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
The Lord will not deceiue them nor shut out those supplications that they make before him but according as they intreat of him where their faith is weake he will strengthen it where their repentance comes short hee will perfect it where their loue is cold hee will increase it and in a word where any good thing is wanting hee will supply it If Hezekiah Note praying for such a great multitude which had beene monstrous Idolaters and had continued long time in their Idolatrie heaping vp one abomination vpon an other and now came to the Sacrament not of their owne accord but by the intreaty and perswasion of Hezekiah and his Princes and being thus come failed much in that preparation which they should haue made if hee I say had such good and gracious hearing from the Lord things standing as hath beene said then how much more may wee expect mercy from him when we intreat for our selues who through Gods wonderfull restraint and gracious prouidence haue not fallen into such notorious euils nor into such greeuous and monstrous offences as they had done especially if wee haue this witnesse vnto our soules that wee come voluntarily and in some degree preparedly vnto the mysteries of saluation and are so farre from looking for intreatie or exhortation thereunto that through Gods grace and goodnesse wee would not bee restrained from it for any worldly gaine And healed the people For the vnderstanding of this wee must know that sinne maketh a wound and that the word and Sacrament are meanes and plaisters as it were to heale the same if they bee rightly applied and blessed vnto the receiuers of them In that they found this good effect vpon the eating of the Passeouer and Hezekiahs praier made for them the doctrine hence to be learned is that The Sacrament worthily receiued Doct. 5 doth heale and cure For whence came their healing in this place The vertue of the Sacrament but from the vertue of the Sacrament blessed vnto them at the earnest request of that holy king Hee telleth vs not the particular euils of which they were healed because we should conceiue that they were in a sort perfectly and thorowly cured of all First of the euils that were in their soules they were pardoned their consciences quieted and their hearts bettered so that they had a greater dislike of their own corruptions and of Satans temptations and more power to withstand them and to ouercome them then formerly they had Then for outward euils if there were any sickenesse or weakenesse or any other crosses or calamities vpon them they had the same either quite remoued or at least sweetned and sanctified vnto them for their profit and comfort For this is the substance of the couenant whereof the Sacrament is a seale made vnto penitent persons Ezek. 36. which hauing beene spoken of before it would be needlesse at large to repeat the same things againe Only in briefe for the vse of this point Vse let vs hence learne to make full account of this healing when the Lord shall please to make vs partakers of the body and blood of his deare sonne For then that seede is cast vpon euery faithfull heart that will spring vp in due season vnto euerlasting life and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord who hath done such great things for vs. Let vs then looke for much and we shall haue much Open thy mouth wide saith the Lord and I will fill it Therefore when we behold with our naturall eye the bread broken the wine powred forth and offered vnto vs by the hand of the Minister Note let vs lift vp the eye of our faith and looke vpon Christ Iesus who is as it were held forth vnto vs by the hand of the Trinity being broken with many sorrowes terrors in bearing his fathers wrath and vndergoing the punishment due vnto vs for our hainous trangressions and powring forth his precious blood to satisfie the Lords iustice to pacifie his displeasure conceiued against vs and as we with our bodily hand do receiue the outward elements so let vs by the hand of faith lay hold of our Lord Sauiour of al his merits assuring our selues that as the bread wine are made one substance with vs so is Christ Iesus in a spirituall maner made one with vs we with him he being the head we the members he the vine and we the branches c. And further let vs vndoubtedly beleeue that as by bread wine our naturall strength is increased and our weary bodies and languishing spirits refreshed so by those heauenly my steries daily applied our inward man shall bee confirmed and our hearts sooner or later comforted and reuiued And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord giuing vnto him the glorie of his truth in resting vpon him for the performance of all his promises made vnto vs through Christ Iesus and concluding euery one in his owne heart though my knowledge be but small it shall be increased though my memory be weake it shall be confirmed though my affections be out of order they shall be rectified though my stripes be many the number of them shal be diminished and though my graces be but few and feeble they shall be augmented and still further strengthned I shall haue Christs power to inable me to do good and to resist euill his wisedome to direct mee in the right way and to cause me to decline from all by-paths And in a word his good spirit to worke all my workes for me and to perfect all heauenly vertues in me And when after we haue been at the Lords table we find any sinfull motions stirring within vs let vs reason thus Did I not lately receiue the Sacrament for the curing of my soule and did not God grant it vnto me as a seale and pledge that hee would take away my stony heart Ezek. 36. and giue vnto me a fleshy heart Why then should I yeeld vnto my corruptions Nay I will not do so but resist and striue against the same and vrge the Lord with his owne couenant sealed vnto me in the Sacrament So likewise when wee see our manifold imperfections in Gods seruice our want of loue and good affection vnto his seruants our inabilitie to beare crosses and the like let vs repaire vnto the Lord and beseech him that is true and faithfull in all promises that hee will make good his word vnto vs in those particulars giuing vs strength to doe what hee commandeth vs and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe so often as wee come vnto the Lords Table wee shall receiue great helpe and comfort against all our sinnes and sorrowes and be much stirred vp to loue and praise the Lord for the continuance and increase of his heauenly graces and
made vnto him The Doctrines of the fifth Sermon on ISA. 55.1 1 The thirstie soule alone hath interest in the graces of God and shall reape benefit by the meanes of grace 2 Whosoeuer commeth to Christ Iesus in the religious vse of his ordinances shall haue all his wants supplied 3 The best things are best cheepe 4 Nothing can satisfie and content the minde but grace The Doctrines of the sixt Sermon on MATH 22.11 1 God is the onely absolute king ouer all the whole world 2 The Lord taketh notice of euery guest that sitteth at his table 3 It is not sufficient to come to Gods wedding seast but wee must come as fit guests for so great a banquet and so glorious a presence 4 When God hath to deale euen against sinners yet hee dealeth in good and peaceable tearmes 5 Sinners shall haue nothing to say for themselues when God en tereth into iudgement with them 6 The speciall time and place of the punnishment of wicked men is after this life in hell fire The Doctrines of the seauenth Sermon on PSAL. 119.1 1 Religion is the way to happinesse 2 So much sinceritie as any one hath so much happinesse shalt hee haue 3 It is a marueilous great prerogatiué to bee freed from the bondage of sinne 4 Nothing is superfluous that is done in obedience to Gods holy will The Doctrines of the eight Sermon on IOHN 6. 1 By faire speeches to vs or courteous vsage of vs wee ought not to bee staied from telling men their faults when by our calling wee are required to admonish them 2 Christ Iesus is acquainted with the purposes of such as come to his seruices 3 A man cannot bee both a worlding and a Christian 4 They are most prouident for themselues whose greatest labour is for grace 5 The efficacie of the word and Sacrament is from Christ his owne hand The Doctrines of the ninth and tenth Sermons on MARK 14.18 1 Iesus Christ knew before what sufferings hee was to vndergoe 2 They are likely to stand best who are most fearefull of falling 3 No bands of kindnesse can make wicked men faithfull vnto godly men 4 Wicked men fulfill the will of God to their owne condemnation 5 All the delights and contentmenes of wicked men in this world cannot counteruaile their miseries in the world to come 6 The efficacy of the Sacrament is from Gods owne hand 7 Christ Iesus in the Sacrament by Corporall foode giueth a most sure possession of himselfe and vnion with himselfe 8 Christ in the Sacarment doth make vs a full meale 9 Faithfull communicants at the Lords table come to bee enriched by Christ his legacie Errata Page 5. Line 18. Read drowsinesse Page 18. l. 38. r. full sore Page 23. l. 6. r. thus Page 35. l. 4. r. maine Page 39. l. 27. leaue out id est Page 69. l. 2. r. other Page 75. l. 6. r. souud Page 85. l. 18. r. must not Page 101. l. 5. r. posterity Page 107 l. 12. r. impenitent Page 143. l. 9. r. grosse Page 144. l. 3. r. all Page 132. l. 3. r. releeued Page 147. l. 3. r. beloued Page 149. l. 16. r. pay Page 150. l. 27. r. it Page 157. l. 2. r. condemned Page 163. l. 18. r. end l. 29. r. should Page 167. l. 6. r. distastefull Page 1 12. l. 9. r. him Page 117. l. 24. r. grace Page 126. margent r. Iosua P. 1. l. 11. r. blessed man where are declared p. 12. l. 10. r. make account p. 13. l. 3. r. tribulations p. 15. l. 15. r. destroy p. 22. l. 22. r. as finde p. 24. l. 35. r. knife p. 33. l. 37. r. make good p. 35. l. 2. r. tongues l. 4. r. against all c. p. 4. l. 36. r. and such like sensuality P. 41. l. 1. r. ambitious desire of aduancement or to become great men P. 47. l. 8. r. labour p. 55. l. 26. r. so in this will p. 59. l. 31. r. poyson A BRIEFE DIALOGVE CONCERNING PREPARATION FOR THE WORTHIE RECEIVING of the Lords Supper taken for the most part out of the Sermons following WHat is the Lords Supper It is a Sacrament of the eternall couenant Math. 26.28 whereby through the vse of bread and wine rightly administred and faithfully receiued Ioh. 6.27.54 c. the soules of them that are ingrafted into Christ are spiritually nourished vnto eternall life What then is required of those that will be partakers of this heauenly food at the Lords table They must be prepared as meete guestes for such a banquet Math. 22.12 1. Cor. 11.28 For the better attaining to this preparation how many things are there to be considered Three first what is to be done before the partaking of it Secondly what at it Thirdly what after it What is that which must be done before There must be 1. an examination how fit wee are to receiue 2. A premeditation of the benefits that wee are to receiue And 3. faithfull and feruent praier for Gods blessing vpon our examination premeditation and receiuing Of what points are we to examine our selues First Examination 1 in generall whether wee bee of the number of the faithfull and haue in vs the life of grace for otherwise wee are vtterly vnfit to be partakers of the Lords Supper which is appointed for food to continue spirituall life where it is and not to worke it where it is not to bee for nourishment vnto Gods children but for the bane and destruction of dogs and swine that dare presume to meddle with the same Secondly wee must examine our selues more particularlie Concerning what matters Whether wee haue attained vnto a competent measure of repentance knowledge faith and loue which if we can finde in our selues we may resolue our hearts in that point of general examination and conclude that we are within the couenant of grace and haue communion with Christ Iesus and therefore are in state to be communicants at his table How should we trie our selues in the matter of repentance Wee must examine Repentance 1 1. whether wee haue at any time carefully sifted our hearts and behauiour to finde out as many of our corruptions as possibly we could 2. Whether we haue beene and are hartily sorrowfull for the same 3. Whether wee haue rightly confessed them before the Lord with an earnest desire of the pardon thereof And 4. whether wee purpose and resolue for euer hereafter through Gods gratious assistance to reforme both our hearts and waies Is there any necessitie of that searching of our selues Yes verily Searching 1 for otherwise wee shall bee found hiders of sinne See the Sermon on Prou. 28.13 Doct. 1. Iob. 20.12 which hindreth all true prosperitie and argueth plainlie that there is in vs a loue of iniquitie and abundance of hypocrisie which will keepe vs from reaping benefit by the word or Sacrament Whereby should we trie our selues to the intent we may come to a more full and particular sight of
fathers wrath and with Satan death and hell and for our sakes in particular sustained such wofull terrors in his soule and torments in his body that he cried out in the bitternesse of his heart my God my God why hast thou forsaken me and at length shed foorth his most precious blood for the pacifying of his fathers displeasure and the satisfying of his infinite iustice And withall wee should seriously ponder vpon the inconceiuable loue of God the father in giuing his onely and welbeloued sonne to suffer such vnspeakeable tortures for vs who were cursed rebels against him and thence bee drawen to thinke on the hainousnesse and odiousnesse of our sinnes which so farre incensed the Lords wrath and indignation that nothing could quench the flame thereof but onely the precious blood of his deere sonne Secondly when we see the minister distributing the bread and wine we are to consider that as those outward elements are offered vnto vs by man so Christ Iesus with all his benefits is offered vnto vs by the blessed Trinitie Thirdly when we reach foorth our naturall hand to receiue the bread and wine we must withall reach foorth the hand of faith to apprehend and lay hold of Christ Fourthly in eating the bread and drinking the wine we must apply Christ with all his merits particularly vnto our selues and be assured that as that bread and wine are made the nourishment of our bodies so Christ his body and blood are made the nourishment of our soules and as certainly as the bread and wine are made one substance with vs to strengthen our bodies and to refresh our hearts so surely Christ is made one with vs and we with him and than our soules shall bee strengthned and our hearts spiritually reuiued either presently in the very act of receiuing or afterwards in due time when wee shall stand in most neede of comfort And therefore in assurance of faith wee should stirre vp our hearts to expect all the forenamed benefits of remission of sinnes and sanctification of our natures together with the fruition of all necessarie outward blessings and the remoouall of all hurtfull crosses Well were it for vs indeed if wee could looke for these things to be bestowed vpon vs but the greatnes and multitude of our sinnes is such that we iustly feare they will keepe good things from vs. This doubt should not perplexe nor trouble vs See the Sermon on Isa 1. if wee bee truely penitent for all our transgressions for Christ hath paid for many and great sinnes as well as for fewer and lesser Doct. 7 1. Iohn 1.9 Ezek. 36.25 and through him the Lord is ready to pardon all and all manner of iniquities as well the greatest of them as the smallest and if once our sinnes bee done away all the fore named benefites doe of right belong vnto vs. Thus much concerning the meditations that are needefull in the very act of receiuing What