean not of all sins, so much as of special certain choice evils that yet remain in greatest force in us. We may observe a great wisdom of the holy Ghost in many places of Scripture, drawing such catalogues according to the state of the people to whom they are given: and so it were of excellent use, if we did gather catalogues of the duties which especially concern us, or of the graces we would strive most to excel in, to the intent to keep them daily in our minds and memories, striving to force in us the special holiness required in them. It were exceeding useful to observe in several Scriptures, how the holy Ghost singles out choice directions according to the divers states of the people whom they concern.

Secondly, the Minister ought to inform his flock concerning the particular and special faults that hinder the work of his Ministry where he lives, and accordingly to set himself against those sins. It is not enough to reprove sin, but there is a great deal of discretion and judgment to be expressed in applying himself to the diseases of that people.

Thirdly, the Apostle doth not name here all the sins that hinder the word: but he imports, that in the most places these five sins here named do much reign, and usually do marvelously let the course of the word: they are the five most usual sins in the auditories of Christians.

Fourthly, it would be considered, how these sins do hinder the word. These sins do hinder the word many ways.

1. These sins make wicked men many times to set themselves against the word, and to strive to suppress the liberty of the word.

2. These sins hinder the word, in that they hinder many times other men from the love of the word. The word is not glorified, yea, it is evil spoken of, and why? Do not many men and women say they like not this going to Sermons, &c? for, they see, that such persons can live in malice and deceit and envy •• e another, &c.

3. These si •• es hinder the Ministers from discerning the work of their Ministry in their hearers. Paul cannot see or judge, that the Corinthians are anymore then carnal, or at the best but babes in Christ, because there was so much envy and strife, and division among them, 1 Cor. 3. verse 1, 2, 3.

4. These sins cause God many times to take the word from men. When the Jews grew so untoward and envious at the Gentiles, and to have such ill tongues in their heads toward their Teachers, what follows? but that the Lord should turn the labor of his servants from them, and employ it among the Gentiles, Acts 13. &c.

5. These sins hinder the word, because they hinder the persons in whom they are, from a right disposition to, or use of the word. Any of these sins are like poison lying at the stomach, that infects all the food which comes there.

And therefore for these reasons, and many moe which might be alleged, we should bring a general resolution to make conscience of our ways; and to avoid these, and all, and each of these sins.

The first then of these sins is Malice.

The original word is diversely accepted. For sometimes it signifies misery, or grief for affliction; and so it is used to signify the evil of the day, Mat. 6. ult. Sometimes it is rendered naughtiness, or wickedness in general, and so it importeth vile crimes, or notorious offenses, and so it is taken James 1.21. Acts 2.22. In this sense it may be take • n here: For it is certain, that if men be guilty of wickedness, and come in the love of any sin, the word is poisoned in them: especially whoredom and wine take away men's hearts from the word. Hos. 4. Lastly, it is rendered in divers places, malice : as 1 Cor. 5.8. Col. 3.8. and so it is here.

Malice then is the first sin we should be careful to avoid: Malice, in short, is anger inveterate ; It is an inward hatred, or grudge harboured in the heart against others, and it may be known by divers signs: As,

• 1. When a man bears a constant base estimation of another, and inwardly loathes him.
• 2. When a man hath frequent desires of the hurt of others, and longs for ability or opportunity of revenge.
• 3. By inflation: when a man caries himself so proudly, and arrogantly, as he would have it appear, that he despiseth others.
• 4. By the habitual back-biting, judging and censuring of others.
• 5. When a man resolves not to forgive a wrong done him: By these and the like signs may men try themselves, whether they be guilty of malice, or no.

Now, there are many reasons, why this sin should be wonderfully hated, and shunned; why we should carry a constant malice against the sin of Malice.

First, if we respect the causes of this evil. For malice comes, first from an ill nature ; it cannot be in a good nature: secondly, It comes from the devil the first deviser of this abominable poison: thirdly, it comes from anger, as the next usual immediate cause. The infirmities, or wrongs of others may be the occasions, but they cannot be the causes of malic • . Now we should be ashamed to father any of the former three evils.

Secondly, if we respect the effects of malice: and that either in ourselves, or in God. In ourselves, malice will work, first, a conformity to the nature of the devil. For it was used to be noted, that to be angry was human, but to persevere in anger (which is this malice,) was devilish: Secondly, It will plead forcibly man's unregeneration. Malice is noted as a mark of the unregenerate man: Tit. 3.3. 1 John 2.9. Thirdly, If we have any gifts, it is certain, malice is like leaven, it will sour them, and spoil the praise, and acceptation of them: 1 Cor. 5.8. Fourthly, it hinders prayer and the word. That it hinders prayer, is proved, James 4.1, 2, 3. That it hinders the word, this text proves. Fifthly, it brings a man many times to wonderful shame, and by a just Providence of God to open foils and disgraces. Prov. 25.8. & 16.26. And many times they fall unto the pit they digged for others. Prov. 26.27. A malicious person knows not, what shall become of himself. 1 John 2.11. Now the effects which the malice of man after a sort produceth in God are first to make him to hate us wonderfully: he accounts the malicious person, as a murderer, not respecting only what he doth, but what he would do: 1 John 3.11. Secondly, he will never forgive a man his sins because he doth not forgive his brother: Mat. 6.14. Thirdly, the judgments of God are pulled down upon him: God may make the malicious, as the grass on the house top, whereof the mower filleth not his hand, nor they that go by, say, we bless you in the name of the Lord : yea, let men look to it, left they be cast into prison and never come out, till they have paid the utmost farthing.

The use may be,

First, for humiliation to all such, as find this vile poison in themselves: they are in a miserable case, and extremely and dangerously diseased; especially, if men be guilty of the aggravation of malice: Malice is evil in any, and in any measure, and toward any: but it is extremely evil, first, when men put on a resolution not to amend, but confirm themselves in their malicious courses, and will not be entreated or persuaded to peace and love: Secondly, when men suffer their malice to carry them into suits, and quarrels, and open contentions. Thirdly, when men malice the godly, and such as fear God, and love the truth. 1 John 3.15. Fourthly, when they malice their friends and familiars, the men of their peace. To hate them that love us is abominable, so is that domestical hatred between brethren: Prov. 18.19. and between Man and Wife, Parents and Children, Masters and Servants. Fifthly, when men hate those that reprove their sins: Amos 5.10. as some do their Ministers. Sixthly, to hide hatred with dissembling lips, and to lay up deceit in his heart: Prov. 26.24, 25. and 10.28. Seventhly, to sow discord among brethren: this is one of the six things God hates, Prov. 6.19. Eighthly, to conceive malice against whole states of men, to hate whole Churches and Assemblies that profess the Name of Christ, this is the devilish malice of Heretics and Schismatics: and the beginning of these loathings must be looked to in such as yet have not proceeded so far as to a separation. If to hate one man be so ill, what is this offense of base estimation, inward loathing, and distempered censuring of the Churches of Christ? Ninthly and lastly, it is one monstrous aggravations of malice, for a man to rejoice in it, boast of it, account it his honor to contend, and overcome in contending, to triumph in malice.

Secondly, for instruction: and so we should all learn all remedies and directions to avoid malice. These remedies either concern malice in ourselves, or malice in others: For both, we need rules to direct us. Now for avoiding malice in ourselves, these rules are of excellent use.

First, Watch thine own heart, for pride, and envy, and passion: For from hence flows all contention and hatred: Prov. 13.10.

Secondly, avoid three sorts of men, and thou mayest be free from malice.

The first is the tale-bearer. Where no wood is, the fire goeth out: and where there is • o tale-bearer, strife ceaseth. Prov. 26.20.

The second is the scorner : for, cast out the scorner, and contention ceaseth. Prov. • 2.10.

The third is the co • te •• iou • 〈◊〉 , the froward person, the man of imaginations, he that is apt upon every trifle to snuff, and contest. For as coals are to burning coals, so is a contentious man to kindle strife: Prov. 26.21.

Thirdly, dost thou mislike anything in thy brother? go to him, and reprove him plainly, never hate him in thy heart, but tell him of it plainly. Many times a godly reproof, cures both the reprover, and the reproved.

Fourthly, will not all this help? then go in secret, and humble thyself before God for that vileness, that cleaves to thy heart: Many prayers and confessions before God, will make a great alteration in thy soul, it will purge out this leaven wonderfully.

Fifthly, Meditation of two things in Christ: his Passion, and his second coming In his Passion, consider a man infinitely just, suffering for the unjust, and from the unjust: Never so much innocence, never so great wrongs, never worse enemies; yet see, he can forgive even upon the Cross, when they took his life from him. In his second coming, consider first, that then there will be an end of all wrongs, thou shalt never be molested more. Secondly, that an exquisite revenge shall then be executed upon all that do thee wrong, if they repent not. Thirdly, a retribution shall be given to thee in glory for all the indignities thou hast patiently endured in this world. And thus of malice in thyself.

For malice in others, it must be considered two ways: First, how thou must do to cause it to cease, when it is conceived already: Secondly, how thou mayest avoid it still, if thou live free from it.

For the first, if anybody hate thee, observe these rules:

• 1. Render not evil for evil to any man, at any time: Rom. 12.17.
• 2. If thou have any way done wrong, seek to be reconciled: Mat. 5.
• 3. If the contention be secret, complain to nobody, but go and debate the matter with thy neighbor himself, and discover not thy secret to any other: Prov. 25.4.
• 4. Be courteous and patient, and tender hearted, and ready to do any good to them, speaking no evil of them without a calling: Rom. 12.17. Ephes. 4.3. Tit. 7.2.

To keep thee from other men's malice observe these rules.

First, keep thee from other men's strife: meddle not with the strife, that belongs not to thee: Prov. 26.17.

Secondly, Wrong no man, but follow that which is good, both among yourselves, and toward all men: 1 Thess. 5.14.

Thirdly, strive to show all meekness, and softness to all men: Tit. 3.2. James 3.13, 17.

Guile. ]

The second sin to be avoided is Guile.

The word here rendered Guile is diversely accepted in scripture. Sometime it is taken in good sense, and so there is a justifiable Guile: so Paul caught the Corinthians by craft, he won them by his discretion and godly policy. 2 Cor. 12.6. So, Samuel by a godly policy; giving it out that he came to sacrifice, did safely perform his chief business of anointing David. 1 Sam. 16. and so did Paul deal cunningly, when in the broile he cried out he was a Pharisee. But most usually this word is taken in ill sense, and so sometimes it is all one with hypocrisy: as Hos. 11.12. Psal. 17.2. But so it is not taken here by all likelihood, because hypocrisies are mentioned in the next words: sometimes it signifieth fraud and falsehood in opinions: either in the matter, when the doctrine is strange and false: and so the false Apostles were deceitful workmen, when they put in that for good stuff, which was counterfeit and devilish, 2 Cor. 11.13. Or when good doctrine is handled corruptly & deceitfully for wicked ends, 2 Cor. 42.1. The. 2.3. Sometimes it signifieth deceit in words, and so flattery is Guile, Psal. 12.2, 3. And lying is Guile, Mich. 6.12. Zeph. 3.13. And so is all false testimony. Sometimes it signifieth deceit in works; and so false weights and balances, and all fradulent dealing, and cozenage in buying and selling is Guile, Mich. 6.10, 11. So there is Guile in Tything, Mal. 1. ult. And so all lying in wait to seek occasion against others, and all subtle dealing to oppress others, is Guile: Psal. 105. 2 Cor. 11.12, 13. Mat. 26.4. Mar. 14.1. and such Guile was in them that would make a man sin in the word. Isaiah 29. Bribery also is Guile, Job 15. ult.

Now if any ask me why this sin should be avoided in them that desire to profit by the word:

I answer, it is to be avoided as it is a sin that much dishonors God and the profession of godliness: It is a •• amefull offense in any that would seem to love the word; but more particularly the sins of deceit are a great impediment in hearing the word: For, first the guile of false opinions and strange doctri • e is like a poison to the sincere milk of the word, and to be eschewed of all that follow the Truth. Ephes. 4.14, 15. Heb: 13.7. Secondly, a heart accustomed to deceit and subtlety, cannot be a plain and honest heart : and, without a plain, honest, and good heart, men can never receive with any fruitfulness the seed of eternal life. Luke 8. Thirdly, he that is false to men, will never be true to God, he that will lie to men, will lie to God: Also he that is not faithful with men, will compass God about with deceit, Hos. 11.12. He will never be faithful in the true treasure, that is unjust in outward things. Luke 16. Fourthly, it is a sin that God in a special manner hates, Psal. 5.7. Fifthly, the sins of deceit usually attend upon some Idol in the hearts of men, which hath such command over the deceitful person, that he cannot attend to the word of God, or not have leisure to practice it; he is so mastered by this particular corruption, Ier. 9.

The use of this may be threefold.

For humiliation to all deceitful persons, that use lying, fraud, subtlety and guileful dealing in their trades and callings, and course of dealing, and conversation with men; they shall never prosper in spiritual things. The Ordinances of God are blasted to them: Moreover, there are two considerations which should wonderfully affright such as are accustomed to lying and deceit.

First, it is certain they are wicked men, and have not the fear of God before their eyes: they are the children of the Devil, and enemies of Righteousness; as these places fearfully show, Psal. 36.1, 3. & 10.7. Rom. 3.13. & 1.29. Acts 13.10.

Secondly, the curse of God is upon them; God will weigh them in the balance, Job. 31.5. They are an abomination to the Lord, Prov. 11.1. & 20.23. The Lord will surely vis • t, and his soul will be avenged on such persons, Ier. 8.26, 27, 29. They shall be destroyed, Psal. 52.4. They shall not love 〈◊〉 half their days, Psal. 55. ult.

And as this is terrible to all deceivers, so especially to such as are guilty of the aggravations of the sin. As,

• 1. When de • eight is covered with smooth words, and a flattering style, Ier. 9.8▪ Prov. 26.24. &c.
• 2. When men delight in it, and take a contemplative kind of pleasure in their • uilefull projects; as the voluptuous person doth in his lust: When • ens bel •••• prepare deceit; Job. 15. ult. not their heads but their bellies, Psal. •• .2. 4.
• 3. When men make a trade of it, give their tongues to evil, and will frame deceit. Psal. • 0.19. Bend their tongues to lies, and teach their tongues to speak lies, and weary themselves to commit iniquity, Jer. 9.5.
• 4. When men think all time spent about God's service too long; they would have the Sabbaths over, that they might practice deceit. Amos 8.5.
• 5. When men swear deceitfully: Psal. 24.4.
• 6. When men boast of it: Psal. 52.1, 3.

