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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

setled in you wil easily pul al other duties after it And therfore be not bitter towards thē which cannot stand with loue Verse 20. Children obey your parents in all things for that is well pleasing vnto the Lord. You children from a heart subdued and truly humble obey your parents not by halues and so farre as they command things to your liking but in all things not contrary to the word of God although it be to the crossing of your desires for which cause let it be alwaies before your eyes as a goade to stirre you vp to this obedience that in so doing you shall not onely please your parents but doe a thing acceptable to the Lord himselfe Verse 21. Fathers prouoke not your children to anger lest they be discouraged You parents abuse not your authority or the pliable minds of your children either by commanding things vnlawfull or by hard vsage of them to prouoke them to any vndutifulnesse towards you or to haue no courage or comfort to doe the things required of them Verse 22. Seruants be obedient vnto them that are your maisters according to the flesh in all things not with eye seruice as men pleasers but in singlenesse of heart fearing God You seruants from a mind subdued obey your Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate that in all things which may stand with the keeping of a good conscience Now your seruice must not be alone when your maisters stand by and looke one as seeking onely to please your maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Verse 23. And whatsoeuer ye doe do it heartily as to the Lord and not vnto men Your seruice ought also to be voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankly Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritance for ye serue the Lord Christ. Knowing that you shall receiue in reward from the Lord life as an inheritance which he will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your maisters which are but men and therefore sometimes vnthankfull and vnable to recompence but the Lord who is both able and will recompence your well doing Verse 25. But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons Remembring on the other side that whatsoeuer he be that doth wrong whether maister or seruant thereof he shall receiue the punishment from the Lord who accepteth neither the person of the seruant to pitty him because of his poore and base estate nor of the maister to spare him because of his dignity and high degree The end of the third Chapter CHAP. 4. Vers 1. Yee Maisters do vnto your seruants that which is iust and equall knowing that ye also haue a maister in heauen YOu Maisters looke that you yeeld vnto your seruants both wages and meate and drinke as that which is ●ight and with moderate rest and recreation some further recompence according to the good seruice they haue done as that which is equall considering that as your seruants are to render an account vnto you so you must giue an account vnto your Maister which is in heauen verse 2. Continue in prayer and watch in the same with thankesgiuing And now to returne againe to the generall duties yet such as for the most part belong rather vnto you than vnto other persons Churches not so stated or affected as yours I exhort you to take paines and to continue in petitions and requests vnto God with heed taken that it be not done carelesly and drowsily the which both with continuance painfulnesse and watching must be done and performed in thankesgiuing for graces already receiued verse 3. Praying also for vs that God may open vnto vs the doore of vtterance to speake the mystery of Christ wherefore I am also in bonds Praying in both sorts as for all men and the faithfull aboue others so especially for me and Timothy that God would open our mouthes wide as a gate otherwise shut is set open that we may speake the secrets of Christ naturally hidden from all men and by dispensation of GOD alwaies to the coming of Christ obscurely knowen to the faithfull yea to the Angels themselues for which I am in hold vers 4. That I may vtter it as it becommeth me to speake In which respect you are yet further to strengthen and stretch out your prayers for me that all feare set apart I may make it manifest as it is meet both in regard of the excellency thereof and the speciall trust of the Apostleship which is committed vnto me vers 5. Walke wisely towards them that are without and redeeme the time And seeing you dwell amongst those that are strangers from God walke wisely that you be neither infected with their euils nor they haue occasion to speake euill of the truth and that by the light of your godly conuersation they may be allured to giue eare to the truth therein following the example of diligent Merchants that to redeeme their losses that are past watch to take all oportunity of gaining vers 6. Let your speech be gracious alwaies and powdred with salt that ye may know how to answere euery man More particularly looke to your speeches in the wise ordering whereof Christian wisedome is singularly discerned that it be alwaies as sauory meate well seasoned whiles you shall be able to answere euery man according as their particular estates require verse 7. Tychicus our beloued brother and faithfull Minister and fellow seruant in the Lord shall declare vnto you my whole state In the loue care I beare vnto you I haue sent Pychicus vnto you who shall informe you of all my estate whereof I know you will be glad to heare whom that you may receiue as it becommeth I commend vnto you for a brother worthy to be beloued also for a faithfull Minister and my fellow in the Lords seruice vers 8. Whom I haue sent vnto you for the same purpose that he might know your state and might comfort your hearts Whom I haue sent as to let you vnderstand of mine affaires so to know what case you are in thereof to make report vnto me and especially that he may comfort you at the heart against the storme of persecution raised against you verse 9. With Onesimus a faithfull and beloued brother who is one of you They shall shew you of all things here And with him that the embassage may haue more authority and that in the mouth of 2. witnesses the things concerning you or mee may be better assured I sent Onesimus a brother both faithfull and worthy to be beloued

