and kingdome to be established vnto him yet notwithstanding all this kindnes whē he fel from God and from religion 2. Chron. 24.20 21.22 he forgot Iehoiada and cruelly murdered his son Zecariah an holy Prophet of God for doing the message of the Lord vnto him in reprouing him and his princes for their idolatry To this point our Sauiour giueth further testimony telling his Disciples what should fall out vpon the preaching of the Gospell Mat. 10 21. The brother shall betray the brother to death and the father the sonne and the children shall rise against their parents and shall cause them to dye What nearer bonds then these especially that of children to their parents who haue bene the meanes of their life of their education and in a word of all the good things that they either do or shall enioy and that not without great paines and charges and troubles vnto themselues yet for all this if children be impious and their parents religious they will not sticke to betray them and to put them to death So that by these proofes it is cleare and euident that no bands of kindnesse or of nature will hold where the bands of religion are wanting And there is reason for it for First Reasons the Diuel hath the disposing of al vngodly mens hearts and therefore vntill such time as he grow kinde vnto Gods children nothing in the world but Gods ouerruling hand can make his lims true and trusty friends vnto the members of Christ for Sathan hauing the command of them will enforce them will they nill they to be vnkind vnthankfull and vncourteous vnto Gods seruants that haue bene most beneficiall vnto them Secondly there is in all vnregenerate men abundance of pride which maketh them to thinke that whatsoeuer is done for them either by GOD or men it is due debt and nothing more then their deserts do require and therefore when they are sat and full they spurne with the heele against the giuers And this let vs set downe for a certaine ground that they which shew themselues vnfaithfull and disloyal vnto GOD notwithstanding all his benefites will neuer be true and firme friends vnto vs how nearly strongly soeuer they are linked vnto vs in outward respects he that is not Gods friend can neuer be our faithfull friend Thirdly wicked men do loue sinne better then any benefite and therefore will they fall out with their kindest friends rather then with their beloued corruptions and be discourteous vnto any yea aduenture the damning of their own soules eternally rather then crosse their wretched lusts and set themselues against their sinfull affections For instruction Vse 1 to teach vs a point of wisedome that seeing all sinners are so vnfaithfull therefore we should beware how we trust them and how we commit our selues or our secrets vnto them for albeit their lookes be faire and smooth and their speeches and outward cariage seeme louing and kind yet if they feare not God they will lye in waite for an aduantage and do vs a mischiefe before we be aware if we take not the better heede of them and therefore let vs not expose our selues vnto them Indeed our Sauiour did lay open himselfe vnto Iudas because he knew that Iudas was appointed for that work and the will of his Father must needs be fulfilled but we not hauing the like reason must not imitate our Sauiour herein nor acquaint such persons with our counsels much lesse let vs prouoke them and cast our selues into their danger for if they haue vs once in the snare there is no hope of mercy except the Lord worke for vs extraordinarily Let men therefore looke heedfully vnto themselues and beware as of others so of vntrusty seruants of vngodly children yea of vnholy yoke-fellowes for there is no fidelity to be expected where the true feare of God is not planted in the heart They are bound to pray for them to instruct them and shew them any kindnesse that ciuility or Christianity bindeth them to performe but herein their wisdome must appeare that they bee not too open-hearted vnto them nor too ready to put them in trust in matters of great importance Secondly Vse 2 here is matter of comfort to all such as are faithfull in their dealings that would rather lay downe their liues then deale dishonestly or discourteously this is a great grace of God to require friendship to their friends to shew themselues thankfull for benefites receiued And indeed true and sound thankfulnesse can be in none but onely in those that are truly gracious wicked men may be glad of a good turne and in outward complement of words and behauiour make a semblance and shew of thankfulnesse but to be truly ioyfull as seeing GODS hand in a kindnesse receiued and heartily and in conscience to loue the party whom God hath made an instrument of that good with a desire and indeauour to requite the same this cannot possibly be in any but in GODS people Verse 21. Truly the Sonne of man goeth his way as it is written of him but woe be to that man by whom the Sonne of man is betraied The death of Christ and the manner and meanes of it were prophesied of before yet is not Iudas therby excused Whence ariseth this point that A wicked man may fulfill the will of God to his owne condemnation Doct 4 The wicked ful fill Gods will to their ruine and do that which God hath foretold to his vtter destruction God had said that Iudas should be a traitour he is a traitour God had determined Christ had cōfirmed it that he should be a diuel he is such an one yet al to his wo. So was it declared before vnto Abraham that Pharaoh should grieuously afflict the Israelites he did accomplish Gods will in that behalfe and verified that which God had forespoken but to his owne vtter ruine 2. Sam. 12.11 In like sort the Prophet Nathan in Gods name denounced before hand this iudgement against Dauid that he would raise vp euill against him out of his owne house Absolon effected it accordingly but to his owne ouerthrow So Herod and Poutius Pilate the high Priests and the Gentiles consulted together Act. 4.27 28 to put to death the holy Sonne of God and therein did nothing more then Gods hand and his counsell had determined before to be done yet notwithstanding they perished in their sinnes as many of them as repented not And to heap together no more proofes in a matter so euident we may note in the Scriptures how the enemies of the Church are compared to Goldsmithes Dan 11.31 Zach. 13 9. for that they purged Gods people from their drosse and to Launders because they washed away their spots c. and yet heauy iudgements are denounced and haue bene from time to time executed vpon them for such works And good reason it should be so First Reasons because they are not allured vnto it by vertue
his qualities if yet there were any qualities in the Godhead but of his very nature and essence in whom we behold God which is inuisible and touch him which is vnfeelable which is the principal heire of all the creatures in the world in whom wee that beleeue haue right vnto them Vers 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all thinges were created by him and for him For by him all thinges are created in heauen and in earth visible and inuisible euen the Angels themselues to the worshipping of whom ye are seduced and amongst them all of what degree or place soeuer they be whether they sit in Thrones or whether they haue Lordship principalitie or power ouer other Angels all things are made by him and for him Vers 17. And he is before all things and in him all thinges consist Wherefore he is before all things and all things haue their continuance and are vpholden by him Vers 18. And he is the head of the body of the Church he is the beginning and the first borne of the dead that in all things he might haue the preeminence And as touching his office which he executeth in respect of both natures he is the head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also that he is the authour of resurrection which is here begun shal be perfected in the last day when he shall change these vile bodies and make them like his glorious body Vers 19. For