Three Sermons

T HE beginning of this chapter presents unto us a very grave and soleme charge given as in the name of God and his most glorious presence by the Apostle unto his Son Timothy, that considering the euilnes of the times, & the aptness of men to turn their ears from the truth unto Fables, he should show forth an extraordinary and unwearied industry in the faithful execution of his public Ministry. The reason inducing Paul to be at this time especially so vehement in this kind of persuading, and which should also move Timothy to be as apt to entertain the advise, was the neeere approaching of the time of his final dissolution; I am now ready to be offered, &c. as if he had said: I am uncertain how soon the thread of my life may be cut eff, sure I am, it cannot be stretched out long, and therefore, whilst I have time, (and for ought I know this may be the last time (I cannot but advertise thee: And seeing that which I now speak, I speak as one ready to lay down this Tabernacle, in the depth of my affection to thee, and in the sincerity of my heart to God, (before whom I expect hourly to appear) thine cares ought with the greater greediness even to drink in these my last words, & they should so far forth affect thee, that thou shouldst lay them up, and hide them, and keep them in the midst of thy heart.

Now the mentioning of death, albeit it worketh little with Evil men, unless it be either to the deading of their hearts, like Nabal's (he was like a stone, saith the Text), or to the making of them more desperate secure, ( Let us eat and drink, for tomorrow we shall die, yet in such a fleshy melting renewed heart as Paul's was, it could not choose but leave some impression. For how could it be, that Paul, knowing, that when man returneth to his earth his spirit is eftsoons either received into everlasting Habitatiōs , or else dismissed to be reserved in chains under darkness, unto the judgment of the great day, should not also cast with himself, which of these two should be the final issue of his soul? Now then, beholding with the eyes of his mind, the Glory that shall be shown hereafter on the one side, and the Burning Lake which is the second Death on the other side, and knowing that each of them is by the ordinance of God, (as with a chain of Adamant) tied to the holiness or profanes of the former course, therefore for the securing of his own soul, for the encouraging his pupil Timothy, and for a saving and comfortable directiō to us all, he joyfully looks back into his life by past, that from thence he may derive a hopeful inference for the time to come: I have fought a good fight &c, From henceforth is laid up for me &c. Thus with as much fidelity and plainness as I could, I have let you see, the course, and order, and dependence of this Text. It is a notable and a pregnant proof of the saying of the wise man, ( ) The wicked shall be cast away for his malice, but the Righteous hath hope in his death. That Paul's Hope was not in this life only ( ) appeareth by the following verse: what were the grounds of his hope, by which it became a Hope not making ashamed ( ) is declared in this verse. It is borne up with three supporters. 1. A Good fight well discharged: 2. a holy Course well finished. 3. a sound Faith well preserved. This is like Solomon's threefold cord ( ) which is not easily broken. It may be compared to that Skarlet cord ( ) by which Rahab let down the spies, and which she left hanging in her window. For as that was the mark by which her house was known, and she saved from the destruction of Jericho, so this holy Twine, is a pledge to that soul where the Lord hath tied it, that it shall be freed from the wrath that is to come. Time will not give leave to untwist every specialty. I will proceed as I may, and begin with the first, praying you all that inasmuch as the same dissolution of nature awaites us all, which hath long since brought Paul to his expected Rest, we would yield our selves to be so far forth persuaded by that, which by God's assistance I shall speak, that by seeking to imitate Paul's hope, we may at last partake the same happiness which Paul doth.

Before I come to the more exact discovery of the hid Treasure of this my Text, I must commend unto you this general obseruatiō, grounded upon the course and order of this Place, namely, That the most solid comfort to a Christian soul, beholding the greisly and ghastly countenance of approaching Death, is the Testimony which the Heart beareth to it self, of the former steady care to walk in all good conscience before God. I would be loath to be charged with offering violence to my Text, therefore I will let you see how this doctrine ariseth kindly and vn-enforced from this scripture. We see first our Apostle, in a resolved expectation of his now very near at hand departure: that is express, we see him also assuring himself of no smaller honor then a Crown of Righteousness: so much the verse following will not suffer us to deny. If it be demanded now, whence it was, that his thoughts of death were so full of comfort, and his hopes of happiness so full of confidence, the truest answer is this, it came even from hence, that the witness in his bosom, speaking the truth before the Witnes in heaven, testified with him and for him, that in all his course from the very first instant of his conversion, unto this last conclusion and shutting up of his days, his whole drift was, in simplicity and godly pureness to have his Conversation in the World . I have fought a good fight. I have finished my course, &c. So that, this considered, there is very sufficient footing for this doctrine, in this Text. Give me leave to show you in an example or two, how others of God's holy ones, being guided by the same spirit, have in the like case, grounded their hopes upon the like foundation. Note well the example of Hezekiah . He knew generally by natures instinct, that he must die; but at this time (I now speak of) the prophet of the Lord, even the prophet Isaiah came unto him with this doleful message. Put thine house in order, for thou shalt die and not live. Whom would not these tidings have stricken to the heart, and what could Hezakiah expect but present death? well then, all things threatening his end, the common condition of nature, the mortality of present sickness (being, as it is thought, the plague) and above all, the doom come from the Lord by the hand of such a prophet, where was the staff of Hezekiah's comfort, but even as our Apostles was in the secret witness of his own soul, testifiing unto him the sincerity and holiness of his former course? O Lord remember now how I have walked before thee in truth, and with a perfect heart, and have done that which was good in thy fight. Who so compareth this of Paul, with that of Hezekiah, must needs say that they were both even the very breathings of one and the same spirit. Think we that Eliïah, sitting under the Juniper tree could with any comfort have desired the Lord, to take his soul, if he had not had his assurance written upon the table of his heart that he had been always very jealous for the Lord God of hosts? Could old Simeon with a glad spirit have besought the Lord even instantly to dismiss him, if his conscience had not told him, that all his life past had been an intentiue awaiting for the Consolation of Israel . But what should I search the scripture for more examples? Look to Jesus the author and finisher of our Faith, and see whether, when he a as man made sin for us was to drink that bitter Cup and to taste death for us all , his constant expectation of partaking with his fathers glory, came not by the same degrees unto the due perfection? Examine that effectual prayer composed by him the night before his sufferings, when he knew that his hour was come that he should depart out of this world unto the Father . Read John. 17.5.6. I have glorified thee, now glorify me, &c.

If you demand a reason of this Doctrine, you may thus conceive it, and I pray you to mark it, least I should be mistaken and thought to place man's hope of comfort in himself. A man which iourneyeth, builds his assurance of safe arriving at the place he aimeth at, upon his diligence to inquire, and his care to keep the right path leading thereunto. The place I intend, I know, the way I am well advised of, in it I am sure I am, I have traueiled in it as was fit, therefore I am sure I shall not fail in my intent. This is a kind of reasoning which cannot deceive. So is it in this case. The way to heaven is Christ. I am the way. by his blood he hath tracked out for us a new and living way : For the help of his chosen in this way, he hath given his word: He hath shown thee, O man what is good, &c. . to his word he hath annexed Ministers, as Guides for understanding it: with the voice of his word he hath coupled the Teaching of his spirit: Thine ears shall hear a word behind thee, saying. This is the way, &c. . He hath set marks also in the way, by which to know it; as namely, 1. Antiquity Stand in the ways and ask for the old way, which is the good way, &c. . 2. Purity. There shall be a path and a way, and the way shall be called Holy, &c. . 3. Fruitfulnes. He hath ordained good works that we should walk in them . 4. Straitnes, and the fewnes of passengers. The gate is strait and the way narrow which leadeth to life, and few there be that find it . So then, the mark I have always aimed at is heaven, even the Price of the high calling of God in Christ : the way to it I have sought, not in mine own heart, nor in the guises and humors of the world, but in the Scripture: I have found it to be Faith in Christ working by love and making a man zealous of goodworks : to this way my heart hath been set , it hath been my continual and instant suite to be directed in this Path and though with much weakness, and limping , yea and falling sometimes, yet to it I have striven continually: How then without calling God's truth and faithfulness into Question, can I doubt of the End, when my conscience is witness with me, that my steady respect hath been unto the way guiding thereunto? you see then the truth of the doctrine, and the reason of it, and withal that in it there is no building upon our selves, but a hopeful resting upon the Lord, who having taught me the way, and inclined my heart unto it, and established me in it , I know him to be so far from denying himself that I cannot miss of the end of my course, the salvation of my soul. This the piety, the Purity, the sincerity of my former course, secureth me of the Glory to come, not because of any connection betwixt work and wages, which I trust unto, but because the Lord, of his own will and free grace, hath vouchsafed the singleness of my heart , purged from dead works by the blood of Christ even amidst many weaknesses to be the way to lead me unto life. So that my title is the promise of God, and not mine own performance: the conscience of my former course, is the assurer, not the deserver of my happiness. Some great man out of his bounty giveth the an inheritance of some pounds by the year, thou must pay a pepper corn for thy Rent; when thou hast paid it, indeed thou mayest claim the profits, yea and by law thou mayest recover them: but what wilt thou plead? what? that thou art worthy of it, that thou hast paid well for it? no: the bargain is thy plea, the covenant is all which thou canst allege, for betwixt the rent and the revenue there is no proportion: so, for thy Graine of musterdseed thy Smooking and scarce appearing Faith, thy scant Obedience, thy Cup of cold water thou mayest challenge heaven, and God will not, God cannot deny it thee, yea he loveth to be so urged: but yet thou canst not say, It is mine, I have deserved it: (for what is all this to that surpassing, exceeding, eternal weight of Glory , but, O Lord it is mine, thou hast promised it. Thus you see how without any preiudicing, nay rather how with the enlarging of the Riches of God's grace, the comfort of a dying Christian, dependeth upon the witness of his conscience touching the sincerity of his heart, and the unblameable carriage of his life.

The use of this doctrine is plain and obvious to every man's conceiving, and it must needs be this, even to warn us all, as we tender our own souls comfort at the instant of Natures dissolution, so to be very regarding of our present course, that out of it we may raise our hopes, that when our earthly house of this tabernacle shall be destroyed, we shall have a building given us of God, eternal in the heavens , that the conscience of our unlawful deeds and vncleanly conversation may not fill our faces with shame and our hearts with horror, making death to be unto us The King of fear and the thought of God's presence, (before whom we shall then understand, that we are shortly to appear) as a preamble unto eternal misery. Certain it is, that whatsoever we now in our security (through Satan's bewitching) do imagine blessing our selves secretly, and saying we shall have peace , yet as sure as God liveth, who hath said in his word, that the light of the wicked shall be quenched and the hope of the unjust perish , so surely such as hath been our course, such shall be our end, if we have lived without conscience, we shall surely die without comfort. And to set the better edge upon this advertisement, give me leave to draw you a little into the consideration of that thing, as if it were now present, which ere long will indeed be present. We are met here together at this time (by God's providence) men of sundry fashions and of diverse ranks, but (howsoever differing otherwise) all by profession, Christians and by condition, mortal. All our teeth are set on edge, with the fruit which Adam eat, and the law of death, is heavens decree and cannot be revoked. Well, put case we were instantly arrested with some killing sickness, (the herald of approaching death) and were to look back into that part of the wallet (as the proverb saith) which is behind, to see what hopes for future quiet, we are able to derive out of our former conversation: let us (I say) consider well and deal faithfully with our selves, whether our fashion of life by-past, be not more like to fill us with discouragements, and to breed in us a fearful looking for of Judgment then to embolden us with a holy resolution to expect a gracious admittance into our Masters Joy . And indeed when men in the records of their own consciences, shall read written in great letters, the profaneness, the Atheism, the contempt of religion, the scorn of God's word, the ignorance, the Monstrous oaths, the vicious speakings, the cruelties, the oppressions, the whoredoms, the abuse of God's creatures, & the whole troupes of gross sins, which have been in a manner the very business of their days, what can they expect, but that their death, should be like the man's estate of whom the prophet speaketh, who did flee from a Lion and a Bear met him, so should their dying also be, a discharge from a wretched world, but withal an entrance into another woe, even an endless, easles, hopeless misery? It is a sure Maxim in divinity, that the future, both happiness and Miserie, are begun in this present world: sanctification and holmes are the first fruits of the one: impiety and profanes the beginnings of the other. The Saints by election are Saints by calling : their conversation is now in heaven whose future portion is in heaven. That which God hath coupled together let no man put asunder . you will plead against me, that so much abused example of the converted thief at the point of execution . I answer. First, he began to work, as soon as he was called: he bewailed his sin , he confessed Christ , he advised his fellow Thief : secondly, the example was extraordinary (for the gracing of Christ's then debasement) showing what God can do, not what ordinarily he will do. I have seen a pardon given to a man upon the gallows, but who so emboldeneth himself thereupon, perhaps the rope may be his hire: it is not good to put it upon the Psalm of Miserere, and the neck-verse, for sometime he proves no clark. God once made an Ass to speak , but he that should therefore spurr his beast, till he spake also, all men would condemn him for unwise. Let then this be the conclusion. The refreshing of Paul's spirit, when his departing approached, was the conscience of his well-run course: a Christian by calling, a Christian by conversation, could not but have a Christians inheritance. Go & do thou likewise . Let the life of the religious be thy study, and the death of the righteous shall be thy sure reward; where there hath been the first resurrection there can be no second death

Hitherto we have considered generally of the grounds of Paul's hope, his carriage past: now let us examine it more particularly: and first, of the first supporter. I have fought a good fight. What then (will some man say to me) was Paul a soldier, that he speaks here of fighting? yes, he was a soldier, and the same no fresh-water, or white-liuered soldier, but a valiant, experienced, and beaten champion, one that had passed the hazard of many skirmishes, and (as testimonies of his hardy courage,) was able to show the ska • res of many received wounds, I bear in my body the marks of the Lord Jesus . But as the things we now discourse of are spiritual things, so this fighting must be understood in a spiritual sense. Paul a spiritual man , his adversaries spiritual, or for spiritual respects, his weapons spiritual , his victories spiritual. Let me acquaint you with particulars, that so the use of this Scripture may be the more full.