must conscionably and continually vse al the meanes of goodnes 3 When we are ouertaken through infirmitie we must presently and hartely lament our fall and seeke a reconciliation 4 If these meanes preuaile not wee must binde our selues by a solemne vowe to striue against our principall sinnes and most dangerous corruptions What other notes are there besides these already spoken of whereby wee may be assured that our repentance is sound and that our hearts doe not deceiue vs therein These following Notes of sound repentance Psalm 119 6. See the Sermon on that place 1 If we be vniuersall in our obedience desiring to practise or forbeare whatsoeuer God would haue vs not giuing a dispensation to our selues for the committing of any sinne or for the omitting of any dutie but disliking all manner of euill both in our selues and others 2 If we increase in goodnes neither waxing worse Doctr. 2 Psal 3.13.14 nor standing at a stay but daily getting ground of our corruptions 3 If in all our intents and actions Iob 31.1 c. 1. Cor. 4.3 we looke vnto the Lord as the searcher of our hearts and the trier and rewarder of our workes not discouraging our selues whatsoeuer men thinke or speake of vs and our doings so that God doe approue of vs and them nor contenting our selues with mens approbation when the testimonie of God is not for vs. 4 If welike best and desire most that companie in priuate and that teaching in publike where our speciall corruptions shall bee roundly and wisely and mercifully reprooued and inueied against and the duties wherein wee come shortest most earnestly pressed and stood vpon Neither falling out with those that admonish vs nor denying cloaking excusing or extenuating our faults What else is required in a worthy receiuer A competent measure of knowledge so that hee be able to discern between the elements Knowledge and the Lords body and blood taking euery thing in it owne nature and kinde not confounding the signe with the thing signified nor putting no difference betweene the Sacramentall and common bread but vsing each of them in the manner appointed by Christ and with such reuerence as is due vnto them and to that end for which they were ordained namely the commemoration of Christ his death and our neerer and fuller communion with him What further examination must wee vse before our communieating at the Lords table Wee must trie whether we haue faith Faith Heb. 11.6 Rom. 14.23 or not without the which it is impossible to please God and whatsoeuer wee doe is sinne What then is to bee beleeued concerning this particular ordinance That it is ordained of God not onely to bee a signe to signifie See the 2. Sermon on Mar. 14. and represent but a seale also to confirme and an instrument to exhibit Christ with al his merits vnto euery beleeuer Why is loue vnto men required in all faithfull receiuers Doct. 7 First Loue. because being destitute of that wee cannot be assured of Gods loue vnto vs nor of our loue vnto him Secondly 1. Iohn 3. we cannot with any confidence expect at the Sacrament crament a generall acquittance from all our debts vnto God Math. 18.35 except we in loue can passe by small offences in our brethren Thirdly the Lords Supper is ordained as a seale of the mutuall felloship and communion of Gods people as with their head Christ so with one another What rules are we to obserue in loue First if any indignitie or iniurie haue beene offered vs See the Sermon on Isa 1. wee must forgiue and forget the same and ouercome euill with goodnesse louing them that hate vs Doct. 2 and praying for them that speake and practise euill against vs Math 18.35 Rom. 12. Math. 5. at least desiring and striuing so to doe Secondly if we haue done wrong vnto others we must vndoe it againe otherwise our sacrifice and seruice cannot bee accepted But what if those whom we haue wronged be farre off that we cannot seeke vnto them or will not yeeld to a reconciliation when it is sought for God will accept of our true and vnfained desire in that behalfe when a reconciliation is desired but occasion denied and if others will not bee pacified towards vs it is their fault and not ours neither must that keepe vs from the Sacrament Thus much concerning examination What is that Premeditation which much be vsed It is a serious consideration of the benefites which we are to receiue by Christ Iesus Premeditatiō What are those They are set downe in the new couenant whereof the Lords Supper is a seale and they may be reduced to these heads Ezek. 36.21 Ier. 31.31 See the Sermon on Prou. 28. 1 First freedome from all maner of euill whatsoeuer whether of sinne or misery in this life or in that which is to come Doct. 4 2 Secondly the enioyment of all good things and that on psal 119. 