And as deceit is aggravated by the manner, so may it be by the persons upon whom it is practiced: & so it is an aggravation to deceive ones neighbor and ones brother Jer. 9.5. and so it is to deceive the harmless, and quiet of the Land, Psal. 35.20. And as by the persons, so by the time: It is an aggravation when men imagine deceit (as the Prophet David saith) all the day long: Psal. 38.12.

Now, if the former terrors belong to deceitful persons in the general, how much more to them that are guilty of deceit with all these or any of these aggravations.

Some one might here say, we feel the sweetness of it: we grow rich by it; and we see many men in the world waxen great by the same courses: and if we should not lie and deceive, we might give over our trades, &c.

For answer hereunto, let all such know, that though it be true, that some men are waxt great & rich by such courses, yea, though they be fat and shine, yet the Lord will visit them, & his soul will be avenged upon them Jer. 5.28, 29. For, wealth gotten by vanity shall be diminished, Prov. 13.11. and the tabernacles of bribery and deceit shall be desolate, Mic. 6. 10. to the 16. All such as conceive with guile (by that time they have reckoned their months aright, though they grow never so big) shall bring forth nothing but wind and vanity, Job 15. ult. What shall be given thee, or what shall be done unto thee, O thou lying and deceitful tongue? thou shalt be smitten with some strange and strong hand of God, as with the arrows of the mighty : so as thy stroke shall be incurable and deadly, and thy destruction shall be as with the coals of I • niper, that is, both fierce in respect of thyself, and pleasing in respect of others. For, men are wonderfully well pleased, when they observe that ill gotten goods do not prosper. This hand of God smells like the burning of Juniper.

Some others might say, we are servants, and we must lie, and defraud others to satisfy our masters.

The Prophet Zephaniah reports, that the Lord will punish all those very servants that fill their masters houses with violence and deceit ; the servants (I say) as well as their masters.

But might some others say, my courses are so secret, that my deceit shall never be found out.

Let such m • n learn that the Lord found out this sin in Ephraim, Hos. 11. and will punish it, though Ephraim said he was grown rich, and in all his labors they should find none iniquity in him, that were sin. He thought himself sure enough for being discovered: and therefore he would contest vehemently, and cry out upon such dishonesty in men, as to use false words and weights: besides, it is worthy to be observed, that God many times doth not only discover these secret fraudulent courses, but discovers them openly; so as their wickedness is shown before the whole congregation, Prov. 26.26.

But others may say, in others things am I just, and besides I am forward in religion: and therefore this offense is not so great.

Shall I account thee pure, saith the Lord, with wicked balances? Mic. 6.12. as if he would say, all the shows of religion in the world will not serve the turn, if sins of deceit reign in a man's dealing.

And therefore the consideration of all this should in the second place instruct us, and that three ways:

First, to look to our own carriage; and as we desire to live long, and to see good days, to refrain our tongues from evil, and our lips that they speak no guil ; in all our dealing to detest lying and deceit, Psal. 34.13. and so to live, as we may be always ready to put ourselves upon Job's trial, Job 31.4, 5.

Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath over-flowed all states and callings of men: and so it should work in us both lamentation and supplication before the Lord. For lamentation, we may take up all the old complaints of the Prophets: Our times have reached to the measure of iniquity then reproved; or rather, men now overpasse the deeds of those wicked men: wickedness is in the midst of us: deceit and guile depart not from our streets. Psal. 55.11. Treasures of wickedness are in the house of the wicked, wicked balances, the bag of deceitful wa • ghts and scant measures (which are an abomination to the Lord, and for which he threateneth vengeance) everywhere to be found, Mic. 6.10, 11. Men lay wa • t, as they that set snares : they let traps to catch, not beasts or fowl, but men. As a cage is full of birds, so are men's houses full of deceit and deceivers. It is now the usual course for men to wax great and rich withal, Ier. 5.26, 27. yea, this sin so spreadeth, that we may truly say, From the least of them to the greatest of them they are given to deceit, and will deal falsely, Jer. • . 13. Every brother will supplant, and every neighbor will walk with lies and slanders. They will deceive one another, and not speak the truth. A man can dwell nowhere, but his habitation is in the midst of deceit: and therefore certainly God hath a resolution to stretch out his hand still by public judgments. How can it be, but God must visit and be avenged for these great abominations? What should be else do, but melt his people in the common furnace of great judgments for such common sins? Ier. 9.3. to 10. And as it should teach us lamentation, so it should teach us supplication too; even to go to God: and that in two respects. First, to implore his help and mercy for the Church: that he would be pleased to spare his people, and keep them from the infection of these vile sins; and if it may stand with his good pleasure, to work a repentance in men's hearts that are guilty of these crimes: and withal to beseech him for ourselves, to keep us, that we fall not into the hands of deceivers (for, as it is a sin to deceive, so is it a misery to be deceived, Psal. 12.1, 2, &c.) and to give us wisdom to beware of men, Jer. 9.4. Mat. 10.17. and to deliver us from the men of deceit, Psal. 43.1.

Thirdly, it should teach us (seeing the world is so full of guil,& that it is so hateful a sin) therefore to honor and esteem such as we find to be true hearted; Plain men with Jacob, without tricks and subtlety, and true Israelites with Nathaniel, in whose hearts and mouths is no guile: We should I say love them, delight in them, and stick to them, never to forsake them, but to account them the very ornaments of the world, and great lights in this great and general darkness, and to account ourselves wonderful rich and happy in their fellowship and friendship.

Thirdly, this prohibition of Guile may inform us, and by intimation show us the hatefulness of the doctrine of the Papists, and practice in the point of aquivocation, contrary to the express Scripture; that forbids all lying and deceiving of others, and commands us to speak truth, and that everyone (Priest and people) and that so his neighbor : how much more to the Magistrate? Ephes. 4.25. And Job showeth that we ought not to talk deceitfully, no not for God, to speak for him what is not right, Job 13.7.

Lastly, this may be implicitly a singular and secret consolation to honest and upright hearted men, that hate this hateful sin of Guile: that speak the truth in their hearts, and make conscience of their words, I mean those true Nathaniel's of whom Christ speaks: And for the better imprinting of this use, I will show you two things. First, the signs and marks of a man without Guile, even of a true Israelite. Secondly, the encouragement and comforts that belong to such men, &c.

For the first, a true Nathaniel hath these praises and especial marks:

• 1. He shuns Guile in his spirit as well as in his words or works: Psal. 32.2. What he accounts vile to speak, he accounts vile to think.
• 2. His praise is of God, and not of men: Rom. 2.26. He more strives to do good, then to get credit and applause; and if God accept him, he cares not though all the world deride him.
• 3. When he confesseth his fault to God, he will not hide his sin, but confesseth all his sins; that is, all sorts of sins, and his sin without extenuation, or excuse, Psal. 32.2, 5.
• 4. If he offend, it is of ignorance, and he will not receive doctrine of trust; and if he be shown the truth, he quietly yields, and gives glory to God, John 1.46, 47, 48.
• 5. He is a plain man, and speaks the truth in his heart: What he saith, he saith without fraud or dissembling, he saith it from his heart; his heart and his words agree; he hateth lying, and all deceit: Psal. 15.2. Zeph. 3.13. though he might gain never so much, yet will he practice no untruth▪
• 6. He is a constant man, just of his word, he will perform his promise, though it be to his own hindrance Psal. 15.4. He will not deny the truth though it be to his extreme danger.

Such men as these have many encouragements to hold on their courses. It was a chief praise of Christ, that he was without Guile: 1 Pet. 2.7. and so was it in the Martyrs and Saints, Rev. 14.15. It is one of the signs and marks of God's household servants, Psal. 15.2. Of a true Convert. Zeph. 3.13. These men are faithful with the Saints, and rule with God. Hos. 11. 12. Such as these will abide the Balance (to be weighed) and God will acknowledge their integrity: Job 31.5. The wealth of these men gotten by labor and just dealing, shall increase, when riches gotten by vanity shall diminish. Prov. 13.11. And those lips of Truth shall be established forever, when lying tongues shall be but for a moment, Prov. 12.19.

And thus much of Guile.

Only before I pass further, it is worthy the noting that he says of these two first sins, that all Malice, and all Guile must be laid aside: which imports; that howsoever some other infirmities be in the godly, yet they should be found far from all Malice and Guile; not a jot of either of them should be found in them: Malice must be in them in no kind, nor in no measure; neither secret nor open Malice, neither grudge nor desire of revenge, neither at home nor abroad, neither in civil things, nor in matters of Religion, neither in any of the aggravations, nor in the least drop of it: And the like may be said of Guile. It were a shameful thing that any kind of Guile should be found in a Christian, in any of his dealings, at any time, with any sort of men, or in any measure. For if but a drop of Malice or Guile be left in us, it may break out again, and our hearts prove like a festered sore. Malice is like leaven, a little of it will sour the whole lump. It is like Poison, a drop may spoil us. It is like a coal of fire within, it wants nothing but the devil to blow it, and then into what a flame may it kindle? And therefore we should all look to our hearts, to see that we be free from Malice; and look to our ways, that we be guilty of no kind of Guile: Such as are reconciled, should note this point to see to it, that they keep not the least drop of the poisonful grudge in their hearts. It is not enough that they say daily, they will forgive, or can receive the Sacrament. For if they cannot respect them with a free heart, without reservation, they are still infected with the disease of Malice.

Hypocrisy. ]

The third sin to be avoided is Hypocrisy.

Concerning Hypocrisy I propound two things to be considered. First, how many ways men commit Hypocrisy: Secondly, what reasons there are to dissuade us from Hypocrisy.

For the first, the Scriptures discover many ways of the practice of Hypocrisy: In the 23. of Matthew our Savior notes eight ways of being guilty of Hypocrisy.

• 1. To say and not do : ver. 3.
• 2. To require much of others, and plead for great things to be done by others, and not at all do it ourselves, as we prescribe it to others, ver. 4.
• 3. To do what we do to be seen of men, ver. 5. This is at large opened, Mat. 6.1. to the middle of the chapter.
• 4. To affect greatness in the respects and entertainments of others, ver. 6. to 12.
• 5. To do duties of Religion of purpose to hide some soul sin. ver. 14.
• 6. To be curious and strict in small matters, and neglect the greater duties, ver. 23, 24.
• 7. To be careful to avoid outward faults, and to make no conscience of the inward foulness of the heart, ver. 25, 27.
• 8. To commend and magnify the godly absent, or of former ages; and to hate and abuse the godly present, and of our own times, verse 29. to 36.

  There are divers other Hypocriticall practices noted in other Scripture: As,

• 9. To serve God outwardly, and yet our hearts to be carried away with vile distractions, Isaiah 28.13. This is a chief Hypocrisy to be avoided, in such as come to the word.
• 10. To pray only in the time of sickness or danger, when we are forced to it, and to show no love of prayer or delight in God, in time of prosperity or deliverance, Job 27.8, 9.
• 11. To judge others severely for smaller faults, and to be guilty themselves of greater crimes, Mat. 7.5.
• 12. To be just overmuch; I mean, to make sins where God makes none, Luke 13.15.
• 13. To be convinced in his own conscience, and yet not confess it, nor yield, though they know the truth, Luke 12.56, 57. &c.

Thus of the divers ways of Hypocrisy.

There are many reasons to declare the hatefulness of this sin of Hypocrisy: I will instance only in the reasons from the effects.

The effects of Hypocrisy are either, first to others: Or secondly to the Hypocrite himself.

First, to others the Hypocrite is a continual snare: He walks in a net that converseth with an Hypocrite, Job 34.30.

Secondly, to himself the effects of Hypocrisy in the Hypocrite, are both privative and positive. The privative effects which the Scripture instanceth in, are chiefly three. The first is, that the Hypocrite loseth all his service of God; In vain do Hypocrites worship God, Mat. 15. Secondly, he infecteth all his gifts and praises: Hypocrisy is like leaven, Luke 12.1. It soureth all gifts and graces; a little of it will mar all his praises and gifts whatsoever for the acceptation and use of them. Thirdly, he loseth all reward of his good works, Mat. 6.1. An hypocrite may do good works, though he never doth them well; and for the good he doth, may have his reward with men, but this is all; for, from God he shall have no reward.

The Positive effects of hypocrisy, may be referred to two heads: For some effects may fail upon him; and some effects must and will befall him.

The effects that may follow his hypocrisy are three: For first he is apt to be seduced by evil Spirits, and the doctrine of Devils: An hypocrite is in the greatest danger of most men to be seduced into vile opinions, 1 Tim. 4.1, 2. Secondly, he may fall into a spirit of slumber : his conscience may be •• ared with • n hot iron. Thirdly, he may fall into most woe • ull terrors: such a fearfulness may surprise the hypocrite, that God may be to him as devou ••• g fire, and as everlasting burnings, Isaiah 33.14. Job. 18. 14.

The effects that will certainly fall upon the hypocrite, are these which follow:

• 1 Judgment in his own conscience. He goes about as a condemned man: for, he is always condemned in himself.
• 2. The discovery of all his villainy: for there is nothing had in his intents and dealings, but all shall be laid open, Luke 12.1.2.
• 3. The miscarrying of his hope. The hope of the hypocrite shall perish, Job 8.11. to 16. and that with these aggravations: that his hope will perish, first easily ; secondly speedily ; thirdly unrecoverably. Easily ; for God can destroy his hope as easily, as the maid can sweep down the house of the spider with her besom: Speedily ; for it will wither while it seems rooted, and is yet green before any other herb : yea, though it grow up, yet it is like grass on the house top. Vnrecoverably ; for his hopes being but as the house of the spider, they will be dashed down forever; and though he would lean to his house, and take hold of it, yet his hopes shall perish forever: and when this day comes, his hopes shall be as the giving up of the ghost.
• 4. Strange punishments in his death and condemnation. And therefore when our Savior Christ would express a special terror in the plagues of especial sinners, he saith, they shall have their portion with hypocrites and workers of iniquity, Mat. 24. and the last verse. Job 27.8.

And these effects will appear the more terrible, if we consider, that the Scriptures take off all the objections of hypocrites; to show that they be left naked to the fury of God: for all this will come upon them;

Though they be many in number, Job 15.34.

Though they be rich, Job 27.8.

Though they triumph in all jollity now, Job 20.5.

Though they be young, or widows, or fatherless, Isaiah 9.17.

Though they cry at their later end, Job 27.9.

Though they do many good deeds, Mat. 6.