it pleased the Father that in him should all fulnesse dwell For in him it is the good pleasure of GOD that the grace of the Spirit should without measure fully dwell Vers 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen That by him he might reconcile vnto himselfe making peace by the death of his crosse betweene God and all men whether it be they which hauing beleeued in him before his coming are now in heauen or those which beeing in earth doe beleeue in him Vers 21 And you which were in times past strangers and enimies because your minds were set in euill workes hath he now also reconciled Wherefore hauing reconciled all vnto himselfe he hath reconciled you also which benefit that it may be the better esteemed consider what ye were when he reconciled you strangers from GOD yea enimies in your very vnderstanding which is the chiefest and therefore much more in other parts which enmity was made manifest by your euill works Vers 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight I say now he hath reconciled you in his humaine nature like vnto ours by his death to the end he might make you holy and without spot and blamlesse in all sincerity as before himselfe 23. If yee continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof ye haue heard and which hath bene preached to euery creature which is vnder heauen whereof I Paul am a Minister And this reconciliation know no otherwise to belong vnto you then ye abide grounded and setled in faith and be not carried away from the hope you haue heard in the gospell the truth whereof appeareth in that in so short a time it hath bene preached to al nations vnder the cope of heauen of which gospell I my selfe am a Minister 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Wherein it ought not to dismay you that I am in bonds seeing my selfe doe reioyce in it seeing it is not for redemption which Christ alone hath wrought but for the confirmation of your faith and example of your patience and seeing thereby are fulfilled the passions which are yet wanting vnto the body of Christ which is the Church which must be like vnto Christ her head in suffering that it may be like vnto him in glory And finally since it is not for your good alone but for the good of the whole body of Christ which is the Church Vers 25. Whereof I am a Minister according to the dispensation of God which is giuen me vnto youward to fulfill the word of God Whereof as of the Gospell I am a Minister and that by the ordinance of GOD who committed a stewardship vnto me that in you might be fulfilled the word of God vers 26. which is the mystery hid since the world began and from all ages but now is made manifest to his Saints I meane the secret of the Gospell so worthily called for that it hath bene hidden from all times and generations hitherto and now is made manifest not to all but to his Saints vers 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you the hope of glory Euen to as many as God of his good wil would make knowen the glorious riches of his secret among the Gentiles which glorious riches is Christ in you the same alone by whom we may hope for glory vers 28. VVhom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus The same also whom we do preach partly admonishing all sorts of men and partly teaching all sorts of men all heauenly wisedome thereby to present men of all sorts perfectly wise and blessed through Iesus Christ vers 29. VVhereunto I also labour and striue according to his working which worketh in me mightily whereunto I labour sore striuing forcibly which yet would be vnfruitfull were it not that God worketh by his Spirit mightily with my Ministery The end of the first Chapter CHAP. 2. Vers 1. For I would ye knewe what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THAT which I say of my grieuous labour and strife for all men is truly verified of you for I would not haue you ignorant of the great agony and strife for you and for those that are in the Church of Laodicea and others that are about you in the Countries of Phrigia notwithstanding that they neuer saw my person vers 2. That their hearts might be comforted they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ And my care and thought is that through the preaching of the Gospell you might be comforted at the heart by a knitting setling together
must needs faile in the discerning and so also in the discouering and laying open of their corruptions and therefore faile of sound happinesse 2 Secondly this is for the reproofe of an other sort that are worse then the former Deniers of sinne who hauing the knowledge of sin doe yet denie their faults when they are told of them as Ananias Saphira did Acts 5. 1. King 5. and as Iehazi did when his master examined him Those sinnes that are smoothered and caried so closely God will manifest and discouer as openly as hee did theirs laying vpon the one the punishment of a sudden and strange death and on the other the leprosie of his flesh as a meanes to clense his soule 3 Heere are an other kinde of hiders to be condemned Disguilers of sinne that will not grosly denie the fact but will cloake it and disguise it and giue good names to foule faults Such are they that would haue their gaming and vnthriftines and cosonage to goe vnder the name of recreation and all their leaud meetings and abuse of the creatures of God and of the glorious and fearefull name of God vnder the title of good fellowship and meerie meetings c. And so for other notorious and greeuous sinnes which they paint ouer with faire colours but doe such prosper When they get a little monie Inconueniences that ensue on gaming do they not loose more in their soules then that comes to and doe they not bring vpon themselues hardnesse and profanenes of heart blindnesse and stupiditie of minde vnreadinesse and vnfitnes for any good thing vnwillingnes to reade heare meditate and conferre of holy things are they not afraid to come into Gods holie presence in praier to be in the company of such as will admonish or rebuke them to bee alone in the night at such times as the Lord doth waken their drousie consciences to say nothing of many foule braules and other hainous euils which doe vsually accompanie such exercises So others when they are passionate and distempered tell them of it their answer is readie What would you not haue a man angrie with sin Oh this is base hypocrisie and sinnefull disguising of your fault for tell mee you that can bee so eager against small offences in others when they concerne your selfe Note do you not beare with greater faults both in others and in your selfe when they doe more neerely touch the glorie of God your owne heart tel you that it is so and therefore neuer suffer your violent distempers and outrages to goe vnder the visard of zeale against sinne but let them goe for hatefull passions as they are Others wee shall finde that will terme their couetousnes frugalitte their pride in apparell comlines and decencie Hurt that comes by disguising of sin and the like all which persons little consider what great iniurie they doe to their soules this while for now the word cannot cure them of those sinnes which they would faine thinke though their hearts tell them otherwise to bee no sinnes they can neuer humble themselues by repentance for them and therefore they stand guiltie before Gods iudgement seate to answer for them besides all the hurt they shall in this life sustaine in regard of them 4 A fourth sort that come vnder this reproofe are such as therein shew themselues to be clokers of sinne Such as are negligent in searching out their sinnes that they doe not vse diligence to finde out their sinnes such as are partiall in dealing with their own soules and in searching to finde out their corruptions that are loth to dig too deepe throughly to ransack the lothsome corners of their hearts He that doth not his best endeuour to come to the sight of his secret sinnes is esteemed by God to be a hider of them and shall be destitute of that happinesse