1 In this world and that 1 For the inward man 1 Perfect iustification 2 True sanctification a good name estate safety health c. 2 For the outward man 2 In the world to come all manner of happinesse Hauing thus examined our selues concerning our repentance knowledge faith and loue and vsed premeditation of the benefites that are to be expected of allworthy receiuers what remaineth further to be done by vs Wee must before our approaching to the Lords table earnestly beseech his maiestie to giue a blessing to those our indeauours Praier and where we haue come short in fitting our selues we are to intreat him to pardon it to accept of vs in the mediation of his deare sonne and to make a supply of all our wants of his rich mercy and free grace But what if a man finde that he commeth very short of that examination and preparation that is required were hee not better to absent himselfe from the Sacrament till he be bette fitted In no wise See the Sermon on 2. Chron. 30. for if he be vpright-hearted though neuer so weake the Lord will accept of him And if he feele his sickenesse to be greeuous and dangerous Doct. 2.3 he hath the more neede to hasten to the Physition neither is staying from Gods Ordinance a meanes to better his estate but rather to make him worse and to pull Gods heauie iudgements vpon his soule and bodie Num. 9. Thus much concerning the duties tending to Preparation before our receiuing How must we be disposed in the present act of receiuing Wee must present our selues with reuerence before the Lord How wee are to bedisposed in the act of receiuing setting our sences and our faith a worke and heedfullie meditating on these 4. things 1 First when we see the bread broken and the wine powred out we must consider of the bitter passion of Christ Iesus who was wounded for our trangressions Isa 53. and broken for our iniquities who encountred with his

that they might not deceiue themselues hee declareth vnto them more particularly what sinnes they should wash away take away the euill of your workes c. herein including an answer to another obiection that the hearts of some might make concerning their sacrifices and their praiers c. before mentioned for they might reply vpon the Prophet in this manner you finde fault with our oblations and tell vs that God loathes our sacrifices and seruices what then would you haue vs doe should we leaue off these workes of piety and quite giue ouer seruing of God Not so saies the Prophet but take away the euill of your workes doe the works still but remoue that which God hates in them re●ine the matter but reforme the manner of them Now whereas some might be so shamelesse as to say we haue done so already and doe so still who can charge vs with the euill of our works or with hollownes and hypocrisie in the performance of them To that he makes answer in these words take away the euill of your workes from before mine eies As if hee should say if you might be iudged by men like your selues you would make a good shift but in religious exercises you appeare before the Lord who hath firie eies and espieth the least blemish in your seruices and therefore looke that he see nothing in them displeasing vnto him for otherwise howsoeuer men commend you and your workes God will reiect both them and you After this he proceedeth and sheweth that if they must take away the euill of their best workes much more must they desist from their euil workes and therefore hee addeth cease to doe euill And yet this is not inough but he exhorts them further to do wel and because they were ill scholers and altogether vnskilful in heauenlie matters he bids them learne to doe well as who should say vers 17. you are naturally wittie to inuent mischiefe and iniquitie but for good you haue no wisdome nor sound vnderstanding you know not what to doe nor how to doe you haue neither a good iudgement nor a pure affection nor know how to get either of them and therefore learne to doe well Then for their better direction he commeth to the particular seeke iudgement c. as if hee should haue tolde them in more words you haue beene giuen to oppression heeretofore and haue done much wrong to poore men that could not make good their parte against you this hath been your sinne to deale craftily and vnrighteously but now take a better course seeke iudgment that is labour to finde out what is right and when you know it practise it accordingly and deale with others as you would be dealt withall giue ouer your crueltie and exercise mercy and bee so farre from oppressing any more that now ye releeue the oppressed and so farre from doing hurt hereafter that you foorthwith striue to doe good especially to the poore and such as stand in most need of your helpe and relife not such poore as by their owne lewdnesse and misdemenour haue cast them selues and doe still plunge themselues further in miserie but iudge the Fatherlesse and defend the Widdowe and stretch foorth your helping hand to releeue such as are most worthy of it and haue most neede of it Hauing thus vrged them to sound repentance that they might haue no pretence to keepe them from setting vpon it he remoueth certaine doubts that might arise in their harts to hinder them Vers 18. And before hee commeth to them he maketh proparation thereunto saying come let vs reason together As though he should say now I haue plainely proued that it stands you vpon to repent and haue shewed you how you should repent I know you shall haue diuers reasons from your selues and from the world to the contrarie but hearken not what your flesh or your friends say but what God saith come let vs reason together Now Obiection 1 the first obiection to keepe them from turning vnto God as may appeare by the answer heere set downe is this You haue charged vs to be worse then beasts or Sodomites to be full of crueltie and blood and our consciences tell vs no lesse seeing then we are sunke so deepe in our iniquities it