Though their wickedness be yet hidden, Luke 12.1, 2.

The use may be first for information; secondly for instruction; and thirdly for consolation.

First for information: and so it may show us,

First, what to think of the great shows of holiness and mortification made in the Church of Rome. Their fastings, and their prohibition of marriage, vows of chastity, and willful poverty, have a show of wisdom and piety, in not sparing the flesh : but the holy Ghost tells us, that all this is but hypocrisy, 2 Tim. 4.1, 2, 3, 4. Col. 2. ult.

2. How miserable the estate of multitudes of our own people is, by these signs we may perceive, that the plague is wonderfully spread in Israel. There are whole congregations of Hypocrites, that is of men that say and do not, that come near to God with their lips, and their heart is far from him, that seldom or never pray but when they be sick; that regard not the inward soulenesse of their hearts, so their lives be either civil, or evil but in secret, Job 15.34. Isaiah 9.17.

Secondly for instruction; and so it should teach us all to beware of this leaven of Hypocrisy, Luke 12.11. and if we would be thought to have the true Wisdom from above, then let us show it by our fruits, that they may be without Hypocrisy, Jam 3.17. And for the better enforcing of this use, I will put you in mind of two things: First the sorts of hypocrisy you are most in danger of: Secondly the remedies or preservatives against hypocrisy.

The sorts are chiefly these.

1. The distraction in God's worship, which is a most woeful fault, a • d most common: This was it was shown before that so angered God, Isaiah 28.13.

2. Secondly the omission of private worship, I mean to make a show of Religion and the love of God, and yet neglect reading of the Scriptures, prayers, conference and secret communion with God: This as was shown will provoke God to stop his ear at our cry, because we do not pray at all times. Job • 7.8, 9.

3. Neglect of mortification of inward sins, and secret faults; taking liberty, so it be but sin in the heart or in secret. This will undo thee forever, if thou look not to it in time.

4. Affectation of praise and credit with men, to do our works to be seen of men.

Now there are divers rules to be observed, if we would not be poisoned with the reign of hypocrisy.

1. Keep thyself in God's presence; forget not God; remember always that his eyes are upon thee: Thus David set the Lord always before him, Psal. 16.8. And this God commandeth Abraham to do, if he will be upright, Gen. 17.1.

2. Thou must pray much and often to God to create a right Spirit in thee : For by nature we have all double and hypocritical hearts, Psalm 51. • 0.

3. Keep thy heart with all diligence, watching daily and resisting distractions, wavering thoughts and forgetfulness. And to this end, mortify the first beginnings of this sin in thy heart, mourn for it as soon as thou discernest it, and judge thyself seriously before God. James 4.8. Matt. 23.26.

4. In all matters of well doing be as secret as may be, Mat. 6. both in Mercy, Prayer, Fasting, Reading and the like.

5. Be watchful over thy own ways, and see to this point, that thou be as careful of all duties of godliness in prosperity as in adversity, in health as in sickness, Job 27.9, 10.

6. Converse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and known hypocrites.

7. Be not rash, and easy to condemn other men for hypocrites, only because they cross thy opinions, or humors, or will, or practice. It is often observed, that rash censurers, that usually lash others as hypocrites, fall at length into some vile kind of hypocrisy themselves.

But may we not call an hypocrite an hypocrite?

Hypocrites are not all of one sort. Some are close hypocrites: some are open. The open hypocrite thou mayest show thy dislike of his courses, and avoid him: But the close hypocrite thou canst not discern, or not certainly; and if thou follow thine own conjectures, thou mayest sometimes condemn a dear child of God, and approve a detestable hypocrite.

But how may the open hypocrite be discerned?

By divers signs.

First, by an ordinary and usual affectation of the praise of men, in doing good duties. When a man constantly sets himself out to the show, it is an apparent mark of a false heart. Mark that I say an usual affectation.

Secondly, if a man make a show of the means of godliness, or liking the means of godliness, or of the persons that are godly; and yet it be manifest that he hates to be reformed, lives in known gross faults, and being rebuked by the word, or servants of God, will not reform, but carrieth a grudge at the parties that labored his reformation: This is an evident mark of an hypocrite. Now to judge these is no offense.

Thirdly, it is a sign of an hypocrite, when a man will be godly, and restrained, and zealous in some companies, and in other company take liberty for gross profaneness.

Lastly, he that will be rid of hypocrisy, must look to himself, to keep himself free from the causes of it, and take heed that he be not bewitched in those things that have bred hypocrisy in other men.

What is it can make a man an hypocrite?

First, sometimes fear will do it: as in time of trouble or persecution, men, to avoid dangers, will play the hypocrites, Luke 12.1, 2, 3, 4, 5.

Secondly, sometimes desire to get credit, and to be well thought on (especially when it is mixed with envy at the respects of others) drives some men headlong into hypocritical courses, Mat. 6.

Thirdly, sometimes men are emboldened unto hypocrisy, by a secret persuasion, that Christ will defer his coming, and they shall not of a long time be brought to account. Mat. 24.48, 50.

Fourthly, men fall into hypocrisy for gain, to hide their wicked and deceitful courses: So the Pharisees, Mat. 23.14. so 1 Tim. 4.2, 7.

Fifthly, forgetfulness of God is a great cause of hypocrisy, and the reign of it in many hearts, Job 8.13.

Sixthly, Lust, and some vile wickedness, drives many men and women into hypocrisy, 2 Tim. 3.

These things we must take heed of, and preserve ourselves from them, if ever we would not be wretched hypocrites before God.

Thirdly, here is also consolation to all the godly whom God hath kept upright, and free from this damned vice (I mean from the reign of it: for, there is no man but hath some dregs of hypocrisy in him.)

But how may a man know that he is not a hypocrite?

By many signs.

Secondly, when a man makes God his secret place, strives and desires secrecy to worship God, Mat. 6.

Thirdly, when a man loves no sin, but would fain be rid of every sin, and so hath respect to all God's commandments.

Fourthly, when a man confesseth his hypocrisy, and mourns for it, and strives against it.

Fifthly, when a man accuseth himself for it to others whose respects he most desires.

Sixthly, when a man keeps his heart close to the substance of godliness, and labors to be built up without distraction in the main things needful for his salvation, and is not carried to spend his time most about unnecessary or impertinent cares or studies, 1 Tim. 4.2, 7, 8.

Seventhly, when a man is as careful to serve God in prosperity, as well as adversity, Job 27.9.

Eighthly, when a man delights in the Almighty, and loves all the means by which he findeth any communion with God, Job 29.9.

Ninthly, when a man, from the hatred of hypocrisy, is stirred up against hypocrites, cannot abide them, nor will converse with them, Job 17. ver. 8.

Lastly, Job comforts himself, that he was no hypocrite, by three arguments.

• 1. He would trust in God, though he did slay him.
• 2. He would reprove his ways in God's sight.
• 3. He sought God's presence, and set himself always before him: none of which an hypocrite could do, Job 13.15, 16.

Thus much of Hypocrisy.

Envy. ]

The fourth sin to be avoided is Envy.

Envy is nothing else but a vexation or inward displeasure conceived at the good of another: viz. either another's credit, gif • s, preserment, profit, success, or the like.

This sin, though in the world it be litile thought of, yet in it self i • a most fearful vice; and should be so accounted of by Christians, for many reasons.

First, if we consider the subject persons in whom it usually is. It is found most in natural men, Tit. 3.3. yea, in silly men, Job 5.2, This was the sin of Cain, Gen. 4. yea, of the devil himself. The main sin of the devil was the envy of man's happiness. It reigned in the devilish Gentiles Rom. 1.29.

Secondly, if we consider the cause of it, it is for the most part the daughter of pride, Gal. 5.26▪ sometimes of covetousness, Prov. 28.22, and often of some egregious vile transgression, such as in Rom. 1.29. but ever it is the filthy fruit of the flesh, Gal. 5.25.

Thirdly, if we consider the vile effects of it, which are many: for,

1. It hath done many mischifes, for which it is infamous. It sold Joseph into Egypt, Gen. • 7. and which should ever make it abhorred of us, it killed the Son of God, Mat. 27.8.

2. It deforms our natures: it makes a man suspicious, malicious, contentious: it makes us to provoke, back-bite, and practice evil against our neighbors. It is ill for our sight: for the envious man hath always an evil eye, and a cast down countenance with Cain also many times.

3. It begins even death and hell, while a man is alive. It kills the silly one, Job 5.2. It destroyeth the contentment of his life, and burns him with a kind of fire unquenchable. It feeds upon the envious man, like the moth or worm by degrees: and it hasteneth mischief in the envious man, because it makes the person envied more glorious; and besides, it is a vice that driveth a man from among men, in respect of comfortable society: for it was long since advised, Eat not the bread of him that hath an evil eye, Prov. 23.6. and no man by his good will, if he can be free, will converse with such as he perc • ives to be envious.

F • urthly, this place manifestly imports, that it is a notable hindrance to the profi • of the word, and so no doubt it is to prayer and all piety, as evidently it is a let of charity; unless it be that men in hypocrisy to disgrace others, will for envy do some good: as they preached Christ for envy in the Apostles time, Phil. 1.15.

Uses. The use should be threefold.

First, for instruction, to teach us to follow the advice here given, in putting away Envy, and cleansing our hearts of it: and to this end think much of the reasons against it, and withal remember by confession and godly sorrow to cleanse thy heart carefully of it. For those things help wonderfully in the putting of it away.

Secondly, this may serve for great reproof of many that profess the fear of God, who daily shame themselves by discovering this vice in themselves. This was it the Apostle complained of in the Corinthians; and shown, that it is a vice which not only holds down a Christian from growing, but it makes him look like a carnal man, 1 Cor. 3.3.

Thirdly, for consolation, if we find ourselves freed from this vice. And we may know that we are not envious,

• 1. If we love the good things in others, and can rejoice in their prosperity, and mourn for their miseries.
• 2. If we be vile in our own eyes, and lowly minded.
• 3. If we enjoy contentation in our own estate, and are well pleased to be that which God will have us to be.
• 4. If in giving honor we can heartily go one before another.

Thus much of Envy.

Evil speaking. ]

This is the fifth sin to be avoided.

If we would profit by God's word, we must look to our own words, &c.

Evil speaking generally taken, comprehends all the faults of the tongue in speaking: and so it is true, that a man can never be soundly profited by the word till he makes conscience of evil words as well as evil works. But I think it is taken more restrainedly here.

There are many kinds of evil speaking that are to be avoided. Lying is evil speaking: and it is true, that he who is false to man, will never be true to God. But I think Lying is not here meant.

Flattering is evil speaking: for he that praiseth his friend with a loud voice, it shall be counted to him as a curse. It is a curse to be troubled with a flatterer: and it is a kind of cursed speaking to flatter. But I think this is not meant here neither.

But I think the sins here meant are Back-biting, judging, • landering, and complaining one of another, and all bitterness of speech between man and man. These hinder charity, and provoke God, and let the growth of piety in the hearts and lives of men. And therefore these kinds of evil speaking should be detested of Christians, and altogether laid aside.

These sins as they are hateful in themselves, and in the least degree, or in any kind: so evil speaking is made more vile in the aggravations of it. It is evil to speak evil any way, or of any: But it is much more vile,

First, when we speak evil of the absent, that cannot defend themselves: Back-biting is a hateful degree of evil speaking, 2 Cor. 12.10. Psalm 140.11.

Secondly, when we speak evil of such, as God hath humbled, or afflicted: Lev. 19.14. Obad. 12. Prov. 16.28.

Thirdly, when we shall speak evil of such as are in authority, Eccl. 10. ult. Jud. 8. Lev. 19.

Fourthly, when we speak evil of the godly, especially before the wicked, or for things indifferent, or without cause: James 4.9. Rom. 14. Psal. 31. 18. or for lesser failings: Mat. 7.1, 2. but especially their good conversation: 1 Pet. 3.16.

Fifthly, when we speak evil of our professed friends: Psal. 5.6.13. Lament. 1.2.

Sixthly, when we speak evil of God's messengers, taxing their persons: as their carriage, especially when they labor, and take pains, watching over us for our good: Ier. 26.8, 9. & 18.28. Amos 5.10. 2 Cor. 3.6.16. 1 Tim. 4.10. Ier. • 5.10. 1 Cor. 4.3, 5.

Seventhly, when we speak evil of father and mother, or such as are nearly knit unto us: so it is also monstrous uncomely to see the wife speak evil of the husband, or contrariwise: Prov. 20.20. Lev. 20.9. Mich. 7.6.

Eighthly, when we speak evil of godliness, even of the good way of God, calling sweet sour, and good evil, Isaiah 5.20. scorning the Lord's day, and deriding sanctification, and reformation of life, 1 Cor. 15.32, 33. Acts 19.9. especially when we do it out of an inward hatred of holy duties: Let such take heed of despighting the Spirit of grace, Heb. 10.29.

Ninthly, when men speak evil of God himself : as doth the swearer, and for-swearer, the murmurer, and such as reason Atheistically, against the nature, counsels, or providence of God: Comm. 3 Psal. 73.9.

And as evil speaking may be aggravated by the persons against whom: so may it be by the manner: For if it be evil to speak evil in any fashion, then it is much more evil,

First, to rail: 1 Cor. 6.10. mouth full of cursing : Psalm, 10.7. Rom. 3.14.

Secondly, to complain in all places for slight occasions, or trespasses.

Thirdly, to hide hatred with lying lips: Psal. 62.4. Prov. 10.18. Psal. 41.6.

Fourthly, to go about to carry tales, and slanders, Lev. 19.

Fifthly, to speak evil of others, when we are guilty of the same offenses ourselves, or greater, Rom. 2.1, 2, 3. Mat. 7.1, 3.

Sixthly, to reveal • secrets, this is slander: Prov. 11.13.

Neither are men free from this vice, or guilt, when they are whisperers, and do it secretly, and as many do, with charge that they speak not of it again, yet themselves in the very next company will tell it out again: 2 Cor. 12.20. Nor when they join with their evil speaking the acknowledgement of their praises of whom they speak. For many times their [ but ] tends to a greater defamation, and by praising them they only save themselves from blame, and intend thereby to enforce their defamation the more. Nor is it an extenuation, when they revile their inferiors: For, Masters must not threaten their servants, Ephes. 6.9. nor parents must not pr • voke their children to wrath, Ephes. 6.4. nor husbands be bitter to their wives, Col. 3.9. Nor great men may Lord it over their poor tenants, or people: Prov. 13.8. Nor men that excel in gifts, be masterly in their words to their inferiors in gifts: James 3.1. Nor when men revile being reviled: For this is also prohibited unto Christians, 1 Pet. 3.9.

