OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT

IN the 16. Vers. the Apostle had ex­horted the Thessa­lonians to rejoyce e­vermore. That is, that they should carry themselves so holily, & circumspectly, they should walke so closely with God, that they might have continuall joy in the Holy Ghost from the sence of Gods love, [Page 2] and favour. For it is a sure thing that a Christian so demeaning himselfe as his rule guides him, may live the most com­fortable life of any man in the world. He may keepe a continuall feast, and a feast is made for laughter, Eccl. 10. Dayes of feasting are dayes of joy; and so a Christian may make all his dayes festi­vall, and joyfull like the dayes of the Jewes Purim, Ester 9. dayes of feasting and of joy.

If it be not so with a Christian, it is most what his owne fault, and comes from some fayling and miscarriage in himselfe, that hee doth not that which he should, to maintaine his heart in this happie frame. The Apostle therefore having advised hereto he layes downe some rules and meanes in certaine pre­cepts, for the procuring and preserving of this spirituall joy.

1. The First Precept, vers. 17. pray conti­nually. He that would rejoyce continually, must pray continually, he that would re­joyce evermore, must pray evermore. As is our conscience of, and constancy in the duty of prayer: such is the constan­cie [Page 3] of our joy. Prayer neglected, inter­mitted brings an Eclips, & an Intermis­sion, and Interruption of our joy. Sel­dome praying, and constant rejoycing will never stand together.

2. The second Precept is this, vers. 18. In al things give thankes, He that would rejoyce in all estates and conditions must be thankefull in all estates and conditi­ons. He that would rejoyce [...], whe­ther in every thing, or in every time must be thankefull [...]. The more thankefull wee are to God, the more cause of joy we shall have in God.

3. The third Precept, is this verse 19. Quench not the spirit. He that would re­joyce evermore must keepe the spirit unquench'd. The way to keep ones self warme, is to keepe the fire burning. It is a fond thing for a man to quench his fire, and then thinke to keepe himselfe still warme. It is no wonder that this man complaines of cold, that hath let his fire goe out, or hath himselfe quench'd, and extinguisht it. And thus we have the coherence of these words with the former.

Now for the words, Quench not the spirit. In them there is a Metaphor, and a Metonymie. The metaphor in the word Quench: Quenching properly is of fire, when the light and heate of fire is abated and put out, wee use to say it is quenched. And hence is this word borrowed to signifie the aba­ting, decaying, or extinguishing of the spirit.

The Metonymie is in the word Spi­rit. Spirit is taken

I. For the essence of the Deity. So John 4. God is a Spirit. It is not so ta­ken here.

II. For the third person in the Tri­nity, the Holy Ghost. 1 John 5.7. The Father, the Word, and the holy Spirit. This is not meant here.

III. For the gifts of the Spirit. And thus it is here meant. Quench not the gifts and graces of the Spirit. Now the Spirit, in this sense is taken di­versly.

1. First for the gift of Prophesie. 1 Sam. 10.6.10. Then the Spirit of the Lord shall come upon thee; And the [Page 5] spirit of the Lord came upon him, viz. upon Saul.

2. For Gifts and Abilities, to dis­charge any calling, whether it bee ex­traordinary or heroicall, and this is cal­led the Spirit of fortitude and courage, Judg. 14.6. The spirit of the Lord came upon Sampson, Judg. 3.10. Vpon Othni­el, and upon Saul against Nahash. 1 Sam. 11.6. Or whether it bee ordinary gifts of government by which a man is fitted for Magistracy, 1 Sam. 10.6. or for Ministeriall gifts. Or for art and skill in any mechanicall trade, Exod. 31.3. Bezaliel was filled with the Spirit of God to finde out curious workes to worke in gold.

3. For the gifts and common graces of Illumination, as knowledge of the do­ctrine of religion, understanding of the truthes of the Gospel, and other such common graces as Reprobates may have. Thus it is taken Heb. 4.6. have tasted of the heavenly gift, and made par­takers of the holy Ghost. That is, if they had their understandings inlightned & their judgemēts convinced of the Gos­pel, [Page 6] if they were inlightned by the work of the Spirit of God.

4. Fourthly, It is taken for the gra­ces of sanctification, for the sanctify­ing gifts of the spirit. And therefore it is that the name of the spirit is given to diverse graces, as Isa. 11.2. The spi­rit of meeknesse, Ephes. 1.17. The spirit of faith, 1 Cor. 4.13. And the spirit of love, 2 Tim. 1.17. that is, the gift of meeknesse, faith, love, infused by the Holy Ghost.

Now concerning these graces of sanctification, we must remember two Distinctions.

Distinct. 1. Some sanctifying graces are radicall, originall, fundamentall graces, primary graces as they may be called, which are the immediate worke of the spirit, as faith, hope, love: o­thers are secondary graces issuing and flowing from these, which though the Spirit workes too, yet it workes by these: such is joy which arises from faith, Rom. 14. Fill your hearts with joy in all beleeving: such is confidence a­rising from hope; such is zeale and [Page 7] fervour of spirit arising from love. These are, as it were, the lustre, the shine, the radiancy of the radicall fun­damentall graces. They are the flame of them. There is a difference be­tween the coales of fire that lye on the harth, and the flame of the fire which is kindled from the coals on the harth. When a mans faith causes joy, then faith flames; when his hope breedes confidence, then hope flames; and when a mans love makes him zealous, then his love flames, and burnes out. They are like the body of the Sunne, and the beames of the Sunne; Faith, Hope, Love, they the body; Joy, Confidence, Zeale, they the beames of the Sunne.

2. Distinct. Wee must consider in the sanctifying graces of the Spirit 3. things.

• 1. There are the gifts them­selves, the habits infused, the ha­bits of faith, hope, and love.
• 2. There is the use and exercise and act of them.
• [Page 8]3. There are the degrees, and severall measures of them.

4. The Spirit of God signifies the motions and holy suggestions of the spi­rit, those gracious excitements to du­tie. The Spirit blowes where it listeth. The motions of the spirit are the brea­things, and the blasts of it. And this is also here meant. Now seeing what Spirit signifies, we are to inquire in what sense, and after what sort the Spirit may be quenched. Quenched it may be, or else the counsell is in vaine, not to quench it. And againe, if it may be quenched, it may be an uncomfor­table thing; what comfort can a man have in having Gods Spirit, if it may be lost? what comfort to have this fire kindled in our hearts, if so be it be a quenchable fire. Therefore for the clearing of this point, wee must know:

1. First, take the Spirit for the spirit of prophecie; that may be quencht and lost: and so for the gifts of government, Ministery, &c. This Spirit may be [Page 9] quenched. A man may have such gifts much decayed and abated, yea a man may wholly lose such gifts. As it is said of Saul, that the spirit of the Lord came upon him; so it is said of him, that ihe Spirit of the Lord departed from him, 1 Sam. 16.14.

Secondly, Take the Spirit for the gifts & common graces of illumination; and so the spirit may be quencht, and ut­terly extinguished, so as such may quite lose that grace that look'd like grace, and came very neere a saving grace. If they fall away, Heb. 6. There­fore men may have all that there is spo­ken of which fall away.

Thirdly, take the Spirit for the sancti­fying Spirit, and then make use of this first distinction. And according to it, the radicall and fundamentall graces of the spirit, such as faith, hope, love, can­not be wholly & totally extinguished, where once they are wrought in the heart, but yet their lustre, their radi­ancie, their shine, and flame may bee quenched. A man though he cannot lose his faith, yet he may lose and [Page 10] want, and quench his joy. A man, though he cannot lose his hope, yet may lose his comfort, and confidence. A man, though he cannot lose his love, yet may coole his zeale and fervour: Wee see in a fire, the wood may bee burnt out, and so the flame abated, and quite quenched; but yet there remains still an heap of coales on the harth, and there may be a good fire still, though the flame be quenched. The beames of the Sunne doe not alwayes shine out; a cloud may be interposed that may intercept the beames of the Sun, and the bright and comfortable radi­cie and splendour of them: but yet the body of the Sunne is in heaven still, though the beames be intercepted: So joy, confidence, zeale, may for a time be quenched, lost abated, but though the flame of these be downe, and the beames of these be hindred, yet there are coales of fire in the heart, and the body of these is there. The flame of the spirit, the feeling & sense of it may be quenched for a time in the seconda-graces thereof, but yet the spirit it [Page 11] selfe, and the cardinall graces thereof remaine still in the heart. It may bee in this, as in that case, Isa. 6.13. As a Teyle Tree, and as an Oake, whose substance is in them, when they cast their leaves. An Oake may be greene and flourishing all the Summer, but when Winter comes, it casts and lo­seth the leaves, but yet when the leaves are gone, the life is not gone, the sub­stance and the sap is in it still, though the leafe be gone. Faith, Hope, Love, these are the sap and substance of a Christian; joy, confidence, zeale, these are his leaves. There may come a Winter, when a Christian may cast his leaves, may lose his joy, &c. but yet even then his substance and his sap of faith, hope, and love is in him. It is one thing to lose life, another thing to lose a leafe. A Christian may be a Teyle Tree, or an Oke without a leafe, but not without life. This we shall see plaine in Davids case, Psal. 51.11, 12. Take not away thine holy spirit from me, Restore to me the joy salvation. It is cleer therefore that though David had [Page 12] the joy of the spirit quenched, yet the spirit still unquenched: The spirit quenched in regard of the joy of the flame, but not quenched in regard of the fundamentall graces thereof, not in regard of the fire of it. The flame was downe, but the fire was alive. That the flame was quenched it ap­peares, because he prayes, Restore to me the joy of thy salvation, as if he should say, Lord kindle this flame againe, therefore the flame was quencht: But yet the spirit was not taken away in the fundamentall graces thereof, for he saith, Take not away thy spirit from me. If that had beene taken away, he would have said, Restore to me thy spirit againe, as he doth his joy which his sin had quencht; but saying, Take not a­way, that argues that hee still had the spirit, though the joy was gone. He was still as an Oake which had cast her leafe, he had his substance in him: he had lost his leafe, his joy was gone, but hee had not lost his life; Gods Spirit was still in him; untaken from him.

Object. But this may be a Doctrine of security; what care I for quenching the flame, so long as the fire goes not out? what care I for my joy, if I lose not my faith, &c.

Answ. This Doctrine is no ground at all for security: For 1. it must be a mans care not onely to maintaine fire, but to maintaine flame; not only to have substance, but to have his leafe greene. The righteous must be a tree not only bringing forth fruit, but a Tree also whose leafe must not wither, Psal. 1.3. 2. There is little comfort in life when there wants a leafe; little com­fort in faith, when by sinne we quench our joy. A man when he is a colde takes no pleasure in a fire that burnes not, flames not, it does him no good to see the coales lye smothering under green wood. Though a man have the radicall graces, yet little comfort in them during the want of the other: Because whilst these secondary grace are wanting, it brings the conscience to question the presence and truth of the primary ones. The want of the [Page 14] leafe makes the conscience question the life of grace. If there were any comfort in such a case, what needed David, having the spirit, beg to have his Joy restored? And what makes af­flicted consciences in time of tentation call into question the truth of their fundamentall graces, but the want of their flame, of their leafe: So that this gives no way at all to carnall secu­ritie.

2. According to the second Di­stinction,

First, there are the infused habits of Faith, Hope, Love, these habits cannot be lost, and so in regard of these habits the spirit cannot be quencht.

Secondly, there is the act, use, and ex­ercise of them: In that regard the spirit may be quenched: For though the habit of faith cannot be killed, yet the act, use, and exercise of it may bee deaded, so as it may not for the pre­sent act and worke, and a man not use it. A man in his drunkennesse loseth the use, but not the faculty of Reason. A man in his sleepe loseth the use, but [Page 15] not the faculty of his sense. Sinne and temptation may as much distemper the soule, as Wine and strong drinke may doe the braine.

3. For the measure and degree, in that regard the spirit may be quencht. A man may come to have a lesse de­gree of faith, hope, love, a lesse de­gree of joy and zeale. The degrees of these may be abated, and yet the things themselves remaine, Apoc. 2.4. It is laid to the charge of the Angel of E­phesus, That he had lost his first love; he sayes not, he had lost his love, or all his love, but his first love, that degree of love he had at first; he had love still, but it was not so fervent as be­fore, it was abated in the degree of it, and so the spirit was quenched in de­gree. So then, looke upon the habits of grace, and in regard of the habit, there is no amission of grace: Looke upon the act, and in regard of the act, there may bee an intermission of it: Looke upon the degree, and in regard of the degree, there may be a remissi­on. A remission of degrees, an inter­mission [Page 16] of acts, but no utter amission of habits, of fundamentall saving san­ctifying grace. And thus having o­pened and cleared the Text, come wee now to some observations.

And here first begin with the meta­phor, Quench not the spirit. And out of it learne

The nature of the Spirit of God, and spirit of grace. That the spirit of God is of the nature of fire: so much the word quench implyes, for nothing is properly quenched but fire; Quench not the spirit, is as much as quench not the fire of the spirit. The Spirit of God then is of the nature of fire, Mat. 3.11. He shall baptize you with the Holy Ghost, and with fire, that is, with the Holy Spirit which is as fire, Mar. 9.49. Every man shall be salted with fire: what fire? As the fire of afflictions, and the the fire of the word, so the fire of the spirit, Act. 2.3, 4. There appeared to them cloven tongues with fire, and they were all filled with the Holy Ghost. Sometimes the Spirit is compared to water, Isa. 44.3. And sometimes againe to fire. [Page 17] As the Word of God is a fire, Jer. 23. Is not my Word a fire? so is his Spirit a fire. Is not my Spirit a fire? And the Spirit is compared to fire in these re­gards.

1. First, Fire, it gives light: And therefore in the want of the light of the Sunne, we make use of fire to af­ford us light for doing our workes. The Sunne was not created till the fourth day, and yet there was light all the three first dayes, which some con­ceive to have beene from the element of fire under the sphere of the Moone, which gave light unto the world. So Exod. 13.21. They had a piller of fire by night to give them light: Fire and light goe together. So is it with the Spirit of God. It is a Spirit of light, Ephes. 1.17, 18. All spirituall illumination comes from this fire. Gods Spirit is an inlightning spirit, 1 Cor. 2.14. The naturall man perceiveth not the things of God; neither can he, because they be spi­ritually discerned, viz. by the light of the Spirit, which Spirit a naturall man wanting, hee is in the darke for the [Page 18] want of light that should shew unto him divine truths. The Spirit of God is fire that brings light with it, where­soever Gods Spirit comes there comes light.

2. Secondly, fire as it gives light, so it also gives heate; fire and heate are inseparable: when our bodies are pin­ched with cold in the winter, com­ming to the fire wee are warmed and heated; fire warmes and heates that which is cold, and by the heat of it thawes and melts that which is frozen. Thus is it with the Spirit of God, it is an heating warming Spirit, it warmes and heates the affections, our hearts that are frozen and cold in prayer, hea­ring, it heates and warmes them, it melts and inlarges them. It kindles both affections of love, zeale, Joy. The Spirit of God will make a mans heart burne within, in the hearing of the Word, Luke 24. Did not our hearts burne within us when he opened the Scrip­tures? It will make a mans heart glow and flame in prayer, it will melt a mans heart, and make it drop at a mans eyes, [Page 19] as Ice thawes and drops against the fire.

3. Thirdly, Fire as it heates and warmes, so it also burnes and consumes whatever combustible matter it lights and layes hold upon: It feedes upon combustible matter, and leaves not till it have brought it into ashes. Prov. 30.16. Fire is one of the foure things that never sayes it is enough. A little sparke of fire burnes downe and consumes whole houses and Townes. It is ever in action, and eating up and consuming what it lights upon. So is it with the Spirit of God and the graces of it: When the Spirit of God comes once into a mans heart, looke what combu­stible matter it findes there, it con­sumes and eates it up: it will consume and burne up our lusts and corruptions. It will doe with the body of sinne, as the King of Moab did with the King of Edom, Am. 2.1. He burnt the bones of the King of Edom into lyme; as the Pa­pists did with Gods servants in Queen Maries dayes, burnes the body there­of into ashes. It is like the fire that [Page 20] came downe from Heaven at the fir [...] sacrifice in the Tabernacle, that turne the sacrifices into ashes. Like the fir [...] that came downe upon Elias sacrifice it burnt not onely the Sacrifice, b [...] licked up all the water in the ditch [...] bout the Alter. The Spirit of Go [...] when it is kindled in a mans heart, makes sore worke amongst a mans co [...]ruptions. It eates and lickes the [...] up strangely. A man may see the [...] hath beene fire by the cinders an [...] ashes.

4. Fourthly, Fire is a purging, p [...] rifying, refining element: It purg [...] water of the scum, it separates drosse [...] baggage from the metals. And as the [...] is a naturall purifying property in fir [...] so there was a ceremoniall purificatio [...] by fire, Numb. 31.23. Thus is it wit [...] the Spirit of Grace. And that whic [...] is said of prayer is true of the Spiri [...] Malach. 3.2, 3. For prayer purifies b [...] his spirit, therefore faith is said to p [...] rifie the heart, Act. 9. and hope is sai [...] to purge, 1 John 3. Gods Spirit is purging, purifying fire, that fetche [...] [Page 21] drosse and scum out of a mans soule The fire of the Spirit, this is the true Purgatory fire, and the Purgatory fire that every one must passe, that ever meanes to come to heaven.

By all this may men try them­selves, whether they have the Spirit of God in them or not. If any man have not the Spirit of prayer, the same is none of his, Rom. 8. Therefore it concernes us as much to know whether we have the Spirit, as to know whether we be Christs. If men have the spirit of grace in them, their understandings are en­lightned, they have a piller of fire that lights them in their way to Canaan. Is the spirit in them, they have their hearts warmed and heated in holy du­ties of prayer, &c. inlarged hearts in ordinances. They have their lusts consumed, turned into ashes, they have their scum and drosse of earthlinesse, covetousnesse purged out. If thus, it is a signe of these effects of fire that they have the Spirit of God. But these things shew that men are generally fleshly, not having the Spirit, Jude 19. [Page 22] If thou have Gods Spirit in thee, ho [...] is it thou hast no more light of knowledge in thee. Thou art in the dark therfore no fire in thee, for then woul [...] there be light in thee. How cold, an formall, and frozen is thine heart a Prayer, Sermon, Sacrament: Certainely, if there were fire in thee, ther [...] would be heate in thee also; no heat [...] therefore no fire. All thy lusts an [...] the body of sinne is untouch'd, unhur [...] thy lusts as strong, thy corruptions a potent as ever. Alas, it may be said o [...] thee, as of the three children, Dan. 3 when they came out of the fiery furnace, not an haire of their head was singed, not the smell of fire upon their garments. Just so with thee. Alas, wha [...] dost thou talke of having the Spirit o [...] God in thee; See Prov. 6.27, 28 Can a man take fire in his bosome, and h [...] clothes not be burnt? Can one goe upo [...] hot coales, and his feet not be burnt?

So in this case. It were impossibl [...] but if this fire were in thee but thy cor­ruptions should be burnt and consu­med. And what purity of heart o [...] [Page 23] life is wrought in thee? The drosse and scum of thine oaths, thy rotten speech is still in thy mouth, the drosse of the world is still in thine hands. By this it appeares that men doe but vainely boast of having the spirit of Grace in their hearts, when they have neither light in their hands, nor heat in their hearts, nor mortification and holinesse in their lives. Their fire is a fire with­out light, blinde darke fire; a fire without heat, cold fire, a fire that doth not burne, that doth not flame; It is but false fire, it is but a painted fire. It is a signe Gods Spirit, and that fire from heaven is not come downe into their hearts.

Now to come to the maine point of the Text: The lesson it teaches is, that it must be the speciall care of a Christian, that Gods Spirit and the graces thereof be not quenched nor damped in him. The Spirit of God is of a fiery nature, and is as fire in a man. Now a mans care must be to keepe this fire alwayes bur­ning and flaming, and to take heed that he doe nothing that may extinguish, [Page 24] and put out either the flame or the fire, either the light or the heat of it. It is a rule in the exposition of the Com­mandements, that alwayes the nega­tive includes the contrary affirmative; as when we are forbidden to kill, wee are also by all meanes commanded to preserve our neighbors life: So here when we are forbidden to quench the spirit, we are not onely forbidden the quenching, but we are commanded withall to kindle and keepe it alive, to keepe it flaming and burning in us. This negative comprehends that affir­mative, 2 Tim. 1.6. stirre up the grace of God in the. He puts him in minde [...], to blow up, and to kindle and keepe alive the grace of God in him. It must be with the Spirit of God and the fire of it, as it was with the Lamps of the Sanctuary. Ex. 27.20. they shall bring oyle for the light to cause the Lampe to burne alwayes. It must alwayes be kept burning. This fire must not sometime be burning, and somtimes out, but a mā must have a care to keep it burning alwayes. See what [Page 25] the Canon was for the fire on the Al­ter, Levit. 6.12.13. And the Jewes say, that he that quenched the fire of the Altar, was to be beaten; yea, though he quenched but one coale; yea, if he quenched but one coale that was downe from upon the Altar, yet hee was to be beaten. Thus should it bee with us in our care for preserving the fire of the Spirit in our hearts alive. This fire should be alwayes burning, it should not be put out; and men should have a care, that not one coale of it, no not one sparke of it should be quencht: It should burne, and never bee put out, Quench not the spirit. Quench not the flame, the coales, the sparkes.

That which is the good huswifes commendation in one kinde, Prov. 31.18. that her candle goes not out by night, should in this kinde be the praise of a Christian, that his fire and candle goe not out, but are ever kept burning, Lu [...]. 12.35. let the lights be burning: The participle notes the continuance, that is, alwayes burning. We know who [Page 24] [...] [Page 25] [...] [Page 26] they were that said, Give us of your oyle, for our Lampes are quenched: they were none of the wisest, Matth. 25.8. The foolish Virgins said unto the wise, &c. They bee foolish Virgins that suffer their Lampes to quench: The wise Virgins slept, but yet their Lampes were burning: But the foo­lish Virgins they had their eyes and their Lampes out. And wee see that Hezekiah reckons this amongst other transgressions of their fathers, 2 Chron. 29.6, 7. Our Fathers have trespassed, and have done that which is evill in the sight of the Lord. And what was that trespasse, and what was one evill they had done in the eyes of the Lord? They have put out (or quenched) the Lampes. To quench the Lampes of the Temple was a trespasse, and a thing evill in the eyes of the Lord. And so is it no lesse a trespasse, a thing no lesse evill in the eyes of the Lord to quench this Lamp, and to put out this fire of our Spirit.

Now for the further prosecution of this point consider 3. things.

[Page 27]1. First, The meanes and wayes to keep it from quenching, to keepe it kindled, burning and flaming in our hearts.

2. Secondly, The things that doe quench it, which must be avoided.

3. Thirdly, The danger of quenching the Spirit, that may make us afraid to quench it.

1. First, The meanes to keepe us from quenching, and to kindle and keepe it a­live and burning in us, are these:

I. First, to be carefull and watch­full not to quench it, but to cherish it in the first motions thereof. Quench not the Spirit. Quench not the first motions thereof. Quench not the spi­rit; that is, foster, cherish, and make much of the first motions of the Spirit. In the first creation, Gen. 1.2. it is said the Spirit of God moved upon the face of the water, or was moving. In­cubabat aquis, sayes Junius, viz. as Birds upon their egges, or young. They sit and are moving upon them to hatch them and bring them forth; and when they are hatcht, they still sit and move upon them to cherish, and [Page 28] sustaine them with their heate and warmth, till they bring them to per­fection. So the Spirit of God did sit or move upon that face of the deepe, by his motion or incubation, to hatch and bring forth out of that vast masse the severall kinds of creatures, he by an effectuall and comfortable motion cherished that matter, till he brought forth the severall creatures, till hee hatcht them and brought them to per­fection. Now looke as the Spirit in the creation moved upon the waters, just in the same manner the Spirit moves in mens hearts, that by the gra­cious motions of his Spirit, hee may hatch and bring forth graces, and good workes in us, and may bring them to perfection. The same word is used of God againe, Deut. 32.11. As the Eagle flutters over her young, so the Lord alone, &c. The Lord as an Eagle over her young, flutter'd over his people, or moves, As the Eagle stirres up her nest, that is, her young ones. The Eagle, shee stirres up her young ones, and rowses them up with her cry, and not onely [Page 29] sits upon them, but flutters over them with her wings to awaken them: So did God stirre up Israel to goe out of the land of Aegypt, Ezek. 20.5, 6, 7. So that before God brought them out of Aegypt, he first stirred them up to be gone; He said unto them, Cast a­way every man his abomination. Now how did God stirre them up? Not onely by Moses and Aaron in their Mi­nistery, but by the gracious motions and sollicitations of his Spirit; and those motions by which hee stirred them up and called upon them to bee gone, and to cast away their abomina­tions, those were the Eagles stirrings of her nest; these were the Eagles flutterings with her wings: As the Eagle stirres up her nest; how stirres she up her nest, her young ones? She rowses them by her cry: So the Spi­rit rowses, excites, and stirres up men by his voyce in the motions thereof: And therefore those motions are cal­led a voyce, though not a voyce audi­ble to the bodily eare, yet audible and sensible to the soule, Isa. 30.20. Thine [Page 30] eares shall heare a word behind thee. Be­hind thee, as Iohn, Apoc. 1.10. I heard a voyce behind me, not before me, as implying that the Spirit of God comes and calls upon us being secure, passing by, and not regarding those things it calls for. It is a voyce that many times comes all on a sudden, Cant. 2.8. The voyce of my Beloved, behold hee comes. It is a secret whispering voyce, breathing holy motions into our hearts, stirring us up to some good: But yet it is a pressing voyce, that fol­lowes a man, and presses him close to what it calls for, Act. 18.5. Paul was pressed in spirit, and testified, &c. The Spirit of God moved him, and stirred up his spirit, and forcibly and strongly moved him, so as his spirit was pres­sed to doe: All this was, that he had strong and vehement motions from Gods Spirit to doe that which he did. Now then, when we have such moti­ons, such breathings, stirrings, flutte­rings, then should our care be not to quench these, but to cherish, kindle, and uphold these motions. The Spi­rit [Page 31] of God is fire, the motions of the spirit, are the sparkes of this fire; now our care should be not to quench these sparkes, not to let them goe out, but to kindle and cherish them unto a great fire, unto flame. It is said of Christ, That he will not quench the smoaking flaxe. That if there be in a mans heart but a small sparke of grace, so small that it burnes not, but onely makes a little smoake, and a poore smother, yet he will not quench it, but he will make much of it, cherish and foster it till it kindle and grow to a great fire: So should it be with us, when the Spirit of God injects and casts into our hearts but the sparkes of fire in the gracious motions thereof, quench not those sparkes, cherish and kindle those sparkes, keepe them from quenching and dying, and going out.

Now for the doing of these two things are required: First, have a care to take notice of the motions of the Spirit, watch where hee moves and stirres, that a good motion may no sooner stirre in thine heart, but [Page 32] thou maist presently be able to say, This is Gods Spirit, these be the flut­terings of the Eagles wings, this good motion is from Gods Spirit. Thus doth the Church, Cant. 2.8. whilst she is in that holy discourse, she findes a good motion stirring, and abruptly she breakes off, and sayes, The voyce of my welbeloved. Now Christ speakes by the good motions of his Spirit. Ex­cellent is that, Apoc. 1.10. I heard a voyce behind me, and vers. 12. And I turned to see the voyce that spake with me. The voyce was behinde him at his backe; now when he heares the voyce behinde him, he does not goe on, and never minde, and not vouchsafe once to looke backe and to heed it, but hee turnes him about to see the voyce that spake with him, to take more speciall notice of what was said: So when we heare that voyce of the Spirit in the motions of it, and heare it behinde us, we should not goe on negligently and carelesly, and leave and cast it behinde our backes, but turne about to see the voyce, take speciall and serious notice [Page 33] of it. Doe as the people did at the poole of Bethesda, they sate watch­ing for the mooving of the waters by the Angel, that the waters could no sooner move, but presently they saw it, observed it, tooke notice of it, and all cryed out the Angel moves in the waters. So should we watch when at any time the spirit of God moves in our hearts, and take speciall notice of it; and say, now Gods spirit speakes to mee, this is the voyce of the spirit. That when a good motion stirres in our hearts, we might be able to say as Jacob upon his dreame, surely God is here, surely Gods spirit is here. This were a great meanes to kindle the spi­rit in us, and to make him continue his gratious counsells to us, as the con­trary is a shrewd meanes to quench the spirit. If a man speake to us, and give us good counsell, and advise for our benefit, if we hearken and give eare to him, and take notice of what he sayes, then he will go on, and give us further information and direction; but if hee perceives that we regard him not, that [Page 34] we heare him with an oscitancy of spirit, and that wee are minding othe [...] matters, and are talking, and twatlin [...] with other idle persons that are b [...] us, the man hath done, he wil not trouble him, hee will not lose his swee [...] words, he will have the witt to hol [...] his peace, and let him alone. Iust so here. If Gods spirit speakes to us an [...] counsells us in the holy motions ther [...] of, if we will minde him, observe him, and give him audience, then will hee goe on and give us further counsell and continue his directions to us.

Wee shall see 1 Sam. 3. that God called Samuel three times, and Samuel thought it had beene Ely, and doth not take notice of it that it was the Lord: And all that while that hee takes not notice of it to bee the Lord, all that while God is silent, sayes no more to him, cōmunicates not his mind to him. But at the fourth call, when Samuel answers verse 10. Speake Lord for thy servant heares; then the Lord goes on, reveales his mind to him, & tells him all that in the verses following, and all [Page 35] that chapter 2.27. ad finem, which is there set downe by way of Anticipa­tion. So when the Spirit of God, calls and wee minde it, and note it, and say Lord I minde and marke that thou mo­vest in my heart, and thou beginnest to speake to me, speake Lord, thy servant heareth thee and takes notice of thee, then the Spirit of God wil goe on, will continue his counsels, and will reveale his minde further to us. But if Gods Spirit stirre in his motions, and we are [...]eedelesse, and supine, and regard him [...]ot, he will cease and breake off, & we may be long enough ere wee heare of him againe. Apoc. 3. I stand at the doore and knocke. Hee knockes in the motions of his Spirit, every motion of the Spirit is a knock, a rap at the doore of our hearts to have us open. Now wee see if one of us come to a mans doore, and we knocke once, twice, &c. [...]nd either they within doe not heare [...]s, or if they doe, yet regard not our [...]nocking (what care they knock let him) [...]hen we will away, and knocke no lon­ger, when it may be we come upon an [Page 36] errand that might be beneficiall to t [...] family. So if the raps and knockings the Spirit at the doores of our hea [...] be neglected, and disregarded, he w [...] have done knocking, and knocke [...] longer, though hee knocke and co [...] upon an errand for our owne goo [...] The observation of the motions of t [...] Spirit is an excellent kindler, and t [...] neglect and discontinuance of them a very dangerous quencher of the S [...] rit. As therefore wee would kee [...] the Spirit of God from quenching, we would keep it alive, and burning us, so have a care to take notice of, a [...] to observe the first motions of it in o [...] hearts.

Give pre­sent obe­dience to the Spirits motions.2. Secondly, The motions of t [...] Spirit observed, and notice taken them, in the second place be carefull give present obedience to them a [...] to close with them, and to doe t [...] thing for which the spirit of G [...] moves and excites thee to Doe as th [...] at Bethesda, they not onely watch [...] when the Angel moved, but every o [...] laboured to step in, and step in prese [...] [Page 37] [...]y into the waters, whilest the moti­ [...]n was on foot. So soone as the Spirit [...]trikes these sparkes into our hearts to [...]ave our hearts as tinder to catch those [...]parkes, and to have them take fire in [...]ur hearts. Sparkes smitten into tin­ [...]er, the tinder takes fire, and by it a [...]andle is lighted, and so a greater fire. A little spark that lyes in the ashes, if it [...]e let alone it soone dies and goes out, [...]ut if other small coales, or small sticks [...]e layed to it, and it be gently and soft­ [...]y blown, it at length will kindle to a [...]reat fire. So deale with the motions of the spirit, suffer them not to dye in [...]he ashes, but foster and cherish them till by little and little they grow from [...]otions to actions, and from many Actions to an Habit. The motions of [...]he spirit are the knockings and rap­pings at the doore of the heart, I stand at the doore and rap. Now when one [...]aps at the doore, wee doe not onely take notice that one knockes, but wee command the doore to be opened, we are angry with our servants, if they goe not presently, and open the doore. [Page 38] So that is it wee should doe when t [...] spirit knockes, suffer him not to sta [...] knocking too long, but make haste open the doore and give him e [...] trance.

The motions of the spirit are t [...] strivings of the spirit, Gen. 6. My s [...] rit shall no longer strive with man. [...] strives in them to bring us to so [...] good, or to know some evill. N [...] when wee finde him striving with we should not strive against those m [...] tions, we should strive with our sel [...] to let the spirit of God overcome in his strivings: We should close w [...] him and doe what hee calles for, a [...] second his counsells by our obe [...] ence. Wee see Marriners at sea if t [...] wind serves not, how they are looki [...] at their top saile to see and wat [...] when the winde turnes, and blowes f [...] them. And when the winde blow [...] from the point they desire, they pr [...] sently take notice of it; Now say th [...] the winde blowes faire, but yet that not all: so soone as they see they ha [...] a faire gaile of winde, they present [...] [Page 39] get every man to his tackling, and as fast as they can hoyse up their sayles: So when the Spirit blowes in the moti­ons of it, we should not onely take no­tice of the blasts and faire gailes, but presently hoyse up sayle, set upon that thing the motion calls for: Doe as God commands David, 1 Chron. 14, 15. The motions of the Spirit are the sound of his goings the footsteps of his anointed Psal. 89. verse 51.

The motions of the Spirit sometimes are for direction, Isa. 30.20. The Spi­rit sollicites a man to beleeve, to re­pent, to pray, to good duties; this is a good duty, doe it. Sometimes they are for correction and reproofe, Jon. 4. Then said the Lord, Doest thou well to be angry? Doest thou well to sweare? Doest thou well to break the Sabbath? Doest thou well to neglect prayer in thy family? &c. Now then, where motions are for direction, take that good way they point to; whē they are for correction, avoid that evill way they plucke from, thus hearken to them, and this will kindle and keep [Page 40] alive the Spirit in thine heart. If I see a man will follow my counsels and reproofes, I will follow him with counsels and reproofes still; he en­courages me to be forward to doe him that good office: So here, follow the motions of the Spirit, and the Spirit will delight to follow thee with good motions still.

I stand at the doore and knocke, if any will open: What then? I will come in to him, and sup with him, and he with me. As if he should say, if any will hearken to these motions of the Spirit, he shall have the sweet worke, and the sweet consolations of the Spirit in him; the Spirit shall come in, shall cheere and refresh him. He that will make much of these sparkes, shall have a comforta­ble fire kindled, at which hee shall warme and comfortably refresh him­selfe. See how the cherishing of the motious of the Spirit keepes it from quenching, and causes it to flame, and burne. But on the contrary, when a man neglects the knockes of the Spirit, and yeelds not obedience to them, o­pens [Page 41] not the doore, that causes a sad quenching of the Spirit. See an ex­ample, Cant. 5.2. It is the voyce of my Beloved that knocks, saying, open to mee my sister. There be the motions of the spirit of Christ: And she takes notice of them, therein she did aright. It is the voyce of my beloved that knocks. But she failed in the second thing, she doth not arise presently and open, but shee shuckes and shuffles, vers. 3. and hath her put offs, I have put off my coat, &c. Well, what is the issue, vers. 5. she a­rose to open to her beloved after her heart smote her for not opening before. I but it was too late, for vers. 6. See, how for want of obedience to the mo­tions of the spirit, she quenched the cō ­forts and joy of the spirit: Therefore take heed of this, How to save the Spirit frō quench­ing. if we would save the spirit from quenching. Have a care of these two things: The neglect of these will quench the Spirit. It is with the Spirit of God as with the Spirit of Sa­tan. It should be our care and endea­vour to quench the spirit of the Di­vell, Ephes. 6.16. Wherewith ye shall [Page 42] be able to quench the fiery darts of the wicked. The darts of the Divell are fiery ones, we must looke to quench them. Now how may one quench the fiery darts of Satan? The onely way to quench them, is to quench them in the first motions, when the first motions come, minde them not, dis-regard them, slight them, yeeld no obedience to them, and then that fire of Hell will goe out and dye. Just so is the spirit of grace also quenched▪ Therefore the way to keepe it from quenching, is to cherish it in the first motions.

2. Second meanes to kindle and keepe alive this fire, and to keepe it from quenching, is to keep the graces and gifts of the spirit in action and exercise. The gifts and graces of the spirit kept in action and exercise, kin­dles and increases the fire of the spirit in us, it so keepes the flame from quen­ching, that it increases and blowes it up. It is as with our naturall spirits when a man sits still, and stirres not, walkes not, workes not, is not in acti­on, [Page 43] his naturall spirits dampe, and hee growes lumpish, and livelesse: But let a man in such a case be in action, be in exercise, let him walke, or worke, and that raises, and recovers, and increases his spirits in him: So in this case, the setting grace on worke, the exercising of it, doth so keepe it from decaying and dying, as that it increases and addes to it. Gal. 5.25. If we live in the spi­rit, let us also walke in the spirit. That's sure, that the life of the spirit is to be evidenced by the workes of the spirit, the life of grace by the workes of grace. And what if a man doe so? Then it may be said as truly, If we walke in the spirit, we shall also live in the spirit, and the spirit live in us. Walking in the spirit, acting and exercising the gifts and graces of it, will cause the spirit to live, and keepe it from quenching in the gifts and graces of it.

And this is that which Paul wishes Timothy to doe, 2 Tim. 1.6. to stirre up the gift of God that was in him. Hee speakes of his Ministeriall gifts. Now [Page 44] how are they to bee stirred up, and to be kindled and increased? Amongst other wayes this is one, to be in action, in exercise of them, and not out of sloth, or out of feare, vers. 7. to let his gifts lye idle. Vse legges, sayes our Proverbe, and have legges; and use gifts and graces, and have gifts and gra­ces. Wee shall see it true in particu­lars.

The way to keepe the gifts of the spi­rit from dying and decaying.1. First, for the gifts of the Spirit in knowledge and utterance. The way to keep them from dying and decay­ing, is to be in action in the exercise and communication of them. It heates, keepes them alive, and increases them. See Deut. 4.9. Take heed to thy selfe, &c. as if he should say, Take heed of quen­ching the Spirit: When a man forgets that which God hath taught him, and knowledge of God departs from a mans heart, that's a flat quenching of the spirit. It is the putting out of the light of the fire of the Spirit. Take heed of that, sayes God: Well, but what course may be taken to keepe these gifts, to keepe a man from de­caying [Page 45] in his knowlege? Teach them thy sonnes, and thy sonnes sonnes. The exercising of those gifts in tea­ching others, should keepe alive their gifts in themselves. Hee that in that kinde endeavours to kindle Gods Spirit in others, doth at the same time, and in the same action kindle it in him­selfe.

There be lippes, that Salomon calls, Lippes of knowledge, Prov. 20.15. and he sayes, that they are a precious Jewell. Now a man if hee have such lippes, should be as carefull to keep them, as he would be to keepe a precious Jew­ell. How carefull is a man to keepe a precious Jewell, hee would not by any meanes lose such a Jewell: As carefull should a man be to keepe the lippes of knowledge. And what are lippes of knowledge? when they are such as Prov. 5.2. that thy lippes may keepe knowledge. Those lippes are lippes of knowledge, those lippes are a preci­ous Jewell, that keepe knowledge: Well, but how should a man come to have his lippes keepe knowledge? [Page 46] When he doth, as Prov. 10.21. The lippes of the righteous feede many. When a man uses and exercises his gifts of knowledge, and communicates them to others, by feeding others with the knowledge he hath, his fee­ding lippes shall prove keeping lippes. Communication of knowledge and truth, is the preservation, and our kee­ping of it, and the keeping our selves from losing it.

It is in this as in that case, Gen. 22.16, 17. Because thou hast done this thing, and hast not with held thy sonne, in bles­sing I will blesse thee, and in multiplying I will multiply thy seed: So if men with­hold not their gifts, but use and exer­cise them in instructing others, and teaching others, God will in blessing blesse our gifts, God will in multiply­ing multiply our gifts, and exceeding­ly increase them. The loaves did not multiply whilst they were in the bas­ket, nor whilst they were whole, but when they were breaking and distribu­ting; under the breaking and distribu­tion it was they multiplyed. Gifts of [Page 47] knowledge are not spent in distributi­on, but increase and multiply thereby. It is true here w ^ch Salomon speakes, Pro. 11.24.25. The scattering of knowledge makes it increase, and watering others with those waters, will but make way for the more abundant watering of himselfe.

