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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20536	Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut; Winston, John, fl. 1614-1634.	1610 (1610)	STC 6945; ESTC S114601	221,900	292

al our griefes and miseries wee should reason rather with God then with men For if wee be in distresse for our estate or in sickenesse of body or in perplexitie of soule in any of them or in all of them let vs goe vnto men Note and they will most commonly serue vs as Iobs friends did him lay sorer burdens on vs rather then ease vs of those we carrie alreadie and make our case a great deale worse then it is rather then minister any helpe and comfort vnto vs. But if we can heare and beleeue what the Scriptures of God tell vs wee shall finde that our state is neuer vnrecouerable but that if wee can bee trulie and soundly humbled there is hope and helpe for vs that God will giue vs an happy end of all our sorrowes and make vs great gainers by all our afflictions and temptations Though your sinnes were as Crimson they shall bee made white as snow In these words the Prophet hath reference to that that went before where he had charged them that their hands were full of blood Obiect Verse 15. For hereupon they might reply if wee bee such grieuous sinners how can wee dare to come vnto God for fauour is it not a terrible thing to appeare before him that is so iust and so holie how then can we looke that he should bee mercifull vnto vs It 's a thing not to be expected Answer Say not so saith the Prophet that is but a reason of the flesh as if God were no fuller of mercy then mortall men are or as if he could do no more then they can yes wee must know that howsoeuer men be vnable to change crimson or scarlet colour into white againe albeit they should lay all their wits and endeauours together and pull one thrid from another yet God can make your sins that are as crimson and as scarlet to become white as wool yea as snow it selfe If wee once fall a washing of our selues God will set in with vs and neuer leaue till all our iniquities euen in our owne apprehension and feeling bee quite and cleare remoued from vs so that none of them shall be imputed vnto vs but all set vpon Christ his score They that wash themselues by godly sorrow Doct. 8 the Lord will wash them from all their sinnes by the blood of his sonne Penitent persons shall bee washed from all their sins that whatsoeuer offences wee repent for wee shall bee sure to haue a pardon for So that the question is not what our faults haue beene but what our repentance is If wee bee truely deiected on our part it 's all one with God whether our transgressions haue beene more or lesse greater or smaller if wee repent truely wee shall bee pardoned fully bee our sinnes what they can bee secret or knowne So that though wee see spots in our selues yet God will see none nay when wee see our deformitie most God will make it most cleare vnto vs that his eyes are quite turned away from the same This is euident in the Prophet Ieremie where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes after their seuentie yeeres captiuitie In those daies and at that time saith the Lord the iniquitie of Israel shall bee sought for and there shall be none Ier. 50.20 And the sinnes of Iudah and they shall not be found for I will bee mercifull vnto them whom I reserue and the same is promised in another place 1. Iohn 1.9 Ezek. 36.25 c. where the holy Ghost speaketh thus If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse And the like is couenanted in Ezekiel where the Prophet bringeth in the Lord speaking in this manner Then will I powre cleane water vpon you and yee shall bee cleane c. where God himselfe vndertaketh to be the washer and the blood of Christ is the water Now there are two things which terrifie penitent sinners and cause their hope of obtaining mercie either vtterly to faile or at least in a great parte to faint and waxe feeble Concerning both which the Lord in this place giueth them comfort One is the multitude and exceeding great number of euils whereof they are guiltie now for that hee telleth them that he would wash them from all their filthinesse without exception Another thing that doth vsually disquiet the hearts of those that are turning vnto God is that their sinnes haue been hainous and extraordinarie and many of them such as haue broken the couenant of which sort is Idolatrie concerning which Zach. 13.1 hee addeth and from all your Idols will I clense you and in an other place that hee would open a fountaine of grace to wash them from all sinnes euen from sinnes of separation and such presumptuous offences as deserued excommunication from Gods