Paul vndergoeth a double consideration: 1. either as a Christian, or secondly, as an Apostle and Minister of Christ Jesus: some of his fightings, more properly concern his estate as a Christian: some again he was more especially tried in by virtue of his calling. As he was a Christian, I find in his own writings the report of two especial conflicts: the one Rom. 7. betwixt Nature and Grace, the Spirit and the flesh, the law of his members, and the law of God. Who so reads and examineth the place, shall see first the quality of the combatants, secondly the grounds and terms of the quarrel, thirdly, the hazard (as might seem for the time) and doubtfulness of the event, together with some foils taken on either part, and lastly the certainty and comfort of the victory, I thank God through Jesus Christ our Lord . The second combat is, 2. Cor. 12. and that was more direct and immediate with Satan, although he therein cunningly (as his use is) wrought upon the advantage of Paul's corruption. In this, Paul was much tossed, and gored, and buffeted, and glad to fly once, and again, and the third time for refuge to the Lord. Howbeit, though the assault was sharp, yet the conquest was great. My grace shall be sufficient for thee , and Very gladly will I rejoice in mine infirmities.

Now his fightings (as an Apostle) were diverse, and the same not idle or causeless, about needless Questions and strife of words , for so fight I, saith he, not as one beating the air : but they were grave and weighty, even for the success of his ministry, and the enlargement of the Gospel of Christ Jesus. They may (for teachings sake) be thus distinguished: to have been either against the oppositions and unsound cavillings, or against the violences and cruelties of those which were adversaries to the truth. Of the former sort, we have his combat with Elimas at Paphus , with the reuiuers of the legal ceremonies at Antioch , with the Stoics and Epicures at Athens , with those Beasts , Demetrius and his faction at Ephesus , with Hy ••••• s and Philetus , with Alexander the Smith . With all these, and with many besides these he combated, and over all these through the help of Christ , he had the victory. For it may be truly said of them all, which himself speaketh of some, their madness was made evident unto all man, and they prevailed not long. His fightings with the violences and cruelties of evil men, it were long to particularize. I refer you to his own report . In all these he was more then Conqueror , and by none of these was either his comfort impeached, his ministry and cause endamaged, or the Church of God damnified. Not his comfort impeached, for We faint not, but though our outward man perish, yet the inward man is renewed daily . Not his ministry and cause endamaged: for, albeit I suffer unto bonds, yet the word of God is not bound , and the things which have come unto me are turned to the furtherance of the Gospel ; lastly, not the Church of God damnified, for, I suffer all things for the elects sake , and many of the brethren are emboldened through my bands, and dare more frankly speak the word . Thus I have given you a brief of Paul's fightings, and of Paul's victories; sharp encounters, glorious conquests. These were they, the remembrance whereof made the face of death even lovely unto him, and confirmed his inward certainty of the Recompence of reward , even because he was able to say in truth of conscience, I have fought a good fight.

This far for the opening of the text, and the laying the grounds of that which I would say, I have reported to you things done, I come now to speak of things to be done. For this clause (as all other holy Scripture) is for our learning , and is profitable to teach . I will bound my whole speech within the compass of these two points: first, I will show that all Christians are called to the like fight: secondly, I will draw to an iniquity by way of application of the whole, how far forth we have fought this fight.

For proof of the former, if men were (as they ought to be) experienced in the Scriptures, I need allege no more then the Apostles exhortation to the Philippians, where he calleth them to the having of the same fight, which (saith he) you have seen in me, and now hear to be in me . But for the satisfaction of all, I will show you the truth of it by points and parcels. First, touching the fight, in a man's own bosom, even in his own heart, with his own corruption. Paul delivereth this general rule couching all God's chosen, that in them the flesh lusteth against the spirit, and the spirit against the flesh, &c. And S. Peter accords, that the lusts of the flesh do fight against the soul . The gift of Regeneration (meant by spirit ) and the corruption of nature (understood by Flesh ) are mixed together (like the light and darkness in the air, in the dawning, so throughout in all the powers of the soul,) and these two being in a direct line of opposition and contrariety ech to other, there must needs follow a continual combat, like the struggling which Rebecca felt in her womb making a Christian cry in a kind of astonishment as she did, why am I thus? Happy he which feels this combat, who is ever wrestling with his own corruption, laboring and endeavoring himself to have a clear conscience toward God . The victory is certain: For as it was said to Rebecca when upon the striving she felt, she asked of God, that the elder should serve the younger, so in this case we are ascertained that the old man, (our old natural corruption) shall be cast of and killed, and the new man (the grace wrought by God's spirit) created in righteousness and true holiness shall be more and more established. Secondly touching the Fight with Satan, the scripture is express. He hath desired you to win now you said Christ to Peter, and he walketh about seeking to devour, saith Peter to us well resist him we must: it is S. James his rule and that cannot be without fighting: and it is not flesh and blood, we wrestle with, saith our Apostle, but principalities and powers, &c. and we had need to provide, that we may stand fast . He is but a titular Christian, and hath but a show of godliness , who hath not had personal experience of the Stratagemes of Satan, now puffing up to presumption, now pulling down to despair, one while working to security, another while pressing to dismayednesse, sometimes extenuating, and hiding, and painting sin, that before it is committed it may beguile, sometimes opening and aggravating it, that when it is performed, it may affright: turning himself into many shapes, sometimes like an industrious agent to advance our profit, sometimes like a pleasant companion, to further our delight, sometimes like a true-hearted friend, to respect our good name, but always a venomous adversary to empoyson our soul. These are no new things to the children of God: the mercy of God, and the malice of Satan, they know them well to be undivided companions. Neither is the Scripture wanting to assure us of the conquest. It was said of old, that the serpent, his head being broken, could but bruise the heel , and it hath been a fresh renewed, that Greater is he which is in us, then he which is in the world , and we all, so many as are now in the lists against this assaylant have this warrant, sealed (seeing it is a part of the New Testament) with the blood of Christ, that the God of peace shall tread Satan under our feet shortly . The third fight is for the maintenance of the cause of Religion, against both the cunning of opposers, and the malice of persecutors. That every Christian is to fight with a holy zeal for the purity of religion, S. Jude shall witness for me, It was needful for me (saith he) to write unto you, to exhort you that you should earnestly contend for the faith which was once given to the Saints . The kingdom of heaven (saith our Savior) suffereth violence, and the violent take it by force There is force in getting the truth, there must be a kind of force also in maintaining it. David chose religion for his heritage . He is not worthy to have it, which will not strive to preserve it. Now for this kind of fight there are two things required: First, skill: and secondly, courage. Skill, because every corner is so full of cunning and subtle underminers of religion: Atheists, Jesuits, Seminaries, Sectaries: these fight not with violence and professed enmity, but with plausible reasons, with smooth persuasions, and with all the glozing pretences which hell can devise to entangle. What need have men then of exercised wits , and understanding hearts , knowing how wisely to handle that same sword of the spirit to resist them? How requisite is it, that Christian soldiers should be daily practicing the feats of spiritual arms, that they may know how to grapple with the adversary at every kind of weapon, and to make their part good against every encounter? As skill is required, so courage and resolution also: for know you, what the Apostle said to the converted Hebrews , After ye received light, (that is, some saving knowledge and feeling of the truth) ye endured a great fight of afflictions: Is not be •• need of courage? what think we of the Mockings of Ishmael , the disdain of Herod , the scourgings of Pilate , of spoilings of goods, of being made a gazing stock by reproaches , nay, of resistance to blood ? Do not these things require a resolution? were it not fitting that, we should be well provided, who must go through all these bickerings, lest when we have struck a stroke or two, we should be wearied and faint in our minds , and so be like the children of Ephraim, of whom the Psalm saith , that being armed and shooting with the bow, they turned back in the day of battle?

As the necessity of this kind of Eight for the Maintenance of the cause of Religion, lieth upon all, so upon two degrees especially, Magistrates and Ministers. They are both called Leaders of the people, and therefore as of Leaders, whose experience must instruct, and whose valor must encourage and put heart into others, there is twice so much required. It is their office to stand in the breach , and to go out and in before the people, and to bear the shock and brunt of the first grappling. If they be sound and sincere, instant and resolute in the cause of God, oh, what life and courage shall they put into the multitude which do even depend upon their conduct? if they be cold and dastardly and give ground in the day of battle, how will they make the hearts of the people even to die within them, and what hope will Satan have to set up his standard in the midst of God's church? But as the egernes in this combat is required of Magistrates and Ministers more then of others, so of us who be Ministers most of all. In the old Law things in the sanctuary were double to that which was common, the Shekell of the sanctuary twice so weighty as the common shekel , the cubit of the sanctuary twice so long as the common cubit . The Minister had need to wish as Elisha did of Elijah, his spirit , that the spirit of understanding and courage may be doubled and trebled upon him. If he be the man, as he should be, Satan oweth him a double spite, and in many combats with the Church of God, he seemeth to give like charge to his Instruments, which the king of Aram gave to his soldiers Eight neither with small nor great, save only against the King of Israel: For he thinketh that if he can smite the shepherd, with a spirit either of Error, or of drowzines, or of ambition, or of avarice, the sheep of the flock shall be quickly scattered . He knoweth by long experience, that from the Prophets of Jerusalem wickedness goeth forth into all the Land , and that if the Light which God hath set in his Church be darkness, the darkness cannot but exceed . Thus I have shown you the particulars of Paul's Fightings, and the necessity of the same Fight, in everyone of us that would be (as we are called) Christians: now let us come to the next points, the Inquirie how on our parts this Fight hath been performed, viz. how we have fought against Corruption, how we have fought against Satan, how we have striven and fought for the upholding and maintenance of God's Truth.

And here, in the very first entry of my Meditations, when I did in my thoughts compare together those which do Fight this good Fight under the banner of the Lord of Hosts, with those, who (whatsoever their profession is) do indeed and intruth fight against him, it brought into my mind, that which the spirit of God reports touching the Israelitish troupes, and the armies of the Aramites their adversaries . The children of Israel pitched before them, like two little flocks of Kids, but the Aramites filled the Country: the very like comparison may be truly made betwixt those which fight on the Lord's part, and those which fight against him, or at the least, (which by our saviors rule is all one) fight not with him: the one side (the better part I mean) are but even a handful in respect, one of a city, two of a Tribe , the other a numberless number, and may well be titled with the name of the possessed , Legion, for indeed they are Many. And therefore true will that be which was spoken of old by Isaiah and hath been since renewed by Paul , Though the number of the children of Israel (men professing Religion) were as the sand of the Sea, yet shall but a remnant be saved. It will not be enough to have said thus, unless it be confirmed also, I will therefore show you how true it is by degrees.