is to be done after our receiuing 1 First wee must giue hartie thankes vnto the Lord for this inestimable benefit which we haue receiued in being partakers of the Lords supper What to bee done after our receiuing Secondly wee must carefully marke how wee speed and what successe we finde and if the Lord afford vs present comfort wee must bee much more thankefull and endeauour by all good meanes to nourish and cherish the same and if wee misse of it for that time wee must notwithstanding giue God the glorie of his truth in making good his couenant and euerie part thereof and therefore with confidence and constancie waite and pray for the blessing resoluing with our selues euery one in his owne soule that as sure as God is true and faithfull in his promises wee shall in the fittest season reape fruite and profit by his ordinance which in conscience and obedience vnto him we haue been partakers of In which regard euery particular beleeuer may boldly speake in this or the like manner vnto his owne soule I haue with as great vprightnesse as I could communicated at the Lords table and there receiued the seale of the euerlasting couenant of grace and therefore shall it assuredly bee performed vnto mee and albeit my faith and assurance of Gods fauour bee but weake it shall be strengthned and whatsoeuer Satan or mine owne deluded conscience tell me all mine iniquities are pardoned and couered and I am at this very instant as free from sinne in Gods account Psal 32. as Adam was before his fall and as the Saints and Angels are now in heauen yea as Christ Iesus himselfe is I being a member of his mysticall bodie And so for Sanctification though I be tainted with much ignorance with many errors with bad affections and euill actions yet the Lord according to his couenant will reforme all and giue me a minde to know him and his will and a memory to hold fast what I know hee will giue me a heart to loue him to feare him and to obey his commandements I shall haue Christ his power to strengthen and vphold me his wisdome to instruct and direct me his spirit to work al needful graces in me so that all the powers of hel shal neuer be able to preuaile against mee much lesse shall the affictions of this world be able to separate me frō Christ Iesus I need not feare any euill For all shall worke together for the best vnto mee Rom. 8. neither can I want any thing that is good for God hauing giuen vs his sonne how shall hee not with him giue vs all things Thirdly wee must determine and endeuour to lead a new life bringing foorth the fruits of repentance faith and loue more abundantly then in former times as hauing renewed our couenant with the Lord for that purpose and therefore when wee finde any sinnefull motions stirring within vs wee should reason thus did I not at the Sacrament vowe and couenant with God to striue against all manner of corruptions and did I not receiue the seale of the couenant in assurance that I should haue power and strength against them why then should I yeelde vnto them why should I bee any longer in bondage vnto them nay I will not serue sinne in the lusts thereof but will resist it and by the power of Christ I shall get victorie ouer it Rom. 6.14 for the Lord hath said that sinne shall not haue dominion ouer vs. So also when we finde wants and imperfections in our best seruices as coldnesse in praier distractions in meditating vnfruitfulnesse in hearing deadnesse in singing of Psalmes c. As also impatiencie or fainte-heartednes vnder crosses disgraces persecutions c. Let vs then relieue our selues with these or the like meditations was I not lately at the Lord table where I receiued a pledge of my ingrafting into Christ who is the true vine and is there not in him sufficient Iuice of all good graces to bee deriued to euery branch that is
Trie your owne hearts and waies diligently Answer and then if you finde no such iniquitie your crosse is in mercie and not in iudgement for triall and not for punishment a medicine to purge cure and not a poyson to infect destroy But if we will haue this comfort we must striue to finde out what is principally amisse in vs for the heart is deceitfull aboue all things and the diuell would make vs thinke that great faults are but small faults and that small faults are no faults Iere. 17.9 let vs therefore bring our soules to the touchstone of Gods Law Iere. 77.10 and then we shall not be deceiued as he himselfe saith I the Lord search the heart so his word is a discerner and a discouerer of the thoughts and intents of the heart Heb. 4.12 and will make vs able to descry the same And this let vs be assured of for our comfort that he that is truely desirous Note and withall industrious to finde out his speciall sinnes hee shall haue them discouered vnto him because that is the end why God smiteth him as may appeare by that former place of the Lamentations that hee might bee brought to the sight and sense of his transgressions and to sound humiliation for them and therefore they that vpon a good and conscionable search made can discerne of no grosse or presumptuous sinne in themselues may be comforted notwithstanding their crosses and rest fully assured that God will not lay any thing to their charge because they are enemies to sinne and not louers nor maintainers of the same And thus much for the first point It followeth But hee that confesseth this is contrarie to the former hiding of sinne when wee so search and sift our hearts that wee come to the knowledge of our offences and the acknowledgment of the same before the Lord. Whence this doctine may be gathered that Whosoeuer would finde pardon for his sins Doctr. must confesse the same Confession necessarie before remissiō Hee that lookes for remission on Gods part must bring confession for his part wheresoeuer sinne is vnacknowledged there it is vnpardoned no mercy till there be a sight and confession of iniquitie Therefore Daniel confesseth his owne sinnes the sinnes of the people and the sinnes of their forefathers and aggrauates the same in many words Dan 9.5.6 7.8.10 saying Wee haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements We would not obey thy seruants the Prophets that spake in thy name c. Vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers c. For wee haue not obeied the voice of the Lord our God c. Yea all Israel haue transgressed thy law c. therefore the curse is powred vpon vs. And thus doth Ezra likewise in the behalfe of the people that had taken strange wiues for hauing rent his clothes and his garment hee fell vpon his knees and spread out his hands vnto the Lord his God and said Ezra 9.5.6 O my God I am confounded and ashamed to lift vp mine eies to thee my God for our iniquities are increased ouer our head and our trespasse is gone vp to heauen c. The same course doth Nehemiah take for thus he speaketh in the name of all Isaael Nehem. 1.7 We haue grieuously sinned against thee and haue not kept thy commandements nor the statutes nor the iudgements which thou commandedst thy seruant Moses c. So those that beleeued Acts 17.19 came and confessed and shewed their workes And there is reason to prooue that this confession is verie necessarie Reasons if euer we would finde fauour with God for 1 First God cannot in iustice forgiue sinne vnlesse there be confession without it we haue no promise belonging vnto vs as God cannot in iustice withhold mercie from such as plainly lay open their trāsgressions before him so can he notwithout violating his truth vouchsafe mercie to those that smoother and hide their sinnes from him for thus runnes the promise If wee acknowledge our sinnes 1. Iohn 1 9. hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes Whence wee see that where there is a generall acknowledgement of sin there is promised both a general remitting of sin and purging frō sin but wher that is wāting no such thing can be expected 2 Secondly those must needs haue the gate of mercy shut against them Without it there is no repentance that doe not confesse their faults vnto the Lord because acknowledgement of our guiltinesse is one of the first steps to true repentance and one of the chiefe testimonies of a true penitent heart As is manifest in Dauid who when his heart smote him after he had numbred the people dealeth plainely with God O Lord saith hee I haue sinned exceedingly in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishlie And all those that are truely and thorowly wounded in their soules for their offences as Dauid then was will enforce themselues to doe as he did for till men frame to this confession it is certaine they are not yet fallen out with their sinnes 3 Thirdly to the intent wee may the sooner be perswaded heereunto It is a preseruatiue against reuolting wee must vnderstand that this is a very soueraigne preseruatiue against relapses and backslidings for hee that hath once done this penance before Gods iudgement seate it will bee such a corasiue vnto his heart that he will hardly fall into those open and grosse sinnes twice Obserue which he hath sincerely and heartily acknowledged once When Peter and Dauid and Paul had attained to this and laid open their sins in an vnfained confession of them to the Lord they neuer returned to those ill practises againe Infirmities and slips they had many in other kindes but they were so fensed and fortified against those particulars that they stood strong against them and neuer fell againe into them whiles they liued 4 Fourthly this is a very effectual meanes to quicken vs vnto praier and therfore stil in the Scripture wee shall finde It quickens vnto praier that where there hath beene heartie confession there haue followed as heartie petitions as wee see in the former examples of Daniel and Nehemiah For how vehement their requests were may appeare in the places before alleaged by the manner of putting them vp O Lord heare O Lord forgiue Dan. 919. O Lord consider and do it saith Daniel deferre not for thine owne sake O my God And Nehemiah comes with the like importunitie Nehem. 1.5.6 11. O Lord God of heauen the great and terrible God that keepest couenant and mercie c. I pray thee let thine eares be attent and thine eyes open to heare the praier of thy
seruant which I pray before thee daily day and night for the children of Israel thy seruants O Lord I beseech thee let thine eare now hearken to the praier of thy seruant c. 5 Fiftly and lastly this is a very great meanes to glorifie God God is glorified thereby Iosh 7.19 in which regard Ioshua saith vnto Achan my sonne I beseeth thee giue glory to the Lord God of Israel and make confession vnto him and shew me what thou hast done hide it not from mee Now if any inquire how wee by this meanes should glorifie God I answer that wee giue him the glorie 1. of his truth in acknowledging that which his word chargeth vpon vs 2. of his iustice if he should proceed against vs and 3. of his mercie in that wee thereby imply we haue hope that hee will forgiue vs. For if wee did expect no fauour we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth Sith then that without this confession there is no promise made vnto vs no sound repentance in vs no abilitie to resist corruption for the time to come and wheresoeuer this is on the contrarie side it puts life into our praiers and brings honour vnto Gods name the point is cleere and euident that this confession is so necessarie that without it there is no mercie to be looked for from God Which maketh for the iust reproofe and condemnation of those that faile in this dutie Vse 1 They preteÌ„d they would fain haue God to pardon their sins but they will bring no bill of inditement against theÌ„selues only in generall they wil acknowledge themselues to be sinners as all are but will grow to no partion lars at all They haue some wit and skill to set out other mens sins to the view of the world in euery branch circumstance therof Note so that many times they make them greater in appearance then they are indeed but come to any offence of their owne if you cannot proue it they will not confesse it if you can proue it they wil excuse it It was not long of them such such prouoked them or intised and allured them but that would not serue Adams turne that Eue perswaded him to eate of the forbidden fruit neither would that cleere Ahab that Iezabels hand was chief in the murdering robbing of Naboth They should rather haue harkened to Gods voice then vnto the wicked counsels and perswasions of any and if they had any worke of Gods spirit in their hearts they would charge themselues and not others For grant that the occasion of their fall was more from them yet the cause was in themselues euen their own cursed corruption and rebellious disposition And therefore their labouring to put off the blame and shame of their sinnes vpon others euidently proclaimeth that they haue not an vnderstanding minde nor a broken and humble and penitent heart And the like may bee said of those that howsoeuer they will come to a recitall of diuers misdemeanors either before God or men or both as the qualitie of their offences requireth the same yet they doe it so slightly and coldly that though they name particulars it is sure they are not touched with them such a cold confession will bring as cold consolation their faint and carelesse sueing for a pardon is the next way to procure them a deniall Secondly this is for instruction Vse 2 that we doe our best indeauour to learne this Art of acknowledging our sinnes aright let vs leaue off aggrauating of other mens faults and passe a hard censure and sentence vpon our one for that will procure vs most fauour and the largest measure of mercie from the Lord. With earthly Iudges the more is confessed by a malefactour the worse it 's likely to goe with him Note but it is otherwise with the great Iudge of heauen the larger and freer our confession is the easier and surer and speedier 1. Cor. 11. shall our remission be if wee iudge our selues wee shall not be condemned of the Lord. Now to th' intent we may performe this dutie the better it will not be amisse to set downe some rules for our direction heerein We must know therefore that in a sound confession Rules for confession these things are requisite 1 That it proceed from a good roote 2 That it be performed in a good manner 1 For the first if the roote be rotten and corrupt the fruit springing from thence cannot but bee distastefull to the Lord. Now that the rotte may be sound these things must be looked vnto in our confession 1 That it proceed from a hatred of sinne 2 From hope of mercie 1 Concerning the former whersoeuer the hatred of sinne is wanting The roote of confession as it was in Saul and Pharaoh when they made acknowledgement of their offences it is plaine that the parties confessing are not wearie of their sinnes It must proceed but of their plagues as Pharaoh was that their acknowledgement proceedeth not from inward remorse for their faults but from some sudden passion From hatted of sinne and from the force of their naturall conscience as in Saul it is euident for both of them fell presently to their old works and waies againe and returned with the dogge to their vomit and with the sow to their wallowing in the mire and so it is with many when the snares of death lay hold of them or some heauie plague lies vpon them or the flashings of a guiltie conscience begin to scorch them When and why hipocrits confesse they are in great perplexitie and anguish euen at their wits end and know not what to doe nor what course to take for the obtaining of some ease And then euen as a dogge that hath ouergorged his stomack will vomit vp that which paineth and troubleth him so will they in like case vomit out some passionate confession looke what comes first to their minds and most troubleth and frighteth them out it shal to one or other But as the dogge when he is eased of his former paine will returne againe to his lothsome vomit and eate vp that which before he had ridde his stomacke of so will they betake themselues to their old custome and fashion of life againe and fall to the fresh practise of those odious monstrous euils which vpon the bedde of their sickenesse or in the day of their heauines they in word acknowledged and renounced as vile and abominable If now of dogs they had beene made sheepe they would neuer haue lapped vp their filthy vomit againe that were enough to poison a sheepe that pleaseth a dog And as Saul and Pharaoh dealt so did the Israelitet in the same sort Psal 78.33.34.36.37 when the wrath of God lay heauy vpon them and hee consumed their daies in vanitie and their yeeres in mourning c. they returned and sought God earely but how â—