people yea and to bee cut off by the sword of the Magistrate And there is no cause to the contrarie but that God may remit and pardon one sinne as well as another excepting only the sinne against the holy Ghost which shutteth vp the heart from all repentance and all as well as one 1 Reason First because Christ Iesus hath satisfied for all alike for the greatest as well as for the smallest for euery one as well as for any one Isa 53.4.5.6 for so saith the Prophet Isaiah He hath borne our infirmities and carried our sorrowes c. Hee was wounded for our transgressions broken for our iniquities The chastisement of our peace was vpon him and by his stripes wee were healed All wee like sheepe haue gone astay wee haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Whence it 's plaine and euident that Christ hath paied our whole debt and not a peece of it onely hee hath discharged our pounds as well as our shillings and pence and hath suffered for our must horrible and fearefull rebellions as well as for our smallest slippes And therefore as an honest creditor when the suertie hath satisfied him for all that was owing will not come with after reckonings nor challenge any thing of the debter so neither will the Lord lay any thing to our charge his sonne Christ Iesus hauing laid downe the full price for our iniquities whereby his wrath is appeased and his iustice perfectly satisfied That is one reason on Gods part why hee must of necessitie blot out of his booke and out of his remembrance all the offences of repentant sinners without any exception at all 2 Another reason there is on our part that hee that repenteth truely for one sinne doth repent as truely for all the rest and though none doe particularly know and discerne all the errors of this life yet God will accept of a generall humiliation for them and confession of them so that from both these laid together that

maintenance and imploiment Sinnes common to them both 1 Want of loue 2 Bewraying one anothers infirmities discouering each others secrets 3 Ielousie 4. Contention Sinnes of the people in regard of their Ministers 1 Disobeying and opposing against their doctrine 2 Denying them competent maintenance 3 Not standing for them when they are wronged Sinnes of Ministers 1 Slackenesse in preaching 2. Vnprofitable or hurtfull teaching 3. Giuing ill example Sinnes of Subiects 1 Rebellion 2. refusing to pay dues Sinnes of Magistrates 1 Carelesnesse in establishing and promoting true religion 2. of maintaining peace and prouiding that malefactors may be punished and wel-doers be incouraged Sinnes of Inferiours in gifts or age 1 Not acknowledging nor reuerencing nor imitating the graces of their Superiours 2 Despising of the aged Sinnes against the sixt Commandement 1 RAsh anger enuy hatred malice 2 Brawling reuiling threatning and prouoking of others 3 Fighting 4 Cruelty in punishing oppressing c. 5 Murdering of our selues or others or consent thereto 6 Immoderate worldly sorrow neglect of Physicke of wholesome diet and exercise surfeting and drunkennes all which are enemies to the health and life of man 7 Cruelty to our owne or others soules Sinnes against the seuenth Commandement 1 ADulterie fornication incest rape Sodomie 2 Al wantōnes secret or open alone or with others 3 Nocturnall pollutions lustfull dreames c. 4 Vnholy mariages in regard of religion age neerenes of blood want of parents consent c. 5 Abuse of the mariage bed not obseruing the time of natural separat ō Leu. 18.19 solemne humiliation 6 Nourishing of the causes and occasions of wantonnesse as impure lustes surfeting drunkennesse Idlenesse lascruious apparell society with lasciuious persons leaud bookes songs or speeches wanton lookes pictures stage-plaies dancing dalliance c. 7 Wearing apparell contrarie to our sexe 8 Vnlawfull diuorce Sinnes against the eight Commandement 1 COuetousnesse and all desire of our neighbours goods albeit through feare or shame wee cannot get them 2 Church-robbing 3 Robbing of our selues by wastefulnesse in diet apparell gaming c. by idlenesse vnaduised suretiship nigardlinesse c. 4 Robbing of others taking away the smallest things 1. by fraude 2. vncharitable inclosure 3. dealing wrongfullie with the goods of the deceased 4. deceite in buying and selling 5. withholding either things committed vnto vs or things found lent earned or otherwise due 5 Not making of restitution 6 Counselling or consenting to others in theft Sinnes against the ninth Commandement 1 False-witnesse-bearing in publike or priuate or consent thereunto 2 Raising spreading abroad or listening to false reports of tale-bearers 3 Rash suspition hard iudging interpreting things in the worst sense 4 Aggrauating and