Touching fighting against men's own personal corruptions, there are (that out of many I may cull out the chief) three things, which do show the number of such Fighters to be but small: The first is, the general Ignorance of this point of holy doctrine, concerning the combating together of these two, Corruption and Holines, nature and grace in every true Christian. I am not so well acquainted with your spiritual estate that are here present, as to be able peremptorily to determine ought: yet perhaps) if a man should deal with the particulars of this assembly by polle, and should examine them as straitly as the Gileadites did the Ephraiimites, touching shibboleth and sibboleth , demanding of each this question, How fareth it with thee, touching the Rebellion of thine own heart, prevaileth it or yieldeth it to the power of God's spirit? How goeth on the quarrel betwixt the law of sin, and the law of God? perhaps ( I say) this demand would be quitted with such an answer, as was that of Paul's. to the lately converted disciples at Eph • sus Have ye received (saith he) the Holy Ghost since ye believed? And they said, We have not so much as heard whether there be an Holy Ghost. So in this case, they would say; you make a strange motion, we have not so much as heard whether there be any such contention: And it may be also, such as have some better understanding then the multitude, if in this particular they were well pressed, would but make such a confused answer as Ahimaaz did to David , Is the young man Absalom safe, said David? I saw a great tumult, but I knew not what, said Ahimaaz; so they would be forced to say, Truth is, I have heard or read something of such a matter, but I do not distinctly and experimentally understand it. Thus (as it was said to Peter ) men's very speech bewrayeth them, and their dumbness when they are asked the Word (as the soldiers call it) showeth them to be but stragglers and hangbies upon the Lord's campe, and no good Fighters: well, without judging I leave you, to to the accusing or excusing of your own Thoughts : Only this I say, that he which is unacquainted with this point of doctrine, can no more be said to be a Fighter in the good Fight against corruption and sin, then he can be reputed a party in a case of difference betwixt two, who hath not so much as heard of the quarrel. The 2. proof that the Fighters on this side against corruption are but few is the universal yielding of the most unto corruption. When men come with bended knees, offering up their weapons, yielding themselves to be ordered by those whom they should withstand, there is no likelihood that they have an intent to Fight. So in this case, when men generally have (as it were) booked their names, and entered into pay, and even (as a man would think) sworn their service to gross sins, who will take them to be the Lord's soldiers, or conceive that there is any meaning in them to Fight against corruption. And surely this is the common state. I remember what Deborah in her song reports of the mother of Sisera, how that she and her ladies in their expectation of Sisera and his followers their return in triumph, said either to other (in their assurance of the victory) Have they not gotten and divided the spoil? I may say more truly (for that was spoken only out of Imagination, either as they thought it was, or as they wished it might be) of these foul enormities, which the word of God hath branded with the hateful name, that they are the works of darkness Have they not gotten and divided the spoil? Do they not lead captive, I say not as they did of Sisera, a maid or two, or (as Paul doth of the wily workmen of his time) a few simple women , but even whole multitudes, of all ranks, of all callings, of all degrees? So often as I read those places of scripture. The earth was corrupt before God and filled with cruelty , The men of Sodom compassed the house round about from the young even to the old, all the people from all quarters , They assembled themselves by companies into the harlots houses , From the least even to the greatest of them, everyone is given to covetousness , Then they stopped their ears, and ran upon Stephen all at once , Then arose a shout almost for the space of two hours of all men crying, Great is Diana of the Ephesians , All seek their own, and not that which is Jesus Christ's , so often (I say) as I read these and the like places, in which mention is made of swarms of people banding themselves together in evil, I cannot but reckon them as fore-tellings of these times, and these times as commentaries and expositions of those places. Those master-sins, Ignorance, Contempt of the word and godliness, Security, and want of awe unto God's majesty, Neglect of the worship of God, swearing, abuse of the Sabaoth, Whoredom, Drunkeness, Oppression, Pride, Cruelty, Contention, Malice. &c. mark how in every town in every society, in every family almost, they do even ride in a kind of Triumph: if there be any better disposed, laboring to be no longer the slaves of sin but to become the servants of righteousness , they are as Isaiah speaketh of himself and such as himself as signs and wonders among the people: and how the world entertaineth them it is known well enough: you know what David saith , the abjects assembled themselves, the false scoffers at bank • s • are me and ceased not; and again, They that sat in the gate spake of me, and the drunkards sung of me . This is the kindness of this generation to those who love the Lord Jesus in sincerity . Thus the universal yielding to corruption, men obeying sin in the Lusts thereof , and drawing it as with cartropes argueth that they fight not against sin. Evil reigns in them and over them, they do willingly give up their members to follow it, and (as the Apostle speaks) they take thought for it & study to fulfil it. The third proof in this part is, the Fight which is in the world for corruption: men do not only not fight against it, but they do fight and strive and labor to maintain it. I remember what I read of Jehu the instrument of the Lord's vengeance upon Ahab's house; as he entered in at the gate of Izreel, and lifting up his eyes to the window, saw that painted Jezebel the wife of Ahab, he cried out, who is on my side, who? presently two or three of her attendants looked out, as it were offering their service. Cast her down (saith he) and they did so: so also in the chapter following, when he sent to the guardians of Ahab's children, willing them, if they thought it good to create one of their masters sons King, and to stand upon their guard, and they returned him answer, we are thy servants and will do all that thou shalt bid us, what said Jehu? If yea be mine and will obey my voice, take the heads of your masters sons, and come to me to Izreel by tomorrow this time. After the same sort, we professing our selves, by our outward shows to be on the Lord's side, and to be ready to do all that he shall bid, his charge is, that if we be his, we cast Jezebel out at the window, we renounce and disclaim, we cast of and crucify our sweettest, our dearest, our profitablest our best-pleasing corruptions: Mortify your members which are on earth . If we now shall not only (contrary to command) preserve the life (which may be imputed to a kind of nicenes and pity) but shall fight for the life and state of Jezebel, and shall set up one of Ahab's sons, some gross sin to reign over us, professing our selves always ready to defend it, how shall the Lord account us to be his? And yet thus it fareth in these evil times. What sin, what gross corruption almost is there, which shall want a patron to defend it, either that it is no sin, or that it is but a little sin? This glauering and glozing age, which hath devised an art to make deformed faces seem fair, old wrincled visages, to look young and smooth, hath learned also to set a color upon naughtiness, the devil helping forward least sin appearing in it own proper likeness should affright the conscience. Thus the adulterous woman, wipeth her mouth, and saith, I have committed no Iniquity . Every vice doth now go armed; if you do touch it never so gently, yet (like the nettle) it will sting you; if you deal with it thoroughly & directly, it swaggreth like the hebrew with Moses, who made thee a man of Authority ? what? is this so great a matter? I trust, this and this is lawful, or if not, what need you be aggreeued? Thus men sometimes like Saul are not ashamed to say they have kept the commandment of God, when they have foully broken it, sometimes like the stubborn Jews cry wherein shall we return, wherein have we trespassed, what have we spoken against God, when the very stones in the street are ready to testify against them, and the earth is weary in bearing their sins. And thus it appeareth by three undeniable evidences, that if we be endited before the Lord, for not fighting that Good fight which Paul fought, and which every Christian ought to fight against sin and corruption, we shall never be able to plead Not-guilty. I wish that which hath been said may so convict us, that it may convert us, least going on in rebellion against God, that doom befall us which is foretold Those mine enemies, which would not that I should reign over them, bring them hither and slay them before me.

Now as touching our failing in the second fight which is against Satan, considering what I have already said, I shall need to speak the less: for where corruption and sin are not withstood, there Satan is not fought against: where they are entertained, there Satan is served: so that the proof of the former point, is a confirmation of this also. Nevertheless, I will a little insist upon one specialty, an apparent testimony that there is little thought or resolution amongst the most to fight against Satan: and that is this, the neglect of one of the principal weapons whereby to encounter him. Think you that he meaneth to fight, who goeth unarmed? nay, who when a weapon is tendered to him, casts it from him, or who seemeth not to care, though it were with the land, as it was once with the state of Israel under the Philistines , of which it is said, There was no Smith found throughout all the land, and, neither sword nor spear found in the hands of any of the people: he to whom this nakedness were a pleasure, or a matter of in differencie, would you imagine him to mean well, or to be a friend to his country? I am sure you would not. Now Paul, speaking of the combat we are to have with the devil, and describing by parcels, that holy armor wherewith he must be withstood, mentioneth among other things, the sword of the spirit, which is the word of God . This we see was our Saviors weapon in that conflict which is storied in the Gospel : with this two edged sword of It is written, he cut asunder all those knots, wherewith Satan's purpose was to entangle him. Who so then shall despise this weapon, shall cast it behind them, shall hate the knowledge of it, shall say to God, as the wicked are reported to do, Depart from us, for we desire not the knowledge of thy ways , shall think preaching to be (as was said of old) The burden of the Lord, shall wish of it as the Gadarenes did of Christ , that it might depart out of their coasts: who so (I say) shall be thus affected, the charitablest censure, and the most favorable verdict which can be given of them is this, that they are willful betrayers of their own souls into the power of the devil. Now it is no hard matter, to show, how deservedly, this Imputation may be laid upon our times; I have written unto them (said the Lord, of old, to the Jews) the great things of my law, but they were counted as a strange thing . I do not see how it can be denied, but that God may justly complain so now, Great hath his kindness been to these times, in enlarging and improving the free use of his word: and yet (alas) what a world of people is there amongst us, to whom the Scripture remaineth as a book that is sealed up , nay, (which is even fearful to think on) who seem to be of that careless and neglecting humor, as though it were all one to them, though there had been never any Bible written, nor any such book by the special providence of God, preserved to his Church? Again, although the Scriptures of God be entertained into some houses, as a kind of needful implement, to fill up some corner, which otherwise might lie void, yet with many they are used like their harness in these peaceful times, made a pray to the rust and dust, or laid up like the sword of Goliath which David took from him , like a monument, that it may be said upon occasion, There they be. Few there be that do make them their Counselors , or that do endeavor to host them in their best room, even to let them dwell plenteously in their hearts. Furthermore, for the opening and explaining thereof by those whom God hath deputed thereto, (which is, as it were, certain rules and precepts of defense, teaching us how to handle this weapon against our spiritual adversary) how is it reckoned of? Where it is had, it is little esteemed; where it is wanting, it is less desired. Few do reverence it as God's ordinance, few depend upon it as upon the arm , and power of God unto salvation . What fighting can there be against Satan, when this sword of the spirit is in disgrace? what spoil of souls will the devil make, when men are not thus armed to resist? Consider the story of Sampson . When the Philistines had taken him and put out his eyes, then they might do with him what they would, though he were a strong man, and a noble man, yet they bound him with fetters, and made him grind like a horse in a mill: and so when as the light of God's holy ordinance is wanting, Satan hath opportunity to work his will: men may be drawn to anything; no opinion so gross, no worship of God so superstitious, no fashion of life so vile, but they will soon embrace it. So then if our consciences tell us, that God's word is not to us, as it was to Jeremiah , the joy joy and rejoicing of our heart, that we are not like the Samaritans, of whom it is said, that when Philip came and preached among them, there was great joy in the city , nor like the man of Macedonia, which appeared to Paul in a vision, and because of the want of teaching which was there, prayed him to come to Macedonia and help them, certainly we are no enemies unto Satan's kingdom, but friends unto it rather, if we labor not by all good means for the enlargement and propagation of God's truth.

The last part of the inquiry concerneth the Fight for the maintenance of the common cause of true religion, both with skill against cunning and subtle underminers, and with courage against the wrongs and indignities which the world offereth to sincerity: I cannot now use that largeness in this point, which I could wish, and which (the times considered) were very fitting. I will only in a word touch two common evils, which shall serve to justify this proposition, that the number of those which fight that part of that good fight here spoken of, which concerns the upholding and defense of God's truth, is but small and thin, even like the Summer gatherings, which the Prophet speaketh of . The one evil, is the want of judgment and soundness of knowledge in the doctrine of religion. This is an universal and far-spreading disease, according as every Pastor can witness with me, who according to the Wise man's counsel , is diligent to know the estate of his flock, and to understand the particular conceits and dispositions of the people. The multitude is woefully to seek in matters of salvation, resting to this day upon that old Popish rule, to follow the droane, and to believe as the Church believeth. I remember what is said of a meeting of the people at Ephesus by Demetrius his procurement , The more part knew not wherefore they were come together: it may be truly said so of many assemblies for holy services, the more part know not wherefore they come: they will say in general terms to serve God; but, what he is, who he is, how to be served, wherein to be served, and in whom to be served, I believe you shall find them to be ignorant: So that the devotions of many are like the Altar at Athens, To an unknown God many are of Gallio his religion, of whom it is said that he cared not for matters of that nature . If the belly may be filled, and the back fitted, like the Epicure in the poet , if with the fat-hearted Israelites, they may sit by the flesh-pots , and with those whom David speaketh of their wheat and their wine may abound, they are at a point for religion. Fewe there be whose Hearts are stablished and which know Christ's voice. from the voice of a stranger : whether Baal be God, or Jehovah be God their meaning is never to put it to inquiry, How shall these stand to defend Religion, who know not what that is which we call Religion. When we shall see men caring and studying and taking pains to find out that which Luke calleth The Certenty and not to be led by conjectural suppositions, but (as he speaketh) to be fully persuaded , then there will be some hope, that the Lord's part will increase, in the mean time, while they make either the Times, or tradition, or their own Humour to be the measure of their religiō, we may be sure, the cause of God shall from them receive very small upholding. The second Evil, is the cowardice and faint-hartednes of the most Professors that I may follow the Phrase of my Text; they are like to some inexperienced and lately-ptessed soldiers, who, while the training and muster is near home upon a fair green, where they are neither scanted for victuals, nor straitened for lodging, nor in any hazard of life, march with some show of resolution, a man would think they would even eat up the enemy, but when they come to behold the face of war in his true proportion, the battle pitched, and a furious enemy in fight even now instantly to be charged; their hearts fail them, and the sound of the drumme is unto them as their passing bell and they would give a world to see the smoke of their country chimnies: Even so, many professors of Religion, while the world applauds their forwardness, and when the people before, and they that follow cry Hosanna unto Christ, who but they? a man would think (that I may use Solomon's phrase) that much water could not quench their Love, neither the Flouds drown their zeal, but when it cometh to blows, the world frowns, profit is abridged, pleasure is limited, credit and fame is a little eclipsed, their names put out as Evil , then they are nipped: like an ouerforward bud with an untimely frost, then begin they to grow to a demure, and in fine, either run away in the plain of field, or else (under a color of discretion) fall back into the rearward, the battle is sharp, and it is not good to be too forward. Thus like as in Gideon's enterprise , of two and thirty thousand which took arms, when proclamation was made in the campe (the assault approaching) who so is timorous let him return, at one clap, there went away two and twenty thousand; so of troupes of professors which at the first entrance give in their names, when it cometh to trial, the greatest part will retire, and they will be but a few, that will stand unto it to the end. Hereby you may see, that when we have (as Jeremiah saih ) run to and fro, through our streets, and made enquiry, we shall find but few, who if they were now to end their days, and to look back into their course past to see how they have demeaned themselves in this holy warfarre, are able to say, without an inward check, I have fought that good fight, and now I expect the crown of righteousness.

To conclude, we have all heard what Paul did, he fought that good fight: how comfortable it was that he had done it, it emboldened him to expect a Crown of Righteousness: we have seen our own carelessness, and what will be the issue if we continue it: the second death is provided for the Fearfull , but such as overcome, shall inherit all things . If we desire comfort in death and happiness after death, let us henceforth arm our selves for this spiritual fight, against our own Corruption, against Satan's temptation, against Satan's instruments which fight against Religion. This is the only war, which is the way unto eternal Peace.