There are also many reasons, why we should put away evil speaking.

First, from commandment. Men are straitly charged by God to refrain their tongues from evil : Psal. 34. and not to speak evil one of another : James 4.9. to speak evil of no man : Tit. 3.1. nor to render reviling for reviling : 1 Pet. 3.9. we must bless and not curse : Rom. 12.14.

Secondly, from the consideration of our own persons, and estates in Christ. We are called to blessing and are the heirs of blessing : and therefore it is monstrous uncomely for us, that are free borne, to use such servile and base language 1 Pet. 3.9.

Thirdly, from example. Michael the Archangel, when he contended with the devil, durst •• t bring against him any railing accusation : Jude 9. The Apostle showeth their practice herein being persecuted, they suffer it: being reviled, they bless • Cor. 4.12. When Shimei cursed David, and called him a Son of Belial, and a bloody man, he said: Let him curse, because the Lord hath said unto him, curse David, It may be the Lord will look upon my affliction, and the Lord will requite me good for his cursing this day, Thus he bore it, though he continued cursing, and cast stones, and dust at him: 2. Sam. 16.8.10.11.12. 13. But above all we should learn this of our Savior Christ, In whom was found no guile in his mouth, who, when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him, that judgeth righteously : 1. Pet. 2.23.

Fourthly, from the causes of it. Bitter speaking comes from a bitter root of a cursed disposition in our natures: Heb 12.14.15. It proceeds sometimes from envy at the good of others, sometimes from malice and secret grudge, sometimes from guile and fraudulent purposes, sometimes from Hypocrisy also: For, he that is much in judging other men, is seldom without great store of hypocrisy in his heart. Well therefore is this sin put last in the Catalogue, as that, which may be engendered of any of the former.

Fifthly, from the effects; Effects I say both of restraining it, and committing it. If we did restrain judging, reviling, backbiting, and all bitterness, How happy would our lives be; How comfortable would our conversation be? We should live long and see good days : Psal. 34.12. Besides: it is a wonderful praise of the gifts of God, and sign of a large measure of grace, to avoid evil speaking: He is a perfect man, that sinneth not in these customary sins of the tongue, James, 3.2. and it is always, a man's Honor to cease from strife, Prov. 20 • 2.

The effects of committing it are many and fowl: and that both to others, and to themselves.

First, to others, and so first it grives the spirit of God, by which we are sealed to the day of redemption For, a bitter spirit is a wonderful cross to that meek spirit of Christ Jesus. Eph. 3.31. Secondly, it is a singular injury to men, at whom we cast our bitter words. For we trouble their peace and work much disquietness: and besides, when men contend by evil words, it can hardly be avoided, but many will be defiled, yea many besides them selves as they are severably inclined to either party, Heb. 12.14.15. Thirdly, and it is certain in God's account, and in men's too, thou wert as good shoot arrows at them, as bitter words, and run them in with swords, or cut them with sharp razors, as mangle their names and credits, with thy censures, or slanders, or reproaches.

Secondly, to them selves. They bring much hurt to them selves, that accustom them selves to ill language in any of these kinds. For, they make them selves guilty of a world of wickedness. James 3.9. First, they wrong the law of God. For he that judgeth his brother, condemneth the Law : James. 4.9. Secondly, they transgress against the law-giver, whose proper office is to judge the ways of all men. James 4.10. Thirdly, they discover also their own folly and weakness. For, it is a man's honor to cease from strife, but every fool will be meddling : Prov. 20. • . Fourthly, they shame the profession of Religion. For, this is thank worthy if a man suffer evil for well doing. 1. Pet. 2.19. But what a shame is it, when thou suffrest as a busy body in other men's matters : 1. Pet. 4.15. Fifthly, besides it is certain, Evil words corrupt good manners : thou losest so much of thy honesty, and piety, as thou admittest of evil in thy tongue: 1. Cor. 15.33. And if you bite and devour one another, take heed you be not consumed one of another: Gal. 5.15. And if thou judge, thou shalt be judged. He that is given much to censuring, seldom or never scapes great censures himself: Matth. 7. Sixthly, Besides, also, these courses will increase unto greater condemnation : God may be provoked to take thee in hand, and thou mayest be in danger to be plagued for it forever in Hell, I am. 3.1. Seventhly, and if this evil vice grow in thee, thou art fit to be cast out of the Communion of Saints: men are charged to avoid thee, and not to eat with thee▪ 1. Cor. 5.11. And though that censure be not executed by the Church always, yet God many times makes such persons so loathsome, that everybody avoids them as much as they can. Eighthly, further, this very effect here mentioned should persuade much with us. It is a sin that greatly hindereth the profit of the word: bitter-tongued persons never grow much in religion. For, it is required, that we should receive the word with meckenesse, and lay aside all supers • uity of malicioiusness ; such as this evil speaking in these kinds is, lam. 1.21. Lastly, as m • n love cursing, so it shall come unto them: and as they love not blessing, so it shall be far from them, Psal. 109.17.

The use should be both for Humiliation, and for Instruction.

First, for Humiliation. It may greatly abase many Christians that are extremely guilty of this sin. How hath this wickedness prevailed in many places! The way of peace few men have known: there is almost no meekness, but lying and flattering, and censuring, and railing, and slandering, and reproach upon reproach, and back-biting everywhere: Yea, what are the families of the most, but as so many kennels of Curres, such snarling, and biting, and provoking one another? Husbands bitter to their Wives; Wives contentions like a continual dropping; Masters threatening their Servants,and Servants answering again and cursing their Masters. How are the lives of the most destitute of contentment, and their states of prosperity, even by reason of this sin?

But, let all that fear God, learn from henceforth to make more conscience of their words, and refrain their lips from evil.

Quest. But what should a man do to keep himself free from this vice, or that this fountain of evil speaking may be dried up?

Ans. He that would restrain himself from being guilty of back-biting, judging, reviling, or any kind of evil speaking, must observe such rules as these.

First, He must learn to speak well to God, and of godliness: if we did study that holy language of speaking to God by prayer, we would be easily fitted for the government of our tongues toward men: we speak ill to men, because we pray but ill to God.

Secondly, he must lay this rule upon himself, and watch to the performance of it, he must study to be quiet, and meddle with his own business, and not meddle with the strife that belongs not to him; resolving, that he will never suffer, as a busy body in other men's matters. 1. Thes. 4. 1. Pet. 4.15.

Thirdly, he must keep a Catalogue of his own faults continually in his mind: when we are so apt to task others, it is because we forget our own wickedness.

Fourthly, his words must be few: for, in a multitude of words there cannot want sin, and usually this sin is never absent.

Fifthly, he must not allow himself liberty to think evil. A suspicious person will speak evil.

Sixthly, he must pray to God to set a watch before the doors of his lips.

Seventhly, he must avoid vain and provoking company. It may be observed often, that when men get into idle company (which perhaps they like not) the very complement of discoursing extracteth evil speaking to fill up the time; especially, he must avoid the company of censurers: for, their ill language, though at first disliked, is insensibly learned.

Eighthly, he must especially strive to get meekness, and to be soft, and show his meekness to all men. Tit, 3.1.2.

Ninthly, if he have this way offended, then let him follow that counsel, Let his own words grieve him, Psal. 56.5; that this, let him humble himself seriously for it before God by hearty repentance: this sin is seldom mended, because it is seldom repented of.

Quest. But what should I do to avoid evil speaking in others?

Ans. First, live honestly and without offense : and then though men be never so crooked and perverse, yet either they will be silent, or in the day of God's visitation they will glorify God, Phil. 2.15. 1. Pet. 2. verse 13.

Secondly, if men will yet revile, learn of David and Christ, and the godly, to be patient, and not revile again, but rather bless them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12.

Thirdly, if men be still unreasonable and absurd, betake thyself to prayer: and then either God will turn their hearts, or quiet thine, Psal. 104.2.3.4.

Fourthly, thou must not give thy heart to all that men say ; but be sometimes as a deaf man that hears not, and as a dumb man in whose mouth are no words of reproof, Eccles. 7.23.24. Psalm. 38.13.14.

Fifthly, if yet thou be pursued, then remember this comfort, The curse that is causeless shall not come, Prov. 26.2. and though they curse, yet God will bless, Psal. 109.28. God will turn their cursing into a blessing, and he will curse them that curse thee, Numb. 24.9. and if thy reproaches be for the cause of religion and righteousness, blessed art thou that art accounted worthy to suffer for it: For, Great is thy reward in heaven, Mat. 5.11. Acts 5.41. thou hast cause to rejoice in such contumelies, 2. Cor. 12.10.

Hitherto of the catalogue of sins to be avoided. The manner here follows to be considered of: and that may be noted from the word Laying aside, and from the manner of the expressing the sins.

Out of all, there are briefly five things may be noted.

First, that by nature we are all inclined to and clogged with these sins: for, that the word laid-aside imports. For, it shows, that by nature they hang upon us. Tit. 3.3: which should teach us to watch our hearts against these sins, seeing they are so natural to us; and to pursue the reformation of them with so much the more constancy and diligence, by how much it is the more hard to shake off what is natural to us. Secondly, it should teach us to forbear intemperate words and carriage toward others, in whom we discern these sins so far, as they are infirmities: but rather we should be soft, and show all meekness to all men; considering, that we ourselves also were infected with the same faults.

Secondly, that the natural man is daily guilty of these sins, and useth them as if they were necessary to his well-being. He cannot be without them: he wears them as his garments, or betakes himself to them as to his weapons: he thinks he is adorned by them. This is imported by the metaphor: He thinks, if he did not ease himself by hypocrisy, the service of God would destroy his contentment. If he did not use guile, he should never thrive. If he did not use violent speeches, he should be despised: and so of the rest. This may serve to put a difference betwixt the wicked and the godly in the guiltiness of these sins: for, a godly man may by frailty be tainted with some of these; but then he doth not account them necessary, or place contentment in them, or daily fall into them; he dislikes them, and would fain be rid of them: whereas the wicked think their lives naked without them.

Thirdly, that true grace and respect of the word of God must put off and banish all these things. He that would have comfort in his conversion, or bring sound affections to the word, must take a course to mend these faults, Eph. 4. 22. Col. 3.8. This should be for great reproof of such Christians as shame their profession of godliness by not shaking off these faults; and besides, greatly darken the comfort of their calling, by walking so carnally herein, 1. Cor. 3.1.2.3.

Fourthly, for the manner, how these sins are to be avoided in special: Here are diverse things to be noted. The metaphor imports, that we must lay these things aside, as the Porter lays aside his heavy burden; or as the Rebell lays aside his Arms and weapons; or as the weary Pilgrim lays aside his foul and troublesome long garments; or as the captive Maid, when she was to be married, laid aside the garments of her captivity, Deut. 21.13. Now we thus lay them aside chiefly two ways.

First, by confessing them, and mourning for them, Heb. 12.

Secondly, by renouncing and forsaking the practice of them: but then we must further note, that they must be so laid aside, as they be never taken up again. We must not lay them aside as we ordinarily do our garments, to wear them again the next day or the next week. Besides, it is here to be observed, that these sins are not rooted out in a moment. A Christian is long laying them aside. He doth speak of the present endeavor: It must be an every-days work, to judge ourselves for them, and resist them, till the power of them be broken. Lastly, we may hence note, that we should give over the practice, but not the remembrance of our former sins. For he saith, laying-aside ; not burying them, or renting to pieces, or the like phrase, which might import the utter forgetting of them. To remember our fau • tinesse in these things, will keep us humble, and make us more innocent and free from them, and more compassionate over others.

Fifthly, note the extent in setting down the sins to be avoided: whence observe two things.

1. First, that he saith all malice, all guile, and all evil speaking; to note, that a Christian should not bear with himself in the least measure of failing in any of these: For a little of this leaven will sour the whole lump, and a small root of any of these will grow up to a great deal of trouble and infection.

2. Secondly, In that he saith Hypocrisies, and Envies in the plural number, and so evil • peakings: To note, that we should search our hearts so, as not to tolerate in ourselves any kind of these evils. It is not enough to be free from some kinds of Hypocrisy, but we must be free from all: and our sincerity shows itself • herein, that seeing we cannot be wholly rid of hypocrisy, yet we will hate it, and strive against every part and kind of it.

Verse 2.

As new borne babes desire the sincere milk of the word, that ye may grow thereby.

Hitherto of the things to be avoided.

NOw follows the second thing, and that is, what we must do, that we may profit by the word, namely that we must get tender and constant affections to the word, if we would ever grow by it in knowledge and grace: and this is set out metaphorically by the comparison of appetite and desire in new borne babes unto milk. The meaning is, that Christians, that would profit, must be like children in their affections to the word: they must love it, and long for it, and delight in it, and have their hearts set upon it, as affectionately, as children do naturally thirst after the breast: This is a point of singular use, and such, as all of us ought to take notice of, to get our hearts rightly framed, and firmed herein. The disease of the most hearers lieth in the defect of this: and the happiness of such, as do thrive apace in godliness, is to be ascribed to this affectionate love of the word.

There be three things about these desires for matter of observation, must be distinctly noted: The first concerns the necessity of this desire: The second, the utility: And the third, the true nature of this holy desire.

For the first: It is evident from hence, that all that come to the word, It is indispensably required, that they come with appetite: men must bring affection, and desire after the word, if they would ever grow by it. If we would ever drink freely of the water of life, we must be such as thirst after it. Revel. 21.6. If we would have God to feed with milk and wine, we must be such, as have a true thirst after it. Isaiah. 55.1. If we would not have all success blasted in us, we must take heed of loathing the means, that is, despising prophecy: 1. Thes. 5.21.

For the second: It is likewise evident from hence, that though we have many wants, and ignorances, and weaknesses, yet if we have affection to the word, we shall never be destitute of some happy success in the use of it. The former places assure God's blessing and confirm it, that God will not be wanting to any, that hath this appetite: It is all that God stands upon. Everyone that thirsteth may come, and buy and eat, annd drink abundantly: Isaiah. • 5.1.2.3. Let us be careful of the condition: to desire the word, as the child doth the milk; and God will not fail to give the success, we shall grow by it.

Now for the third point. It is here to be carefully noted what kind of desire of the word is that, to which this promise is annexed: The true desire after the word hath chiefly four distinct things in it.