discouering others infirmities without care of their credit others edification or our owne good 5 Flatterie 6 Lying though in iest or to a good end 7 Boasting 8 Iniurious charging of our selues to be hypocrites in time of temptation 9 Want of care of our owne and others good name that God might haue more glory The breach of the tenth Commandement by MVltitudes of euill thoughts and motions against our neighbours and scarcity of such as are good When wee haue attained to a particular sight of our many and greeuous iniquities and transgressions what is further to bee done of vs We must labour to bring our hearts to true sorrow and contrition for the same 2. Godly sorrow What vse is there of that It is very requisite in diuers respects See the Sermon on Isa 1. Doct. 1. Iam. 4.8.9 Iere. 4.14 Ioel. 2.13 Zach. 12.20 Chron. 13.1 it beeing a speciall meanes to purge our soules from the pollution of sinne to moue the Lord to haue compassion on vs and plentifully to poure downe his mercies vpon vs without which it is certaine there is no sound repentance in vs nor mercy to bee expected from our God Sith it is so necessarie shew mee how it may be gotten First we must beseech the Lord from whom proceedeth euery good and perfect gift to worke it in our hearts Secondly wee must vse all good helpes to stirre vp our selues thereunto as 1 To call to minde the multitude Neh. 9. Psal 51. and grieuousnesse and offensiuenesse of our sinnes together with our long continuance therein aggrauating them by euerie circumstance to make them more odious to our soules 2 To goe to the house of mourning and to make vse of euerie stroake of God Eccles 7. as well vpon others as our selues 3 Not only with pacience to endure but with earnestnesse to intreate and with gladnesse to accept of the helpe of such as haue broken hearts themselues and so are more able and skilfull to pierce and wound the soules of others 4 When by our owne sifting and others faithfull dealing our hearts are touched with some remorse let vs seriously and throughly ponder vpon the infinite mercie of God the father in giuing his sonne and of Christ Iesus in giuing himselfe for vs who by reason of our sinnes were deadly enemies vnto him the consideration whereof cannot but moue our hearts to relent vnlesse they be altogether flintie and hard as an Adamant When our bearts are touched with inward griefe for our speciall corruptions what is to be done in the next place We must bring them in an holie confession before God 3. Confession Prou. 28. See the 13. Sermon What motiues are there to induce vs so to doe Diuers for 1 Without this there is no promise of pardon of sin Doctr. 2 nor indeede any godlie sorrow 1. Iohn 1 9. 2. Sam. 24.12 or sound repentance for sinne 2 This is a souereigne preseruatiue against relapses as may be seene in Dauid Peter and Paul 3 This is an effectuall meanes to quicken our heartes vnto praier Dan. 9.19 Nehem. 1.5.6 4 Hereby God is much glorified in his Truth Mercie and Iustice Iosua 7.19 Seeing this acknowledgment of sinne is so needfull declare how it must be performed These rules must bee obserued therein First that it proceed from a good roote Viz. 1 From an vtter hatred of sinne not from wearinesse vnder the crosse as in Pharaoh nor from some sudden passion as in Saul 2 From hope of mercie for if that be wanting 2 Sam. 14.12 wee shall neuer rest on God for pardon Secondly that it be made in a good manner Viz. 1 Hartilie and sincerely not coldly and hypocritically Ier. 31.19 2 Particularly and with enumeration of our speciall and most beloued sinnes as in Paul and Ezra What will follow vpon such a confession A desire of generall reformation and a full purpose to abandon the allowance of euery infirmitie and the practise of euery grosse sinne Reformation See the Sermon on Prou. 28. How may this reformation be attained vnto 1 We must constantly and carefully auoid all the occasions of sinne Doct. 3 and be most iealous of our selues where wee are most prone to be ouertaken Act. 19.18 Isa 1.16 2 We

both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit

seruant which I pray before thee daily day and night for the children of Israel thy seruants O Lord I beseech thee let thine eare now hearken to the praier of thy seruant c. 5 Fiftly and lastly this is a very great meanes to glorifie God God is glorified thereby Iosh 7.19 in which regard Ioshua saith vnto Achan my sonne I beseeth thee giue glory to the Lord God of Israel and make confession vnto him and shew me what thou hast done hide it not from mee Now if any inquire how wee by this meanes should glorifie God I answer that wee giue him the glorie 1. of his truth in acknowledging that which his word chargeth vpon vs 2. of his iustice if he should proceed against vs and 3. of his mercie in that wee thereby imply we haue hope that hee will forgiue vs. For if wee did expect no fauour we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth Sith then that without this confession there is no promise made vnto vs no sound repentance in vs no abilitie to resist corruption for the time to come and wheresoeuer this is on the contrarie side it puts life into our praiers and brings honour vnto Gods name the point is cleere and euident that this confession is so necessarie that without it there is no mercie to be looked for from God Which maketh for the iust reproofe and condemnation of those that faile in this dutie Vse 1 They pretēd they would fain haue God to pardon their sins but they will bring no bill of inditement against thēselues only in generall they wil acknowledge themselues to be sinners as all are but will grow to no partion lars at all They haue some wit and skill to set out other mens sins to the view of the world in euery branch circumstance therof Note so that many times they make them greater in appearance then they are indeed but come to any offence of their owne if you cannot proue it they will not confesse it if you can proue it they wil excuse it It was not long of them such such prouoked them or intised and allured them but that would not serue Adams turne that Eue perswaded him to eate of the forbidden fruit neither would that cleere Ahab that Iezabels hand was chief in the murdering robbing of Naboth They should rather haue harkened to Gods voice then vnto the wicked counsels and perswasions of any and if they had any worke of Gods spirit in their hearts they would charge themselues and not others For grant that the occasion of their fall was more from them yet the cause was in themselues euen their own cursed corruption and rebellious disposition And therefore their labouring to put off the blame and shame of their sinnes vpon others euidently proclaimeth that they haue not an vnderstanding minde nor a broken and humble and penitent heart And the like may bee said of those that howsoeuer they will come to a recitall of diuers misdemeanors either before God or men or both as the qualitie of their offences requireth the same yet they doe it so slightly and coldly that though they name particulars it is sure they are not touched with them such a cold confession will bring as cold consolation their faint and carelesse sueing for a pardon is the next way to procure them a deniall Secondly this is for instruction Vse 2 that we doe our best indeauour to learne this Art of acknowledging our sinnes aright let vs leaue off aggrauating of other mens faults and passe a hard censure and sentence vpon our one for that will procure vs most fauour and the largest measure of mercie from the Lord. With earthly Iudges the more is confessed by a malefactour the worse it 's likely to goe with him Note but it is otherwise with the great Iudge of heauen the larger and freer our confession is the easier and surer and speedier 1. Cor. 11. shall our remission be if wee iudge our selues wee shall not be condemned of the Lord. Now to th' intent we may performe this dutie the better it will not be amisse to set downe some rules for our direction heerein We must know therefore that in a sound confession Rules for confession these things are requisite 1 That it proceed from a good roote 2 That it be performed in a good manner 1 For the first if the roote be rotten and corrupt the fruit springing from thence cannot but bee distastefull to the Lord. Now that the rotte may be sound these things must be looked vnto in our confession 1 That it proceed from a hatred of sinne 2 From hope of mercie 1 Concerning the former whersoeuer the hatred of sinne is wanting The roote of confession as it was in Saul and Pharaoh when they made acknowledgement of their offences it is plaine that the parties confessing are not wearie of their sinnes It must proceed but of their plagues as Pharaoh was that their acknowledgement proceedeth not from inward remorse for their faults but from some sudden passion From hatted of sinne and from the force of their naturall conscience as in Saul it is euident for both of them fell presently to their old works and waies againe and returned with the dogge to their vomit and with the sow to their wallowing in the mire and so it is with many when the snares of death lay hold of them or some heauie plague lies vpon them or the flashings of a guiltie conscience begin to scorch them When and why hipocrits confesse they are in great perplexitie and anguish euen at their wits end and know not what to doe nor what course to take for the obtaining of some