The second Sermon. The worth of the water of Life.

T HE story of Christ's conference with the woman of Samaria, cannot be unknown unto any, which is of any ordinary knowledge in the Scripture: yet partly to give light unto my Text, partly to help those which are not so careful to search the book of God, as they ought to be, it is expedient for me to repeat it.

It fell out, as our savior iournyed through Samaria into Galilee, that he, (being a man in all things like unto us, yet without sin ) was both hungry and weary. To relieve hunger, he sent his Disciples into the city to make provision; to ease his wearied limbs, he sat him down upon a well side, in those times and in those Coasts very famous, in respect of the Author thereof, whose name it still carried, being called, Jacob's Well. He sitting there, out cometh me, a woman of the adjoining city Sichar, to draw water from thence, for her household uses. Christ, partly to refresh his bodily thirst, but especially (as I take it) to satisfy that his never-ceasing desire to do good, made a motion to her, to afford him some of the water, that he might drink. She, (being as appeareth by her answers something a shrewd-tongued woman) by and by cut him up short; what, (quoth she) you Jews, be so fine and proud, that you scorn us, the poor Inhabitants of Samaria: How is it then, that thou being a Jew, askest drink of me, a forlorn and despised Samaritan? Our savior (to give us an instance of the accomplishment of that ancient promise, that he would be (found of them, that sought him not) doth neither forbear to commune with her, nor yet (as the manner of the world is) doth frame an untoward speech to her cross answer; but seeming to pity her Ignorance, and blindness, telleth her; Alas, good woman, if thou knewest the great mercy of God toward thee, and the excellency of his person and office which requesteth thee, thou wouldest become a suitor to him rather, and he would give thee another manner of water then this, even the water of life. The woman answereth him with a scoff, well enough understanding his meaning, but yet she iestes it out, as though she knew it not: what art thou (quoth she) that talkest of the water of life? canst thou be better then our father Jacob who first founded this well? or can there be any better water, then this well affords? thou seemest therefore to me to brag of more then thou art any way able to perform. Mark now Christ's answer. Oh woman (saith he) thou art very ignorant, or very froward: I speak not to thee, of any visable water serving for the bodies nourishment, but of a matter of far more infinite worth, if thy heart were opened to apprehend it. I know the water of this well is excellent, and Jacob in his time, was a holy man; but behold here another fountain, behold a greater then Jacob is here, even the staff of the hope of thy father Jacob. This stream here, relieueth the body for a time, but cannot afford a perpetual filling: the water which I have to give shall everlastingly satisfy the thirst of the receivers of it, and it shall be in their bowels, as a never-dried fountain, springing up to everlasting life. Thus have you the course of the communication betwixt Christ and the Samaritan thus far. By which you may perceive, that the main scope of this Text, is, to show the difference betwixt the things of this present life, and the things of a better life: the weakness of the one, and the worth of the other. The former is set down, verse. 13. Whosoever drinketh of this water, &c. the latter, ver. 14. But whosoever drinketh of the water which, &c.

Concerning the former, I know, that Christ expressly and by name speaketh of water only; yet considering the chief drift of the place is, to draw men from the things which are seen, to the things which are not seen, from things temporal, to things eternal, from the things which are on earth, to the things which are above: therefore we may safely from hence draw this doctrine: That nothing in this present world, is able to afford any true satisfying, any filling as it were, unto a man's soul. For that which Christ said here of the water of this well, whosoever drinketh thereof shall thirst again, may truly be said of all things else whatsoever, which the men of this world do aim at in their courses, viz. they do rather increase then kill the desire, rather inflame then quench the appetite: they are all like to cold drink taken by a man laboring of a hot Ague, which though it seem to satisfy for the present, yet indeed it increaseth the former drought, and maketh both the need and the desire of moisture greater then before. It were no hard thing to show this to be true, by the enumeration of particulars: but my meaning is, not to insist upon this point, but only to use it as a preparative to the rest. This is all I will say, (and I will therein crave no better witness, then each man's own experience:) If a man, living here in the world, should do as Solomon did, namely, Whatsoever his eyes desire, should not withhold it from them, nor withdraw his heart from any joy: but should even study, as it were, to glut himself with the things of this life, yet in the end, he should find his heart like the sea, of which the same Wise man saith, that though All the rivers go into it, yet it is not full: so neither shall his eye be satisfied with seeing, nor his ear with hearing, nor his heart with enjoying: but he shall be like to a man in a maze, wherein when he hath labored long, yet at last, he is as far from that which he sought for, as he was at the beginning. And the reason hereof is express: the mind is immortal, but all these things are transitory: so that it is impossible for the mind to be filled with earthly things, as it is for a chest of wood to be filled with spiritual things. It is wittily said, and to good purpose, by those which reason from the form of the world, and the fashion of the heart; the world is round, and the heart three cornered. As therefore it cannot be, that a round thing should fill that which is three squared, because the corners must needs remain empty: so neither can the things of this world, (which John divideth into three kinds, The lust of the flesh, the lust of the eyes, and the pride of life, replenish a man's soul, but someone corner (as it were) or other thereof will remain vnfilled. This brief discourse serveth to show the truth of this point: let us as briefly make use of it.

I remember the speech of the Prophet Isaiah, cap. 55. whereby solemn proclamation provoking all men to come to Christ, that they may enjoy that same gracious favor which our Savior maketh offer in this place, he doth notably reprove the folly of the greatest part of men in these Words, wherefore do you lay out silver and not for bread, and your Labor without being satisfied? as if he had said: what folly is this, or what madness is it, which possesseth your hearts, O ye sons of Men, that you do so busy yourselves, and spend your best Endeauours, about such things which cannot satisfy? think you it is a possible Thing to be fed with the Wind, or will you cast your affections upon that which is Nothing? This is the effect of the Prophets reproof: If he were alive now, he would (as he well might) use the same words. There is indeed much to do in the world at this day much travailing, much plotting, much contending, & we do all bestir our selves as though the Dust of the earth were not sufficient for every man to take a handful: one man buyeth and purchaseth and joineth House to House, and Field to Field, that he may be placed by himself, to be a little King in his own Territories: another couets fields, and taketh them by Violence, & houses, & takes them away, & so oppresseth a man & his house, even a man & his heritage: a third, he gapeth over the Heades of the poor, and doth even store up violence. In a word each man almost hath enlarged his Desire as the Hell, and is as Death, & cannot be satisfied, and is never well in his Conceipt, till he hath even laded himself with thick Clay: and we are all trudging like this woman with our pitchers in our necks, to someone well or other, and if it be never so deep, it shall go very hard, but we will get it out. But (alas) fools that we be, when we have done all, we do but even weary our selves for very vanity: when we have drunk of this Well again and again, yet in the End, our desire is as it was, rather stretched out to receive more, then filled with that which it hath obtained: when we have reached even to the utmost of our first desires, we are then but like the Hungry man, who dreameth, and behold he eateth, and when he awaketh his soul is empty: or like the thirsty man, who dreameth, and loe he is drinking, and when he awaketh behold he is faint, and his soul longeth: So it is but an imagination of comfort which cometh by all these things, and no true contentment. I beseech you, let this short and yet full discovery of our common folly, (who for the mpst part, do nothing but sow the wind, and if we so continue shall reap nothing but Corruption ) make us to say as John Baptists hearers did, when they perceived by his preaching they were clean out of the way , what shall we do then? If hitherto we have aimed at a wrong Mark in our desires, show us I pray you, how to reform it: and let your hearts, I pray you say now to me, as Cornelius said to Peter , We are all here present before God, to hear all things that are commanded thee of God: which I do wish so much the rather, because that which I am now next to speak of is that which Solomon in one place calleth Durable Riches in another , the End of all; which Christ termeth the One needful Thing: for which the soul of David panted; in comparison whereof Paul counted all things but as Dung. Mark first the words, then see the order of them. But whosoever drinketh of this water, &c. The points to be in order opened in the handling of this verse are these: 1. What this water is: 2. that there is both power and will in Christ to bestow it: 3. by what means he conferreth it: 4. to whom he gives it: 5. the Benefit of enjoying it: 6. the means by which each man may know himself to have received it. All these pointes as they are needful, so in the several handling of them you shall find them to arise directly from the Text.

First, what is meant by the water here mentioned. It is a true saying, that the Scripture is the best interpreter of it self, and one place must be expounded by another. We see the Light by the Light, and we do understand the true meaning of the scripture by the scripture. We can therefore have no better exposition upon this place then Christ's own words else where, to which the Spirit of God hath annexed an explanation of the true meaning . He that believeth in me, as saith the scripture out of his belly shall flow rivers of water of life. This spake he (saith Saint John) of the Spirit which they that believed in him should receive; so that by water here, are understood the gifts and graces of the spirit which the Lord is pleased to bestow upon his children.

It is not enough for me to tell you thus much in general Termes, but I must proceed a little further, least I should leave you uncertain, in that which my chief desire is to resolve you. This therefore I must tell you: that though it be true, that by water are here meant the gifts of the spirit, yet there are certain gifts & graces of the spirit, which a man may have, and yet be a Reprobate. So that you must learn to put a difference, betwixt the common gifts of the spirit, and those gifts which are proper only to God's children. The world is as it were God's great House, in which there are both servants and sons, the one (as Christ saith) to be cast out, the other to abide ever. Now in a family, we know, there be some cōmō favors, which the servants & drudges do enjoy as well as the heir: & so some graces there be, which evē the reprobate have, which is meet we should know, least we be deceived, and they are these. The first is, the gift and dexterity of practicing a particular calling: For, whatsoever, men careleslly and profanely do imagine that the skill and art which they have in any knowledge, as husbandry, merchandise, &c. is from their own industry, yet certain it is, that the cunning which any man hath in any faculty whatsoever, is the sole and only gift of God's spirit: and therefore the power which Bez • aleel and Aholiab had to work in blue silk and purple and carved work, is called, a filling by the spirit of God. The second common gift, is the gift of enlightening, whereby a man being naturally ignorant in the things of God, is enabled to conceive the will of God revealed in the scripture, yea even the sweetest points thereof, as of salvation and grace in Christ Jesus. A third common gift, is the power of preaching and expounding the scripture for the common good & behoove of God's Church. A fourth, is an ability to restrain and temper the affections, so that they shall not break forth into outrage and notorious evils in the behavior. A fifth, is a power to hear the word with joy, and to seem to take some delight, and to find some sweetness in it. All these are gifts and graces of the spirit of God; but yet they are not those graces which Christ meaneth by water here in this place: because these be such as may befall those who notwithstanding shall never be saved. Many a reprobate is gifted with admirable skill in crafts and sciences. Demetrius seemed to be a cunning workman, yet was he no small enemy to the preaching of the Gospel. Secondly, the Apostle seemeth to make it a thing possible, to be once enlightened, and to have tasted of the heavenly gift, yet so to fall away as to be past all hope of being renewed again by repentance. Thirdly, at the day of Judgment . Many will say to Christ, Lord, have we not by thy name prophesied? yet it shall be said to them , Depart from me. Fourthly, many wicked men have power to conform themselves and to bridle many sins, and to carry themselves in an outward civility: so Abimelech the heathen abstained from committing folly with Abraham's wife: and many aamong the gentiles excelled in moral virtues; and diverse we see (whom we call civil men) demean themselves in the eyes of the world unblameably, who yet give small hope of any true conversion. Lastly, Christ in the parable showeth, that many hearers for a time believe , but as soon as tribulation cometh because of the word, by and by they are offended.

Now there are besides these, other special graces of the spirit, which are proper only to God's children. Paul saith that God is the savior of all men, specially of those that believe: so it may be said, he giveth graces to all, but in special manner to elect. Christ is pleased, in scripture to term the church his love, his spouse. The day of Judgment, is the marriage day: and the time present, is the wooing time, in which he is as it were a suitor to his church: and the ministers are appointed, to prepare the church for her husband , and to present her as a pure virgin unto Christ. Now he which is a suitor to a woman, himself being a man of worship and ability, howsoever, to testify his bounty, and to make known his love to his beloved, he will bestow gifts upon the servants of the family, yet if he have any • ewell of worth and price, that he reserveth for her, on whom his love is fixed: so Christ Jesus conferreth common favors, even upon the reprobate, to make known his riches, and withal, for the good of his chosen, but the special, and choice and selected graces, these he keepeth only for the true members of his church. And these are the graces meant by christ in this place; & they are in order these which follow

1. The gift of regeneration, which is that, whereby a man of a Limme of Satan, is made a member of Christ; of a child of the devil, is become the son of God. That this is a work of God's spirit appeareth by Christ his words: Except a man be borne of water and of the spirit , &c. And therefore fitly is the holy Ghost compared to Water, because as water doth moisten that which is hard: So the holy Ghost doth supple and soften, and put the sap of Grace into the dry and dead and rotten Heart of Man: So that where the spirit of God is, there the Heart is renewed, the nature changed, the delight in sin asswaged, and a love of holiness, and godliness, as it were a new juice begun in the soul. This is the first proper gift.

2. The knowledge of a man's own Reconciliation to God by the means of Christ Jesus. Hereof speaketh the Apostle, The spirit beareth witness with our spirit that we are the Children of God. It is true, the nature of man cannot attain to this knowledge, But we have received the spirit which is of God. That we might know the things that are given to us of God. And indeed it cannot be, but, that if God have been pleased of his goodness to make any man or woman his Child, he will likewise make known the same favor 〈◊〉 him or her: especially seeing it is so greatly for our comfort. For as, on the one side it is the greatest misery for a man, to be in continual suspense, not knowing whether his sins are forgivē him: so, what greater comfort can there be to a man to be assured of God's favor toward him?