The gifts that God gives men are pounds he gives them. And hee gives a pound to a man not to be put into his purse, but to be put into the banke. He gives men a pound with a command to trade, Luke 19.12. Trade till I come. And what was the issue? Lord, thy pound hath gained ten pounds. Lord thy pound hath gained five pounds. Trading therefore with the gifts of Gods spi­rit, is the increasing of the gifts of the spirit. On the contrary, the want of exercise of gifts, the not imploying them in cōmunicating our knowledge decayes them, & quenches the Spirit. In the former parable wee finde some ser­vants trading with their pounds, and another servant layes up his pound in a napkin. Now one would thinke [Page 48] that this servant had tooke the onely sure course to have kept his pound Trading we see often proves hazardous, and uncertaine, and many a ma [...] trades away his stocke, and loseth al [...] hee hath by trading, but when a ma [...] ties his money up in a napkin & binde [...] it, he seemes to take a sure course fo [...] keeping of it. But yet not so in thi [...] trading in the gifts of the spirit. They that traded, gained more pounds, kep [...] and increased their gifts, he that trade [...] not, he lost his gifts, verse 24. Tak [...] from him the pound. Hee hath quench the Spirit, he lost his gifts. And how comes he to lose them? because he [...] imployed them not, because hee lap [...] his pound in a napkin. We see 2 King. 4. that the oyle ceased and stayd not till for want of vessels the widdow powred not out. It is not powring out, but want of powring out tha [...] dries up the streames and fountaines o [...] grace. And the oyle stayed saies th [...] text, verse 6. When stayed the oyle [...] not when she was powring, but whe [...] shee stayed powring, shee first staye [...] [Page 49] powring, before the oyle stayed run­ning. No man when a candle is light puts it under a bushell. The putting of a candle under a close bushell or any other close vessell may quench the [...]ight, and put out the candle which would have continued burning if it had beene set upon the table. The Mothers milke dries not up with draw­ing out her brest, and giving suck, but it dryes up with being kept up, with not giving suck; quench not the spirit. Fire is quencht not onely by water, but by want of vent. If fyre bee shut close up [...]n an oven, or a still, it dies and goes [...]ut, but if it hath ayre and vent, then [...]t lives and burnes. And what is it that more quenches the spirit in this kinde, then our not using and exerci­sing of mens gifts. No man when he lights a candle puts it under a bed, or under a bushell. The spirit of God [...]ights many a mans candle, gives him much light, hee hath a faire burning lampe, and yet the same things befalles him that's threatned to him that curses Father and Mother, Prov. 20.20. His [Page 50] lampe or his candle is put out in obsc [...] darkenes. His lamp go out, and then f [...] lowes not only, darkenesse but obsc [...] darkenesse. He not onely growes ig [...] rant, but sottishly & grosely ignora [...] But how come this candle & this la [...] to bee quenched, and to bee put ou [...] obscure darkenesse? Hee hath pu [...] under a bed, or under a bushell, [...] hath had more minde of his bed, a [...] his bushell, of his ease and profits th [...] of giving and communicating his lig [...] to others. Sloth and coveteousnesse ha [...] made him neglect the use and exer [...] of his gifts, and so the bed and the [...] shell have put out his lampe in obsc [...] darkenesse, these put out their can [...] and make them goe out like the snu [...] of the candle with a stinke, and an [...] savour. A candle may bee put [...] though it be not blowne out, thou [...] water not cat cast into it, by the p [...] ting of an extinguisher over it. Negligence, and slothfulnesse in not exc [...] cising the gifts of the spirit is an e [...] tinguisher put upon the candle a [...] flame of the spirit, that quenches a [...] [Page 51] puts it out. Zech. 11.17. Woe to the Idole shepheards. And who is the Idole shepheard! That leaves his flocke: Therefore an Idle shepheard that doth not exercise his gifts with his flocke, hee is an Idol shepheard. And what is the woe that shall befall him? A sword upon his Arme, and upon his right eye. Hee did not stretch out his arme all the day long to gather in his flocke, therefore his arme shall bee withered. He did not use his eye, would not bee a seer to instruct his people, therefore his right eye shall not be dimmed, but utterly darkened. The spirit should bee quenched in him. Hee had made himselfe an Idle shepheard, and ther­fore God makes him an Idoll shep­heard. Of Idols it is said, Psalme 115. Mouthes they have, and speake not, eyes they have and see not. Hee made him­selfe an Idoll, a mouth hee had and spake not, gifts he had and used them not, hee leaves his flocke; and there­fore God will make an Idoll of him too; eyes he shall have and not see, his right eye shall be utterly darkened. He [Page 52] leaves his flocke, and Gods gift [...] leave him: So dangerous a quenche [...] of the Spirit is the not using of gifts, whether by Ministers or others.

2. Secondly, in the gift and grace of faith. The way to keepe faith in vi­gour, in life, to keepe it from quen­ching in the desire, to make it grow and increase, is to put faith to it, to keepe it in action, to keepe it in exer­cise, and to make it put forth it selfe in frequent acts. So long as faith is on the increasing hand, so long no feare of its quenching or decaying; so long as faith is acted and in exercise, so long it is on the increasing hand; every new and fresh act of faith adds growth and increase to it: the use of faith in­creases faith; and the more fresh acts of beleeving, the more the habit of be­leeving is increased: Many acts strengthen and increase habits. Marke how that man speakes, Mark. 9. Christ tells him, if hee can beleeve, hee can heale his childe: Lord sayes he, helpe my unbeliefe; as if hee should say, Lord I would faine be­leeve, [Page 53] I finde much unbeliefe, helpe me to overcome it. I but first, sayes he, Lord I beleeve, helpe my unbeliefe. That act of his in putting forth his faith to beleeve as he could, was the way to overcome his unbeliefe, and to come to beleeve as he would. The way to have the faith we would have, is to use and set on worke the faith we already have. See John 1.48, 49, 50, 51. as if he should say, Since thou art so ready to beleeve upon so small a ground, therefore thou shalt see grea­ter things then these. Great matters shall be revealed unto thee, that shall set thy faith on worke in a great mea­sure. The way then to keepe faith in vigour and in life, is to set faith fre­quently on worke, and to have it rea­dy and forward to beleeve. Take the promises, and set them before thee, and put thy faith on worke upon them, and stirre up thine heart to beleeve them strive to act thy faith in belee­ving them, and this will keepe thy faith lively and vigorous. When faith is not exercised, and set, and kept to [Page 54] work, it breeds a spiritual torpor in ou [...] faith, and so quenches it, that when w [...] may have most need of it, it can doe u [...] no service nor comfort, Lu. 24. O foole and slow of heart to beleeve. God woul [...] have men quicke and ready, forwar [...] to beleeve. Now when faith is no [...] held to it, and kept in action, then is [...] slow and backward to doe that worl [...] which God requires of it.

3. Thirdly, in the gift of praye [...] The gift of prayer, when a man c [...] powre out his heart to God, it is a [...] excellent gift and grace of the spirit And a man once having obtained th [...] grace, should have a care to keepe up, and increase it; and no better wa [...] to doe it then to be frequent in the [...] ercise of it, and to be often in t [...] worke. Hezekiahs phrase to Isaiah, [...] that he should lift up a prayer, Isa. 3 [...] 4. A man that would be good at li [...] ting, must often use himselfe to liftin [...] and the oftner he lifts, the easilier he [...] lifts: Lift up a prayer sayes Hezekiah. lift up mine heart, or my soule, un [...] thee, sayes David. A man that do [...] [Page 55] not use to lift heavy burdens, how hardly doth he lift? what adoe hath he to get up an heavie burden when he comes to it: But he that uses every day to be exercised in lifting, it is an easie thing to him, hee hath by his frequent use gotten a dexterity, an handinesse at the worke. To lift up a mans soule to God, to lift up a mans heart so high, as heaven is from the earth, is an hard matter. Oh how hea­vie a mans heart is by nature! and how hard to lift it up, to lift it up so high! If a man be not practised, and daily ex­ercised in it, a man will as soone lift up a mil-stone, yea a mountaine, unto Heaven: But a man that is every day, and upon every occasion at the worke, he will finde the worke thereby faci­litated, and will get up his heart with much readinesse. Prayer is a running to God. A man that is to run, must be in breath, have his winde at command. He that runs every day, is every day the fitter to run: yesterdayes running prepares for to day, to dayes running for to morrow: But put a man to run [Page 56] that hath not done for many yeeres he is so pursey, and so presently out o [...] breath, that hee is faine presently t [...] give out.

There is nothing so quenches th [...] Spirit of prayer, as dis-use of the duty I cannot goe in these, sayes David, fo [...] I am not accustomed to them: And s [...] want of accustoming and exercising o [...] themselves in prayer, makes men utterly to seeke in prayer, when thei [...] necessities are most urgent. Many a [...] their death beds, and upon other ur­gent occasions, would faine pray, and alas, when they try to drive, they draw [...] heavily, they want Charriot wheeles, they never wheeled their Charriots nor oyled their Charriots. As there­fore men would keepe up a Spirit of prayer, so let them be often and fre­quent in the exercise of it.

4. Fourthly, in the ability and po­wer of giving God obedience: The more we obey God, the more able we shall bee to obey God; our abili­ty to obedience is from the spirit, Eze. 36. I will put my Spirit into you, [Page 57] and cause you to walke in my Statutes. When a man hath got some ability to walke in Gods Statutes, his care should be to maintaine and increase that abi­lity. The way to doe that, is to set our ability on worke, and to exercise it: That will both keepe and increase in us a spirit of obedience, Psal. 119.55, 56. I have kept thy Law. How came he by this ability? This I had because I kept thy precepts. A strange reason one would thinke, I kept it because I kept it: And yet a true reason, for every new act of obedience fits for a fol­lowing act, and the use of spirituall strength increases spirituall strength, Rom. 6.19. As in sinne, so in grace, Mar. 4.24. Certainely, the not exer­cising, and putting forth of our ability and power of obedience, quenches the power we had, and so enfeebles it, that when we would at another time doe it, we cannot. Samson when his lockes were cut off, thought he would goe out and doe as at other times, but the Spirit was quenched, and the Lord was departed from him; and there­fore [Page 58] he could not doe as he had done at other times: So when God calls us to doe duties of obedience, and hath given us his Spirit, and some ability from it to doe such duties as we have formerly done; and when God calls us to it, we will not put forth our a­bility hee hath given us, then wee quench his Spirit; and when at another time we thinke to doe such duties, we cannot doe them, because by not ex­ercising our ability we lose our ability. I kept not thy precepts, This J had be­cause I kept not thy precepts.

3. Third meanes to kindle, and keep from quenching, is the use of those holy ordinances that God hath ap­pointed for this end: They are these:

Hearing the word a speciall meanes to keepe the spirit frō dying.1. First, Hearing the Word, and at­tendance upon the Ministry thereof. They that would keepe alive, and in­crease the fire of the Spirit, must waite upon the Ministry of the Word: The Ministry of the Word is fire, fuell and bellowes and all. It is fire, Jer. 23. Is not my word as a fire? As the Spirit is [Page 59] fire, so the Word is fire, and one fire kindles another, Pro. 26.21. As coales are to burning coales, &c. so the Word is coales to burning coales, these laid together make the fire grea­ter: And the fire of the Word kindles the fire of the Spirit in our hearts, and when it is kindled, kindles it more, and makes it flame the more; Did not our hearts burne within us? Luc. 24. There was a fire kindled, and burning in their hearts. I but how came it to kindle, and when did it burne? Did not our hearts burn within us, whilest he opened the scriptures unto us? He kindled that fire in their hearts by the preaching of the Word: As Ieremy speakes of the Word in another case, Ier. 20.9. His Word was in mine heart as a burning fire shut up in my bones: So it is true of the Word preached in the hearts of the godly, it is a burning fire in their hearts that kindles in them the fire of the Spirit. There is no grace of God that is not wrought and increased in the hearts of Gods people, by the Mini­stery of the Word. The Holy Ghost [Page 60] falles downe from heaven upon men in the Ministry of the word. Acts 10.44. It is said of the Manna. Numbers 11.9. that it fell with the dew in the night. My doctrine saies Moses, shall drop as the raine, and my speech distill as the dew. The Ministry of the word is a dew that distills from heaven. Now in the dew of the word, and with it, this Manna, Christ and his Spirit falls downe from heaven, according to that, 1 Pet. 1.22. by them that preached the Gospell unto you with the Holy Ghost sent downe from heaven. See then that Manna came downe from heaven in the dewes of the Ministry of the Gospel. So much doth Pauls que­stion to the Galathians implie. Gal. 3.2. This onely would I learne of you, Recei­ved ye the Spirit by the workes of the Law, or by the hearing of faith; there­fore by hearing the doctrine of faith preached in the Gospel the spirit is re­ceived, not onely for the beginning, but for the increase and continuance of it. The Ministry of the word, that is the fire that kindles this fire in our hearts. [Page 61] It is also the fewell that feedes this fire. The Lamps of the Temple must burne alwaies, Exod. 27.20. But then there must be somewhat to feede, and maintaine it burning: therefore see what is commanded. Command the children of Israel to bring their pure oyle olive to cause the Lampe to burne alwaies. There must bee oyle to feede the fire, and to cause it to burne. The word is the oyle olive that causes the Lampe of the Spirit to burne alwaies, that feedes and maintaines it that it quench not. The fire upon the Altar must e­ver burne, and not bee put out, Levit. 6.12, 13. but verse 12. middle And the Priest shall burne wood on it every morning. There must bee a care had that there should bee fuell to keepe the fire burning, Prov. 29.26. where no wood is (though there be no water) the fire goes out, but verse 21. wood kindles fire. As coales are to burning coales, [...]nd wood to fire, so is a contentious man to kindle strife, so is the word to [...]indle the spirit and to keepe it from Quenching. The word is the wood [Page 62] and the fuell that keepes the Spirit from quenching. Therefore marke here the Apostle having said, quench not the spirit, they might happily aske what must wee doe that wee may not quench the Spirit: see what the next words are, Despise not prophecying, the preaching of the word, as if he should say, the way not to quench the spirit but to kindle it, and to keepe it alive in you is to make much of, and to attend upon the Ministy of the word. If once you despise and sligt that, ye wil quick­ly quench the Spirit. And to the same purpose is that, Isa. 30.20, 31. Thine eyes shall see thy teachers, and thine eares shall heare a voyce behind thee saying, &c. The way then to have our eares open to heare the words behinde us, is to have our eyes open to see our teachers before us. If our eyes see not our teachers, we cannot expect wee should heare the voyce behind us. The way to have the spirit follow, us with his motions, and worke of grace, is for us to follow the word. The hearing of the word then is a speciall meanes to [Page 63] cherish the spirit of grace in our hearts. It is the oyle, and the wood that keepes this fire burning.

It is also the bellowes that blowes and stirres up this fire in our hearts. When a man would kindle a firc hee takes the bellowes, and by their helpe hee makes the fire burne with a great flame, and heate, that before burnt lit­tle or nothing. When a fire is quencht, and is almost out, the bellowes will quickly raise the flame againe. The ministry of the word is the bellowes that blowes up and kindles the fire of the Spirit in us and makes it flame. Ier. 6.29. All the preaching of the Pro­phets is in vaine, it will not prevaile with them: Therefore when the word is preached, then the Bellowes blowes to kindle the fire. Now when there is fire, and fuell, and bellowes blowing, there is no danger of the fyre going out, there is no question but that the fire will burne and be kept alive. And the ministry of the word being fire, fuell, and bellowes, it must needs bee a speciall meanes to keepe the Spirit [Page 64] from quenching, to kindle and keepe it alive in us. And therefore such as would take heede of quenching, as would kindle and preserve this fire burning, they must come to this fire, and catch fire at it, must lay on this wood, must come under the blast of these bellowes: that is, they must come to, and attend upon the mini­stry of the word. And what is it that more and sooner quenches the Spirit then the want, and neglect of the ministry of the word. Many that have had faire lamps blazing, faire fires bur­ning, yet it comes to passe that it may be said of them, as Isa. 43.17. They are extinct, they are quenched as towe. When wood burnes, & after quenches yet for some good time after there remaine some coales, and some fire still, but when burning towe quenches it leaves no fire or heate at all, it goes suddenly quite out. So many, not onely quench in degree, but quench altogether, quench as towe. Quench so as God in another sense threatens to quench the wicked, Iob 18.5.6. Their [Page 65] light is quenched, and the sparke of their fire doth not shine. So quenched, that all sparkes of goodnes are quenched in them. Now whence came this mis­chiefe, and where began this evill? let it be considered if it had not its first rise from the neglect of the ministry. The taking away and the losse of the mini­stry must needes bee a great cause of Quenching the Spirit in mens hearts When the lampes in the Temple are quencht. 2 Cron. 29.7. the lampe of the spirit must needes quench in mens hearts. Heb. 30.20.21. Thy teachers shall not be removed any more in­to any corner, but thine eyes, &c. and thine eares, &c. Therefore when teach­ers are removed into corners, then no voyce of the Spirit is to bee heard, then the spirit is quenched. As the quenching of the spirit is the cause sometimes of the quenching the fire of the word, Apoc. 2. Thou hast left thy first love, I will remove the candlesticke. Thou hast left thy love. There is quenching of the Spirit. I will remove the candlestick, there is the quenching of the light of [Page 64] [...] [Page 65] [...] [Page 66] the Gospel. Thou hast quenched the fire of thy zeale; I will quench the fire of the Gospel, I will remove the candle­sticke and quench and put out the candle, the striving and burning light of the Ministry. So also the quench­ing of the candle and light of the Mi­nistry is infallibly a cause of quench­ing the spirit in mens hearts. When once Preaching is taken frō men, there must needes be a decay and a languish­ing of grace: without wood the fire must needes goe out. The want or losse of the meanes is a quenching. But now when men shall voluntarily of themselves through negligence, and disrespect of the meanes, slight them, this is a farre more dangerous cause of quenching the spirit: for then there is a double cause of quenching. First, The want of fuell, the withdrawing of the wood. And Secondly, Gods Ju­stice, who when hee sees men begin to neglect and shift the meanes, hee will in his wrath smite them with the losse of those gifts and graces they had. As ever therefore thou wouldest keepe [Page 67] the Spirit from quenching, as ever thou wouldest kindle it, and keepe it flaming and burning, so diligently and consci­onably attend upon the Ministry of the Word.

2. Communion of Saints, Commu­nion of Saints a meanes to keep the Spirit frō quenching and the exercise of the duties of that Com­munion in mutuall exhortation, mutu­all provocation to love, and good workes, mutuall quickning, and exci­ting each other unto good.

This is a speciall meanes to keepe the Spirit from quenching, to keep the spirit burning and flaming, and to in­crease the gifts and graces of the Spi­rit in us. As of contentious men, so is it true of gracious men, and godly men in this sense, Prov. 26.21. As coales are to burning coales, and wood to fire: so is a godly and gracious man to kindle the spirit. Coales laid to bur­ning coales doe mutually communi­cate heate each to other, and make each others heate the greater. A few stickes laid on the fire, and that lye a­sunder too, they make but a poore fire, it gives but little heate; but when a [Page 68] good company of stickes are laid on together, and laid on close, then the fire burnes to the purpose. Wee see that smal stickes will kindle great ones. In blowing of the fire, the smaller wood takes fire first, and that being fired, it fires the greater wood. Many times men that have greater measures of gifts and knowledge, may want heat and be short in their fervour and zeale, and they by their communion with Christians of meaner ranke, and mea­ner gifts than themselves, may bee warmed, and heated, and have the fire of love and zeale kindled in them. We see that greene wood will hardly burn alone; lay that on the fire alone, and what a deale of blowing and stirring must there be ere it will take fire; and if it doe take fire, it will hardly burne any longer than it is blowne, and but poorly then neither: But now lay green wood on the fire with dry wood, and the dry wood not onely burnes it selfe, but sets the greene wood on fire also, and makes it burne to the pur­pose. Some mens hearts are exceeding [Page 69] dead and cold, and it may be they use all private helpes by themselves, and blow what they can, but their solitary indeavours will not doe it. If once they doe but joyne themselves in so­ciety with such as are godly, and hold communion with them, that will get heate into their hearts, and those bur­ning coales will set them on fire.

A live cole thrown out of the fire dies and quenches presently: A dead cole cast into the fire amongst coales that are alive, presently is on fire: And this very thing Salomon intends, Eccl. 4.11. If two ly together, then they have heat. There is a mutuall contribution and communication of heate from each to other: One gives heate to another, Alter cae­lidus, alter frigidus. Calidus frigidum accendat, & qui parum ar­det, optet augmen­tu. Aug. de divino serm. ser. 87. and one receives heate from another, each are the better and the warmer by the others society. But how can one be warme alone? especially if hee be naturally cold, and withall, the wea­ther and the time be cold. A man that is then alone must needs be cold. Wee see when David grew old, his naturall heate abated, and decayed, and hee [Page 70] grew cold withall, 1 Reg. 1.1. And they used meanes to make him hot, they covered him with clothes, but yet he gat no heate, clothes must bee first heated from a principle of heate in the body, before they can heat and warme the body. But vers. 2.3. Abi­shag lying in Davids bosome, hee gat heate and warmth. Cloathes were dead cherishers, they could not warm David; but Abishag having naturall and living heat, this helpt David to warmth: So here, if men doe use meanes in private by themselves, and have not exercise, nor communion with others, all meanes so used will be but covering with clothes, by which wee shall neither get, nor keepe heate. Ho­ly conference a duty of this commu­nion: It kindles and stirres up the spi­rit, it refreshes, it cheeres the spirit in us, Ephes. 4.29.30. Corrupt commu­nication grieves him: And whatso­ever grieves doth quench the Spirit. Now as evill speech and communica­tion grieves and quenches, so holy speech and conference it cheeres, and [Page 71] so kindles the Spirit in us. But if a man have communion with such as have spirituall life in them, the fire of the Spirit in them, the vigour and warmth of Grace in them, have society with them in prayer, conference, mu­tuall excitations unto God, this will be an excellent meanes to keepe our heate from cooling and quenching, yea to increase and adde to it. Me thinkes there is somewhat in that, Act. 2. If wee consider when the Holy Ghost came upon them, and that there were cloven tongues of fire upon them. And when was it? vers. 1. they were all with one accord in one place, met together in an holy communi­on, and about duties of holy communi­on. And then followed that vers. 2, 3, 4.

How much mutuall communion of Saints quickens the life of Grace, and the heate of it, we may see in one par­ticular, 2 John 12. That our joy may be full. An Apostles graces furthered, and quickned by the graces of a wo­man. When such Grandies in grace [Page 72] have benefit by communion of Saints, how much more may they whose measures are lesse! It is certaine, that the neglect of this communion and the duties of it, is a great quencher of the Spirit. When men fall off by Apo­stacie, that is a quenching of the Spirit. The highest degree of quenching the Spirit, is in the great sinne against the Holy Ghost. And it is a cleere case that the letting fall of this communion, and the neglect of that, is one of the first steps to Apostacie, and the sinne a­gainst the Holy Ghost, Heb. 10.23, 24, 25, 26. By which he implyes that as a speciall meanes to keep men from such a quenching of the Spirit, as makes way to the sinne against the Ho­ly Ghost, is to uphold the practise of the duties of the communion of Saints: so a speciall cause of such quenching as makes way unto that sinne, is the neglect and throwing up of the practise of the duties of the com­munion of Saints.

3. Thirdly, the duty of meditati­on. Though there be wood and fire, [Page 73] yet if they be not laid one to another, there will be no flame nor heate, but when they are laid and applyed each to other, that kindles and makes the fire burne, especially when the fire is blowne upon the wood being laid on. Meditation layes wood and fire toge­ther, it blowes the fire also, and raises the flame. All the prodigall sonnes graces began at this, I will arise, said hee; (he said it in his heart, in his thoughts, in his meditations) and goe to my Father: He was in serious medi­tation, what a great man his Father was, what an excellent house he kept, what a miserable case he himselfe was in; and this meditation quickned his heart to this, I will arise and goe to my Father: So mens bethinking themselves is made an excellent helpe unto repen­tance, 1 Reg. 8.47. That is when men seriously use to meditate, and use to thinke with themselves what they have done, how God is offended with them, how great their misery is, where remedy is to be had, &c. This is an excellent helpe to make way for [Page 74] the spirit of repentance. It is a great measure of grace the godly man at­taines to, Psal. 1.3. But marke what is a great meanes conducing to these mea­sures of grace, and the spirit, verse 2. To bee spiritually minded is life, Rom. 8.6. This is in one sense to be spiritually minded, when the mind is imployed in spirituall meditations, and this is life also in this sense, in that it breedes and maintaines the life of grace and the spirit in us. The want and neglect of this duty, doth excee­dingly chill, and coole, and danger the graces of the Spirit in us, therefore as we would not quench, but keepe alive the graces of God in us, so exercise we our hearts often in the duty of medi­tation.

Prayer a meanes to keepe the spirit from quenching4. Fourthly, the duty of prayer. It is a speciall meanes to keepe the Spirit from quenching, ye to cause the spirit to kindle and increase in us, to bee fre­quent, and feruent in prayer. It is that by which we get the Spirit encrea­sed in us, Luke 11.17. how much more shall your heavenly Father give the holy [Page 75] Spirit to them that aske him? which is not to bee understood so much of the first infusion and gift of the Spirit, as of the increases of the graces of this Spirit. For a man (to speake properly) cannot pray till he have the Spirit, and then when a man hath the Spirit, and sets that Spirit on worke in the duty of prayer, then the spirit which was given before, is given in a larger mea­sure, in greater abundance in the gra­ces thereof. The Apostles had the spirit of God in them before Christs death, and after his resurrection, Iohn 20. he breathed upon them and sayd, Re­ceive ye the Holy Ghost. And yet after this it is said that they were filled with the Holy Ghost: that is, at that time the Holy Ghost came upon them a­fresh. But when was it that they were afresh filled with the Holy Ghost? Prayer brought downe a fulnesse of the Spirit. That speech Cant. 4.16. is conceived to bee the speech of Christ, as if he should say, oh my spi­rit blow upon the hearts of my people, that their graces may abound in them, [Page 76] and increase in them, worke abundance of grace in them. It is sure, that the spirit of God must blow upon the gar­den before the spices thereof can flow out, before the graces can increase and abound. But yet there must bee some­what done before the North winde doth awake, and this South winde blowes. Not only the voyce of Christ must stirre up, and raise this winde, but the voyce of prayer on our parts must raise the winde. The spirit blowes where it lists, but yet there is a way to raise this winde so to blow, that spices may flow out. Then when we are frequent and earnest in prayer, then when our hearts are enlarged in prayer, then Christ stirres up his spirit to blow, then hee raises that winde to make the spices flow out. If spices flow not out, if graces a­bound not, it is because the North and South winde blowes not. If they blow not, it is because Christ stirres not, nor awakens them. As hee rebuked the windes, and they were still, Mar. 4. so when hee commandes these windes, they blowe. And if Christ awake not [Page 77] this wind, it is because wee awake not him by prayer: when they awakened him Mar. 4. hee stilled those windes, and when we awaken him, hee will A­waken, and stirre up this winde to blow so, as the sweet spices of his graces may flow out. All rises to this, that the more wee have our hearts enlarged in prayer, the more will the Lord enlarge his hands in the graces of the Spirit. Open thy mouth wide, and I will fill it, Psal. 81.10. The wide mouth proves the full mouth, the wider the fuller. The more our hearts and desires are enlarged in prayer, the fuller of the graces of the spirit shall our hearts bee. Prayer will helpe us to every grace, and cause every grace to increase in us. It will helpe us to a spirit of know­ledge, and understanding, Dan. 9.21.22. Iohn 16.25, 26. It helpes to a spi­rit of Repentance, and godly sorrow Zech. 12.10, 11. They should powre out their soules in mourning for their sinnes. There should be a great mour­ning, great measures of the grace of the spirit: but how should they come to [Page 78] such measures of the spirit of Repen­tance! I will powre upon them the spirit of grace and supplication. Hee would powre a spirit of prayer upon them, and then should that spirit kindle and increase the spirit of Repentance. It is that which helpes to spirituall wis­dome, James 1.5. and to the increase of faith. The Apostles Luke 17. tooke a right way for the increase of faith, whilest they prayed, Lord increase our faith. It was wee saw before a great meanes of kindling, and keeping the Spirit from quenching, to keepe the gra­ces of the spirit in action. Now pray­er that keepes grace in action, it sets the graces of the spirit on worke, exer­cises them, and so keepes them in vi­gour. It sets faith on worke, love on worke, humility on worke, hope on worke, and so keepes and increases life in them all. As therefore wee would keepe the spirit from quenching, as wee would keepe it alive, and increase it, so we must be frequent & diligent, & fer­vent in the duty of prayer: grace cānot abate, nor decay, or dye, so long as we [Page 79] keepe alive a spirit of prayer. The neglecting and letting fall this duty, hath beene it, that hath quenched ma­ny a mans graces, that lets them dye and come to nothing: lay the seven­teenth and the ninteenth verses toge­ther; Pray without ceasing, Quench not the Spirit. As the way to pray without ceasing, is not to quench the spirit, so the way not to quench the spirit, is to pray without ceasing: As when the spirit ceases burning, men cease praying; so when men cease praying, the spirit ceases burning.

2. Point. Such things as quench the Spirit, wee must be carefull to avoide. And they are these.

1. First, Sinne in generall, Sinne a meanes to quench the spirit. the com­mitting of sinne against knowledge, and light: this quenches the Spirit, as water quenches fire. There is a quench­ing of fire by subduction of fuell, Prov. 26.20. But it is a worse quenching of fire by casting on water, it is a more sud­den, and a more sure quenching, and such a quenching as gives not way so soone to kindling againe. Fowle sins [Page 80] committed against conscience, they are like the casting of water upon the fire. [...], sayes Chrysostome upon this place; and he illustrates it by a similitude ta­ken from the Lampe that he was prea­ching by: As, sayes hee, if a man should take water, or earth, and put upon the light of this Lampe, hee quenches the light thereof, &c. His si­militude is so much the more worth noting, because it lets us see, that it was Chrysostomes practise to preach in the afternoone, and by candle light though he were a great Bishop. It is no new thing to have afternoone Ser­mons, it was an ancient and great Bi­shops practice. Well then, sinne to the Spirit of God is as water cast on fire: It quenches the Spirit. Sin com­mitted against conscience quenches the Spirit in the sparkes of it. A man hath had many motions and sollicita­tions against a sinne from the Spirit of God; a man against these commits the sin. The Spirit of God upon this, is sadded and grieved, yea quenched, hee [Page 81] lets a man alone, and leaves him a long time ere he shall heare of him againe. No question, but when David was in that tentation to adultery, but Gods Spirit did his part, and plyed him with many sollicitations to the contrary, yet David does it: And what follow­ed but a long and a sad silence of the Spirit, and a suspension of that worke? he lyes almost a yeere in that sinne (till Nathan comes to him) and never heares more of the Spirit of God, no sollicitations nor motions to repen­tance; for surely had the Spirit of God followed him, he would have beene awakened ere that time. And therefore no marvell that David not onely prayes, Psal 51. Restore unto me the joy of thy Spirit, but Lord take not thine holy spirit from me, Lord uphold me with thy free spirit, vers. 11, 12. Hee had found so long a silence of the spi­rit after his sinne, that hee began to feare the losse of the spirit it selfe, and that God would take it quite a­way.

It quenches the flame of the Spirit. [Page 82] So David after his sinne, twice prayes, vers. 8.12. Make mee to heare joy and gladnesse; Restore unto me the joy of thy Spirit. Before his sinne, the Spirit fla­med in him; O what joy and peace! what sence and assurance of Gods love! but now that he had adventured to commit that foule sinne, he had cast water on this fire, had put out the flame: Now his joy was gone, his peace was gone, his assurance of Gods love was gone; now he felt no other flame, nor fire burning in him, but the flame and fire of hell scorching and burning his conscience. It quenches the Spirit in the degrees of grace, so as a man after sinne, cannot doe as he did before. See Judg. 16.20. He thought to doe as at o­ther times. Poore man hee was decei­ved, he rises from Delilahs knees, and communicates the secrets of his heart to her, and now he hath quencht the Spirit, and cannot doe as at other times: So with men have committed some foule sinne, they will goe to prayer, to heare the Word, to receive the Sacra­ment, and they thinke to doe as they [Page 83] have done in former times, to pray, heare, and receive as at other times, but the Spirit of God that was wont to helpe and assist them, that is quen­ched and departed, and they cannot pray as they were wont, nor heare, nor receceive as they were wont to doe. Their strength and graces are so de­cayed in their degrees, that they are nothing the men that they were. Da­vid went to the Temple no question, and to the Sacrifices all the while that he lay in his sinne, but what a diffe­rence did David finde in himselfe? How farre did he finde himselfe from being able to doe in prayer, and other holy duties as hee was wont to doe? Sinne quenches the heate and warmth of the Spirit. They that will quench the light of the Spirit, in sinning against the light of it, shall quench it in the heate and warmth of it. Such a man may pray, heare, receive, but alas! how coldly, and with what deadnesse they doe these things? Their hearts that were wont to burne, and to be heated, and thorowly warmed in these duties, [Page 84] are now key colde, no heate nor warmth at all: They doe these duties, as the poore man gave thankes, that gave thankes for his stolne mutton. With what affection, life, heate and warmth of Spirit could he give thankes for that meate he had stolne? Just such is the case of such as commit grosse sinnes, against conscience and the light of the Spirit. Sinning and praying can­not stand together: If praying doe not hinder from sinning, sinning will hinder from praying. And as wee see it true in Davids foule sinne of adul­tery; so it is in other foule sinnes, they are all water cast on the fire. The sin of drunkennesse it is a swinish sinne: a man that commits that sinne, casts water upon the fire of the Spirit; it quenches the Spirit in the gifts of it. The Prophet complains of the Priests and Prophets in his time, that they had lost the knowledge of the truth, that light was quencht: But how came it so? Isa. 28.7. they were a company of drunken sots: So Isa. 57.10.12. They were a company of pot-companions, [Page 85] fitter for a cellar and a pot, then for a Church and a Pulpit; therefore their gifts were quencht; therefore they were blinde, ignorant, &c. Some Prophets spirits are spirits of the cellar, of the Taverne, they be pot-Divines, Mic. 2.11. and the spirit of God quenches and dyes where there is such a spirit. And so it is in other men as well as Prophets, the spirit of the Ale-house and the spirit of God will never sort together. And we see many whose Apostacie hath had its be­ginning at the pot, there began their first quenching of the spirit. And this is that the Apostle points at, Ephes. 5.18. Be not drunk with wine, but be filled with the spirit: As if a man must needs bee empty of the spirit, that will be filled with wine. Drunkennesse wee often see quenches the very spirits of nature, and makes men sodden-headed sots; therefore no wonder if it quench the spirit of grace. Gods spirit will not dwell in a Beere or Ale-barrell. As therefore we would not quench the spi­rit of God, so take we heed of commit­ting [Page 86] any sinne, but especially of sinnes against knowledge, and conscience, of foule grosse sinnes. Water must needs quench fire.

But though all sinnes are quenchers of the Spirit: yet there be some speci­all sinnes that are not so grosse and scandalous, that a Christian may bee subject to and have creeping upon him, and are dangerous quenchers of the Spirit. And they are these.

Worldli­nesse though no scandalous sin, yet it is a dange­rous quen­cher of the spirit.1. First, Worldlinesse, an Inordi­nate desire of, and affection to earthly things: The inordinate love of the world is a dangerous quencher of the Spirit. Demas quencht the Spirit, hee had made zealous profession of the Gospel and Religion, but hee fell off from the Apostles doctrine and fel­lowship, and hence came Demas to quench the Spirit. Demas hath for­saken us, and hath embraced (or he loved as he made it) this present world. It was Demas his worldlinesse, and earth­linesse that quenched the Spirit, see 1 Iohn 2.16. Love not the world, nor the things of the world. But why not? If [Page 87] any man love the world, the love of the Fa­ther is not in him. The love of the world quenches the love of God, and so the Spirit, for the love of God is a grace of the Spirit. The love of the world quenches the love of the word, Mat. 13.22. The world choakes the word. Worldlinesse is a choaker, and a quencher of the Spirit. A man may put out and quench fire not only with water, but with earth; earth cast up­on a fire (though dry earth) wil quench fire.

It is with the love of the earth, as it is with the Dampe of the earth. They that worke in Coale-mines, and in the earth, observe a dampe to rise out of the earth, and when the dampe rises it will quench and put out their candles. They burne dimme at first, and so by little and little they quench, and goe quite out with the dampe. So is it with the love of the world, when it prevailes in the heart, it dampes the spirit of grace and quenches the spirit of God in the heart of a man. And our Saviour having spoken against world­linesse, [Page 88] Mattew 6.19, 20, 21. hee comes verse 22, 23. to shew the mischiefe of it, and the mischiefe and danger of it is, that it is a Dampe that puts out the candle, quenches a mans light, and so leaves him full of dangers. Marke that discription of the Church, Cant. 3.6. Who is this that ascends out of the wilder­nesse with pillars of smoake [Elationibus fumi?] A christian therefore is a man ascending out of the wildernesse with pillars of smoake. By the wilder­nesse is meant the world, a Christian is a man not descending into, but ascen­ding up out of the wildernesse, a man that is comming up out of the world. And he comes up like pillars of smoak. His affections, his desires, his thoughts they are the pillars of smoake; now smoake goes upwards, it rises and goes towards heaven. So his thoughts, af­fections, desires, they reeke and rise upwards, they smoake heaven-wards. Now we know there is no smoake, but there is some fire; what is then the fire from whence these pillars of smoake come? There is in a Christians heart [Page 89] the fire of Gods love, the coales of it are as coales of fire, the flame of Jah. Cant. 8.6. The fire of God, the fire of the spirit. Now marke then, where the fire of the spirit is, and the fire of the love of God, there will bee pillars of smoake, there the Affections, Desires, Thoughts of the heart will bee rising and reeking heaven-ward. This a dis­cription of a Christian, he is one cum elationibus fumi. But yet marke when these pillars of smoake rise, and so marke when the fire of Jah burnes. Who is this that comes up, that ascends out of the wildernesse? therefore then this fire burnes, & this smoake ascends in pillars, when a man comes up & as­cends out of the wildernesse. Then the spirit of God, and the fire of God burnes, when a man hath his heart comming out of the world, forsaking and renouncing the world. If then a man descend into the wildernesse, the pillars of smoake fall, because then the fire goes out. A descent into the wildernesse takes away the pillars of smoake, puts out the fire. Cant. 8.3. [Page 90] much waters, &c. that is, many afflicti­ons, tribulations, and persecutions cannot quench the love of God, nor a­bate it. That is meant oftē in Scripture by waters. But yet many times a lit­tle earth may doe that, which many waters cannot doe. A little inordinate love of the World may doe more mis­chiefe in abating, cooling, and quench­ing the love of God, then all the ma­lignity of the world can doe. The ha­tred of the world against a Christian, is not so dangerous to quench the love of God, as is our owne inordinate love of the world. Persecutions kindle the spirit. Whilest the persecutors in Queen Maries dayes kindled the fires, it did withall kindle the fire of the Spirit in love and zeale the more in their hearts. But the loving of the world, that damps and extinguishes this fire. As therefore wee would take heede of quenching the Spirit, so take we heede of the love of the world, if once that creepe upon you and get hold on you, you are in great danger of quenching the spirit. What is the reason that it is [Page 91] with many Christians as it was with Nebuchadnezzars Jmage? Dan. 2.32.33. This Jmages head was of fine gold, his feete part of yron, part of clay: a great deale of difference betweene the head of the Jmage, and the feete of it. So you have many in their young time, in their first beginnings, that seemed to bee golden Christians, full of life, full of zeale, full of good; But in their elder age are cold, dead, brazen little life or vigour in them: their feet part of yron, part of clay. What is the reason that they that began with a golden head have feete of clay? Be­cause they came to have hearts of clay, and they did loade themselves with thick clay, Hab. 2. They by degrees suffered the earth, and the love of it, to creepe into their hearts; And so having clayie hearts, their golden heads have had clayie feet. The love of the world being therefore gotten into their hearts, hath quencht the Spirit of God in them, and they have growne cold, and dead hearted in their old age, in which the trees of Gods plantation use to bee [Page 92] most fruitfull. Therefore as we would take heede of quenching the Spirit, so take wee heede of an earthly heart, of the besotting, and bewitching love of the world.

Formality in Religi­on a quen­cher of the spirit.2. Secondly, Formality in Religion, and holy performances. God re­quires in all duties of religion and holy performances, that wee doe them as David danced before the Arke, 2 Sam. 6.14. And David danced be­fore the Lord with all his might. If in such a service David put forth himself with all his might, how much more, think ye, would he do it, in other cases. If he danced before the Lord with all his might, how much more, thinke we, did he pray unto the Lord with all his might. Hee that sets all his limbes on worke, and puts forth the utmost of his strength in dancing before the Lord, how much more would hee set all the powers and faculties of his soule on worke, and put out the strength of them all in praying, in hearing, &c. So should men pray, heare, receive the Sacrament: doe duties of obedience [Page 93] to God as Sampson bowed himselfe in pulling downe the house, Judg. 16.30. He bowed himselfe with all his might. So when men pray, they should pray with all their might, Psal. 119.58.145. So when men heare, they should doe it with all their might, Ezech. 40.4. And of all duties of Religion and obedi­ence, that may goe for a rule, Eccles. 9.10. Whatsoever thine hand findes to doe, doe it with thy might. Though it be spoken in an ill sense of the Epicure, yet it is a good rule to live by in holy performances, what ever duties wee have to doe, doe them with all our might. And that is a speciall meanes to make the Spirit kindle, glowe, and burne in our hearts: that preserves and keepes alive the vigour of the Spirit in us. Judg. 5.31. Let them that love the Lord bee as the sunne when he goes forth in his might. When the sunne breakes forth, and shines in his strength and full force, what a deale of heate there is? And so they that love the Lord, they are like the Sunne shining and going forth in his might, because [Page 94] they doe all they doe, with all their might, and that fills them with heate: But on the other side, when men pray, heare, &c. and doe duties slothfully, sluggishly, and with formality of Spi­rit, that quenches, and damps, and cooles the spirit of grace in a man. For­mality is slothfulnesse, and slothful­nesse is a quencher, Rom. 12.11. Not slothfull in worke, fervent in spirit. Fer­vency of Spirit, and slothfulnesse in holy businesse stand in opposition, and it implies thus much, That where men are slothfull, there will not they be fervent in spirit, that slothfulnesse will quench the spirit, and where men are formall in duties, they are sloth­full, for formality is spirituall sloth­fulnesse.