ease And then euen as a dogge that hath ouergorged his stomack will vomit vp that which paineth and troubleth him so will they in like case vomit out some passionate confession looke what comes first to their minds and most troubleth and frighteth them out it shal to one or other But as the dogge when he is eased of his former paine will returne againe to his lothsome vomit and eate vp that which before he had ridde his stomacke of so will they betake themselues to their old custome and fashion of life againe and fall to the fresh practise of those odious monstrous euils which vpon the bedde of their sickenesse or in the day of their heauines they in word acknowledged and renounced as vile and abominable If now of dogs they had beene made sheepe they would neuer haue lapped vp their filthy vomit againe that were enough to poison a sheepe that pleaseth a dog And as Saul and Pharaoh dealt so did the Israelitet in the same sort Psal 78.33.34.36.37 when the wrath of God lay heauy vpon them and hee consumed their daies in vanitie and their yeeres in mourning c. they returned and sought God earely but how ●

are blessed it is more then if it had beene said they shall enioy honour credit wealth and whatsoeuer outward blessing else can be named for that implieth thus much that they shall haue the good gifts of God so far as they are needful for them that they shal haue the right vse of them But this may seeme quite contrarie Obiect The wicked florish for commonly wicked and prophane persons liue in all manner of plenty when the godly sustaine penurie and scarcity and therefore in appearance godlinesse is not the best course to procure a happy and prosperous estate For the remouing of this doubt wee must consider Ans that howsoeuer the wicked of the world seeme to thriue best and to enioy great matters in comparison of that which good Christans haue yet in truth their case is nothing so good as is the case of Gods seruants but in the middest of al the things that they possesse they are very miserable for 1 First they haue right to nothing They haue right to nothing but are meere theeues and vsurpers and shall answer for laying hold of those things that are in truth none of their owne A thiefe may break into the Kings treasurie yet it is none of his but hee shall quickly bee thrust out thence and so may a moth creepe into a veluet gowne yet hath it no right there Iob. 27.18 but may bee brusht out at the owners pleasure and the same is the case of all vnregenerate persons they are intruders into other mens possessions and the great Landlord of the world may thrust them foorth when it seemeth best vnto himselfe and call them to a reckoning for medling with those things that they could lay no lawfull claime vnto by any one clause or title that is contained in Gods Law 2 Secondly as they haue no right to haue any thing They haue the right vse of nothing Isa 57.20 so neither haue they any comfortable vse thereof There is no peace to the wicked saith my God But they are like the raging waues of the Sea that cannot rest but are still tossed too and fro from one side to an other and cast vp filthy mire and durt And when they are most loude in their laughter and seeme to bee most pleasant and merry euen then their mirth is full of hollownesse and discontentednes for let them but haue some apprehension of death or of any sudden and extraordinarie iudgement likely to befall them nay let them bee but a little crossed and disgraced by any of their companions they wil bee suddenly distempered and much daunted and many times fall a trembling euery ioynt of them Dan 5.6 as Belshazzar king of Babel did at the sight of the hand writing on the wall And if no such thing doe betide them yet they are still pursued by such enemies as will suffer them to haue no great quietnesse nor comfort in the things of this present life which they doe possesse If we should see a Bucke hunted through a greene pasture where there is much pleasant grasse and many sweet and pleasant flowers and springs of water we would not thinke his case very happy nor that hee had any great inheritance there when wee perceiued the hounds following close at his heeles yet such is the state of all sinners they haue a large and pleasant walke perchance in this world but they are still hunted with many noisome lusts of couetousnes and pride and filthines and the like and Satan and the world haue them euer in chase and shall pursue them still till they haue driuen them into hell it selfe if they alter not their prophane and wretched course of life 3 Further Gods curse is vpon all they haue the wrath of God lying on their bodies and soules which poisoneth and inuenometh all that belongeth vnto them