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
seale of the eternall couenant and come to the word to heare the promises of life and yet depart without all comfort and assurance of Gods fauour because they came not with teares for their transgressions and rebellions against the Lord nor with that piercing sorrow which would goe as neere them and bee as effectuall in them as if they shed abundance of teares because wee will not doe the lesser which belongeth to vs God will not doe the greater which pertaineth to him Secondly Vse 2 seeing God would haue all to wash the best as well as the worst let vs be instructed if wee would haue fellowship and communion with God to search our hearts to the intent wee may finde out the hidden corruptions thereof and bewaile the same with a sound and earnest lamentation And then if wee doe but aske mercie wee shall haue it otherwise not For if one of our children haue fallen into some great and grieuous fault wee will not forgiue him till he first humble himselfe as the Prodigall sonne did if there bee in him no remorse for the offence committed but hee continue proud and stubborne still the father should spoile his child if hee should shew him fauour the best course hee can take with him then is to carrie a heauie countenance towards him and a strait hand over him that so hee may recouer him and saue his soule and euen in like sort will God deale with vs where hee loueth most hee will checke and rebuke most till they grow to that reformation which hee requireth and aimeth at in their correction Now to the end wee may the better get this holie affection of sorrow into our hearts Meanes wee must vse all helps needfull for this purpose And first because it is a supernatural worke Pray for it we must intreate the Lord according to his promise Zach. 12. to put his spirit into vs and thereby to mollifie our stonie hearts as hee hath couenanted Ezek. 36. otherwise wee may toile out our selues in vaine and after a long and tedious strife bee as farre nay farther from a tender heart then wee were at the beginning Secondly as wee must craue assistance from heauen so wee must vse the meanes that God hath appointed namely 1 First to call to minde our many and great offences against his maiestie Aggrauate our sinnes and to lay before our eies in as particular manner as we can our corruptions both originall and actuall before and since our callings considering how grieuous they haue beene many of them being commited against our knowledge and consciences yea and couenants made vnto the Lord for the resisting and forsaking of them Further we are to recount with our selues of how long continuance they haue beene how offensiue how pernicious and infectious to others how many we haue poisoned by them of whose recouery wee are altogether vncertaine some of them for ought wee know to the contrarie being already in torments in hell fire for the sinnes whereinto wee haue drawne them and others perchance likely enough to goe the same way after them if the Lord doe not in mercy preuent them by his grace c. These and the like meditations will cause our hearts if they bee not past sense and feeling somwhat to relent Thus did Nehemiah aggrauate their sinnes that liued in his time Neh. 9. and so did Dauid his own corruptions endeuouring in many words to make them odious in his owne eies Psal 51. acknowledging that hee was conceiued in sinne which was the fountaine of all and brought foorth in iniquitie that God requireth truth in the inward parts but hee had beene hypocriticall and false-hearted that God had taught him wisdome in the secrete of his heart but hee had put that out of his consideration and cast it behind his backe when it should haue restrained him from all those ill courses that hee tooke These and many other circumstances are either plainely expressed or by consequent necessarily implied in that 51. Psalme whereby hee labours to set out the hainousnesse of his offences that his own soule might abhorre them and all the world might see his vtter detestation of them Another excellent meanes is not onely with patience to endure Suffer admonition but with earnestnesse to intreate the admonitions and reproofes of those which haue beene and are acquainted with our courses for wee are so full of selfe-loue that others may easily discerne more euill in vs then wee can espie in our selues and those of all other are the best and most faithfull friends that will mercifully and wisely though sharpely and roundly tell vs of our faults as Nathan dealt with Dauid when his heart had beene a long time hardned by lying in sinnes vnrepented 2. Sam. 12. which priuate admonition of his as wee may obserue was a more effectuall meanes for his rousing out of that dead slumber then any or all the publike ordinances of God as the sacrifices of the Law and Sermons of the Prophets c. which all that while hee had frequented And sometime it is found by experience yet still that a wholesome Note and sound and wise reproofe of a Minister of God or some Christian friend in priuate throughly set on and effectually applied hath done that through Gods blessing that many holy and excellent Sermons could not effect and bring to passe for the reclaiming of diuers from the by-paths of iniquitie wherein they had a longtime wandred and gone astray Which is not spoken as if this priuate dealing were to bee preferred before Gods publike ordinances but that wee may haue each of them in due estimation that as we should not despise Prophecying 1 Thes 5.10 Heb. 13.22 but suffer the words of exhortation in the assemblies of the Saints so we should admonish one an other and be admonished one of an other Heb. 3.13 dailie in priuate lest any be hardned through the deceitfulnes of sinne 3 In the next place Meditate of Gods infinite mercy in Christ when wee by our owne searching and examination and by others plaine and faithfull admonition haue found out a great sea of our corruptions then let vs inwardly and seriously ponder vpon the infinite mercie of the Lord our God in giuing vs his dearely beloued sonne and the inconceiuable loue of the sonne in submitting himselfe to become a ransome for vs and that without any intreaty desert or desire on our parte yea euen then when wee were his mortall enemies This was it that caused them in the 12. of Zacherie so to mourne and lament because they considered what Christ had suffered in their behalfe And this should breake and melt our hearts as it did theirs that wee wounded and pierced our deere Sauiour by our transgressions for the Chastisement of our peace was vpon him Isa 53.5 and by his stripes we were healed If he would shedde his precious blood for vs why should we thinke it much to shedde
a few teares ouer him and so the meditation of the seuerall sufferings of Christ and of Gods gracious promises made vnto vs in and through him should cause our hearts to be dissolued into teares 4 Fourthly we must as often as fit occasion is offered goe vnto the house of mourning Make vse of others crosses where we may be put in minde of our wofull estate by reason of our wicked nature and sinnefull cariage in violating the Lords holy precepts and commandements and this is commended as the parte of a godly wise man by Salomon in Ecclesiastes where it is said Eccles 7.6 The heart of wise men is the house of mourning but the heart of fooles is in the house of mirth And the reason why this is a part of wisdome is rendred in the 4. verse It is better to goe to the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart And if others chastisements should affect vs Of our owne much more should Gods correcting hand vpon our selues mooue vs and and when he smiteth vs wee should ioyne with him and take his part and smite our owne hearts and then if Gods stroakes on others or on our selues doe make vs mourne for our rebellious behauiour against the Lord happie and blessed are wee for so saith the Prophet Blessed is the man O Lord Psal 94.12 whom thou chastisest and teachest in thy Law and our Sauiour also Blessed are those that mourne Mat. 5.4 c. therefore when we finde our selues inclined to heauines in respect of any outward scourge that lieth on vs or on our friends let vs take hold of the occasion and turne the course of our griefe another way which if we can attaine vnto and make our sin to be our greatest sorrowe Christ Iesus shall bee our greatest ioy and wee being mourners of Sion shall be comforted in due season our iniquities shall be remoued as a cloud and scatered as a miste and wee receiued into euerlasting fauour Thirdly Vse 3 this is for the singular comfort of Gods children What though they haue been like the people of Sodome and of Gomorrah and haue liued like beasts all their life long yet is there hope that they shall not be cast off nay if they can once beginne to rinse and purge their hearts though their sinnes haue beene neuer so horrible and odious and abominable they may be assured of the free and ful pardon of them al neither need they make any doubt at all hereof for if such kind of sinners might not attaine to this it were in vaine for the Lord to exhort them to repentance but wee see heere that though these Iewes had receiued many blessings heard many instructions and threatnings out of the word and felt many corrections from Gods owne hand and nothing would driue them from their accustomed course of rebellion yet notwithstanding all this if now at last they would grieue their hearts in good earnest and not passe ouer the matter with some sleight mourning for so farre wicked Saul went when Dauid had told him of his fault in pursuing him that was innocent but striue for a soaking and working sorrow if I say they would labour for this the Lord offers them mercie so that they should foorthwith bee disburdened of the guilt and freed from the punishment of all their former wickednesse For when sinne is once cast out of the heart God hath no quarell against the partie and it can neuer lurk there long except it be fedde with excuses and allowance It neuer stickes so close nor cleaues so fast but godly sorrow will make a separation betwixt it and the soule Note and crush the very head thereof That giueth life and roote vnto it and makes it grow and bring foorth abundance of fruite when wee loue it and can say somwhat for it but if we do not nourish it in our souls but ba nish it thence we shall bee accepted whatsoeuer our life hath formerly beene for as God will neuer sprinckle the blood of his owne sonne vpon a carnall and proud and prophane heart so hee will neuer denie to giue the merits of his sonne vnto an heauie and sorrowfull and contrite spirit Take away the euill of your workes from before mine eies As if hee should haue said hitherto you haue but dissembled in the duties performed by you which hollownesse of yours though men could not so well see and discerne yet the Lords eies haue been and are still cast vpon your doubling and halting and false dealing and therefore if you would haue him to looke fauourably vpon you take away from his sight that which causeth him to frowne vpon you not onely your euill workes for so hypocrits may doe but the euill of your good works for heere wee must vnderstand God did not aime at the subuersion and ouerthrow of the former duties of religion but wisheth them to doe the same workes of pietie still but in a better sort then they were wont to doe them whence this doctrine offereth it selfe for our learning that A Christian must not onely doe good things Doctr. 2 Good things must be done in a good maner but must doe them in a good manner otherwise God may and will reiect the works and confound the doers of them This people here had many ontward obseruations as doth appeare from verse 12. to the 16. Yet because their seruices were not performed in faith and loue God did vtterly abhorre and detest them They would keepe the Sabbaths and frequent the solemne assemblies but they would learne nothing at all though their bodies were there their hearts were not there but either about their busines in the familie or their affaires and dealings in the world thinking how to reuenge such or such an iniurie how to releeue themselues in such or such a necessitie or the like or perchance worse matters They would make long praiers but their hearts were full of wrath and their minds full of doubting and so in other exercises of religion still they mingled their owne corruption in so much that God could haue no liking of them Such were the Scribes and Pharisies also who vsed to preach to giue much almes to pray and fast often and had a verie smoth outside for so much Christ grants them that they were painted Sepulchres faire to behold and looke vpon and graues so couered ouer with greensward that one might walke ouer them againe and againe and yet neuer perceiue any rotten bones therein Notwithstanding all this the vengeance of God is denounced against none more often and earnestly by our Sauiour then against that kinde of people as appeareth plainely in the Gospell Mat. 23. And why because they tooke not away the euill of their works for which cause the Lord Iesus tels them Luke 16.15 Yee are they which iustifie your selues before men but