seemes our state is vnrecouerable and so it is bootelesse for vs to set vpon the worke of repentance Nay saith hee not so Answer for though you be so stained with sinne and impiety as I haue said that not onely your hands but your soules and bodies and all bee wholly imbrued with bloody and cruell dealing and your sinnes be as red as skarlet or crimson which are double dyed and died in the woll so that you thinke it impossible to be brought to any whitnesse and purenesse againe as indeede in regard of men it is impossible yet God is able to make you as white as snow Albeit you haue receiued a double die of sinne one in your conception and another in the whole course of your conuersation all your life long Yet the Lord is of that power that hee is able to make you white as well There is no sinne so hainous no sinner so abominable but vpon his humiliation and conuersion hee can and will make him as cleane and as pure as iust and as righteous as Adam was before his fall and as if hee had neuer transgressed at all Not that hee shall be without infirmities but in Gods account and acceptance through Christ hee shall be as holy as the Angels are now in heauen or as hee himselfe shall be when he is an heire of glory in that blessed kingdome Psalm 32. For wheresoeuer sinne is pardoned there it is couered from Gods eies hee will except neither against the greatnesse nor against the multitude of them but where sinne hath abounded Rom. 5.20 grace shall much more abounde Thus much for the first obiection The second might be this Obiect 2 if wee should get a pardon for all our transgressions and be at peace with God our own consciences yet the law is so perfect and we so imperfect that so holie and pure and we so vnholy and impure that we shall neuer hold out in a constant course of obedience thereunto but shall presently foule our selues againe after that wee haue beene washed and therefore as good neuer a whit as neuer the better as good neuer to beginne as not to continue For that he answereth Ans verse 19. that if they doe but consent and bee willing to obey for so it is in the originall they shall eate the good things of the land Which is in effect as if hee should haue said when once you haue truely and thorowly repented you are not any longer vnder the rigor of the Law but vnder grace you come not to a rigorous and seuere Iudge but to a mercifull and kind father that lookes not for perfect obedience but accepts of a minde that is willing to know

warning that they had a multitude of the people of Ephraim and Manasseh Issachar and Zebulun had not clensed themselues according to the Law in that behoofe prouided Exod. 12. and Numb 9. and therefore were in danger to bee cut off Leui. 7.20 In this regard they were in great distresse and in a sore strait yet they thought it better to receiue the Sacrament though they failed in some circumstances of their preparation then to omit it vntill the next yeare hauing wanted it so long before whereupon they aduentured to eate the Passouer which being ended Hezekiah in feare of Gods displeasure and in commisseration of the people that stood in danger of Gods plagues and punishments falleth to praier for them and is instant with the Lord in their behalfe hee saw their great desire to bee made partakers of it the paines that they had taken to come vnto Ierusalem for that verie purpose and perceiued a strange hand of God in inclining their hearts so far and thereby was hee incouraged to become a mediator as it were betwixt God and them and thus he prayed vnto God for them The good Lord bee mercifull toward him that prepareth his whole hart to seek the Lord God of his fathers And the word that is translated be mercifull signifieth thus much in effect as if he had said the good Lord pardon and supply that which is wanting in him that prepareth his whole heart And now they wanted not so much willingnesse as time to prepate themselues and therefore he praieth the Lord to bee fauourable vnto them And that he might haue more assurance that his praier should bee effectuall he buildeth it vpon strong and sound reasons taken 1 First from the nature of God implied in the word good verse 18. which goodnes of his is neuer seene so much as in shewing mercie to them that are in distresse As if he should haue saide Lord thou art good in thy selfe and good vnto thy people and heere are such as stand in great need of thy goodnes and therefore be mercifull and gracious vnto them 2 Secondlie from the name of God Iehonah implying his constancie and vnchangeablenes in himselfe and in his loue and the fruits thereof towards his seruants Hezekiah knew that he had beene mercifull vnto as great sinners as they were in former times and that he was the same God still and therefore hee intreateth to manifest so much in passing by the frailties of these communicants Verse 19 3 A third reason is taken from the Couenant that hee is the God of their Fathers by reason whereof he was bound vnto them and their children so that hee could not denie them any thing that they should aske in faith These arguments are drawne from God Verse 19 Another argument there is taken from them that they sought the Lord c. which seeking of theirs is set out by the manner of it that they prepared their whole heart to seeke him not as if their hearts were so free from sinne or so ful of grace as they should haue been but that they were true plaine sincere not such as had no sinne for it is said they were not clensed according to the Purification of the Sanctuarie but that did loue no sin not such harts as wanted no grace or preparation for Gods ordinance but such as were humbled for the want of grace and of that