His terrible and vnauoidable curse shall euer close with sinners so that though they eat and drinke and wallow in their pleasures yet they can finde no sound delight nor true contentment therein because being possessed with hardnesse of heart and blindnesse of mind and being giuen vp to a reprobate sence all things that they haue are imbittered by their owne sinne and Gods heauie vengeance falling vpon them Put case all a mans bones were broken and one should put on him a veluet coate beset with pearles and diamonds in the most rich and costly manner that might bee and he should begin to thinke and say Now I trust I shall bee at ease and shall haue no more cause of complaint alas poore man his rich attire cannot take away his paines euen so fareth it with the vngodly sinne hath set them out of ioynt nay it hath so wrought on all the powers and parts of soule and body that it hath as it were chrusht all their bones in peeces and what sound peace rest or comfort can they then finde from all these outward things of the world that are cast vpon them till there bee some cure wrought on their soules But it is quite contrarie with Gods children though they be pressed and pinched with many distresses and wants and driuen to many extremities and straights yet they may bee fuller of ioy in the middest of their afflictions then the wicked are in the middest of their iollity Acts 16. Paul and Silas were fuller of gladnesse and of true contentednesse in the dungeon when their feet were fast in the stocks then Herod was on his throan hauing all his flatterers and Sycophants about him Note to extoll and magnifie him The very teares of the people of God are sweeter and more comfortable then the greatest ioy of carnall and wretched sinners for the Lord is with his in mercie and goodnesse whereas his face is bent against the wicked and impudent Psal 37. and thence it is that a little that the righteous hath is better then great riches of the vngodly Better is a dinner of greene hearbs seasoned with the blessing of God then many daintie dishes poisoned with gods wrath and malediction And albeit the Saints of God bee sometimes depriued of these transitorie things yet they shall neuer bee depriued of Gods fauour and that want of outward things shall bee supplied with inward graces They haue a sure promise that they shal haue sufficient and God neuer giueth lesse then he promiseth though many times he do giue more and if that which is wanting in drosse be paide home in good Gold we need not much to complain as if we were loosers by such an exchange Therefore let vs shut vp all with that saying of Salomon Prou. 2.20.21.22 Walke thou in the way of good men and keepe the waies of the righteous For the iust shall dwell in the land and the vpright men shall remaine in it But the wicked shall be cut off from the earth and the transgressors shall be rooted out of it But if yee refuse and be rebellious ye shall be

testimonies and seeke him with their whole heart 3 Surely they worke none iniquity but walke in his wayes 4 Thou hast commanded to keep thy precepts diligently IN this first part of the Psalme now read vnto you is set downe a descriptiō of a blessed man the things that make men good or at least the markes which shew them to be good which are two 1 The first in their hearts that they are vpright and sincere vers 1. and seeke God with their whole heart vers 2. that is truly not hypocritically and earnestly not slackly and carelesly 2 The second is in their outward behauiour that they walke in the law of the Lord vers 1. and keepe his testimonies vers 2. where are added also the causes of their happinesse 1 One is their freedome from sinne Surely they work none iniquity vers 3. not but they are compassed about with many infirmities still and fall into diuerse sinnes which Gods law condemneth but they do not wilfully and presumptuously slauishly nor desperatly worke iniquity as for their frailties the Lord passeth by them He will see none iniquity in Iacob nor transgression in Israel Numb 23.21 2 Another is taken from this that God hath commanded them to keepe his precepts diligently vers 4. Now he neuer giueth a precept but he also rewardeth those that yeeld obediēce therunto he neuer setteth any awork but he payeth them their wages and therefore all such as walk in the waies that he willeth them shall be recompensed with that happinesse that he promiseth them Vers 1. Blessed are those that are vpright in their waies c. IN that when the Prophet would make knowne vnto all the world who are in the happiest estate and in the highest place of account with God hee describeth and setteth them forth by this property that they are sincere in heart vpright in life conuersation in a word such as truly feare the Lord. The point hence to be noted in general is this that Grace and Religion is the way to all blessednesse Doct. 1 This doctrine the Psalmist confirmeth vnto vs in sundry other places Religion is the way to happinesse Psal 1.1.2 c. and 112.1 as Psalme 1. 