the word and by getting that sight of their wants that might cause them to come with an eager appetite vnto Gods house They seldome or at least very coldly pray vnto the Lord to giue them an vnderstanding minde and a teachable heart to profit by the meanes but for the most part thrust in themselues ruedly with a proud and vnprepared heart and with vnrulie and distempered affections that when they stand in Gods holie presence are wandring from the duties in hand and running after their couetousnesse or after their delights and so if the word flie in at the one eare it flies out as fast at the other And they doe not mingle it with faith as they should doe but with theirowne corruptions Hebr. 4. which hinder the effectuall working of it and so it seales vp vnto many their owne iust condemnation in steed of being an instrument of God for their edification and saluation And as for Gods owne children in steed of those excellent graces that might be thereby wrought in them it oftentimes hardens their harts and fittes them for sharpe correction So for praier whereas they should lift vp pure hands without wrath and without doubting Corruptions in praier many neuer care what maner of sacrifice they offer vnto the Lord but are full of passion which distracts them and full of vnbeleefe which excludes them from hauing interest in God blessings and so their praiers tumble down againe vpon their heads and bring vpon them iudgements in steed of mercies They may truly say that they haue sought for helpe often and haue had no hearing but it is long of themselues for the sea is not more full of water then God is full of mercy to all that call vpon him in truth and if they could put away their vnbeleefe and hypocrisie and other euils that are mixed with their suites and supplications they should finde that none is so kinde a Father as God is and they should not bee so ready to aske but hee would bee more readie to giue if so be they did come in faith and aske aright as God requireth The like may bee said for the Sacrament of the Lords Supper diuers there are that partake of it as often as their neighbours doe but they are so farre from receiuing benefit and comfort therefrom that it proues hurtfull and vncomfortable vnto them and why because they put not away the euils of this worke Euils to be remoued by communicants But what are they may some demand They are diuerse One common euill Ignorance 1 is grosse and palpable ignorance that men come not discerning the Lords bodie and blood that is not being able to put a sensible difference betweene that and common bread and wine and so comming vnto it no otherwise then to their ordinarie foode not conceiuing much lesse well considering what they are to receiue from God what from man what examination is to be vsed that they may bee worthy receiuers of it what iudgements are to bee feared if they bee vnworthy receiuers and so they feele those iudgements before they feare them 2 A second euill to bee remoued from this worke Vnbeliefe 2 is vnbeliefe which hinders vs that wee cannot finde the inward vertue of those holie mysteries For when wee drawe neere to the Lords table wee should make reckoning of greater benefits then all the kings and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker hee giueth vs for our intertainement the body and blood of his owne sonne to feede vpon hee offereth vs and would exhibite vnto vs if wee had faith to apprehend it Christ his perfect righteousnesse and increase of our true holinesse and entitleth vs to all comforts in this life and to the crowne of glorie in the life to come This many know but they want faith to make application of it to themselues and thence it commeth to passe that their soules are so barren of grace notwithstanding their often communicating at the Lords table The woman in the Gospel that was troubled with a bloody issue said in her heart before shee came to Christ Note if I may but touch the hemme of his garment onely I shal be made whole Math. 9.21 and according to her faith it was vnto her for that touch healed both her soule and body yet shee had no speciall commandement to come nor promise of good successe if she did come nor experience of any in her case that had sped well before her if shee were thus confident hauing had so few meanes to confirme her what strength of faith should wee come withall and what a stedfast expectation of mercie should wee haue setled in our hearts when wee come to Christ Iesus in this his ordinance seeing that wee haue both a commandement and a promise and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament and there is more reason why our Sauiour should pitie vs then why he should pitie that woman for we haue a more dangerous issue of sinne in our soules then she had of blood in her body and many of vs haue beene longer troubled with it then shee was with hers and hee came rather to heale the sicknesse of the soule then to cure the maladies of the bodie And besides all the former hee shall haue more glorie by sauing vs from sinne then by healing her from a bodilie infirmitie and the taking and eating of the blessed Sacrament of the eternall couenant is much more effectuall to draw vertue from Christ then the bare touching of his garment was and hee is neerer vnto vs now in his gracious presence then hee was vnto her then in his bodilie presence This wee should beleeue and rest vpon and if wee doe not wee offer vnto the Lord the greater iniurie for hee is no deceiuer but purposeth to bestow that vpon vs in truth which he makes offer of in shew euen to giue vs as full a communion with the righteousnesse of the second Adam as wee had with the corruption of the first Adam Euen as the branches doe partake of the sappe of the Vine and the members of the body haue life and motion deriued vnto them from the head so shall we receiue grace and life from Iesus Christ in and by his holy meanes so often as wee doe thankefully vse them 3 A third euill that must be put away when wee are to bee partakers of the Lords Supper Vncharitablenesse is vncharitablenes and vnmercifulnesse for that is a feast of loue where we are to receiue further assurance of Gods loue to vs and an increase of our loue to God and men And how can we looke for mercie if we shew no mercie or how can wee expect from the Lord a generall acquittance for all our debts and trespasses when we will not passe by small matters of offence in our brethren Therefore as we would finde any fauour in heauen let
vs put away from vs that vnlouing dispositiō that is naturally ingrafted in euery mans heart and striue to get in our soules and to expresse in our liues a true loue and Christian affection And to the end wee may shew indeed that wee haue this excellent vertue in vs let vs practise these 2. rules 1 First Rules of charitie Matth. 18.35 if thou haue a grudge against any labour from thy heart to forgiue and for euer to forget whatsoeuer iniurie or indignitie hath been offered vnto thee 2 Secondly if thou thy selfe hast done wrong to any other seeke to vndoe it againe Many when they haue beene iniurious vnto their neighbours and reuenged themselues vpon them will bee ready to plead for themselues and say I am satisfied I hope I need not seeke reconciliation with him for I beare him no malice But haue you not giuen him cause of griefe Note haue not you spoken wordes that sticke in his stomacke and wound his heart if you haue goe and reconcile your selfe vnto your brother Math 5.23 else your sacrifice cannot be accepted though you haue nothing against him yet if hee haue somewhat against you the rule of loue requireth that you should seeke peace with him if hee will not seeke it of you The like might be said for singing of Psalmes Singing of Psalmes men will vse it for a fashion sake because they would not seeme to reiect any religious seruice But if they would haue any edification or consolation thereby they must sing with the heart as well as with the voice and make melody to the Lord as well as outwardly before men And as these and the like corruptions are to bee separated from the workes of pietie towards God so Secondly there are other euils to bee remoued from our workes of mercie and of loue towards men Workes of mercie As in the matter of almes if wee thinke to merit thereby as Papists doe or seeke vaine glorie thereby as Pharises doe wee put not away the euill of that worke and therefore God will reiect the work itselfe So for admonition and reproofe Admonition they are very necessarie to be giuen yet if men doe these duties in wrath and distemper they shall doe more hurt by their bitternesse and passion then they can possibly doe good by their admonition Thirdly concerning the workes of our ordinarie callings we must cast off those euils that vsually cleaue vnto them Workes of our callings as First for masters to touch that part immediately before mentioned The masters dutie as it concerneth them more particularly in their places it is their dutie to deale with their seruants by admonishing them and by reprouing them yea and if need bee by correcting them also Reproouing which is as necessarie for them as their meate and drinke but then they must beware of wrath and outrage of bitternes crueltie and do as the Lord doth here he telleth the Iewes that they were worse then bruit beasts and nothing inferiour to the Sodomites in sinne and impiety but how doth hee leaue them here Oh no he deales mercifully with them and shewes them how they may amend all for otherwise they would haue fretted or dispaired So must masters deale not minister a sharpe and biting reproofe and then fling away from their seruants in a passion for that were not to deale as a Surgeon that comes to heale but as a robber Note or a theefe that comes to kill that giue a gash or a wound and so away nay as wee must shew them their sickenesse so we must giue them a medicine tell them where they goe out of the way and direct them into the right way yea and beseech the Lord also of his owne mercie and goodnesse to guide and order them better hereafter for else our admonitions will doe them more hurt then good a great deale They will hate the reproouer and despise the reproofe but neuer leaue the fault reprooued And thence it is that there are so manie complaints neuer man or woman was troubled with such children or such seruants Why what is the matter Oh wee haue reprooued them and told them of their faults so often and so earnestly and yet there is no reformation nor amendment of any thing but looke backe to your selfe now and perhaps the greatest blame will lie vpon you You are still exhorting Note and still crying out against them for their misdemeanour but how is it not done in a passion to ease your selfe and not in compassion to helpe them you haue giuen them diuers biting and cutting speeches but how many feruent praiers haue you made for them in secret you haue often beene greeued and rebuked them and doe still chide them verie sharply for failing in your worke but how many teares haue you shedde for their failing in Gods seruice and their grieuous offences against his holie maiestie if you cannot bee thus spiritually affected nor affoord them your praiers as well as your rebukes you may spare a labour for any good that is likely to come of all that you doe Therefore let masters of families and parents and likewise husbands when they are to deale this way with their wiues be carefull to do this dutie in wisdome and moderation in loue and tender affection to the soules of the parties offending If the faults bee priuate let the admonition bee priuate if they be great bring strong arguments to conuince the offender and to beate downe his sinne but spare tart and bitter and reuiling speeches that will rather exasperate then worke any cure vpon them that are faultie and blame-worthie So for labouring in our vocations It 's good to rise earely and to goe to bed late Labour and to eate the bread of painefulnesse so that a moderation bee kept that masters and seruants bee not oppressed but then we must take heed that we labour not for couetousnes nor in desire of filthie lucre but in conscience and obedience to God Note for otherwise wee shall bee froward and distempered when things goe crosse with vs and luste after the world and dote vpon the vanities of the world when things goe well with vs. If we serue the world or our selues in the paines that we take we shall be vexed and disquieted with continuall discontentment and euer turmoyled tossed with some inordinate affection or otherwise if we can get aduantage by doing of wrong we shal not much sticke at it and if a commoditie lie in our way wee will bee sure our neighbour shall be a looser rather then our selues Whereas if wee aimed at Gods glorie in our dealings and affaires of this life wee would rather suffer wrong then doe wrong and helpe others then hurt them knowing that when we doe best we alwaies speede best And as masters must heerein looke to themselues so must seruants in their places they must beware of eie-seruice Seruants dutie for many there are who when
al our griefes and miseries wee should reason rather with God then with men For if wee be in distresse for our estate or in sickenesse of body or in perplexitie of soule in any of them or in all of them let vs goe vnto men Note and they will most commonly serue vs as Iobs friends did him lay sorer burdens on vs rather then ease vs of those we carrie alreadie and make our case a great deale worse then it is rather then minister any helpe and comfort vnto vs. But if we can heare and beleeue what the Scriptures of God tell vs wee shall finde that our state is neuer vnrecouerable but that if wee can bee trulie and soundly humbled there is hope and helpe for vs that God will giue vs an happy end of all our sorrowes and make vs great gainers by all our afflictions and temptations Though your sinnes were as Crimson they shall bee made white as snow In these words the Prophet hath reference to that that went before where he had charged them that their hands were full of blood Obiect Verse 15. For hereupon they might reply if wee bee such grieuous sinners how can wee dare to come vnto God for fauour is it not a terrible thing to appeare before him that is so iust and so holie how then can we looke that he should bee mercifull vnto vs It 's a thing not to be expected Answer Say not so saith the Prophet that is but a reason of the flesh as if God were no fuller of mercy then mortall men are or as if he could do no more then they can yes wee must know that howsoeuer men be vnable to change crimson or scarlet colour into white againe albeit they should lay all their wits and endeauours together and pull one thrid from another yet God can make your sins that are as crimson and as scarlet to become white as wool yea as snow it selfe If wee once fall a washing of our selues God will set in with vs and neuer leaue till all our iniquities euen in our owne apprehension and feeling bee quite and cleare remoued from vs so that none of them shall be imputed vnto vs but all set vpon Christ his score They that wash themselues by godly sorrow Doct. 8 the Lord will wash them from all their sinnes by the blood of his sonne Penitent persons shall bee washed from all their sins that whatsoeuer offences wee repent for wee shall bee sure to haue a pardon for So that the question is not what our faults haue beene but what our repentance is If wee bee truely deiected on our part it 's all one with God whether our transgressions haue beene more or lesse greater or smaller if wee repent truely wee shall bee pardoned fully bee our sinnes what they can bee secret or knowne So that though wee see spots in our selues yet God will see none nay when wee see our deformitie most God will make it most cleare vnto vs that his eyes are quite turned away from the same This is euident in the Prophet Ieremie where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes after their seuentie yeeres captiuitie In those daies and at that time saith the Lord the iniquitie of Israel shall bee sought for and there shall be none Ier. 50.20 And the sinnes of Iudah and they shall not be found for I will bee mercifull vnto them whom I reserue and the same is promised in another place 1. Iohn 1.9 Ezek. 36.25 c. where the holy Ghost speaketh thus If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse And the like is couenanted in Ezekiel where the Prophet bringeth in the Lord speaking in this manner Then will I powre cleane water vpon you and yee shall bee cleane c. where God himselfe vndertaketh to be the washer and the blood of Christ is the water Now there are two things which terrifie penitent sinners and cause their hope of obtaining mercie either vtterly to faile or at least in a great parte to faint and waxe feeble Concerning both which the Lord in this place giueth them comfort One is the multitude and exceeding great number of euils whereof they are guiltie now for that hee telleth them that he would wash them from all their filthinesse without exception Another thing that doth vsually disquiet the hearts of those that are turning vnto God is that their sinnes haue been hainous and extraordinarie and many of them such as haue broken the couenant of which sort is Idolatrie concerning which Zach. 13.1 hee addeth and from all your Idols will I clense you and in an other place that hee would open a fountaine of grace to wash them from all sinnes euen from sinnes of separation and such presumptuous offences as deserued excommunication from Gods people yea and to bee cut off by the sword of the Magistrate And there is no cause to the contrarie but that God may remit and pardon one sinne as well as another excepting only the sinne against the holy Ghost which shutteth vp the heart from all repentance and all as well as one 1 Reason First because Christ Iesus hath satisfied for all alike for the greatest as well as for the smallest for euery one as well as for any one Isa 53.4.5.6 for so saith the Prophet Isaiah He hath borne our infirmities and carried our sorrowes c. Hee was wounded for our transgressions broken for our iniquities The chastisement of our peace was vpon him and by his stripes wee were healed All wee like sheepe haue gone astay wee haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Whence it 's plaine and euident that Christ hath paied our whole debt and not a peece of it onely hee hath discharged our pounds as well as our shillings and pence and hath suffered for our must horrible and fearefull rebellions as well as for our smallest slippes And therefore as an honest creditor when the suertie hath satisfied him for all that was owing will not come with after reckonings nor challenge any thing of the debter so neither will the Lord lay any thing to our charge his sonne Christ Iesus hauing laid downe the full price for our iniquities whereby his wrath is appeased and his iustice perfectly satisfied That is one reason on Gods part why hee must of necessitie blot out of his booke and out of his remembrance all the offences of repentant sinners without any exception at all 2 Another reason there is on our part that hee that repenteth truely for one sinne doth repent as truely for all the rest and though none doe particularly know and discerne all the errors of this life yet God will accept of a generall humiliation for them and confession of them so that from both these laid together that