preparation that they should haue made This was his praier with the reasons of it the effect followeth Verse 20 And the Lord heard Hezekiah that is so heard him as that hee accepted and performed his request for it is said he healed the people that is gaue them that which God doth offer vnto his people in the Sacrament they receiued the seale of the couenant and he made good the Couenant vnto them as shall be shewed afterwards more plainlie and particularlie in the seuerall branches thereof The summe then of these words is the godly care of Hezekiah for those that came in part vnprepared vnto the Passeouer And here we may consider 1 What he did he prayed for them where we may note 1. The substance of his praier to wit that God of his rich mercie would supply all their wants 2. The persons for whome he praieth who are described 1 By their sinceritie that they were such as feared God and sought him with their whole heart 2 By their infirmitie that they wanted the legall clensing 2 The effect that followed vpon his praier which was two-folde God 1 Heard his praier God 2 Healed the people Vers 19. The good Lord be mereifull Doct. 1 In that Hezekiah being appointed by God to be a gouernor Praier to be ioyned with instruction taketh this course of seeking to the Lord for his people we may from his example learne this Doctrine that it is the dutie of all gouernors and superiours not only to teach them that belong vnto their charge and depend any way vpon them but likewise to pray for them Good Rulers must not onely informe those that are vnder them what they must doe and stir them vp to good duties by wholesome instructions but they must also become suiters to the Lord for them that hee would frame their hearts to do as they are taught and to pardon them where they come short It was well done of Hezekiah to send abroad messengers to call the Israelites to the worship of God But this he knew was not inough and therefore hee beseecheth the good Lord to shew himselfe fauourable vnto them Thus also dealt Dauid another King Psal 51.18 placed ouer Gods inheritance Bee fauourable vnto Zion for thy good pleasure saith hee builde the wales of Ierusalem And so did Moses that worthy gouernour of the Lords people not contenting himselfe to bee often teaching and instructing them whom hee had the charge of but euer and anon praying for them as occasion was offered that God would releeue them when they were in wants that hee would defend them when they were set vpon by enemies that he would pardon them when they had kindled his wrath against them c. The like is noted of Iob how carefull hee was for his children euen when they were in a sort from vnder his shadow and had houses of their owne to dwell in for it is said Iob 1.4.5 that his sonnes went and banqueted in their houses euery one his day c. and when the daies of their banqueting were gone about Iob sent and sanctified them and rose vp earely in the morning and offered burnt offerings according to the number of them all For Iob thought it may bee that my sonnes haue sinned and blasphemed God in their hearts thus did Iob euery day Heere wee must vnderstand when it is said that hee offered sacrifices for them that hee praied for them also for those two sacrificing and praying euer went together that God would pardon them al their sinnes which they had committed while

that doe spring vp in our hearts Mat. 6.14 Forgiue saith our Sauiour and yee shall bee forgiuen and therefore being able to doe thus in some small measure wee may bee assured that the Lord is appeased towards vs and that wee are in his fauour and therefore haue hearts without guile in his sight Note for a mercifull heart is alwaies a sincere heart whereas hypocrites are of a cruell and implacable nature so that when any iniury is done vnto them either in truth or in their imagination they will swell and fret and chafe and vow and protest or at least determine and resolue in themselues that they will not put it vp but one way or other at one time or other requite it at the full euer an euill heart is a proud and froward heart and can endure nothing lesse then wrongs and indignities Therefore if God hath wrought such a great worke in our soules as that our hearts are inclined to forgiue and forget abuses that are offered vnto vs and can pray for our enemies and long for their conuersion and reconciliation first vnto God and then vnto vs it is a notable testimony that wee are truely regenerated and sanctified in the inward and outward man There are none but they are apt to be angry with sin either in themselues or others but if wee can spend our anger at home vpon the euils of our owne nature Note and be more peaceable and quiet abroad not storming so much that others are so bad as greeuing that wee our selues are no better happy and blessed are wee that haue gotten such a conquest of our owne hearts wee may cheerefully and comfortably communicate at the Lords Table expecting from Christ Iesus a further increase of all holy and heauenly graces And albeit others haue greater gifts and fewer infirmities then we yet seeing we joine with them in the maine matters wee shall be ioyned with them in the fruition of that blessing which God vseth to bestow vpon his people though we bee but buds Iohn 15. yet being in the true vine we shall receiue sap and iuice from the root as well as the fairest and goodliest and fruitfullest branches that are in it And thus much for Hezekiahs praier and the parts thereof Now the successe followeth to bee spoken of Verse 20. And the Lord heard Hezekiah c. It being a praier of faith that hee made for such things as God had promised and for such persons as to whom