First, Estimation of the word above all other outward things. When we can account it a great blessedness to be chosen of God to this privilege to approach unto him in the courts of his house. Psal. 65.4. Psal. 119.127.128. When we can say with David, Oh how amiable are thy tabernacles, and think it better to be a door-keeper in God's house, then to dwell in the tents of wickedness Psal. 84.1.10. When we esteem the directions and comforts of God's word above Gold and silver: Psal. 119.127. and with Paul account all things but loss in comparison of the excellent knowledge of Christ, which may be here had. Philip 3.9.

Secondly, Longing and appetite after it, as true and certain, as the very appetite of a child is to the breast: this is expressed by the similitudes of panting, thirsting, and watching after the word in divers Scriptures: and when this longing is more vehement, it is set out by the passion of fainting for it, and of the breaking of the soul for it: Psal. 42.1. & 84.2. & 119.20.40. & 131.

Thirdly, Satisfaction and contentment, when we speed well in the word: as the child is quieted, and sleepeth in the rest and virtue of the milk it hath received: David saith, his soul was satisfied as with marrow: Psal. 63.1.5. and is granted of all the godly and chosen ones, Psa, 65.4. When it is sweet like honey to our taste, Psa. 119.103.

Fourthly, Constancy, and the renewing of affection. A childes appetite is renewed every day, though it seem to be full for the present, and such is the true desire of the godly. It is not a desire for a fit, but is renewed daily, as the appetite to our appointed food is, Job. 23. He that hath this desire may be found daily waiting at the gates of wisdom: Prov. 8.34.

Vs • 1. The use of all may be chiefly threefold: For,

First it may serve for trial: we should everyone examine ourselves, whether we have this true desire after the word, or no. For, if we find this, we are sure to prosper: and if we find it not, we are nothing but starvelings in matter of godliness,

Question. But how may we know, whether we have this estimation, longing after, and constant affection to the word?

Answ. It may be known divers ways, especially if our affections be grown to any good ripeness, and tenderness, in the measure of them: For it may be evidently discerned.

First, If we seek the blessing of the word of God, as a chief happiness, we would desire of him in his special mercy to give it unto us. Psa. 119.68, 132, 144, 155. and so by the constancy of prayer we may also discern the constancy of our appetite.

Secondly, if we can be diligent and content to take any pains, or be at any cost, that we may be provided of this food that perisheth not. John 6.27.

Thirdly, if we can hoard and hide up the word in our hearts, as worldly men would do their treasures, Psal. 119.11. • oying in it as much, as in all riches, Psal. 119.14.162. especially, if we can batten and wax fat by the contentments of it; as carnal men do, when they live at hearts ease. Psalm 119.70.

Fourthly, if it will still our crying, that is, if it will comfort us, and quiet our hearts in all distresses: Psal. 119.50, 143, 92. so as nothing shall offend us. verse 16 • .

Fifthly, If we make haste and come willingly at the time of assembling: Psa. 110.3. But especially, if we make haste, and not delay in practicing, what we learn thence: Psal. 119.60.

Sixthly, if we be thankful to God, and abound in the free will offerings of our mouths for the good we get by the word: Psal. 119. 7, 108.164, 171. Seventhly, if we can be truly grieved, and say with David, Sorrow takes hold on us, because the wicked keep not God's law, 119.159.

Eighthly, If we delight to talk of God's word, and to speak of his wondrous works discovered in his word. Psal 119.27, 172, &c.

These things and the like are in them that have their affections tender, and striving in them: Now whereas many of God's children may have true desire to the word, and yet not find evidently some of these signs: therefore I will give other signs of true affection to the word, though there be not always such delight in it, as they desire. The lesser measure of true appetite to the word may be discerned by some of these signs that follow.

First, it is a sign that we do heartily love the word, when we can from our hearts love and bless them, that do love the word, accounting them happy for their very love to the word. Psal. 119.1.12.

Secondly, it is a sign of desire after the word, when we can stick to the word, and the constant frequenting of it, notwithstanding the scorns and shame of the world: Psal. 119.31.46, 141. It is a sure testimony of our love to the Gospel, when we can forsake father and mother, brother and sister, house and land for the Gospels sake: Mark 10.29.

Thirdly, It is a sign of love to the word, and of desire after it, when we can mourn for the famine of the word, as a bitter cross. Psal. 42.3.4.

Fourthly, Yea, when men have the word, and yet find not comfort in it, it is a sign of their true affection when they long for those comforts with heaviness of heart, and account themselves in an uncomfortable distress, yea bitter distress, till the Lord return to them in his person in the power of the means. Psal. 119.82, 83, 123, 131.

Fifthly, It is a sign we love the word, when such as fear God are glad of us: it is a sign, that the Godly do discern appetite in us, though we do not, when they are tenderly affected toward us. Psal. 119▪74.

Sixthly, We may know our affection to the word, by our willingness to be ruled by it: if we can make the word our Counselor, it is sure we do delight in it, whatsoever we conceive of ourselves. Psal. 119 24.

Lastly, to strive against our dullness constantly, and to pray to be quickened, is a good sign, that we have some desire to the word. One may love God's precepts, and yet need to be quickened. Psal. 119.159.

Use 2. Secondly, this doctrine of desire, and appetite after the word, may much humble the most of us; some being altogether void of all desire after it, more then for fashion sake: and the better sort have their appetites either dull, or decayed.

Quest. Whence comes it that people have no more affection to the word, or that men are so cloyed with the word?

Ans. The lets of appetite and affection to the word may be considered two ways:

First, as they are without us.

Secondly, as they are within us.

Without us, the cause of want of affection is sometimes in the Minister: sometimes in the Devil: sometimes in the company men sort withal: and sometimes in God himself.

1. In Ministers there are two things, which marvelously hinder the admiration, and desire after the word. The first is, the manner of their teaching, when they teach unskilfully, deceitfully, vaingloriously, negligently, or coldly. When there is not a majesty, and purity, and life in the teacher, it is no wonder if there be no affection in the people. 2. Cor. 4, 2. 1. Thessa. 2. 2, 3, 4, 6, 8. 1. Cor. 2.4. 2. Tim. 2, 15. The second is their ill lives. What made the people in Eli's time so loath the service of God, but the wicked lives of Hophn • and Phineas. 1. Sam. 3. Ministers must teach by example as well as by doctrine, if they will not be despised. 1 Tim 4, 12.

2. The Devil, that god of this world, doth mightily labor in this point to keep men from affecting the Gospel. If he cannot hinder men from hearing, then his next work is by all possible endeavors to blind their minds, and mar their tastes, that they may not perceive nor regard the glorious things of God in Christ: 2. Cor ▪ 4.4.

3. Evil company is a wonderful impediment, it causeth perpetually hardness of heart, and carelessness: it keeps the hearts of the wicked men in a continual habitual deadness, and the best men seldom light into profane company but they get some degree of dullness, and deadness of affections by it. Prov. 9.6. Psal. 119.115.

4. God himself being provoked by man's extreme willfulness in sinning, gives them over to a spirit of slumber, and curseth their very blessings; yea, restraineth sometimes the very gifts of his servants, that so he may execute his judgments upon a rebellious people. The Lord hideth his statutes from them, and with-holding his spirit, keeps back the life of the word in their hearts. Isaiah 6.10. Yea many times to scourge the unthankfulness, and unprofitableness, of his own people, he doth for a time hide his testimonies from them. Psal. 119.19.

Thus much of the lets without us.

The internal lets must be considered. First, in the wicked. Secondly, in the godly.

The cause of this heartlessenesse, and want of affection in the wicked, is,

First, their ignorance, they know not either the word, or the worth of the word, or their own need of it.

Secondly, their profaneness and irreligiousnesse: they live without God, or without Christ in the world, they make no conscience of their ways. They forget their later end: they mind not the good of their souls, but only earthly things: they never tasted of the bountifulness of the Lord, but were altogether corrupt, and strangers from the life of God, only greedy in sinning.

Thirdly, Atheism: there is in the hearts of all wicked men in some degree abominable conceits concerning God and his word▪ They either doubt, whether the Scriptures be the true word of God: or else they are strongly carried to resolve, there is no profit in the knowledge of God's ways, or in serving the Almighty. Job. 21.14. Malac. 3.15.

Fourthly, Cares of life: The love of the profits, or pleasures of this life, cheak the word, and the power of it, as is apparent by these places. Matth. 13. Luke 14. Psal. 119.36, 37, &c.

Fifthly, In some either whoredom or wine: for these two sins together, or either of them take away men's hearts, they are void of all due consideration, and of all affection to God's word: They are senseless creatures. Hosh. 4.

Thus of the chief lets of the wicked.

The lets of affection in the godly are divers.

First, Sometimes it is their worldliness, their too much minding and plodding about the things of this life, or their excessive burthening of their heads about their calling; they have too much to do, or they have too much care; care I say, that is, distrustful and c • rking care. Psal. 119.36.

Secondly, Sometimes it is want of comfortable fellowship in the Gospel. Affection, that is alone, is seldom constant in the same degree. There is much quickening and comfort and incitation in a constant, and tender, and profitable society with such as love the word, Psalm. 119. verse 63.

Thirdly, Sometimes it is some secret sin that gets too much dominion over them. As affection may stand with mere frailties and infirmities: So, on the other sid • , if any sin once get head, and men yield to it, and agree to obey it, their affections to the word presently die within them, Psal. 119.133. Yea, if this sin be but in the thoughts, and be yielded to and delighted in, and that constantly they seek the pleasure of contemplative wickedness, and do not resist it by praying against it, even vain thoughts may dead the affections, and poison them, Psal. 119.113.

Fourthly, sometimes it is neglect of mortification: the s • ule will gather abundance of humors, as well as the body:and therefore Christians should not go too long, especially if they • eele a kind of fullness to grow upon them, but take a purge, that is, seriously and secretly set time apart to humble themselves before God, purging out their most secretest corruptions with all hearty confession before God.

Fifthly, sometimes it is want of practice or want of an orderly disposing of their ways in godliness. If they rest only in hearing, their affections cannot last long sincere: and, besides, the most Christians burden their own harts for very want of order, and that they go not distinctly about the works of godliness, but rake together a great heap of doctrine which they know not what to do withal. Psal. 50. ult.

Sixthly, sometimes again it is occasioned by inordinate feeding: when Christians begin to affect novelties, and seek to themselves a heap of teachers, they scape not long without fullness, and the fits of l • athing. 2. Tim. 4.3.

Seventhly, sometimes very idleness is the hindrance. The want of a particular calling to employ themselves in the six days, breeds a general kind of weariness and satiety; which extends the heart of it, not only to the times of private duties in the working days, but to the very Sabbath also. They cannot work at God's work with any great delight, that had no more mind to their own work.

Eighthly, sometimes it is neglect of preparation and prayer, before we come to the word.

Ninthly, sometimes it is a violent kind of ignorance and unbelief, when a Christian knows not this right to the word, and will not be persuaded of the fatherly love and presence of God in his ordinance. If Preachers must say, I have believed, therefore I will speak: so must Hearers say, I have believed, therefore I will hear. They should know, that they are welcome to Christ, and may eat and drink Cant. 5.1. And that their heritage lieth in the word. Psal. 119.

Tenthly, sometimes it is a very disease in the body; as, melancholy, or some other: which doth so oppress the heart, that it doth not take delight in anything. But of this more in the next Use.

Lastly, any of the sins mentioned in the former verse, will hinder affection: Malice, Hypocrisy, or Envy, or any of the rest.

Use 3. The third use may be for instruction, to teach us to strive for affection to the word, and to provide to order ourselves, so as we be not wanting in the direction of the Apostle: and so two sorts are to be taught, that is, such as want appetite; and such as have it, that they may keep it aright.

Quest. What must such do as find either want of appetite, or decay of it?

Ans. Such as would get sound affections to the word, must do six things.

First, they must refrain their feet from every evil way. It is impossible to get sound affections, without sound reformation of life, Psalm. 119.

Secondly, they must pray for it: they must beseech the Lord to quicken them, Psal. 119.37. and to enlarge their hearts, verse 32. especially to give them understanding, verse 34. and to open their eyes to see the wonderful things of his law. verse 18.

Thirdly, they must choose an effectual Ministry to live under it, such as is executed with power and demonstration to the conscience, 2. Cor. 4.2.

Fourthly, they must remember the Lord's day: and that they do, when they empty their heads and hearts of all cares of life which might choke the word; diligently doing their own works on the six days, and finishing them, that they may be free for the Lord's work on the Lord's day. The cares of life choke the word, Matthew 13.

Fifthly, they must converse much, if it be possible, with affectionate Christians. For, as iron sharpeneth iron: so doth the exemplary affection of the tender-hearted whet on the dull spirits of others.

Sixthly, they must purge often: they must be frequent in the duties of humiliation, by solemn fasting, and prayer, and sound confession; striving, when they feel fullness to grow upon them, to disturden their hearts, and to quicken their spirits more forcibly to the love of God's name and word.

Quest. But what must such do as have gotten some affections to the word, that they neither lose them, not be unprofitable in them?

Ans. They must look to diverse things.

First, they must hate vain thoughts, take heed of those secret vanities of imagination, and that delightful contemplation of evil in the mind, Psalm. 119. 113.

Secondly, they must try all things, and keep that which is good; they must hear with judgment, and make special account of such parcels of doctrine as do most fit their particular needs; laboring by all means, that such truths run not out, 1. Thess. 5.21.

Thirdly, they must take heed of itching ears. For, where men's desires are still carried after new men, they are in great danger of fullness, or of declining; and, which is worse, of being carried about with diverse doctrines, and at length to be a prey to deceitful mockers.

Fourthly, they must preserve by all means the fear and trembling at God's presence, and humiliation of mind. For, so long as we can dread the presence of God in his ordinances, we are in no danger of losing our love to the word, Psalm. 119.120.

Lastly, in Isaiah 55.1, 2, 3. we may note diverse things that God requires in such as have the same thirst.

• 1. They must come to means.
• 2. They must buy and bargain with God by prayer and vows.
• 3. They must eat, that is, they must apply it to themselves.
• 4. They must be instructed against merit in themselves, and bring faith to believe success, though they deserve it not▪ they must buy without money.
• 5. They must hearken diligently.
• 6. They must eat that which is good: that is, they must apply effectually that doctrine they feel to have life in it.
• 7. Their souls must delight in fatness: that is, they must be specially thankful and cheerful, when God doth enlive his promises, and sweeten his words to their tastes.
• 8. They must, after all this, incline their ear, and come to God: they must make conscience to strive against dullness and distractions, and seek God in his word still, or else their affections may decay: and then if they do this, they shall live and enjoy the sure mercy • of David by a perpetual covenant.