The Apostles counsell to Timothy is, to stirre up the grace of God that was in him, 2 Tim. 1.7. so long as it is stir­red up, it is out of danger of quen­ching and dying. There is a complaint Is. 64.7. There is none that calleth upon thy Name, and that stirres up himselfe to lay hold upon thee. There were that did [Page 95] call upon God, but did not stirre up themselves in the performance of the duty: They prayed, but they did it sluggishly, and formally: Now when men doe pray, and stirre not up them­selves to prayer, they pray formally: And when men pray and doe not stirre up themselves, and stirre not up their affections, they stirre not up the grace of God in them; and when they stirre not up the grace of God in them, they quench the Spirit. Fire stirred up gives the greater heate, but fire not stirred up, cooles and quenches. There is no stirring in formality, and so (for want of stirring the fire) formality quenches the fire and lets it goe out, if it puts it not out.

There be two severall paces in Re­ligion and performance of religious duties, and we finde them both toge­ther, Prov. 4.12. When thou goest thy steps shall not be straightned, and when thou runnest thou shalt not stumble. There is a going pace, and there is a running pace: A man must first goe before hee can run, and when a man begins with a [Page 96] going pace, and rises to a running pace, that's commendable. When a man begins to practise and performe du­ties, it is a going, but when he comes to be zealous, and fervent in duties of obedience and service, that's running; running is the pace of zeale: Now so long as a man keepes running, so long he keepes warmth and heate in him, though it be cold weather: So long as a man is zealous in the profession of Religion, and performance of duties, so long the fire of the spirit burnes, and is not quenched: But if a man leave run­ning, and slacks his pace, and contents himselfe with a going pace, his spiritu­all heate abates, and is cooled, and quen­ched. And when a man hath beene zealous in profession, and zealous in performances, and afterwards falls to formality, that's to turne running into going, and that's the way to coole and quench the spirit. It is formality in Religion that undoes men, that's the cause the spirit kindles not in some, that the spirit is quenched in others. Men content themselves with a forme [Page 97] of godlinesse, but deny the power thereof; men come to Church, heare, pray, re­ceive, but there is no life, no zeale, no heate in their profession and perfor­mances, and therefore the spirit kindles not, and therefore the spirit is quen­ched. We know what Isaac said to his Father as he was going to mount Mo­riah, Gen. 12.7. My father, behold the fire and the wood, but where is the Lambe for the burnt offering. But we may say to many, Behold the wood, and the Lambe, but where is the fire? Here is profession, and here is praying, and hearing, and receiving, but where is the fire? where is the zeale, the heat, the life, that these duties should bee done withall? God was displeased with Nadab and Abihu, because they of­fered with strange fire: It is a provo­cation to God to offer with no fire as well as with strange fire: And because men come to offer without fire, be­cause they performe duties formally, Et solent non de pietate, De diver­sis. Serm. 120. sed de solennitate concurrere, as Austin speakes; there­fore is the spirit of God not kindled, [Page 98] therefore is the spirit of God quenched. As therefore we would feare to quench the spirit, so take we heed of formality in holy performances, bring fire with your offerings, bring fire with your incense: what is fire without incense? and what is incense without fire? If you professe, professe powerfully. If you pray, pray earnestly, pray with your whole heart. If we doe performe holy duties, stirre we up our selves to doe them with all our might: But if we doe holy duties onely for forme, and satisfie our selves in the bare cere­mony of the worke done, wee shall never kindle the Spirit if it be not kin­dled, and we shall quench the spirit if it be kindled. He shall baptize you with the Holy Ghost, and with fire, Matth. 3. We are all baptized with water, but yet a Christian should looke to it, that hee be not onely baptized with water, but with fire also: And all that are truely baptized, are baptized with fire as well as with water. How many are baptized with water, that were ne­ver baptized with fire! Their coldnesse [Page 99] and formality in Religion shewes that they were baptized with water alone, that there was not a sparke of fire in their baptisme: Nay, were it that men were baptized with fire, yet cold­nesse and formality in Religion, and holy performances, would make their baptisme a meere watry baptisme, nay it would prove water, to quench and put out that fire with which they had beene baptized. Formality is water that will quench the fire of the Holy Ghost.

3. Thirdly, An opini­on of suf­ficiency of grace, is a quencher of the Spi­rit. a conceit and an opini­on of sufficiencie of grace and godli­nesse. When men once say of grace, Religion, and godlinesse, as Esau said of his goods and wealth, Gen. 33.9. And Esau said, I have enough my bro­ther, &c. As profane a person as hee was, there be but a few that are of his minde, and that can tell when they have enough. It was well said of Esau in that kinde: But when men come to say so of grace and godlinesse, I have e­nough, and entertaine a conceit of a sufficiencie of grace, that they have [Page 98] [...] [Page 99] [...] [Page 100] knowledge enough, they have faith e­nough, zeale enough, and that they need trouble themselves no more to increase their knowledge, faith, zeale; they are in a direct and a dangerous course of quenching the spirit.

The next way to quench the spirit is to quench a mans cares, desires, and endeavours after more grace. When a man desires no more grace than hee hath, endeavours and labours for no more than he hath, grace will dye and decay, and so the spirit will quench. Now there is nothing so quenches a mans cares, desires, and endeavours after grace, as the conceit and opinion that a man is well, that hee hath e­nough, and that more, is more than needes.

If a man have a good estate, yet if he thinks that he hath not yet enough, but hee yet wants so much and so much, that very opinion that he hath not enough, quickens his cares for, his desires of, his endeavours after more, and so makes him ply his trading, ply his Markets yet to get more. And his [Page 101] desires and endeavours quickned by that opinion, makes the mans estate grow, makes him thrive and increase his wealth. So a man that hath good measures of grace already, yet if hee thinke that hee is short of that hee should be, and have, he hath not yet those measures of knowledge, faith, zeale, &c. he should have; that very thought quickens his cares, desires, and endaavours to get more, and these en­deavours increase his stocke.

Paul, Phil. 3. pressed hard forward to the marke that was set before him, and so runne on still, desired yet to goe fur­ther in grace, and Religion: But what made him doe it? I forget the things which are behinde. Hee did not looke at what he had already done, as if hee had done enough, hee did not thinke he had enough, or had done enough, and therefore he desired to have more, to doe more.

When a man thinkes hee hath e­nough, goods and riches enough for him and his, he cares not for any more, he will not ride and runne about, and [Page 102] be early up and late downe, hee will not be so eager in his trading, but give it quite up, Soule thou hast much goods laid up for many yeeres, take thine ease, plod no more, bustle about no more: And so when a man ceases his paines and endeavours, sits still and takes his ease, then his goods come not in and increase not as they did before; but he spends of his stock: Just so here, when a man thinkes he hath grace enough, he will not doe as they, Dan. 12.4. Many shall run to and fro, and knowledge shall be increased. Indeede when men finde a want of knowledge, and so of other graces, they will runne to and fro for it, and take paines for it, and these paines shall not be in vaine, their knowledge and their grace shall bee in­creased: But when men thinke they have enough, they will not run to and fro, they will sit still, and let fall all endeavours, and then knowledge and grace shall not be increased, but be de­creased, the stocke will waste, and the spirit will be quenched.

The Church of Laodicea had questi­onlesse [Page 103] beene zealous, and had the spi­rit kindled in a most goodly measure: but yet see to what a temper she was come, Apoc. 3.15, 16. Thou art neither hot nor cold, thou art luke-warme. To have beene hot, and to come to this not to be hot; to have beene zealous and fervent, and to come to be luke-warme; this is a quenching of the spirit: Luke-warme Christians are quenched Christians; luke-warme Christians are quenchers of the spirit: thus had La­odicea quenched he Spirit. But how came Laodicea to quench the spirit? Thou art neither hot nor cold, thou art luke-warme, vers. 15, 16. But when came this luke-warmnesse? see vers. 17. Because thou sayest, I am rich, and increased with goods, and have neede of nothing. Here was an opinion of suf­ficiency, I have enough, and this quencht her indeavours of increasing grace, and this brought her to luke-warmnesse, and so to the quenching of the Spirit.

Prov. 10.4. He that dealeth with a slacke hand, becommeth poore: He doth [Page 104] not say, he shall not be rich, but be­comes poore, though he had a good e­state before, yet he becomes poore. It stands in opposition to the latter part of the verse, The hand of the diligent, not keeps riches, but makes rich, though otherwise at first but poore: So a slacke hand makes a man poore that was rich. Now when a man hath had spi­rituall riches of grace, and sinkes in his estate, and decayes, that man quen­ches the spirit. Now, what brings a man to decay, and to become poore? when a man deales with a slacke hand. He remits of his diligence, and of his paines in using meanes to increase his spirituall riches. And what is a maine thing that makes a man slack his hand? No one thing more then a conceit that a man hath enough, a sufficiency of grace. Once admit an opinion that thou hast enough, and then thou wilt deale with a slacke hand, and wilt abate of thy paines and endeavors for grace. And paines abated, grace abates, and grace abated, the Spirit is quenched. Once thinke thou hast grace enough, [Page 105] faith, knowledge, zeale enough, and it will quickly come to passe, that thou thou shalt bee sure to have little e­nough.

No sooner is the Moone come to the full, but it presently decreases, and abates of her light: And no sooner is a man come to be full, to a fulnesse in his conceit, but he presently inclines to the wane, and is on the decreasing hand. Therefore as we would feare to quench the spirit: so take we heed of nou­rishing, yea of entertaining such a con­ceit of a sufficiency of grace. Remem­ber the Spirit is here compared to fire, and fire is one of the foure things that never sayes, It is enough, Prov. 30.16. It is a fire on the quenching hand, and a fire that will soone be quencht, that sayes, It is enough. There is nothing that so speedily, and so dangerously beggers a Christian, and decayes, Abrupt & over-sud­den brea­king off from holy duties a quencher of the Spirit. and decreases the Spirit of grace in him, as a conceit of riches, and sufficiency.

4. Fourthly, an abrupt, and over-sudden breaking off from holy duties in which wee have found our hearts [Page 106] heated and inlarged. When a man in prayer, hearing, or receiving, hath found spirituall heate raised, and fire kindled, he should have a care to keepe up that heate warming him, and that fire bur­ning in him so long as may be. It is not possible after holy duties be en­ded, to keep the fire in that heate, and the heate in that frame it had in the per­formance of the duties, but yet a man should keep it up so long as may bee, and though that fire goe out, yet it should not suddenly be quencht and put out, so soone as the duty is over, but it should goe out leasurely, gra­dually.

When David found that holy and good frame of heart in the people, 1 Chron. 29.18. See how he prayes for them. He finds in them a float of good affections, and he desires that this frame of heart may be upheld and kept in them for ever. Not that that flame and float of good affections should alwayes bee in that heate and height that then they were in, but that such a frame of heart might alwayes habitually be in them, [Page 107] that upon all good occasions the like good affections might be raised, and the like fire might flame. Now the way to doe that, is to keepe them up so long as may be, and when they doe sinke, yet to let them sinke so gradually, that they may leave in the heart an habituall dis­position and inclination to the like frame againe when occasion shall be. The string of a Lute or a Violl, if it have beene wound up to an high note, if afterwards it be let downe a note or so, yet it will of it selfe be rising again: so when our hearts have beene inlar­ged in prayer, hearing, &c. and our affections have been wound and skrewed up to a good height, when we goe off from the duty, yet should we goe off with a bent of the heart to the duty still, and wee should doe our best to keepe our hearts as long as may bee in that holy and good frame, in which ho­ly duties left them. And when this frame goes downe leasurely and by degrees, it will leave in the heart an habituall disposition and preparation for these duties againe. And this is that [Page 108] which causes a great quenching of the Spirit. Men it may be have their hearts sweetly inlarged and heated in prayer, hearing, receiving, and as soone as pray­er is done, the Sermon and Sacrament is done, they chop suddenly off from these duties, breake then off abruptly, and fall to talke of the world too too suddenly, so as the holy frame of heart got in these duties, is sudden­ly gone, and the fire immediately quencht.

When a man is very hot, if he pre­sently strip himselfe and throw off his clothes, hee is in great danger to take such a cold as may quench the very life of him: So such a sudden and imme­diate chopping from holy duties to matters of the world, especially to matters of vanity, it quenches, not on­ly the fire and heate, but quenches the frame of heart, so as it is not easie to bring it to such a frame againe; it ex­ceedingly indangers the quenching of the life of grace. When a man hath bin at a Sermon, and hath had his heart af­fected with it, and hee presently goes [Page 109] from the Sermon, and holds not his heart in any thoughts of it, no nourishing of his spirituall heate by meditation, prayer, or conference, but he falls instantly up­on the world, is instantly up to the eares in the businesse of the world; it brings a mighty dampe upon the Spi­rit. It is as if a man should fetch fire out of the Sanctuary, and as soone as ever he comes at the doore should cast it into water, Psal. 5.3. I will direct my prayer unto thee, and will looke up. That when his heart had done praying, yet his eyes were praying, he was still loo­king up, the bent of his heart still stood heaven-ward: But when we pray, and presently looke downe, scarce up from off our knees, but our tongues are run­ning upon the world, or our vanities; when we heare wee are scarce out of the Church doores, but sheepe and Oxen, and such things take up our thoughts and discourses, we doe take water and flash it upon the fire that was kindled in our hearts in holy duties. Take heed therefore of such a chopping off from holy duties, and keepe a bent [Page 110] of heart still to them for a time after we come from them.

3. Point. The danger of quen­ching the Spirit. There is a great deale of danger in quenching the Spirit, so great, as may make any wise man fearefull how he doth it. David being in battell with the Philistines, and being in danger of being slaine by Ishbi-benob the Gyant, was rescued by Abishai, which danger being escaped, The men of David sware unto him, saying, Thou shalt goe no more with us out to battell, that thou quench not the light of Israel, 2 Sam. 21.17. It had beene a sad, and a dangerous thing to have had the light of Isfrael quenched, and therefore they would provide wisely another time against that dan­ger; And it is no little danger that followes upon the quenching of the Spi­rit: It is good therefore to know the danger of it, that the danger of it be­ing knowne, we may take the greater heed thereof, and feare the more to quench the Spirit.

The danger of quenching the Spirit [Page 111] in the motions and sollicitations of it, that is two-fold.

First, Quen­ching the Spirit de­prives us of Gods help and assistance. when a man quenches the Spirit in the motions of it, either by not obser­ving them, or not obeying them, that he doth not marke them, and yeeld a present obedience to them, hee then looses the helpe and assistance of the Spirit which he might have had in the doing of those things hee was moved to, which helpe he might have had, if he had then listned to the motions of the Spirit. This is a sure truth, that whensoever the Spirit of God moves a man to any good duty, as to beleeve, to repent, to pray, to heare, to performe any difficult duty of obedience, that whensoever he moves to such duties, he also offers his helpe and assistance so as to enable us unto them, and to carry us thorow them; as if he should say, Doe that which I move you to, set up­on it, and goe about it now I call upon you to doe it, and I that move you will also helpe you. Hearken to my counsell, and you shall have mine helpe to carry you thorow the work, though [Page 112] it be an hard worke. If you will close with me in my motion, I will close with you in the action. The motions of the Spirit are not bare motions, but there is alwayes annext to them offers of helpe, and the motions being hearkned to, the helpe of the spirit goes along with them. Motions of grace have offers of grace, motions of the Spirit have the helpe of the Spirit offered with them.

The Spirit of God moves a man to beleeve, repent, to pray, &c. Now when he moves thee to doe these things, at the same time he offers his helpe for the doing of them, he offers his helpe and assistance to beleeve, to repent, to pray. And a man that takes the advan­tage of the motions of the Spirit, hath also his helpe, and is enabled by him to doe these things.

As in that case Luk. 5.17. As he was teaching, the power of God was present to heale them: So it is in the motions of the Spirit, as he is teaching, urging, pressing us to any duty, the power of the Lord is just then present to helpe a man, [Page 113] and the man that hearkens to the coun­sell of the Spirit, shall be sure to have that helpe of the power of God that is then present. As there in that case, The power of the Lord was present then to heale them, as he was teaching: And see what followed upon it, vers. 18. And behold men brought in a bed a man taken with the palsey: When did they bring him? Just then when the power of God was present to heale. They tooke the very inch of time: And how sped they? He that was brought in his bed, walkes away with his bed, and goes a­way whole. So happy a thing it is to take the advantage of Gods helpe when his power is present to helpe. Just so it is in the motions of the Spirit: when he moves to repentance, his power is present to help a man to repent. And let a man then bestirre himselfe, and though he have as little power to re­pent as the palsey man had to walke, yet the power of God, which is pre­sent at the motion made, will doe as much for his soule, as it did for that mans body.

See 1 Chr. 14.15.16. When David should heare a sound of going in the tops of the Mulberry Trees, then he must goe out to battell, for then God was present with his power to smite the Philistines. Well, David did so as God commanded him, just when he heares the sound of goings hee goes out, just then; and what was the successe? And they smote the Host of the Philistines. Hee tooke the advantage of Gods presence and power that was then present to helpe him, and so hee did the deede, went thorow happily with the worke. When we have motions from Gods Spi­rit to beleeve, repent, pray, these be the sound of his goings, why then set upon these duties. But alas! they be hard things; alas! I have no power to beleeve, no power to pray, to repent. I but when thou hearest the sound of the goings of the spirit in his motions, then is the Spirit of God going out before thee, to helpe thee against thine hard­nesse of heart, to smite thine hard heart, and to soften it, and then is the time to set upon the worke of repen­tance, [Page 115] prayer, &c. Doe therefore as the spirit of God moves thee, and com­mands thee, and thou shalt have the victory over thine unbeliefe, over thine impenitency, &c. then thou shalt bee sure to have the helpe of the Spirit, if thou wilt instantly hearken to the mo­tions of the spirit. See how David speakes to Salomon about building of the Temple, 1 Chron. 22.16. Arise, and be doing, and the Lord be with thee. Arise Salomon, and be building and doing, and the Lord helpe thee. It is most certaine, that when the Spirit of God doth say to men, Arise, and bee doing, that then if men will arise and be doing when he calls them to be do­ing, that the Spirit of the Lord will be with them to helpe them and assist them.

But now when men quench the spirit of God in these motions, and doe not re­gard them, nor hearken to them, and yeeld a present obedience to them, here is the danger of it, that they lose this helpe and assistance of the spirit which then was to be had, and so when after [Page 116] they would doe these things they can­not doe them, because now they must doe them alone, and by their owne strength; and their own strength is too weake.

David went out against the Phi­listines just when he heard the sound of goings in the top of the Mulberry trees, and so he smites the Philistines; and why so? Because when the sound of the goings was, then God was present to help him: But now suppose David when he had heard that sound of the goings had sat still, and had said with him­selfe, There is no such haste of going out against the Philistines, suppose he had put it off till next day, or for a matter of 3. or 4. houres; what would have beene the issue? Assuredly Da­vid had not beate the Philistines, he had lost the day if he had but put it off but one day, an hundred to one but if he had delayed his going out some few houres, but the Philistines had beate him to clouts.

And this very thing is that which undoes men, and a maine reason that [Page 117] they never come to beleeve, repent, &c. Gods Spirit moves to these things, and when he makes the motion, hee offers his helpe; and men they put off these motions, they will set upon faith, repen­tance, obedience, and they will pray, but at this time they cannot so well doe it. At such a time they will doe their things: And when they come at these they cannot for their lives repent or pray, they finde the worke utterly im­possible, which might have beene pos­sible, if they had set upon it when Gods spirit counselled to it, because thē was the time in which God help was to be had: So that the quenching of the Spi­rit is the losing of Gods helpe and as­sistance in duties.

Behold I stand at the doore and knocke, Apoc. 3. If any man will open. Alas! we cannot open the doore, it is so locked, and barred, and bolted, that it is im­possible for us to open it. True, it is so, but yet there is a way to open, and that is to be opening when God would helpe us to open. When God offers to helpe thee to open the doore, then set [Page 118] upon opening the doore, and what e­ver the bolts, barres, and lockes are, thou shalt bee sure to have it open.

I but when doth God offer to help us to open it? Then when his Spirit knocks, when in the motions thereof he sollicites us to open, then God offers his help to help us to open. Take that time, and then set on the work, and the doore shall be opened. But if that time be neglected, we may strive to open but cannot open, because then that power is gone that would have helpt us to open. See Eccles. 9.12. Man also knowes not his time. This is one cause of mans misery, that hee knowes not his time, that he misses the time of doing him­selfe most good. Not to strike in and close with God when hee offers his helpe, is to misse our time, and this makes us miserable. And this misery of missing our time is the fruit of quenehing the spirit. The time of Gods helpe is the time of his Spirits sollici­tations. They that neglect the time of [Page 119] the Spirits motions, they neglect Gods time of helpe; they that lose the time of Gods helpe, lose ability and power to doe Gods worke. To day if ye will heare his voyce, &c. What then? Heare his voyce to day, and then to day he will helpe you. But when men heare not his voyce to day, but will stay till to morrow, and next day, and I know not how many dayes, and so put off Gods Spirit, they doe thereby put out Gods Spirit, and so lose that helpe and assistance of the Spirit they might have had. This is that one danger of quenching the Spirit in the motions of it, wee thereby lose the helpe and as­sistance of the Spirit in holy duties of obedience.

2. Secondly, A second danger in quenching the spirit in the motions thereof. a mans quenching the Spirit in the motions thereof may prove the silencing of the Spirit for a long time after, if not for ever. The Spirit in this kinde quenched, will hardly be kindled againe, if ever kin­dled, and it may be never kindled a­gaine, but so quencht as quencht for ever.

[Page 120]1. First, it may prove such a quen­ching as it will be very hard to reco­ver that Spirit againe. Recovered it may be, but with so much adoe, with so much difficulty and toyle, as could a man consider it before hand, hee would feare, and take heed how hee quenched the Spirit. We saw before how the Church quenched the Spirit in this kinde, Cant. 5.2. There were the sollicitations and motions of the Spi­rit. It is the voyce of my Beloved that knockes, open unto me, &c. But vers. 3. she hath her put-offs, I have put off my coate, she doth not yeeld present obe­dience to the motions of the Spirit. And the issue was, shee had thereby quenched the Spirit, vers. 6. My Wel-beloved had with-drawn himselfe, and was gone. There is the Spirit quenched. It is true that she recovers the Spirit againe, as appeares in the chapters fol­lowing; but yet it cost her full deare first. It was not so easily kindled, as quenched; not so easily recovered, as lost. See vers. 6. My soule failed me, (or my soule went forth) my soule was [Page 121] gone. Her Wel-beloved had withdrawne himselfe, and was gone, and now her soule was departed and gone, she was as a dead woman through feare and grief. See what a dangerous thing it is to quench the Spirit; sad things follow upon it. Well, but then why doth she not seeke to recover all againe? Shee doth seeke it, but alas to her little comfort. I sought him, but I could not finde him. I, but why then doth she not call to him, and cry after him? I cal­led him, but he gave me no answer. This is a sad and a pinching tentation. Doth not Christ say, Knock and it shall be o­pened unto you? True, but Christ be­fore had knocked by his Spirit, vers. 2. It is the voyce of my Wel-beloved that knocks, open unto me. Christ knocks, and she opened not, the Spirit is quencht up­on it, and now she knocks, and Christ opens not: Shee is paid with her owne coyne, served in her owne kinde: She shal be taught to her smart and sorrow, what a dangerous thing it is to quench the Spirit, she shall finde to her griefe, that being quenched it will not so [Page 122] easely be kindled againe. It shall cost her seeking and calling, much paines, much prayer, and yet not presently recover it neither. They that do not open when the Spirit knocks, and so quench the Spirit: They shall knocke, and knocke hard, and knocke long be­fore they recover the Spirit, if ever they doe recover him. I sought him, but I could not finde him, I called but hee gave me no answer. Here was a deepe silence, no answer: Nay that's not all but vers. 7. shee is yet brought into further straits, she is smitten, and she is wounded by the Watch-men, and her veyle taken from her by the Keepers of the Walls. Thus though at last she re­covered the presence of Christ and his Spirit againe, yet wee see after her quenching the Spirit with what adoe, with what toyle and difficulty it is re­covered. Such a danger is there in quenching the Spirit in the motions of it. Take heed of it. The Spirit quencht in the motions thereof is not recove­red without much tugging and toy­ling, it may make every veyne in thine [Page 123] heart ake againe or ever thou recover it, many a bitter teare, many a wrest­ling prayer, many a sad sigh, many a strong cry, many a drooping day, ma­ny a disconsolate night may it cost thee, before thou mayst recover that gratious worke of the Spirit againe. This is sad, but there is a more sad thing yet behind. Therefore,

2. Secondly, The Spi­rit quēcht in the motions thereof, may bee quenched for ever. the Spirit of God quencht in the motions thereof, may be quencht for ever. The Spirit of God moves in thine heart, and solli­cites thee to beleeve, to repent, &c. Thou putst him off as Foelix did Paul, When thou hast more convenient leasure thou wilt heare more of him, thou neg­lectest and disregardest his counsels, and motions, and so thou hast quenched the Spirit. Well, what canst thou tell whether ever he will come to thee a­ny more, whether ever thou shalt heare that voyce behinde thee any more? It may be that he will never sollicite thee more. A neglected motion may be the last motion that ever he will make, The Angel moved at a certaine [Page 124] season, Joh. 5.4. and whosoever tooke the advantage of the motion was hea­led of his disease, hee that stept in pre­sently upon the Angels motion of the water, had cure infallibly. Now sup­pose a man had neglected to take the advantage of the present motion, and had said with himselfe: Now indeed the Angel moves the waters, but yet I will not step in now, he will move a­gaine ere long, it may be to morrow he will move againe, and I will come againe to morrow, and I will step into the water then, when he moves next time. Now, how could such a man tell whether ever the Angel would move againe or no? There was a time when that miracle ceased, there was a motion of the Angel which was his last motion; There was a motion after which there was never any motion more. Now then, how could such a man tell, but that motion which hee neglected might be the last? For ought he could tell, the Angel might never descend into the Poole more, might never make a motion in the waters [Page 125] more: So when we neglect and quench the Spirit of God in the motions there­of, who can tell whether ever the Spi­rit of God will doe him that favour any more? whether he will ever dart any of those sparkes of that heavenly fire into his heart or no? when he hath so foolishly quencht them. The quen­ching of the spirit may justly provoke him to cease his worke, and to stirre no more.

It is a sure thing, that the Spirit of God unkindly used will forbeare, and will be gone, Isa. 30. Yee shall heare a word behind you, &c. The stopping of our eares against his motions, will at last prove the stopping of his mouth. As in the case of the Ministry, so God deales in this case, Eze. 3.26. J will make thy tongue cleave to the roofe of thy mouth, that thou shalt be dumb, & shalt not be to them a reproofe, for they are a rebelli­ous house. Deafe hearts make Ministers dumbe, and rather then disobedient people shall have the Ministry of the Word, God himselfe will silence his Ministers, as in Jeremies case, God did [Page 126] not onely forbid him to pray for that people, but he forbad him to preach to that people, Jer. 36.5. Just so will God deale in this case; When hee sends his Spirit to direct us, reprove us, and he comes and woes us, allures us, urges us to this and that duty, and we slight his motions, dis-regard and dis­obey them. God when he sees us deaf, he will make his Spirit dumb, and hee will stop his Spirits mouth when wee stop our eares. Hee shall no longer in­struct us, direct us, reprove us, but hee will suspend and silence his Spirit from doing these offices.

It suites just with that, Gen. 6.3. My Spirit shall not alwayes strive with man; As if he should say, My Spirit hath striven with them for a long time, hath striven in the motions thereof to bring them to repentance, but he shall not al­wayes strive with them, there shall come a time that he shall strive no lon­ger. So then, God would have his Spirit at last to forbeare striving. And what was the cause of it? That wee shall see by that place, 1 Pet. 3.19, 20. [Page 127] The Spirit of Christ went along then with the Ministry of Noah, and secon­ded it by his sollicitations. How were his sollicitations entertained? They were disobedient. They listened not to the gracious motions of the Spirit, and so they quenched the Spirit. And how did they quench it? My Spirit shall not alwayes strive. They so quenched it that it should not onely cease stri­ving, but it should cease for ever, hee should never strive more with them, but give them up for ever; goe your wayes, doe as you will, yee shall ne­ver have a good motion from my Spi­rit more.

See how Christ speakes to the Pha­risees, Joh. 7.33.34. Yet a little while J am with you, and then I goe unto him that sent me. And what then? Yee shall seeke me, and shall not finde mee. Christ was with them a little while, striving with them to doe them good: But they rejected the counsell of God, and would none of him: Well, sayes Christ, I am a little while with you, and then I goe, &c. and then ye shall seek, &c. [Page 128] yee shall not finde me though ye would never so faine, though ye would give all the world for it: So I may say of Gods Spirit, yet a little while he is with thee, yet a little while hee is striving with thy conscience, and urging thee seriously to labour for grace, yet a little while he is with thee knocking and rap­ping at the doore of thine heart, yet a little while he is with thee to woe thee, to allure thee, to worke on thee in the Word, and the rest of the ordinances. But if thou quench him in these his gracious dealings with thee, hee will goe unto him that sent him: And then thou shalt seeke him, oh that I had but one of those gracious motions I was wont to have! that I might but once more, once more heare the voyce of Gods Spirit! thus shalt thou seeke him, but shalt not finde him for ever, a world (if thou couldst give it) shall not purchase one whisper more, not a syllable more, from the Spirit of grace so unkindly quenched. Consider now how dangerous such a case will bee, and as thou wouldest feare it should be [Page 129] thy case: so feare to quench the Spirit. It is a great mercy of God to give us his Spirit in this kinde to have these Eagles wings fluttering over us, Nehem. 9.19, 20. Why then for God to call home his Spirit, and to forbid him to strive with us, to call upon us, to in­struct us, how heavie a judgement is it! It is a judgement to have a good Minister silenc'd; what is it then to have the Spirit of God silenc'd! It is a sad thing to have Ministers mouthes stopped; what is it then to have the Spirits mouth stopt! Quenching the Spirit, will prove silencing the Spirit; Quenching the Spirit, will prove the stopping of his mouth. So much for the danger of quenching the Spirit in the motions

2. Second danger of quenching the Spirit, The Spi­rit being quenched in the gra­ces there­of, is quenched in the of­fices ther­of. is in quenching the graces of the Spirit: And the dangers of quen­ching in this kinde, are many.

1. The Spirit quencht in the graces thereof, is quēcht in the offices therof. The spirit of God doth us many good [Page 130] offices, which hee will cease to doe, if hee be quencht.

1. First, the Spirit of God is a spi­rit of prayer. Hee is called the Spirit of grace and supplications, The Spi­rit helpes to pray. Zech. 12.10. Jude 20. praying in the Holy Ghost, and Rom. 8.25, 26. It helpes our infirmities, it makes intercessions for us with groa­nings, &c. Prayer is a worke which cannot bee done without helpe, not without the helpe of the Spirit.

1. The Spirit affects our hearts with the sense of our own wants. 2. It sheds Gods love into our hearts, that so with boldnesse wee may appeare be­fore him. 3. It excites and confirmes those graces in us which are required in prayer, as faith, humility, fervency, zeale, & by this his work & assistance, inlarges our hearts. 4. Hee suggests holy meditations, and kindles holy desires, in the act of praying. 5. It restraines Satan and the flesh, that they molest, interrupt, and distract us not. All these helpes wee have from the Spirit of God in prayer: Therefore saying, v. 17. Pray continually, he addes [Page 131] vers. 19. Quench not the spirit. Now quench the spirit and all this helpe is lost, and this assistance is lost. Hee is a spirit of grace and supplications, Zech. 12. Quench him as a spirit of grace, and you quench him as a spirit of supplica­on. Quench him, and you quench him from making intercessions; quench him, and you quench him from crying Abba father, and stop his mouth from cry­ing: And if he cry not, we cannot cry; and if wee cry not, wee pray not. So dangerous a thing in that respect it is to quench the spirit.

2. Secondly, The Spi­rit assures us of au­dience & the accep­tance of our pray­ers. the spirit of God doth not onely help us to pray, and doe us that good office, but he doth us a­nother gratious office in assuring us of audience and the acceptance of our pray­ers, 1 Joh. 5.15. Therefore Gods peo­ple may know that God heares them, and accepts their services. David, Psal. 6. begins it with a sad complaint, but yet see how on a sudden his heart cheeres, vers. 8, 9. and that upon this, that he knew God heard and accep­ted his prayers. So then men may [Page 132] come to know that God accepts their prayers. Now, how come men to know it? Answ. I finde that God hath assured his servants of the hea­ring of their prayers these severall wayes.

1. First, sometimes by the testimo­ny of an Angel sent from heaven, Luc. 1. Zachary, thy prayers are heard, Acts 10. Cornelius, thy prayers are come up in remembrance, &c.

2. Secondly, sometimes by the te­stimony of a Prophet, Isa. 38.5. Goe and say to Hezekiah, J have heard thy prayer.

3. Thirdly, sometimes by a visible sign, as Act. 4.31. And whē they had pray­ed the place was shaken. That was a signe from heaven assuring acceptance of pray­er. And so God did assure by fire com­ming downe from heaven. So God gave evidence of acceptance when the first sacrifice was offered on the Altar in the Tabernacle, Levit. 9.12. And thus it is thought that God by fire from Heaven, did shew his acceptance of Abels offering before Caines. And to that [Page 133] former alludes that prayer for the King, Ps. 20.4. The Lord turne thy burnt offering into Ashes, which is translated The Lord accept, &c. because God had sometimes witnessed his acceptance, by sending downe fire to burne the Sacri­fice. Now wee must not thinke, that God deales not as well with his peo­ple now as hee was wont, hee is still as gracious as ever in assuring his peo­ple of his Acceptance. Now looke what God was wont to doe by Angel, Prophet, or visible fire, hee now doth the same by his spirit. His Spirit sayes as the Angel, and the Prophet, thy pray­ers are heard. God sayes to his Spirit, Goe to such a man, and say, I have heard thy prayer. God assures men of his acceptance of their prayers by fire sent downe from heaven.

When a man in prayer feeles his heart mightily inlarged, when hee feels his heart set on fire with fervency of ho­ly affections, this is the fire of the spirit: And this fire, this fervency and heate of the spirit with which the heart burnes in prayer, is fire that comes downe from [Page 134] Heaven, a sensible testimony of Gods acceptance, thus God turnes our Sacri­fices into ashes. And when it is thus with a man, how comfortable a con­dition it is? Thus David knew that God heard him, Psal. 6.8, 9. Fire came downe from Heaven, and burnt his Sacrifice, and by that inward fire in his heart, he as well knew that God accep­ted his prayer, as Abel by that visible fire, knew that God accepted his Sa­crifice. Surely, when a man feeles this fire burning in his heart in prayer, well may it be said unto him, as Eccles. 9.7. But now on the other side, when a man shall pray, and shall have no assurance that God accepts his pray­ers, alas what a comfortlesse service is that? from such prayers may a man rise with a sad Spirit. Goe and eate thy bread with sorrow, and drinke thy wine with a sad heart, for God ac­cepts not thy prayer, God answers not with fire. Now what is it that brings a man into this condition? This is no­thing else, but a sad fruit of quenching the Spirit of Grace: Because men quench [Page 135] the spirit, therefore the Spirit burnes not in prayer, and so gives no assurance of Gods acceptance. What wonder that fire burns not when it is quencht? Thou hast quenched it in the graces and degrees of it; and therefore it is quen­ched in the comfort of it, and now it gives thee no testimony of acceptance; As therfore wee would feare to want fire to give us assurance of Gods accep­tance, so take wee heed, that we before-hand doe not quench the fire.

3. The Spi­rit makes our pray­ers accep­abe. The Spirit of God doth us this good office to make our prayers accep­table. Prayer is not acceptable unlesse it be fervent, Jam. 5. It is fervent prayer that prevailes, therefore it is fervent prayer that is acceptable. There is a phrase, Am. 5.21. I will not smell in your solemne assemblies: What that meanes see vers. 22. I will not accept.

When incense was offered upon the Golden Altar, if the Priest had layed incense upon it, upon the cold Altar, if there had been no fire, there had beene no smell, it must burne before it could smell. For as in that case, Ex. 29.41. For [Page 136] a sweet savor, an offering made by fire unto the Lord; so this, it must be fire that must make an offering of sweet savour: So all our prayers if there be no fire, they have no smell, they have no acceptance. Now if we quench the spirit, we quench the acceptance of our prayers, our in­cense is not accepted if it doe not smell; it cannot smell unlesse it burne, and how can wee thinke it should burne, when wee have quencht the fire of the Spirit, by which our incense should burne?

The Spi­rit gives us a com­fortable assurance of our good con­dition be­fore God.4. Fourthly, the Spirit of God doth us this good office to give us a comfor­table assurance of our good condition be­fore God, Rom. 8.16. The same spirit beareth witnesse, &c. yea it seales to us our adoption, 2 Cor. 1.21. ye were sealed with the spirit: But now, if the spirit be quenched, where is that comfort of Adoption? Can a quenched spirit be a witnessing spirit? Can a quenched spirit be a sealing spirit? Can a quenched spirit be an assuring spirit? Can a quen­ched spirit be a spirit of consolation? It is a dangerous thing to quench the spi­rit, [Page 137] it is the quenching of his witnesse, it is the blurring and defacing of his seale, it is the quenching of a mans own comfort.

5. Fifthly, The Spi­rit guides us in the way of truth. the Spirit of God doth us this good office to leade and guide us in the wayes of truth and life, Joh. 16.13. The Spirit will leade you into all truth; and 1 Cor. 12.3. No man can say that Je­sus is the Lord but by the Spirit. It is he that by his light guides us, and shewes us what is truth. Hee is as the pillar of fire, Exod. 30.11. to give light to goe by day, and by night. Wee live here in the darke, and if we have not the light of the Spirit, wee cannot but wander and goe amisse. And this is a danger of quenching the spirit, that it being quen­ched, wee are in danger of being in the darke, and being in the darke of mis­carrying, of falling into dangerous and foule errours. It seemes that some­times Israel did travell by night, by that place, Exod 30.21. and there was no danger of going out of their way, or falling into pits, &c. because they had the pillar of fire to give them light [Page 138] to goe by night. If they had gone by night, and had not had the pillar of fire, in what danger had they gone: They had been in danger of being wilderd, of losing their way, of falling into holes and pits, into which they might have broken their neckes: So here, so long as wee have the light of the Spirit to guide us, we are safe from such danger; but if once wee quench the spirit, wee quench the light of it, and then are in danger of being wilderd and losing our way, of falling into this and that dange­rous errour: Experience lets us see the truth of it. Wee see some that have beene very forward in godlinesse and Religion, very Zealous and active, and who but they: But after they have a­bated their zeale and fervour, fallen off from good society and duties, they have quenched the Spirit. And what hath become of them? Why, not one odde opinion stirring in a Country, not any dangerous errour abroach, but they fall presently into it, and are ensnared. And no wonder that such fall into the ditch, for the light of the Spirit is [Page 139] quencht. And thus the Spirit is quen­ched in the offices thereof, when quen­ched in the graces.

2. Secondly, To quēch Gods Spi­rit kindles the divels. a second danger of quenching the spirit in the graces there­of is this. The quenching of Gods Spi­rit, is oftentimes the kindling of the spirit of the Divell. Saving and sancti­fying graces, though they cannot bee quenched in their habits, yet wee saw before that they may bee quencht in their acts and operations, may be quencht in their measures and degrees. And the quenching of sanctifying grace, though but in the act and degree, yet it makes way for the kindling of the fire of the spirit of satan. Wee are counselled Ephes. 6. to quench the fiery darts of sa­tan. Now, when wee quench the spirit of God in the acts and degrees of grace, wee are farre from quenching the spirit of satan; nay, wee doe certainely there­by give so much the more advantage for the tentations of satan to prevaile, and the fire of them to kindle so much the easilier. But now, when the spirit is quenched in the common gifts and [Page 140] graces thereof (such as reprobates may have) then the quenching of the spirit of God, is the kindling of the spirit of the Divell, so as hee enters with so much the more power, to carry men into all manner of sinne with greedinesse. Marke that passage, 1 Sam. 16.14. But the spirit of the Lord departed from Saul. There was the spirit of the Lord quen­ched. And what was the issue? Was that all? No, marke the danger that followed upon it, And an evill spirit from the Lord troubled him. Gods Spirit goes, and the Divels spirit comes: Yea, hee came so that Saul was carryed into horrible and fearefull sinnes: Hee pro­ved unreasonably malignant and mali­cious against David. Hee commits a most barbarous and cruell murder, 1 Sam 22.16. Thou shalt dye Ahimelech, thou and all thy Fathers house. It was a bloudy act to put Ahimelech to death after so just an answer made by him. But suppose Ahimelech were guilty, yet what had his fathers house done? Suppose Ahimelech were guilty, yet what had all the rest of the Priests [Page 141] done? why must the throates of 85. Priests be cut, vers. 18. why must Nob, a Citie of the Priests, both men and women, children and sucklings, Oxen, Asses, and Sheepe, why must all these be so bloodily butchered? what a fu­ry and barbarous madnesse is this? All this shewed that now the Spirit of God was quenched, the spirit of the Di­vell was entred and kindled: For Gods Spirit being quenched, the spirit of the Divell is so kindled, that it carries him to monstrous, foule, and horrible wicked­nesse, without all measure. Now the Spirit of God was quenched in Saul, the spirit of the Divell is not only kindled, but so kindled that he growes outragi­ous in his wickednesse. And againe, after this hee goes to consult with a Witch, hee goes and seeks to the Divell him­selfe. When men once play the Apo­stataes and quench Gods Spirit, the spi­rit of the Divell not onely enters, but enters with a witnesse, so as hee hurries them as his slaves into all excesse of wickednesse. They doe not sinne the common sinnes of men, Psal. 53.3. [Page 142] Every one of them is gone backe, they are become altogether filthy. They not one­ly grow dead and cold, carelesse and loose, but become altogether filthy; filthy swearers, filthy adulterers, filthy drun­kards, notorious, malignant persons a­gainst godlinesse.