neither Gods iustice is vnsatisfied nor any sinne vnrepented in those that labour to wash their soules by true and godly sorrow it is apparant that there is no transgression no not the most hamous that shall stand in record against them but all shall be remitted and couered from Gods sight that hee shall neuer looke vpon them in anger and indignation for the same Indeed those that haue fallen in to more notorious and grieuous crimes Why the pardon of great sinnes is not so soone apprehended cannot ordinarily get the assurance of their reconciliation vnto the Lord so soone as others that haue not beene so great offenders but the cause hereof is in themselues in that such open and scandalous offences doe make an exceeding great breach into their faith and bring maruellous great hardnesse vpon their hearts and they are very vnwilling to set their consciences vpon the rack to sift and examine their owne soules to the intent their hearts may bee pierced and wounded for their sinnes but they will rather shift and scamble and put off their humiliation as long as may bee as Dauid did Psalme 32. so that it 's a wonder they euer get out of the snares of the diuell till God either by some sharpe rebuke or by some fore affliction doe rouse them and as it were by violent hand pull them out thence But if once they come to great sorrow for their sinnes and in humblenesse of heart and assurance of faith can make claime to the blood of Christ they shall be discharged freed from all their transgressions and bee brought to that puritie and whitenesse which they neuer dreamed such miserable ereatures as themselues could haue attained vnto For confutation of that wretched errour of the Papists Vse 1 that would beare men in hand Against Purgatorie that there is a Purgatory where some men after this life must haue a further purging and scouring then heere they haue attained vnto but see heere what the Lord saith Though men haue broken foorth into neuer so many abominations though their sinnes were as crimson and as scarlet yet if they would seeke to wash cleanse themselues by the meanes that God hath appointed hee giueth them his faithfull promise that they shall be made white as wooll yea white as snow as if they had neuer offended at all To what end then should men appoint a second washing when God himselfe hath vndertaken to wash vs from all our filthinesse and from our greatest corruptions as hath beene more largelie declared before What an absurd thing is it to imagine that we must goe thorow a strange inuented fire which may more thorowly purge away the drosse of our corruptions as if Christ his blood were not sufficient to make vs white as snow This is but a carnall conceit of mans foolish braine for if fire and enduring of paines and torments could haue scoured off sinne the reprobates in hell should haue beene purged therefrom long agoe But God alone hath cleane and precious water and a skilfull and powerfull hand to effect that worke and in the Reuelation Christ Iesus the true and faithfull Witnesse telleth vs how all our vncleannes may be couered from Gods eies Reu. 3.18 I counsell thee saith he to the Church of Laodicea to buy of me white raiment that thou maist be clothed and that thy filthy nakednesse may not appeare Nakednesse there is in the best but Christ his righteousnesse is that garment which must couer it and then God will neuer in anger and displeasure looke vpon it but in mercie and goodnesse looke vpon the holinesse of his sonne wherewith our soules are inuested and all our iniquities hidden and couered Secondly Vse 2 heere is matter of great comfort vnto those that that doe in good earnest set vpon this worke of cleansing and purging themselues they shall not be destitute of companie to ioine with them for God himselfe will assist them and inable thē to go thorow with that worke and therfore this should incourage vs vnto the exercises of humiliation and of examination and iudging of our selues for are not a few teares well bestowed vpon God when he will thereupon bestow on vs the blood of his sonne Many are afraid to aduenture vpon the worke of repentance lest they should bee driuen thereby to desperation but let vs neuer feare that though our vncleannesse be neuer so great though wee bee stained and died from top to toe within and without in euery part and power of soule and body by reason of our originall corruption and actuall transgressions so that all the men in the world cannot take away the foule spots and horrible staines of sinne that cleaue vnto vs and are settled in vs yet the Lord of heauen who hath all sufficiencie of power in his hand can and will without any difficultie purge vs from euery one of our iniquities by sprinkling on our hearts the precious blood of his owne sonne which is as it were a souereigne Bath ordained for the cleansing of the soules of his elect from that contagious leprosie of sinne wherewith they are wholly ouer-spread And therefore let none bee discomforted in regard of his many and greeuous offenses seeing that the Lord hath entred into a sure couenant with vs for the pardoning and healing of them all who can as easily cure the most deadly wound as the smallest scarre and the harder the cure is the more hee shall bee glorified in shewing foorth the riches of his mercie towards poore sinners that stand in need thereof Our greatest extremitie is Gods fittest oportunity Now the chiefe meanes that he vseth for our cleansing and sanctifying Meanes of cleansing are two One is the word which being receiued into the heart by faith doth purifie the same The word according to that of our Sauiour to his Disciples Iohn 15.3 Now are ye cleane through the word that I haue spoken vnto you Another meanes is the Sacrament whereby God is ready to conuey vnto vs the merit and vertue of his sonnes death The Sacrament by the effectuall operation of his spirit that Christ may be vnto vs holinesse for our sanctification 1. Cor. 1.30 as well as righteousnesse for our iustification God doth not offer vnto vs onely the outward elements but hee is more willing to giue vnto vs the things signified thereby then any earthly father can bee to giue foode vnto his hungrie child that crieth for some reliefe at his hands when he hath all plentie and abundance whereby to supply his need I say hee is so much more willing then any earthly father as God is kinder then man and his store more plentifull then mans and it 's lesse cost and lesse paines vnto him and yet more for his praise to refresh the thirstie soules of his poore seruants then for a mortall man to satisfie the appetite of his hungry child For as the Prophet speaketh Mercy pleaseth him
Micah 7.8 there is none that can take more delight in following after their recreations and pleasures that doe most affect them then the Lord doth in shewing himselfe fauourable vnto those that seeke mercie and grace from him in thevse of his ordinances If yee consent to obey Obiect The next thing that might hinder and dismay them from turning vnto the Lord by sound repentance is that he is so holy and righteous and his law so strict and rigorous and they so sinfull and rebellious that it were in vaine for them to goe about to yeeld obedience thereunto they should neuer attaine vnto it and therefore as good for them neuer to begin the worke as not to accomplish and finish the same And thence it is that a number sit downe as sluggards and neuer set one foot forwards in the way of godlinesse because they imagine that there is a greater difficultie in Euangelicall obedience then indeed there is little knowing what Gods meaning is Ans when hee calleth vpon vs to be obedient For his purpose is not to vrge vs to a perfect fulfilling of the Law such as was required of Adam before his fall but onely that wee should doe our best endeauour and labour to conforme our selues to his will as neere as wee can if there be a true sincere loue and a harty consent to shew our selues dutifull and loyall subiects to him in all things it is as much as hee exacteth of vs. The doctrine to be learned from hence is this that God accepteth of penitent persons Doct. 9 the will for the deed as for the fulfilling of the Law in absolute perfection that Christ alone hath performed hee hath paid our debt and canceld the band Coloss 2. and taken away the hand-writing that was against vs Now this onely remaineth for vs that wee haue a good inclination and a willing mind to performe our dutie and labour to the vtmost of our strength so to doe seeing and bewailing our manifold imperfections errors and failings in euery one of our seruices which if wee can doe God will be as well pleased with vs through his beloued sonne as if wee had keept the whole Law without any departing from it at all either to the right hand or to left That which is spoken in the matter of communicating vnto the necessities of the Saints in the Epistle to the Corinths to wit 2. Cor. 8.12 if there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not holdeth as true in all other seruices that wee are accepted with the Lord according as wee are inwardly affected albeit our actions be not answerable to our desires for hee that hath a ready minde to doe what hee can and doth the same would be as ready to doe a great deale more if his abilitie did serue and therefore the Lord will shew his gracious acceptance of that which is done by him though it bee neuer so little as well as if it had beene a matter of farre greater worth Now that the true purpose and intent of the heart is that which God principally regardeth in his seruants may be made yet more cleare by examples taken out of the Scriptures We may reade in Genesis what God saith of Abraham Gen. 22.16.17 By my selfe haue I sworne saith the Lord because thou hast done this thing and not spared thine onely sonne Therefore will I surely blesse thee And why Isaac was not slaine but Abraham withdrew his hand from him and spared him yet because he was content to kill him and made all things ready for the sacrificing of him God accounteth it as good and rewardeth it as well as if hee had killed him indeed So Dauid had but a purpose to build the Temple which worke was afterward laid vpon Salomon and by him performed yet the Lord giueth him a good testimony and a large reward for his readinesse that way hee was content to spare him because hee had beene at great paines before 1. Chron. 17. in shedding the blood of many enemies of the Church and some remained yet still to be subdued by him yet this he telleth him for his comfort 2. Chron. 6.8 Whereas it was in thy heart to build an house vnto my name thou diddest well that thou wast so minded And besides this hee biddeth Nathan to carrie him this message that the Lord would build him an house and would raise vp his seed after him 1. Chron. 17.10.11.12 and imploy his sonne in that honorable seruice of building an house vnto the name of the Lord and that hee would establish his throane for euer And there is reason why God should accept of the will as well as of the deed for 1 First Reasons why doe wee thinke hee will haue regard vnto the deed because it is his owne worke and is not the will his worke as well as the deede that is most certaine for the Apostle saith to the Philippians Phil. 2.13 It is God that worketh in you both the will and the deed of his good pleasure And therefore if wee can beleeue that he is pleased with our good actions wee may be as well perswaded that hee is delighted with good motions and holy desires that are stirred vp in our hearts by his owne good spirit 2 Another reason why God taketh such small things in good worth Psal 103. Mat. 3.17 is because hee is both in name and nature a father yea an heauenly father and therefore hath compassion of those that feare him euen as an earthly father hath of his child that serueth him Now hee that is a mercifull and wise and louing father as those will bee euer most mercifull to others that haue tasted most of Gods mercie to themselues when hee seeth that his child doth as well as hee can though it bee but simply and poorely yet hee will shew his liking of it and commend him for it Note and so will God deale with vs though we cannot do things perfectly yet if we do them obediētly he wil shew his loue approbation of vs and of our works When a litle child doth cheerefully aime shoote at the mark which his father proposeth vnto him though by reason of his weaknes he shoote very wide and short Yet it is as well accepted of his father as if he did hit the white and the like fatherly dealing shal we find in God that if we befaithfull in a little he wil esteeme of vs as if wee performed a great deale more Indeed when we haue put off the image of the first Adam haue put on the Image of the second Adam and haue changed the earth for heauen then wee shall not onely obey truely The perfection of a Christian heere Nehem. 1.11 but perfectlie but heere it is in truth and so it must bee esteemed one degree of perfection to see our owne imperfections And that was in