3. The gift of obedience: for, as a man that dwelleth in a house as the owner of it, ordereth it, and governeth it, at his pleasure: so the Holy Ghost, governeth all those in whom he abideth : they are all led by the spirit, which are the Lord's. The spirit represseth all bad motions drawing unto sin, springing from the Corruption of our Nature, suggested by Satan and occasioned by the beguiling enticements, of this evil world, and withal it stirreth up good desires & holy Thoughts, inclining to Piety and godliness.

4. Prayer: that is, a will and ability in some good measure, to have recourse unto the Lord by Prayer upon all occasions, and to pour out a Mans wants and necessities before him. For this is a general and a certain rule, that as, naturally every child, being pinched with want, acquainteth the Father, with his necessities, building upon his love, and willingness to do him good: so he which is the child of God, hath always this Property, to make Prayer unto God his first means whereby to obtain that which he doth desire, and to be freed from that wherewith he is oppressed. Now that which worketh this in us is God's spirit: For seeing we of our selves do neither know our necessities, nor knowing them can tell how to bemoan them, therefore God's spirit is given to help our Infirmities, to assist us in the framing of our suites, that so our prayers may be pleasing unto God and comfortable to our souls. And for this, the spirit of God is called the spirit of supplications, because it furnisheth a man, both with will and knowledge also to pour out his soul unfeignedly to the Lord.

5. Comfort in distress. For whereas the children of God are subject to manifold greeuances, partly in regard of inward conflicts with sin and the terrors of their own Conscience, partly in respect of outward annoyances, the spirit of God is given unto them, to relieve them, to minister comfort unto them, to uphold them, to make them able with cheerfulness to hold out in the midst of the greatest extremities whatsoever. For this cause, the spirit is called the Comforter, and Oil of gladness, because he doth refresh and cheer the poor distressed souls of God's children.

6. Strength. There are many things which the profession of Christianity requireth at the hands of a Christian, which a Christian of himself, is not able to perform: as for example, when a man seeth the hideousnes of sin, yet in the midst of this sight to lift up the hand of his faith, and to lay hold upon the mercy of God in Christ Jesus: when a man is tempted to sin, to resist the Temptation; in persecution to endure; in penury to trust upon God's Providence: these and such like are beyond the Reach of Mans power: yet the spirit of God maketh God's children able to effect them , I am able to do all Things (saith the Apostle) through the Help of Christ which strengtheneth me: and the spirit for this cause is termed the spirit of strength.

These are the graces of the spirit peculiar to the elect, and signified by water in this place: briefly thus: 1. The gift of Regeneration to become God's Child: 2. The gift of faith to believe God's promses: 3. The gift of obedience to do God's will: 4. The gift of Prayer to seek God's Presence: 5. The gift of comfort, to endure God's Trials: 6. The gift of strength to hold out and continue gods servant.

How these things savor with you I know not, how sweet they ought to be unto you, I know well. It is said of Christ, that to the eyes of the world, he had neither form nor beauty, there seemed to be nothing in him, why men should desire him: yet all the children of God, saw his glory, as the glory of the only begotten Son of God, full of grace and truth. So though these things happily do no whit affect those, which are after the flesh, but do seem even vile in their eyes; yet they whose hearts God hath touched, to them they seem exceeding precious, and I doubt not but they say in their hearts, as Mephibosheth did to David after his return from the battle, when David bad him, and Ziba divide the goods betwixt them, nay (saith he) to testify his joy for the Kings victory,) ) Let him take all, seeing my Lord the King is come home in peace: so I say, all that fear God, say in the truth of their souls, comparing the base things of the world with these graces, Take all for me who will, so that my barren soul may be replenished with these sweet graces of God's spirit. Well, hoping the best (as in charity it becometh me) of you all, and that as you do prize these graces, this water of life, as it doth deserve, so you will be glad to know the means of obtaining them, I come now to the next point. Which is, that Christ hath both power and will to bestow them. He saith here, he will give them, it is meet therefore that we do inquire into his ability, whether it be in his power to make good that which he promiseth in this place.

Touching his power the Scripture is a plentiful witness: With thee saith David) is the well of life. He is the fountain opened in the house of David for sin and for uncleanness. It hath pleased the Father, that in him all fullness should dwell: In him are hid all the treasures of wisdom and knowledge : and it is ordained, that of his fullness, we should receive grace for grace. What better witness would we of his power? His will is no less then his power, Come unto me all ye that are weary, &c. He made an open Proclamation, he stood and cried, saying , If any man thirst, let him come to me and drink: and he hath renewed his offer, Let him that is a thirst come, and let whosoever will, take of the water of life freely: nay, without silver and without money. What reason have we (I pray you) but upon his word to believe him?

Well then, what followeth upon this? We that are Ministers of the Gospel, are appointed by him that hath sent us, to do as John the Baptist, to point with the finger, and to say to you, Behold the Lamb of God: see the man that hath the treasures of all grace, run ye to him, that as was prophesied of old, you may with joy draw waters out of the welles of salvation. Take heed you forsake not him who is the fountain of living waters, to dignity you pits, even broken pits which can hold no water. Get you to Christ, seek to him, if you wish to be relieved. This is the end of our preaching, this is the drift of all our Sermons. You will say unto me, (perhaps) this is a needles exhortation: you talk of going to Christ, but where is he? If he were preaching in our Churches, and working miracles in our streets, you should see how we would flock about him, how much we would make of him, and how we would run to him: here be good words, I pray God the performance be according. Hearken therefore in the fear of God: I say to thee as Paul spake in a case not much unlike, Say not in thine heart, who shall ascend into heaven, that is, to bring Christ from above, or who shall descend into the deep, that is, to bring Christ again from the dead? There is no such difficulty in the matter: for behold he is near thee, he standeth in the top of the high places, (saith Solomon.) John saw him in the midst of the golden candlesticks. He is in the middle of his Church, he dwelleth in the congregation of the faithful: where two or three are gathered together in his name, there is he. It is no such hard matter to find Christ, Watch daily at the gates of the Lord's house, and give attendance at the posts of his doors, there thou shalt find him. When Joseph and Mary having been lately at Jerusalem, had (as it were) lost him, they went back to the Temple, and there they found him. Go thou and do likewise: seek him in his word, there thou shalt have him: We (saith the Apostle, speaking of himself and of his fellow Ministers) stand among you in Christ's stead , and God doth beseech you through us. Thou wilt say unto me, yet again it may be, thou art little the nearer, thou wilt yield that Christ is the Well of life, and that the congregation is the place where to find him, but thou wilt add withal, as this woman did in scorn to Christ, the Well is deep, and thou hast nothing to draw with. Mark therefore (I pray thee) the next point, namely, the means how Christ bestoweth these graces.

There are three pipes or conduits, (as I may so call them) by which Christ Jesus the fountain of life conveyeth the graces of his spirit into the hearts of his children. First, the preaching of the word; secondly, the Sacraments: thirdly, prayer.

If thou wouldst drink of this well of living water, I do especially commend to thy godly care the Public ministry of the word, not shutting out the other two, but chiefly urging this, because I know that if thou be a careful and conscionable hearer, the exercises of prayer and communicating cannot but be delightful unto thee. Observe this I pray thee, if thy heart be affected with these spiritual graces issuing out of the fountain of grace, get thee to the word of grace, I mean, (to use Paul's words and to cut of ambiguity) the word of faith which we preach: open thy ears, that it may run down to the refreshing of thy heart. If thou hast by the goodness of God, a cistern of thy own, and a skillful drawer, that is (as Elihu speaketh) an interpreter, who knoweth how to give thee thy portion of water in season, then I say to thee as Solomon doth . Drink of the rivers out of the midst of thine own well: but if thou dwellest (as David saith) in a barren and dry land where no water is, or hast cause to say as the citizens of Jericho did to Elisha The situation of thy dwelling is pleasant, but the water is naught, why should I for any by respects betray thy soul, and spare to tell thee, that which I know to be the truth? what shouldst thou do in such a case but seek it where it is, and labor else where to supply thine own necessity. This is the means of God's appointing, this is the ordinary conduit of salvation. The seeming wise men of this world, hearing this course commended to them, as it were a living stream flowing from the well of life Christ Jesus, think it incredible, and imagine it to be a base a means to beget grace in a man's heart. I will tell you to whom they are very like in this case: to Naamā the Sirian, who travailing to the prophet Elisha to be cleansed by him of his leprosy, when he had word sent him, to wash himself in Jordan seven times, he was by and by in a rage, he looked for some greater matter. Behold (saith he) I thought with myself, he will surely come out and stand, and call on the name of the Lord his God, and put his hand in the place &c. This is a jest (thought he) am I come so far to wash myself in Jordan, as though there were not as good waters of Damascus: Even so, many, think scorn of this as of too mean a means, and imagine it to be but an idle thing, by hearing to be saved. But to all so minded, I say as the servants of the same Naaman said to him Father (said they) if the prophet had commanded thee a great thing, wouldest thou not have done it, How much rather then, when he saith to thee, Wash and be clean? So say I, If the Lord had imposed some greater thing upon us, of more charge, and of more difficulty, ought we not to have done it? How much more now, when he saith unto us, Hear and be saved. The weaker means, the greater is his glory: the easier it is, the more is our shame, and the deeper will our condemnation be if we despise it. To conclude this point then: The water of life which is originally in Christ is derived to us by preaching: Learn thou then to come by the streams of Preaching to the the fountain of grace, the Lord Jesus. And though (it may be) thou have depended upon it many years, as long as the lame man lay by the pool of Bethesda, and hast not yet gained that full comfort which thou did expect, yet assure thyself that the good hour is coming, in which thou shalt find rest and peace unto thy soul. So much for this point.

The next followeth: viz. the Parties to whom Christ will give this water. It is not expressed, but yet it is implied, For mark: He that drinks of this water, shall never thirst again, saith Christ: therefore before he received it he thirsted for it; So that it is plain by the Text, that they to whom Christ will give this water of life, are those which thirst after it, which long for it, which feel the want of it: and thereto agreeth the Scripture in many places: He (saith the prophet) come ye to the waters: but who, Everyone that thirsteth . Blessed are they which thirst for righteousness. If any man thirst, let him come to me & drink. I will give to him that is a thirst of the well of the water of life freely: And Let him that is a thirst, come. If there be no thirsting, there shall be no refreshing; if no longing, no enjoying: God will give his graces, where they shall be esteemed, and esteemed they cannot be, till the want thereof be known, and he which feeleth the want of them cannot choose but unfeignedly desire them.

The use of this is very expedient. It teacheth us how and in what manner we must be prepared to the receiving of the graces of God's spirit: until our souls do even thirst after Christ, as the Hart after the rivers of Water so that we seem to our selves the happiest men alive if we might have but one drop of Christ's blood to refresh us, until (I say) it be thus with us, Christ can never be ours, he will never dwell in that soul that hath not even panted after him, and cried out in the anguish thereof as Hezekiah did , O Lod it hath afflicted me, comfort me. And therefore it is no marvel though there be everywhere so many empty souls, because there be so few thirsting souls; no wonder though so many are without grace, seeing there be so few that long after grace. True it is, that by nature our selves are destitute of all goodness, neither is there so much as a shadow of grace within us: but yet all feel not this; among other graces which we want, this is not the least, that we do not feel the want of grace. We are (the greatest part of us) like those Laodiceans spoken of Revel. 3. we say we are rich, and have need of nothing, and know not how we are wretched and miserable and blind and naked. This our supposed fullness breeds in us a loathing of God's graces; they seem unto us, when they are liberally offered not worth the entertaining. So that (me thinketh) I may not unfitly compare the state of God's heavenly graces, in respect of the cold entertainment that they have with the most, unto the case of a poor man, which hath liberty to go through the church to gather every man's devotion for his relief. He cometh to one, and he maketh wise not to hear; to another, and he biddeth him come again another time; to a third, and he saith he hath no money about him; to a fourth, and he would give if he had wherewith to exchaunge: to a fifth, and he saith he is a poor man himself, and hath as much need to ask as he: And thus every unwilling mind finding an excuse, he picketh out but a few poor pence out of a great and populous congregation. So it fareth with the graces of God offered to us in the ordinary Ministry of the word. They pass (as it were) from seat to seat, from pue to pue, from one end of the church unto another, humbly suing and forcibly persuading, to be entertained: But (alas) there is such a general benummednes, and frozen deadness, possesseth the hearts of the greatest part, that (I know not how) Grace, the more kindly it is offered, the less it is esteemed, and though the water of life do run (as it were) thorough our streets, yet men will scarcely stoop to receive it. I am even woe to think upon it, how men and women, that now think all is well enough, and do receive the grace of God in vain, and neglect so great salvation, shall one day with tears of blood be suitors for one drop of grace, and yet shall not be able to obtain it. Well then if we would drink of the water which Christ hath to give us, let us labor to thirst after it: you will say unto me, how shall we come to this spiritual thirst. I will show you how. There be two things especially beget thirst: the one is Labor. I need not prove it, yoe know it well enough by experience: so then a spiritual labor will beget a spiritual thirst. But what is this spiritual Labor, It is this: a travailing under the wait and burden of a man's own sins: If thou canst once say with David, My sins are like a sore burden too heavy for me to bear, thou wilt quickly thirst after the righteousness of Christ Jesus. Another occasion of thirst is salt, you know that by experience also. Now mark what Christ saith, he telleth the Apostles and their successors, that in respect of their Ministry, they are the salt of the Earth. salt hath a kind of biting nature, so hath the word well applied; it is sharp & eager, and he who is well exercised under it, and well schooled, by the urging of the law upon his conscience he will soon thirst after the saluatiō offered in Christ Jesus The Gospel will be glad tidings to him, and as cold waters to a weary soul. Take this course which I have prescribed thee, learn to feel the wait of sin, frequent the powerful ministry of the word, and thou shall soon thirst for the water of life.