It is with such persons as in that case, Levit. 13.18, 19, 20. If a man had a bile, and that was healed, and after the healing it brake out againe, it pro­ved the plague of leprosie; It proved worse, a more filthy and loathsome dis­ease than before. A leprosie was a thousand times worse than before. Men that quench Gods spirit, kindle the Divels spirit in them, and so kindle the spirit of the Divell in them, that they who before were but bily per­sons, they after the quenching of the spirit prove leprous persons, stinking and filthy, loathsome lepers, they become altogether filthy. See 2 Pet. 2.20.22. they not onely turne swine, but filthy swine, swine wallowing in the myre, not besprinkled with myre, not onely fal­ling into the myre, but swine wallowing [Page 143] and tumbling in the myre: For when men quench the spirit, and fall off by Apostacy, not onely the spirit of Satan comes in, but there is a further matter. See Matth. 12.43, 45. where observe these things.

1. First, that in a case of Apostacy the spirit being quencht, the Divell doth not enter single, but he takes seven other spirits more wicked than himselfe. Christ cast seven Divels out of Mary Magdalen, Mar, 16.9. these have seven Divels enter with the former old Di­vell, and they be worse Divels than himselfe. To teach, that when men quench the spirit by falling away, the Divell not onely comes againe, but he comes so, that hee makes them seven times worse than ever they were be­fore.

2. Secondly, those 7. Divels not only enter, but dwell there, not onely lodge there for a night and away, but they dwell there. It notes, that upon the departure and quenching of Gods Spi­rit, the Divell is not onely present in their hearts, but hath his abode and [Page 144] residence there, as in that case, Zech. 5.11. Where a man dwels, there is his setled abode and residence. And that's not all, but that hee also was there as a Lord and Master, as Esth. 1.22. So that it teaches, that when the Spirit is quenched, not onely the spirit of Sa­tan comes in his roome, but he comes powerfully and efficaciously to reigne in their hearts, and so to make them baser vassals to himselfe than ever they were before; so that their latter end shall be worse than their beginning, not onely in regard of their misery, but of their guilt and pollution. This is the dreadfull danger of quenching Gods spirit: It makes way for the re-entry of Satans spirit, yea for seven spi­rits worse than himselfe. As therefore wee dread such a condition, and such a danger, so let us beware of such a sinne as quenching the spirit.

A third danger of quenching the Spirit, wee may doe it fi­nally and totally.3. Thirdly, a third danger is, that a man quenching the spirit in the graces of it, may quench it finally and total­ly; the quenching of the spirit may prove totall and finall. Indeed the [Page 145] sanctifying Spirit and grace of God wee saw before, cannot be so quenched; but yet the flame of that fire may bee so quenched, that a man may sit a cold a long while after, and such a fire kindled in his conscience withall, as may make him rue his folly that doth it: Yea, the acts and opperations of grace so dam­ped, as not easily brought to life againe, and the degrees and measures of grace so quenched, as possibly never recovered againe, though the habits remaine. And that's such a danger as may make any wise man take heed of quenching the spirit so.

But now for common graces, they may be so quenched, as quenched total­ly and finally. Totally, Psal. 53.3. They are gone backward, they are altoge­ther become filthy. Altogether, they are altogether quencht, not a spark of good or grace left in them. Luk. 19.24. Take from him his pound, not part of his pound, not halfe of his pound, but take the whole pound from him, Luk. 8.18.

Finally, like the fire that came from [Page 146] Heaven, Levit. 9. after it was quencht at the destruction of the Temple, it was finally quencht, it was never kin­dled more. For as for that story about that fire, 2 Maccab. 1. it is but an Apo­cryphall fable. They have made ship-wrack of faith, 1 Tim. 1.19. When a Shippe wrackes at Sea, the goods are utterly lost, without all recovery. Goods cast away at Sea, are lost for ever. As he of Saul, 2 Sam. 1.10. so here it is a question, and it proves too sure that such live not after they are fallen: Because they fall as Eli fell, 1 Sam. 4.18. hee fell backward, and his necke brake, and hee dyed. When men fall backward, they breake their neckes and dye, they fall fatally and final­ly.

4. Fourthly, the quenching of the Spirit makes dangerous way to the dreadfull and unpardonable sinne a­gainst the Holy Ghost. Woe to that soule that commits that sinne, that man is past the helpe of prayer. His damnation is irreversibly sealed up. There bee diverse sinnes against the [Page 147] Spirit of God. 1. There is quenching the spirit, as here 2. There is grieving of the spirit, Eph. 4 30. [...]. 3. There is resisting the spirit, Act. 7.51. [...] 4. There is a vexing of the spirit, Isa. 63.10. 5. A doing despight to the spirit of grace, Heb. 10.29. And this last is that which wee call the sinne against the Holy Ghost. And marke that the first step to this sinne, is the quenching of the spirit. Here that sinne begins. Though every one that quen­ches the spirit sinnes not against the Holy Ghost, yet every one that sinnes against the Holy Ghost begins his sin at quenching the spirit. These five bee the five stayres downe to Hell and to damnation unquestionable. And this sinne of the quenching the spirit, is the first stayre of the fire. A danger able to make our hearts tremble. Is it not dangerous to step one stayre downe towards Hell? If thou wilt adventure to goe downe one step, what canst thou tell but thou mayst goe downe the second, the third, &c. If thou wilt adventure to quench the spirit, thou [Page 148] mayst come to the sinne of grieving the spirit, and when thou hast urged it, thou mayst come to despight the spirit of grace. And when thou art there, where art thou then? As surely damn'd, as irrecoverably gone, as if thou wert in Hell already. Would we then avoid the danger of that sinne of despighting? why then, take heede of vexing; if not vex, take heed of re­sisting; if not resist, take heede of grieving; if of grieving, take heede of quenching: Hee that keepes him­selfe from quenching, shall never come to a despighting of the spirit of grace. But if thou wilt be too bold to meddle with the first, take heed that thou come not to the last.

5. Fifthly, the quenching of Gods spirit and the fire of it, will prove the kindling of the fire of GODS wrath.

1. First, it may kindle the fire of his wrath to bring temporall judge­ments. As when a Nation and a Church shall quench the spirit, shall forsake the truth of God, and the [Page 149] zealous profession of his Name, such a quenching will kindle a fire that will not be quenched. See 2 Reg. 22.17. Be­cause they have forsaken mee, and have burnt incense unto other gods, that they might provoke mee to anger with all the workes of their hands: therefore my wrath shall bee kindled against this place, and shall not bee quenched. Gods Spirit you may quench; but yee cannot so easily quench the fire of his wrath, that will consume a Nation with tem­porall judgements.

2. Secondly, it may kindle the fire of his wrath to bring spirituall judge­ments in the removall of his Ordinan­ces, of his Ministers. Ephesus quenched the spirit, Apoc. 2.4. I have somewhat against thee, because thou hast left thy first love. Thou hast quenched the spi­rit, in that thou hast not that zeale and fervency in the profession of the Gospel, &c. Well, what followes? Lest I come and remove thy Candle-sticke, vers. 5. As if hee should say, Because thou hast quenched the spirit, therefore I [Page 150] will quench the Candle, and the light of the Ministry.

Hezekiah complaines, that the Lampes of the Temple were quencht, 2 Chron. 29. God doth it often, hee causes the Lampes and lights of the Temple to be quencht, and people they complaine of it, and finde fault with it. But let them consider whilst they complaine of others, whether they have not most cause to complaine of themselves. Have not they quencht the spirit? have not they quencht their love to, and zeale for the truth? therefore it is just with God, to quench light, as you quench heate. You put out the Lampe of the spirit, therefore God puts out the Lampes of the Temple. As you feare this, so look that you keep the spirit burning, and you shall keepe the Lampes burning: But quench the spi­rit, and looke for it, and bee sure of it, God will quench the Candles, and re­move the Candle-sticke.

3. Thirdly, it may and will kindle the fire of his wrath in eternall judge­ments. Did yee never reade of a fire [Page 237] that shall never be quencht, that can ne­ver be quencht? If not, see Mark. 9.43.46.48. into the fire that shall never be quencht. Now then if ye will make no conscience of quenching the Spirit; yet remember there is a fire that shall ne­ver be quencht. And that the quench­ing of the fire of the Spirit puts you in danger of bringing you into the fire of Hell that shall never be quencht. If you can quench the fire of Hell, then quench the spirit, and feare not. But if when you have quencht the fire of the Spirit you cannot quench the fire of Hell; then as you feare the vn­quenchable fire of Hell, so feare the Quenching of the Spirit.

THE HEART-SMITTEN SINNERS SVITE FOR PARDON.

WEE read in these two Books of Samuel, that Davids heart twice smote him; once 1 Samuel 24. and another time in this 2 Samuel 24. there before, here after the Lord had set him upon the Throne of his King­dome; there for cutting off the skirt [Page 156] of Sauls garment, here for the num­bring of the people, And Davids heart smote him, saith the Text, after that hee had numbred the people: Which smi­ting of Davids heart here, is, me thinks, most like to the smiting of Moses when hee smote the Rocke, Numb. 20.11. whereupon the water came out abun­dantly; so here Davids heart had no sooner smote him, but the water came out abundantly: hee thereupon,

1 First, confessing his sinne, when hee said unto the Lord, I have sinned greatly in that I have done: Wherein you see;

First, peculiarity in respect of the object person to whom hee made con­fession, which was not Gad (though a Prophet, and his Seer) but the Lord: And David said unto the Lord, I have sinned.

Secondly, Particularity in respect of the object thing, the sinne hee made confession of, when hee said unto the Lord, I have sinned in that I have done.

Thirdly, impartiallity towards him­selfe [Page 157] the delinquent in the thing And David said unto the Lord, (not I have sinned only, or I have sin­ned in that I have done, but I) have sin­ned greatly.

Secondly, upon such his confession, 2 hee falls immediately to deprecation, and begging pardon of sinne; the se­cond thing that his hearts smiting of him wrought upon him here. And now I beseech thee, O Lord, take away the iniquity of thy servant.

Where you see the substance of his deprecation is the taking away of his iniquity. Take away, that is, Lord par­don and forgive the sinne of thy ser­vant. His heart smites him, his con­science accuses and prickes him, and hee falls to begging of pardon and for­givenesse. Whence learne;

First, Doct. That the onely thing that can give ease and quiet to a smiting, accusing, troubled conscience, is the pardon and for­givenesse of sinne. Nothing can ease and quiet a troubled and a smiting heart, but pardon of sinne. As nothing can trouble and pinch the conscience but [Page 158] sinne, so nothing can ease the consci­ence but pardon. Psal. 32.1, 2. Blessed is hee whose transgression is forgiven. Why is hee blessed, and how appeares it that hee is blessed? Hee answers to both, ver. 3, 4, 5. and shewes the truth of it in his owne experience. All the while my sinne was unpardoned I was in wofull misery: The very marrow of my bones was dryed up, I was so full of paine I could not forbeare roa­ring. And why? see Psal. 38.8. J have roared by reason of the disquietnesse of my heart. Yea, I was in continuall mi­sery, not onely now and then by fits had I pangs that made me roare, but I roared all the day long, I could have no ease. But I acknowledged my sinne, and thou forgavest the iniquity of my sinne. And then when thou pardonedst me I had present ease, then the aches, pin­ches, panges and tortures of my spirit were presently abated: And therefore blessed is hee whose transgression is for­given. For blessed is he that hath ease and quiet from the troubles of consci­ence: and pardon of sinne it is that [Page 159] will doe that, as I can witnesse by mine owne experience. All the while my sinne was unpardoned, I was as a man on the racke; but when my sinne was forgiven, then had my soule ease and refreshment. All implies that the one­ly thing that can ease the conscience, and discharge it of its trouble, is the pardon and forgivenesse of sinne. Rea­sons are these:

First, the onely way to remove and take away an evill, any paine, is to re­move and take away the cause and the ground of it. So long as the cause re­maines of any evill, what ever courses men take, the evill remaines still. If a man have a thorne in his foot, it puts him to a great deale of paine, it swells, and is full of anguish. Now let a man annoint his foot, let him lap it up, and keepe it warme, let him sit still and not walke upon it, yet all the while the thorne is in his foot hee hath no ease, but it akes, and throbs, and vexes a man still for all this. The onely way to helpe a man to ease is to remove the cause of the sorrow, [Page 158] [...] [Page 159] [...] [Page 160] to get the thorne pluckt out, to get that drawne forth. So when a mans conscience is in trouble, and disquiet, a man may use playsters of ease, may seeke to quiet his spirit with merry company, good fellowship, following his pleasures, following his businesse, hee may be padling with these play­sters and poulteyses that men in the world seeke ease by; but yet so long as the thorne is in the heart, so long as guilt is in the conscience, all these slab­berments will never ease the paine. There is no way to ease the paine of the heart, but to plucke and draw the thorne out of the heart, to get guilt out of the conscience. Now nothing can plucke the thorne out of the heart, but onely pardon of sinne. Pardon of sinne pluckes out the thorne, and so gives ease. Marke Davids phrase, Take away the iniquity of thy servant, and so Hos. 14.2. Take away all iniquity. Pardon of sinne is the taking of it a­way, the taking of guilt out of the con­science. And nothing can take away iniquity but pardon: And therefore [Page 161] pardon taking away iniquity, that is the onely thing, that can give a smi­ting conscience ease: Then the con­science is at ease when the weapon is taken away with which conscience smites. Now it is nothing but guilt, that puts a weapon into the hand of conscience to smite withall. When the weapon is taken away, then con­science cannot smite; and when the conscience cannot smite, then a mans spirit is at ease.

Psalme 38.3. There is not any rest in my bones because of my sin; when a man hath a grivous ach and paine in his bones, it so afflicts and tortures him that he can take no rest, lay him upon never so soft a bed, yet his aking bones will not let him take any rest. But the way to bring a man to rest, were to take a course to take away that paine out of his bones: If that ach and paine were out of his bones, hee might rest. So here, sinne in the conscience makes the bones full of restlesse paines, There is no rest in my bones because of my sinne. It breakes the bones, Psal. 51. It not on­ly [Page 162] dryes the bones, Psal. 38. and puts bones out of joynt, but it breakes the bones, and so no wonder that upon sinne there is no rest in the bones: But now if sin were taken away, the bones would soone be at rest. And therefore pardon of sin taking away sin, which causes the restlesnesse of the bones, is the onely thing to procure rest in the bones.

Psalme 38.4. My sinnes are as an hea­vie burthen, they are too heavie for mee. A man that hath an heavie & weighty burthen upon his backe, can have no rest till the burden be taken off his back, though hee may seeke to ease himselfe by sitting down, by leaning, yet so long as the weighty burden is upon his back, he can have no ease, still hee is under the pinch, and pressure of it. But the onely way to give his backe ease, is to remove the burden, and to take it off. Sinne is a heavie and a pressing burden, that is ready to breake a mans backe. Now the only way to give a mans back ease, is to remove this burden, and to take it off. Now pardon of sinne is the [Page 163] removing of it, Prov. 30.8. Remove farre from me vanitie and lies. and Psal. 103.12. So far hath he removed our trans­gressions from us. And therefore pardon being the removing of the burden, and the removing of the cause of the paine, it is the onely thing that gives the back ease. Matth. 11. Come unto mee all yee that are heavie loaden, and I will ease you. How? I will remove and take off the burdens that lye so heavie upon your backes. But how doth Christ remove the burdens? By the pardon of their sinnes; so that the onely thing in the world to ease a burdened Conscience, is the pardon of sinne. Sinne wounds the conscience. The body be­ing wounded is payned, and put to smart. But oyle and balme powred in­to the wounds ease their smart and throbbing. And pardoning mercy that is the balme of Gilead that gives ease to a wounded conscience, that asswages the throbbings and smart which is cau­sed by sin.

Secondly, Reas. 2 all trouble and disquiet of conscience is from the feare and ap­prehension [Page 164] of wrath. The clouds that are in Gods face cause the stormes that are in the conscience. That as in that case hee speakes, Psal. 104.19. Thou hidest thy face, they are troubled: So in this case, when God hides his face and his favour, and men see nothing but anger and displeasure, yea it may bee see hell and damnation, then the con­science is troubled and disquieted. Then a man suckes the gall of Aspes, and then the Vipers tongue slayes him, Job 20.16. The trouble of consci­ence arising therefore from the dread and apprehension of Gods anger and displeasure, the onely thing that can ease the conscience, is the hope and sense of Gods favour; let but God give a man a good looke, but smile lo­vingly upon him, and that favor of God eases the conscience of all trouble, Prov. 16.14, 15. The wrath of a King is as the messengers of death; so Gods wrath much more, and when messen­gers of death come, how is a mans heart troubled and disquieted: But a wise man will pacifie it. And what if it [Page 165] be pacified: Then, in the light of the Kings countenance is life: So when God lifts up the light of his countenance, then there is life, and then the consci­ence is full of peace and ease. I but when is it that the light and Sun-shine of Gods face breakes out thus? That is done in the pardon of sinne: When sinne is pardoned then comes peace and comfort, Matth. 9. Be of good com­fort, thy sinnes are forgiven thee. That is the onely thing that can comfort the conscience, and ease it, because that is an infallible evidence of Gods favour. Pardon of sinne never comes but out of love and favour. Outward mercies a man may receive from an angry God, but pardon of sinne never comes but from favour and love. And therefore pardon of sinne being the evidence of a God reconciled, shewing a man the light of Gods countenance, is the onely thing that can ease the trouble of con­science.

Thirdly, sinnes are debts. And a 3 man that is in his guilt, is in his debt, and so in danger before God. Now a [Page 166] man that is deepely in debt, cannot be without much trouble of heart. It may be he may make a shift, and set a face upon it before men: I but yet the thoughts of his debts give him ma­ny a secret nip, many a close pinch. He may set up an high sayle, and brave it out in apparell, but yet for all this his debts vex him, and many a night hee takes but little rest, because still the thoughts of his debts trouble him. Now when a man is in this trouble of heart, and disquiet of spirit with his debts, there is no way for a man to have his heart eased, but either to get his debts paid, or to get his debts par­doned. And if they be such, as hee is never able to pay, then no way to ease him of his cares and feares, but to have his debts pardoned.

Now a sinner is in debt to God, and when conscience is troubled about these debts, what ever face a man may set upon it, yet his heart will be mise­rably troubled about his debts; hee will live in a continuall feare of being arrested by Gods anger, of being [Page 167] drag'd by the throat to hell: For such debts they are, as a man can never pay, Luc. 7. Two debtors that had nothing to pay: So therefore there is no other way to give a mans conscience ease, but by the pardon of his sinnes, because that is the pardoning of his debts: Therefore pardon of sinne is called blotting out iniquity, Psal. 51. It is the drawing crosse lines over all our debts, it is the blurring out all our sinnes in Gods debt-booke. Pardon of debts is the onely way to ease a disquieted debtor, pardon of sinne is the pardon of debts, and therefore the onely way to ease our consciences.

To teach us in trouble of Consci­ence and under the smitings of heart, what course to take for ease and peace, viz. to make out presently as Da­vid does for pardon of sin, make hast to God, and sue for pardon, and give God and thy selfe no rest, till thou hast got thy pardon. If thine heart smite thee, and thy conscience pinch thee, fall presently to this course, I beseech thee O Lord take away the iniquitie of thy [Page 168] servant. As Solomon speakes in the case of suretieship, Prov. 6.1, 5. So doe thou, If thou hast sinned, and thy con­science have stricken thee with the hand, doe this now my son, and deliver thy selfe from the painful and smarting buffetings of thy conscience. So hum­ble thy selfe, and make sure thy friend, see and humble thy selfe by confession, and by begging, and getting thy par­don, make God thy friend, and make him thy sure friend, and do this quick­ly, as verse 4, 5. This is the one­ly way to get ease, this is the only way to get rest in thy bones. It is strange how men in paine of Conscience will sharke for ease, and try all conclusions, before they will take the right course to come, and sue to God for ease by pardon. The Prodigall was in want, Luke 15. why doth hee not so soone as he is pincht goe to his Father? no, hee will try other conclusions first. Hee joynes to a citizen, it may bee he may finde helpe that way: Hee will keepe swine, it may be he may fil his belly with the huskes: But when he hath done all, [Page 169] that will give him no ease, hee must come to this at last, I will goe to my Father, I will goe beg mercy; And he never finds ease, till he be in his fathers Armes, in his Fathers house, till his Fa­ther kisses him and cloathes him. So men in trouble of conscience are loth to make out to Gods pardoning mer­cy. Some will try what company will doe, some will try what pleasures will doe, it may bee they may drinke away their trouble, and drowne it that way; it may bee they card and dice it away; it may be they may; it may bee they may hauke and hunt it away; it may be superstitious penance, a pilgrimage, a Popes pardon will doe the deede, it may be, multitude and variety of im­ploymēt may take off the heart so, that it shal not beat leasure to trouble them with accusations and torments. How vaine are all these: This is nothing but arrand sharking: All such courses will not doe. It is in that case as in that, Hos. 5.13. When Ephraim saw his sick­nesse, and Juda saw his wound: then went Ephraim to the Assyrian, and sent [Page 170] to King Jareb; yet could hee not heale you, not cure you of your wound. So when men see their spirituall sicknesse, and feele the wounds of conscience, the smart and the anguish of them, then go they to this shift, and that, to this shar­king course, and that; they go to their merriments, companions, sports, plaies, imployments, superstitions, and yet can they not heale them, nor cure them of their wounds; their wounds bleed still, smart still, their consciences throb with anguish still, and for all this, as with them there, vers. 14. Conscience is as a Lion unto them, and roares and teares still. Men must come to God for pardon at last if they wil have ease. And were not a man as good come at first, and save so much lost labour? Had not the Prodigall as good have come to his father at first, as to goe the furthest away about?

Sin leaves a sting in the conscience. When a man is stung with an Hornet, it afflicts the place with a great deale of anguish. And what will a man doe in such a case? The first thing hee will [Page 171] doe for his ease, is to plucke out the sting, the Hornet hath left behinde: For if a man apply medicines for ease, yet if the sting be still sticking in his flesh, medicines are in vaine. So when the conscience is stung, and throbs, and rages, the way is first to plucke out the sting out of the conscience. Nothing can take away the sting out of the conscience, but pardon: Par­doning grace onely can fetch that out; therefore when thy conscience is stung, and doth paine and vex thee, let that be the first thing, and let is bee done speedily too, to seeke to God for the pardon and remission of thy sinne. That will take out the sting, and when the sting is out, there will follow pre­sent ease.

Secondly, marke what Davids suite Doct. 2 to God is, Take away, I beseech thee, take away the iniquity of thy servant. Learne then, what is a maine thing that concernes every sinner to looke after, and labour for; A maine thing that above all others a sinner should looke after, and take thought, and care for, is [Page 172] the pardon and remission of his sinnes. Our Saviour in the forme of prayer by him prescribed, teaches us to pray but sixe petitions; and amongst those sixe, the fift is forgive us our trespasses, and observe with what petition it is coupled, Give us this day our daily bread. And forgive us. Two things may be there observed. 1. First, hee sub­joynes petition for pardon to petition for bread. 2. Secondly, hee couples and conjoynes them. In the three first petitions one petition is subjoyned to another, but not conjoyned to the other. Hallowed be thy Name, thy Kingdome come, &c. hee saith not, And thy King­dome come, And thy will be done. But here these are coupled, Give us, &c And forgive us. And this to teach us, that there is as great necessity of pardon for eternall life, as of bread for temporall. That we stand in as much need of a forgiving God for our soules as of a giving God for our bodies: So also that wee should bee no lesse thoughtfull and carefull for pardon of sinne, than men are for bread: That [Page 173] wee should beg as hard, and toyle as hard for the pardon of sinne, as for bread to maintaine life.

The Lord, Hos. 24.2. prescribes his people a prayer, and that hath but two petitions, and this is not onely one of them, but the first of them, Take away all iniquity, and give us good. Agur put up but two petitions to God, and these were the petitions that he meant to put up to his dying day, Prov. 30.7. Two things have I required of thee, deny them mee not before I dye, that is, two things I have beg'd, and will not leave begging to my dying day; and one of these two, and the first of these two things that he would beg to his dying day, was the pardon of his sinnes, v. 8. Remove farre from me vanity and lyes: As if he should say, Lord be mercifull unto mee in the pardon of my sinnes. So that there is no thought nor care that should take up a mans time and paines all his life long, as this, how to get the pardon of our sinnes. It is the greatest mercy that can be showne us. It is true that wee live wholly upon [Page 174] mercy; that we have a being it is mer­cy; that wee have any comfortable being it is mercy; mercy that we have food to put into our bellies; mercy that wee have clothes to put upon our backs, mercy that we are freed frō ma­ny sorrowes, sadnesse, and heavy crosses that others lye under; all is mercy: but yet lay all together, and they are no­thing to the mercy that is in pardon of sinne; that is the greatest mercy that can be shewed: Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions. See then, that it is mercy that must blot out transgressi­ons, nay it is tender mercy; nay it is a multitude of tender mercies that blots out and forgives sinne. And therefore it being so great a mercy, our cares should be suitable and proporti­onable to it. The greater the mercy is, the greater should a mans care be to get a share in that mercy.

Ʋse 1 First, if pardon of sinne be a thing of such concernement, the maine thing that a sinner should looke after, then let us make it our great care, and the [Page 175] great endeavour of our lives to get the pardon of our sinnes. It is wofull to see our negligence and security in this point. What is there in all the world that concernes men to looke after more, and yet what is there, that men looke after lesse than the pardon of their sinnes? No care, no thought, no time, no paines too much, or enough for getting goods, riches, and the ne­cessaries of this life, but how rare and infrequent are mens cares & thoughst for the pardon of sin. All our cares are wasted, and expended upon these tri­fles, but for this one thing that is ne­cessary, scarce one serious thought in the whole yeere. Who will shew us any good? that string men harpe upon. But who will shew us the way to get the pardon of our sinnes? that's a question rarely asked.

It is too true, that men have not that care for their soules they have for their bruit beasts, for their very Hogs and Dogges, Luc. 14.5. Which of you shall have an Asse or an Oxe fallen into a pit, and will not straight way pull him [Page 176] out: Nay, if it were a Swine, nay if a Dogge, hee should be pul'd out, and pull'd out straight way. Such care and such compassions would wee with haste shew unto these vile and base creatures. But how often doe mens soules fall into the pit, even into the pit of Hell and Death by their sinnes? and yet no care nor compassion to pull them out, much lesse to pull them out straightway: But for any care or con­science is taken there, their poore soules may lye and rot in the pit. A miserable thing, that a man should shew more care and pitie to his Swine, than to his soule. It being therefore the maine thing a sinner should labour for, to get his sinne taken away, be we exhorted in Gods fear to make this our maine care: Spend lesse time and care upon the world, upon your profits and your pleasures, squander not out your cares, time and paines upon these vanities, these nothings. Spend some time, spend some care, some paines up­on your poore soules, in getting their sinnes pardoned.

Let Job's thoughts be ours, Job 7.20, 21. So say wee, Alas I have sinned, and am a guilty person before God, What shall I doe unto God? What course shall I take that my sinne may be par­doned? Oh Lord that I had an heart to seeke out for my pardon! Sayes Job, And why doest thou not pardon my transgressions, and take away mine ini­quity. Hee speakes as if hee had beene thoughtfull and painefull about that businesse, and wonders that after all his endeavour, hee cannot get his par­don sealed; As if hee should say, Lord what is the matter that I cannot get my pardon. Now, if many of us should put Jobs question to God, and say, And why doest thou not pardon my trans­gression, and take away mine iniquity; might not God answer us, And why doest thou not seeke for thy pardon, and why doest thou not labour for the taking away of thine iniquity. Why should I pardon your iniquity, that take no care for your pardon? Why should I forgive your iniquitie, that seeke not for the forgivenesse of it: Let [Page 178] us therfore make it a matter of greater care and thoughtfulnesse than ever yet wee have done.

Martha, Martha, thou cumbrest thy selfe about many things, but one thing is needfull; and thou takest not the care for that thou shouldest doe. So it may be said of most men: We cumber our selves with thoughts for food, for ray­ment, for our selves, and for our chil­dren, for our backes and our bellies, for wealth and for riches, and all these cares are but cumbers. But there is one thing necessary, one thing so ne­cessary, as that ye are undone, and pe­rish for ever unlesse you get it, viz. The pardon of your sinne, and as if it were a trifle, a matter scarce worth the loo­king after, as if it were that which hung upon every hedge, you ne­ver minde it, nor once looke after it.

That therefore men may bee a­wakened out of this grosse supine neg­ligence, and be stirred up to looke af­ter this so great a matter; Consider these motives following:

First, our very life lyes upon it. Every sinner in his guilt, having his sinne unpardoned, let him be what he will, hee is no better than a dead man. That as God spake to Abimelech, Gen. 20.3. Behold thou art but a dead man for the woman which thou hast taken. So, behold thou art but a dead man, and a dead woman for the sinne which thou hast committed, if thy sinne be not pardoned. An unpardoned sinner is but a dead man, Ephes. 2.1.5. Wee use to say of a condemned person, that hee is a dead man: But now when a mans sinne is pardoned, then hee hath his life; as when the King gives a con­demned man his pardon, wee say hee gives him life. Our Justification is cal­led Justification of life, Rom. 5.18. A maine part of our Justification is the pardon of sinne: So that pardon of sinne it is our life. I said unto thee in thy blood, live, &c. Ezek. 16.6. and Ephes. 2.5. Wee which were dead in sinnes hath hee quickned, made alive. How come wee to be made alive? for by grace wee are saved: God of his free [Page 180] grace hath pardoned us our sinnes, and thus are wee quickned that are dead. Now if our life lies upon our pardon, and wee be no better than so many dead men without it, doth it not con­cerne us to looke about us, and to get our pardon? Is there any thing of that concernement that our life is? There­fore as Moses in that case urges them, Deut. 32.46, 47. And hee said unto them, set your hearts unto all the words which I testifie among you this day, which yee shall command your children to ob­serve to doe all the words of this Law. For it is not a vaine thing for you: because it is your life, and thorow this thing yee shall prolong your dayes in the land whi­ther yee goe over Jordan to possesse it. So in this, set your hearts upon this busi­nesse, and make it the greatest of all your care to get pardon of sinne; it is not a vaine thing, nor a trifling busi­nesse, it is your very life. If yee get not your pardon yee dye, yee perish, yee are undone unto eternity. When a man is condemned to dye, if he have any friends that can doe any thing with [Page 181] those about the King, hee sets them all on worke, and there is great medi­ation, great and earnest suing, no paines nor cost spared, riding and poasting to and againe. Now what is the reason of all this adoe? Because the mans life lyes upon the Kings pardon, if that businesse be not plyed and effect­ed, the man dyes, and is sure to be ex­ecuted: And therefore life lying on it, no marvell hee bestirres himselfe, and sets his wits and his friends on worke with all their might. It is our case if sinne unpardoned, wee are but dead men, and undone men, our life lyes upon Gods mercy in our pardon: And our life lying upon it, how doth it concerne us to bestirre our selves, and to give our hearts no rest till wee have prevailed with God for this fa­vour, the taking away of our iniquity. Our life stands in our Salvation, our life stands in our Redemption, our life stands in our Reconciliation to God: And all these stand in the pardon of our sinnes. Our Salvation stands in it, Luc. 1.77. Where the end of John [Page 182] Baptists going before the face of the Lord is said to be, To give knowledge of salvation unto his people, by the remis­sion of their sinnes. As a man is said to bee saved when the Kings pardon comes. Our Redemption stands in it, Ephes. 1.7. In whom wee have redemp­tion through his blood, the forgivenesse of sins. We may talke of Christs blood, and redemption by him, but redempti­on wee have none, and benefit of Christ wee have none, till wee have the pardon of our sinnes. Our Recon­ciliation with God stands in it, 2 Cor. 5.19. God was in Christ reconciling the World, not imputing their sinnes. And therefore since our Salvation, our Re­demption, our Reconciliation stands in it, our life stands in it: And since our life lyes upon it, it ought to be our greatest care above all things to get the pardon of our sinnes.

Secondly, it is the in let to all other mercy, and that which ushers in all o­ther good, Hos. 14.2. Take away all iniquity, and give us good. They must pray for good to be given. I but your [Page 183] iniquities with-hold good things from you, Jer. 5.25. Therefore their first petition is, Take away all iniquity: So that wee can looke for no good to be given, till sinne be forgiven: And when sinne is forgiven, then that is re­moved that with-holds good from us, and then way is made, and the passage cleered for the entrance of good. And therefore when God intends any mer­cy or a speciall good to a people, hee first makes way for it by the taking a­way their iniquity: Hee prepares a way for his blessings by the pardon of our sinnes: So when God intended the mercy of peace and liberty to his Church, deliverance from the sor­rowes, see what hee doth withall, Isa. 40.1, 2. Speake comfortably to her that her warfare is accomplished, all her trou­bles and afflictions shall have an end. I but alas, might they say, wee have so many sinnes, and so great guilt upon us, that wee cannot hope to have that comfort. Therefore see what followes, an answer to that objection, That her iniquity is pardoned; As if hee should [Page 184] say, I will take away your iniquities, and so make way to that mercy; your sinnes shall be pardoned, and so shall be no hindrance to you. And so when the palsey man came to bee healed, what was it that made the way to that mercy. So soone as Christ sees him, hee sayes not Sonne be of good com­fort, thy palsey is cured, but Be of good comfort, thy sinnes are forgiven thee, and then when that is done, then Arise take up thy bed, and walke: The pardon of sinne made way for the cure of his palsey And so David makes that the in-let of his bodily health, Psal. 103.3. Who forgives all thine iniquities, who heales all thy diseases. Davids diseases were healed, and what made way for the healing of them, who forgives all thine iniquities. Pardon of sinne makes way for this blessing. See Isa. 38.17. where King Hezekiah confesseth it had made way for the same to him; Behold, saith hee, for peace I had great bitter­nesse, but thou hast in love to my soule, de­livered it from the pit of corruption: for thou hast cast all my sinnes behinde thy [Page 185] backe. Nay, for health to an whole Land, Isa. 33.24. The inhabitant of the Land shall not say, I am sicke. The Land shall be free from contagious, infecti­ous, pestilentiall, epidemicall diseases. That's a great blessing, but what shall make way for such a mercy? The peo­ple that dwell therein shall be forgiven their iniquity. And therefore when David sets himselfe to praise God for being a God that heard prayer, hee makes this the ground of it, Psal. 65.2. Blessed be thy name that hast heard my prayer. Oh, how could God heare thy prayer when thou hadst many sinnes, which covered God with a cloud, that thy prayer should not passe thorow, as Lam. 3.44. Answ. It is true, vers. 3. Mine iniquities had prevailed against mee, and they had kept good things from mee, and brought evill things upon mee; but yet for all that God heard my pray­er, and to make way for hearing my prayer, As for our transgressions thou shalt purge them away, and so make way for hearing prayer, and doing mee good.

This should be a strong motive to us, to get our sinnes taken away, and pardoned. Wee stand in need of good to be given us daily. To have the Gospel and peace continued, it is a wonderfull great good and happinesse, to have the land healed, and the plague removed, and stayed from rising and spreading, it is a good wee begge of God, and faine would have it. There is a way to have it, and to have God give us this good, but men doe not, will not take the course to get this good. If our sinnes were pardoned, God would give this good of the con­tinuance of the Gospell, and peace: If our sinnes were pardoned, God would give this good of good and sea­sonable weather; would give this good of healing the Land, and staying the plague. Now then, as we would have God doe these things for us, so let us get the pardon of our sinnes. We pray for these mercies, if wee would have them, let us take heed that our iniquities prevaile not against us: And as wee would not have our iniquities [Page 187] prevaile against our prayers, so let our first care be to have them purged away, and pardoned. Wee may pray for such mercies as wee neede, wee may pray for the staying and removing of the plague till our hearts ake, and we shall never prevaile, so long as our iniqui­ties prevaile against us: And they will prevaile against us to bring on the plague, and other judgements, if wee doe not get them pardoned. So long as the people of the Land have not their iniquities forgiven them, wee can­not looke for it that the inhabitants of of the Land, of the Citie, should not say we are sicke. But so long as wee get not sinne pardoned, so long as that reignes untaken away, so long we shall say wee are sicke, that our Townes and Cities are sicke of the plague of pesti­lence; Behold, I will bring it heatlh and cure, and I will cure them, and will reveale unto them the abundance of peace and truth. And I will cleanse them from all their iniquity whereby they have sin­ned against mee: and I will pardon all their iniquities whereby they have sinned, [Page 188] and whereby they have transgressed a­gainst me, Jer. 33.6.8. That's the way to get health and cure.

Thirdly, it is that which seasons and sweetens all other mercies, comforts and contentments wee enjoy, which makes all mercies sweet, which makes all comforts savoury. The want of pardon imbitters all comforts, and makes a mans soule abhorre them all. Looke upon a man that is in distresse of conscience, under the sense of Gods anger, and in feare of condemnation; what joy and contentment takes that man in any thing hee hath, wife, chil­dren, houses, lands, wealth, riches, what comfort takes hee in them all? It is with a man in this case, as it was with that of Haman, Esth. 5.11, 12, 13. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how hee had advanced him above the Princes, and servants of the King. Haman said moreover, Yea, Esther the Queene did let no man come in with the King unto the banquet that [Page 189] shee had prepared but my selfe, and to morrow am I invited unto her also with the King. Yet all this availeth mee no­thing, so long as I see Mordecai the Iew sit­ting at the Kings gate. All gave him no content so long as Mordecai sate at the Kings gate. So here, though a man have all these comforts, and be up to the chin in them all, yet will a mans conscience that wants pardon, be wor­king and speaking thus if it be awake­ned, I have such and such comforts, yet all this availes me not, so long as sinne lyes before the doore, so long as my sinne lyes unpardoned. I stand in a state of guilt and wrath, and what know I but I shall goe to Hell, and bee damned, and so long as my condition is such, what am I the better for house, land, wife, children, what tell you me of riches, and wealth, and these trifles, when Gods curse and vengeance hangs over my head, and is ready for ought I know to fall upon mine head every moment, and to arrest me, and drag me to hell, there to be in torment for e­ver? But then mercies are mercies in­deed, [Page 190] then they are sweet indeed, when they come swimming to us in the streame of Christs blood, when they come with a pardon in their hand. Behold, sayes David to Ziba, Thine are all that pertained to Mephibosheth; Take thou all his lands; and see how hee answers, 2 Sam. 16.4. I humbly be­seech thee that I may finde favour in thy sight, &c. As if hee should say, I had rather have the Kings favour than the Lands, what good will the Lands doe mee, unlesse I may have the Kings fa­vour. So in this case, it is the favour of God in the pardon of sinne that su­gars all outward comforts. See Isai. 40.1, 2. Comfort yee my people, &c. Say unto her that her warfare is accom­plished. Is that all? No, And that her iniquity is pardoned. It is a comfort to have peace, liberty, freedome from e­nemies, molestations and oppressions; I but then it is a comfort indeed, and then it is sweet indeed, when it comes with the pardon of sinne. When the conscience hath peace with God, then there is comfort, great comfort in [Page 191] outward peace. So when the palsey man came to Christ, hee came for cure, and it had beene a great mercy to have had his health and recovery from that disease. But marke, Christ sayes not, Be of good comfort, thou shalt have thine health, that hee tells him after hee shall have, but be of good comfort thou shalt have thy pardon. To teach, that then health and recovery is a sweet comfort, when a mans sinne is pardoned. Give us our bread, forgive our sins, teaching us, that there is little com­fort in having bread without pardon; and that, that which makes bread com­fortable and sweet, is when it comes with pardoning mercy. A man that lyes in prison and is a condemned man, cloath him with rich apparell, feed him with delicious fare, let him have the sweetest Musicke, yet so long as he is a condemned man, and lookes every houre to be fetcht out to execution, all this gives him no content: His heavy heart puts the Musicke out of tune, takes away the rellish of his dainty foode: But if now a pardon might [Page 192] but come from the King to such a man, this would make the Musicke sweet, the fare pleasant indeed: Nay, though hee had nothing but bread and water, yet a pardon would so rejoyce him that hee would thinke his bread and water good cheere, it would turne his water into wine. This is the mer­cie that crownes all other mercies, it is a crowning and the chiefe of all other. David, Psal. 21. Had a crowne of pure Gold set upon his head. But when David comes to blesse God for all his bene­fits, Psal. 103. Blesse the Lord, &c. Hee sayes not, which hath set a crowne of pure gold upon thine head, but vers. 4. Who crownes thee with loving kindnesse and tender mercies. Hee blesses God for crowning him with mercy, tender mercy; for setting, not a crowne of gold, but a crowne of mercy upon his head. But how did hee set it on his head, vers. 2. Who forgives all thine i­niquity. Pardoning mercy is crowning mercy, and David more joy'd in that than in his crowne. A crowne with­out pardon is but a crowne of thornes. [Page 193] Davids greatest comfort is in his crowne of loving kindnesse and tender mercies.