Quest. But what shall such godly persons as are afflicted with melancholy do in this case of affections?

Ans. They must attend these things.

First, they must be persuaded to see the disease in the body which extends the oppression of it to the very affections.

Secondly, they must remember times that are past, and judge of their estate by what it was before.

Thirdly, they may be infallibly assured, that they are in a right way, because they desire to live uprightly, and to forsake the corruptions that are in the world.

Fourthly, they must know, that it is a greater glory in faith to believe now, when they feel not, then to believe when the heart abounded with joy.

Fifthly, they may judge of their affection to the word by their preparation before they come, and by their only liking of such as love the word, and by their constant frequenting of it, and by their sorrow for their dullness, and unprofitableness.

Hitherto of the duty, to which he exhorteth: the motives follow, and they are some:

First, ye are new borne babes:

Secondly, the word is sincere milk:

Thirdly, ye may thereby grow:

Fourthly, ye have tasted the sweetness of the bounty of God in his word already.

The first reason tells what they are: the second, what the word is: the third, what they shall be: the fourth, what the word hath been.

As new borne babes. ]

These words are taken in diverse senses. For properly they signify infants, while they are tender and unweaned from the breast: Sometimes they signify unable men, and such as have no fitness for their callings: so Isaiah. 3.4. Sometimes they signify such as be weak in saith and in the gifts of the spirit, whether they be newly regenerated or lying in sin. 1. Cor. 3.1. Heb. 5.13. and so it is taken here.

And so the words are a reason to induce them to an affectionate • desire after the word, in as much as they are so weak, they can no better live without the word, then the child in nature can live without milk.

Divers things may be from hence noted.

First, that grace is wrought in Christians by degrees, Christ is revealed in us by four degrees. First, as a child or little babe new formed and borne: Secondly, as a young man in more strength, and vigor, and comeliness, and activeness: Thirdly, as a father, or old man settled with long experience: these three are in this life, and mentioned 1. Job. 2.14. Now the fourth is, when Christ shall appear in us as the Ancient of days, like God himself in a marvelous glorious resemblance of the holiness, and properties of God: And this shall be in another world. The use should be both for thankfulness, if Christ be formed in us to any degree, and to in • i • e our industry in all the means appointed of God, seeing we receive gifts by degrees, and not all at once.

Secondly, that true grace may stand with many weaknesses. A child doth truly live, and yet it is very ignorant, and infirm, and wayward, and fit for little or no employment: such may Christians be for a time, such were the very disciples of Christ for a time: such were the Corinthians, 1. Cor. 3.1. and the Hebrews, Heb. 5 • .3. The use should be to restrain censuring of others, because of their infirmities, to have no grace at all: Whereas we should rather bear with them, and believe all things, Rom. 15.2. 1. Cor. 13.5. And besides, those that are distressed in mind should comfort them-selves with this, they may be full of weaknesses, and very unprofitable, and yet have the true life of Christ in them.

Thirdly, that the most Christians are but new borne babes, infants in grace, not only such as are newly converted, but such as have spent a longer time in the profession of godliness: the Apostle here takes it for granted, that all they to whom he writes were little better, or stronger: and so it is usual in all times and places.

Question. How comes it to pass, that the most Christians live still but as weak ones and babes in Christ; especially why thrive they not according to the time of their age in Christ.

Answer. In nature a child gets out of his childhood, as his years grow upon him, but in religion and grace it is not so: It is not time brings any of necessity out of the cradle of Religion. Now the cause why the most are but babes, and that after a long time, may be such or some of these.

First, some as soon as they are borne, are destitute of the breast, have no nurse, are taken away from their means, and deprived of the powerful preaching of the word, which did beget them unto God: this comes to pass sometimes by the violence of others, or by the afflicting hand of God upon their bodies, or sometime by their own carelessness, that for worldly respects remove to places where they have not the means to build them up.

Secondly some are infected with some bitter root of passion, or envy, or malice, which was left behind in their repentance, not fully subdued, and this holds them so down, that they cannot thrive, but are stocked in godliness; that after many years, they show little bigger or better, then they were in knowledge or grace: 1. Cor. 3. 1.2.3. 1. Pet. 2.1.2. Eph. 4.15.16. • . Pet. 3. 7.

Thirdly, others at their first setting out are entangled with doubtful disputations, and carried about with odd opinions, or strange doctrines, and so ensnared with controversies about words, or things of less value; that misplacing their zeal, and misled in their knowledge, they thrive little or nothing in the main substance of godliness, but need be taught the very principles, Rom. 14.1. Heb. 13.7. 2. Pet. 3.17. Especially when they be apt to receive Scandal, and admit offense: such were the believing Jews the most of them.

Fourthly, some are merely held back by their worldliness, they relapse to such excessive cares of life, and so devour up their time about earthly things, that they cannot profit not prosper in better things.

Fifthly, many thrive not, or not sensibly, being hindered by the ill company, which either voluntarily or necessarily they are plunged into, and chiefly for want of fellowship in the Gospel with such as might be patterns to them in knowledge, and the practice of faith, and piety.

Sixthly, spiritual laziness and idleness is the cause why many grow not. They will take no pains: but after they have repented, and believed in some measure, Heb. 5.13. and be gotten a little whole of the wounds they were diseased withal in their conversion, they fall into a kind of security, and rest in the outward and formal use of the means, and neglect many precious things, which from day today they are moved and counseled to by the word, and spirit of God: and this disease is the worse, when it is joined with spiritual pride, and that vile conceitedness, which is seen to come daily in many.

Seventhly, some Christians after calling are ensnared, and deceived by the methods of Satan, and so live in some secret sin against their own knowledge In f • vour of which they forbear the hearty regard, and use of God's ordinances, and so dangerously expose themselves to the reign of hypocrisy. These are wonderfully stocked, and grow worse and not better.

These are the reasons why Christians thrive not: and who also is it whose case someone of these seven is not? Let us everyone examine ourselves: for a thousand to one we are kept back by someone of these. It were singular wisdom to note which it is, and to strive to amend that we may not be such starvelings in godliness still.

The point then is clear, that most Christians are but as new borne babes. Now what use should we make of it.

First, It may serve to humble many of us, that have had time enough, and abundance of mean • and helps to have been like teachers, and yet have even now need to be taught the principles again. To us belongs justly that reproof in the fifth to the Hebrews. 13.

Secondly, many d • ties must be urged upon us, if we grant ourselves to be but as new borne babes. For,

1. We must therefore be teachable and tractable, obeying them that have the oversight of us, bearing their words of admonition, and loving them with a singular love.

2. We must therefore be the more willing to bear the chastizements of God, that father of our spirits. For if we have had the fathers of our flesh, which in our young years have corrected and that often for our profit, to subdue the faults in us, which that age did breed, and sometimes, when they corrected for their own pleasures, more than for our profit: How much more should we subject ourselves to the corrections of God, that find in us, being but babes, so much perverseness, so much negligence, such head strong passions, such frequent disohebience: and the rather, because he never corrects us for his pleasure only, but for our profit, that he might make us more holy and more fruitful, and more meek, as the Apostle shows, Hebrews 12.

3. We must therefore stick more affectionately, and constantly to the word, and suffer our souls to be daily fed with this sincere milk of the word; without which it is no more possible for us to grow in grace then a weak child can do in nature without milk and food.

4. Yea the consideration of our estate, that we are but children, should beget in us a desire to express those praises spiritually, which that infant estate in nature doth resemble. For,

1. Children in nature are without malice, they may fall out one with another, but they carry no malice, they are quickly friends again: so should we much more. 1. Cor. 14.20.

2. Children live without care, they are never troubled for what they shall eat, or what they shall put on for the time to come: so should we do, as our Savior Christ shows. Matth. 6.

3. Children are not lifted up with pride for the great things they are borne unto; nor doth the child of a Prince scorn the fellowship of the child of a beggar, but can play with him, and make himself equal to him: so should it be with us, we should be void of great thoughts of heart, and not be lifted up in ourselves, or despise others; but make ourselves equal to them of the lower sort, especially seeing there is no difference in our birth. They are borne again by the same immortal seed that we are, which our Savior Christ is peremptory in. Matth. 18.3.

Thus much of the third point.

4. A fourth thing may be here noted, and that concerns the privilege of weak Christians, viz. that they are esteemed of God, and not deprived of his favor and care for them because they are weak.

1. Parents love their little children, as well as their elder children: so doth God.

2. Parents provide means to bring up their little children, so doth God: they shall have sincere milk to make them grow.

3. Parents provide such as shall tend their children, and litt • e ones: so doth God, he hath committed them to the charge of Christ, so as the least grace in them shall be preserved, though it were but like a bruised reed, or the smoking week of a candle. Matth. 11.

4. Parents bear with the natural weakness of their children, without lessning their fondness to them: so doth God with infinite indulgence. Psalm 103.

5. Parents will not endure it to let them be wronged, or hurt, and much more woe shall be unto them, that offend one of God's little ones, Mat. 18.

6. Parents provide portions and inheritances for their little children: so doth God acknowledge them for his heirs, yea heirs with Christ his eldest son. Rom. 8. 17.

A fifth point that may be noted from hence, is, that only converted Christians can desire the sincere milk of the word with true affection: wicked men can no more affectionately desire the word, than a dead child or no child can do the breast.

Quest. But, have wicked men no desire after the word?

Answ. They may have: but only it is for the most part in two cases. First, when they desire to hear the word only for men's wits or eloquence, or the like carnal ends: and so they desire not the sincere milk of the word. Secondly, in the case of a temporary faith; where the delight and desire after the word is not constant, like the appetite of a child to the breast: for, they will fall away in the time of temptation; and all their desires prove but as the morning dew.

Desire the sincere milk of the word. ]

Hitherto of the first reason taken from the consideration of their present estate, and need of the word. The second reason is taken from the consideration of the nature of the word which they should desire. It is sincere, pure: there is no deceit, no mixture in it. And it is milk : it is wonderful apt for nourishment.

There are two things then here said of the word in praise of it: First, that it is milk ; secondly, that it is sincere.

Milk. ] This is a metaphor. Sometimes by milk is meant a man that is godly cast into affliction; by which, God strains all the moats of corruption from him, while his heart is poured out like milk with grief and fear. Thus Job saith of himself, God had strained him out like milk, Job 10. ve • . 10. Sometimes by milk is meant the rudiments of religion, the principles, and grounds of Catechism: and so it differeth from strong meat: so it is taken, Heb. 5.12. 1. Cor. 3.2. Sometimes it signifieth the word of God in general, which is given to the Church for nourishment of their souls to eternal life: and so it is taken here; as, in Isaiah 55.1. the word is called both milk, and wine, and water; and, in other places, honey. It is honey, for the sweetness of it. It is wine, for the power it hath, to revive and refresh the spirit of man, and make his heart glad. It is water, for cooling and quenching of his spiritual thirst: and it is milk for nourishment. It doth more for nursing up man's soul, than the milk of the breast can for the bodies of infants.

The consideration whereof should work in us the desire to which the Apostle here exhorteth: and withal we should bring with us faith to believe, that God • word shall turn to our nourishment. Shall we trust nature for the goodness of milk? and shall we not trust God for the efficacy of his word, when he tells us it will nourish like milk? And the rather should we make our recourse with gladness to the word, because it is so cheap a food: we may buy this milk without money: that is, without merits: only, if we will hear▪ our souls shall live. Isaiah 55.2.4; yea, let us forever be thankful to God for his word, in this respect. Was it so great a blessing, that God brought the Israelites to a land that flowed with milk and honey, for their bodies? for the greatness of which blessing, God doth so often put them in mind of it: How great then is the marvelous goodness of God, that hath made us to live in these times of the Gospel, when the Land flows with this spiritual milk and honey! Let us labor to be thankful, and bring forth fruits worthy the bounty of God; left the Lord send the men of the East to dwell in these palaces, and to eat our milk, and we be cast out, as it was said in the Letter, Ezech. 25.4.

Oh that we could see our happiness in these days of salvation! this is that milk of the Gentiles prophesied of, which we enjoy, and suck now from the breasts of Kings, living under Christian Magistrates that command the preaching of this sincere word of God, Isaiah 60.16.

Sincere. ] The word may besaid to be sincere in two respects. First, in it self: secondly, in effect: in it self it is sincere, because it is without error, without sin, and there is no deceit in it at all. Prov. 8.7.8. Psalm 19.8.9. And because it hath no composition in it, but is the very pure word of God, as it came from God himself at first: there is not a word in it, but it was written by men inspired immediately by the holy Ghost, 2. Pet. 1. ult. And as it is in it self, so it is by effect. It makes men sincere, It makes crooked things straight. It purgeth out hypocrisy and all leaven out of the minds and hearts of men; it both teacheth and worketh in the godly a spirit without guile, Psalm 19.8.9.

The Use may be both for instruction and reproof. For instruction both to the people and to Ministers.

To the people: and so men should here learn,

First, to love the word, and long after it for this very reason, because it is so pure and sincere, so void of harm or danger: so did David, Psalm 119.146.

Secondly, when we find our natures crooked and corrupt, and deceitful, and tending to hypocrisy, we should bring our hearts to the word to be mended. For, this you see is a property of the word, it will make men sincere, Psal. 19. 8 9. and 119. John 17. 20. and as any men have more betaken themselves to the word, the more sincere, they have always grown.

Thirdly, to receive the word with full assurance: we may trust upon it: it cannot deceive us: what we find for comfort or directions in Scripture, we may build upon it. Never man was disappointed of his expectation, that trusted upon the word of God: but in God they have ever praised his word, 2. Pet. 1.20. Psal. 56.10. and 10.1.

Fourthly, as the Ministry of God's servants doth more declare the sincerity of the word, so we should be more in love with it: we should like prayer, preaching; I mean, not witless and unlearned preaching, but such preaching as maketh demonstration to the conscience, out of the pure word of God, in things that concern the good of the souls of men, and the glory of God: the word doth ever profit men most, when it is most sincere, that men only speak the words of God.