The next point is the benefit of enjoying this water. He that drinketh of it shall never be more a thirst. And the reasō is, because the water shall be in him, a well of water springing up into everlasting life. This is warily to be understood: for it is not so to be taken, as though the children of God being once seasoned with grace, were glutted (as it were) and had no more desire for the increase of grace: for it is clean otherwise; the more grace a man hath, the more he longeth to have grace to be even heaped (if it were possible) upon his soul. But the meaning is this; that whereas this outward clement of water, which we daily use, is soon wasted and turned to nothing, and a man that hath used it, is within a while as new to seek, as if he never had had thereof, this water of life is of another nature; being once received, it is never dried up again, it is like to a living spring which shall perpetually stream, & as it were bubble out unto eternal life: it is a fountain that can never be drawn dry, an everlasting stock that can never be wasted, a store which can never be spent, as a lamp fed with oil of immortality which can never be consumed. We learn an excellent point from hence, and it is this: [Doctrine.] that the graces god once bestoweth on his childrē which are never taken from them: this is Christ's true meaning: and it is a point easily proved by the scripture. The gifts and calling of God are without repentance, that is, God never altereth his purpose touching the bringing of any man into the state of grace . Whom he loveth, he loveth to the end, for a moment, I hide my face from thee for a little season, but with everlasting love I had compassion on thee saith the Lord thy redeemer. I have loved thee with an everlasting love. I am persuaded (saith Paul) that he that hath begun this work in you will perform it. It is a general rule; where God beginneth a good work of grace, he goeth one always to finish it. I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand. There is no point plainer in the scripture; Christ doth not bring us into a good course, and then leave us to our selves, but he guides us in it by his grace unto the end; therefore he is called both the author, and the finisher of our faith.

The use is twofold: first, to quicken and stir up our desires to make us labor after these heavenly graces, seeing they are the only things of perpetuity. All things else are subject to uncertainty, only the foundation of the Lord remaineth sure. Oh then, choose the better part which shall not be taken away from us. Secondly, this is a point of infinite and unspeakable comfort to all God's children. For consider I pray you, is it not a comfortable thing, when a man with great charge and industry hath gotten a commodity, to be assured of the continuance, and to be freed from the fear of loosing it? what a joy must it then needs be to a Christian soul, to consider that the Lord having begun, in some measure to be gracious unto him: will never alter his favor, that grace being once bestowed, shall never be withdrawn, that his soul having once been moistened with the dew of heaven, shall never be wholly dried up again. It is possible I know for the dear child of God, sometimes to seem to himself and to others, empty and barren of all goodness, and these graces may be thought for a time, utterly to be consumed. So the sap lieth hid in the root of the tree the whole winter, and maketh no show; and in a very dry and hot Summer, you shall see many springs as it were clean gone, without any appearance of moisture: yet in Summer the sap mounteth aloft into all the branches of the tree, and in a convenient season, the veins of the earth are opened, and the dried spring returneth to his former streaming: so, though the children of God may seem sometimes utterly to be fallen back to their former hardness, yet (as Saint John saith) there is a certain seed behind; there is a hidden moisture which at last breaks out, and showeth it self in the fruits of righteousness as before. So then, if thou hast never so little grace, (as thou thinkest) though it be but as yet a desire of grace, a longing after faith, a thirsting after righteousness, yet make much of it, rejoice in it, thank God for it, take it as a pledge that the Lord hath some further work to work in thee: be sure, that he which hath begun it, will cherish it, yea and that in his time he will also increase it.

The last point remaineth, which is the life of all, that hath been said, viz. how may I for my part know that I have tasted of this water. Hearken a little and I will tell thee: thou shalt know the certainty of it by these signs. The first is, a clear fight of thine own souls estate. In a clear well, a man shall see a penny in the bottom of it: so if a man have the well of life in his heart, he shall behold in it the full proportion (as it were) of his own soul. And assure thyself of this, that the more full sight thou hast of thine own imperfections, of thine own corruptions, of the rebellions of thy heart, of the crookedness of thy nature, the greater portion thou hast of this grace. The second sign, is the cleanness of the heart: it is the nature of the water to cleanse and scour: so is it the property of this heavenly water: no sope, no nitre, hath that scouring power that it hath. The heart is wicked above all things: fraughted naturally with corruption, ignorance, unbelief, hardness, security, frowardness, untowardness to good services. Look therefore how thy heart is cleansed, thy soul purged from this filthiness. Thou wilt say to me (perhaps) the Scripture saith, Who can say, I have made my heart clean: how shall I then think to find a clean heart? I answer, clean from all blemish I know thou shalt never find it, yet thou must have a pure heart, for else thou shalt never see God. A pure heart, is a heart purged from the bondage of sin, a heart cleansed from dead works, to serve the living God: more plainly, a heart which desireth in all things to live honestly. If thou wouldst therefore be sure of a clean heart, look for a clean conversation, such a conversation as S. Paul speaketh of, which becometh the Gospel, which adorneth the doctrine of God our Savior in all things, which maketh our enemies and the enemies of our profession ashamed when they have nothing concerning us to speak evil of. The water of life doth always bring forth such fruit: therefore a good man is said to be as a tree planted by the rivers of water, that will bring forth her fruit in due season. And it is said again, that everything shall live, whither that living river, which floweth out of the Sanctuary, cometh. Try thyself by this mark, see whether this water hath quenched the boiling heat of thine own inordinate lusts, and hath begotten a new life, even the life of righteousness within thee. The third sign, is increasing in grace: water which is but a small stream at the well head, going further waxeth broader and deeper, and partes it self into many branches: so these waters that flowed out of the Sanctuary, were first to the ankles, then to the knees, then to the loins, then a river which could not be passed over. If there be a care to increase in grace, in knowledge, in feeling, in zeal, in obedience, the well of life is in that soul: if there be a resting satisfied, as though all were well, and we had religion enough, that is a dry soul, the graces of God's spirit are not in it. The fourth sign, is a care to do good to the souls of others: we know nothing is more free in use then the water. David saith, God sendeth out springs into the valleys, to give drink to all the beasts of the field. And Christ saith, that out of his belly, which drinketh of this water, shall flow rivers of water of life, by which many shall be comforted. Hast thou a desire and a care to be helpful to other men's souls? it is a sign, thy soul is watered, and shall be more bedewed: for he that watereth shall have rain: hast thou no such care, no disposition to be a means of salvation unto others? thou hast a barren heart, and a graceless spirit. These be plain and familiar marks, and they be such as will not deceive us. The daily use of water, may daily mind us of them, let us daily try our selves how it fareth with us in these things. If we be traveling by the way, and it be told us, that by such a tree, or gate, or village, we shall know our selves to be in the right course, we will carefully remember it, and heedfully observe it as we journey. If we see the marks we will be glad, if we see them not, we will be afraid we are out, and return to make inquiry. Let us do so in this case, by these tokens we shall understand how it goeth without souls, and in which way we are traveling; let us labor to remember them, let us mark daily whether in our course and carriage we can find them. If we do, let us bless the name of God, and hold on our course with cheerfulness; if we do not, let us be be jealous over our selves with a godly jealousy, let us know it is not well with us, let us speedily enter into a new course, for fear of going on in the broadway which leadeth to destruction. And thus an end of this text.

The third Sermon. David's Longing, and David's Love.

I T is truly said, that this 119 Psalm is the lively representation of a regenerate man: in regard that it so fully, and so effectually maketh known what ought to be the meditations of his soul, the thoughts and affections of his heart, the courses and exercises of his life. So that the liker, by viewing the inward partes, a man shall find himself to be, to David in this Psalm: the more he may assure himself, that he is a new creature; and the further he shall perceive himself to come short of this pattern, the farther he is to think that he is, from newness of life. Of this worthy Psalm (the true image of a renewed soul) I have chosen one almost of the lowest, but not of the basest branches to treat of unto you: which, as for the general meaning thereof, it is agreeing to the rest of the holy and heavenly matter of the Psalm, so in particular, it is an express witness unto us of two things: first, David's longing: secondly, David's love. His longing was for salvation, O Lord I have longed for thy salvation: his love was the law, And thy law is my delight. Of these two in order.

In the former we are briefly to examine two things: first what is salvation: secondly what it is to long for salvation. By salvation is meant here no other thing, but that which in the Scripture is sometime called life eternal, sometimes the kingdom of heaven, sometimes the glory which shall be shown hereafter, sometimes the goodness of the Lord in the land of the living, sometimes the price of the high calling of God in Christ Jesus, sometimes an inheritance immortal and undefiled which fadeth not, in a word, those unspeakable, and not to be conceived blessings, which God hath prepared for those that love him. This was (as we say) the object, the mark of David's longing. This salvation he calleth the Lord's (thy salvation) because as for us, it is neither an inheritance which we are borne unto, nor a purchase which by any desert we can compass, so it is the Lord's every way: it is he which hath first prepared it: it is he which hath freely disposed it according to the God pleasure of his own will: it is he which reserveth it in heaven, for those, who are reserved unto Jesus Christ. Now what it is to long, we do all well enough conceive, either by experience in our selves, or by observation in others, we know it to be the stretching of the desire unto the highest strain; it affecteth the heart in that measure, that all delays are even a very killing to the soul, neither can there be any contentment or true satisfaction, but only in the fruition of that which is longed for. David himself describeth this affection of his by very passionate and effectual terms. My soul thirsteth for God, as the Heart brayeth for the rivers of water, My soul fainteth for the courts of the Lord . My heart breaketh for the desire it hath: I opened my mouth and panted. He was as one who needs to gape for a new supply of breath, such was the heat and egernes of his perfult. These things show, that David's longing was no slight desire, arising in some passion, which kind of desire many times, is as soon quenched as kindled; but it was an ardent affection, springing from a deed apprehension of the good of the thing desired, and being in a manner impatient of delays, till the thing it self were enjoyed. Add hereto, that whereas there are in salvation two things; the one the possession of it in heaven, which S. Peter calleth, the end of our faith, the other the assurance of it here on earth, which S. Paul termeth, the first fruits of the spirit, David's longing was extended unto both: for (to use Paul's phrase) he did even sigh in himself, desiring to be clothed with that house which is from heaven, and he longed also for the earnest of the spirit, to be a pledge to his soul of the future inheritance. Thus have I briefly and truly opened to you the true sense of David's longing, the first part of my text. Let us now come to see, what this is to us that David's desire was so fervent for salvation.

It doth teach us thus much, and this is the point which I will insist upon: viz. That in the hearts of all that shall be saved, there is a vehement desire, and an unfeigned longing to be saved. I pray mark well this point, and be not ready to think it a slight observation, till you have heard it well proved and well pressed. First of all, touching the sense thereof, it must be understood with this caution and limitation, namely that I do not extend it to such infants and little ones, which do belong unto the election of grace, but only to such as are of years of discretion, which are of power and ability to conceive and understand, and are come to have the use of these natural powers of desiring and longing which are in all. For as touching the rest, as God hath his part in many such ( for of such is the kingdom of God ) so his manner of drawing them into the state of grace, and of their apprehending it, is known only to himself. This is the meaning of the Doctrine. Now for proof of it this one example of David is a sufficient ground: for, seeing all God's children are guided by one spirit, and like the children of one family, sprong of one father, and bred up after one fashion, are of one disposition in respect of spiritual things, it must needs follow that the longing after salvation which was in David, is (though not happily in the same measure, yet for the general nau •… e thereof) in all that shall be saved, and they are able in the witness of a good conscience to say as he did here, O Lord I have longed for thy salvation. Yet, left ignorance in the course of holy Scripture, should make us to behold David in this mood, like a Pellicane in the wilderness, supposing him to be alone herein, and so should become negligent to frame our selves to so good a Paterne, let us see whether the like affection be not to be found in others of gods saints. Begin first with Abraham the father of the faithful, without likeness to whose faith there can be no salvation: what saith Christ of him ? your Father Abraham rejoiced to see my day, & he saw it and was glad. We know what our Savior meaneth by (his Day) to wit, his coming in the flesh for the redemption of mankind. This day of Christ, Abraham saw a far off, and as he rejoiced to be assured of it, so we may resolve, that it was the principal desire of his soul, to be interressed into the salvation which was procured by it in due time. The more Abraham rejoiced in it, the more he longed for it, and with the greater desire he expected it, with the greater gladness of spirit he entertained it. Come down a little lower from him, to Jacob: that one voice of his uttered by him in great vehemency upon his death-bed, while he was telling the future estate of his progeny, shall witness the disposition of his Heart in this case : O Lord I have waited for thy salvation. He saw by the spirit of prophecy many troubles and miseries like to come upon his children, therefore as a man weaned from outward things by this means, and taught to rely only upon the Lord he crieth out, O Lord I have waited for thy salvation. Was it not the longing after Christ, which made Moses esteem the rebuke of Christ greater riches then the treasures of Egypt? was not Hezekiah his heart full of longing, and was he not even ready to faint in his desires after the mercy of God, when he cried out in the Anguish of his soul, O Lord it hath oppressed me, Comfort me? Was not Job's desire earnest, when feeling himself to be even overcome of sorrow, he brast out into these words, Let the Lord cease and leave of from me, that I may take a little comfort? In a word, let our savior, testimony be sufficient for the longing of all the prophets and righteous men that lived in those elder times, I say unto you that many Prophets and righteous men have desired to see those things which you see, &c. If we consider the times of Christ's visible being on earth, and after, we shall see the spirit of God like himself, and bringing forth the same fruits, in others of God's children. Old Simeon a holy man, here is his style, He waited for the consolation of Israel, and he desired life but only to satisfy this longing Joseph an honorable counselor, yet here was his glory, He waited (or longed) for the kingdom of God. Paul may stand instead of many examples: what (think we) did he long for, when he uttered those words, O wretched man that I am, who shall deliver me from this body of death: add to this, his sighing in himself, his desiring to be with Christ. The Jews that heard Peter preach and were pricked by his stinging sermon, called to them, Men and brethren what shall we do? was not there longing? The poor perplexed Jailor which came to Paul and Silas with a cry, Sirs what must I do to be saved, was not his desire fervent? I might bring in a cloud of witnesses, but these may suffice to show the general disposition and affection of all God's Children; All their souls be hungry souls, all their hearts be longing hearts, the main thing affected by them is salvation. If you will have a reason for it, it is no heard matter to yield a very sufficient one. There are three things required of a Christian: 1. By a feeling of sin to seek Christ. 2. By a holy faith to find Christ. 3. By newness of life to dwell with Christ. The first of those three, is this same longing for salvation which I entreat of: and therefore, as in a ladder there is no coming to the upper step, but by the nethermost, so there is no dwelling with Christ which is the height of happiness in this life but by finding him, found he cannot be but by seeking; to seek him and to long for him are all one: no man seeks him but he which longs for him, and no man longs for him, but he will care to seek him. Taking this point therefore for granted, because I see no reason why it should be denied, I will apply myself to the applying of it.