Fourthly, it is that which fits for duty, for the duties of praying, hea­ring, 4 receiving of the Sacrament. A man is never fit for any duty till his sinnes be pardoned. So long as a man stands guilty before God, as hee doth till sin be pardoned, all his duties are turned into sinne. That's an heavie impreca­tion, Psal. 109.7. Let his prayer become sinne. But marke the ground of it, and how it comes about. When he shall be judged let him goe out guilty, and let his prayer become sinne. When there­fore a man stands guilty, then his pray­er becomes sinne; and every man whose sin is not pardoned stands guil­ty. The person being in his sinne, hee turnes his duties into sinne. Not only the plowing of the wicked is sinne, Prov. 21.4. but the praying of the wicked is sinne. Plowing is an honest worke, and praying is an holy worke; but sinne unpardoned marres both plowing and praying, turnes the honest worke [Page 194] of plowing, and the holy worke of praying into sinne. It is bad enough, and sad enough, that a man sinnes when hee sweares, that his oathes are sinnes, how much more sad is it, that a man sinnes when hee prayes, that his pray­ers are sinnes. That is the sad condi­tion of every man who stands guil­tie, and hath not his sinne pardo­ned.

The end of all duties is communion with God: And a man is never fit for a duty, till hee be fit to have fellow­ship and communion with God: And a man is never fit for fellowship and communion with God, till his sinnes be pardoned, and so never fit for duty, till sinne be pardoned. There is no fellowship and communion to be had with God, so long as there is a separa­tion betweene God and us. Now a mans sinnes unpardoned, set God and us at a distance, make a separation be­tweene God and us, Isa. 59.1, 2. Be­hold the Lords hand is not shortened, that it cannot save: neither is his eare heavie, that it cannot heare. But your iniquities [Page 195] have separated between you and your God, and your sinnes have hid his face from you that he will not heare. As if hee should say, therefore ye pray and God heares you not, yee pray and yee have no fel­lowship with, nor answer from God, because your sinnns are upon you, and they being unpardoned separate be­tweene you and God, and they hide his face from you; In vaine doth a man seeke communion with God, when separated from him: Sinne unpardo­ned makes the Lord a separatist, he will not joyne with us, nor have any fel­lowship with us in any of our duties. Till sinne be separated from us, God will separate, and then sinne is separa­ted when it is pardoned, and when par­doned then fit for duty, because then so qualified as God will have commu­nion with us.

Wee are never fit for duty till wee can so doe duty, that wee may expect good from duty: Then fit for prayer, the Word, the Sacrament, when so qualified as that we may receive good from God in them, and by them: And [Page 196] that is then when wee have our iniqui­ties taken away, Hos. 14.2. Take away all iniquity, and give good. Why pray wee but that God may give good by that ordinance? Why heare wee but that God may give good by that Or­dinance? Why receive wee the Sa­crament, but that God may give good by that Ordinance. I but if wee will receive good by these, wee must be fit to pray, heare, receive, let us be qua­lified aright, and God will give good. But what is that qualification? Take away all iniquity, and give good. There­fore men doe these, and no good is given them, because they first take not a course to have iniquity taken away: Prayer would give good, preaching would give good, and the Sacrament would give good, if wee would come fitted for these duties; and this is the maine thing that must first be had to fit us, the pardon of sinne.

No duty is accepted till a mans per­son be: No mans person is accepted so long as he is in his guilt: hee is in his guilt that hath not sinne pardoned; [Page 197] but when sinne is pardoned, then guilt is taken off; when guilt is taken off, then a mans person is accepted; when a mans person is accepted, then his duty is accepted: A man is never fit for duty till hee be such an one as may be ac­cepted, and can never be accepted till his sinnes be pardoned. When a man comes to God in any holy duty, and comes in his guilt, in his sinnes, Satan is presently ready to put in a barre a­gainst him, and to lay his sinnes in his dish, that God may not regard him. Lord here is a man prayes, heares, re­ceives, Lord respect not his service, let him have no acceptance, nor answer from thee. I but why Satan? Lord hee is a swearer, a drunkard, uncleane, covetous, hee hath committed such and such sinnes, and the guilt of them yet lyes upon his soule: And wilt thou have communion with guilty sinners? Art not thou a God of purer eyes then to behold iniquity? And this is a strong plea, and will carry meate in the mouth of it, so long as sinne is unpardoned. There is no way to enervate Satans [Page 198] pleas, but by getting sinne pardoned; that is it alone which will take off the edge of all his accusations. Our pray­ers will never be of force, so long as his accusations be of force: His accusa­tions will be of force, and will enfee­ble the prevailing of our prayers, so long as sinne is unpardoned: But when once sinne is pardoned, then God hath to answer Satan with all. It is true Satan that this man that now prayes, &c. hath committed such sins as thou accusest him, and those sinnes of his deserve that hee should be re­jected, but yet those sinnes of his shall not prejudice his prayers, nor be any stopping to my blessing, for I have pardoned all those sinnes of his, they are all taken away and forgiven. Doe but consider that place, Zech. 3.1. There is Joshua standing before the Angel of the Lord, that is, before Christ; standing, that is, ministring in, and executing his office, offering up sacrifices and pray­ers for the people. And at the very same time Satan is standing there also, and standing at his right hand to resist [Page 199] him, to be an adversary to him, that is, hee was there ready to hinder and fru­strate his prayers by putting in accusa­tions against him. What was the ground of his accusations? Wherein lay their strength? That appeares, vers. 3, 4. Now Ioshua was cloathed with filthy garments. That is, he was guilty of divers sinnes, as vers. 4. opens it, And hee answered, and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to passe from thee, and I will cloath thee with change of raiment. Now Christ is willing to accept Ioshua, and to regard him in his service. I but, Lord, sayes Satan, hee is in his filthy garments, hee is defiled with the guilt of his sinne. Therefore that Christ may make way for the prevalencie of Ioshua's prayer, see how hee answers, Take away his filthy garments. And hee sayes unto Ioshua, I have caused thine ini­quity to passe frō thee, &c. Ioshua, thy sins are pardoned, and so thy prayers shall speed, and shall prevaile against all Sa­tans [Page 200] resistance and accusations: Out of which passage wee may observe these particulars:

1 First, that whenever man comes to pray to God, and performe that duty, Satan will stand at his right hand to re­sist him. Joshua cannot stand before Christ, but Satan will stand at his right hand.

2 Secondly, that the [...]ine strength of Satans accusations lyes in the guilt of our sinnes. Sinne unpardoned is that which puts validity into his resist­ances.

3 Thirdly, that when sinne is pardo­ned, and filthy garments taken away, then a mans prayer prevailes, findes acceptance, and proves too strong for Satans resistances. A pardoned sinners prayers are too strong for all the devils in hell with their accusations.

So that all this considered, what a motive should it be to make us get our pardon. As wee would not have all our duties to be turned into sinnes; as wee would have communion with God in them all; as wee would get [Page 201] good by, and in them all; as wee would have our duties accepted, and prevalent; as wee would bee fit to pray, &c. so get the pardon of our sinnes. What a sad thing is it to lose all our endeavours, to lose our pray­ers, hearing and receiving; all is lost, and is lost labour, if wee come unfit­ted to them. Every man that is unpar­doned, is unprepared; every unprepa­red man doth but lose his labour in all his duties and performances.

Fifthly, it is that which exceeding­ly 5 fits a man to suffer, and to beare the crosse: It is that which every one must reckon upon, that will be Christs, to take up the Crosse. It is but a delicacy that men dreame of, to divide Christ and his Crosse: A man cannot take one, but hee must resolve to take up the other. Now no man can suffer unlesse hee be fit for it, and well pre­pared for the service. It is not an easie thing to suffer, there is a great deale of patience, of courage, of resolution and Christian magnanimity of Spirit required in him that will suffer for [Page 200] [...] [Page 201] [...] [Page 202] Christ and the Gospell. A man that is fearefull, a coward will never suffer. Hee that will suffer, must be free from cowardise of spirit. Now there is no­thing so cowes a mans spirit as the feare of Hell and damnation. Many a man could looke death in the face, that dares not looke Hell in the face. Many a man that shrinkes not at dying, yet shrinkes at damning, that quailes the stoutest courage in the world. And there is nothing that puts a man more in the feare of Hell than guilt, the want of the pardon of sinne. And nothing that makes a man feare Death more, then when through death hee sees Hell, when hee sees the gates of death open into Hell; and then a man sees Hell through death, when hee apprehends his sinne unpardoned; and seeing Hell through death, hee is so affrighted at the sight of Hell, that if hee can shift it hee will not dye, but will redeeme himselfe from death upon any termes: Hee will doe any thing, yeeld to any thing, be of any Re­ligion, [Page 203] of any faith, rather than suffer death for the true Religion, because if hee dye, his sinnes being unpardoned, hee knowes there is no way but Hell for him. Thus doth sinne unpardoned unfit a man to dye for Christ, an un­pardoned sinner dreads the fire, because it may but prepare him for a worse fire in Hell.

But now when a mans sinne is pardo­ned, and his conscience discharged of the guilt, his heart is quit of all feare of Hell and damnation: Hee sees the gates of death open into Heaven, into happinesse. And Death is not dread­full nor terrible at all when the doore opens that way. There is nothing so animates a man, so sills his heart with courage and resolution, as pardon of sinne doth. That is it which alone makes a Christian Souldier valorous, that takes palenesse out of the cheekes, whitenesse out of his Liver, cowardise out of his heart; such have their feete shod with the preparation of the Gospell of peace, as it is Ephes. 6.15.

As therefore wee would doe God [Page 204] service, and his Cause honour, as wee would be able to be good Souldiers, and resolute couragious Champions for Christ and his cause, which is the greatest honour in the world, so get that taken away that takes away all courage, Take away the iniquity of thy servant, for that will take away the courage and resolution of thy servant, get that off which will cowe thy Spirit, the guilt of thy sinne. Get the pardon of thy sinne, Get thy feete shod with the preparation of the Gospell of peace. If once thine heart have the peace of the Gos­pels working, have peace from thy pardon, it will make thee looke upon prisons, scourges, rackes, strappadoes, gibbets, stakes, fires, as at so many flea-bitings: It will make a man have an heart like David, his heart was as the heart of a Lion.

6 Sixthly, it is an excellent and speci­all preparative for death. There is no man but must die, and there is nothing so much concernes a man, as to be fit, and prepared to dye. It is appointed to all men once to dye, and after death comes [Page 205] judgement, Heb. 9. After death comes Judgement, and as a mans death is, so is his judgement, As the tree falls so it lyes: Such as a mans death is, such is his doome. If a man dye with his sinnes pardoned, then hee is judged to life; if a man dyes without pardon, then his judgement is without mercy, hee is judged to death, and sentenced to Hell. Inasmuch therefore as a man is never fit to dye comfortably, and hap­pily, till death shall make way for him into Heaven, and a man cannot looke for any entrance into Heaven till hee be pardoned his sinne, therefore till a mans sinne be pardoned, hee is never fit to dye. See how Job speakes, Iob 7.21. Why doest thou not pardon my sin, and take away mine iniquity; As if hee should say, Oh Lord be not hard to be entreated, let mee prevaile with thee for the pardon of my sinne. But why is Iob so earnest for the pardon of his sinne? See what followes, for now shall I sleep in the dust; As if he should say, Now Lord I am upon the point of death, and looke for no other but [Page 206] to dye; and alas, how sad will my condition be, if I should dye without my pardon. Since I must dye, Lord fit and prepare me for a comfortable death by the pardon of my sinne.

Then is a man fit to dye, when the time after death shall prove a time of refreshing: Times of refreshing come after the pardon of sinne, Act. 3.19. Repent, saith Peter to the men of Israel, and be converted, that your sinnes may be blotted out, when the times of refreshing shall come from the presence of the Lord. And then the times after death are times of refreshing, when the times be­fore death are times of remission. Hee hath prepared himselfe well for death, that hath taken order that the time af­ter his death, shalbe a refreshing time; and that order onely hee takes, that be­fore his death hath taken order for the pardon of his sinnes.

Then a man is fit to dye, and never till then, when the sting of death is taken out, so as death can doe a man no hurt, when death shall not be deadly to him. There is a speech, Apoc. 2.23. [Page 207] I will kill her children with death. Some men are kill'd with death, they doe not onely dye, but they are kill'd with death, Death proves deadly to them. All men dye, but all men are not killed with death. As a godly man said that hee did agrotare vitaliter, so godly men they doe mori vitaliter: When a man can dye so, then hee is fit to dye.

Now whence is it that death becomes deadly? 1 Cor. 15.56. The sting of death is sinne. Sinne onely makes death deadly. That which armes death to doe hurt, is sinne. It is as in that case, Apoc. 9.10. The Locusts there had a power to hurt men with their Scorpion-like tailes, and their stings in those tailes, and their power was to hurt men five moneths. So death hath a power to hurt men, but that power is from men themselves; Sinne it is that gives this power to Death to doe a man hurt.

In Death there be two things:

First, the hand of Death, which is the power it hath over all men, it hath [Page 206] [...] [Page 207] [...] [Page 208] an hand to lay upon all; good and bad. Hos. 13.14. I will ransome them from the power of the grave: I will redeeme them from death. Psal. 49.15. But God will redeeme my soule from the power of the grave; for hee shall receive mee. All men must come into this hand of death. Now it is sin that gives Death this hand: But yet this hand is not deadly, it but separates soule and bo­dy, and but for a time. At the Re­surrection that hand of death shall be cut off, Hos. 13.14. O death I will be thy plague: O grave I will be thy de­struction.

2 Secondly, the sting of death. That is the power it hath of delivering men over to the curse of God and eternall wrath: And it is this sting that makes it deadly. It may strike a man with the hand, as it doth all godly men, and yet not be deadly, but then deadly when it strikes with a sting, and makes way for a mans separation from God for ever. And this power sinne onely gives death. It is sinne unpardoned and unforgiven that gives death this power [Page 209] to deliver a man over to wrath, to car­ry him in chaines to Hell. This is to be killed with Death. Now a man can never be fit to dye, but when he is willing; And never can hee bee wil­ling, so long as hee sees Death with a sting. The onely way to fit a man for death, so as to be willing to dye, is to get out the sting. The way to get out the sting, is to get sinne pardoned; pardoned sinne makes death without a sting, and then it is not terrible. A Fly makes as great an humming as a Bee, and yet wee feare not a Fly as a Bee, because a Fly hath no sting. Wee are fit to dye when wee feare not Death.

This of all other should make us ve­ry sollicitous for our pardon. Death is the King of terrours, and it is a sad thing at the time of death to have the heart full of feares, the conscience full of horrours, to have death looke gast­fully in our faces. Get pardon, and free from all this.

Dye thou must, that's once. Now if one should come and tell us, you shall [Page 210] dye in a Gaole, you shall dye in a ditch, wee should thinke it a sad hearing, it would sound dolefully in our eares. I but there is a speech of Christs to those, Joh. 8.21.24. that sounds more dreadfully then the former, Yee shall dye in your sinnes. It is a sad thing to dye in a Gaole, to dye in a ditch, but this is the sad thing indeed, yee shall dye in your sinnes. In a Gaole, in a ditch a man may dye, and yet goe to Heaven, but the man that dyes in his sinnes, a dead Dogge is better then he, It had beene good for that man that hee had never beene borne. To dye in ones sinnes, it is to drop downe right into Hell. It is dangerous to live in ones sinnes, because a man may dye in them, but it is more dangerous to dye in them, because no way but Hell with such a man. Take heede what ever ye doe, and looke to it, that when you come to dye, yee doe not dye in your sinnes. And the way not to dye in your sinnes, is not to live in your sins, but to get the pardon of them while yee live. This is the happinesse of a [Page 211] man whose sinnes are pardoned, that being once pardoned as hee will not live in them, so being once pardoned hee shall never dye in them. It is a sweet thing to dye as Stephen did, Act. 6.56. to see Hea­ven opened, &c. to dye with the sense of Gods love and favour. Some when they dye they see Hell opened, and the Devils standing about their beds ready to drag them to the place of torment: It is hideous dying so: which of these two deaths would wee now choose? If yee would not dye the last, get sinne pardoned, that yee may not dye in your sinnes. None can at their death, with Stephen, see Heaven open­ed, that have not first gotten their sins pardoned,

It is impossible that a man should have peace and comfort in his end, that dyes without sinne taken away and par­doned. When death once arrests a man, then conscience if it be awake will bring in and lay to a mans charge all his sinnes, and Satan will be busie to lay on loade, and to affright a man with Hell and damnation. If a debtor [Page 212] be arrested and cast into prison, it is no sooner heard of, but every creditor comes in and brings in his severall actions, and loades him with executi­ons. Such is the case of an unpardon­ed sinner at his death. So soone as death doth arrest him, Satan comes in, conscience comes in, yea and God himselfe comes in, all come in with their actions against him, and what peace or comfort can there be in such a condition. But if sinne before-hand be pardoned, all this trouble is pre­vented, and a man dyes in peace. It is a rule that such as are about dying per­sons live by, that when a man is dying, nothing should be done that might trouble him in his departure, that there be no shrieking or crying out, none will offer to pull off the clothes, to plucke away his bed from under him, because they will have him dye qui­etly, wee will not have a dying man disturbed and disquieted. Now how much more should every one have a care, that when hee comes to dye, hee may dye quietly, that hee may not [Page 213] heare the cryings and shriekings out of conscience, nothing will disturbe a dy­ing man as will they. If then men would goe quietly out of the world, let them get the pardon of their sinne: If that be not pardoned, there is little hope of departing in peace.

Quest. Since therefore it is a thing so much to be looked after; how may a man get his iniquity taken away, and pardoned.

Answ. Two things must be done to get pardon.

First, wee must be taken off from 1 such false principles as make us regard­lesse of pardon, that keepe us from looking after, and labouring for par­don. Two false principles there are that kill endeavours after pardon, and make men carelesse in looking after it. First, that it is an easie thing to be had at pleasure, a man may have it with a wet finger at any time when wee will, that it may be had at the low rate of a Lord have mercy upon mee, when there is scarce breath enough in a mans bo­dy to speake these five words. Se­condly, [Page 214] that it is an impossibility to get pardon of sinne, and that it is a thing cannot be had. Both these principles, though contrary to each other, make men carelesse in looking after pardon, and in taking paines to get iniquity ta­ken away. Who will be anxious, solli­citous, industrious? who will take care and paines all the dayes of his life to be getting that, hee may have when he will for five words speaking? Who againe will bestow time and paines a­bout that which hee conceives impos­sible to bee effected. No man will set a teame of horse to remove a feather, because when hee list hee can remove it with a slight puffe of his breath: No man also will set a teame of horse to remove a mountain, because he knowes it is an impossibility: So that whilest men either conceive it so easie to bee had, or so impossible to be had, it layes a bed all cares and endeavours after pardon. Therefore on the contrary we must know these two things. First, that it is not so easie a thing to get par­don, as men imagine; it is an hard [Page 215] thing to get pardon. Secondly, that, though it be hard, yet it is possible and may be had. It is hard, yet pos­sible; it is possible, and yet hard; and hardnesse of obtaining and possibility, are the two quickners of cares and endeavours, to obtaine any good thing.

First, then wee must learne that it is 1 not so easie a thing to get a pardon, but that the worke is a difficult, and an hard worke. A worke that a man must tug, and sweat at, that will cost him a great deale of care, a great deale of trouble and contention of spirit, a great deale of paines and diligence, before it can be brought about.

That it is not so easie a thing as men dreame of, to get the pardon of sinne, appeares by that speech of Peters to Simon Magus, Act. 8.22. Repent thee of this wickednesse, if perhaps the thought of thine heart may be forgiven thee. Hee doth not intimate an impossibility of getting his pardon, for then why should hee prescribe him a course to seeke it; if hee had meant it had beene impos­sible, [Page 216] in vaine had hee advised him to repent; but his meaning is to shew him that his pardon would not easily be had, but that it would bean hard, a very hard thing, though a possible thing to be obtained; As if he should say, I will not deny but it is possible, but yet if thou wilt ever have it, it will cost thee tugging and sweating for it.

Simon Magus indeede was naught, and therefore his pardon might seeme the harder to be gotten, but yet if wee looke upon good men, wee shall finde that they have found it hard enough to obtaine. See how David labours and wrestles for it, Psal 51.1, 2. Have mer­cy, &c. blot out. Wash mee. Cleanse me. This iteration, and ingemination of his suite, that hee thus pulls and tugs for it, implies how hard hee found it to get pardon. Lesse labour and conten­tion of spirit would have served the turne if it would so easily have beene had.

See how difficult a work Job found it, Job 7.20, 21. I have sinned, and [Page 217] what shall I doe unto thee, O thou preser­ver of men! I have done what I can to get my pardon, and I am willing to do any thing in the world, what shall I doe more than I have done? And why doest thou not pardon my transgression, and take away mine iniquity? Hee had done what hee could, hee had confes­sed, prayed, hee had laboured and striven with all his might, and as yet hee could not get his pardon and the assurance of it. Job then found it not so easie a matter to get pardon, as ma­ny doe imagine it to be.

Prov. 30.7, 8. Agur would beg for his pardon, and labour to get that even to his dying day. It is a thing, a worke that will take up all a mans life, it will finde him businesse to his dying day, to get the pardon of sinne. It is a mans whole life time, well spent too, if hee speed in that businesse. Alas, if it were a work so easily done as many dreame, what needed Agur have spent so much time about it? why could hee not follow the world, and follow his lusts, and take his pleasure as hee saw good, [Page 218] and then when hee was ready to dye, when hee was at his last gaspe, have fetcht his pardon from Heaven, with a Lord have mercy upon mee? why sayes he not, One thing I would have of thee, which I will beg when I dye, when I am dying, Remove from mee all my guilt? No, Agur knew that pardon was not so easily purchased, hee knew it was a great worke, and an hard work and therefore would be sure to take time enough to doe it; hee saw it was worke enough for his whole life; and therefore would not make it his worke at his dying day, but till his dying day. This one thing shewes the difficulty of the pardon of sinne, to consider what God doth on his part. On Gods part, for our pardon is requi­red.

1 First, not onely mercy and grace, but great and wonderfull grace and mercy, Psal. 51.1. Mercy, tender mer­cies, multitude of tender mercies, Psal. 86.5. Ready to forgive. I but it is out of mercy that hee forgives. And what will any mercy serve the turne? [Page 219] No, ready to forgive and plenteous in mercy. So that unto forgivenesse is required, not onely mercy, not any or­dinary and common mercy, but plen­ty of mercy. The Apostle speakes of the riches of Gods grace, and Ephes. 2.1. You hath hee quickned, who were dead in trespasses and in sinnes. But whence was it? vers. 4. From God who is rich in mercy. Therefore to the par­don of sinne is required not only grace and mercy, but riches of Grace, riches of Mercy. And God in the pardon of a sinner, layes forth the riches of his mercy, the riches of his grace. When a rich man gives a poore man an almes, hee gives him somewhat of his riches, but brings not out his whole riches, layes not out his treasures upon him. Riches is an abundance of things pretious. But now God in pardoning a sinner layes out his treasures and riches, E­phes. 2.7. That hee might shew the ex­ceeding riches of his grace. Now some pence, some shillings are not so hard to be had, common mercies of food and rayment, preservation, these be but [Page 220] penny mercies, shilling mercies, but pardon of sinne that is riches of Grace: And it is not so easie to get riches of mercy in pardon, as it is to get the penny mercies of food and rayment. Is it thinke wee so easie a thing to get mul­titude of mercies, plenty of mercy, riches and treasures of grace which are to be brought forth, and laid out in the pardon of sinne?

Secondly, not onely power and 2 might, but his infinite power, his Al­mighty power, Psal. 99.8. Deus for­tis, &, condonans eis, not onely is hee a mercifull God forgiving, but hee is a strong God in forgiving, not onely his infinite mercy, but his infinite power is required, and hath a concurrence in the pardon of sinne. And therefore see Psal. 86.5.8. No God like him, no works like his; as being of God, of that infi­nite power as to pardon sinne. And therefore hence that same Mich. 7.18. Who is a God like unto thee, that pardon­eth iniquity, and passeth by the transgressi­on of the remnant of his heritage? hee re­taineth not his anger for ever, because hee [Page 221] delighteth in mercy. So that to pardon sinne is as great a worke as to shake heaven and earth, yea as to make hea­ven and earth. Is it an easie thing to shake heaven and earth? It cannot be done but by an Almighty power; be­cause it cannot be done but by an Al­mighty power: Therefore it is not an easie worke; and therfore by the same reason no easie worke to have sinne pardoned, because an Almighty pow­er is required thereto.

So then, wee see that it is no such easie thing to get pardon. Now these things are not spoken to discourage and dishearten men from seeking par­don, but to quicken and awaken men to take paines for it. Slothfull and lazie endeavours will never get things that be hard and difficult. The harder things are to be gotten, the harder must men labour to get them. There is no discouragement in the difficulty of obtaining pardon, because though it be hard, yet,

Secondly, it is possible, and the worke 2 feasable. All the paines in the world [Page 222] will not effect impossibilities. But though things be hard and difficult, yet so long as possible, there is roome for, and encouragement to endea­vours. There is therefore a possibili­ty of pardon. David that so struggles for it, Psal. 51.1, 2. Hee else-where blesses God for it, Psal. 103.2, 3. Blesse the Lord, O my soule, (saith hee) and forget not all his benefits. Who forgiveth all thine iniquities, who healeth all thy diseases. And so that iniquity for which hee had beg'd pardon so hard, Psal. 51. was then forgiven: So that the work was done hardly, but yet it was done. Pardon came hardly, but yet it came. There was a time when David roared was disquieted in his spirit, and hee could have no quiet, Psal. 32.3, 4. But yet there came a time when David could say, Thou forgavest the iniquity of my sinne, vers. 5. Hezekiah chatters like a Crane, or Swallow, mournes as a Dove, his eyes faile with looking upward, Isa. 38.14. But vers. 17. Thou hast cast all my sinnes behinde thy backe. David here prayes that God would take away his ini­quity. [Page 223] It is idle to pray for impossibi­lities, if it had beene an impossible thing, it had beene weakely done of David to have prayed for that which could not have been. Prayer is groun­ded upon promises, all things promi­sed are things possible. So then, though it be an hard thing, yet being possible, it being a possible thing, yet an hard thing, Let it make us shake off both all slothfulnesse out of a con­ceit of easinesse, and all despondencie of spirit out of a conceit of the impos­sibility of obtaining it.

Secondly, these false principles re­moved, 2 set upon the meanes by which it may be had. And they are these:

First, Faith in the blood of Christ. There is no pardon to be had without 1 blood. It was the Doctrine of the le­gall Sacrifices, Heb. 9.22. Almost all things are by Law purged with blood, and without shedding of blood is no remission. And it is not any blood that will serve the turne, not the blood of Bulls and Goates, Heb. 10.4. It is not possible [Page 224] that the blood of buls and goats should take away sinnes. David then might under the Law haue soone had his iniquitie taken away: nor yet the blood of men. God neuer appointed men to be sacri­ficed as the Heathens did, and as the I­dolatrous Israelites did, Psal. 106.37, 38. because as impossible for mans blood, as goates blood to take away sin but it must bee the blood of God. Act. 20. that is the blood of the Lord Christ who is God. Remission of sin is to be had alone by the blood of Christ. It is his blood that washes from sinne, Apoc. 1.5. yea it is his blood that washes white, Apoc. 7.14. God promises to give a white stone to him that overcomes, Apoc. 2.17. to give the pardon of sinne. A man must be washed in Christs blood, and washed white in that before hee can have that white stone given him. It is then Christs blood that takes a­way iniquity.

But now this blood takes not away unlesse this blood be applyed. It wa­shes white, but yet there must be wa­shing before there can be whitenesse. [Page 225] Therefore the Apostle speakes not onely of blood, but of the sprinkling of the blood of Jesus Christ, 1 Pet. 1, 2. It is not enough that there be the blood of Christ, and that hee hath shed it, but there must be besides the shedding of it, the sprinkling of it. Christs blood was shed upon the Crosse, and yet all mens sinnes are not pardoned; and what is the reason? Because though his blood were shed on the Crosse, yet that blood is not sprinkled upon their hearts and consciences: And pardon must be had, not onely from blood shed, but from blood sprinkled. There­fore David prayes, Psal. 51. Purge mee with hysope; it was the blood that pur­ged, but yet it was the hysope that sprinkled the blood: It must be sprin­kled blood that must be purging blood: So it must be Christs blood sprinkled upon the conscience that must take a­way iniquity. Well, but how comes Christs blood to be sprinkled upon the conscience? It is true that Christ sprinkles his blood upon a sinner, Eze. 36.25. I will sprinkle cleane water upon [Page 226] you, and yee shall be cleane; and Isa. 52.15. So shall hee sprinkle many Nations: but yet it is as true, that a sinner must besprinkle himselfe also. Wee must not shuffle off all to Christ, and say, It is hee that must sprinkle us with his blood, and if hee will but sprinkle me, then my sinne shall be pardoned. But if wee will have our iniquity taken a­way, wee must besprinkle our selves. Lay these two Texts together, Apoc. 1.6. Hee hath washed us from our sinnes in his own blood. Apoc. 7.14. They have washed their robes, and made them white in the blood of the Lambe. So that not onely Christ washes, but they also themselves wash with Christs blood: And therefore it is that men are called upon to wash themselves, Isa. 1.15. Wash you, make you cleane. It is cleere therefore that some way men must have an hand in washing and sprink­ling themselves with Christs blood, if they will have pardon.

But now, how may a man wash and besprinkle himselfe? That is done by faith and by beleeving in Christ. [Page 227] Therefore Rom. 3.25. through faith in his blood. Faith is the hand of the soule, and the soule by faith puts her hand into Christs blood, puts her hand into the wounds of Christ, takes there of his blood, and besprinkles her selfe, and washes, and wrinces off her guilt and defilement. Faith taking Christs blood, and besprinkling the soule with it, applying it unto the con­science, thereby is iniquity taken a­way, and pardoned.

Zech. 13.1. Christs blood is a foun­taine opened for sinne, viz. to take away sinne and iniquity. God opens that Fountaine, and there is an healing ver­tue in that Bath to purge and cure the soule from guilt. But now though there be an healing vertue in the Bath, yet a man cannot be healed unlesse hee will goe into the Bath. When the An­gel moved in the waters at the poole of Bethesda, there was some healed, but not every one that was diseased, but hee that first stept in. Men might have lyen long enough in the porches of Bethes­da, looking on the water and motion [Page 228] and still have beene as leprous and fil­thy as before, but hee that would be healed must step in, must plunge him­selfe into the poole. So Christs blood that fountaine is opened to take away sinne, but it is not lying by the foun­taine, nor looking onely upon the fountaine, but it is stepping into the fountaine, and wrincing, and washing in that fountaine that takes away sinne. Now faith is that by which a man goes into that fountaine, by which hee washes and wrinces himselfe in that fountaine, by which hee plunges and douzes himselfe in the poole, and so gets off his guilt.

Hence it is that in Scripture we are said to have pardon by faith, Act. 13.38. Through this man is preached unto you, and so offered unto you, the for­givenesse of sinnes. I, it is offered to us in him, but how shall we come by it? vers. 39. And by him all that beleeve are justified from all things, &c. Matth. 9.2. hee seeing their faith, viz. The palsey mans as well as the other, said unto the sicke of the palsey, Sonne be of [Page 229] good comfort thy sinnes are forgiven thee. Luc. 7.48, 49, 50. And hee said unto her, thy sinnes are forgiven. And they that sate at meate with him, began to say within themselves, Who is this that for­giveth sinnes also? And hee said to the Woman, Thy faith hath saved thee, goe in peace. There is then the way to get iniquity taken away. Faith layes eve­ry beleevers sinnes upon Christ, as up­on the scape goate, and he as the scape goate beares and carries them away in­to a land of separation. Thus then re­mission is had by blood, by the blood of Christ, by his blood shed, by his blood sprinkled upon us, by faith in his blood, by faith sprinkling and wa­shing us with the blood, by faith ap­plying his blood and merit to our selves. So then, if wee would get sin taken away, wee must get faith in Christs blood, and strive, and wrestle hard to beleeve. It is a very hard thing to beleeve in Christs blood. A great many thinke it easie to beleeve in Christ, and the truth is, that it is easie to beleeve as they doe, they come ea­sily [Page 230] by their faith that it may well be questioned whether they come ho­nestly by it or not. As therefore wee ever desire to have our sinnes pardo­ned, so never give wee our soules rest till wee have gotten true faith in­deed. So long as you live and goe on in your unbeleefe, it is impossible to have the pardon of sinne. Hee that be­leeveth not the wrath of God abideth on him, Joh. 3. ult. There is no pardon so long as under wrath. So long as in unbeleefe, so long under wrath, Tit. 1. To the unbeleeving all things are unclean, their consciences being defiled. So long then as a man is in unbeleefe, so long hee is defiled, because sinne being not pardoned the guilt thereof defiles his conscience and his person. How many be there that have had the pardon of sinne preached to them, and offered to them in the Gospel in the Name of Christ, and yet to this day their sinnes are upon them, and not taken away? And what is the reason of it? Because they are not sprinkled with Christs blood. And why not? Because they [Page 231] want an hand of faith to take the blood of Christ which is shed, and to sprinkle it upon their owne conscien­ces. And so for want of faith they have all their sinnes lye unpardoned upon their soules.

Secondly, repentance for sin. There 2 is no pardon to be had without repen­tance. As there is a faith unto life, Joh. 6.47. Hee that beleeveth on mee hath life: And a justification of life, Rom. 5.18. So there is a repentance un­to life, Act. 11.18. And as the Lord Christ is a Saviour, so hee is a Prince, Act. 5.13. And to what end is hee both? A Prince and Saviour for to give repentance to Israel and forgivenesse of sinne. Hee indeede gives forgive­nesse of sinne, but hee also gives repen­tance, yea and hee gives repentance that he may give pardon: And where hee intends the latter, hee workes the former. David begs to have his ini­quity taken away. God hee promises to take away another thing, Ezek. 36.26. I will take away the stony heart out of your flesh. It is a sure thing that they [Page 232] that will have iniquity taken away, must have the stony heart taken away; they that will have the sting taken out of their heart, must have the stone ta­ken out of their heart, hee gives repen­tance and remission of sinnes, when he gives remission hee takes away the sting, when hee gives repentance hee takes away the stone; and he first takes away the stone before hee removes the sting. And therefore Christ joynes both these together in the commission hee gives his Apostles, Luc. 24.47. And that repentance and remission be preached in his Name. They that preach remis­sion in Christs Name, and preach re­pentance in his Name, they must first preach repentance before they preach remission. All to teach that they must have repentance that will have remis­sion, and that repentance is a spe­ciall meanes to get the pardon of sinne.

And therefore wee shall see that the promises of pardon are made to repen­tance, that when God promises to give pardon of sinne to any hee pro­mises [Page 233] it to such as are so conditioned and so qualified with repentance. Zech. 13.1. There is the promise of a foun­taine that shall be opened for sinne, that is, to take away the sinne of Judah and Jerusalem. I, but that fountaine is yet unto the Jewes a sealed fountaine, their iniquity is not taken away, they yet lye under their guilt: But yet there is a promise of a day when that sealed fountaine shall be broken up, and shall be opened. But what day is it? In that day. In what day? It hath refe­rence to that which goes before in the former chapter. See vers. 10, 11. &c. They shall looke upon me whom they have pierced, that is, they shall beleeve in Christ whom they crucified, And upon it they shall mourne for him, &c. They shall repent for that sinne of the reje­ction of Christ, and the murder of him, In that day there shall be a great mourning in Jerusalem, &c. And in that day shall a fountaine be opened to the in­habitants of Jerusalem. In that day then that Jerusalem shall mourne, in that day shall the fountaine be opened [Page 234] to Jerusalem for sinne. Oh that mine head, sayes Ieremy, were as a fountaine of teares. When their heads and hearts shall be opened as a fountaine of teares to mourne for their sinnes, then shall the fountaine of Christs blood be o­pened for their sinnes. When they shall wash themselves in the fountaine of teares of repentance, in that day will God wash them in the fountaine of Christs blood. The day of repentance is the day of pardon, in that day a sin­ner repents, in that day God pardons, and takes away iniquity.

There is no question but the Lord lives by his owne rule which he gives us to live by. The rule hee gives us to live by is that Luc. 17.3, 4. If hee repent forgive him, if hee trespasse against thee seven times, yet if he say, I repent, you shall forgive him. As upon a bro­thers repentance wee must forgive, so upon our repentance God will forgive: Repent and thy brother must forgive, and repent, and God will forgive. Alas what are our mercies to the mer­cies of God? Gods mercies are an O­cean, [Page 235] a boundlesse bottomlesse sea of mercies, our mercies are but small drops out of this Sea. Now if God do binde us that have but poore, small, and a few drops to be thus mercifull, as upon repentance to forgive them, then surely the Lord whose mercies are as the waters of the Sea, that cover the earth, upon our repentance will give us pardon, or else our drops should do more than his Sea, and hee should binde us to doe more with our drops of water, then hee will doe with his whole Sea. Surely as mans power, wisdome, justice, cannot exceed Gods, so neither can mans mercies and com­passions goe beyond his. He that will have a trespasser against man par­doned upon his repentance before man, hee will pardon a trespasser a­gainst God upon his repentance before him.

To this purpose also are those pro­mises, Isa. 1.16, 17, 18. Come now, &c. Now: When? Wash you make you cleane, &c. and then come, and though your sinnes be as Scarlet, &c. Scarlet is [Page 236] a deepe dye, a dye that will hold, a dye that will not easily be fetcht out, not easily made white: And yet God promises to turne scarlet colour into snow colour, scarlet into white. It is easie to turne white into scarlet, but not so easie to turne scarlet into white. And yet God will doe it. Hee will wash them with the scarlet blood of Christ, and that shall turne their scar­let into white. Other blood dyes and staines what is washed in it, but Christs blood takes out staines, and makes white, Apoc. 7.14. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lambe. I, but when will God thus change their scarlet white, when will hee take away their iniquity? Then when they were wa­shed and made cleane, &c. Upon the condition of their repentance hee would give them the pardon of their sinnes. And upon the same condition is the same promise; Isa. 55.7. Let the wicked forsake his way, and the unrighte­ous man his thoughts, and let him returne [Page 237] unto the Lord, and hee will have mercy upon him, and to our God, for hee will abundantly pardon; hee will multiply to pardon.

And wee finde that God upon such condition hath made good his pro­mise, Psal. 32.5. I acknowledged my sinne unto thee: and mine iniquity have I not hid: I said, I will confesse my trans­gressions unto the Lord, and thou forga­vest the iniquity of my sinne. That is, I did repent and humble my soule in the confession of my sinne, and thou for­gavest the iniquity of my sinne: Not that repentance fetches in pardon by way of merit, as monie buyes pardons at Rome, nor yet that repentance layes hold on pardon, which is the worke of faith alone. But for two reasons pardon followes upon repentance.

First, Because the faith that lookes on Christs blood, lookes at the same time on its owne sinne, and every be­leeving sinner is at the same time a re­penting sinner, Zech. 12.10. They shall see him whom they have pierced, and they shall mourne. So that faith not [Page 238] onely sees Christ, but sees him pier­ced, pierced by its owne sinne. They not onely see Christ pierced, but Christ who they themselves have pierced: They see him, and mourne: Faith lookes upon him with a mour­ning eye. The faith that lookes upon Christ is a repenting faith, and never repents and mournes more, then when it lookes most on Christ. So that re­pentance being so necessary atten­dant upon faith, therefore the pro­mise of remission is made to repen­tance.

2 Secondly, the want of assurance of pardon doth no lesse disquiet the heart then the want of pardon it selfe. Now suppose a man upon his faith have his pardon, yet hee cannot bee assured of it till hee doe repent. Upon repentance God gives the assurance, and seales it to the conscience: And therefore upon repentance it is that pardon is promised.

So then, would wee have the par­don of sinne, would wee have iniquity taken away? See then what is to be [Page 239] done. As thou wouldest have pardon, so fall close to the taske of repentance: So humble thy selfe for thy sinnes, mourne and be in bitternesse of spirit; judge thy selfe and turne from thy sinnes, and God will then shew mercy to thee in thy pardon. So long as thou livest and lyest in thy sinnes, and goest on in thine impenitency and hardnesse of heart, thou canst not have the par­don, nor the hope of pardon of thy sinne.

You have many that hope their sins are pardoned, and that God hath ta­ken away their injquity; and why so? Why they thanke God they beleeve in Christ, and that with all their hearts. It is well if they doe so. But yet they that will have pardon must repent as well as beleeve: You thanke God you beleeve, but in the meane time where is your repentance. Though I had all faith so as I could remove mountaines, and yet have not love, I am nothing, 1 Cor. 13.2. So in this case, though thou hadst all faith so as thou couldest remove mountaines, yet if you want repen­tance, [Page 240] in this case thou art nothing; thou hast not, nor canst have any par­don at Gods hand. Thou sayest thou beleevest, and therefore thou hopest thou hast thy pardon. I, but the faith that helpes to pardon, is a repenting and a mourning faith. Thy faith is no such faith. Thou sayest thou beleevest; I, but yet thou art a drunkard, a swearer, an uncleane, a covetous person. Thy faith is a swearing faith, thy faith is a drunken faith, thy faith is a whoring faith, a covetous faith. Now doest thou thinke that a whoring, drunken, swearing faith, is a faith that will help thee to the pardon of thy sinne? No such matter. In that day a fountaine shall be opened for sinne, Zech. 13.1. But in what day? They shall see him whom they have pierced, and they shall mourne and be in bitternesse. Not simply in that day when they have a faith to see him, but in that day when they shall see him, and mourne for him; the pro­mise is not made to any faith, but to a mourning faith, to a repenting faith. Doe but marke that passage, Act. 8.13. [Page 241] Then Simon himselfe beleeved also, yea and was baptized, and continued, and kept company with Philip. Here was a faith that Simon Magus had: But see vers. 22. Repent thee of this thy wicked­nesse, if perhaps the thought of thine heart may be forgiven thee, and vers. 23. Therefore there is a faith that men may have, and yet they may be guilty of wickednesse, there is a faith that men may have, and yet be in the gall of bitternesse, yet be in the bonds of iniquity: And such a faith will not serve for pardon, but if men will have pardon, they must repent of their wic­kednesse: The faith that must helpe to the pardon of sinne, must be a re­penting faith. And though thou talke of faith, whilest thine heart akes, yet if thy faith be not a mourning, repen­ting faith, thy sinnes are not pardoned, thine iniquity is not taken away, Apoc. 2.17. To him that overcomes I will give a white stone, that is, I will give him the pardon of his sinne, as a white stone was a token of absolution and discharge to a man questioned for his [Page 242] life. So long as men live in their sins, they are all blacke and filthy, they are Ethiopians in their blacke skins. Doe you thinke that God will give the white stones to such as have blacke soules? They must be white that will have the white stone. How shall men become white? Dan. 11.39. They shall be afflicted, that they may bee brought to repentance, and so be made white. Repentance makes white, and when men are made white by repen­tance, then God gives them the white stone, seales to them the pardon of their sinnes. Therefore as ever wee desire to get the pardon of sinne, so be wee humbled, and repent for sinne.