Fifthly, to stick to the word of God, without going to the right hand or the left: there can be no sin but what is condemned in the word: nor can there be duty not commanded therein: nor can there be matter of faith not propounded therein. Oh how happy were we if we could stick to the old foundation, even the sincere word of God, and not add nor diminish▪ the hatefulness of departing from the word on the left hand, is in most places discovered. But Oh the deceitfulness of men's hearts; and the wretched proneness of men to sin, by finding out many inventions! Men run out, and that very fast on the right hand: we have new opinions and strange fancies coined every day. Little do the better sort of people (many of them) think of traditions on the right hand: their faith is led into bondage, when they can yield no better reason, than it is such a man's judgment, or else he thinketh so himself: or the reasons brought are urged without any demonstration from the word of God, and Scripture. Happy, above the most Churches under heaven, were this nation, if this point were understood and carefully observed, if we could stick to our first grounds in parting from the Church of Rome; viz. to admit no opinions, nor charge our conscience with more obligations, but out of the word of God.

Ministers also may learn from hence, what and how to preach: that is the best preaching which is eminent for two things: First, that tends to beget sincerity, clearness of judgment, distinct evidence of assurance, and strict holiness of life in the hearers; Secondly, that shines in the native luster of the word, in it self without mixture, when men know no matter, no style, no wisdom comparable to that which may be had in the word.

This also may serve for reproof.

First, of such Ministers as preach not sincerely: and such are they that preach for corrupt ends, though they preach true doctrine, Phil. 1. 17. and they that preach obscurely and carelessly, and strive not to set out the glory of the truths they propound; and they that are like lewd Vintners, which mixe the word with the error of their own brains, or with the tradition • of men, or with a manifest strife to bring in man's wisdom to God's word; more desiring to show their own wits and learning, than the glory of the scriptures. 2. Cor. 4. 2. and 1. Cor. 1. 17. and 2.4.5.13.

2. Of the people, for that great wan • of appetite to God's pure word, and the plain preaching of it.

Thus of the second reason: the third is taken from the effect, and the profit, which will follow: viz. they shall grow thereby.

That ye may grow thereby. ]

This point of the growth of a Christian is of singular use, and meet to be fully and particularly opened: and therefore I will observe five things concerning it more especially.

First, that we ought to grow in grace.

Secondly, in what things we should labor to grow and abound.

Thirdly, what are the rules to be observed, that we might grow.

Fourthly, the signs of growth.

Fifthly, the uses of the whole.

First, for the first: Christians are bound not only to get grace, but they must labor to increase in the gifts they have received: it is not enough to begin the work of God, but we must labor to abound in it, and increase in well doing, we must go on, and finish the measure of the work required of us: these places evidently prove, that God looks for growth at our hands. 2. Pet. 3.18.1. Cor. 15.58.1. Thessa. 4.1. Prov. 4.18.1. Cor. 14.12.

Secondly, for the second: before I number particulars, I might tell you of divers kinds of growth, or increase in the kingdom of Christ. Christ himself is said to increase, John. 3.10. The word is said to grow, Act. 6. and in other places: and Christians are said to grow: and so either first jointly in the mystical body, Ephes. 4. 16. Col. 2. 19. or secondly, severally everyone by himself. Christ was said to increase not only in stature and the declaration of his gifts, Luke 2. 40:but also in the glory of his kingdom, and the advancing of his dominion amongst men. The word grew, when the number▪ of faithful laborers was increased, and when the light of the truth was more glorified, & received by the people. Christians are said to grow chiefly in two respects. First, in the number of believers, when there are daily added to the church: Secondly, in the power and practice of their gifts, and this last is here intended: the word rendered Thereby, might be read either in him: or in it, or, as it is, thereby. In him, that is in Christ: In it, that is in the word: or thereby, that is by the word. this last is intended here in all probability: Now then to the point; there are certain things wherein a Christian should strive to grow: it is true we should grow in every good gift and work, but if we mark the Scriptures, these things in particular are especially to be labored after as being things that do wonderfully honor God, and credit the Gospel, and bring a singular increase of happiness to a Christian man's life, and it is wonderful profitable to keep a Catalogue of these particulars still before us, that we may every day be put in mind of what we should especially labor after.

These are the things then we should distinctly labor to grow in.

First, we should labor to grow in wisdom: God's people should appear to be a wise people above all the people of the earth. Christ grew in wisdom: Luke 2.40. Now wisdom hath two things in it. First, knowledge: and secondly, discretion. In both these we should grow: For knowledge, the word of God should dwell plenteously in us. Col. 3. 16. and we should increase in the knowledge of God, Col. 1.10. and for discretion, we should abound in knowledge; yea and saith the Apostle in all judgment too. Phili. 1.10.

Secondly, we should grow in faith: that, which is lacking to our faith, must be made up: 1. Thess. 3.10. and we should still be praying with the Apostles, Lord increase our faith, Luke 17.5. 2. Thess. 1.11. Now there be two things distinctly, which we should grow in about faith: viz First, assurance; and secondly, the exercise of it. For assurance, we should he • eunto give all diligence, that we might get the full assurance of faith and hope to the end: we should never be quiet till it be established, and rooted, and soundly grounded in our particular assurance of God's favor in Jesus Christ, and our own eternal salvation: Heb. 6.11. Col. 2.6, 7. And for the exercise of faith: we should strive to learn every day to live by faith: in all the occasions of our life; spending the remainder of our lives in the faith of the Son of God, holding fast our confidence, and not withdrawing ourselves. Heb. 10. Gal. 2.20. yea we should strive to be examples one to another in our faith in God. 1. Tim. 4.12.

Thirdly, we should abound in love one to another, and towards all men: this the Apostle prays earnestly for, and this we should show by all diligence, in preserving peace and unity amongst ourselves: so as there should be but one heart and mind amongst us; to this end bearing, and forbearing, and supporting one another, we should grow also in the tenderness and heartiness of our affections one after another, longing one for another, and delighting one in another, yea our love should grow even in seeking to enlarge our acquaintance with such as fear God, but especially in the labor of our love to do good to such as fear God should we grow, &c.

Fourthly, we should grow in mercy, and that both in the bowels of pity, and in the abundance of the fruits of mercy, Col. 3.12.2. Cor. 8.2. 7. and 9.11. James 3.18.

Fifthly, we should grow in patience, and meekness, and lowliness of mind. Patience should have his perfect work and it wonderfully would become us, if we could increase in the image of Jesus Christ for meekness and lowliness: to be free from passions and pride, oh, how it would adorn us! It is that one grace Christ so much urgeth upon us, and was most eminent in himself, Matth. 11.29. James 1.4.

Sixthly, We should grow in prayer, and the gifts that concern our communion with God, we should labor to be mighty and powerful in prayer, able to wrestle with God himself, and overcome him, as Jacob did: and to this end we should pray always, and learn to pray all manner of prayers in all things, making our requests known to God with supplication, especially we should strive to abound in thanksgiving to God, in all things giving thanks: this is the greatest honor we can do to God. 1. Thessa. 5.18.19. Philip. 4.7. Psal. 50.23. Col. 1.11. Ephes. 6.18.2. Cor. 4.15.

Seventhly, we should grow in the contempt of the world, and the lesser estimation of the things of this life, we should strive more and more to express a mortified conversation,using the world, as if we used it not, setting out affections on the things that are above, and having our conversation in heaven, confessing ourselves to be strangers and pilgrims, and with all eagerness embracing the praises of a better life, Hebrews 11.13. Philip. 3.20. in nothing being careful. Philip. 4.6. hastening to the coming of Jesus Christ. 2. Pet. 3.11.

Eighthly, We should exceedingly strive to grow in the holy, and reverent use of God's ordinances, striving to come with more fear, and sense of the glorious presence of God. This is a wonderful hard lesson, and little heeded of the most. Oh that we could get it, to serve the Lord with fear, and to rejoice, but yet with trembling! Oh blessed is the man, that can fear always, and work out his salvation with fear and trembling.

Ninthly, there is another gift we should grow in, and it is marvelously necessary, and comely, and yet extremely neglected, and that is utterance, of which the Apostle makes mention in his short Catalogue. 2. Cor. 8.7. Utterance (I say) to be able to speak one to another with profit and power in • he thing • of the kingdom of God. This is an admirable grace: and such as attain it and grow in it, how precious are they amongst the Saints!

Tenthly, in that, 2. Cor. 8.7. You may see two other things we should increase in. The one is, in all diligence: we should more and more every day cast about, how we might take more pains to do good, and be more profitable to others: and for our own souls, we should increase our pains.

Eleventhly, the other grace we should grow in, there mentioned, is the love to our teachers: as God abounds towards us in the profit of their pain • , so we should grow in affection to them, till we get that singular love of them, which the Apostle speaketh of. 1. Thes. 5.

Twelfthly now there is one thing more, which being added, would make us wonderful complete Christians, glorious shining lights in the world, that hold forth the life and power of the word, in the midst of crooked and perverse multitudes of men; and that is contentation: Oh the gain of godliness if we were settled and contented with that we have, and could learn of the Apostle in all estates to be content! To have the skill to want, and to abound, and yet by Christ to do all things: this would finish the glory of the whole frame of godliness, and be like a crown to all other gifts and graces. 1. Tim. 6.6.7. Philip. 4.11.12.18.

Now for the third point, namely, the rules to be observed, that we may grow. They may be referred to these heads:

First, we must be diligent and conversant in searching the writings of the Prophets and Apostles, in the • ame of Jesus Christ, as the chief cornerstone, and then the promise is, that our hearts shall be so sweetened, and seasoned with these divine knowledges, that God himself shall be with us, and dwell in our hearts as a holy temple, and we grow more and more in acquaintance with God, Eph. 2.20.21.

Secondly, we must bring so much sincerity to the grace of Christ, and the use of the means, as to resolve to seek growth in all things, as well as one, setting our hearts wholly upon the kingdom of God; we must not go about godliness with a divided heart, we must grow up in all things, or else in none: we shall not prosper, if we be false-hearted in any part of God's service, Eph. 2.15.

Thirdly, we must in all things depend upon God, and seek to him by daily prayers for a blessing upon our desires, and the means, and our endeavors. For else Paul may plant, and Apollo may water, but it is God that must give the increase, 1. Cor. 3.6.

Fourthly, we must be careful to employ the gifts we have, and to practice, as fast as we hear. For to him, that hath for use, shall be given: but from him, that hath gifts, and will not use them, shall be taken away that which he hath, Matth. 13.11.

Fifthly, we must get an humble heart, and preserve in us the sense of our own vileness, and a lowly mind, and conceit of ourselves, accusing our every-days evil ways before the Lord. For God's promise is to give more grace to the humble. James 4.7.

Sixthly, it is a great occasion of increase, when a man doth God's work, with as much cheerfulness as he can. God loveth a cheereful giver, and will make all grace abound to them, that strive to live to be his servants. 2. Cor. 9.7.8.

Seventhly, You must pray, that your masters, or if you will, Ministers may have their hearts enlarged, and made fat, and that they may come unto you and convert you with abundance of the blessings of the Gospel. For if there be famine, or scarcity, and barrenness in God's House, you will not thrive well at home, Rom. 15. 29.

Eighthly, we must take heed of all such things as hinder our growth, as namely:

1. Hypocrisy, when men advance a profession of Religion only for carnal ends, and seek more the praise of men then of God. These men's hearts will be fearfully blasted,

2. Errors in opinion of strange doctrines. 2. Pet. 3.17.18. Hebrews 13. &c.

3. Spiritual pride. 2. Cor. 12.6.7. For God gives grace to the humble. James 4.7.

4. Headstrong affections, as the passions of anger, or the like: these pull men back, and hinder the growth marvelously. 1. Cor. 3.2.3. Eph. 4.30.31.

5. Living in places, where we have not powerful means for our souls, Eph. 4.13. For where vision fails, they perish, must needs saint, and be starved in the famine of the word.

6. Discord with such as fear God. For if we grow, we must grow up in love, holding communion with the body of Christ, Eph. 4.15.16.

7. Domestical unquietness, and disorder: for that will hinder not only prayer, 1. Pet. 3.7. but all other parts of piety.

8 Worldlinesse. This was the sin did undo Demas.

9. Sinister judgment of our own practices in godliness when we are either just overmuch, that is, think too highly of what we do; or wicked over-much, that is, think too vilely of the grace of God in us, or the good we do: both these hinder Christians extremely.

10. The love of any particular sin. For if once we dally with any corruption, grace is dulled, and the spirit of grace grieved and vexed in us.

Now for the fourth point: we may know whether we grow or no, by diverse signs.

First, i • we be planted near the rivers of water, if the Lord make us happy in living in such places where the means of grace abound, and the ordinances of God flourish in their life and power, Psal. 1.3. Eph. 4.13. Else if a good tree be planted in a dry heath far from water or rain, no marvel if it grow not. And when the Lord doth make the means plentiful, he doth usually make his grace plentiful in so many as are ordained to life.

Secondly, and especially if we be conscionable in the use of the means: if we measure to God in sincerity, in hearing, praying, reading, and receiving the Sacraments, &c. there may be no doubt, but God will measure to us in the plenty of his blessings: if we suck the milk of the word with desire, we shall grow. We need no more doubt whether our souls grow in grace if we can bring constant affections to the means, than we would whether the bodies of our children would grow, if they have good nurses, and do suck the breasts well.

Thirdly, grace grows in us, as humility doth grow: God will give more grace to the humble, I am. 4.8. And look how we thrive and continue in true humility, so we thrive in grace: and contrariwise, as pride and conceitedness grows in us, so doth true grace wither. And the like may be said of meekness, which is a grace that orders the affections, as humility doth the mind.

Fourthly, we may try our growth by our love to the godly, the members of the mystical body: for the body of Christ increaseth in the edification of it self through love. As the love of God's children grows or decays in us: so doth grace grow or decay, Eph. 4.15, 16. This love is the bond of perfectness. Col. 3.13.

Fifthly, we must try our confidence in God, and the assurance of our faith. For, as grace grows, so do we grow more established and settled in God, and the hope of his kingdom. This is to abide in Christ: and thus to trust in the Lord, hath a promise of such a blessing, as that man shall not wither, Ier. 17.7, 8.

Sixthly, we may discern our growth by the decay of taste in sin and the world. As the violence of temptation, and the admiration of the pleasures and profits of this life go out of us, by the same degrees doth the holy Ghost get the victory, and the Spirit settles the possession of grace in us, &c.

Seventhly, we may discern it by our teachablenesse, and honoring of prophesying, when our Teachers according to their lines may be enlarged, and live without suspicion or censure: when we can believe them and rest in their testimony above the whole world, 2, Cor. 10.15. 2, Thes. 1.10.

Eighthly, we may easily discern it by our constancy and frequency in good works, either of piety, or mercy, or righteousness, either at home, or abroad. For▪ to such as have for use, it is certain more is given, Mat. 13.11.