the promise did belong hee receiueth an answer to his request for so it is said the Lord heard Hezekiah that is accepted and granted his suit whence this doctrine may bee gathered that The Lord doth accept Doct. 4 and will fulfill euery faithfull praier that is made vnto him Praiers of faith granted either for our selues or others For this fauor that hee shewed to Hezekiah and to them for whom hee praied is written for our instruction and consolation to assure vs that vsing the like meanes wee shall find the same good effect that they did 1. Ioh. 5 14.15 This is promised in the Epistle of Iohn where the words of this Text are expounded and the doctrine confirmed This saith hee is the assurance that wee haue in him that if we aske any thing according to his will he heareth vs. But what is it to bee heard hee telleth vs in the next verse If wee know that hee heareth vs whatsoeuer wee aske wee know that wee haue the petitions that we haue desired of him This Gods children may build vpon that if they aske of God lawfull things for righteous persons in that manner as the word prescribeth they shall haue a comfortable answer and speed according to their hearts desire The reason heereof is Reason because God is delighted with the faithfull supplications of his deare children It is musicke to God to heare Christians praiers Cant. 2.14 as may bee collected from the words of Christ to his spouse in the songs of Salomon Shew me thy sight let mee heare thy voice for thy voice is sweet and thy sight is comely So that there is reason why Christians should looke vp to God rather then be beholding vnto men and that they should vtter their complaints before his throane rather then before mens iudgement seat for whereas they many times cannot away with vs and our suits God delighteth to looke vpon vs and there is no melodious harmony so pleasant in our eares as a praier proceeding from an humble and broken heart is in the eares of the Lord of hoasts Let vs present our petitions with our soules full of griefe and our eies full of teares vnto men and we shall bee teadious and troublesome vnto them for the most part as the woman of Canaan was vnto the disciples Mat. 15.23 Send her away say they to our Sauiour for shee crieth after vs Note But Christ hath no greater ioy then to heare and releeue such worthy beleeuers as shee was that can spend so many holy praiers vpon him after so many repulses as shee had receiued Now sith it is a thing so well pleasing vnto him hee cannot but grant and satisfie the desires of such as faithfully and feruently call vpon him Heere may that folly Vse 1 and wretched vnbeliefe that is in our nature bee iustly reprooued which appeareth in this that wee are ready to runne to any one rather then vnto God and to seeke to them that are not able or not willing to heare and helpe vs Iam. 4.2 rather then vnto the Lord that hath ability and readinesse to doe both Iames blameth those to whom hee writeth for that they would bee in wants Yee lust and haue not c. yee fight and warre and get nothing and what is the reason because yee aske not As if he should haue told them you need many things and so you are likely to doe still except you take a better course for the way to obtaine good things is not to lust after them and to brawle and contend for them but to become petitioners vnto God for them Note If children will be so foolish so slothfull or so proud that they will not sue to their louing and kind parents that haue abundance for things necessarie it is iust they should goe without them and endure the smart of their owne folly and stubbornnesse and the like may bee said of vs if our necessities spirituall and corporall bee many and great and wee will not bemone our case vnto our heauenly father that is al-sufficient to helpe vs and most willing to accept of vs and to releeue vs in all our distresses it is a righteous thing with the Lord that wee should liue and die in our miseries and calamities and so sustaine the due punishment of a wretched distrustfulnesse and sluggishnesse in not repairing vnto him Secondly Vse 2 heere is matter of maruellous great comfort to them that betake themselues to this course that Hezekiah did

good tearmes vnto repropates that are to be cast into hel fire then surely hee will much more vse mildnesse towards his people if Gods enemies haue good wordes from him then what may his friends expect at his hands And hee was speechles Doct. 5 Doct. Though sinners haue many excuses and colours Sinners shall to be put silence when they are to deale with men like themselues yet when God commeth to examine and sift their consciences they shall haue nothing to say for themselues This is to bee obserued in Iudas that though hee were very suttle and a notable cunning hypocrite yet when the Lord wakened his drousie conscience he brake foorth into a plaine confession I haue sinned betraying innocent blood Hee had no manner of defence or Apologie for himselfe in the world The reason of this point is Reason 1 because the conscience is the Lords officer and it cannot but speake truth when God will haue it through the light of knowledge which God hath put into euery mans soule by nature and that is the sorest and sharpest accuser that can be Further the Lord can set all their works in order before them and write them as it were in great letters that a man may runne and read the same If then we would be able to stand before the Lord at the last dreadfull day of iudgement Vse 1 when the bookes shall bee laid open and euery man shall bee iudged according to his works then let vs take that course which will make vs able to doe so and that is to get holy and sound loue and to