Ʋse 2 Secondly, if pardon of sinne bee a thing so much to be looked after, and of such concernement, then give thy soule no rest till thou hast gotten assu­rance of the pardon of sinne, and till thou knowest that thy sinne is taken a­way. For God doth not onely pardon sinne, but God assures a sinner of his pardon, not onely gives but seales a [Page 243] pardon, and this is properly the white stone, the seale and token of absoluti­on and pardon. What is a man the bet­ter for a pardon if he know it not? A condemned Malefactor may have a par­don, but so long as hee knowes it not, he is in as much feare and perplexity of spirit, as another Malefactour that hath none: There is no difference be­tweene them in regard of quiet and peace of spirit. Therefore the Lord not onely pardons sinners, but when hee pardons them, hee makes it known unto them, and assures their conscien­ces of it, that so they may not onely have pardon, but peace and joy of spirit. Doe but consider that Text, Zech. 3.3, 4. Joshua was there cloathed with fil­thy garments, and stood before the Angel, before Christ; and vers. 4. Christ speakes twice, hee speakes to them that stood by, and to Ioshua himselfe. To them that stood by, hee said, Take a­way the filthy garments from him. It is my will and pleasure that Ioshua's sins be taken away and pardoned. That's happy for Ioshua: But is that all? No, [Page 244] he speakes a second time. And unto him he said, not only unto them that stood by, but unto him, unto Ioshua hee said, Behold I have caused thine iniquity to passe from thee. So that Christ doth not onely pardon a sinner, but gives the pardoned sinner assurance of it. There is not onely a sentence of absolution pronounced in the Court of Heaven before those that stand before Christ, but a sentence of absolution pronoun­ced in the Court of Conscience. Hee not onely sayes to them that stood before him, Ioshuaes sinne is pardoned, but hee sayes to Ioshua himselfe, and unto him he said, Ioshua thy sinne is par­doned, as to the palsey man, Be of good comfort, thy sinnes are forgiven thee. Therefore should we not onely labour for pardon, but for the knowledge of it, for thereupon lyes our peace and comfort.

Quest. How may a man know then that his sinne is pardoned.

Answ. Besides the secret testimo­ny and witnesse of Gods Spirit sea­ling a mans pardon to him in the very [Page 245] acts of holy duties and Ordinances, it may be knowne by these things:

First, by the mortification of sinne, 1 and the taking away the reigning pow­er thereof. There is in sinne a double power: There is a condemning power, and there is a commanding power, by w ^ch it rules and reigns in a mans heart, so as hee is under the obedience of it. There is the guilt of sinne, and there is the dominion of sinne, that by which it rules in the hearts and lives of men: of the first yee have mention, Rom. 3.19. That all the world may become guilty before God. Of the second, Rom. 6.14. Sinne shall not have dominion over you. The guilt is the damning power, and the dominion is the reigning power. Now David here prayes, Take away the iniquity of thy servant; that is, par­don my sinne. Now pardon of sinne stands in the taking away of the dam­ning and condemning power, and when a man knowes that the damning and condemning power of his sinne is taken away, then hee may know that his sinne is pardoned. But how shall a [Page 246] man know that the damning power of sinne is taken away? Then is the dam­ning power taken away when the reigning power is taken away: Then is the condemning power taken away when the commanding power is taken away: Then is the guilt taken away, when the dominion is taken away. Wheresoever sinne is pardoned, it is sinne subdued, it is sinne mortified, it is sinne forsaken, and cast off: So that if a man know his sinne to be mortifi­ed, subdued, and know himselfe deli­vered from the reigning and comman­ding power of it, hee may be confi­dent in it that hee is delivered from the damning power of it.

Justification is called the Justificati­on of life, Rom. 5.18. As it is a Justifi­cation of life, so it may be called a ju­stification of Death. A justification of life to a mans person that is pardoned, a justification of death to a mans sinne when hee is pardoned, because upon the justification of a mans person fol­lowes necessarily the mortification of a mans lusts: And so pardoned sinne [Page 247] is deaded sinne. Sinne no sooner loses the Sword to kill, but it loses the Scep­ter to rule: and therefore if the Scep­ter be lost, the sword is lost. If the dominion be mortified, the guilt is certainely pardoned, for all dominion flowes from guilt, and it is the con­demning power that enables sin with a commanding power: So that if the commanding power be taken away, it is a sure signe that the condemning power is taken away, for otherwise the commanding power would remaine in full force and strength.

See Mic. 7.18, 19. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turne againe, he will have com­passion on us: he will subdue our iniqui­ties, and thou wilt cast all their sinnes into the depths of the Sea. Marke then where God pardons iniquity, and casts sinnes into the depths of the Sea, there hee alwayes subdues iniquity: And there­fore [Page 248] where iniquity is subdued, there iniquity is pardoned.

Lay together those two Texts, Rom. 11.26. He shall turne ungodlinesse from Jacob, that is, hee shall take a­way and pardon the sin of Jacob. But now Isa. 59.20. the words lye other­wise, Vnto them that turne from trans­gression in Iacob. This diversifying of the words teaches thus much: That where ungodlinesse is turned from men, there men are turned from un­godlinesse; where mens persons are justified, there mens lusts are mortified; where God gives men pardon of sinne, there God gives power against sinne: And so also where God hath given po­wer, there God hath given pardon; and where men are turned from trans­gression, there ungodlinesse is turned from them.

Rom. 6.14. Sinne shall not have do­minion over you, for ye are not under the Law, and so under guilt, but ye are un­der grace, you have your sinnes pardo­ned through the grace and mercy of God. See then, that so long as under [Page 249] the Law, and under guilt, so long un­der the dominion of sinne. That when under grace and sinne pardoned, then sinne hath no dominion. And that therefore when men are not under the dominion, under the commanding po­wer of sinne, that that is a sure signe they are under Grace, their sinnes are pardoned, and they are freed from the condemning power of them.

Doe but marke that Text, Levit. 13.22, 23. If it spread much abroad in the skin, then unclean, it is a plague. To teach, that if sinne reigne, then a man is not pardoned, hee must be pronoun­ced uncleane. But in the next verse. If the spot stay in his place, and spread not, it is a bile, and the Priest shall pro­nounce him cleane. Strange that a man should have a spot, and a burning bile, and yet be pronounced cleane. Why so? Because it stayes in its place, be­cause it spreads not. To teach, that though men may have lusts and cor­ruptions, which are spots in the soule, yea burning biles, yet if they spread not, reigne not, they are not imputed, [Page 250] they are pardoned. Therefore where the reigning, spreading, commanding power of sinne is gone, there the condemning power is also taken a­way.

Wouldest thou then know whe­ther thy sinnes be taken away or no? Looke into thine heart, into thy lusts, into thy life. Are thine iniquities sub­dued: Art thou turned from transgres­sion: Art thou free from the domini­on of thy lusts? Lusts thou hast, but yet they are but burning biles, they be spots, but they stay in their place, they doe not spread: Are thy lusts mortifi­ed? be of good comfort, thy person is justified. Is the commanding power taken away? be of good comfort, the condemning power is taken away. This sayes unto thee, as Christ to Ioshua, I have passed by thine iniquity. But by this may many see that their sinnes are not pardoned. If pardoned, why under the power of habituall co­vetousnesse, drunkennesse, uncleane­nesse? How is it that thy loose lusts have such command over thee. Thy [Page 251] lusts subdue thee, they are not subdu­ed, therefore not pardoned. The spot spreads much abroad in thy skin, it is not a large bile, it is a plague. Thou art undone, thou art in thy guilt, thy sinne is unpardoned.

Apoc. 1.5, 6. They who are washed in Christs blood are made Kings and Priests. They that are pardoned, have their iniquities so subdued, that they reigne over as Kings, and sacrifice the bed of sinne in mortification as Priests. But now if sinne and lust be the King, and that reigne over thee, that be the King and thou be the slave and the drudge, then art thou not washed in Christs blood, then are not thy sinnes pardoned. Take it for a sure truth, that sinne unmortified is sinne unpardo­ned. Sinne in the throne is sinne unfor­given.

Secondly, By the sanctification of a 2 mans heart and spirit. When God takes away iniquity, hee furnishes that man with all sanctifying graces of his Spi­rit. Zech. 3, 4. I have caused thine ini­quity to passe from thee. There is the [Page 252] pardon of sinne, And J will cloath thee with change of rayment, I will furnish thee with the graces of sanctification. That as Ezek. 16.9, 10, 11. Then wa­shed I thee with water: yea, I throughly washed away thy blood from thee, and a­nointed thee with oyle. I cloathed thee also with broidered worke, and shod thee with Badgers skin, and I girded thee about with fine linnen, and I covered thee with silke. I decked thee also with orna­ments, and J put bracelets upon thine hands, and a chaine on thy necke. So in this case. So that wheresoever a man findes true sanctifying grace in his heart, it is an evidence that his sinnes are pardoned. The love of Christ, and the love of God it is a grace of sancti­fication, and therefore it is a signe of pardon of sin. See Luc. 7.47. Where­fore I say unto thee, Her sinnes which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. Where the particle, for, is not causall, not shewing the cause of her remission, but onely a signe of her remission, vers. 39. The Pharisee [Page 253] findes fault with Christ for suffering a sinner to be so familiar with him. Christs answer is, shee is no sinner. He proves it, because her sinnes were for­given her; but how proves hee that? For she loved much: As if hee should say, This grace of love is an evidence that declares her sinne is pardoned. So 1 Tim. 1.13, 14. Who was before a blasphemer, and a persecutor, and injuri­ous: but I obtained mercy, because I did it ignorantly, in unbeleife. And the grace of our Lord was exceeding abundant, with faith and love, in Christ Jesus. There­fore as love to God, so love to our brethren, and delight in their commu­nion and society is made a signe of par­don.

Zech. 3.9, 10. I will take away the iniquity of that Land, in one day. The iniquity of that Land, that is, the guilt of the Churches iniquities, for by the Land of Canaan was typified the Church or people of God; and this I will doe in one day, that is, by the alone and all-sufficient sacrifice of [Page 254] Christ offered up once for ever. In that day, saith the Lord of Hosts, shall ye call every man his neighbour under the Vine, and under the Fig-tree. In that day, namely, when as the people of God should by that onely sacrifice so offered up to God for sinne, through the alone justification of faith, come to enjoy the true spirituall and inward peace themselves, then should they expresse so much love and charity towards others, as to call in them who were unconverted, to come and partake of the same good with them.

By this try: Is thy love to God, and to Christ, and to his Saints? A good signe. But on the contray, the unholinesse of mens hearts and lives, argues how it is with them. To have sinne pardoned, is to be under grace, Rom. 6.14. For yee are not under the Law, but under Grace. Can a man bee under Grace, and have no grace? Can a man bee under Grace, and gracelesse? Certainely, gracelesse [Page 255] persons are not under Grace, have not their sinnes pardoned. Such have never yet aright sought for, much lesse obtained the taking away of their iniquity.

THE RIGHT EATING AND DIGESTING OF THE WORD.

THE Prophet complaines vers. 10. of the course en­tertainment that he had amongst the people; that hee was a man of contention to the whole earth, hee was counted a contentious fellow, and so hated and [Page 260] cursed as a man contentious. That hath alwayes beene the lot of Gods ser­vants, and Saints, to have that imputa­tion laid upon them. A man may strive in his Ministery to bring men to repentance, Gen. 6. My Spirit shall strive no longer with man. Therefore Gods Spirit strives in the Ministery of his servants whilest hee sets them on to make them strive to bring men to God. And men may strive, and contend earnestly for the faith once given to the Saints, Iude 4. And yet this makes not men, men of contention in an ill sense. Indeed the world counts such conten­tious men: But who they be that truly deserve that censure wee see, Rom. 2.8. But unto them that are con­tentious, and doe not obey the truth, but obey unrighteousnesse, indignation, and wrath. Therefore such as doe not o­bey the truth, but obey unrighteous­nesse, they are the contentious per­sons. Well, but yet the Prophet must goe for a contentious man, and so a man odious. What's the matter? It may be hee was an usurious oppressor, [Page 261] and therefore contentious and cursed. Hee purges himselfe from that, vers. 10. I have neither lent on usury, nor have men lent to mee on usury. Therefore it must be some what else. Hee therefore layes downe the true cause why hee was so judged, and so hated: And that in these words, vers. 15. latter end, Know that for thy sake I have suffe­red rebuke. What ever is pretended, yet Lord this is the true cause. It is for thy sake alone that I am thus odi­ous. And that hee opens more parti­cularly, vers. 16. for thy sake it is, for thy words were found by mee, and I did eate them. I have beene faithfull when I found what thy word and will was, to disperse and practise it, and hence is all this adoe, therefore the clamours and curses are against mee. Because I eate thy Word, therefore it is that they are ready to eate up mee, and to devoure mee. That is the dependance of these words. And wee may take this by the way from it. That the true ground of all clamours, curses, reproaches against Gods servants, is nothing else but [Page 262] this, tbeir conscientious and close wal­king with God, and walking by the rule of his Word. Psal. 69.7, 8, 9. For thy sake I have borne reproach: shame hath covered my face. I am become a stranger unto my brethren, and an alient unto my mothers children. For the zeale of thine house hath eaten me up: and the reproa­thes of them that reproached thee, are fal­len upon mee. Because the word is eaten by them, or they eaten up with zeale for God and his Word, therefore is the world ready to eat them.

For the words themselves, and their sense. Thy words were found by mee, that is, thou didst reveale and make known thy Word and will to mee. And I did eate them. It is a metaphor by which hee expresses with what readinesse and forwardnesse hee received the Word either to disperse it to others, or for his owne practise and obedience, viz. with such readinesse and affection, as an hungry man would doe his meate, I was as willing to disperse, and obey thy Word, as if thou hadst commanded mee to have eaten meat when hungry.

And so the point is.

That the Word of God found by us, Doct. made knowne to us, must be eaten of us. It is not enough to heare the Word, to reade the Word, but wee must eate the Word. That which Ezekiel and John did in a speciall case peculiar to them, that must wee all doe; Eze. 3.1, 2, 3. Moreover, he said unto me, Sonne of man, eat that thou findest: eate this roule, and goe, speake unto the house of Israel. So I opened my mouth, and hee caused me to eate that roule. And he said unto me, Sonne of man, cause thy belly to eate, and fill thy bowels with this roule that I give thee. Then did I eate it, and it was in my mouth, as hony for sweetnesse. So John, Apoc. 10.9. And J went unto the Angel, and said unto him, Give mee the little Booke. And hee said unto mee, Take it and eate it up, and it shall make thy belly bitter, but it shall be in thy mouth as sweet as honey. So wee, when we finde the Word must eate it. There must be a manducation, a comestion of the Word.

As the body hath its food, so the [Page 264] soule also. Now for the body, it is not enough to see food, and looke up­on it, nor to feele food, and to handle it, nor to smell food, but if the body will be nourished and maintained in life, it must eate food, and take it in; so likewise the soule having its food, and the Word being its food, it is not enough to heare it, and receive it in at the eare, but it must also eate it, and take it in at the mouth.

The Word is milk, 1 Pet. 2.2. 1 Cor. 3.2. I have fed you with milke: There­fore not enough for men to have milke amongst them, but they must be fed with it, and they must feed upon it. And how can men feed unlesse they eate?

The Word is bread, Amos 8.11. A famine not of bread, but of the Word, that is, a famine not of bodily, but of spi­rituall bread: Therefore it is sprituall bread. And what more usuall then this Scripture phrase of eating bread. Bread is appointed, and made for that use and end to be eaten. Bread may be in the house, may be on the table, [Page 265] may be in a mans hand, and yet if a man eate it not, hee is never the fat­ter, nor fuller, nothing can satisfie a mans hunger, or keep life up, but the eating of bread.

The Word is hony, Psal. 119.103. And of this hony may it bee said as Prov. 25.16. Hast thou found Hony? eat so much as is sufficient for thee: or as Prov. 24.13, 14. My son, eat thou hony because it is good, and the hony combe, which is sweet to thy taste. So shall the knowledge of wisdome be unto thy soule: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. As wee see Samson, Judg. 14.8, 9. When he found hony in the car­keyse of the Lion, he took thereof in his hands, and he went on eating. So when wee finde this hony, it is not onely to be lookt on, gazed on, wondred at, talkt of, but to be eaten.

Ier. 3.15. That shall feed you. There­fore the Word is to be fed upon, and to be eaten, else how fed? See Isa. 55.1, 2. Buy and eate: what is that? vers. 2. hearken and eat. Therefore the [Page 266] word must be so hearkned unto as must be eaten. When God gives the Ministery of the Word hee makes that good. Hos. 11.4. I laid meat unto them. And when hee layes meat to us, hee lookes wee should eate that meate. And that which wisdome speakes, Prov. 9.5. Come and eate of my bread, may without any great forcing be ap­plyed unto this particular, for that bread there spoken of is offered in the Ministery of the Word.

Now for the better conceiving of this duty, consider such particulars as this metaphor implyes. Consider wherein this eating stands. It stands in these things.

First, in an appetite unto, and a de­sire after the word. Unto eating is re­quired an appetite and a stomacke, it is mens appetites and hunger that sets them on eating: A man cares not for eating unlesse his appetite and stomack be up, unlesse hee be hungry. So this eating of the word implyes an appetite and a stomacke to it. When God sets this food before us, wee should have [Page 267] our spirituall appetite, and come to it with sharpe set stomackes, 1 Pet. 2.2. As new borne babes desire the sincere milke of the Word. And such an appetite had Iob to the Word, Iob 23.12. I have e­steemed the words of his mouth more then my necessary food. Hee had it in such esteeme that he desired it more, and had a stronger appetite to it then to his necessary food, not onely then he had to his dainties and superfluities, but more then to his necessary substantiall food, without which hee could not well live and subsist. Such was Da­vids appetite, Psal. 119.20. Mine heart breakes for the longing, &c. and that not at some fits, but at all times. This good cheere never came amisse to him, his stomacke was ever good, hee could at any time eate, and fall heartily to.

And thus did they eate the Word, Mar. 3.20. when they had such an earnest appetite to eate the Word that Christ and his Disciples had not lea­sure so much as to eate bread.

Secondly, In a taste and relishing of 2 [Page 268] the Word. Men eate to be nourished, now those things that have no taste in them they nourish not, chaffe, straw, stickes have no taste in them, and there­fore wee eate them not, because they will not nourish us. Is there any taste in the white of an egge? Job 6.6. And therefore having no savour or taste in it, of it selfe yeelds little nourishment. Yea though a man doe eate savoury meate, yet if his taste were gone, would it doe him good? In Philoso­phy some senses are of commodity, as hearing, seeing, smelling, a man may be without these, but not so commo­diously, some are senses of necessity, as tasting and feeling, without these a man cannot live at all. Indeed in Di­vinity all senses are senses of necessity. Seeing the Word a sense of necessity, Jer. 2.31. O generation see the Word of the Lord. Hearing a sense of necessity, Rom. 10. Faith comes by hearing. And specially tasting, 1 Pet 2.2, 3. As new born babes desire the sincere milke of the Word, that yee may grow thereby, if so be yee have tasted that the Lord is gracious. [Page 269] Heb. 6. If they have tasted the good w [...]rd of God. And this tasting is compre­hended under eating, for then doth a man taste his meate when hee eates it. There is a question, Job 12.11. Doth not the eare try words? and the mouth taste his meate? And an answer to it, Job 34.3. The eare tryeth words, as the mouth tasteth meate. Looke as in eating the mouth tasteth meate, so in hearing the word, and in eating of it, the soule takes the sweetnesse of it. Thus Da­vid eates the word, Psal. 119.103. How sweet are thy words unto my taste, sweeter then hony to my mouth. David did eate the word, and in eating tasted the sweetnesse of it.

Thirdly, In a delight and pleasure in it. There is a naturall and lawfull de­light and pleasure that a man takes in eating, which arises from the taste of his meates. The sweetnesse and good­nesse of meate tasted in the eating of it, doth give a man a great deale of contentment and cheering, Nehem. 9.25. They did eate, and delighted them­selves in thy great goodnesse, viz. that [Page 270] goodnesse of Gods which they tasted in the goodnesse of the creature: That goodnesse of the creature which cau­sed a gladnesse in their hearts, Act. 17. He fills our hearts with food and glad­nesse. So when wee are commanded to eate the word, it is required that wee heare, receive, and obey it with a delight and gladnesse of heart. So did the Prophet eate it here, J did eate them, and thy Word was unto me the joy and rejoycing of mine heart. No man takes more joy and delight in eating his food, then I doe in the hearing and doing thy Word.

Fourthly, in chewing the Word by 4 meditation, and study upon it. A man when hee eates, hee first chewes his meate before hee lets it downe. If a man gulpe or swallow his meat downe whole, hee cannot be said properly to eate. In eating, the teeth must doe their office in grinding, and chewing it, and so preparing it for the stomacke. So this eating implyes the duty of se­rious study, and meditation upon the Word heard. The beasts that did not [Page 271] chew the cud were not cleane. In the ea­ting of the Word, this chewing of it by meditation is a speciall thing re­quired. There is a three-fold use of chewing our meate in eating of it.

First, the grinding and chewing of 1 the meate with our teeth expresses and crushes forth the juyce and succulency of it, and so makes a man taste and re­lish the sweetnesse of it, and makes him take the more delight in eating his meate. A man that swallowes his meate whole doth not taste that sweet­nesse and savourinesse in it, because the succulency of it is not crushed forth. So meditation, and chewing the word it wrings and crushes forth the savory succulency of the word. A man that barely heares the Word, and swal­lowes down a whole Sermon at once, and never takes it in pieces, nor chewes it by meditation, feeles nor tastes not that savorous delicacy and sweetnesse in the word that others doe that chew it by meditation: And hee is Davids blessed man, Psal. 1, 2. Whose delight [Page 272] is in the Law of the Lord, &c.

2 Secondly, grinding and chewing the meate fits it for digestion and conco­ction: Chewing facilitates concocti­on. Chewed meate is sooner and easi­lier digested then meate swallowed whole. Meate swallowed whole is unwholsome, it makes the breath un­savoury, it makes concoction the har­der and the slower. And so meditati­on prepares the word for spirituall di­gestion. The word chewed when it is eaten, is the easier brought into pra­ctise.

Thirdly, chewing meate prevents dangers, there may be pinnes, stones, yea poyson in a mans meate, and when a man swallowes his meate whole, all these may goe downe undiscerned, but when a man chewes his meate, he pre­sently findes such offensive things, and puts them out, and so saves the choa­king and poysoning. Nay, though neither pinnes nor poyson in a mans meat, yet the swallowing of his meate whole, may choake him, and make him miscarry. When men after hea­ring [Page 273] doe chew the cud by meditation, they come to discerne, and finde out many things, which if they were let downe, might choake and poyson the soule.

This then is a maine duty in the ea­ting of the word to chew it. The word is not rightly and kindly eaten when it is not chewed: Therefore is not the sweetnesse of the Word tasted, there­fore is not the Word so kindly digest­ed, therefore are many choaked and poysoned, because it is swallowed whole without chewing. One of the Symptomes, or in commoda senectutis, Ecclcs. 12.3.16. The grinders cease be­cause they are few, was the margent rules, the grinders faile because they grinde little. And so in this case, a great deale of miscarriage is in this kinde, because men altogether use their eares, and not their teeth, the grinders faile, and they grinde little, their is much hearing, but there is lit­tle meditation.

Fifthly, In swallowing and letting 5, downe the Word. If a man doe take [Page 272] [...] [Page 273] [...] [Page 274] meat into his mouth, and chew it, yet if hee swallow it not downe, but put it forth againe, hee cannot be said to eate. Neither chewing without swal­lowing, nor swallowing without chew­ing is properly eating, but in eating there must be both chewing and swal­lowing. So in the eating of the word, it must not onely be heard, tasted, chewed, but it must be let downe and swallowed, Luc. 9.44. Let these say­ings sinke downe into your eares, and so downe into your hearts. So must the Word be eaten, as Ezekiel was to eate the roule, Ezek. 3.1. Sonne of man eate that thou findest, eate this roule. I, but how must hee eate it? would it serve to take it into his mouth? vers. 2. So I opened my mouth, and he caused me to eate the roule. Well, but would the opening of his mouth, and eating it with his mouth serve the turne? No, vers. 3. Sonne of man cause thy belly to eate, fill thy bowels with this roule that I give thee. So in the eating of the Word delivered to us, it is not enough to take it into our mouths, but we must [Page 275] swallow it downe, cause our belly to eate it, and not onely fill our eares, our heads, & memories, but we must fil our bellies, and our bowels with it. This is done when wee not onely heare and meditate upon it, but when it is so di­gested, and concocted by us, that wee by obedience and conformity to it even become one vvith it; As vvhen meate is eaten and digested, it becomes one vvith the substance of the body. This point of eating is that, Rom. 6.17. Yee have obeyed from the heart that forme of doctrine whereunto ye were deli­vered. That looke as meate eaten be­comes one with the body, and takes the same forme with it; so then is the Word eaten when we yeeld such obe­dience to it, as that we are delivered into the forme of the Word. And this is indeede the maine and principall thing in this eating: And till this be done the Word is not eaten. Many have a conceit that they eate the Word, because they heare, take some delight in it, &c. but in the mean while they yeeld not obedience to it, bring [Page 276] it not into practise, it is in their eares, it is in their mouthes, it is in their note Bookes, but it is not in their bellies, and bowels. It is just with them as in that case with those. Jsa. 29.8. As an hungry man dreames, and behold he eates as in his dreame, hee dreames he eates, but he awakes, and his soule is empty. And so many, they dreame they eate, be­cause they heare, &c. but yet their soule is empty, and their belly is emp­ty, because they never caused their belly to eate, they never filled their bowels, the Word never yet sanke in­to their hearts to worke them to obe­dience to it.

And thus in these things stands this duty of eating, and this is the duty that wee are to doe. And that we may be stirred up to it, consider these mo­tives:

1 First, eating the Word, it is both the meanes and the signe of spiritiuall life. It is the meanes of life. Eating maintaines life, let a man give up ea­ting, and hee must give up living; no eating, no life. Gen. 47.15. Give us [Page 277] bread, for why should wee dye in thy pre­sence? And if they had bread, yet if they did not eate it, if they had kept it in their cupboords, laid it by, and lookt on it, they had dyed neverthelesse. It is not the having but the eating of bread that makes men live, Nehem. 5.2. We tooke up corne, that we may eate and live. Men may have meat, and may have bread, and yet if they eate it not they may dye. And when once men leave eating, it is a signe they are neere dying, Psal. 107.18. Their soule abhorreth all manner of meate: and they draw neere to the gates of death. It is a signe men are in a dying condition when once they are past eating, be­cause eating is the meanes of preser­vation of life. So it is here, eating the Word is the meanes of spirituall life. The Word is called the Word of life. It is called our life, Deut. 32.46, 47. and so eating the Word is the ea­ting of that which is life, and eating of life the meanes of life. There was an eating by which death entred into the world, Gen. 2.17. In the day that thou [Page 278] eatest thereof surely shalt thou dye. But this eating is that by which life comes to us, and in the day that we eare the Word living wee doe live, we have hereby the life of grace, and shall be assured of the life of glory. They that eate of this bread sh [...]ll live for ever, and not dye at all: That as Joh 6.48, 49, 50. I am that bread of life. Your Fa­thers did eate Manna in the Wildernesse, and are dead. This is the bread which commeth downe from heaven, that a man may eate thereof, and not dye: So in this case. And looke as Christ againe speakes of eating himselfe, Joh. 6.53, 54. Then Jesus said unto them, Verely, verely, I say unto you, Except ye eate the flesh of the Sonne of man, and drinke his blood ye have no life in you. Whoso ea­teth my flesh and drinketh my blood, hath everlasting life, and I will raise him up at the last day. So here also, for Christ is eaten by eating the Word, Isa. 55.1. Buy and eate, vers. 3. Heare and you shall live. Blessed are they that eate bread in the Kingdome of God. No eating bread in Gods Kingdome, unlesse fitst wee [Page 279] eate the Word here. And so blessed are they that eate the Word, for they shall eate bread in the Kingdome of God; They shall eate, and live for e­ver. And as it is a meanes, so a spiri­tuall life. When men doe eate the Word, it is a signe they are alive, and and in spirituall health. A dead man cannot eate, onely living men eate, and when men eate and fall hard to their meate, it is a signe that they are alive, and their health good. When men can eate, and fall hard to the Word, it is a signe that they are in life and health. Therefore as yee would use the meanes, as have a signe of spiritu­all life, so eate the Word.

Secondly, That which moved Eve to 2 eate the forbidden fruit, should move us to eate the commanded fruit, Gen. 3.6. And when the Woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired, to make one wise, she tooke of the fruit there­of, and did eate, and gave also unto her husband with her, and he did eate. So here, the word is good, good for food, [Page 280] it is that which is to be desired to make one wise, therefore let us take there­of, and eate heartily of it. The good­nesse of the Word is that which should move to eate. Good meate tempts men to eate, and though men have no great stomacke, yet if they heare meat commended for good meate, they will eate of it, Isa. 55.2. Hearken, and eate that which is good. And it is Salomons argument, Prov. 4.1, 2. Heare yee chil­dren the instruction of a father: and at­tend to know understanding. For I give good doctrine. Yea and hee presses this duty of eating upon this ground, Prov. 24.13, 14. My sonne, eate thou hony be­cause it is good, and the hony combe, which is sweet to thy taste. So shall the know­ledge of wisdome be unto thy soule: when thou hast found it, then there shall be a re­ward, and thy expectation shall not be cut off. The summe is, As when men finde honey, they doe not forbeare, but will fall to and eate, because they know it is so sweet and good: So when thou findest the Word, fall to and eate that also, for that is good, and that will be [Page 281] as good and sweet to thy soule when thou ea [...]est it.

Thirdly, Men stand much upon the 3 taking and eating the Sacramentall bread, and put not a little in the eating of it, but in the meane time make little regard of eating the Word. They would take it very ill if they should be kept from eating Sacramentall bread, and yet in the meane time willingly and voluntarily abstaine from eating the bread of the Word: Therefore let men know that there is a greater necessity of eating the Word then is of eating the Sacrament. A man may be saved if hee eate not the Sacramen, but a man cannot be saved if hee eate not the Word. It may fall out that a man cannot have the Sacrament, but yet if a man doe eate the Word, in such a case the not eating of the Sacrament shall be no prejudice to him. And besides how ever men conceive of their eating bread in the Sacrament, yet the truth is, that a man is never fit, nor prepared to eate the Sacrament, till hee doe first eate the Word. The [Page 282] Word not first received, beleeved, and obeyed, a man hath no right to, and shall have no benefit by eating the Sa­crament, for he that eates not the word cannot eate Christ in the Sacrament; and what is a man the better for eating the Sacrament, if hee eate not Christ? They did all eate of the same spirituall meat, and yet with many of them God was not well pleased. And why so? because though they did eate Manna a Sacra­mentall bread, yet they did not eate the Word, and yeeld obedience from the heart to that, 1 Cor. 10.3, 5.

4 Fourthly, that which David did, wee ought all to doe, Psal. 119.11. I have hid thy Word in mine heart. It is to be hid and kept safe. There is no such way to hide it, and lay it up safe in­deed, as to eate it. Bodily bread, as Bernard sayes, when it is in the cup­boord, it may bee taken away by theeves, eaten of mice, may mould, and be wasted, but when it is eaten it is safe from all such danger: So the Word is never so safely hid as when once it is eaten. After the miracles of [Page 283] the loaves, our Saviour bids gather up the fragments, and see, sayes he, that nothing be lost. The onely way to see that nothing of this bread be lost, is to eate it. It is never lost that is eaten.

First, for Ministers. Ʋse 1

First, if people must eate the 1 Word, then they must give them to eate. How can they eate, that have nothing to eate? Lam. 4.4. The young children aske bread, and no man breaketh it unto them. In such a case they might aske bread, but they could not eate bread; where bread was not given, bread could not be eaten. Many would eate bread if they had it. And that people have it not, and eate it not, it is the fault of such Ministers as give it not, and breake it not. Many keepe their people at such short commons, that they have not to eate, so farre from having their bellies full, that they get not so much as a mouth­full.

Secondly, if people must eate, then 2 as Ministers must give them to eate, so [Page 284] so they must give them such as they may eate. A man may give bread and meate to be eaten, and yet it may be such stuffe as cannot be eaten, Luc. 11.11, 12. If a son shall aske bread of any of you that is a father, will he give him a stone? That were the way to choake him, and not to feed him: Or if he aske a fish, will he for a fish give him a Serpent? That were the way to poy­son him, and not to cherish him. Men cannot eate stones, mens teeth are not able to chew and grinde them, nor their stomackes able to digest them. A man may preach, and yet preach so as people can finde nothing in it that they may eate. Schoole points, and quiddities that transcends vulgar capa­cities are stony food, not stones turned into bread, as Satan would have Christ have done, but rather bread turned into stones. Jer. 3.15. That shall feed you with understanding. Therefort that which must be eaten must be under­stood. Men dare not eate Serpents and Scorpions, who can blame them if they feare to be poysoned. See how [Page 285] Christ was used, Psal. 69.21. They gave me also gall for my meat, and in my thirst they gave me vineger to drinke. And therefore when it was tendred un­to him, Mar. 15.23. They gave it him, but he received it not. And what won­der if people receive not, and eate not meate mingled with gall, when they are fed with bitter invectives. Hold fast the forme of sound, or wholsome words. Now many doe set before people such rotten and unwholsome food, such trash and unsavoury food, and such poysonous stuffe, that it is with people as it was with them, 2 King. 4.40. As they were eating of the pottage, they cryed out, O man of God, Death is in the pot. And they could not eate thereof. So it is here, there is coloquintida and wilde goards in the pot, many times a whole lap full, and when there is death in the pot, what wonder that people cannot eate thereof.

Or if men preach truth, yet it is done with such unbeseeming levity and vanity, after such a stage fashion, that there is no nourishing substance in [Page 286] it, Jer. 3.15. shall feed you with know­ledge, with that which shall edifie and build you up in knowledge, not with huskes as the prodigall was fed.

Or if truth propounded, yet it is meate so negligently drest, so sluttishly cooked, that the very sight of it takes away mens stomackes, that as Hophni and Phineas in another case made the people abhoorre and loath the Lords offe­rings; so many so marre the meate in the dressing, that men can have no sto­macke to eate it. So that it may bee said of many Sermons, as the Prophet speakes of those Figges, Jer. 24.2. And the other basket had very naughty Figges which could not be eaten they were so bad. And as your proverbe is, God sends meat, and the Divell sends Cookes. So it may be more truely said in this case, God sends meate and gives his Word, but there be many Cookes not of his sending, that make such rotten meate, such slovenly meate, such trashy meat, such bitter meat, such unsavoury loath­some meat, that it cannot be eaten for badnesse. Therefore since people must [Page 287] eate, let us be carefull to give them to eate, and to give them that they may eate, sound and savoury food, and well and handsomely drest.

Secondly, For people. Ʋse 2

And so the use is diverse.

First, to condemne people for the Ʋse 1 neglect of this duty, that they doe not fall to and eate when it is set before them, Mal. 1.12. Yee say, as you, the Table of the Lord is polluted, and the fruit thereof, even his meat is contempti­ble. God hee deales bountifully with men; it may be said here, as Psal. 68.11. The Lord gave the Word, great was the company of them that published it. Wee have had preaching, and Prea­chers, and this spirituall food, Gods plenty, wisdome cryes out to men, as Prov. 9.5. Come eate of my bread. And Christ calls upon men, as Cant. 5.1. Eate O friends, and fall to, and take your filles. And yet men sit and looke on, and regard neither this food, nor these invitations, but deale with the Lord as Salomon wishes men to deale with a churle, Prov. 23.6, 7. Eate not the [Page 288] bread of him that hath an evill eye, nei­ther desire his dainty meates, eate and drinke saith he, but his heart is not with thee. Just so deale men with the Lord, when he calls upon them to eate the Word, as if God had an evill eye, as if his heart were not with them: where­as, as the Word and food is good, so also is his eye good, and his heart is with us, and it would be meate and drinke to him to see us fall to, and eate heartily. Such carriage at our Neigh­bours Tables would be construed a discurtesie, and men would force themselves to eate against their sto­mackes, rather then to give their dis­content at his Table. And yet wee stand not upon giving the Lord such grosse disgusts, as not to eate when he layes and sets meate before us. There is much preaching, and yet but little eating. Many instead of eating the Word, could finde in their hearts to eat the Minister.

And what thinke we is the reason that men eate the word no more then they doe?

It is from these three causes.

First, from fulnesse. The full soule 1 loathes the honey combe, Prov. 27.7. When a mans belly is full, hee hath not onely no minde to eate, but hee loathes to eate, and that not onely course and common foode, but the daintiest and sweetest food, hee trea­deth under foot the honey combe. The Word is honey, and this honey is to be eaten when it is found, Prov. 24.13. And yet when men finde it, they eate it not, but loath it, and tread upon it. And the reason is because they are al­ready full. Such a fulnesse as that, Rom. 1.29. Being filled with all unrigh­teousnesse, fornication, wickednesse, co­vetousnesse, maliciousnesse, full of envy, murther, debate, deceit, malignity, wh [...]s­perers. Their hearts are cram'd full of their lusts: And their hearts being al­ready filled with carnall and worldly lusts, they loath these honey combes. Some feed so full upon that hony, Pro. 5.3. The honey which drops from the lips of a strange woman, that they tread this honey combe under foot. There be a [Page 290] great many that eate as the Serpent doth, Gen. 3.14. Dust shalt thou eate all the dayes of thy life. All worldly hearts are of the Serpents dyet, they eate dust, and so fill themselves with the dust of the earth, that they loath to eate the Word. Because mens hearts are stuft with this baggage and base food, therefore will not men eate this Angels food, this bread of Hea­ven.

2 Secondly, from lingring and hankring after some other food. Such a dispo­sition takes off the stomack from whol­some food. The Israelites had Angels food, the bread of Heaven, and yet at last this food would not down with them, nay they loathed their Manna: And a man will not eate what hee loathes. But what was the cause that they ca­red not to eate manna? See Numb. 11.4. They fell a lusting (or they lusted a lust) and said, who shall give us flesh to eate? and vers. 5. fish to eate, and they long af­ter the garlicke and onyons of Egypt; and therefore now this Manna will not downe with them. So men, when [Page 291] once they begin to lust a lust after no­velties in doctrine, the wholsome sa­voury truth of God they begin to loath, they are weary of it, quite cloy­ed with it, then no wonder it is not eaten. When once mens lippes hang after Egyptian food, popish and cor­rupt doctrine, then truth will not downe by any meanes, Isa. 44.20. He feedeth on ashes. That is but strange food, a mad dyet for a man to live and feed on ashes. But what makes him feed so fondly? A deceived heart hath turned him aside. So with many. deceived heart hath turned them aside, and then they fall to eating of ashes, and therefore, like those that have the greene sicknesse, their mindes hang af­ter ashes, and such trash, and so no mind to the wholsome food of sound Do­ctrine. See the case cleare, 2 Tim. 4.3, 4. They will not endure it, therefore not eate it, not indure it, as a man can­not indure the meate he loathes. But why not indure it? They have itching eares, that itch after novelties, and therefore shall turn away their eares, &c.

Thirdly, from sicknesse, or if yee will from deadnesse. Sicke men for­sake their meate, and refuse their meat. Men are spiritually sicke, and have some diseases upon them that make them eate nothing at all, or else they doe but piddle, and trifle, as good ne­ver a whit, as never the better. Nay, men are dead, void of the life of God, and that's a maine reason that they eat not. Dead men cannot eate.

2 Secondly, since it is a duty that must be done, therefore let people ex­amine themselves whether they doe it or not, whether the Word be eaten by them or not.

Quest. How may one know whe­ther he eates the Word or not?