Ninthly, we may know it by the frequency of our communion with God. If the Lord daily dwell in us, or with us, and reveal himself to us by the signs of his presence, there is no doubt to be made of our growing. The heart of a Christian is God's Temple: and you may be sure, all prospers well in the Temple, when the cloud sits there, or often appears there. Eph. 2.20, 21.

Use. The use of this whole doctrine concerning growth, may serve, first, for humiliation: and so in many things.

First, our hearts should smite us for our ignorance. There are many things of excellent fruit and praise, which we have not at all labored in; divers of the twelve things before.

Secondly, for our deadness of heart, and unprofitableness of life, which is aggravated against us.

• 1. When God give us much means.
• 2. When we are insensible, or at least incorrigible; know all is not well, and feel ourselves to be lashed, and yet mend not.
• 3. When we are slothful and weary, will not stir up ourselves, nor receive direction for the making up of what is lacking to our faith, or to any other gifts; especially when we are weyward, and will go about, rather than be at the trial of direction or asking the way, Ier. 31.21.

3. Much more to such as are so far from growing, that they fall away, and decline; lose their first love, and what they have wrought, begin in the Spirit, and end in the flesh. This much vexeth God, and is extremely dangerous to the parties. Isaiah 1.4. Ier. 7.24 and 15.6. 2 Pet. 2.20. But, that this may not either pierce too far, or fall too deadly or flat upon any that are guilty, we must know, there is a double declining or apostasy: the one, inward; the other, outward. First, the inward is, when a man's heart is fallen off from the care of godliness, and the means of it, and regards iniquity constantly, being possessed of the reign of habitual hypocrisy: and this may be in men that outwardly frequent the means, and make a show of godliness. Secondly, the outward declining or Apostasy is, when men outwardly live in gross sins, or follow scandalous courses, and are at last relapsed to the violent courses of the world, so as the means of godliness is neglected. Again, declining is, first, either total: secondly, or in part. First, total, when we fall off from all godliness, and all the means of it: and so only they fall, that sin against the holy Ghost. Secondly, in part, is, when men fall into some sin or error, and not lose all conscience of well-doing, and such is their Apostasy also, that fall off from the care of some of the ordinances of God, as, when men use the private, and neglect the public: or use the public, and neglect the private, &c.

Question. But what shall a man do to help himself, that finds he hath declined, &c.

Answer. He must take unto himself words, and confess his sin to God, and return to the Lord heartily, he will heal even his backsliding Hose. 14.3, 4, 5.

Use 2. Secondly, for instruction, and so it should persuade with us mightily to hold on, and never faint in the way, but strive to the perfection of every good gift of God, not being weary of well-doing, knowing, that it is a shame still to be children, and that God doth require a righteousness of us, that should exceed the righteousness of all the Papists, and Pharisees, in the world, and to this end, we should preserve in us this desire after the sincere milk of the word, and watch against security and slothfulness, the dangerous moaths of godliness.

Use 3. Thirdly, such may be much encouraged, who have their hearts set upon growth, and do prosper in God's work, though otherways they have many afflictions, or infirmities: yea such as with true hearts do mourn for their not growing, as they think, may consider of many comforts to uphold themselves by: as,

1. Our Savior Christ had not all degrees of grace at once, but grew in grace by degrees.

2. Though thy gifts be small, and grow in thee like a grain of mustardseed: yet it may grow to a marvelous increase, Matth. 13.

3. Though thou have many infirmities, yet thou mayest bear abundance of fruit: as the vine, which is the weakest plant, yet is not therefore barren, Isaiah. 27.2.

4. Though thou have little means to help thyself by, yet thou mayest by the blessing of God grow: the lilies spin not, and yet are gorgeously clothed, Matth. 6.28.

5. If we sow good seed, it is certain the Lord will give increase, 1 Cor. 9.10, 11.

6. Though we sow in tears, we shall reap in joy, Psal. 126.5, 6. yea though we be extremely oppressed and reproached: as the Israelites grew even the more they were hated and oppressed in Egypt, Mark 4.8.

7. We have great helps: the word is more effectual to the soul, then milk to the body; and we receive influence from Christ our head, Coloss. • .19. and every member of the mystical body makes some supply to further the growth of the whole body: Eph. 6.16.

Verse 3.

Because ye have tasted, that the Lord is gracious, or bountiful.

THese words contain the fourth reason to persuade to the desire after the word, and it is taken from the experience they have had of the goodness of God, comforting them in the word: If ever they tasted the sweetness of the word, they must needs have an appetite to it.

In these few words there are divers points of Doctrine to be observed and explained: as namely.

First, that God is gracious.

Secondly, that God doth graciously sweeten the word to his people: as God doth show his graciousness in the word.

Thirdly, that, where there is a true taste of the sweetness of the word, there the soul grows in grace.

Fourthly, it is but a taste of the sweetness of God which can be bad in this life.

Fifthly, many live in the church, and yet never taste of the sweetness of God and his word.

Sixthly, it is a singular shame for such as have felt the sweetness of the word, to fail in their desire after it.

For the first. Where the Lord is praised for graciousness, by the word used in the original here, it is to occasion in us the admiration of the goodness of God's nature. For in this one word are many distinct praises imported: As

First, that he is free, and doth what he doth, freely, without respect of merit, or desert in men: and this is one thing, which if we find, should much incite us to regard what he saith, or requireth of us. By this Argument are men called upon, Isaiah 55.1.2, 3.

Secondly, that he is kind to his very enemies. For so the word is applied: Luke 6.35. and questionless it should be a great thing to persuade with a man, when he comes to the word, to regard it with much affection, if he know, that God thereby will do good to his very enemies: and that in that ordinance, God is wont to show the mirror of his mercy, in revealing his love, and communicating the blessings of his Gospel to such, as come into his presence with hatred of their own ways.

Thirdly, that he is courteous, and in a special manner kind to, and fond over his own people with incomprehensible indulgence: the word is rendered Courteous, Eph. 4.32. And all ages must wonder at this kindness of God in Jesus Christ, Eph. 2.7. And thus he delivereth his servants from their fears, Psal. 34.3, or 4.

Fourthly, that he is bountifully and liberal, and giveth plentifully: so the word is used and given to God, Rom. 1.5.

Fifthly, th •• he is gentle and easy to be entreated, or prevailed withal. Hence, that his yoke is said to be easy: Matth. 11.30. where this word is transtated 〈◊〉 : 〈◊〉 hereof 〈◊〉 the word, rendered gentleness: Gal. 5. • 2. and thus he is said to be marvelous kind in hearing prayer: Psal. 31.21, 22. and 34.4. 6, • 5.

Sixthly, that he 〈◊〉 not upon respect of persons, and thus he regards the poor: Psal. 68.10. and will not disdain to teach sinners his way: Psal. 25.8.

Seventhly, that he is sweet: that is, wonderful comfortable, pleasing, and filling with delight.

Eighthly, there is one specialty of God's goodness, to which this word is applied, and that is, the accepting of the Gentiles to favor, when the Jews were cut off. Rom. 11.

Use. The use of this point is various: For,

First, It should kindle in us admiration: All ages should gaze and wonder at such matchless good nature, and kindness in God: Ephes. 2.7.

Secondly, it should break our hearts with sorrow and repentance for our sins, to think of it, that we offend a God so kind, so good, so bountiful: Rom. 2.4. Hose. 3.5.

Thirdly, it should persuade with men, that never felt this, to taste and see how good God is, Psalm 34.

Question. What must we do, if we could, or might taste of this sweetness of God's nature?

Answer. The Prophet David tells us of two things: Psalm 34. First, thou must pray unto him, and make him thy refuge in all distress: Secondly, and thou must put thy trust in him, and then certainly thy face shall be lightened, and thou shalt not be ashamed: and I may add two things more. First, Thou must love his Word, waiting upon him in his Sanctuary. Secondly, and yield thyself over to be his servant, and thou canst not fail to find this goodness of the Lord.

Fourthly, it should inflame affection in the godly: they should fall in love with God. Oh love the Lord, all ye his Saints, Psal. 31.19, 21, 33. What can more draw affection, then sweetness of nature?

Fifthly, it should persuade all God's servants to live by faith, and not through unbelief in the time of affliction, or temptation to dishonor God. Why sayest thou, thy way is past over of God? Or why sayest thou, the Lord hath forgotten, or will not forgive? Isaiah, 40.27. &. 49.15, 16. Exod. 34.6, 7.

Sixthly, it should kindle in us a vehement desire to imitate so sacred a nature, and continually to strive to be like the pattern in God for courtesy, Eph. 4.32. kindness, 2 Cor. 6.6. and all loving behavior, Colos. 2.12. 1 Cor. 13.4. and easy to be entreated, I am. 3.17. and love to our enemies, Luke 6.35. We should be followers of God, Ephes. 5.1. we should bear his image especially herein. Col. 3.10.

Seventhly, How should our hearts be satisfied, as with Manna, when we feel this sweetness of God to us in particular, either in the word, or prayer, or in his works? we should even be sick of love, our sleep should be pleasant to us, and our hearts filled with gladness. What greater felicity can there be, then that such a God should love us? Psal. 63.6. Ierem 31.26. Ca •• ic. 2.5. or 6.

Eighthly, we should be careful, when we have felt this sweetness of the Lord, to preserve ourselves in this communion with God, and abide in his goodness, as the Apostle useth the Phrase, Rom. 11.20.

Lastly, it should much affect with sorrow and shame. all impenitent sinners, and that in two respects. First, because they have lost their time, and lived without the sense of this sweetness in God, the Apostle, Tit. 3.5. useth this Phrase, The bountifulness of God appeared. The word shined as the S • n • e doth in the rising: which imports, that the world was nothing but darkness, till men found by experience the goodness of God. Secondly, because they have so long offended a nature of such infinite goodness, this will prove a grievous aggravation of their sin and misery. For such a goodness so provoked, will turn into extreme fury: Mercy abused will be turned into unspeakable fierceness of indignation, as appears Deut. 29.19,20. and Rom. 2.4, 5.

The second Doctrine is, That God doth graciously sweeten his Word to his people, or God doth show his graciousness especially in his word. Hence it is, that God's servants have acknowledged the word to be sweeter then honey and the honey comb. Psal. 19.10. and 119.103. and the holy Ghost compareth it to feasts, yea royal feasts, Isaiah 25.6. Prov. 9.4. Luk. 14.17. and the Apostle acknowledgeth a savor of life unto life in the word, 2 Cor. 2.14.

The consideration whereof should teach us divers duties.

First, to labor to find the word so unto us, to seek this sweetness in the word: and to that end we must mingle it with faith, else there will be no more taste in it then in the white of an egg: and besides, we must come to it in the tediousness of our own vileness. For we are never fitter to taste of God's grace, then when we are dejected in the true feeling o • our own unworthiness. God will give grace to the humble. And further, we must get an appetite or affection to the word. For the full stomach loatheth an honey-comb, but to the hungry soul every little thing is sweet. Proverbs 27.7. and lastly, we must take heed, that we mar not our tastes before we come, as they do, that have sweetened their mouths with wickedness, and spoiled their relish with the pleasures of beloved sins, Job 20.12. Such as live in the delight of secret corruptions, even th • y that account stolen waters sweet, may be the guests of Hell, but God's guests they are not: only they that overcome eat of the hidden Manna. Rev. 2.

Secondly, when we have found honey, let us eat it. Prov. 20.13. That is, if the Lord be gracious unto us in his word, let us with all care receive it into our hearts, and with all affection make use of it. Lose not thy precious opportunity.

Thirdly, it should teach us in all our griefs and bitterness to make our recourse to the word to comfort and sweeten our hearts against our fears and sorrows. For at this feast God wipes away all tears from our eyes, Isaiah 35.6, 8.

Fourthly, the sweetness of the word when we feel it, should satisfy us, yea satisfy us abundantly. We should give so much glory to God's goodness, as to make it the abundant satisfaction of our hearts, Psal. 36.6.

Fifthly, Yea further: we should labor to show this sweet savor of the word in our conversations, by mercy to the distressed, by gracious communication, by our contentation, and by all well-doing, that the perfume of God's grace in us may allure and affect others, that the very places where we come may savor of our goodness even after we are gone.

Sixthly, we should be always praising of God for the good things of his Sanctuary, acknowledging all to come from his free grace without our deserts, Psal. 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, O Lord, how excellent is thy goodness! Psal. 36.9.

Seventhly, we should pray God to continue his goodness to them, that know him, and to vouchsafe us the favor to dwell forever in his house, Psalm 36.11.

Eighthly, and constantly the experience hereof should set us a longing: our souls should long for the courts of God's house, and our hearts cry for the daily bread in Zion, and we should constantly walk from strength to strength, till we appear • before God in Zion, Psalm 84; and the rather, because, besides the sweetness, there is a plentiful reward in keeping God's word, Psalm 19.20.

Secondly, from hence we may be informed in two especial things.

1. Concerning the happiness of the godly in this life, notwithstanding all their afflictions and sorrows. Thou seest their distresses: but thou seest not their comforts. The stranger doth not meddle with their joys. Oh how great is the goodness of God, in giving his people to drink out of the rivers of the pleasures in his house, when he makes their eyes to see the light in his light! Psal. 36.8, 9. Psal. 65.4.

2. Concerning the office of God's Ministers. They are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it: and the Scriptures are the sweet-waters. Or, the Church is the mortar: preaching, the pestle: and the promises of God in Christ are the sweet spices; which, being beaten, yield a heavenly and supernatural smell in the souls of the godly hearers, 2 Cor. 2.14, 15. But, then, Ministers must take heed they corrupt not God's Word; and see to it, that their preaching be in sincerity, and as of God, and in the sight of God in Christ, and with demonstration of the truth to men's consciences, 2 Cor. 2.17; else, any Preacher will not serve the turn. And in both these respects, Ministers have reason to cry out with the Apostle, Oh! who is sufficient for these things? If every Sermon must leave so sweet a savor behind it in the hearts of the hearers, and in the nostrils of God too, who can be (without the special assistance of God) fit for these things?

Lastly, this may serve for singular reproof and terror to the wicked, and that in divers respects. First, for such as are mockers, and call sweet sour, that is, speak evil of the good word of God: Secondly for the miserable neglect of that they should account the life of their life. Alas▪ whither shall we go? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, to dwell in the parched places of the wilderness: and this Ministry is the more dangerous in such or to such as are daily invited, and have all things ready made, and yet will not inwardly obey God's calling, nor profit by the means, but find excuses to shift off the invitation of God. How justly may that curse be inflicted upon them, these men shall never taste of my supper?