and comfort that otherwise hee might enioy Psalm 4.4 and therefore as Dauid exhorted his enemies for their good to examine their hearts vpon their beds that so they might desist from standing out against him so hee practised it himselfe for the good of his owne soule that hee might not long goe astray from the waies of the Lord. I haue considered my waies saith hee and turned my feete into thy testimonies Psal 119.59 Secondly Vse 2 this serues for our instruction if wee finde that we doe not prosper in the things of the Lord When wee prosper not fall to examination or of the world let vs examine if there be not some secrete sinne that is the cause of it One comes to the word preached and findes no helpe thereby against the corruptions vnto which he is inclined nor for the practise of good duties vnto which hee is slacke he cannot perceiue that there is wrought in him any great loue vnto the Saints to the ordinances of God or to the comming of Christ c. but he is dull and heauie when hee is at it and as dead and lumpish when he is gone from it Let him search and he shall finde that there lies in his heart some sin or other vnrepented or the gilt of some duties vnperformed the venome whereof doth so poison his conscience that the word of life can finde no place there for when the word comes to a pure heart it will enter speedily and worke effectually Another comes to the Sacrament and findes no benefite thereby Let him looke if there lurke not within him some hidden corruption that is the cause hereof for the Sacrament is mightie in operation if it be receiued with a pure and holy affection 1. Cor. 10. it is the very communion of the body and blood of Christ And therefore search and cast foorth that ill leauen that hath infected thy heart and hindered thee from the comfort of this excellent ordinance of God And the like may wee say for praier and any other of Gods ordinances Likewise for the things of the world doe we not prosper in our estate in our bodies in our children c. let vs make triall if there be not some wickednesse that hath countenance with vs. Note And if there be thence may wee bee sure comes all our woe they that will not greeue for sinne because it is sinne shall bee driuen to greeue for it by many sore troubles and they that are insensible of it when it is cōmitted shall be made sensible in the end by feeling it punished And this is a good vse that is made of the troubles of Gods Church in the Lamentations of Ieremie Wherefore say they is the liuing man sorowfull why doth hee turmoile and vexe himselfe Lamenta 3.39.40 man suffereth for his sinne what is the conclusion Let vs search and trie our waies and turne againe vnto the Lord c. Wee haue sinned Obiection and rebelled therefore thou hast not spared c. But we know no speciall sinne that should procure this hand of God against vs.
such things as lie hidden in obscure and darke corners Heb. 4 13. To the same purpose is it said that all things are open and naked to his eies and that his eies are a flame of fire noting vnto vs that hee pierceth and looketh through and through euery mans heart euery mans conscience and euery mans conuersation Reasons First Reasons 1 the Lord hath vndertaken to bring euery secret thing into iudgement therefore must hee needs take notice thereof 2 Secondly See Master Cleauers Sermon on Ioh. 6. Doct. 2. where this point is more largely handled it is his office to reward euery one as he knoweth his heart and his workes and therefore must hee of necessitie search into the same for otherwise hee could not proceed like a righteous Iudge to giue to euery one an equall and perfect reward First for reproofe of those that because they are admitted by the Minister and allowed amongst men and iudged to bee Christians as men that can bee touched for no grosse sinne Vse 1 haue a very good opinion of themselues as if there were nothing else required of them but let such know Note that there must bee a second suruey and search and where the Minister ends God will begin and if they cannot hold out in the second examination and triall made by the Lord their case will bee little better then his who is found sitting at the table without a wedding garment therefore it stands men vpon to see that they bee fitly qualified before they intrude themselues into the Lords presence for he hath firie eies to looke quite through them and pure cies that can endure no iniquitie in them and therefore before they come to this great Supper they must by searching finde out their speciall sinnes and bewaile them determining to leaue and forsake them and repairing to the meanes to get strength against them Secondly for consolation Vse 2 seeing wee shall not meet the Minister onely at the Lords table but God himselfe in his own person this may comfort the hearts of those that haue examined their soules and lamented their sinnes and haue a true desire to bee reconciled vnto the Lord and to obtaine such mercies as doe belong to penitent persons they shall receiue according to their harts desire and expectation euen strength against their corruptions and temptations and freedome from or abilitie vnder all maner of crosses and afflictions for there the Lord of glory will manifest his presence in giuing to euery one as he knoweth the integrity of their hearts Earthly Kings though they bee present cannot looke on euery guest nor examine of what country or condition euery one of them is Note but the king of heauen hath an eie to euery particular person considering what they are and how affected and prepared what they did the day before what thoughts they had what praiers they make the night before and that very morning hee marketh and obserueth what their hopes are what their desires are what they expect for the present and what they purpose for afterwards in a word hee taketh particular notice of euery good thing in his Saints to reward it and of euery infirmity to helpe them out of it And saw there a man which had not on a wedding garment In that the King seeing this man at his table doth reproue him and condemne him for his want of good preparation the doctrine is that It is not sufficient to come to Gods wedding feast Doct. 3 but wee must come as fit guests for so great a banquet Fitnes requisite in Gods guestes and such a glorious presence Iudas ate and dranke the blessed bread and wine as well as Peter yet because hee had a cursed and carnall heart it was his bane and laid him more open to euery hellish temptation and made him more liable to euery curse and plague of God this was all that hee got by it Matth. 25. So the foolish virgins went to meet the bridegrome with lampes in their hands making a glorious shew and doing many things in the worship and seruice of God yet because they had not oyle in their vessels as well as in their Lampes that is had not inward graces in their hearts and consciences as well as outward semblances and shewes thereof in their carriage and behauiour therefore their lights were quickly out and when others were receiued as fit and meet guests they were reiected and excluded as vnfit an vnworthy of the Bridgroomes feast and company so that outward tearmes and colours of Religion will not serue the turne many shall crie Lord Lord who yet shall bee bid to depart from Christ Mat. 7.22.23 because they are workers of iniquitie They bragge they haue Propheced and cast out diuels and done many great works by his name but they did nothing for his name but for their owne credit or gaine or for some carnall respect or other and therefore seeking and seruing themselues the Lord esteemeth them wicked and vngodly persons and punnisheth them accordingly Now the reason of this point is because the Lord comman deth vs as well to come worthily as to come and as the praiers of the wicked are an abomination vnto him so are all other seruices of theirs to the vncleane all things are vncleane if men bee dead in sinnes and trespasses and liue vnder the power of presumptuous sinnes the things that are most helpfull