testifie our louing heart by our louing behauiour not to loue in word alone but in deed Iob. 3.18.19 Chap. 5.17 Thereby shall wee assure our hearts before him and haue boldnesse in the day of iudgment so that pure and Christian loue with the fruites of it is the best meanes to make vs with confidence and comfort to hold vp our heads in the day of accounts Secondly Vse 2 this is for comfort against al the false clamors and accusations that are raised against Gods seruants the wicked here haue great matters to charge them with and haue much to say for their vnrighteous proceeding but at the day of the Lords reckning they that haue most to say now shal haue least to say for thēselues little doth any know how soone he may b called vnto the bar Therefore let Gods children commend thēselues vnto God in wel-doing he is the great Iudge of the whole world and with him righteous men shall haue good hearing in their iust and righteous eauses and all euill men shall be put to silence Godly men shall lift vp their heads with glory and wicked sinners shall stop their mouthes with shame Vers 13. Binde him hand and foot Hitherto of the examination conuictiō of him that had not on a wedding garment Now followeth this sentence well befitting the partie offending bind him hand and foot hee had abused his hands his feet and dishonoured God by his whole body and therfore iust it is that he should be punished in that take him away because hee had onely beene in the Church but not of the Church at the meanes but not profited by them therefore must he now be separated from all communion with God or his Saints And cast him into vtter darkenesse Seeing he loued darkenesse more then light therefore he shall haue enough of it Hee must be cast into a hell of darkenesse Doctr. 6 Out of all which this generall point may bee noted that the speciall time and place of the punishment of wicked men is after this life in hell fire heere vngodly men haue libertie both of hand and foote When and where wicked mens punishment shal be and the Saints of God are in greater restraint but why is that Because sinners shall neuer haue their full measure of woe till they be cast bodies and soules into hell fire at which time they shall be made capable of the extremitie of all miseries because their iniquities are growen to a full height Therefore let vs neuer enuy their prosperitie Vse 1 nor thinke that God taketh no notice of their sinnes because he delaieth to inflict punishment vpon them for the same Iudges doe cause notorious malefactors to be repriued sometimes but it is in no great fauour vnto them though in the meane time it may be they sharply correct their owne children so doth the Lord deale seuerely chastising those that are of his owne familie but letting reprobates thrine in their sinfull waies that in the end he may pay them home for all Secondly Vse 2 sith wicked mens punishment shall be principally in hell and the Church shall neuer be fully ridde of them till then Therefore let vs not be discouraged though for a while tarres be mingled with the wheat there is some vse of them and God seeth that wee haue need of such launders now and then whilst wee remaine vpon the face of the earth but when wee come to heauen wee shall be quite freed from them and therefore in the meane time let vs not take such offence at them as Brownists doe but wait Gods time when he shall command his holy Angels to separate them from amongst vs and to giue them their due in the lake that burneth with fire and brimstone for euer Thirdly Vse 3 let vs obserue this from the contrarie that as wicked mens full iudgement so godly mens full paiment is deferred till the last day They haue many comfortable refreshings here but at that day they shall be bathed in a whole sea of comforts As sinners at that time shall be depriued of all good things and bee vexed with all manner of euils so the Saints on the other side shal be exempted from all euill and be brought to the enioyment of all good things as sinners shall bee perfectly miserable so shall the Saints be perfectly happy as the one shall be sensible of their wretchednes so shall the other be of their blessednes and as the one shall be euerlastingly misesarable so shall the other be eternally happy in a word there shall bee euery way as much ioy and felicity in heauen and more too then there shall be woe and anguish in hell Which should stay vs from fainting vnder our crosses and sorrowes our temptations and corruptions Note wee can easily thinke that wicked men haue an ill bargaine though they enioy the pleasures of sin for a season because they must come to such torments in the end and why should not we iudge that we haue a good bargaine though wee passe thorow the fire and be in the Lords furnace for a while sith wee shall attaine to such ioies at last as farre furpasse the reach of any mortall man THE SEVENTH SERMON PSAL. 119. vers 1. c. 1 Blessed are those that are vpright in their way and walke in the law of the Lord. 2 Blessed are they that keep his