Answ. By these things:

First, By spirituall cheerefulnesse, 1 livelinesse and quickning. When a man hath eaten, it makes him cheere­full and lively, Act. 14.17. He fills our heart with food and gladnesse. A man when hee hath fasted, and long for­borne his meate, his spirits waste and decay; but when hee eates, that re­paires [Page 293] his spirits, and renewes them, and so makes a man come to himselfe, and makes him fresh and lively. See Jonathans case, 1 Sam. 14.27, 29, 30. Hee was faint and his spirits spent so, that his eyes began to grow dimme through faintnesse and want of spirit, and he doth but eate a little honey, and his spirits are refresht, and repaired, that his eyes were enlightned. And if but a taste of the honey did so much, How much more sayes Jonathan, if the people had eaten freely, had they beene chee­red, and repaired. Wee finde a man, 1 Sam. 30.12. that had eaten nothing in three dayes and three nights, by reason of which his spirits were quite gone, and hee was even a dead man: But see vers. 11. 12. And when he had eaten, his spirit came againe unto him. It was in a manner gone from him before, but now hee had eaten hee was so refresht and cheered, that hee was alive againe, his spirit came againe.

So it is in this eating, it fills the soule with cheerefulnesse and livelinesse. A man that eates the Word indeed findes [Page 294] his heart finely cheered, filled with spirits, Thy words were found by me, and I did eate them. How did that appeare? And it was unto me the joy and rejoycing of mine heart: Oh how mine heart was cheered within mee, oh how my spi­rit was refresht! Prov. 24. My sonne, if thou finde honey, as Jonathan did, eate it for it is good. So eate this honey for it is good. Why what good will follow upon it? If thou be faint, lumpish, spirits downe, dim sighted, it will en­lighten thine eyes, it will so cheere thy spirits, that it will recover thy deadnesse, and dimnesse, it will en­lighten and enliven thee. When that man had eaten, his spirit came againe: If before thou wert dead, and heavy, and lumpish unto good duties, yet if thou doe eate the Word, one good meale of it will recover thee out of that deadnesse, and make thee lively and cheerefull in duties of worship and obedience. By this try thy selfe. If thus it be with thee, thou hast eaten the Word, but the little quickning, refreshing, the little enspiriting of men [Page 295] after the Word heard, argues how lit­tle men doe eate it.

Secondly, by spirituall satisfaction. 2, A man that is hungry his stomack is stil craving, and he desiring something that he wants, and let him have this, or that, yet hee is not satisfied, unlesse he may eate. Mirth, musick, company, pleasure, let an hungry man have, yet there fol­lowes no satisfaction, still his stomacke craves. But let a man but eate, then there is a satisfaction, and that craving is over. Nehem. 9.25. They did eate and they were filled. And so in the mi­racle of the loaves, it is said, they did all eate and were filled, their hunger was allayed and satisfied. So it is here: The heart of man is full of cravings, and hungrings after profits, pleasures, vanities, lusts, and though a man eate of these never so much, these satisfie not the hungry cravings of the heart, nay the more they are fed upon, still the heart craves them more: But now when a man eates the Word, all these cravings of the heart cease, and are satisfied. A man upon eating the [Page 296] Word findes such satisfaction in it, and his heart so fitted, that it is at rest from those troublesome and inordinate cra­vings, these unnaturall dogged appe­tites are quenched. The soule that eates the Word findes it selfe so abun­dantly satisfied, that it lingers not af­ter the profits and pleasures of the world. Hee that eates this Manna lin­gers not after the flesh-pots, the ony­ons and garlicke of Egypt. Isa. 55.2. Wherefore doe yee spend mony for that which is not bread? and your labour for that which satisfieth not? hearken dili­gently unto me, and eate yee that which is good, and let your soule delight it selfe in fatnesse: though these things then sa­tisfie not, yet the Word it satisfies, and fills, and feeds, and fattens.

By this may men try themselves, if they have so received the Word, as that their hearts are weaned from their carnall and worldly lusts, those insatiable cravings are at an end, such satisfaction is a signe that a man hath eaten: But the contrary shewes how few have eaten. Many would seeme [Page 297] to eate, and professe they have eaten, but yet their hunger after the world, their profits and pleasures, are as keene and as eager as ever. Their hearts doe restlesly crave these things. Thine heart is not filled, therefore thou hast not eaten.

Thirdly, by spirituall strength, 3 fatnesse, good liking, good complexi­on: so it is in bodily eating, keep men from eating and their strength decayes, they grow feeble, their complexion decayes, and they looke with an ill complexion, pale, wan, and ill colou­red. As wee see in a siege, when men have beene coopt up, and have not had meate to eate, they have come out like so many dead carkaises out of their graves, so weake, so poore, such ghostly lookes, as it is enough to scare a man with the sight of them. But now eating mends all this, that breeds good blood, health, strength, fatnesse, and a good habitude of body. Upon eating followes strength, strength to walke, and to worke, 1 King. 19.8. And he a­rose and did eate and drinke, and went in [Page 298] the strength of that meate forty dayes and forty nights, unto Horeb the mount of God. Upon eating followes fatnesse, Nehem. 9.25. They did eate, and they were fat. Upon eating followes goodnesse of complexion, Dan. 1.13. upon the ea­ting of this pulse, their countenances were faire and fat. And thus is it upon eating the Word, men have strength in their soules to walke in the wayes of God, men grow fat, grow up as calves of the stall, full of good, Rom. 15.14. they are fat, and flourishing, Psal. 92.14. They have faire and good complexions, their wisdome and other graces cause their faces to shine, their lives and carriages are faire and lovely. And by this may men know whether they have eaten the Word or not. If it be thus with them, that they have strength against their lusts, if they have strength to walke in obedience, &c. a signe they have eaten the Word. But this shewes that few have eaten and doe eate the Word.

Many say they doe, but how is it they be so weake and so feeble, that [Page 299] they cannot walke and worke? How is it that they be so leane, that there is such an emptinesse of grace and good­nesse? 2 Sam. 13.4. Why art thou, be­ing the Kings sonne leane, or thin from day to day? so how is it that thou ea­ting the Kings dyet, the bread of hea­ven, art thus thin and leane? How is it that thy life, thy complexion mends not, but thy complexion and conversation is so ill? It fares with many as in that case, Gen. 41.18.21. When the seven leane kine and ill-fa­voured had eaten up the fat, It could not be knowne that they had eaten them, they were still as hadgeld hildings and carrion-like scroyles as before. So here, men say they have eaten, but looke on their lives, and it cannot be knowne, as arrant scroyles as ever, as very swea­rers, drunkards, as ever, as proud, co­vetous, loose as ever. A cleare signe that such doe not eate the Word.

Fourthly, they that eate the word 4 will ever doe as Eve did when shee did eate the forbidden fruit, Gen. 3.6. Who gave also to her husband, and hee [Page 300] did eate; so ever here. There is no such good fellowship as in this eating, where there is no man that would eate alone, As Job 31.17. where that holy man professeth, That hee had not eaten his morsell himselfe alone, and the father­lesse had not eaten thereof: so here, none that eateth the Word of God eateth his morsell himselfe alone, and giveth not the fatherlesse and needy soule to eate thereof: But as in Samsons Riddle Out of the eater came meate: so here out of the eater of the Word com­meth meate to feed others, judge by this.

3 Thirdly, if the Word must be eaten, then it teacheth us to be frequent in hearing, and diligent in taking all op­portunities. Some men can content themselves, if need be, with one Ser­mon in a yeere, and it is enough a con­science if well followed: One meale in a yeere were short commons. A man desires to eate every day twice, some thrice a day. There is a necessity of eating frequently: so here, take all op­portunities of hearing and reading the [Page 301] Word, some morsell every day, and misse not publike meales. See 1 King. 19.5. & 7. where the Prophet Eliah was by the Angel bidden to eate, and hee did so; yea though hee had eaten but just before, yet hee goes to it againe the second time, being bidden a second time. If thou have eaten in the morning, yet, if God call to it a second time, eate a­gaine in the afternoone. If thou have eaten on the Sabboth, yet if God give opportunity and liberty, eate also on the weeke day. The Word is to be ea­ten, and eating must bee frequent and often.

THE PVRCHASE AND POSSESSION OF THE TRVTH.

FRom the 19. to the 29. verse of this chap­ter the Prophet en­devours to fence men from the danger of two common and foule sinnes, drunkennesse and whore­dome: [Page 306] Against drunkennesse, vers. 19, 20, 21. Against whoredome, in the resi­due. In which passage this one thing may be observed. Dehorting from drunkennesse he prefaces thereto onely in one verse, vers. 19. but dehorting from whoredome hee prefaces to that counsell in five verses, vers. 22. to 26. It is the more hainous evill of the time, and of more mischievous consequence. It is a sinne to which our nature is more prone and inclinable; and therefore to keepe men off from it, he makes the hedge the stronger.

In this Preface hee gives such coun­sells, as being listned to, may prove strong preservatives against the poy­son of that pestilence. One is that, vers. 22. Respect and obedience to parents holy counsels. Those heark­ned to would be speciall meanes to save men out of those snares. Another in this verse, which is an exhortation to the study and acquisition of godli­nesse, grace, and Religion, with which the heart being effectually seasoned, it would in speciall manner save a man [Page 307] from that sinne. And so it suites with that, Prov. 2.10, 11, 12, 16, 17. When wisedome entreth into thine heart, and knowledge is pleasant unto thy soule; Dis­cretion shall preserve thee, understanding shall keepe thee: To deliver thee from the way of the evill man, from the man that speaketh froward things. To deliver thee from the strange woman, even from the stranger which flattereth with her words: Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Wisdome and truth, godlinesse and grace will preserve both from the e­vill man, and the evill woman. Thus this verse stands in coherence with the others.

Take the words now in themselves considered, and they are an exhortati­on to stirre up men to bestirre them­selves with all paines and diligence, to get knowledge, godlinesse, grace, &c. for that is comprehended under truth, wisdome, &c. As if he had said, Let it be your maine care and labour, to get the knowledge of the truth, to get grace and Religion into your hearts. [Page 308] And this counsell is laid downe under a metaphor, Buy the truth, by which he implyes with what desire and affecti­on, and cost, it should be sought, that men should so looke after it, and seeke to compasse it, as men use to doe after commodities of use and worth. Those men will buy, for those men will trade, and lay out their mony that they may get the possession of them. So here hee would have them so affected to the truth, that they should trade for it, be at paines and cost for the compassing and getting of it. And when they have once gotten and purchased this com­modity, they should by no meanes part with it againe, but hold and keepe it fast, sell it not. When once men have made the bargaine, and gotten this good penny-worth, by no meanes part with it againe, part with it upon no termes what price soever is offered for it.

So then here be two things in these words:

• 1. A precept, Buy the truth.
• 2. A prohibition, Sell it not.

First to to begin with the precept, Buy the truth, also wisdome, instruction, and understanding, or as some translate, Buy the truth, of wisdome, &c. Buy the truth. I, but what truth, or what doe you meane by truth? That truth which is of wisdome, of instruction, of understanding, the truth that is in piety, godlinesse, religion, Tit. 1.1. and the acknowledging of the truth which is after godlinesse.

That truth, wisdome, understanding, Doct. godlinesse, grace and religion are not to be had for nothing.

It is the duty of every one to use all meanes and diligence to get the truth, to be willing to be at the cost of all paines and diligence for the buying and compassing the truth, wisdome, godlinesse, &c. These are commodities which will not be had without cost. They are commodities that will not fall into mens mouthes, but they must be bought. Hee sayes not, Take the truth, as if it might be had for ta­king up, but buy the truth; there must be a price given for it, and men [Page 310] must be at cost before they can have it.

See how Araunah speakes to David, 2 Sam. 24.22. Let my Lord the King take, and offer up what scemes good unto him, &c. and see Davids answer, vers. 24. Nay but I will surely buy it of thee at a price, neither will I offer of that which doth cost me nothing: So here, many it may be would be content to have these things, if they might have them for stooping and taking up. Nay, but they must buy it at a price, God for­bid that we should think to have truth for that which doth cost us nothing. It must cost men a price, and a good round price too, Buy the truth.

And this is that we have elsewhere, Prov. 4.5. Get wisdome, get understan­ding, and vers. 7. With all thy gettings get understanding. It is the selfe-same word that is used here, and may be, as it is by some translated, Buy wisdome, buy understanding, and with all thy get­tings buy understanding. Get it, say some; Buy it, say others, it all comes to one, for it is to be gotten with buy­ing. [Page 311] The way to get it, is to buy it. It is not a commodity that goes a beg­ging; it must be bought before it can be got. It is the counsell that Christ gives, Apoc. 3.18. I counsell thee to buy of me Gold tryed in the fire. Could not Christ give it as a matter of Almes? No, hee will have it bought, or they shall goe without it. He doth not say, I counsell thee to take gold of mee, but to buy gold of mee, hee will have men draw, and draw deep too before they have it.

It is that is called for, Isa. 55.1. Come ye, buy and eate, buy Wine and milk. It is not enough to come and looke and gaze upon this commodity, to praise and commend it, no not enough to bid for it, and offer for it, but wee must strike through the bargaine, and buy it. A man may bid and not buy, but wee must bid and buy both. So Matth. 13.44. The man that findes the treasure in the field, goes and buyes the field. Hee doth not wish hee had the field, he doth not bid money for the field, and then leave it, but hee goes [Page 312] thorow with the bargaine, hee buyes, and purchases the field. And vers. 45, 46. The Merchant when bee finds a pearle of great price, hee buyes it. Christians should be Merchants, men that drive a trade. When commodities are set forth in Marts and Fayres, yee have many country people will come and gaze upon them, and will cheapen, and be asking the prices, though they ne­ver meane to buy them: They will cheapen pearles and jewels, &c. onely to know their worth and prices; but now when a Merchant comes, he chea­pens and buyes: So Christians driving a trade for Heaven, and being Mer­chants, they must buy those pearles, buy those commodities that are set to sale.

There be foure things that may make a man willing to buy the truth. The same things that make men wil­ling to lay out their money for other commodities.

1, First, it is a necessary and usefull commodity. Indeed things that a man hath no need of, no use of, hee hath [Page 313] no minde to buy, or to lay out his mo­ney for them. It is no providence nor good husbandry, to buy such things as hee hath no need or use of, Joh. 13.29. Buy those things that we have need of. If a man want bread, want clothing for him and his, hee is willing to lay out his money, and to buy them, be­cause these things hee hath need of. Necessity forces him to buy these: So here, the truth is a necessary commo­dity, an usefull commodity. It was when Christ was dispersing, and many hearing the Word of truth, that Christ spake that speech, One thing is needfull: As if he had said, Thou thinkest much at Mary, that shee is at this market, that she is buying this commodity, but blame her not, it is a needfull commo­dity, and therefore shee doth well to buy it. It is as necessary as Heaven and salvation it selfe, 1 Tim. 2.4. Who will have all men to be saved. I, that men like well, but marke what followes, and to come unto the knowledge of the truth. Marke then, there is no com­ming to salvation, till men come to the [Page 314] knowledge of the truth. The Truth must be had before Heaven can bee had. Truth therefore being so needfull a commodity, and so usefull, there is great reason we should be forward to buy it, and to be at cost for it. There is a necessity of buying it, and of be­ing at cost for it, Apoc. 3.18. I counsell thee to buy of me white rayment that thou mayst be cloathed, and that the shame of thy nakednesse doe not appeare. There is a necessity of clothing, a necessity of covering ones nakednesse, therefore a necessity of buying knowledge, grace, religion, godlinesse, being things of such necessary use, men must be at cost and charges for them, men ought to buy them.

2 Secondly, it is a profitable commodi­ty, a gainefull commodity, there is much to be gotten, and gained by the buying of it. Hee that trades in this commodity shall never be a loser by it, nay hee shall be a great saver and gainer by it. 1 Tim. 6.6. Godlinesse is great gaine. If it were but gaine it were somewhat, and it were enough to [Page 315] crosse the conceit of the world, that counts godlinesse losse and hindrance, but that is not all, it is great gaine, it brings in great returnes, rich returnes, it brings in such advantage as makes a man.

Thirty and forty in the hundred are counted great gaines in trading, but this buying and trading brings in grea­ter by farre, Matth. 19.27, 29. Then answered Peter and said to him, Behold, we have forsaken all, and followed thee: what shall wee have? And whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my Names sake, hee shall re­ceive an hundred fold more, and shall inhe­rite everlasting life. As if hee had said, Lord we have beene at great cost, and great charges to buy the truth, what shall wee have? what gaine will our adventure bring us in? what shall wee get by the buying of this commodity? Christ answers, Every one that hath for­saken, &c. shall receive an hundred fold. Where marke, that the gaine is not one for an hundred, but an hundred for [Page 316] one, as if a man should lay out a pound, and gaine an hundred pound by laying out one. The gaine of buying this commodity, is like the gaine that Isaac had by sowing, Gen. 26.12. Who re­ceived in the same yeere an hundred fold. And marke againe, that it is not in this trading and buying, as it is in buying and trading in other commodities. We see in other trading in the World and buying, that some men grow very rich, gaine great estates, but yet many get little, many lose and are undone by trading. But now it is not so here: And every one, sayes Christ, that hath forsaken, &c. shall receive an hundred fold. This commodity bought makes all gainers, gainers an hundred fold in in this life. Every Merchant of this Company is a gaining Merchant.

There is a three-fold profit or gaine to be had by buying the Truth.

First, a mans spirituall freedome 1 from the captivity and bondage of Sa­tan and lust. Joh. 8.32. Yee shall know the truth. Know the truth? And what shall we get by that truth? And the [Page 317] truth shall make you free. Wee see that many will give good summes to buy the freedome of the City. As Act. 22.28. With a great summe bought I this freedome, viz. of the City of Rome: So that hee that buyes the truth, buyes his freedome, hee gaines his freedome by the bargaine, his freedome from the thraldome of his lust, his freedome from the slavery of Satan: See 2 Tim. 2.25, 26. If God at any time will give them repentance, that they may know the truth, And that they may come to amend­ment out of the snare of the devill, which are taken of him at his will.

Secondly, Riches. The buying 2 of the Truth makes a man rich, Prov. 3.13. Blessed is the man that findeth wis­dome, and the man that getteth understan­ding. Happy is hee that buyes this commodity. But why? vers. 14. For [...]he merchandise thereof is better than the merchandise of silver, and the gain there­ [...]f is better then gold; and vers. 16. Ri­ [...]hes are in her left hand. It many times [...]ings in earthly riches, for godlinesse [...]ath the promises of this life, and the life [Page 318] to come. But that matters not. To be sure, it makes spiritually rich, Apoc. 3. The Church of Laodicea thought shee was rich, but she was poore. Well, Christ will teach her a course to become rich. But what course is that? Shee must fall to trading, and to buying, to the buying of truth, of grace, vers. 18. I counsell thee to buy of me gold. But what shall wee be the better for buy­ing it? It is a commodity, if yee buy it, will enrich you, will make you; to buy of mee gold, that thou mayst bee rich: So that the way to fetch in the gaine of spirituall riches, is to be buy­ing this gold. It is a trading then wee see that is gainefull, it will gaine spiri­tuall riches.

Thirdly, Life and happinesse, Pro. 3 3.18. Shee is a Tree of life to them that lay hold upon her.

So that here is that should make us willing to buy the truth, and be at cost for it, and to come off roundly for it too, in that it is so profitable and gaine­full a commodity. If a man sees a commodity in the Market that will [Page 319] yeeld profit, that will bring him in gaine, hee need not be intreated to buy it, hee will be sure to lay hold on it, to fasten upon it, hee will have it though hee borrow the money to buy it. Gainefull commodities use not to hang in hand, but they are presently snatcht up, there is catching at such commodities to buy them. The truth therefore being a commodity in which there is gaine and advantage to be had, what ever it cost, what ever be the price, buy it, lose not the buying of a gainefull commodity. What shall it profit a man to gaine the whole world, and lose his owne soule? Hee that makes such a bargaine, makes but a losing bargaine: And so, what shall it en­dammage a man to lose, to give the whole world, and to gaine his owne soule? He that makes such a bargaine, makes a saving, a gaining bargaine. Hee that buyes the truth, though hee give the whole world for it, makes a gaining bargaine, because he gaines his soule, and Heaven by it.

Thirdly, it is a pretious commodity, 3 [Page 320] of great worth and excellency, Prov. 3.13, 14, 15. Blessed is the man that fin­deth wisdome, and the man that getteth understanding. For the merchandise there­of is better then the merchandise of silver, and the gaine thereof is better then gold. It is more precious then pearles: and all things that thou canst desire, are not to be compared unto her. See Job. 28.12. 16, 19. But where is wisdome found? and where is the place of understanding? It shall not be valued with the wedge of gold of Ophir, nor with the pretious Onix, nor the Saphir. The Topaz of Ethiopia shall not be equall unto it, neither shall it be valued with the wedge of pure gold. Matth. 13. The Merchant seekes pearles, and he findes one pearle of great price, of great value and worth. It is no vile and paltry commodity, but a commo­dity very pretious: And therefore worth the buying. Things that bee vile, who will buy them? refuse stuffe none will lay out money about them. But when things are pretious and ex­cellent, their excellency tempts men to buy. What made the Merchant in [Page 321] the Parable to sell all that he had, and to buy the pearle? It was a great price to give all that hee had, it seemes to cost exceeding deere. To have given halfe that he had one would thinke had been enough, but he gives all that he hath to buy it. And what was the reason? It was a pearle, and it was a pearle of great price: so Truth being a pearle, and a pearle of great price, lose not the buying of so pretious a commodity.

Fourthly, It is a commodity we can 4 never be over-reacht in, we cannot be cheated and cosend in. A man is over­reacht, and cosend in buying when hee gives more for a commodity than it is worth, when the commodity bought, and the price given have no proporti­on, are not of equall value, the buyer hath not a pennyworth for his penny. Gen. 23.15. The land is worth foure hun­dred shekels of silver. So long as the land was worth it, Abraham could not have an hard bargaine, could not bee over-reacht in it, could have no cause to repent him, though hee gave foure [Page 322] hundred shekels of silver. The land was worth it: so here, in buying the Truth a man shall bee sure not to bee over­reacht, he shal be sure not to be pincht with an hard bargaine, because let it cost what it will, let the price be never so high, let a man give what he will, yet the truth is worth it, and a man shall be sure to have a pennyworth for his penny.

Prov. 3.15. All the things thou canst desire are not to be compared to her. Prov. 8.11. For Wisedome is better than pre­cious stones, and all pleasures are not to be compared unto her. The highest price that can be set is disproportionable to the worth of it, is beneath the value of the commodity. Iob 28.17. Though it be a necessary commodity, a profi­table, gainefull commodity, a preci­ous commodity, yet at any price it is set at, it is a cheape commodity, and the price is low. A man cannot be o­ver-reacht when the commodity is necessary, profitable, precious, and yet the price low. How can a man be over-reacht where the commodity is [Page 323] profitable, and cheape both? Now this commodity as it is well worth all our paines, endevours, costs; so all we can doe and give, it is but cheape, it is but an easie low price. Is. 55.1. Come buy wine and milke without money, and without price, that is, without any me­ritorious price, as he that gives the money, and the price that a commodi­ty is worth in point of commutative Justice deserves to have the commo­dity, and it is Injustice to hold it from him. Thus wee must buy without price, because no man can give a meri­torious price to God for Grace and Heaven. Buy without price, that is, without meritorious price; or else thus to our present purpose. It is true that Truth must bee bought with a price, and with a great price, but yet the greatest price that is, is so beneath the commodity, that it is no price. As we say of a cheape commodity that is bought for little, that it is no price. Ten thousand pound is a great summe of money, an huge summe, but for a man to buy ten thousand pound a yeer [Page 324] for the price of ten thousand pound, it is but one yeares purchase, it is no price, ten thousand pound is no mony, no price to ten thousand pound a yeere. It is a great deale of paines, and cost that a man must bee at to get the Truth, to get Christ, and Grace, but the worth of the commodity consi­dered and the transcendency of the value of it above cost and paines, all our cost and paines is no money, is no price. And how can a man bee over­reacht, or have an hard bargaine, when he hath a good bargaine for no price. Here is that then which may draw us on to strike thorow this bargaine, and may encourage us to trade, and buy, we shall be sure to have a pennyworth for our penny, we shall not bee pincht with a deere penny-worth. Many a man hath a great minde to such an house, and land, he would faine buy it, he beates the price, and bids faire for it, but yet as good a minde as hee hath to it, he buyes it not, he feares it is to deere, he feares he shall repent him of his bargaine, and wish his money in [Page 325] his purse againe, and therefore falls off. But now here is no such feare, what ever the Truth cost thee, sup­pose it cost thee much paines, and la­bour, suppose it proves matter of great charge to thee, suppose it cost thee thy credit and respect in the world, thy liberty, thine estate, thy bloud, thy life, yet thou buyest it not too deere; it is well worth all thou canst give for it. A man may buy house and lands, good house and lands too deere, a man may buy Gold too deere, as the Proverb is, but yet hee cannot buy Truth, nor Grace, nor Christ, nor Heaven too deare. The Land is worth foure hundred shekles, and Heaven, and Christ, Truth, and Grace is worth all that ever. God shall aske for it.

A man may buy a good purchase of land, and yet have no cause to rejoyce in it, may wish hee had never medled with it, but had kept his money in his purse. Ezek. 7.12. The time is come, the day draweth neere, let not the buyer re­joyce. Such times may come, as a man [Page 326] may have but little joy in buying a a purchase. But a man that buyes the Truth shall never repent him of his purchase, but let such a buyer rejoyce. Come what times will come, yet he may rejoyce, yea the worse the times may be, the more cause may he have to rejoyce in his purchase.

Thus being convinced that this du­ty is to be done, that Truth is to bee bought, come wee now to shew how this duty is to be done, and wherein this buying stands.

This buying then stands in diverse things.

First, In giving a price, and paying a price for it. In trading in the world, when a man gives the price for a com­modity, he buyes it, and a man cannot be said to have bought a commodity till some price be given for it, that is contracted for, ye are bought with a price, 1 Cor. 6.20. therefore in buying there is a price given. When Abraham bought the fields of Ephraim, he gave him the price of foure hundred shekels, and when hee gave that price then hee [Page 327] bought it. Deut. 2.6. ye shall buy meate of them that ye may eate, and ye shall buy water of them that ye may drinke. But how must they buy? yee shall buy meate of them for money, and ye shall buy water of them for money. That which a man hath without money, or some valuable consideration; it is not bought, but is given freely, or taken unjustly. But when a man gives mo­ney for bread, gives money for water, then he buyes it. So in this case, hee that would buy Truth must give a price for it, it will not bee had for no­thing, that which a man hath for no­thing is not bought. The price that men must give for Truth and Grace, is the use of all such meanes by which Truth and Grace is to be gotten. So buy the Truth, that is, use all meanes by which it may bee had; God hath appointed certaine meanes in the use of which he will give Grace, and the knowledge of the Truth, and they that will have this commodity must give this price, must use such meanes as God requires to be used to this end.

This price that God sets is not a matter of money, Simon Magus would have bought that gift for money. Act. 8.18. He offred them money. But thy money perish with thee, saith Peter to him. We our selves are bought with a price. 1 Cor. 6. but yet 1 Pet. 1. are not redeemed with Silver, and Gold, and corruptible things, so Truth, and Grace must bee bought, but yet it is not gold that will buy this Gold. But there is another price with which Truth must bee bought. The use of those meanes which God hath ap­pointed, that is the price; that look as by the giving of a price an earth­ly commodity is bought, and obtai­ned, so by the use of the meanes, Truth, and Grace is gotten, and obtai­ned. And what then are those meanes?

First, Prayer, Buy the truth, pray 1, for the knowledge of the truth, pray for grace. As by money wee obtaine and buy the commodity wee neede, and have a minde to, so by prayer wee obtaine and buy the truth. Jam. 1.5. If any of you lacke wisdome. Shop-kee­pers [Page 329] as men passe by their doores, aske them, What doe yee lacke? what is it that you want? So the Apostle here seemes to say, what is it that ye lackc? what is it that ye want? Doe yee want grace? Do ye want knowledge and wis­dome? Well, what if we doe? How may wee come by it? Buy it, sayes the Apostle. I, but what is the price that must be given for it? If any man lacke wisdome, stand in need of this commodity, let him aske of God. And it is the price that Christ sets upon grace, Matth. 7. Aske and ye shall have. The price that the Lord sets upon the knowledge of the truth. Jer. 33. Call upon me, and I will answer thee, and shew thee great and hidden things which thou knowest not. God highly befriends us, hee sets the commodity at a low price. It is little worth that is not worth the asking. The way then to buy, is to beg; begging is buying, and praying is paying. And therefore how often finde wee David in those suites, Teach mee thy truth, teach me thy Statutes, &c. David knew the commodity would not be bought without this price, and [Page 330] therefore hee stickes not at it, he gives the price, and seekes grace, and the knowledge of the truth by prayer.

Secondly, hearing the Word, and at­tending 2 upon the Ministery thereof. As Paul speakes of Christ, Rom. 15.8. That Jesus Christ was a Minister of the circumcision for the truth of God: So it may in another sense be said of the Ministers of the Gospel, That they are Ministers of the Gospel for the truth of God, to make knowne the truth of God, to offer and tender it unto people. And Mal. 2.6. The Law of truth was in Levi's mouth. God sends them to set his truth to sale, they bring this commodity to Market: So that if wee would buy the truth, wee must attend upon them whose worke is to dispense the Word of truth, as the Gospel is called, Ephes. 1.13. And it is a part of the price that is to be given for it, to come to, & attend upon their Ministery. See Mal. 2.6. The Law of truth was in his mouth, and vers. 7. They should seeke the Lawes (of truth) at his mouth. So then, they that would get [Page 331] the truth, must seeke it at the mouthes of Gods Ministers, and that is the way to get this commodity. This is part of the price, to come to the publike meanes, and to attend upon them. Come and buy, Isa. 55.1. Even com­ming is a part of buying. If Jacobs sonnes would buy Corne, they must not onely give money, but they must goe into Egypt, and their going into Egypt was one part of the price of it. They could not buy unlesse they went into Egypt, where it was to be bought. They that will buy a commodity, they must goe to the Market, and the shops where the commodity is to be bought, Matth. 25.9. Goe to them that sell, and buy for your selves. So if men would buy the truth, they must goe to them that sell, and there buy. Now Gods Ministers are they that in a good sense sell, and therefore to them, men must goe and buy. The Sabbaths are the Market dayes, the publike assemblies are the Market places, and the shoppes where this commodity is to bee bought. And if men would buy, thi­ther [Page 332] they must goe, there they must waite. And this going to, and atten­ding upon the ordinance of preaching is a part of the price that must be given to buy this pearle. Buy the truth then, that is, goe to the Word, and attend upon the preaching of the Word, goe to the Market and waite upon that Or­dinance.

3 Thirdly, reading the Scripture, and other Bookes, that may helpe us to the knowledge of the truth, and build us up in grace, mutuall conference, and meditation. This is a price that must be given for truth. It is not enough to use publike helpes, but wee must use private helpes also, wee must trade and traffique in private, as well as in publike. Thus in the use of the meanes that God hath appointed, wee must buy this pearle of Truth and Grace. God can infuse grace and knowledge into us without our endeavours in the use of the meanes, but God will not doe it. His way is that the meanes shall be used, and the use of the meanes is the price hee will have for this com­modity. [Page 333] God gives grace, and the knowledge of the truth, as Boaz gave Ruth corne, Ruth 2.15, 16, 17. Could not Boaz have given her at once as much corne as would have yeelded her an Ephah of Barley, and so have sent her home without any more adoe? Yes surely, hee could have done it, and it had beene no more charge for him to have done so: But yet hee would have her use her endeavours, to gather and to gleane it, and beat it out to, when she had gleaned it; and that la­bour of hers should bee the price shee should pay for it. So God can give us knowledge by immediate revelation, and grace by immediate infusion, but yet hee will have us use the meanes in praying, hearing, reading and con­ference, and our labour and ende­veavour in the use of those meanes shall be the price with which the truth must be bought.

Secondly, in giving and paying the 2 full price for it. A man that will buy a commodity, must not onely give a a price for it, but hee must give the full [Page 334] price that is asked for it. When A­braham was to buy the field of Ephron, I will give thee money for it, and Ephron tells him it is worth foure hundred sheck­els: Now if Abraham will buy it, hee must give him his price: And so hee did, Gen. 23.16. Hee weighed unto him the silver which hee had named, hee gave him the price which hee asked, and so bought the field. If Abraham had of­fered him three hundred and fifty or three hundred and ninty sheckels, hee had offered him a price, but not E­phrons price; hee had offered him sil­ver, but not the silver hee named; hee had offered a price, but not the full price; and so the bargaine had not beene strucke thorow, the field had not beene bought. Gen. 23.9. for as much money as it is worth, for full money, that is, as in the Hebrew, for the full price.

So it is here in the buying of the truth. Not onely must a price bee given, but a full price, Gods price that hee askes and sets. I may allude to that speech of Christs, Zech. 11.12. If yee [Page 335] thinke good, give me my price, and if not forbeare. So the Lord in this case saies to us, If yee thinke good of my com­modity that I offer to you, yee shall have it, but then you must not thinke to have it at your owne price, but you must give me my price, the price that I aske and set you. The seller sets one price, and the buyer offers another, but if the buyer offer too low a price, hee must rise and come to the sellers price if hee will have his commodity. It is not enough then if wee will buy the truth to offer a price, and give a price, but wee must give Gods price, that is, the full price. Now Gods price, the full price is this, it stands in these two things:

First, in an industrious, painefull, 1 serious use of meanes. The use of meanes is a price, but the full price is the serious, industrious use of the means, the using of the meanes with all our might, Hos. 6.3. Then shall wee know if wee follow on to know the Lord. Many pray, heare, reade, &c. and yet buy not the truth, nor get knowledge, nor [Page 336] grace, they indeed give a price, but it is not Gods price, not the full price, and therefore they have not the com­modity. The Apostle sayes of those women, 2 Tim. 3.7. They were ever learning, and came not to the knowledge of the truth. They were cheapning and offering for it, but they never bought the truth, and all because they came not to Gods price. There be some that are ever praying, ever hearing, e­ver reading, and yet never come to the knowledge of the truth, never get true grace. Heere indeede is a price given, meanes are used, but the full price is not given, meanes are not used in good earnest, seriously, industriously with all their might. It is not enough to pray for grace and the truth, but men must pray so as God would have them pray, Jam. 1.5. If any of you lacke wisdome, let him aske of God, which giveth to all men liberally, and reprocheth no man, and it shall be given him. Well may one say, if that be all, I will soone aske it, I will give that price willingly for it. I, but marke verse 6. But let him aske in faith: [Page 337] That teaches thus much; That asking is not enough, unlesse men aske in that manner, for faith, and so for all other qualifications, as God requires. It must be faithfull, and fervent, earnest prayer which is Gods price. See Prov. 2.3, 5. If thou cryest and liftest up thy voyce, then, &c. Hee sayes not, If thou pray­est, that is to be done, that's part of the price, but if thou cryest. That's Gods price, to have fervent prayer, full of earnestnesse and contention of spirit. Cold, formall, dead-hearted prayer is not Gods price, it is too low a price to fetch so rich a commodity. What must I give you, say wee, when wee come to buy a commodity? So if wee would know here, My sonne, give mee thine heart. In prayer for grace, give God thine heart. The tongue, the lippes, the voyce, is too low a price, God must bee prayed to seri­ously with the heart. Is that all? No, there is more yet; that same, Psal. 119.145. I cryed with my whole heart. That's the whole price, and full price in the point of prayer. Not some of the [Page 336] [...] [Page 337] [...] [Page 338] heart, but the whole heart must bee given to God in this duty. It is not enough to heare the Word, to get grace and the truth, but men must so heare as God requires, with such pre­paration, with such affection, with such attention, with such after endea­vours as God commands. Ezek. 40.4. Sonne of man, behold with thine eyes, and heare with thine eares, and set thine heart upon all that I shall shew thee. Eyes and eares, and heart, must all be set on worke in the duty. Those Ezek. 33. heard the Word, but they gave not the full price, the price that God asked, Their hearts were running after their co­vetousnesse. It is not enough to reade, but it must be such reading as God re­quires that will helpe a man to the truth, and to grace: It must be reading with industry, diligence, heedfulnesse, and much paines-taking. Therefore Christ bids us not barely, Reade the Scriptures, but to search the Scriptures. A man must set his head and his heart on worke both in reading the Word. Prov. 2.4, 5. If thou seekest her as silver, [Page 339] and searchest for her as for treasures: Then shalt thou understand the feare of the Lord, and finde the knowledge of God. There is the full price. What paines doe men take to seeke and search for treasures hid in the earth, for silver in the Mynes: They dig thorow rockes, dig wonderfull deepe, follow every veyne, and search every cranny where the silver lyes; It costs a great deale of paines and labour, in searching, and digging for silver; and so it must cost a great deale of paines and industry in the reading of the Word and searching of the Scriptures, that's Gods full price in this particular, if we will buy the truth. Slight and overly formall use of these meanes, are not price e­nough to buy the truth.

If a man aske ten pounds for a com­modity, and one bid him but tenne pence, hee cannot buy that commodi­ty: The buyer and seller will never meete at such a distance. God hee askes diligence, painfulnesse, industry, and labour of spirit in the use of meanes: Now if wee come with our [Page 340] dead and cold formalities, and make prayer but a lip-labour, hearing but an eare-labour, reading but an eye-labor, this is to offer God but ten pence, nay but ten tokens, when hee sets the price ten pounds: And they that come so short of Gods price are never like to buy: God must have his full price, his whole price, and they are never like to buy that doe not give him his whole price, that offer him not halfe his price.

Here is that which keepes men off from buying, because they are loth to goe to the full price, to bee at all that paines that must be taken in the use of the meanes. If prayer, hearing, reading, would doe it, they would not stick at that, but if so much paines and labour must bee taken in these, they thinke it too deare at such prices & rates, they will forbeare. See Prov. 24.7. Wise­dome is too high for a foole. It is too high prizd in a fooles conceit, and there­fore he buyes it not. The Wise-man speakes in the fooles language, Wise­domes in the plurall are too high. As [Page 341] if he had said, fooles when they look upon this commodity of wisedome, Oh say they, it is Wisedomes, oh what a multitude is there of these truthes! what a deale of paines will it require to know all these things! and besides, They be high points, deepe matters, what a deale of study, what beating of a mans braines will they aske, what a deale of striving in prayer before wee shall attain to them! there is no med­ling with them, as good goe without them, as take them at such a deare price. And thus fooles lose a good bargaine because they thinke it too deare upon those tearmes, because they will not give the full price. It is otherwise with an understanding man, that understands the worth of Truth. Prov. 15.14. The heart of him that hath understanding seeketh knowledge. Hee seekes or pursues it. There bee many difficulties to be overcome, ere he can have it, it will cost much paines, but he yet for all that seekes and pursues after it, hee stickes not at that price. And againe, The heart of him, &c. seekes. Hee [Page 342] doth not onely speake of it, or heare others speake of it, but his heart, and his minde is upon it. And though a com­modity be deare, yet if a man have a minde to it, he will have it though he pay the price. A man that hath an heart, and a minde seeking Truth, thogh the price of it be so much pains, labour and industry in the use of means yet he will buy it at that price, he will give the full price of it. So that when he bids us Buy the truth, hee bids us not onely pray, but pray hard, pray earnestly with thy whole heart, not onely heare, but heare with all diligence, attention, and intention of spirit: not onely reade, but reade searchingly, diligently. This is Gods price, this is to give the full price. Give that and then wee buy.

Secondly, in a cheerefull parting 2 with, and giving for the Truth such things as are deare to us, or of price, and worth to us. These may be refer­red to three heads.

1, First, our lusts, and corruptions which are deare to us, which we count so dearely of as our right hands, and [Page 343] our right eyes. And yet as deare as they be to us these must bee given, and par­ted with for the getting, and buying of the truth; Gods full price is that these must bee given, and bee all sold, and made off to buy this purchase. So the merchant that findes the pearle of great price, Matth. 13.46. hee goes and sells all that he had, and bought it. All that hee had was the full price of the pearle, and he came to the full price, parts with all that hee had, and so bought. Hee sold not some of that he had, that was but a pinne of the price, not halfe that hee had, that was but halfe the price, but hee comes to the full price, All that hee had, and bought it. A man that will have Christ, and buy his Truth, must part with all his lusts, and give them all for this bar­gaine. Some man likes Christ and the Truth so well, that hee could bee content to part with this and that lust, hee could as Herod, bee content to doe many things, and part with many things for the truth, but Herod hath one jew­ell, his Herodias, hee is loath to buy [Page 344] truth so deare as to give her for it: It is too deare a price to buy truth at, to part with one so deare to him. I, but if Herod will have the truth, hee must come to Gods full price, not doing of many things, not the parting with some lusts and vanities, but the parting with all, Herodias and all, is Gods price. Bid wee, and offer wee what wee will, use meanes and endeavours, and goe on in them, yet if wee will not part with our lusts, we shall never have the bargaine, nor buy the pearle. It is a pearle of great price, and therefore a great price, the selling and putting off all our lusts, must be given for it, or else bid as oft and as faire as we will, it will not doe. See 2 Tim. 3.7. Ever learning, and ne­ver come to the knowledge of the truth. They bid faire for the truth. They were content to learne, and to bee at some paines to get the knowledge of the truth, which is more then a great many will bid for it, nay they doe it not for a fit, but are ever learning, they seeme to follow it with some close­nesse, and yet for all this never come to [Page 345] the knowledge of the truth, ever bid­ding, but never come to buy the truth. Why? what's the matter they buy it not? Because though they seeme to bid faire, yet they come not to the full price. They would sell some­what to buy the pearle, but not sell all, not part with their sinfull lusts, and therefore God denyed them the knowledge of the truth, vers. 16. They leade captive simple women laden with diverse lusts, which women are ever learning, and never come to the knowledge of the truth. Prov. 14.6. A scorner seeketh wisdome, and findeth it not. Hee bids, and buyes not, hee will not give the full price, hee scornes at such a deare price as to part with all his lusts. There is no reason or equity that the buyer should have a mans commodity at the price hee will set: The seller is to set the price, and if hee cannot have his price, hee wrongs no man to keepe his commodity to himselfe, spe­cially when it is richly worth the price hee sets. If therefore wee would buy the truth, sell away and part with all [Page 344] [...] [Page 345] [...] [Page 346] thy lusts, that's Gods full price, of which hee will not abate any thing. It is but a folly to hucke, and to hope by hucking, to fetch downe the market. If yee thinke good, give God his price, if not, forbeare. Either all, or nothing at all. As men say to such as offer short of their price, I had as live ye offered me nothing.