are blessed it is more then if it had beene said they shall enioy honour credit wealth and whatsoeuer outward blessing else can be named for that implieth thus much that they shall haue the good gifts of God so far as they are needful for them that they shal haue the right vse of them But this may seeme quite contrarie Obiect The wicked florish for commonly wicked and prophane persons liue in all manner of plenty when the godly sustaine penurie and scarcity and therefore in appearance godlinesse is not the best course to procure a happy and prosperous estate For the remouing of this doubt wee must consider Ans that howsoeuer the wicked of the world seeme to thriue best and to enioy great matters in comparison of that which good Christans haue yet in truth their case is nothing so good as is the case of Gods seruants but in the middest of al the things that they possesse they are very miserable for 1 First they haue right to nothing They haue right to nothing but are meere theeues and vsurpers and shall answer for laying hold of those things that are in truth none of their owne A thiefe may break into the Kings treasurie yet it is none of his but hee shall quickly bee thrust out thence and so may a moth creepe into a veluet gowne yet hath it no right there Iob. 27.18 but may bee brusht out at the owners pleasure and the same is the case of all vnregenerate persons they are intruders into other mens possessions and the great Landlord of the world may thrust them foorth when it seemeth best vnto himselfe and call them to a reckoning for medling with those things that they could lay no lawfull claime vnto by any one clause or title that is contained in Gods Law 2 Secondly as they haue no right to haue any thing They haue the right vse of nothing Isa 57.20 so neither haue they any comfortable vse thereof There is no peace to the wicked saith my God But they are like the raging waues of the Sea that cannot rest but are still tossed too and fro from one side to an other and cast vp filthy mire and durt And when they are most loude in their laughter and seeme to bee most pleasant and merry euen then their mirth is full of hollownesse and discontentednes for let them but haue some apprehension of death or of any sudden and extraordinarie iudgement likely to befall them nay let them bee but a little crossed and disgraced by any of their companions they wil bee suddenly distempered and much daunted and many times fall a trembling euery ioynt of them Dan 5.6 as Belshazzar king of Babel did at the sight of the hand writing on the wall And if no such thing doe betide them yet they are still pursued by such enemies as will suffer them to haue no great quietnesse nor comfort in the things of this present life which they doe possesse If we should see a Bucke hunted through a greene pasture where there is much pleasant grasse and many sweet and pleasant flowers and springs of water we would not thinke his case very happy nor that hee had any great inheritance there when wee perceiued the hounds following close at his heeles yet such is the state of all sinners they haue a large and pleasant walke perchance in this world but they are still hunted with many noisome lusts of couetousnes and pride and filthines and the like and Satan and the world haue them euer in chase and shall pursue them still till they haue driuen them into hell it selfe if they alter not their prophane and wretched course of life 3 Further Gods curse is vpon all they haue the wrath of God lying on their bodies and soules which poisoneth and inuenometh all that belongeth vnto them His terrible and vnauoidable curse shall euer close with sinners so that though they eat and drinke and wallow in their pleasures yet they can finde no sound delight nor true contentment therein because being possessed with hardnesse of heart and blindnesse of mind and being giuen vp to a reprobate sence all things that they haue are imbittered by their owne sinne and Gods heauie vengeance falling vpon them Put case all a mans bones were broken and one should put on him a veluet coate beset with pearles and diamonds in the most rich and costly manner that might bee and he should begin to thinke and say Now I trust I shall bee at ease and shall haue no more cause of complaint alas poore man his rich attire cannot take away his paines euen so fareth it with the vngodly sinne hath set them out of ioynt nay it hath so wrought on all the powers and parts of soule and body that it hath as it were chrusht all their bones in peeces and what sound peace rest or comfort can they then finde from all these outward things of the world that are cast vpon them till there bee some cure wrought on their soules But it is quite contrarie with Gods children though they be pressed and pinched with many distresses and wants and driuen to many extremities and straights yet they may bee fuller of ioy in the middest of their afflictions then the wicked are in the middest of their iollity Acts 16. Paul and Silas were fuller of gladnesse and of true contentednesse in the dungeon when their feet were fast in the stocks then Herod was on his throan hauing all his flatterers and Sycophants about him Note to extoll and magnifie him The very teares of the people of God are sweeter and more comfortable then the greatest ioy of carnall and wretched sinners for the Lord is with his in mercie and goodnesse whereas his face is bent against the wicked and impudent Psal 37. and thence it is that a little that the righteous hath is better then great riches of the vngodly Better is a dinner of greene hearbs seasoned with the blessing of God then many daintie dishes poisoned with gods wrath and malediction And albeit the Saints of God bee sometimes depriued of these transitorie things yet they shall neuer bee depriued of Gods fauour and that want of outward things shall bee supplied with inward graces They haue a sure promise that they shal haue sufficient and God neuer giueth lesse then he promiseth though many times he do giue more and if that which is wanting in drosse be paide home in good Gold we need not much to complain as if we were loosers by such an exchange Therefore let vs shut vp all with that saying of Salomon Prou. 2.20.21.22 Walke thou in the way of good men and keepe the waies of the righteous For the iust shall dwell in the land and the vpright men shall remaine in it But the wicked shall be cut off from the earth and the transgressors shall be rooted out of it But if yee refuse and be rebellious ye shall be
deuoured by the sword Obiect This maketh for the preuenting of a third obiection For some might say It were good indeed in these regards if wee could repent for our sinnes and wash our selues from our filthinesse but if we do not wee hope wee shall doe well enough while we liue and bee saued when we die For God is not so seuere as men would make him but he is gracious and mercifull and therefore wee meane to take our course and still to proceed in the same and yet I trust to speed as well as the best of them Nay Answer saith the Prophet doe not so for if yee refuse to obey and bee rebellious yee shall bee deuoured with the sword As if he had said God indeed is readie to forgiue and to clense all sorts of sinners that see how and wherein they haue offended and are troubled for their offences resoluing to leaue and forsake them and to practise the contrarie duties but they that refuse to obey and continue in their obstinacy the Lord will neuer forgiue them nor purge them from their iniquities but their sinnes shall cleaue as fast vnto their soules as the die doth vnto crimson or scarlet that can neuer by any Art or strength of man bee reduced to their former whitnesse againe And therefore the Prophet telleth them if ye refuse to obey ye shall be deuoured with the sword it is sure some feareful and strange plague or other shall fall vpon you and vtterly consume you As God hath mercy in abundance for penitent sinners so hath hee iudgements in as great plentie for obstinate rebels that refuse to submit themselues vnto him Now the things before spoken of both blessings and fauors promised to the penitent and plagues and punishments denounced against the obstinate hee confirmeth by one maine argument The mouth of the Lord hath spoken it As if hee should haue said Doct. 11 let men neuer discourse nor obiect on the one side or on the other for God hath said it and hee will doe it Hee is true and cannot lie hee is wise and cannot change hee is iust and cannot bee corrupted he is almightie and cannot bee resisted and therefore whatsoeuer his mouth hath spoken that his hand will bring to passe Hath God then said Vse 1 Whosoeuer eateth my flesh and drinketh my blood Iohn 6.56 hath eternall life and I will raise him vp at the last day then is it impossible that such should euer taste of Gods wrath or sustaine the punishment of eternall death Obiect Oh but Christ is in heauen and wee are in earth and how can wee then eat his body and blood Answ Faith hath a long and an high reach and the spirit of Christ hath as great a reach to conuaie the same vnto vs and our communion with him is not carnall but spirituall Oh Obiect but hauing so many corruptions and rebellions as I haue how is it possible that I should bee clensed The mouth of the Lord hath spoken it Answ and therefore neuer cauill against it nor make question of it any more Indeed vnbeliefe cannot see how this should be effected and therefore ignorant vnbeleeuing Papists haue inuented a carnal maner of eating and drinking the body and blood of Christ And haue found out a Purgatory to scoure off that rust of sin that hath so eaten into mens soules but all such deuises for the washing away of sinne are but as muddy water that will not make vs one whit whiter but rather fowle vs a great deale more Gods meanes onely are effectuall to make vs cleane and pure in his cies and able to stand with boldnesse before him without any feare or trembling On the contrarie Vse 2 this is for the terror of those that haue their consciences so seared through long custome in sinning that notwithstanding all the threatnings denounced against presumptuous sinners they doe continue still in their idlenes their prophannes and all kind of wickednesse let them goe on and let them walke in the waies of their owne hearts and follow their owne counsels Eccles 11.9 and their carnall and wretched desires but withall let them know that for all these things God will bring them to iudgement And if ignorance will not wholly excuse men but that they shall bee punished for their offences then how many and how grieuous shall their stripes be that know their masters will and doe it not Surely if Christ shall come in flaming fire to render vengeance to those that doe not know him 2. Thes 1.8 much more will hee come in wrath and indignation against those that doe know and yet will not obey the Gospel But as for those that see their infirmities and daily lament and grieue for them and striue against them let such be of good comfort Reuel 2.2 their painfull labour is known vnto the Lord and their earnest desire of faith and loue and repentance is a grace well pleasing to the Lord And they shall not onely finde mercie for the pardon of their sinnes and grace for the sanctifying of their soules but outward blessings also for their estate for the mouth of Lordhath spoken it The fourth Sermon of the Lords Supper 2. CHRON. 30.19 c. Verse 18. The good Lord bee mercifull toward him 19 That Prepareth his whole heart to seeke the Lord God of his fathers though hee bee not clensed according to the purification of the Sanctuarie 20 And the Lord heard Hezekiah and healed the people IN the former part of this Chapter is declared how King Hezekiah in a zeale of Gods glorie and loue vnto his people made a proclamation throughout all Israel from Beersheba euen vnto Dan that they should come to keepe the Passeouer to the Lord God of Israel at Ierusalem for they had not done it for a great time in that manner as God required because of that Idolatrie which had ouerspred the Land For this purpose Hezekiah and his Princes sent postes with letters throughout all Israel and Iudah euen to the ten Tribes also that were full of sinne and miserie to admonish them to turne againe vnto the Lord their God that hee might returne vnto them and not to be stif-necked but to humble themselues to serue the Lord that his wrath might bee turned away from them But when the messengers came a great sort of the Israelites laught them to scorne and mocked them they were so inured vnto sinne and infected with Idolatrie that they set light by nay vtterly contemned all the wholesome and holy exhortations of that worthy King and his nobles Yet some of them whose hearts God touched euen diuers out of the Tribes of Asher and Mamasseh and Zebulun came to Ierusalem and the hand of God was in Iudah so that he gaue them one heart to doe the commandement of the King and of the Rulers insomuch that there assembled vnto Ierusalem much people to keepe the feast of vnleauened bread But by reason of the short
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
feelingly to poure out his heart before the Lord in praier and in thankesgiuing for when the Princes and the people had offered very largely and very willingly Dauid reioyced with great ioy and blessed 1. Chron. 29.9.10.14.18 and praised the Lord before all the congregation saying Blessed bee thou O Lord God of Israel our father for euer and euer c. Who am I and who are my people that wee should offer willingly c. O Lord God keepe this for euer in the purposes and thoughts of the heart of thy people and prepare their hearts vnto thee Thus may wee obserue now the good affections and desires of the people doe stire vp and strengthen the hearts of their Rulers to pray for them whereas on the contrarie nothing doth so kill the hearts and discourage the spirits of Gods seruants from praier as when they see those that are vnder them to bee wilfull and heady froward and rebellious and vtterly voide of any good disposition vnto pietie and religious exercises They scarse dare speake a good word for them vnlesse it bee that God would humble them and conuert them they cannot pray as Hezekiah here doth The good Lord bee mercifull vnto him that prepareth his whole heart to seeke the Lord c. but the good Lord giue them hearts to prepare themselues and take away the stony and vnbeleeuing and carnall hearts out of their bodies Note And indeed many times it is a iust iugement of God vpon such wretched persons that his children should haue no heart to pray for them because as it is said of Elies sonnes God hath a purpose to destroy them or at least grieuously to afflict them And therfore little doe these stubborne and obstinate children and seruants know what iniurie they doe vnto themselues by entering into and continuing in their sinfull courses for they thereby not onely prouoke Gods heauie displeasure against them which is a burden importable but also hinder and it may bee vtterly cut off the praiers of those that would otherwise crie vnto God night and day for the obtaining of his fauour and the procuring of the light of his countenance to shine vpon them Thus much for the first point Now further marke who they bee that hee praieth for not prophane or carelesse persons but for those that prepared their whole heart to seek the Lord c. that is which laboured with a true sincere heart to be partakers of the mercie and goodnes of God which he made offer of in his holie ordinances In that Hezekiah neither doth nor dares pray for a blessing vpon any but vpon such as were true-hearted The Doctrine is that Whosoeuer would haue any mercie from God in the Sacrament Doctr. 