112 c. In the former whereof he declareth who is a man truly religious to wit he that escheweth ill counsels and sinfull practises and on the other side embraceth and delighteth in goodnesse and godlinesse and in the meanes of obtaining and increasing the same and then he pronounceth such a man blessed Blessed saith he is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners c. But his delight is in the law of the Lord and in his law will he meditate day and night And to the same effect is that in the other Psalme before named Blessed is the man that feareth the Lord and delighteth greatly in his commandements c. Throughout which Psalme we may obserue as the true and certaine notes of a righteous man so also his priuiledges which are very many and very great both in regard of himselfe and of his posterity which shall speede the better for his sake Notable likewise is that place of Deuteronomy Deur 33.29 where the Lord speaketh vnto his Church in this manner Blessed art thou O Israel who is like vnto thee O people saued by the Lord the shield of thy helpe the sword of thy glory which speech is not to be vnderstood as pertaining onely to that nation but as belonging to all that are the true Israel of God and that serue him with an vpright and faithfull heart Now what saith he of them Who is like vnto thee O Isral Why if they should haue looked to outward things they might haue answered the Egyptians the Edomites Assyrians yea the very Canaanites themselues are like vnto vs yea farre beyond vs for at that time when this was spoken they were in the wildernesse trauelling towards the promised land and what great matters had they then Moses who was the best of them had not a house to rest his head in none of them could say this is my ground there is my corne thus large are my reuenewes by the yeare c. but they were all tenants at will at a daies or at an howres warning or lesse euen as Gods pleasure was yet the Lord maketh a chalenge against all the world Who is like vnto thee O people saued by the Lord meaning indeed that no nation vnder heauen was comparable vnto them in regard of the wonderfull things that God had wrought for them and in regard of those heauenly prerogatiues which he had vouchsafed vnto them the meanest hewer of wood or drawer of water amongst them was to be preferred before the mightiest Monarch in the world and that may be said of all true Christians which was spoken of them Who is like vnto thee O people saued by the Lord The truth of this will more euidently appeare if wee well weigh the things that follow Namely 1. What misery grace doth free vs from 2. What good things it maketh vs to enioy 1. In this life 1. Estimation 2. Safety 3. Comfort 2. In the life to come all maner of happinesse 1 First therefore that we may see what misery it frees vs frō 1. What misery grace freeth vs from wee must consider that men naturally are the children of wrath vnder the curse and malediction of God subiect to horrible vexations and terrors all their life long they liue in feare of death and of such iudgements as are forerunners of death their table is a snare and their prosperity their ruine their aduersity is imbittered and their callings accursed and in a word nothing maketh them better but euery thing a great deale worse all being infected and poysoned vnto them by their owne sinnes Note and Gods fearful vengeance vpon the same If they liue it is to the increase of their damnation if they dye they goe to take present possession of destruction if they refuse to eate and drinke they are murderers of themselues if they doe eate and drinke they are vsurpers of that which is none of their owne If they come not to the Word and Sacrament they are contemners of Gods ordinances if they doe come they are profaners of the same and so shal be further hardened to their finall perdition and is not this a wretched case Though for their apparell they were cloathed as Salomon in the midst of his royalty though their robes were as rich as was Aarons Ephod or brest-plate or the most costliest parts of his garments all were of no worth without grace though they fed on the daintiest dishes and did eate Angels foode as the Israelits are said to doe yet if they be sinfull and rebellious they shall perish as Corah Dathan and Abiram many other of them did Though their habitations were as sumptuous and delightfull as Paradice was yet they could