and profitable in themselues are made hurtfull and pernicious vnto them so that they are thereby made more impure and more vnholy Vse 1 Sith there will be such strict examination and such a sharpe sentence of condemnation past vpon those that doe not get them wedding apparell when they come to this wedding feast this serueth to humble euery one that hath at any time come to this roiall feast without his wedding garment as euery one hath so often as he came to any of the meanes of saluation before hee was effectually called Note It was Gods wonderfull mercie that wee were not destroied in the time of the vnregeneracy for abusing his gracious and glorious presence and that hee did so patienly forbeare vs and at length put it into our hearts to put off our foule garments and to sue vnto him for white and pure raiment And albeit the Lord haue graciously spared vs yet should wee iudge our selues worthy to haue beene destroyed and be cast downe for our old sinnes lest they bring vpon vs new iudgements Secondly let vs labour to put on this wedding garment Vse 2 seeing it is so requisite and needfull for euery worshipper of God to be cloathed therewith What the wedding garment is Now if wee would know what it is the Apostle describeth it in part Coloss 3.12 Now therefore as the elect of God holy and beloued put on tender mercy c. As if hee had said sith God hath chosen you to eternall glorie in the heauens and proposed vnto you a kingdome that
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
haue an eye vnto them least they should hang themselues or drowne themselues or get a kfe to cut their throates or some way or other worke themselues mischiefe but farre worse is their case that are possest with a spirituall frenzie and led by the suggestions of Sathan who are euermore labouring to worke out their owne ouerthrow to bring vpon thēselues destruction of body soule which is the reward that Sathan giueth them The reward for all their paines that they haue taken in seruing him and in fulfilling the lust of their owne wicked flesh according to the saying of the Apostle Rom. 6. The wages of sin is death that is euerlasting death Which is an vtter separation from Gods blessed presence and from all maner of comforts whatsoeuer to endure vnspeakeable and endles torments in the lake that burneth with fire and brimstone Reuelation which is the second death Another reason why it is a great priuiledge to be exempted from the dominion of sinne is Reason 1 Iohn 3.8.9 because it is a testimony that we are the sonnes of God as it is said by the Apostle Iohn He that committeth sinne is of the Diuell and Whosoeuer is borne of God sinneth not And why because the efficacie of the word and spirit doe restraine him therefrom A third reason is because that is it whereby we are made conformable vnto Christ Iesus when we are freed from the slauerie of sinne we are still translated from glory to glory and haue the Image of God renued in vs daily more and more purging our selues euen as Christ is pure 1 Iohn 3.3 Vse 1. This serueth for our instruction that seeing it is such a preheminence not to be a worker of iniquity therefore we should hereby fence arme our selues against al enticements whereby we might be allured to sinne either in heart or in behauiour when pleasure smileth vpon vs or filthy lucre setteth on our hearts or preferment calleth for vs c. Let this be as a buckler whereby to repell all the firy darts of the Diuell It is a blessed thing to worke none iniquity and Luk. 9.25 Heb. 11.25.26 What should it profit a man to winne the whole world and to lose his owne soule Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinne and the preferments of Egypt for ascason It was a foolish mad part of the Israelites to desire to returne into Egypt the house of their bondage that they might eate of their flesh pots and of the leekes and onions that in time past they had there enioyed but much more void of sence reason are they that whē they haue been once deliuered frō that spirituall seruitude will cast themselues into thraldome againe and when they haue bene puld out of the snares of the Diuell wherein they were held at his pleasure will returne againe to folly intangle themselues the second time Wherefore let this put strength into vs in all conflicts that we may stand resolutely as against other assaults so against that of the examples of great and mighty men who vsually take their liberty in all voluptuous and licentious kindes of liuing This consideration I say should arme vs against it The Lord hath pronounced them blessed that worke none iniquity and if I be of the number of them I shall be more happy in renouncing sinne then the greatest Potentate in the earth is or can be in committing of sinne And therefore let vs deale as Eliphaz did in the booke of Iob Iob 5.2 I haue seene the foolish well rooted saith he and suddenly I cursed his habitation not by way of imprecation but of denuntiation of Gods iudgements due vnto them for their euill workes shewing that they tooke such courses as did make them and theirs accursed and bring the vengeance of God vpon them the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinful and vile practises Vse 2 2 This maketh for the terror of all such as do drinke in sin with greedinesse and giue allowance to themselues in blaspheming in Sabaoth breaking in wantonnesse in lying and slandering and scoffing and such other fowle vices If they be blessed that do not work iniquity then cursed are they that make a common practise thereof But I hope will some say a mans heart may be good Obiect though he ouershoot himselfe by rapping out an oath now then and by speaking foolishly and lightly c. you must not iudge say they God knoweth our hearts He doth so indeed Answer and he hath made knowne vnto vs by his word Luk. 6 45. Mat 7.17.18 that an ill tongue and an ill life do alwaies argue an ill heart for out of the aboundance of the heart the mouth speaketh and a good tree cannot bring forth such rotten fruit nor a pure fountain send forth such muddy filthy streames as do euermore issue forth at their profane mouthes are deriued from their impure consciences vnto all or to the most part of their actions Thou hast commanded to keepe thy precepts diligently The doctrine that these words affoorde is this that nothing is superfluous that is done in obedience to Gods holy will The word translated Diligently Doct. 4 Strict obediēce to be laboured for 2 Cor. 7.1 doth signifie in the originall tongue wonderfull much so that the words go thus Thou hast cōmanded to keepe thy precepts wonderfull much And this the Apostle vrgeth the Corinthians vnto Hauing such promises beloued let vs purge our selues from all filthinesse of the flesh and of the spirit that is from all maner of corruption as well inward as outward And that was the drift of Christ Iesus in giuing the the true interpretation of the law which the Pharisees had corrupted by their false expositions I say this was the drift to draw men from resting on the outward obseruation thereof to bring them to haue regard vnto their thoughts to the affections of their hearts more ouer in their practise to do those things which heathē men hypocrits could not attaine vnto therfore he often vrgeth this sentēce to shew the slendernesse and insufficiency of their obedience What singular thing do yee Implying that Christians must in many things be singular and differ from and go beyond the common sort of men If one could doe as much good as an hundred yet he could not doe the hundreth parte of that which a Christian ought to performe Luke 17.10 Let him say still for it is a truth I am an vnprofitable seruant I haue done no more then my dutie nor so much as my duty As Christ came to fulfil all that his Fathers law required so it behoueth vs to obserue euery thing that wee are commaunded though not in perfection which we cannot attaine vnto yet in vprightnesse and with our best endeuours When the Israelits