Secondly, Our money and meanes in 2 that kinde when God calls for it, these temporall things. It is true indeede that money will not buy grace: Indeed the Popes graces may be bought with money. There be Bookes in print of the taxes of the Apostolicall Chan­cery, in which bookes are sold dispen­sations and absolutions for all manner of villanies, and some not to be named. And, sayes that Booke, these kinde of graces are not for the poore, because they are destitute of goods and means. But therefore these graces are for the rich, they may for money buy the Popes graces: But Gods graces are not to be had for money. So Simon Magus would faine have been trading. [Page 347] And yet in one sense wee must buy the Truth with our money, and tem­porall good; That is, wee should bee willing to be at costs and charges, and to spend money for the maintaining of those meanes, and those Ordinances in the use of which the truth is to bee gotten. Though we cannot buy grace for money, yet with our money wee may buy preaching, maintaine the Mi­nistery, we may buy Bibles, buy good Bookes, by all which wee may come to get the knowledge of the truth. And so in this sense, wee must buy the truth with our money, and it is a part of Gods full price, and such a price as must be given if men will buy the truth. Prov. 4.7. If need be part with any gettings to get the truth.

Though our money cannot buy grace, yet it can procure and maine­taine the Ministery of the Word and preaching of the Gospel, by which the knowledge of the truth and grace is to be gotten. And therefore it is well noted by some on that place, Matth. 13.44. That the Merchant finding a rich [Page 348] treasure hid in the field, is said to sell all and buy the field. He doth not buy the treasure, but the field, and so in buying the field hee buyes the treasure there­in. The field is the Ministery of the Gospel, in which the treasure of grace is hid. And so some expound those words, Col. 2.3. [...]; in which Mini­stery of the Gospel, vers. 2. are hid all the treasures of wisdome, and knowledge. Now though our money will not pro­cure grace and knowledge, yet it will purchase that field, the preaching of the Gospel, in which these treasures are to be had. And this price God re­quires, a part of his full price, Gal. 6. Let him that is taught make him that teaches him partaker of all his goods. God will not have the Ministery of the Word eleemosynary, to be matter of meere almes, but hee will have not onely mens paynes to heare the Word, but mens purses to maintaine the Word, and his Ordinances, by which the truth is to be had. God him­selfe would not have the doores of the Tem­ple shut for nought, nor fire kindled upon [Page 349] his Altar for nought, Mal. 1.11. And would hee then have his Word open­ed for nought, and the fire of the word kindled for nought? No, but Numb. 35.8. Every one shall give of his Cities to the Levites according to his inheritance which hee inherites. And will have him that keepes the Fig-tree, eate of the fruit thereof, Prov. 27.18. and will have the Oxes mouth unmuzzeld that treads out the corne. So buy the truth, that is, be at cost, and let your purses walke for the maintaining of the Gospell. Though our money cannot buy grace and knowledge of the truth, yet our money may buy Bibles, and good Bookes, by the reading whereof wee may come to get knowledge and grace So that when hee sayes, Buy the truth, hee sayes, Buy Bibles, buy good Bookes, and sticke not at the cost and charge of them, but willingly bee at such charge for the getting of the truth. It was a great price those Bookes came to which they burned after they came to the knowledge of the truth, Act. 19.19. They brought their Bookes together, [Page 350] and burned them before all men, and they counted the price of them, and found it fifty thousand peeces of silver. Surely they that in honour of the truth burned Bookes of so great price, would not have stucke in desire of the truth to have bought Bookes of great price. And thus our fore-fathers, godly chri­stians, before Luthers time here in England, when there was some glimpse of the light of the Gospel, they bought the truth, though at an high price. It is memorable which Mr. Foxe speakes of them. They did sit up whole nights in reading, and hearing good Bookes read. That was one part of the price they gave. But they did not onely buy with their paines, but with their purses, with their goods, being at great cost and expences in buying Bookes in English. They gave sometimes five markes and more for a good Booke; they gave a loade of hay for a few chapters of Saint James, or Saint Paul in English. It was more money, five markes then, then ten pound is now. What a deale of cost was it to buy [Page 351] such bookes. I, but it was to buy the truth, and good men they thought truth deare at no price, nor the meanes of truth too high at any rate. It was Gods price then, and they shukt not at it. Thus is truth to be bought.

Buy the truth, lay out money and stick not at it, to maintaine preaching, to buy a Bible, &c. Alas I want mo­ney, I have so many occasions, and the world so hard, I cannot be at the charge of maintaining preaching, buy­ing Bibles, &c. Those be the shuck­ings of earthly hearts, that are of Ju­das minde, that the oyntment was wasted that was bestowed upon Christ. But sup­pose there be truth in it, yet I say buy the truth, and rather then not buy it, doe as our Saviour advises, Luc. 22.36. He that hath no sword, let him sell his coat and buy one. So sell thy coate, and pur­chase a Preacher, sell thy coate, and buy a Bible: Thou must come to Gods price, if buy.

Thirdly, Our comforts of this life, 3 as peace, liberty, houses, lands, hus­bands, wives, children, life it selfe. [Page 350] [...] [Page 351] [...] [Page 352] Sometimes truth is at dearer rates then at other times. God sometimes raises the price, that truth cannot be bought nor had but at these high rates, That if a man will have it, it may cost him his deerest comforts, his very blood and life it selfe. Truth was very deare, at very high prices in Queene Maries dayes. It pleased God that by the rai­sing up Queene Elizabeth, a nursing mo­ther in Israel, that the prices fell, and truth was had at easier and lower rates. But yet when truth was at these deare prices in Queene Maries dayes, we see the servants of Christ did not sticke to give the price of their blood for it: And though it were as much as their lives were worth to be medling with the Truth, and the Gospel, yet they were content to come to Gods full price, to the very highest price of all, to part with all the comforts of this life, and life it selfe for the truth, when God pitched that price. And though it be sometimes at lower prices, yet that is a price that must be pitcht up­on, and wee must be willing to give it, [Page 353] if God call for it. Joh. 8.31, 32. Yee shall be my Disciples, and yee shall know the truth. The knowledge then of the Truth, and being a Disciple are both of a price. Looke what it will cost to be a Disciple, that it may cost to get the truth. At what price then is it to be a Disciple, Matth. 16. If any man will be my Disciple, let him take up his crosse and follow mee. So that hee that will bee a Disciple must rec­kon upon the price of the Crosse, and so must hee that will buy the truth, for a man must bee a Disciple that will have the truth. I confesse this is a sharp price when God calls for it, and yet this price must then be given. Wee saw before that it is a commodity royally worth what ever God askes for it. This men count too high a price and so start at it that they let the bar­gaine goe. They deale just in this case as Boaz his kinsman did in the buying of Naomies land, Ruth 4.3, 4. Hee said, I will redeeme or buy it: I, but vers. 5. Boaz tells him of a condition that goes with the bargaine, What day thou buyest [Page 354] the field of the hand of Naomi, thou must also buy it of Ruth, &c. thou must take her to wife, &c. The man had a good minde to buy the field, but when hee heares of that condition, hee starts at it, vers. 6. by no meanes can I buy it, lest I marre mine inheritance. So when truth is offered unto men to buy it; God of­fers to sell truth to you, say his Mini­sters, Buy it therefore, and let not such a commodity goe. Oh say men, wee will buy it with all our hearts. I, but what day you buy the truth you must make account to take up the crosse, make account of losse of liberty, &c. when men heare that, and see the price so high, oh say they, wee cannot buy it, lest wee marre our credit, our li­berty, our houses and lands, and our very lives. This price is thought too high, and thereupon men breake off. Those in the parable, the stony ground, seemed to be very forward to buy the truth, but when persecution and tribula­tion arises because of the Word, they are offended, they cease trading any longer, they like not the buying truth at such [Page 355] smart rates as those. If men might have the truth, and their credit, the truth and their peace, ease, liberties, they could be well content to buy it, but if it cannot be bought but upon such hard termes, they will none, they will stay till it may bee had better cheape. And this is the second thing in which is the full price of Truth, a willingnesse for truths sake to part with any thing that is deere and pre­tious.

The third thing in which this buy­ing 3 stands, is in paying current money for it. Hee that buyes a commodity, and comes with false coyne, hee doth not buy, but hee cheats: Hee is a cheater, not a chapman. When A­braham bought the field of Ephron the Hittite, Gen. 23.16. Hee weighed him foure hundred shekels of silver current money with the Merchant. So must God be dealt with all, men that will buy his commodity, and trade with him must pay him current money. Now money that is current, must first bee good mettall; secondly, it must bee [Page 356] weight. If a man pay gold the mettall is currant, but if gold want weight, and be light, it will not passe, and proves not currant for want of weight. If money be weight, yet if it be not good mettall, be false and counterfeit coyne, be brasse and copper, be gil­ded or silver'd brasse, that's not cur­rant: But when money is good for the materiall, is true silver and true gold, and when it is good for the weight, then it is currant money. And such money must they buy withall that will buy truth, and will trade with God for this commodity. Now this cur­rant money is not onely to use the meanes, and to use them with industry, but to use the meanes with industry in sincerity, out of a love and with a love of the Truth for it selfe. To use meanes and use them industriously for the get­ting of the truth, and not sincerely out of a love of the truth, but for other ends, this is to offer copper, and coun­terfeit coyne, and God will not part with his commodity for such coyne: Hee will not part with it but for cur­rant [Page 357] money: Hee will buy, and weigh every peece of our money, and when hee findes that men goe about to cheat him with false and counterfeit coyne, they shall none of his commodity. I con­sell thee to buy of me gold tryed in the fire. We must not thinke to buy gold with copper and brasse, but men must give good gold for this gold if ever they meane to have it. As hee offers gold tryed in the fire, so hee requires gold tryed in the fire, 2 Pet. 3.1, 2. To stir up your sincere mindes, that yee may bee mindefull of the words, &c. And so men must come with sincere mindes, if they would understand the words of the Prophets, and come to the knowledge of the truth in the Scriptures. Yea, when men will be buying with false coyne, they shal not only not buy what they would have, but they shall for­feit, and lose what they seemed to have bought, Matth. 13.12. that which hee had seemed to have bought. They shall misse of what they would buy, and they shall lose what they have bought. And therefore David desires [Page 358] of God that hee may have the Truth, and the knowledge of it, because hee dealt honestly with him, paid him current money, Psal. 119.10. With my whole heart, that is, with a single and sincere heart, have I sought thee, and thy truth, Oh let mee not wander from thy Commandements, let mee not misse of the knowledge of thy Truth: Lord here is current money, let mee have the commodity. Simon Magus offered money for the gift of the Ho­ly Ghost. Hee is denyed it, because he thought to buy it that way: But if hee had offered to buy it another way; hee should have beene also denyed it up­on that ground, Act. 8.21. Thine heart is not right in the sight of God. Hee would have had that gift onely to have made an advantage of it, to have brought him in money, and therefore he offered money, therefore he desired not that gift sincerely for the gifts sake. So when mens hearts are not right in thē, they use meanes, and take paines to get knowledge of the Truth, not for the love of the Truth, but for other by, [Page 359] and base ends, that they may have credit or advantage by it, this is to of­fer false coyne, and their heart is not right, and Gods Truth and Grace shall never be bought for false coyne: But when the meanes are used, used indu­striously and sincerely, it is much to see how freely God will part with his cō ­modity to such, sincerity will bring in great encreases of the knowledge of the Truth, and all other graces. The secret of the Lord is with them that feare him, Psal. 25. When God sees mens hearts sincere in the seeking of the Truth, hee will liberally communicate his gifts and graces to them; nothing helpes a man to buy such great penny worths as sincerity doth: For as men, so God loves to trade and deale with such as will deale honestly, and will be currant pay-masters, will pay currant coyne.

The fourth thing in which this buy­ing stands, is, To buy in time, and whilst 4 the commodity is to be had. A man that meanes to buy a commodity will take his time, and his season, will be [Page 360] sure to be at the Market, and the faire, when the commodity is to be had. A man that meanes to buy, will not misse nor lose the Market day, nor the mar­ket time. Hee will make haste to the market, and be sure to take his time, because if hee come too late the com­modity will be gone, and then he can­not buy that hee wants. If a man come the day after the fayre, and the morrow after the market, hee may goe home as wise as hee came. Nay, if a man come to the market to buy, and walke up and downe, talke with this body, and that: If hee goe and sit and talke away the market time in the Ale-house, bibbing, and twatling with this and that idle companion, before hee mindes it the market is over, and done, and hee cannot buy because the com­modity is all gone. Hee cannot buy because through negligence and idle­nesse hee lost this market time. But hee that meanes to buy will doe that first, will waite upon his market time, will doe that businesse first, and then if hee have any spare time, hee can spend it [Page 361] upon other lesse necessary imploy­ments. So here, hee that will buy truth, must watch and take his market time, must be buying truth whilest truth may be bought. There is a buy­ing time, and a trading time for truth, Eccles. 3.1. To every thing there is a season, and a time to every purpose under Heaven. And there is a time, and a season, in which God offers Truth to bee sold, in which men may buy it, and obtaine it, Luc. 19.42. If thou hadst knowne, at least in this thy day, &c. vers. 44. Thou knowest not the day of thy visitation. This thy day, that is, this market day, in which truth and grace might have beene bought. The time of thy visitation, that is, the market time of Grace. There is then a day, and a time, a market day, and a market time, a day and time in which Grace and Truth are to be bought. 2 Cor. 6.1, 2. Wee then as workers toge­ther with him, beseech you that yee receive not the grace of God in vaine. For hee saith, I have heard thee in a time accep­ted, and in the day of salvation have I [Page 362] suc­coured thee: behold now the accepted time, behold now the day of salvation. Now then they that will buy the truth must be buying whilest it is market time, must be trading for Truth and Grace whilest they may be had, must ply their market whilest the market lasts. To day if yee will heare his voyce. Luc. 12.56. Yee can discerne the face of the skie, how is it that yee doe not discerne this time? This buying time, this selling time, this market time. It must be a man care that will buy, to discern the buying time, and to lay hold upon that time, and to follow his market close whilest it lasts. If men will buy the truth, let them not neglect buy­ing whilest God offers to sell, doe not trifle away the market time of Grace, in following the world, and thy lusts: First make thy market, and when thy market is made, and thou hast bought this commodity, that spare time thou hast bestow that upon secular businesse of lesse moment. A man that will buy the truth, when hee sees it is market time, must doe as hee speakes, Ezra 7. [Page 363] 16, 17. And all the silver and gold, &c. That thou mayest buy speedily with this money, bullockes, rammes, &c. So when wee see it to be market time, and the good penny worths of the Gospel are stirring, then all the time, all the paines, all the labour you can finde in all your course, offer it willingly as a price, that you may buy speedily with your paines and diligence in the use of the meanes, knowledge of the truth, grace, and godlinesse. When Christ bid Judas, That which thou doest, doe quickly, the Disciples thought hee had meant, That those things were necessary to be bought, hee should buy quickly, Joh. 13.29. Surely so it must be in this case with all that will buy the Truth. That which yee doe, doe quickly: that which yee buy, buy quickly. So long as the Gospel is preacht to us, so long it is market day, buying time: Therefore if yee will buy the Truth, now, now is the time, put it not off, I will buy to morrow, or next weeke, or next yeere, or at my lives end, but buy speedily, and buy presently: If yee [Page 364] lose the market day, and market time, yee shall not then buy though yee would. The market may be done to morrow, the market may be past in a­nother yeere, and it will be too late to buy when the market is done. See Matth. 25.9, 10. &c. The foolish Virgins had their oyle to buy when they should have had greatest use of it. It was no time to goe to buy oyle when the Bridegroome was come, it was too late then, whilest they goe to buy then, and furnish themselves, then the Bridegroome comes, and they are shut out of doores. Had they bought their oyle when the time of buying was, then they had entred. Presse men to get grace, the knowledge of the truth, to be trading now whilest the market time of the Gospel, and their life lasts; and their answer is, all in good time, hereafter may serve, at the har­dest at their death. I, but then it is no buying time. Alas, it is an ill time to be catechised in, and to be learning the knowledge of the Truth when a man is upon his death bed. That's the [Page 365] time to spend oyle, not to buy oyle. It is then dying time, not buying time, it is ill buying when a man is dying. If a man be to buy then, the doore of hea­ven will be shut upon him before hee can returne from the shops. In vaine shall men seeke the truth, and grace, and to be taught when the day of grace is past, that would not take and buy it whilest the market of the preaching of the Gospel was on foot. See Joh 8.21. When the market is done, and o­ver, then yee shall seeke to buy, and all the world if yee had it, yee would give to buy the Truth, and ye shall not buy but yee shall dye, and dye in your sinnes. It is not in the markets of the Gospel as it is with other markets. Wee see many will put off buying in other markets, till toward the end of the market, till men have some commodi­ty lye upon their hands, and there be but few left to buy, and then they make account at the latter end of the market to buy at lower prices, to get better penny-worths: And so it oft proves. But it will not prove so here, [Page 366] the best penny-worths here are to be had at the beginning of the market. At the end of the market it is a great venture if any thing will be to bee bought at all, or if it be to be bought, it cannot be had but at farre dearer prices then it might before. If thou doe get any thing it will cost thee dou­ble, and trebble the price it might have beene had for in the prime of the market. If thou get any grace and mer­cy at thy death, that hast neglected it in thy life time, and in the time of grace, it must be had with farre more struggling, sorrowing, weeping, la­menting, repenting, then it might have beene had for before. God is ever deerer, and his prices higher at the latter end of the market, then at be­ginning.

Ʋse To condemne men for the neglect of this duty, their grosse neglect of buying the Truth. God offers men in the Ministery this pretious commodi­ty of the Truth, and wooes men to buy it, and yet men will scarce looke upon it. It is strange to see how dead [Page 367] the markets are growne, and how this commodity hangs in our hands that God hath betrusted us with the sale of. That shall be a good time when it comes, Apoc. 18.11. that no man shall buy Romish merchandise any more, when Romes markets shall goe downe, and the Whores trading shall decay, when men shall buy Pardons, Reliques, Masses, Dirges, Agnus Deis, hallowed Graynes, and such trumpery no more. When men shall buy lyes no more. An happy thing when the Popes Mer­chandise shall no more be bought, but a sad and wofull thing, when men will not buy Gods Merchandise any more. As 1 Cor. 7.3. Let them that buy be as though they possessed not, as though they bought not. That's commendable in worldly mercature: To be sure so men deale here, Buy as if they bought not, as if they cared not whether they bought or no; that's a miserable thing in trading with God. It was made a cause of publike fasting and humiliati­on amongst the Jewes when trading decayed, and grew dead. And what [Page 366] [...] [Page 367] [...] [Page 368] is it then when this trading growes dead? Prov. 17.16. Wherefore is there a commodity of Truth and Grace in Gods hand, and a price, a meanes in a fooles hand to get wisdome and truth, and he hath not an heart. Here is a rich commodity, men see the price, and have the meanes in their hand, and yet have no heart to buy, no minde to trade, slight the commodity as if not worth looking after?

When God offers this commodity to buy, they shuffle it off, they have farmes to buy, yoakes of Oxen to buy, Luc. 14. they have so many things to buy, that they will not buy the Truth, I pray thee have mee excused, I must lay out my time and paines for other things, I have not wherewith to buy this Truth. It is miserable to see how cold mens desires are after the Truth. Just as Pilate, Joh. 18.38. What is Truth? A good question, but asked with a base oscitancy of spirit, hee cares not to know what Truth is, but before an answer can be given hee goes his way out, and turnes his backe upon [Page 385] Christ. Just such respect give me not the Truth. Presse them to buy the Truth. Why, what (say they) is truth? but they care not so much as to heare what the Truth is, they ought to buy.

Some it may be could be content to buy it, so it might be at their owne price, if now and then a Sermon, a Chapter, reading a good Booke in a good fit, would helpe them to it, they would not greatly sticke at it. But as Zech. 11.12, 13. They weighed for my price thirty pieces of silver. And the Lord said cast it to the Potter, a goodly price that I was prized at of them: So a goodly price that Truth is prized at of men, as if God offered trash, when he of­fers Truth. The Devils cōmodities goe off roundly, men will buy their lusts, though it cost them the price of their soule, and men will buy toyes, buy Play-bookes, ballads, Dice, Cards, 2 these commodities hang not, but Gods market is at a stand. For shame be awakened to this duty, and now that God offers to deale with us, let us [Page 370] fall to buying. Consider but two things to quicken us.

First, It is a commodity that is like 1 to grow deere, it is a commodity that may rise, and may be that it will bee very hard to be had. See how the world went in Elies time, 1 Sam. 3.1. And the Word of the Lord was precious in those dayes there was no open vision. The Truth rose to an high price, no pub­like prophecying. Wee have no char­ter for the perpetuity of the Truthes abiding with us. What know wee but it may grow as precious, to as deere and high prices as it did in Elies dayes? There is a time when running to and fro will increase knowledge, and helpe to buy the truth, paines are to the pur­pose, Dan. 12.4. And there is a time when running to and fro will doe no good, when for no price nor paines Truth will be had, Am. 8.12. And who knowes but hee may see such dayes? And is it not better to runne to and fro, to take paines when good will be done upon it, then to runne to and fro, when all the paines in the world will [Page 371] not helpe us to this bargaine? Wee see how deere, extraordinary deere one kinde of graine is now with us. Had a man foreseene it a yeere before, what a deale might hee have saved, and gained by buying good store of that graine then! When Joseph fore­saw the seven yeeres famine in Egypt, it was his wisedome and providence to buy all the Corne that ever hee could lay his hands on, and what a world of advantage did it bring in to the King of Egypt! If hee had stayed buying till the famine came, hee could have had Corne for no money, none was to be had, and Egypt had starved for it. So wisely he did to buy Corne whilest Corne was plentifull.

Secondly, Buying the truth will keep the Truth and the Gospel amongst us, 2 but if wee neglect and slight the buy­ing of it, it will be the losse of the Gospel, and all the good wee have with it. Wee see a man that comes to market so long as men buy up his com­moditie, and hee hath store of custo­mers, he keepes the market constantly, [Page 388] and will not leave comming to the market: But if once his takings faile, and men cease to buy, hee may come a while still to try if his markets will mend, but if hee sees they mend not, and men buy not, hee goes quite away and carries his commodities to some other place, where hee may finde bet­ter trading. Just so here: Buying will keepe God and the Gospel with us, keepe the market going, and the Gos­pel will never goe; but once slight Gods Truth, and regard not the buy­ing of his commodity, God will packe up and be gone, and try a new place for trading. Hee cast those out of the Temple that bought and sold, Luc. 19. hee cast them out for trading in the Temple, but here hee will cast men out of the Temple, will unchurch them, will take away Church and Gospel, because men doe not buy in the Temple. If ever yee lose the Gos­pel, and Truth, bee assured that yee lose it because yee make no more re­gard of buying the truth. Yee see many places that were great market [Page 389] Townes, that now their market is downe and quite decayed. Why so? because men come not in to sell com­modities. And why came they not in to sell? Because men came not in to buy. So here: If wee will not buy the Truth, God will take his Truth away, our markets shall downe, and God will carry his Truth to Turkes, Indians, Jewes, and there God will have great and goodly markets. God will not stay long where once markets grow dead.

Secondly, the prohibition followes, Sell it not. When once thou hast got­ten 2 the truth, and gotten grace, by no meanes part with it againe, but hold and keepe it fast. In selling there is a parting with that, wherein we have a propriety, and wherein wee have a possession. In selling there is an alie­nation of our right, propriety, and possession of the commodity sold, so upon the sale of my commodity, I part with it, it is no more mine, I have no more to doe with it, my commo­dity and I are wholly parted. And [Page 374] thus hee prohibits the selling of the truth. Doe not sell it when once thou hast it, part not with Truth, Grace, Religion upon any tearmes whatso­ever.

Doct. That the Truth of God once bought, must never be sold; once gotten, and ob­tained, must never be parted withall.

It is not with this, as with other worldly commodities. Other com­modities a man may buy, and may sell againe. A man may buy an house, and sell it againe, may buy land and sell it againe: Yea men doe buy other com­modities on purpose to sell them, as Merchants and Tradesmen. In this kinde men may buy and sell, but for this commodity of Truth men must onely buy and not sell. Other trading lyes in buying and selling both, but a Christi­ans trade lyes onely in buying: Buy they must, and buy they may as much as they will, but sell they may not at any hand. Buy the Truth and sell it not.

Prov. 4.5, 6. Get, that is, Buy, the same word: And not onely buy, but [Page 375] when ye have bought, sell it not, that is exprest in the words following, forget it not, decline not, forsake her not. And therefore, Prov. 19.8. Hee that gets wisdome loves his owne soule, hee that keepeth understanding shall finde good. Marke then, it is not all that God re­quires of us to get wisdome, but hee requires that when wee have gotten it wee keepe it. Hee that sells it keepes it not. A man keepes not that which hee sells, but parts with it. Hee that gets, and he that keepes. Christi­ans must be keepers, as well as getters. Buy the truth, and keepe the Truth, keepe it fast and sure, never to part with it more. 2 Joh. 2. for the Truths sake which dwelleth in us. Truth must not onely lodge with us, and be a guest with us for a night or so, must not sojourne with us, be with us for a yeere or so, but it must dwell with us. I, but a man may dwell a long time in an house, and yet be turned out for all that. I, but it must not be so with the Truth, The Truth which dwells in us, and shall be with us for ever. Truth [Page 392] once bought must be bought for ever, must never be sold more nor parted with. It is with Truth as it was with the Land of Canaan, Levit. 25.23. The Land shall not be sold for ever, or to be quite cut off. As that which a man sells hee sells for ever, and a man quite cuts off all future claime and right to it. The sale quite cuts it off from him. The land of Canaan, and mens inheri­tances therein might not be sold, and a perpetuall alienation of it be made from the owner. All they might doe was but a kinde of lease, which must determine too at the yeere of Jubile. It is mine sayes the Lord, therefore must not be sold. And so, the Truth must not be sold, no not leased out neither. The Jewes might sell their land for a time, but not for ever. But the truth may not be sold though but for a time, a little time. The Land shall not be sold for ever. The truth must not be sold at all, Apoc. 3.11. Behold I come quickly, hold fast that which thou hast. 1 Thess. 5. Hold fast that which is good. Prov. 7.2, 4. Would [Page 393] a man sell his eyes, or sell his sister, and kinswoman, the one were madnesse, and the other barbarous inhuma­nitie.

First, It condemnes such as are not Ʋse. 1 so wedded to the truth, but can and doe make sale of it for their owne ad­vantages, and to serve their turnes. They know such Doctrine to be truth, the very Truth of God, have profes­sed it and preacht it for truth: But if times change, and favour, and prefer­ments, and gaine, and advantage may be bought, they sticke not to buy these with the sale of the truth; yea, and sell truth by whole sale, not onely part with some smaller truths, but even with maine fundamentall truthes of Religion. Some sell the truth for a Benefice, for a good Looke, for a little good opinion. It was a vile price that Christ was sold at, for thirty peeces, the price of a servant: A vile price, to sell a boy for an harlot, and a girle for wine, Joel 3.3. To sell the poore for a paire of shooes. At baser rates doe too many sell the truth.

Ʋse. 2 Secondly, Let it teach us then, upon no tearmes to part with the truth of God, to sell it for no price. Though wee may be offered ever so fairely, yet be sure to hold and keepe the truth, Psal. 119.111. Thy Testimonies have I taken as an heritage for ever. Hold them and keepe them as thine inheri­tance. No wise man will sell his in­heritance. It was a faire offer that A­hab made Naboth for his vineyard, ei­ther a better vineyard, or give him money for it. God forbid, sayes Naboth, that I should give thee mine inheritance, that he should sell it him for his money. So let us make the truth our inheritance, and let us not bee like prodigall ding­thrifts, that sell their inheritance and patrimony, and then must thieve, or beg. Doe not for profits, ease, liber­ty, &c. sell and part with the truth. Wee are borne to beare witnesse to the Truth, Joh. 18.37. and we ought not to be sellers of, but fellow helpers to the Truth, 3 Joh. 8. Men must be valiant for the Truth, Jer. 9.3. If such sad times should come, as Isa. 59.15. that [Page 379] Truth should faile, and Dan. 8.12. That truth be cast to the ground, yet then sell not the truth, but stand for, and stand to the truth. And that wee may be the better resolved to cleave close to the Truth, and never to part with it, and sell it, consider well these motives following.

First, to sell the Truth at what price 1 soever, is a childish, silly, foolish bar­gaine. If a man will sell a commodity, hee will sell it somewhat like, or hee will keepe it: For a man to sell his house and land under foot, for a song, for a trifle, sell it, and to sell it nothing neere the worth, the world laughes at such a man, and counts him a weake silly man, a witlesse and a brainelesse fellow. A childe would sell his e­state, to which hee is heire, for an Ap­ple, for a rattle, if hee might have the power to make a sale in his childhood. Such a bargaine and sale were but a silly childish bargaine. Now all that sell the Truth make such bargaines, they sell an inheritance for an Apple, they sell an estate for a rattle. It is [Page 378] [...] [Page 379] [...] [Page 380] impossible to sell the Truth, but a man must needes sell it under foot, impos­sible to sell it for any thing that comes neere the worth of it. See Prov. 3.13, 14, 15. All the things thou canst desire are not to be compared to her. Job 28.16, 17, 18. It cannot be valued with the gold of Ophir, with the precious Onix, or the Saphire. The gold and the Chrystall cannot equall it: and the exchange of it shall not be for fine gold. No mention shal be made of Corall, or of pearles: for the price of wisdome is above Rubies. Houses lands, liberty, wife, children, life it selfe, they are all too cheape, too low a price to take for Truth, and to part with Truth for. It may be by selling the truth, and parting with it, thou hast got preferment, and it may bee when thou hast sold the truth upon such termes thou art ready to blesse thy selfe, and to say as they did that sold their flockes, Zech. 11.5. They that sell them say, Blessed be God for I am rich. It may be thou growest rich by selling the Truth, hast gotten such preferment, and promotion, in re­compence [Page 381] of thy falling from the Truth & Religion. It may be thou hast gotten liberty out of trouble and pri­son, hast saved thy lands and thy life, by the sale and forsaking of the Truth, and thou thinkest thou hast sold it well, to get and save all this by it. As well as thou hast got, thou hast made a fooles bargaine, thou hast sold it for trifles, thou hast not gotten the tenth part of the price Truth is worth. Esau sold his birth-right for a messe of pottage. All thou hast gotten, bee it what it will, is but as a messe of pottage to a precious jewell. If a man will sell the Truth, let him sell it and spare not, if hee can sell it for that which is better then it, nay if hee can sell it but for that which is but as good as it: But inasmuch as there is nothing in this world that can come neere the worth of it, it is a childish, and a foolish thing to part with it. If a man have a minde to sell his house and land, yet if when hee hath offered it to sell hee cannot get the worth of it, but if hee sell it, hee must part with it upon low termes [Page 382] must take an hundred pounds for that which is worth a thousand, hee will rather keepe it still, and never sell it rather then sell it so under foot, then sell it so as all the world shall laugh at him for a foole and a silly fellow: So here, if the world can give thee accor­ding to the worth of Truth, sell it, and put it off, and spare not; but inasmuch as the world cannot give thee the hun­dreth part of the worth of it, sell it not, but keepe it still rather then make a fooles bargaine, and to be made the laughing stocke of men and An­gels.

2 Secondly, to sell the Truth, it is to make a profane bargaine, and it is a manifest evidence of a profane heart. Heb. 12.15. Looke diligently least any man fall from the grace of God, that is, lest any man sell the Truth, they are the same thing. What if any man doe sell the truth, and fall from the Do­ctrine of Grace? Lest there be any pro­fane person as Esau was, who for one mor­sell of meat sold his birth-rights. Marke then, that that man that sells the truth [Page 383] and falls off from it, is such another profane person as Esau was, and is guilty of the same profanenesse that he was. Esaus profanenesse what was it? not onely in this that hee sold such a priviledge at so despicable a price (that indeed aggravates his pro­fanenesse) but in that hee sold spiritu­all things for temporall things. The selling of his birth-right was the sel­ling of his title to, and hope of Hea­ven. This to doe is profanenesse, and this they doe that sell the Truth for ease, preferment, liberty, life, &c. They sell spirituall things for tempo­rall ones; they sell their right to, and hope of Heaven for outward things. And thus are they guilty of making a profane bargaine. Thou that sellest the Truth thou makest Esaus bargaine, and shewest thy selfe as profane a wretch as Esau was.

Thirdly, to sell the Truth, it is to 3 make a dangerous bargaine, Ezek. 7.12. Let not him that selleth mourne, but no man hath more cause to mourne then he that sells the Truth, that man [Page 384] may come home by weeping crosse. That as Salomon speakes in that case, Prov. 11.26. Hee that with-holdeth Corne, the people shall curse him: but blessing shall be upon the head of him that selleth it. So here contrarily. Hee that holds, and keepes fast the truth, God himselfe shall blesse him, but cur­sing shall be upon the head of him that sells it. It is that which will bring a curse with it, and therefore a dange­rous sale. Dangerous in these re­spects.

1 First, Such as doe make Merchan­dise of the truth, and sell it, and once part with it, they seldome or never recover it againe. That's Gods curse upon them for selling, that they shall never redeeme or buy it more. A man that sells his inheritance, it is seldome seene that ever hee comes to buy it againe. And yet it is possible, and falls out oft in the World, that a man sells his house and Land, and lives to redeeme and buy it againe: But when a man hath sold the truth, & hath play­ed the voluntary Apostata by falling [Page 385] from Religion; whose experience can give an example of any one that ever recovered againe, and repented, and received, and embraced the truth againe. That's commonly Gods curse upon such, since yee have sold it, yee shall sell it for ever, you shall never have the commodity againe. That as in that sense the Prophet speakes, Eze. 7.13. The seller shall not returne to that which is sold: So in this case, God in wrath makes it good upon the sellers of the Truth, such sellers shall not re­turne to that which they have sold, but as they have parted with the truth, so they and the truth shall be parted for ever. They are irreducible, irre­coverable by the Ministery of the Word, Hos. 11.7. And my people are bent to backe-sliding from mee; though they called them to the most High, none at all would exalt him.

Secondly, Such as sell the Truth, 2 God will sell them, and they them­selves shall be sold: And that,

First, They shall be sold over to sinne, sold to be bond slaves and ser­vants [Page 386] to all wickednesse. That as it is said of Ahab, 1 Reg. 21.25. Hee did sell himselfe to worke wickednesse in the sight of the Lord. There was none like unto him: So it is true often of the sellers of the Truth, that when men have once bought the Truth and then sell it againe, they have once profest the Truth and Religon, and then decline, and fall off, they grow so wicked, so vile, so base in their courses, that there are none like them, they be men sold over to sinne, to commit wickednesse with greedinesse. The house fell, sayes Christ, and the fall of that house was great. If these men, sayes Moses dye the common death of men, &c. So these men fall not the common falls, sinne not the common sinnes of men, but prove the most transcendent, outragious sinners of all other men. None so loose, none so notorious drunkards, adulterers, non so bitter and pestilent persecutors of the Truth as they. Dan. 11.30. There were forsakers of the Covenant, sellers of the Truth, and what proved they, vers. 32. wicked doers against the [Page 387] Covenant. Psal. 53.3. Every one of them is gone backe, back from the truth, were sellers of the truth. And what proved they? they are altogether be­come filthy. They prove filthy fel­lowes, filthy drunkards, filthy adul­terers, filthy scoffers, filthy persecu­tors. Thus men that have sold the Truth, are sold to worke wickednesse in the sight of God and men.

Secondly, they shall be sold over in­to the hand and power of their ene­mies. When men sell Truth, they sell 2 God, and when men sell God, God will sell them, and as Psal. 44.12. Thou sellest thy people for nought. We shall never finde God threatning to sell his people, or selling them, but when they had first sold the Truth. Hee threatens to sell them, Deut. 28.6, 8. There yee shall be sold unto your enemies for bond-men and bond-women. But this threatning is upon their forsaking God, and his truth, and the purity of Religion, and their falling off to su­perstition and Idolatry. And when hee did sell them, why was it? but be­cause [Page 388] they had first sold the Truth, Deut. 32.30, 32. How should one chase a thousand, and two put ten thousand to flight, except their rocke had sold them, and the Lord had shut them up? For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter. And so Judg. 3.7, 8. And the children of Israel did evill in the sight of the Lord, and forgat the Lord their God, and served Balaaim, and the groves. Therefore the anger of the Lord was hot against Israel, and hee sold them into the hand of Cushan-Rishathaim King of Mesopotamia: and the children of Israel served Cushan-Rishathaim eight yeeres. And Judg. 4.1, 2. And the children of Israel againe did evill in the sight of the Lord, when Ehud was dead. And the Lord sold them into the hand of Jabin King of Canaan, that reigned in Hazor, the Captaine of whose host was Sisera which dwelt in Ha­rosheth of the Gentiles. It is an hainous thing to sell a righteous man for silver, the poore for a paire of shooes, Am. 2.6. And that which brings heavy judge­ments [Page 389] upon a Nation, how much more will it bring heavie judgement upon a Nation when they sell God, and they that sell truth sell God. See how God threaens Tyre and Zidon, Joel 3.6, 7, 8. The children also of Judah, and the chil­dren of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. Behold I will raise them out of the place whither ye have sold them, and will returne your recompence upon your owne head. And I will sell your sonnes and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people farre off, for the Lord hath spoken it. It was an hainous sinne to sell the children of Jerusalem to the Grecians, God would be quit with them for it. And how heinous is it then to sell truth which is the Daughter of God? Surely when men doe sell truth, and a Nation doth apostatize from God, God will be quit with them, hee will sell them into the hands of their enemies, they and their children.

Thirdly, such as sell the truth sell 3 [Page 390] their owne soules. Get what yee can by selling the truth, yet what shall a man give in exchange for his owne soule. What if by selling the truth a man could gaine the whole world, yet what shall it advantage a man to gaine the whole world, and lose his owne soule. It is ill selling when a man shall sell to losse, but specially it is ill selling when a man shall lose his owne soule by the bargaine. Hee loses his soule that sells it, hee sells it that sells the truth. See Prov. 19.8. He that getteth wisdome, that buyes the truth, loves his owne soule. I, but a man may buy truth and sell it away againe, may get wis­dome and lose it. And what then is his soule the better for it? Therefore marke what followes, He that keepes understanding shall finde good: As if he had said, Hee that gets wisdome, and keepes it, hee that buyes truth, and sells it not, hee loves his owne soule, hee saves his owne soule: therefore hee that gets it, and keepes it not, that buyes it and sells it againe, hee hates his owne soule, hee loses, hee damnes [Page 391] his owne soule. Iudas hee sold Christ for thirty peeces, it was the deerest bargaine that ever man made, in sel­ling of Christ, hee sold his owne soule, hee damned his owne soule by that sale. It is the case of every man that sells truth, hee that sells truth, Iudas-like hee sells Christ, and Iudas-like hee loses his owne soule. It was death by Law to sell some things, as to steal a man and sell him, Exod. 21.16. & Deut. 24.7. And it is death, eternal death to sell the truth. They that sell the truth, sel God, sell Christ, and so sell their souls. They sell Heaven, and buy Hell.

Quest. How may a man keepe him­selfe from selling the truth?

Answ. First, get the love of the truth into thine heart. That man that loves the truth wil never sell the truth, and the truth is never sold but it is sold for something that is loved better than the truth. A man that sells it for pre­ferment and gaine, loves gaine, and pre­ferment better then the truth, that sells it for life or liberty, loves these better then truth. Now let a man learne to [Page 392] love the truth better than all worldly things, and hee will never sell it for them, Psal. 119.127. I love thy Com­mandements above gold, yea above fine gold. Therefore to be sure hee would rather sell gold for truth, then truth for gold. Therefore they sold the truth, and beleeved lyes, 2 Thess. 2. Be­cause they received not the truth in love. A man that is in love with his house, with his land, no price will tempt him to sell it. If a man have but an horse that hee loves, though hee be offered more then hee can be worth, yet be­cause hee loves him, hee will not part with him.

Prov. 7.4. Say unto wisdome, Thou art my sister, and call understanding thy kinswoman. A man will not sell his sister because hee loves her. Say in in this case, as Nehem. 5.8. Wee after our ability, have redeemed our brethren the Iewes, which were sold unto the Hea­then; and will you even sell your bre­thren? Our fore-fathers, the Martyrs, after their ability bought the truth, and gave their lives to buy and redeem [Page 393] the truth, and we wil even sell the truth which should be as deere to us as our brethren, as our sisters?

Secondly, take heed, and make con­science 2 of selling Truthes of lesser mo­ment, that are not so fundamentall, and so necessary: Be not over easie to part with them. Hee that will over easily part with smaller truthes, is in a dangerous preparation to sell maine and substantiall Truthes. Hee that will not be brought to sell some small field, that lyeth far off from his house, hee will never be brought to sell all his whole inheritance. But when men begin once to sell here a peice, and there a piece, it comes to passe at last that the whole followes after, the in­heritance, and mansion house goes, and is sold at last: Hee that will sell and part with little truthes, and not sticke close to them, hee will if neede be sit as loose from maine fundamentall Truthes.