2 Sincerity requisite in all communicants must come with a sincere and vpright heart thereunto That howsoeuer hee cannot put away all sinne for who can say his heart is cleane yet hee may and must put away the liking of all sinne and the purpose of sinning So far as any man hath a loue vnto iniquity and an intent of committing iniquitie he is tainted with hypocrisie and doth pollute and defile euery good thing that he medleth withall and so can haue no benefit but much hurt therefrom If then wee would haue God to meete vs in mercy we must meete him in sincerity and if wee would haue him to come vnto vs in goodnesse wee must draw neere vnto him in vprightnesse Agreeable to this point is that exhortation to the Hebrewes Let vs draw neere with a true heart in assurance of faith Heb. 10.22 sprinkled in our hearts from an euill conscience and washed in our bodies with pure water As if hee should haue said except you come fitted and prepared with a heart voide of guile and deceit as good not come at all For God will bee so far from giuing countenance or comfort vnto such that hee will assuredly plague them for their fraud and falshood that they haue vsed with him This wee may plainely see in that which befel the ill grounds there are three sorts of them mentioned all professors that came to the word of life and yet had no benefit by it and therefore by a necessarie consequent Note they could reape as little fruit by the Sacrament For the word must giue life and strength before the Sacrament can nourish and increase the same What was the reason why they profited not because they came not with a good and honest heart Luke 8.15 as the fourth sort of hearers did who receiued instruction and comfort and the power of godlinesse by the conscionable hearing of the word But what is that good and honest heart which they are commended for it is a heart that doth fullie purpose to doe well though it faile much in that which it performeth that resolueth before hand to auoide the euill that shall bee reproued and to doe the good duties that shall bee commanded and to beleeue and rest vpon the promises that shall be pronounced as farre as God shall giue abilitie c. Now wheresoeuer there is such a ready inclination vnto goodnesse there will be a bringing foorth of fruit though not in all alike yet euery one will doe somewhat and God will acknowledge them for good ground and honest-hearted Christians that yeeld him but thirtie fold as well as those that yeeld him sixtie fold or an hundred fold for a lesse measure of fruitfulnes is an argument of truth as well as a greater measure and therefore shall bee respected and rewarded but as for those that haue naughtie and deceitfull hearts they shall goe away as bad or worse then they came and whatsoeuer faire colours they set vpon their profession for a time yet sooner or latter their hollownesse shall appeare to their shame and punishment Now the reasons that make for the confirmation of this doctrine That if we would finde acceptance with God we must bring sinceritie with vs are these First without this wee can haue neither remission Reasons 1 nor sanctification and therefore are so farre from hauing interest in Gods mercies through Christ his merits Without vprightnesse there is no remouall of sin Psal 32.1.2.3 that wee are liable to his wrath and lie open to the stroks of his reuenging hand None are pardoned and blessed but those in whose spirit there is no guile Secondly except there bee vprightnesse wee can haue no hope of good successe in any seruice of God that wee take in hand Iohn 9 31. Psalm 66.18 there being no promise made vnto vs for as God heareth not sinners in praier so he doth not helpe sinners by the word or Sacrament This is for the terror of those Vse 1 that when they come to the Lords Table Against vnprepared receiuers neuer examine themselues nor looke into the state of their soules at most they come but with a Pharisaicall washing of the outside of the cup and of the platter As if
teadious iourney but may haue it ministred vnto them neerer at hand and that with lesse cost and yet a larger blessing then they could in the daies of the ceremoniall Law surely if they doe neglect so great saluation well they may escape the punishments of men but they shall feele the strokes of God and shall bee cut off from hauing communion with him and with his seruants they shal beare their sinne as in that place the holy Ghost speaketh which otherwise by receiuing the Sacrament they might haue discharged their consciences of and put it ouer vnto Christs accounts Further those that by reason of their infirmities will forgoe that ordinance doe greatly dishonor God and lay an hard imputation vpon him as who should say that hee were such an extreame and rigorous Iudge aswill accept of none but of those that haue attained to a great measure of perfection Besides such kind of persons doe as much as in them lieth proclaime themselues to bee hypocrites for if they bee not such they haue a calling to partake of the Sacrament as appeareth in this text by the praier of Hezekiah who doth in assurance of faith as the effect manifestly proueth make request for all such as prepared their whole hearts that is did their best indeauour with a true and sincere heart to seeke the Lord. Lastly they giue very ill example vnto others and expose themselues to the censures of men as contemners or at least neglecters of Gods ordinance And therefore in these regards let all beware how they withdraw themselues when the Lord inuiteth them to such a banquet Secondly Vse 2 this is for instruction and consolation both together albeit wee perceiue many blemishes and great imperfections in our selues yet let vs take the Lords offer when he calleth vs to his table and come with certaine expectation of good successe as well as those that haue a greater measure of repentance 1. Pet. 2.25 Iohn 21.15 and of faith and loue then wee can attaine vnto For Christ Iesus the great shepheard and Bishop of our soules taketh order that not onely his sheepe but his Lambes also may bee fed All the good grounds bring not foorth a like quantitie of fruit yet all agree in this substantiall point that they bring forth good and ripe fruit Mat. 13.23 though some doe not yeeld the third part so much as others doe yet they are grounds blessed by God and respected of God Note He that gained fiue talents had the commendation of a good and faithfull seruant and so had he likewise that gained but two talents so that euery one shall haue the praise of weldoing according to the gifts and graces that God hath imparted vnto him Indeed those that doe most and best as they bring more glorie to Gods name so shall they haue larger reward from him yet withall those that haue fewer talents and doe him lesse seruice shall not be despised nor reiected but according to their workes be accepted and recompenced for one may bee faithfull in a little as well as in a great deale Therefore let this bee an incouragement vnto vs to draw neere vnto God in his worship if wee cannot come as we would let vs come as well as we can and bring those talents which we haue if wee cannot make a long praier let vs make a short if wee cannot crie feruently vnto the Lord let vs sigh that wee cannot doe better if wee haue but a little faith let vs pray with the man in the Gospel Lord I beleeue helpe mine vnbeliefe Mar. 9.24 which if we can do the Lord will be mercifull vnto vs though wee be not fitted in euery respect according to that which is required of vs. But my wants are such as I am afraid I shall faile Obiect no not onlie in some circumstance but in the substance it selfe and shall not only receiue weakly but altogether vnworthily how then may wee certainly know that our hearts are sincere and vpright before the Lord By these workes that follow Answ First if wee dislike all sinne in our selues and others Markes of sincertitie and desire that all Gods graces might bee wrought in our selues and others Hypocrites will allow foule faults in themselues A general dislike of sinne and liking of goodnesse and yet seeme to dislike them and much exclaime against them in others whereas first they should bee humbled and grieued for them in their owne soules and then proceed to speake against them in others Againe this hypocrisie is in our cursed nature that Hypocrisie whereas wee could wish that we might liue without offence and that our names might bee preserued from reproach yet we shall finde a tickling delight in our selues when wee see the nakednesse of others discouered and their faults ripped vp to their disgrace that so their blacke may the more commend our white And againe wee can bee content to haue many good gifts and graces and would not bee much grieued if we could get all other that we want yet we are ready to bee offended that others should be indued with the like especially that they should goe beyond vs in doing good and in receiuing praise sutable thereunto But this argueth great want of sinceritie and if wee bee not humbled for these corruptions 1. Cor. 13.4 it sheweth palpable and grosse hypocrisie for loue enuieth not but if wee carrie an inward hatred of this euill disposition that is in vs and labour to abhorre and seeke to hinder all manner of sins Note as well in our selues as in others and in others as well as in our selues and on the other side if wee desire to loue and further good motions and good actions both in our brethren and in our owne persons neuer mocking nor deriding nor discouraging the hearts of Gods seruants from goodnes this is a cleere case that wee faile not in the substance of godlinesse but that our hearts are very vpright therein Secondly if wee indeauour still to bee better and to doe better euery day then other Grouth in grace Phil. 3.14.15 neuer standing vpon what wee haue done but pressing hard to the marke this is an infallible note that we are true-hearted Hee that feeleth but a little faith a little loue a little repentance c. and would with all his heart haue them increased and on the contraie findeth much deadnes much impatience much vnfitnesse for death and much vnwillingnesse to heare of the comming of Christ much distraction on the holy Sabbath c. but would most willingly haue these corruptions diminished these very desires if they bring him to the concionable vse of the meanes are euident signes of a faithfull and wel-affected heart A third rule of triall is if from our hearts we can forgiue or at least Forgiuing desire to forgiue those that haue done vs wrong either in word or deede and are greeued at wrathfull and malicious and reuengefull thoughts and motions
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
blessings which we shall surely gaine by the right vse of this his holy ordinance The fifth Sermon of the Lords Supper ISAIAH 55.1 c. Verse 1 Hoe euery one that thirsteth come yee to the waters and yee that haue no siluer come buy and eat Come I say buy wine and milke without siluer and without mony 2 Wherefore doe yee lay out your siluer and not for bread and your labour without being satisfied Hearken diligently vnto me and eat that which is good and let your soule delight in fatnesse 3 Incline your eares and come vnto me heare and your soule shall liue IN the Chapter immediately going before the Prophet from the Lords owne mouth pronounceth many gracious promises vnto his afflicted Church bidding them reioice in regard of the deliuerance that the Lord should worke out for them and the many and wonderfull blessings that hee should bestow vpon them shewing them to the intent they might giue more credit vnto his words that he that made them is their husband Verse 4 and their redeemer euen the Lord of hoasts who though hee had forsaken them and scattered them for a little while yet with great compassion would hee gather them and though hee hid his face in anger for a moment yet with euerlasting mercie would he haue compassion on them and that they might make no doubt thereof hee confirmeth his promise with an oath saying as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I will not bee angry with thee nor rebuke thee viz. in wrath and displeasure and therefore hee breaketh out into a patheticall and sweet compellation saying O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the carbuncle and thy foundation with Saphyres that is I will make of thee a precious building for my selfe And as for their children he saith that they shall bee all taught of God and enioy peace and bee farre from oppression and from the feare of oppressors And howsoeuer the enemy would be stirring now and then yet saith God it shall be without mee and whosoeuer shall gather himselfe in thee against thee shall fall and that because all instruments of crueltie that could come against them were ordered by the Lord as being his by right of creation and therefore no weapons made against them should preuaile And this hee doth not appropriate to them only but saith it is the heritage of the Lords seruants which they haue right vnto in all ages Hauing thus declared what treasures were laid vp for them through the rich mercy of God in Christ hee commeth in this 55. Chap. to exhort them to lay hold of Gods gracious offer and in this exhortation sheweth 1 First what is the dutie that they must performe which is set foorth by Metaphoricall speeches taken from naturall things and applied to spirituall Hoe euery one that thirsteth come to the waters c. Signifying that as for the preseruation of their naturall life they must first haue a good appetite and then get meate and drinke to nourish and refresh them and if they cannot haue it otherwise must buy it and if it be not to be gotten at an easie rate they must be content to goe to the price of it so hee that would haue grace and haue the life thereof continued and the vigor therof increased in his soule must get an hungrie and thirstie desire after it and bee at cost to procure it though neither by siluer nor gold nor any charges of that kind as shall after be shewed 2 Secondly reasons whereby the same is enforced 1 The first whereof is drawen from the hurt that would ensue if they did not follow his direction they should misspend their mony and their labour and bee neuer the neerer to the obtaining of that which might content them Wherefore saith hee will you lay out siluer and not for bread and your labour without being satisfied 2 A second reason is taken from the benefit that they should find by attending to his exhortation to eat that which is good and to bring their soules to delight in fatnesse namely that all their needs should bee supplied and their miseries cured in briefe their soules should liue both the life of grace and of glorie Hoe euery one that thirsteth In that hee calleth none to partake of the holy things of God but those that are thus affected The doctrine is that The thirstie soule alone hath interest in the graces of God Doct. 1 and shall reape benefit by the meanes of grace Onely thirstie soules find refreshing frō Gods ordinances Those onely that feele their owne barrennesse and emptinesse and highly esteeme and heartily desire the mercies of God through the merits of Christ they onely I say haue right vnto and shall haue a portion in the same Therefore when Dauid would perswade God to bring him againe to the assemblies of the Saints where he might inioy the meanes of comfort and of saluation he vseth this as a forcible argument My soule thirsteth for God euen for the liuing God Psal 42.2 Psal 48.2 when shal I come appeare before the presence of God and againe My soule longeth yea and fainteth for the courts of the Lord c. Now the reasons of this point are these Reasons First no man hath any warrant to resort vnto the meanes of godlinesse but onely such as were before mentioned for Else no commandement Reuel 22.17 thus the Lord inuiteth men vnto him Let him that is athirst come and let whosoeuer will namely that is so qualified take of the waters of life freely so that none are bidden guests but such as haue thirstie soules Secondly none else haue any promise of speeding well if they should come for thus goeth the promise No promise Isa 44.3 I will powre water vpon the thirstie and flouds vpon the dry ground Till then we can neuer haue assurance of any benefit by Gods ordinances but when once we come with a longing heart that doth as it were gape and enlarge it selfe to take in the raine of grace as the drie ground doth to receiue the showres that fall vpon it then though we be neuer so thirstie wee shall bee fully satisfied and though wee bee neuer so drie and barren wee shall be made to flourish and grow as the grasse Verse 4 and as the willowes by the Riuers of water and that none other can grow in grace or gather any spirituall strength by the meanes it is euident in the Epistle of Peter where he exhorteth them in this manner As new borne babes desire the sincere milke of the word that ye may grow thereby q. d. You may repaire vnto the word as often as you will and giue as diligent care as you can but you shall neuer get any inward growth of grace thereby vntill you bee as sharpe set for the foode of your soules as little