senslesnesse of heart as afterwards it fell out in their children the Scribes and Pharisees to whom all things that Christ Iesus spake seemed parables so that they knew not the mysteries of the kingdome of heauen but had eies and saw not eares and heard not hearts and minds and vnderstood not the things that were taught them And as God doth lay iudgements vpon the soules of men which are the most grieuous so doth he also on their bodies euen for their defects and wants as we see in the Corinthians In their bodies amongst whom many were sicke many weake and many smitten with the stroake of death because they came negligently and vnpreparedly vnto the Lords table and so doth his heauy hand lye vpon many now adaies being strucke with the pestilence and such like plagues of God for coming profanely irreligiously and hy pocritically to the word and Sacrament not in outward appearance for ought that we can see but before the Lords eyes who searcheth the heart and reines and layeth his corrections according to the measure of mens inward prophane and lewd disposition Now this he would not do vnlesse he could proue thē guilty but indeed he is able to indight them to produce witnesses against them that these these haue bene their secret sins such and such vile thoughts they had at such a Sermon at such a Sacrament and their hearts were wandring about their pleasures and profits they were ful of malicious and reuengfull imaginations and intents nothing regarding Gods presence nothing affecting nor reuerencing his ordinances and these things he can make their owne consciences to testify against them therefore doth iustly plague thē for the same And as in this life so at that great assises at the last day the Lord will lighten things that be hid in darknesse As in this life so in that which is to come and make the counsell of mans heart manifest and bring euery secret thing to iudgement whether good or euil that al may receiue according to their works If then all shall be at that time iudged and rewarded according to their thoughts most sure it is that God well obserued the same while they liued vpon the face of the earth and kept the same in his booke of records Vse 1 Since the Lord marketh Sincerity in Gods seruices whether men come in loue and in sincerity or for fashion and in hypocrisie let this teach vs to present our soules before the Lord and to serue him soundly and religiously not onely behauing our selues in as orderly a manner as others doe but in as holy a manner as we can Diuers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods worship sitting modestly in the view of the congregation not gazing hither and thither nor expressing any vnseemly behauiour yet neuerthelesse except God see their hearts well exercised all that men behold and take notice of is nothing worth Isaiah 58.2 They seemed to be very forward of whom the Prophet Isaiah maketh mention they would inquire after the ordinances of iudgement and iustice and seeke the Lord and not by fits and starts but daily they would be at euery lecture of the Prophets and obserue euery Saboth marke what was deliuered make repetition of the same and if there were any thing that they vnderstood not they would aske direction and search out the meaning of it and yet the Prophet is bid to cry out against them with full mouth Cry aloud saith GOD lift vp thy voyce like a trumpet and shew my people their transgression and to the house of Iacob their sinnes And that because they came with hollow and hypocritical hearts as their vnholy and vnrighteous behauiour afterwards did witnesse to their faces And therefore that must be looked vnto that we satisfy Gods eyes as well as mens and to that end search out and cast forth all the leauen of hypocrisie that is in our hearts for if we doe not find it out God will and if we spare our selues God will not spare vs. Well we may delude our owne soules but God is not mocked outward seruing of him may make the Minister thinke vs vpright cause our neighbors to esteeme vs good Christians but except God approue of our hearts we are neuer the better for the good opinion that men conceiue of vs. This is for the exceeding comfort of such as are true-hearted and that in a double respect 1 In regard of that approbation which the Lord will giue vs if he be a witnesse of our sincerity and faithfulnesse Vse 2 Consol in regard of 1. Discouragement If we come to the Sermon in obedience to Gods ordinance with a desire to get grace thereby if wee come to the Saerament that we may haue communion with our head Christ Iesus and that the new Testament or couenant of God may be sealed and cōfirmed vnto vs if we see our weakenesse and labour to get strength against it if we bewaile our corruption and striue to get victory ouer it if we perceiue the imbecillity of our faith and would haue it increased or want of repentance and would haue it renewed or defect of loue and would haue it augmented and so come to Gods holy feast with an hungry appetite we may comfortably partake of his heauenly mysteries and whatsoeuer we imagine of our selues God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel that his heart was knowne vnto Christ for otherwise he had lost the praise of his vprightnesse And so is it with many Christians if one should demaund of them whether they had faithfull hearts or not the answere of many would be I hope well but in truth I dare not say so much and therfore this is not the least part of their happines that god discerneth the truth of their hearts better than they themselues do and whereas there is some deceitfulnesse in the most sincere and plaine heart that is if there be any endeauor to shake it off the Lord will certainly pardon and remoue the same 2 Secondly 2. Of slanders here is matter of consolation to those that are sound hearted in regard of the clamors and slanders that are raised against them they are vsually charged to be all hypocrits troublers of the places where they liue and such as altogether serue their owne turnes in that profession of religion which they make and here is their comfort the Lord knoweth their hearts and he will cleare the innocent and make their righteousnesse shine forth as the noone day as he will iudgeand condemne all hypocrites so will he manifest the faithfulnesse of his owne seruants Iob 16.19 and this was Iobs comfort when his friends accounted him a dissembler My wit nesse is in the heanens saith he and my record is on high Labour not for the meat that perisheth but for
you that one of you shall betray me c. that is shall treacherously deliuer me into the hands of the high Priests 2. They make answer where the affection wherewith the eleuen deliuered the same is expressed Verse 19. Then they began to be sorrowfull and to say to him one by one Is it I and another Is it I Sorrowfull they were because their Master had told them that he should be betraied into the hands of sinners that one of theÌ„ should do it euery one was doubtfull distrustfull of himselfe and therefore partly that they might be better acquainted with their owne hearts to the intent that if they were of such an ill disposition they might be helped against it partly that each of them might haue comfort that he was not the man and partly that they might be cleared euery one of theÌ„ before his fellows they aske our Sauiour saying Is it I Iudas indeed proposeth the same question but not with the like affection nor to the like end purpose but onely that he might thereby cloake his vnfaithful and vngodly plots practises against his Maister hauing before this compounded with the high Priests for the betraying of him Next is set downe the reply of our Sauiour vpon this their answer wherin he declareth 1 The grieuousnesse of the treason 2 The miserable estate of the traitor First the grieuousnesse of the treason is set forth Verse 20 in that it was contriued by one of the twelue one whom Christ had chosen to be an Apostle and a principall Embassadour vnto himselfe one that was so familiar with him as that he did sit at his owne table