I pray you in the fear of God observe it. There is nothing which concerneth a Christian more, if either we respect the strait charge given for it, or the great comfort rising out of it, then to seek to assure his soul that he is in the number of those that shall be saved. What true comfort can a man take in anything, who is unresolved in a matter of this consequence? he may have a kind of slight and deceitful gladness, but (as Job saith, of the Joy of Hipocrites) it is but for a moment, and when he dieth, his hope perisheth, and his candle shall be put out with him. Well then, it being a matter of that behoove to every man, to make his future estate sure unto his soul, know this of a truth (I speak it not as desiring to deceive, but as laboring to resolve) that there is no more certain course then this, to try thyself & to examine thyself by this worthy pattern, compounded of so many worthy examples; assure thyself the liker thou art to them in this Affection, the nearer art thou to life and happiness, and the less thou art transformed into this Image, the more of the corrupt old man abideth in thee, and if thou hold on so, when the day cometh in which eternal life, shall be shared out unto those for whom it is prepared, Christ shall dismiss thee with that comfortless speech which was sometime used to Simon Magus, thou hast no part nor fellowship in this business. Let it not be grievous unto thee, that I ask thee a few Questions, and be thou persuaded, that it is a matter that behooveth thee much, well to answer them: what is the principal desire of thy soul? what is the thing which thou most affectest; what is that which thou dost truly think thyself most happy if thou mightest once obtain? what is it which hath most exercised thy thoughts, and for the procuring whereof thou hast been most pensive? what is it, the discourses and discoueries whereof, have been with the greatest appetite received by thee? what is it, for the thinking whereon, thy soul hath even languished within thee? speak the truth in the presence of God who cannot be deluded: Is it the Salvation of thy soul? is it the forgiveness of thy sins? is it the favor of God in Christ Jesus? is it to be assured in thy soul that the Hand-writing which was against thee is cancelled, and that there is peace in heaven for thee, and a place provided in that Kingdom which cannot be shaken? is it that, when this earthly house of this Tabernacle shall be destroyed, thou mayest be received into everlasting habitations? How sayest thou? Are these things strangers to thy thoughts, or do they take up a chief room in thy Affections? Are they deeply apprehended, or are they but slightly and cursorily entertained? Are thy meditations touching these, settled, and such as hold thee long or are they but like flying motions, which are as soon vanished as perceived? Though thy tongue, if thou shouldst now speak for thyself, happily would dissemble, yet I am sure that if thou talk earnestly with thy conscience, that will not fllatter thee. Howsoever it be, this I must tell thee, that such as thy desires are herein such is thy estate: dost thou long with David? thou shalt be saved with David. Is salvation (If thou wilt speak the Truth) lest in thy longing? then stand forth and hear thy Judgment; thou shalt be called the lost in the Kingdom of God. The longing soul shall be filled, the careless and full gorged spirits shall be sent empty away. This is the true use of this doctrine.

Howbeit, this be the general use of this point, yet because the heart of man is deceitful above all things, and there is a spiritual Guile which cleaveth close unto us, so that thou mayest both make me believe by protestations, and thyself think by idle persuasions, that thou truly longest for salvation, when there is no such matter, therefore I pray thee to pardon my fear, and suffer me to be jealous ever with a godly jealousy, and to tell thee, which art so ready upon the first hearing of this point, to answer for thyself, to tell thee I say, that I do much doubt, it is not so well with thee as thou dost suppose. If thou askest a reason of me, why I should be so hard of belief, as not to credit thee, when thou sayest and protestest, that thou longest for salvation, I answer thee, that I am suspicious, that the ground of true longing is altogether wanting in thee, I will tell thee what that is, and so leave thee to be thine own judge. It is this; a lively feeling of thine own wretchedness and misery through sin. This is the thing which will make a man long to be saved, which will make the message of the Gospel to be glad tidings: the feeling of sin cannot choose but bring forth a desire to have the pardon of sin. And indeed, in reason it must needs be so. For as a man which hath offended the law, and is appointed to death, (ordinarily, except he be a man desperate) would rather have a pardon, then anything in the world besides, because without it, he knows he can have joy in nothing: so he which hath offended God, and findeth himself in the rigor of God's justice, to be the child of death, cannot choose but more highly prize the favor of God in the remission of his sins, then all the treasures and riches under heaven. When men are secure, and without feeling of sin, though the grace of God in Christ, be never so plentifully offered unto them, yet they esteem it not, it seemeth to them as a base thing, they regard it not; but if once a man feel the sting of sin, then he would give the world for one little drop of God's mercy. The prodigal son, when he lived at home with his father, and had meat and drink enough, and knew no want, then he was weary of his abundance, and would needs adventure further to try a better fortune: but when he had felt the smart of hunger, he would have been in the state of one of his fathers hired servants, Make me as one of thy hired servants. David being well humbled, would take it in good worth to be a door keeper in the house of the Lord: and the poor Canaanitish woman, when our Savior had well schooled her, was content even with Crummes of mercy. The person that is full, despiseth an honey comb (saith Solomon) but unto the hungry soul every bitter thing is sweet. Though a man have formerly been obstinate and stubborn, and hating to be reformed, having a neck as an iron sinew, and a brow as brass, yet if he be once brought to see himself as it were at the brink, and hell gaping to receive him, and the eternal weight of God's displeasure, ready to ceaze upon him, then you shall find him tractable, mourning like Ephraim, O Lord convert me, and I shall be converted, yielding meekly with Paul, Lord what wilt thou that I do? running to the Minister like the people to Samuel, O pray to the Lord thy God that I die not. And they which now count every Sermon to be the burden of the Lord, and are ready to say to the Seers, See not, and to Prophets, prophecy not unto us, would then run about us and hang upon us as they did of old upon Moses, when they saw the glory of God's majesty, talk thou with us and we will hear; they would importune us, and call upon us, as the rulers of the Synagogue did upon Paul and Barnabas, that if we have any word of exhortation, we would say on, These would be the fruits of this feeling, and all shows of longing are but shows, which fetch not their first beginning from this deep apprehension of the woeful and distressed estate of a man's own soul. So then, now thou seest, there is some cause that I should be suspicious of thy pretended longing. For if when I look into thee, if when I confer with thee, if when I observe thy course, I see thee to be such an one as the greatest part, a man Frozen in the dregs, one that blessest thyself in thy heart, one that knowest not how thou art poor and wretched and miserable, & blind, and naked, one who standest in no awe of God's justice, one whose flesh trembleth not for fear of God, neither art afraid of his judgment, one that yet understandest not what it is to be a sinner, and how fearful a thing it is to fall into the hands of the living God, one that deemest it vain to serve God, and a mere folly to be so religious as some would be: in a word, one who contentest thyself with a show of godliness, without any power of religion. How should I suppose it possible for thee to long to be saved, when thou canst not tell out of thine own feeling what it is to need salvation? Shall I think he longeth to be cured, who though it may be he is sick, yet feeleth it not? Shall I imagine, he desireth to be rich, who though he be in want, yet perceiveth it not? Reason it self is clean against it. I pray thee therefore learn this lesson, which though perhaps it may now be learned, yet it will find thee work for thy life, though thou shouldest live yet many years. All God's children long unfeignedly for salvation, if thou have not the same affection with them, thou canst not have the same salvation with them: thou wilt say, I know, if thou be asked, O God forbid, I were a wretch if I did not long to be saved: I pray thee be not deceived: A slight wish to die the death of the righteous, as Balaam had, thou mayest have and yet no longing. It is a matter longer in coming, then thou, which feelest it not, art yet aware of. Thy heart must first be softened, before salvation can be longed for: and I tell thee, it is a hard thing to circumcise the heart, and to make it bleed, it hath a skin grown over it, which is not easily removed. Therefore pray the Lord which made waters flow out of the rock, to smite thy flinty heart, to take the stony heart out of thy body, to open thy heart as he did Lydiaes, to put a new spirit within thy bowels, to annoint thine eyes with eye-salve, that so thou mayest see and feel thy own wretchedness, and mayest feelingly acknowledge with Paul, that in thy Flesh there dwelleth no goodness, with David, that thine iniquities are as a weighty burden, too heavy for thee, with Jacob. that thou art less then the least of all God's mercies, with Daniel, that open shame belongeth to thee, with Job, that thou canst not answer him one thing of a thousand, that so thou mayest have, if it be possible, but even a glimpse of that woeful score which the Lord hath against thee, against the day of reckoning, and a taste of the horror of hell then, and never till then, wilt thou long to be saved; then, and never till then, will the mercy of God be sweet unto thee: when thou feelest the intolerable burden of a wounded spirit, thy soul will thirst after righteousness, and all things will be but dung unto thee, that thou mayest win Christ, the ti •… ngs of him will make thy very h • art to leap with in thee, as the greeting of Mary did the babe in the womb of Elizabeth, they will come down upon thy perplexed soul, like the rain upon the mown grass, and as the showers that water the earth. So much for the first part, David's longing.

Now followeth the second part, David's love. Thy law is my delight. Many words of like effect David useth in this Psalm, yet we may not account them any idle repetitions, but rather repute them as testimonies of abundance of zeal, the heart of a religious man being like the fire which in the strength thereof breaketh forth into many sparcles, so that also, out of the inward abundance, bursteth out into many speeches. Touching the thing it self, the matter (you see) of David's love it is the law. By which word he doth not here understand that part of God's revealed will, which with a respect and reference had unto the Gospel, is called the law, the use whereof is (as Paul teacheth) to cause wrath, to stop every mouth, that all may be culpable before God; but here it is taken in a larger sense, for the whole word of God, and for the entire body of the holy doctrine, which is given by inspiration of God; to make us perfect, unto all good works. This was that which was David's delight, the joy of his heart, and gladding of his soul, the very quickening and enliuing of his spirits. And it is by the way worthy to be observed in David, that still, look what affection he professeth to carry to God himself, the same he also professeth to carry to his word: as he saith, he loveth God, so he saith also, he loveth his law, as he feareth God, so his heart stood in awe of the word, as he said, O Lord that art my portion, so he said thy testimonies have I taken as an heritage forever, which is meet to be noted, both for the better illustration and manefestation of David's heart, and for the discovery of the idle protestations, which many make, who if they be dealt with, concerning the true knowledge of God and the way of salvation, will answer, what tell you me of these things, say what you can, I am sure you can tell no more but this, that I must love God above all things, &c. And I trust I shall always love God as well as you, or the best learned. But now here is their hypocrisy descried, in that they have so small love unto the word. This by the way, though not unprofitably. [Doctrine] To come nearer to the point, the thing which we learn hence out of David's joining these two together, I long for salvation, and thy law is my delight, is this, that it is not enough for a man to say, he longes and desires to be saved, unless he make conscience to use the appointed means to bring him thereunto. It had been but hypocrisy in David, to say he longed for salvation, if his conscience had not been able to witness with him that the law was his delight. It is mere mockery, for a man to say he longeth for bread, and prayeth to God every day to give him his daily bread, if he yet either walk in no calling, or else seek to get by fraud and rapine, not staying himself at all upon God's providence. Who will imagine that a man wisheth for health, who either despiseth or neglecteth the means of his recovery. God hath in his wisdom appointed a lawful means for every lawful thing: this means, being obediently used, the comfortable obtaining of the end, may be boldly looked for; the means being not observed, to think to attain to the end, is mere presumption. God would deliver Noah from the flood, but Noah must be moved with reverence, and prepare the Ark, or else he could not have escaped. He would save Lot from Sodom, but yet Lot must hye him out quickly, and not look behind him, till he have recovered Zoan. He was pleased to cure Hezekiah of the plague, but yet Hezekiah must take a lump of dry figs, and lay it vpō his boil. He vouchsafed to preserve Paul and his company at sea, yet the mariners must abide in the ship, else ye cannot be safe, saith Paul. The Lord could have done all these things otherwise, but he was not so pleased, and his power must not be ventured upon, when his will, by appointing an honest and easy means, is apparent to the contrary. Now that God's word is the ordinary and appointed outward means of salvation I hope we doubt it not. If it were not, why should it be called as it is, The word of life, the word of grace, The word of Faith, The seed of Immortality, The key of knowledge, the Lantern of God's people, the school-master of man kind, the Glass of our life, the Scepter of Christ's kingdom, the Kingdom of Heaven, the Conuerter of the soul, the Enlightener of the Eies, the maker of men wise unto Salvation. I commend yow to God (saith Paul in his fare well to those of Ephesus) and to the word of his grace: he puttes both together: Quench not the spirit, despise not prophesying: there is the means: standfast, and keep the instructions: that is the way to stand. Christ directing his disciples how to preserve their own comfort, when he was gone from them; layeth this special charge upon them. Remember the word that I said to yow. No word, no comfort. O (saith David) take not the word of truth utterly out of my mouth.