And why knowing in your selues that you haue in heauen a better and more enduring substance If their riches had bene of such value as they made shew of as the world takes them for they could not haue bene so quickly taken from them but sith they had betaken them to their wings these faithfull ones knew that heauen which was reserued for them in stead thereof was farre more excellent and more durable and therfore full glad were they that for the cause of God they had made so happy and so blessed an exchange Verse 1. Blessed are those that are vpright in the way c. And vers 2. Blessed are those that seek him with their whole heart These words hauing been expoūded before offer vnto vs this doctrine That whosoeuer would haue sound happines must haue a sound heart So much sincerity as their is Doct. 2 so much blessednesse there wil be and according to the degree of our hypocrisie wil be the measure of our misery It is not in the action done or in the words spoken that blessednesse consists but in the quality of them that all be done and spoken soundly and sincerely this is required Psalme 15. that he that will be a member of the Church militant on earth and of the Church triumphant in heauen must Walke vprightly and speake the truth from his heart And againe in another Psalme a question is made to the same effect Who shall dwell in the mountaine of the Lord and who shall stand in his holy place Psal 24.3.4 and the answere is He that hath innocent hands and a pure heart which hath not lift vp his mind to vanity nor sworne deceitfully In which words we haue a discription of a sound hearted man 1 By his actions that he dealeth vprightly and so hath innocent hands 2. By his affection that he lifteth not vp his minde to vanity that is setteth not his heart on any earthly thing in which sence that Phrase is vsed in the originall Ier. 22.27 3. By his speeches that he hath not sworne nor any way spoken deceifully The reasons to confirme this point are drawne from the great inconueniences that will follow on the contrary for if there a be in any fraudulent and deceitfull heart 1 First there is a deadly quarrell Reasons and mortall enmitie betweene God and him for who are they that are reconciled to the Lord God hath a quarrell against hypocrites whose sins are couered by the righteousnesse of his sonne so that they shall not be imputed vnto them euen they In whose spirit there is no guile And what wil follow then for those Psal 32.3 whose hearts are full of fraude and deceipt but that they must needs be destitute of all hope of the pardon of their sins and so consequently lye open to the strokes of Gods vengeance due vnto the same 2 And as their persons are hatefull to the Lord so are their seruices abhorred of him He loaths their seruices for indeed they are not the seruices of God but of Sathan and of our owne flesh and therefore be they neuer so glorious in outward shew and let them pretend neuer so much zeale in the performance of them yet the Lord hath them in vtter detestation As we may plainly see in the hypocritical Pharises they would be euery where praying with great deuotion and very often fasting with great austerity blowing a trumpet to giue notice vnto men of their almes-deeds and liberality and striuing with al their might by externall obseruations to winne themselues the praise of holy and zealous men yet for all this our Sauiour sharply rebuketh thē saying Luk 16.15 Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed before men is an abomination in the sight of God It is as loathsome vnto him as carions or toades or any such creatures as mans nature doth most abhorre can be vnto vs. Thirdly this is another misery of hypocrites They liue in cōtinuall danger that they liue in continuall feare and danger there are holes in their maskes at least their wil be and their double dealing shal be seene into it shall sometime or other come to light how they haue abused Gods presence and dissembled with their bretheren by making faire shewes and pretences of that which they neuer meant their sins shal not alwaies ly hid but either they wil giue ouer all in time of persecution as the stony ground did or in hope of promotion as Iudas Achitophel did Luk. 8.13 so discouer their false-heartednes or else it shall be drawne forth by their speeches in their merriments or in their distempers or else Gods spirit in godly men shall destroy it by working in their hearts a vehement suspicion of them and causing them with a iudicious eye more narrowly to pry into their works and waies By one such meanes or other God will lay them open to the view of the world so that being in such perill they cannot but haue a fearefull heart and a restlesse conscience And to this purpose notable is that saying of Salomon He that walketh vprightly walketh boldly or surely but he that peruerteth his waies shall be known Whence it is apparant that the vpright man needeth not to feare any thing he needeth not to bee afraid of ill men for though they may disgrace him they cannot shame him he needeth not to bee afraide of good men for the oftner he speaketh to them and conuerseth with them the more he is approued by them neither needeth he to bee afraid of God for hee that searcheth the heart and the reines knoweth and alloweth of the integrity of their soules They haue no cause of feare for the present because all things goe well with them neither is there any for afterwards because all things shall goe well with them for they shall neuer fall away from God None can plucke them out of his hand Ioh. 10 29. Ioh. 4.4 Sathan cannot because he that is in vs is stronger then he that is in the world sinne cannot because grace will preuaile against it the world cannot because this is our victory 1 Ioh 5.4 whereby we ouercome the world euen our faith And the Apostle concludeth generally for all other matters that neither death nor life nor Angels Rom. 8.38.39 nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. What followeth now on the contrary part for hypocrites but he that peruerteth his way that is alloweth himselfe in any ill course though neuer so secretly shall be knowne that is his vile and wretched dissembling shall bee detected if not in this world yet when the thoughts of all hearts shall be made manifest they shall be found out first or last and therefore they