eate of his owne messe yea in his owne dish It is one of the twelue saith Christ that dippeth with me in the platter 2 Secondly the wretched condition of the traitour is declared Verse 2â— Truly the sonne of man goeth c. Where the Lord Christ Iesus preuenteth some obiectioÌ„s that might arise in their hearts for thus they might reason in themselues Do you know of such a treason and who it is that goes about it Why then will you yeeld your selfe into his hands were it not good wisdome to preuent it and to vse meanes to escape No saith our Sauiour that may not be The Sonne of man goeth his way Ver. 21. as it is written of him I cannot I must not auoide it nor decline from it for the Lord hath appointed it yea manifested it in his Word which cannot be verified vnlesse this be fulfilled therefore seeing the Lord in his wisedome hath made this to be my way I will be contented to walke in it Vpon this they might reply againe If the Sonne of man go away as it is written of him then he that doth betray him effecteth no more then that which the Word of God hath foretold of him which may seem to be no fault therfore to deserue no punishmeÌ„t Yes saith Christ Woe to that man by whom the Sonne of man is betraied c. It was preordained indeed but that doth not lessen the fault neither shall it diminish the punishment of him that is the traitour but woe vnto him it had bene good for that man he had neuer bene borne whatsoeuer matters of present contentment he may seeme to enioy And thus much concerning the conference that passed betwixt Christ and his disciples now followeth 2. The maner of the celebration of the Lords Supper Verse 22. And as they did eate to wit the Passeouer Iesus tooke the bread c. In which words together with those that follow two things are to be noted 1. The dealing of our Sauiour with the Elements 2. His speaking to the Communicants 1 Concerning the first it is said of the bread that he 1. tooke it and 2. blessed it and 3. brake it and 4. gaue it He tooke the bread meaning that bread which was prepared by them for the Passeouer and by Gods prouidence for this Sacrament And when he had blessed it that is prayed for a blessing vpon it that it might be effectuall both to his elect Apostles that were present and to all those that should faithfully receiue it to the end of the world and had also praised God for giuing himselfe to be the redeemer and Sauiour of the world and vouchsafing vnto his Church this Sacrament and causing the bread to be of such great force and vse as not onely to represent vnto them his sufferings but also to confirme their faith in him and to exhibite the vertue of his passion vnto them hauing thus blessed it it is said that he brake it which he did in a double respect one was that so it might be more diuisible to euery one a part another was that it might be more significant to expresse Christs sufferings Concerning whom though it be said that a bone of him should not be broken yet that phrase is vsed to declare the passion of the whole manhood that he was broken for our iniquities Isaiah 53.5 When he had broken it it is added that hee gaue it assuring them thereby that he bestowed himselfe vpon them Likwise for the cup it is said Hee tooke it and when he had blessed it that is praied and praised God for it in the same sort as he had done for the bread he gaue it to them v. 24. 2. Now concerning this speech to the Communicants it consisteth partly in a Commandement Promise 1 The commandement is contained in those words Take Ver. 22. eate take the bread and take my body eate the bread and eate my body take and eate the bread corporally and by sense take and eate Christ spiritually and by faith And the like commandement is here imployed elswhere expressed concerning the cup that is Mat. 26 27. the wine in the cuppe drinke ye all of this which they are said here to obey 2. The promise is imployed in these words This is my body this is my blood that is liuely signes to signify and effectual instruments to conuey my selfe and all the benefites of my death and passion vnto you Further coÌ„cerning the wine it is said This is my blood of the new Testament or new couenant as if he should haue said as GOD hath bequeathed vnto you himselfe his graces his blessings and his kingdome so by the shedding of my blood he will confirme this legacy vnto you and that 2. waâ—es First because as others so this Will Testament could be of no force as long as the maker thereof was aliue Hebr. 9.16.17 Therefore by this Sacrament Christ would haue them put in minde of his death Secondly as in other so in Wils it was not sufficient that the party that made it should be dead but it must be proued by authority as it were to be good therefore was this authentical seale of the Sacrament set vnto it So that this Testament was sealed by the blood of Christ concerning the merite efficacie of
and compacting of your minds one to another through aboundance of perswaded vnderstanding and acknowledgement of the mysterie of GOD that is to say of the Father and of Christ verse 3. In whom are hid all the treasures of wisedome and knowledge In which Christ are all the treasures of wisedome and knowledge treasured vp but yet hidden from the naturall man vers 4. And this I say lest any man should beguile you with inticing words Tâ—â— drift of all the commendations of the preaching of the Gospell and of Christ whom the Gospell doth set forth and preach vnto you is that no man by apparent and perswasible speeches doe transport you vers 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in Christ Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and policy of the Church caused through the soundnesse of the faith which is towards Christ vers 6. As ye haue therefore receiued Christ Iesus the Lord so walke in him Wherfore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersation as in all other things so in holding fast the truth of the Gospell vers 7. Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Being rooted and builded in him and strengthened in the faith and that with thankesgiuing for the mercy you haue receiued in Christ vers 8. Beware lest there be any man that spoile you through philosophy and vaine deceit through the traditions of men according to the rudimentes of the world and not after Christ Looke about you by sound knowledge of the truth lest any of what opinion holinesse or learning soeuer by either shew of reason comming from the braine of men which hath bene receiued from hand to hand and yet is nothing else but a deceipt or sleight or else by the ceremonies of the Law wherewith as by certaine rudiments or ABC the people of God as children were trained to this perfection of doctrine which now hath shined out vnto you do vanquish you draw you before them as prisoners fast bound in chaines and manacles of errours yea take heed of any doctrine whatsoeuer that either taketh any thing away from Christ or placeth any the least iote of saluation otherwhere than in him vers 9. For in him dwelleth all the fulnesse of the Godhead bodily For seeing that in the nature of Christ the fulnesse of the Godhead doth personally rest and abide that both the natures of the Godhead the manhood make but one Christ what is there needfull for your saluation that you may not haue aboundantly in him verse 10. And ye are complete in him which is the head of all Principality and Power Considering that this fulnesse of all graces which is in him he hath not for himselfe but for you with all whatsoeuer you haue neede of vnto saluation And the same Christ howsoeuer a little inferiour to Angels as touching his manhood yet now according to his manhood is head not onely of the Church as is aforesaid but of all Powers and Principalities that are in heauen whereby may appeare their error which worship Angels Verse 11. In whom also yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Hauing all fulnesse and sufficiency in him it followeth that what you would haue you seeke it him which is the circumcision