This is an excellent point, worthy to be taken notice of, because it discovereth to us the cunning and sophistry of the devil, which is this: In good things he seuereth the means from the End, and in evil things he separateth the End from the means. As for example, in evil things he beareth men in hand that they may safely adventure to use the means of damnation, and go the way that leadeth to Hell, and yet for all that, they shall not be damned. He maketh a young man believe that he may rejoice in his youth, and walk in the ways of his heart, and yet for all that, escape that which Solomon saith must needs come after, namely, that for all these things God will bring him to judgment. And yet the Lord hath so joined these together, that neither the subtlety of youth, nor any wit of man, nor all the devils in hell cannot sever them to wit, the Pleasures of sin, and the Judgments of God. Thus the Devil beguiled our first parents. God hath coupled these two, Eating and dying with an Adamant chain, he which did the one, must needs have the other, yet he brought them into this conceit, that they might Eate, and yet not Dy. Oh the world of souls which Satan at this day deceiveth with this subtlety. Well, as in Evil he cutteth the End from the Means, he telleth thee, thou mayest run on in sin, and yet be saved, so in good things he cutteth the means from the End; He persuadeth men, that they may be saints in heavē though they be devils on earth, that they may have the L. salvation, yet never delight in the L. law: that they may be citizens of the new Jerusalem, and yet be no new creatures, that they may forever dwell with God, though his word do never dwell with them. Hence is it, that many will profess to seek God's kingdom, but care not for the righteousness of his kingdom, will cry with Balaam , Let me die the death of the righteous, but never say with David , Oh that my ways were directed to keep thy statutes. I beseech you let not the Devil cozen us any longer, if he have thus hitherto deluded us. Let us not think to be saved by other means then David was, his way to salvation was God's law, if thou leave this way, thou shalt never come to that mark. If the word of God be not sweet unto thee, if it be not to thee, as Jeremiah saith it was to him the joy and rejoicing of thy Heart, thou exercising thy soul therein, and framing thy heart and life thereto, know it for a certainty, it is a matter of mere impossibility for thee to be saved. Strangers from the life of God, through Ignorance, saith the Apostle. Art thou a stranger to the word, thou art a stranger to God; Heaven cannot be thy portion, except thou claim the word as an Heritage. That I may press this point further, and with the Hammer of God's blessed word drive home the nail of this exhortation even to the Head. Paul saith that evil men wax worse and worse, deceiving and being deceived. Therefore least we should (as in deed without very great care we will) deceive and beguile our selves, thinking that we do both long to be saved, and also love the word of salvation, give me leave to teach yow that, which the word of God hath taught me, namely how and by what signs it shall appear, that we do indeed love the Word, and that the Law is our delight. There is nobody almost, but if he be asked, for shame he will say he loveth God's word, and that he were a very wretch if he should not. But come to the vndeceiuable marks and inseperable signs of this love, it will then appear that God's word hath but a very few friends.

The first sign of love to the word of God, is, love to the public Ministry thereof in God's church: the reason is plain. He which loveth the word unfeignedly, must needs love the means by which the word shall become most profitable unto him. It is an idle thing for a man to say he loveth the word, and yet not to care to understand it, not to desire to know it, not to make conscience to apply it. The word of God is called a Treasure, of which, if it be kept together in a Hord there is no use. If thou feed thee, cloth thee, minister to others with thy treasure, then it is used as it should be: take away this from it, what difference is betwixt it (setting aside the opinion of a worldly man,) and a thing of nothing? If thou then do love the treasure of the word, thou wilt love the dispensing of it, the right dividing of it, the sharing it out by God's steward to every man's necessity. Thou dost hear David here say the Law is his delight; in another place thou shalt hear him say that the Habitation of the Lord's House is his delight, and protesting, that to dwell there and to behold the Beauty thereof is his chief desire. And why (think we) were the Tabernacles of the Lord so dear unto him? was access thither desired by him as an idle complement? or went he like a Time-seruer to escape law? or like an Athenian to hear news? Or why went he? Sure his love to the Law, drew him to the place where they were, which could teach him the Law. It was with him, as it was with those whom himself speaketh of, who going to the Temple had the Waies of the Lord in their Heart, and as with those, which provoke one another, Come let us go up to the mountain of the Lord, he will teach us his ways. So then, thou which sayest thou lovest God's word, let me try thee by this rule: when I look upon thy profession, thou art pretty and strait without, let me see now, whether thou be also sound within: thou livest in a place where the word of God is diligently and soundly taught, God hath blessed the Congregation of 〈1 page duplicate〉 〈1 page duplicate〉 which thou art a member, with a wise steward, who knoweth how to give everyone his portion of meat in season. How dost thou like this? doth it content thee or doth it burthē thee? dost thou thank for it, or will not thy froward Heart, suffer thee to repute it as a benefit? Is this Manna as gross unto thy Taste as Horse-bread or is it more sweet then Honey to thy Mouth? If thou take no comfort in it, if like the Gaderens, thou wouldst account it a commodity, if Christ were departed thy coasts, thou must give me leave to tell thee, thou neither lovest the word, nor lovest God, no nor yet truly lovest thy own soul. A gain, dost thou live in Jericho, where the situation is pleasant but the water naught, that is, where there are good outward commodities, but the true Treasure cannot be had, where when thou comest to Church thou beholdest one, who hath got on Elias mantle, but thou mayest say to him, where is the spirit of Elias? who is able to say nothing to thee to rouse thee up, nothing to admonish thee, nothing to comfort thee: How doth this please thee? Art thou well enough satisfied herewith, doth thy Heart never mourn within thee to consider this? Art thou not afraid of Solomon's Rule, Where there is no vision there the people decay? or dost thou groan under this heavy burden, and doth thy soul pant after a better blessing? Look unto it, count not thyself a Freind to the Word, a Freind to God, a Freind to thy own soul, if thou art not affected with this Miserie. This is the first sign.

The second sign of love to the word, is the private use of it : O how I love thy Law, it is my Meditation continually. There is the Trial of his Love. The reason is manifest; where we love thither doth love draw our affections. The Rich man meditateth of gathering goods, natural Lovers of their love, ambitious men of their preforments: so the man of God having no greater riches nor glory then in the word, cannot choose but meditate in the word. It is but small pleasure, so long as we are in a gardē to be delighted with the smell of Hearbs unless we carry of every kind some, that so we may have some benefit of the garden when we be far from it: So it is but a flattering Joy, no longer to be affected with the word then we are in the Church, therefore something must be gathered here, which may work on our affections when we be gone. He which heareth, and joineth not this, with his hearing, is but like a man coloured in the sun, so he getteth some superficial knowledge, but it is such as can afford him no comfort. And this is the cause why there is so much preached and so little practiced, even because there is so little private exercise. I know there are other private duties, as Prayer and conference, but I do specially stand upon this, because this is, the most general, and the most effectual; All cannot read, all cannot have opportunity to confer, but every man is, or ought to be, master of his thoughts, to apply to himself that which he heareth, and to vow the obedience of it to the Lord. This is a needful point to be stood upon, either because it is not known, or it is not practiced. Many may be said to be sermon-sick, as there are some said to be sea-sick. They which are sea-sick, as long as they are upon the water, are of a very feeble stomach, faint, and even (as it were) ready to die; but coming once a land, and having paused some little time, they begin to forget the trouble, and to recover their former strength: After the same manner many there are, who being at the sermon, are tossed to and fro by the power of the word, their hearts are sick, their consciences melt, and they are much troubled, but when they are gone, and have a little acquainted themselves with the Air of the world, they forget what they heard and wherewith they were moved, and return back again to their ill courses as before. Remember this therefore, if thou wilt be thought to love the word, to bestow some private exercising of thine own thoughts, in and about the word. If a man should be stinted to one meal a week, he would have a pined body at the weeks end: what shall then become of our souls, if we think it enough, that they once a week, be fed with the word of God, and do not give them some other private refreshing.

The third sign of love to the word, is love to the obedience of the word . If ye love me (saith Christ) keep my commandments: so if we love the word, we cannot but make conscience to do that which is commanded by the word. The reason is this. He which truly loveth the word, must needs tender the credit of it, and labor by all means to maintain it. Now it is the greatest honor to the word of God, that may be, when men which profess it, are ruled by it, and walk according to it . Paul commendeth to the Philippians a conversation which may become the Gospel. He urgeth the like three times in one chapter; sobriety in elder men and women, and subjection and chastity in younger women, that the word of God be not evil spoken of: again, gravity and integrity in young men, chiefly in young ministers, that he which with standeth may be ashamed, having nothing to speak evil of . Thirdly, truth in servants, that they may adorn the doctrine of God our savior in all things. Now the principal fruit of obedience standeth in two things. The one is, the laboring by often and diligent examination of a man's self, and earnest prayer unto God, and by observing the checks of conscience, to find out what are his especial sins, whereunto he is most inclined, and to crucify them. This is, to pluck out the right eye, and to cut of the right hand; To renounce those sins, which we think it were some outward inconvenience unto us to forgo. The other thing in which obedience chiefly standeth, is the making conscience of every sin, and not for by-respects of profit, or pleasure, or reputation, to retain a secret determination of continuing in someone or more special evils. Sin is such a canker, that it spreadeth secretly, and there is such a chain of sins, that he which pulleth one, draweth with it a great many. Grant a little one, and a great one will follow. Wherefore as it is good wisdom not only to avoid the plague, but even every rag that may seem to carry the plague, so it is heavenly wisdom not only to avoid gross sins, but all such shows of sin, as may beget other sins. This mark is meet to be urged. First because there be so many hypocrites in the church, many like the Ephraimites, who were much offended with Gideon, because he called not them to the battle against Midian, they would have had the credit of it: so many would have the credit of religion, that do not care to bring credit to religion, they would be thought to be somebody, yet make no conscience of their life, or else they pinch with the Lord as Ananias, and reform some things like Herod, but not all. Secondly, there are many profane ones, whose lives are a blemish and stain unto the gospel, through whom the name of God is blasphemed among papists and enemies to the truth, as though the gospel did set open a window unto carnal licentiousness. Remember this therefore also, to try thyself by this sign, if the credit of the word be dear unto thee, if thou professing it, laborest to adorn it, then indeed thou lovest it, but if thy life be a scandal unto the gospel, and a shame to religion, thou living more like to a heathen then a Christian, be thy profession what it will be, thou art an enemy to the word.

The fourth sign of love to the word, is hatred of all false religion which is contrary to the word. I hate vain inventions (saith David ) and again, I esteem all thy precepts most just, and hate all false ways. We must learn to beware of a favorable and tolerable and remitting conceit of erroneous doctrine, as of Popery, &c. It is just with God, to turn a slackness of zeal against falsehood, into a professed enmity against his truth: as Saul not punishing wicked Agag, grew after, to persecute holy & guiltless David.

The last sign of our love to the word, is to love it when the profession of it is most despised. This is noted as a special fruit of David's love. Examine but this one Psalm. Princes did sit and speak against me, but thy servant did meditate in thy statutes. The proud hath had me exceedingly in derision, yet have I not declined from thy law. The bands of the wicked have robbed me, but I have not forgotten thy law. The proud have imagined a lie against me, but I will keep thy precepts with my whole heart. The wicked have laid a snare for me, but I swerved not from thy precepts. I am small and despised, yet do I not forget thy precepts. Here was love. No injuries could weary him, no contempt discourage him, no slanders daunt him, no subtle policies or dangers quail him, no cunning allurements could draw him from the true worship of God, this was an infallible token, that unfeignedly he loved the law. It is a rare blessing, when Religion is generally hated, even then to love religion: when manners are everywhere corrupted then to be of good conversation: to live uprightly with Noah, when all flesh had corrupted his way, to live justly with Lot, in the midst of the filthy Sodomites, to keep pure religion with Elijah, when none can be found that hath not bowed to Baal. Many can be content with Jacob's vow, the Lord shall be their God, if he will give them bread to eat, and clothes to put on, but are loath to endure any hardship for the Gospel. Rebecca being barren desired children, but when she was conceived, and the children strove together within her, then was she troubled, and said, Why am I thus? So there be some, who wish to be religious, but when they feel some burden to the flesh to go with it, eftsoons they are weary. Well then, he that will adventure his life, credit and reputation for the word, he loveth the word. These be the chief signs of love. And so much touching David's love.