of the fore-skin who was circumcised not for himselfe but for you And in him you haue a more plentifull circumcision then that which you so greedily pursue for that is made with the bodily hands of man which can go no further than the flesh whereas this circumcision is made with the finger of God which entreth into the heart whereof one fruit is the cutting off of the whole body and masse of sinne which riseth and buddeth from the carnall corruption of originall sinne Verse 12. In that ye are buried with him through Baptisme in whom ye are also raised vp together through the faith of the operation of God which raised him from the dead Where if you reply that Abraham and other godly Patriarkes and Fathers vnder the law had this circumcision of the heart and yet notwithstanding receiued the outward cutting of the fore-skin for a seale of that inward circumcision I grant and therefore you haue for an outward seale of your inward cutting purging your corruption the Sacrament of Baptisme a seale that with Christ you are buried vnto sinne that sin is truly mortified and deadned in you that it should no more raigne ouer you nor you should liue to it Another fruit also of this circumcision whereof Baptisme is a seale is that with Christ you are raised vp to newnesse of life through faith which God hath wrought in you by the same almighty power whereby he hath raised Christ from the dead Verse 13. And ye which were dead in sinnes and in the vncircumcision of your flesh hath he quickned together with him forgiuing you all your trespasses And no maruell though you haue neede of the same power to quicken you which the Father declared in the raising vp of his Sonne seeing also you are dead in sinnes shadowed and set forth by the circumcision of the flesh and at once quickned together with him in hauing all your sinnes forgiuen you Verse 14. And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastned it vpon the Crosse As by his death he hath gotten vs remission of sinnes so by the same he hath blotted out the hand-writing which was witnesse of our sinnes as of a debt wherein we stood bound to God which hand-writing standeth in rites and ceremonies of the law which by his death is not onely blotted out but by the same nailes whereby the blessed hands and feet were nailed to the crosse as it were nayled through and cancelled Verse 15. And hath spoyled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Neither is it maruell if by his Crosse these enemies were done away seeing vpon the same crosse he hath spoiled the Diuell and all the power and hoast of Hell and hauing disarmed them he made an open shew of them triumphing vpon them in his Crosse where they thought vtterly to haue vanquished and ouercome him verse 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone or of the Sabbath dayes Wherefore as by
1.9 and heale our natures when we haue done our part he should forfeite his truth and his iustice and so he should be a greater looser then wee And forsaketh them This must and will follow vpon the former and this offereth vnto vs another point of doctrine namely that It is not sufficient to confesse sinne Doct. 3 but wee must also leaue and forsake it Wee must renounce and abandon the allowance of euery infirmitie Sinne must bee renounced as well as confessed Isa 55.7 and the practise of euery grosse sinne This as it is commanded by the Prophet Isaiah who saith Let the wicked forsake his waies and the vngodly his owne imaginations c. So was it practised by those worthy and excellent conuertes Acts 19. mentioned in the Acts of the Apostles who did not onely acknowledge their vile and naughtie practises but to shew their thorow detestation of them and their resolution to forsake them brought their curious bookes and burnt them openly Note though the price of them amounted to a great value that so those that had beene witnesses of their sinne might also be witnesses of their repentance and that neither themselues nor others might be infected by them afterwards and that those whose harts were not yet touched with remorse for that sinne might by their example bee drawne to a dislike of it and to hartie sorrow and repentance for it And that a sound confession and a holy reformation goe together might bee further prooued by the examples of Dauid of Peter and of Paul which were formerly alleged who hauing once made acknowledgement of their sinnes neuer fell to the committing of them any more And reason will shew the same more fully and clearely for 1 First Reasons if there be not a leauing of sinne sure it is there is no sound repentance Without reformation there is no sound repentance for if there were the thorow hatred and vnfained sorrow for sinne before mentioned would kill the same at the very roote and then it would die also in the branches 2 This redressing of a mans waies as well as confessing of his faults No saith is very needfull because otherwise one can haue no assurance that hee hath faith for that purifies the heart and if the heart be cleane Acts. 15. all that proceedes from it will bee answerable thereunto A pure fountaine cannot send foorth impure streames 3 Further hee may bee certaine that the spirit of Christ dwels not in his heart for wheresoeuer that takes possession There is not the spirit it expels sinne and will not suffer such filthy ware to rest in that roome where it doth remaine and if it bee not in the warehouse it cannot be brought forth into the shop This serues for the reproofe of those Vse 1 that say and will stand to it that they haue repented and doe repent daiely and why they confesse their sinnes euery daie But haue they mended their faults that they haue so often confessed nay they cannot say so though they repent euery day Note they mend no daie then let them looke for no mercy But to come more neerely to such kind of men they affirme they haue acknowledged their swearing and blaspheming their drunkennes and swilling their brawling contending their rayling reuiling of such as are better then thēselues they haue confessed these the like to be great faults and haue been sorrowfull in their hearts for them but haue they left these foule sins Oh no flesh blood is weake and all haue their infirmities so haue they infirmities Nay these are grosse presumptuous euils and such as howsoeuer being weighed in the ballance of the flesh they seeme light yet being weighed in the ballance of the Sanctuarie they will be found sufficient to presse them downe vnto the pit of hell if they cease not from the practise of them And as for flesh and blood which they say is weake What should Christians talke of that in the sense that they doe if they be but flesh and blood they can neuer enter into the kindome of heauen They that are Christs Iohn 3.3 haue crucified the flesh with the lusts and affections thereof neither are wee any longer debiters to the flesh to liue according thereunto Rom. 8. but me must mortifie the deedes of the flesh by the spirit that howsoeuer sinne will still remaine in vs yet it may not raigne in our mortall bodies that we should obey it in the lusts thereof or that our members should be weapons of vnrighteousnesse for the execution of euill any more And this wee may boldly say Rom. 6. that whosoeuer liueth in those forenamed sinnes neuer yet knew what repentance for sinne and sound confession of sinne meanes And therefore what good conceite soeuer such haue of themselues they doe but flatter and dissemble with a double heart If they haue had some gripings for their scandalous and sinnefull manner of liuing and thereupon haue cast forth some peece of a confession the best that they can make of it is but this Dogsicke that they haue been dogge-sicke as was shewed before and so disgorged their stomackes of that that pained them not in any hatred of the things for they returne to their vomite againe but in desire to be exempted and freed from those bitter pangs and hellish tortures which they finde in their soules At most they are but as the sow that hath been washed seeing that they returne to their old filthines There hath beene onely a change of the outside none at all of the inside for if their nature had beene altered and renewed their words and workes would haue beene reformed and that not for a fit but for euer in the whole course of their cariage afterwards They might indeed now and then meete with a rubbe and stumble sometimes but their walke for the most parte should be in the waies of godlinesse and though they did fall they should rise againe Psal 37. because the Lord would put vnder his hand Therefore let all men carefully looke vnto themselues if they were swearers before the Sacrament Note and be swearers still if idle persons vnthrifts scoffers c. before they come to the word and continue to be such still their case is fearefull Let them be afraid how they stand in the courts of Gods house to heare and how they draw neere to the Lords table to receiue the holy things of God For if they come not to be helped against those grieuous sinnes which heretofore they haue liued in let them know they shall find no mercy and if they finde not mercy Note they shall be sure to meete with iudgement they shall not misse of one And howsoeuer they may bragge that they trust to be saued as well as the best when their liues are as bad as the worst yet they shall finde at the time of death and when the horrible terrors of their guiltie consciences shall
surprise them that all such boasting hath beene vaine and that true repentance consistes in a change of the life without as well as of the heart within and then if they haue not forsaken their sinnes they shall be in danger and in feare to goe from the pangs of death to the paines of hell In the second place Vse 2 seeing it is so dangerous to make semblance that wee are touched with repentance for our sinnefull courses when we proceede not to a reformation of the same Meanes to attaine to reformation therefore it behooues vs to vse all good meanes whereby we may attaine to this reformation such as are these that follow 1 First Auoide the occasions of euill wee must constantly and carefully auoide all the occasions of those sinnes which we pretend that we haue been humbled for If one would not be a gamester any more let him auoide the company of gamesters if one would not bee ouertaken with incontinencie and intemperancy or the like let him neuer frequent such places nor associate himselfe with such persons as that any temptation should by such meanes be offered vnto him Our nature is as tinder Our pronenesse to sinne if others doe but cast the least sparke vpon vs wee are in danger to take fire presently and therefore as we will not set flaxe or any such combustible matter neere the chimney for feare of the worst so let not vs aduenture to thrust our selues into any place where there is perill of infection but be iealous of our selues in eschewing all inducements as vnto any so especially vnto our owne sinnes and those vices that we are most prone vnto Secondly as we ought to forbeare all meanes of euill so we must vse all meanes of goodnesse Vseal meanes of goodnesse not one or two of the meanes but euery one of them in their places for otherwise if we refuse all of them or any of them it is a righteous iudgement of God that wee should liue and die in our sinnes Therefore let vs giue our selues to reading if we can to heareing if wee cannot read idest meditate on the word chieflie on such places as make most against our owne corruptions fast pray receiue the Sacrament and then vsing these meanes conscionably wee shall finde that euerie one of them will worke some grace and minister vnto vs strength and vertue against our speciall sinnes Thirdly if at any time we be ouertaken by infirmitie as who is not often Bewaile infirmities speedilie Iames 3.1 Note for in many things we offend all let vs lament bewaile our offences and that presently vpon the committing of them for if sinne bee quickly and hartely lamented the course thereof will be speedily staied and we shall gaine by an infirmitie which is by that means soundly healed For our experience of our owne weakenesse and so our humilitie will be increased our discerning of the subtilties of Satan and the deceitfulnes of sinne and our care and watchfulnesse to resist it hereafter will be thereby augmented Fourthly and lastly Couenant with God to fight against our master sinnes if none of these meanes will serue the turne wee must binde our selues by a solemne vowe and couenant to labour and striue against our principall and most dangerous corruptions and to abandon them whatsoeuer becomes of vs. And though we may be tempted and that often and strongly yet we must resolue by Gods grace neuer to yeeld vnto them againe If we could thus earnestly set against our sinnes satans assaults would bee nothing so strong for if we did manfully resist the diuell Iam. 4.7 hee would fiie from vs like a coward and his instruments seeing vs resolute would haue no heart to meddle with vs and if we should fall once or twice afterwards the breach of our vowe would so peirce and wound our hearts Note that it would make vs much stronger against new assaults And the true reason why the diuell is so violent in tempting and wee so weake in resisting is because wee hang off Note and halt betweene two opinions as it were and haue such faint resolutions of forsaking our sinnes and doe so seldome and sleightly make couenants for the repressing of them Thirdly Vse 3 this is for exceeding great comfort vnto those of Gods children that haue attained to such a measure of sound godlie sorrow that for their great and grosse sinnes they haue by Gods mercie left them all so that they would not commit them againe for a thousand worlds This is an infallible token of an vpright heart and such may be sure that they haue a portion in the mercies of God which hee promiseth to his chosen people Oh Obiect but they finde many passions and infirmities still Be it so Ans yet if they cease to loue them and to giue intertainement vnto them all is well For presumptuous and offensiue euils we must cease to practise them But for humane frailties it is impossible that the most penitent man should bee freed from them How to discerne that our sinnes are but frailties If our hearts checke vs and wee desire to haue others reprooue vs and vse the meanes before set downe whereby more grace may be euerie day conueied vnto vs though wee be ouertaken many times as a bird in the snare before wee bee aware and haue a sudden flashing in our affections that is readie to shew foorth it selfe in our outward actions yet our hearts are sound and sincere notwithstanding neither should we keepe from our soules that comfort which doth belong vnto vs. Shall finde mercie Heere is the promise of God vpon our obedience and this we may be assured of Whence the Doctrine is Doct. 4 That whatsoeuer we haue beene Mercie for the Penitent or whatsoeuer our sinnes haue beene if wee can bring confession and reformation wee shall finde mercy God will pittie vs and haue compassion vpon vs. as the word signifieth 1. First Wherein it consists that wee shall neuer bee vnder the bondage of it any more 3. Thirdly the Lord will accept of vs and of our seruices and make all the meanes comfortable and profitable vnto vs. When we come to the ministery he will write his Lawes in our hearts When we come to the Sacrament wee shall not onely receiue the blessed bread and wine but we shall haue communion with the sonne of God When wee offer vp our praiers 1. Cor. 10. God will heare in heauen and haue mercie vpon vs and fulfill our hearts desire All these things are promised in the couenant set downe Ezek. 36.25 and Iere. 31.31 as also Isa 1.18 which text is handled in the next Sermon and therefore to that place the larger handling of this point shall bee referred Onely a word or two for the vse of it Which is for very great consolation vnto Gods seruants Vse who neede not to bee discouraged by any of their former sinnes but may make full