by desert in regard of our great and greeuous offences that so being poore in spirit wee may sigh and cry for grace whereas those that are proud in spirit care not for it We see this by common experience that the perceiuing and feeling of greeuous and dangerous diseases and distemperatures in the bodie will driue men to the Physitian to intreat for physicke that so their sicknesse may be cured and in like sort the discerning and descrying of the lothsome and noisome corruptions wherewith our soules are infected and indangered will driue vs vnto the Lord to craue mercie and grace from his owne meanes that our iniquities may bee fully pardoned and our sinfull nature soundlie healed For when nothing is more irksome vnto vs nor more feared of vs then sinne then nothing is more desireable with vs nor more desired of vs then grace Especially if in the third place wee consider the excellencie thereof how it bringeth with it freedome from all euill Consider the excelency of grace both from the guilt of sinne and from the punishment of sin and withall the enioyment of all blessings needfull for body or soule for this life or that which is to come If I say the setled meditation hereof doe once sinke into our hearts it cannot but set our affections on fire with an ardent and earnest desire of the same Nothing makes vs so weake and cold in hearing the word or communicating of the Sacrament as that wee haue not sufficiently tasted how good the Lord is And thus much of the meanes of getting a spirituall appetite Now it followteh Come I say buy wine and milke And verse 2. Eat that which is good and let your soules deligt in fatnesse The drift of all these borrowed speeches is to shew that God offereth vnto and will bestow vpon the faithfull that seeke vnto him such spirituall good things as shall much comfort and refresh their hearts and make their soules as it were fat and well liking Whence ariseth this doctrine Doctr. 2 that Whosoeuer commeth to Christ Iesus in the religious vse of his ordinances All the wants of the faithful supplied by Christ shall haue all his wants supplied be they neuer so many and neuer so great Are they thirstie hee hath water of life for them Are they hungry hee hath all variety of dainties to refresh them Are they babes here is milke to feede vpon Are they strong men yet wearied out with afflictions and temptations here is bread that wil strengthen their fainting hearts Are they heauy and pensiue here is wine to glad their sorrowfull hearts In a word Christ Iesus hath plentifull prouision of all sorts and would haue vs eat that which is best for vs commanding that our soules should delight in fatnes and in the good things that hee offereth vnto vs. This doctrine is further illustrated and proued vnto vs out of Ezekiel Ezek. 34. where the Prophet hauing sharpely reproued the shepheards of Israel that fed themselues and not their flocks that did not strengthen the weake nor heale the sicke c. hee promiseth that God will set a shepheard ouer them euen Christ Iesus verse 23. who should performe these two things viz. feede his sheepe and bring them to their rest then hee vndertaketh in all casualities to looke vnto them I will saith hee seeke that which is lost c. where obserue how hee frameth his remedy to their necessitie some haue lost themselues and as silly sheepe would wander vp and downe and neuer returne to their shepheard againe but become a pray to the enemies of their soules those he wil seeke and not loose any of them whom he hath so dearely bought Some are as it were driuen away by strong corruptions and violent temptations those hee will bring againe though they be caried neuer so far Others haue been crushed and broken with many sorrowes and miseries euen with one breaking vpon another by reason of their owne sinnes those he will bind vp and cure all their wounds Others againe are weake and full of imperfections those hee will strengthen by the power of his might and at length make them strong men in Christ So that wee see euery one according to his need shall receiue comfort and reliefe from him and there are reasons hereof The first is taken from the infinite power of Christ Reasons whereby hee is able to saue and to succour his people whatsoeuer their estate bee If the first Adam being onely man Hee is able were able to destroy and ouerthrow all mankind then much more is the second Adam being God and man of sufficient power to recouer his elect especially seeing that the meanes he vseth are farre more forcible to repaire our breaches then Adams meanes were to make them and more effectuall to worke out our happinesse and saluation then his were to procure our miserie and destruction The second is taken from his readines being euery whit as willing as he is able to do this for vs. He is ready As God the father gaue him a charge so he vndertooke it and accomplished the work which hee gaue him to doe Iohn 17.4 it was his fathers will that he should saue his people and hee willingly performed whatsoeuer was required of him in that behalfe and therefore before hee yeelded vp the ghost hee vttered these words It is finished Iohn 19.30 signifying that hee had gone thorow with that painfull worke which the Lord had imposed vpon him now hauing done the greatest for vs hee will not faile vs wee may bee well assured in smaller matters which depend vpon the former Thirdly hee is also infinite in wisdome and therefore able to finde out the best way He is infinitly wise and to determine of the fittest time withall other circumstances to releeue and comfort vs. There is many times such confusion in the minds such hardnesse in the hearts such blemishes in the names such weaknesse vpon the bodies and such wofull breaches in the estates of Gods seruants that no man nay nor all the men in the world know how to redresse the things that are amisse but if it please our Lord Christ Iesus to take the cure in hand nothing shal be found too difficult for him but that which seemeth impossible in the eie of reason shall appeare not onely possible but very easie vnto him and therefore in all these respects it must needs be a certaine truth that those that seeke to him and waite vpon him shall in due season bee receiued by him Which may be an incouragement vnto vs Vse 1 whatsoeuer our wants and necessities be to make Christ our refuge and to flie vnto him for a supply if wee come to wisedomes feast wee shall finde all things prepared that may bee for strength or for delight Prou. 9.2 if wee bee hungrie our Sauiour will satisfie vs with good things and neuer send vs emptie away if wee be babes hee hath
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
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
was giuen for any thing for there goeth more to the buying of a Christian then to the making of the world for in the creation God did but say they word and all things were presently formed according to their seuerall kindes but in the worke of redemption God was not onely to say but to pay also and that full dearely euen the bloud of his owne sonne which was of an infinite valew And therefore if things are to be esteemed according to that which wise men wil giue for them suerly the estate of Christianity must needs be worthy high estimation sith the wise God prouided it for his children at such an inestimable reckoning 2 Further in respect of the rarenesse thereof The rarenes of it it is to be accounted very admirable If things that are very deare were also very common that would diminish some part of their worth Mat. 7.13.14 Luke 11.32 but as for this it is both precious rare There are but a very few selected ones that the Lord hath singled out to be partakers of the life of Grace and to be afterwards heires of the kingdome of glory which maketh it to be a gift of farre greater estimation 3 Lastly if it were both deare and rare yet if it were to bee enioyed but a while The continuance of it it were the lesse to be regarded therefore this addition there is vnto the happinesse of this estate that it is also durable yea euerlasting And whereas all worldly excellency and all earthly promotions are temporary and vanishing so that a man may bee very high this day and as low ere the morrow and none can bee happy in possessing those things through the losse whereof he may so quickly become miserable it is otherwise with them that are in the state of grace for that neuer faileth once a Christian and euer a Christian as the Lords purpose changeth not so neither doth our condition change but if we haue begun in Grace wee shall end in glory that neuer shall haue end Psal 16.11 Dan. 12.2 Is it so Vse 1 that Religion and true piety is the ready way to the highest aduancement then hence let vs learne to set our hearts chiefly thereupon and aboue all the treasures in the world principally to affect that We count it good husbandry in the first place to seeke after those things that will do vs most good if siluer be offered we will preferre it before brasse if gold be offered we wil take it rather than siluer Prou. 8.10.11 Now concerning this heauenly wisedome it is sayd Receiue mine instruction and not siluer and knowledge rather then fine gold For wisedome is better then precious stones and all treasures are not to be cōpared vnto her And this should encourage vs rather to vse all industry for the obtaining of this blessed estate because it is a thing haueable It were in vaine for a base person to sue to be a King a Duke or a Lord none almost is so foolish as to seeke for such preferments because they know it would be but lost labour But there is not the meanest seruant slaue or bondman but may attaine to this spirituall dignity which is farre beyond all the aduancement that the kingdomes of this world can possibly yeeld He that can pray heare meditate conferre iudge himselfe in secret before he commeth to the Sacrament and with all good care and conscionable respect vse all Gods ordinances for the obtaining of faith and other graces which do euer accompany the same shall be sure of good and happy successe for the Lord will be found of those that seeke him with a true heart therefore let vs not so east our eyes on earthly commodities as that in the meane time we neglect this pearle of price and this inestimable Iewell that will so exceedingly enrich vs. The Apostle telleth vs 2. Cor. 9.21 that those that runne in a race for a prize though it be but a garland that is set vp so that they can gaine onely some small credit of their agility and nimblenesse in out running one another yet they will put off all that might clogge and hinder them in their race but especially if they should runne for a crowne of gold neither will they be so foolish as to stoop downe to take vp euery pin or point that lyeth in the way and yet they runne but at an vncertainty when they haue done their best another may carry away both the honour and commodity from them and certaine it is that but one alone can win the prize and euen hee also though he haue the applause at one time may goe away with the disgrace at another or if his credit doe continue all his life time yet death will take it away at last From all which the Apostle would haue vs draw this conclusion that if such kinde of persons notwithstanding all that hath bene sayd will so bestirre themselues and seeke to acquit themselues euery way like men then how much more ought we to put our selues to it and with all alacrity runne the race that is set before vs sith we runne not at an vncertainty but are sure to obtaine the crowne one shall not preuent nor depriue another but all shall vndoubtedly get that which they do expect and especially seeing that withal we striue for an incorruptible crowne and shall attaine vnto not a fading and vanishing but an abiding and euerlasting dignity O but wil some say if we bestow our paines and endeuors so much about spirituall things in the meane time Obiect wee shall neglect those earthly things that are needfull and so bring our selues to pouerty Nay not so Answer prouision for our euerlasting estate 1 Tim. 4.8 doth neuer impaire our present estate for godlines hath the promises of this life and of that which is to come and thereby shall all matters be blessed vnto vs. Haue we inheritance wealth reputation dignity c. This will assure vs that we haue a good title vnto all Note and season sweeten all that euery one of them shall be comfortable and profitable vnto vs making it cleare vnto our hearts and consciences that the Lord sendeth them in mercie as pledges of greater matters that he mindeth to bestow vpon vs. Haue we not these outward things Godlinesse wil make a supply in stead of all for that is great gaine with contentment in cōparison of which 1 Tim. 6.6 all the promises of contentednesse that other things make vnto vs will be found to be but meere illusions because it certifieth our soules that God will prouide sufficiently for vs which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men from pursuing after the vnprofitable deceitfull and lying vanities of this present euill world Seing religion is such an incomparable treasure Vse 2 it should instruct vs in the second place to haue the meanes in due estimation whereby we may
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
we recouer our selues with speede and set surer and looke better to our steps and make more haste in our way then we did before we must not be discouraged though we find not so good a progresse as were to be wished for God will accept of our endeuour and his spirit will beare vs witnesse that we haue a true heart notwithstanding we come farre short of that we should and other of Gods Saints do attaine vnto But on the contrary if we stand at a stay or start aside like a broken bow and so turne backe againe vnto folly it is much to be suspected that we had neuer any soundnesse in vs. 3 A third token of sincerity is A constant and conscionable vse of all the meanes constantlie and carefully to vse all the good meanes of attaining to goodnesse and to eschew all the inducements that may allure vnto euill Doth any one hate swearing then let him shew it by auoiding the company of blasphemers Doth any one hate impurity and filthinesse then let him testifie it by separating himselfe from all wanton and lasciuious company and from all suspected persons places Note If one pretend that he hateth these the like euils and yet will aduenture vpon the baite it is sure that such a one wanteth that truth of heart which should be in him and is in all so farre as they are sound within So for the contrary doth any one desire that grace and religion may flourish in his heart and that the fruites thereof may appeare in his life then let him vse all priuate and publike religious excercises wherby these things may be wrought and increased in him and delight in such company as both by precept and example may further him therein Doth any one wish that he could get victory ouer some special sins and corruptions that he is troubled withall then let him enter into combate against them as the Apostle did Rom. 7. Let him humble himselfe by fasting and prayer and complaine cry vnto the Lord for the repressing of them and get such forcible reasons against them out of the Scriptures as may quell the strength and violence of them and thus a sincere heart will do But if we make shew that we desire to be godly and religious Note and yet vse not the meanes at all or but some of them or if we vse them all it is but by fits and flarts or if we vse them constantly yet we do it but remisly and coldly we cannot haue any assurance that our hearts are faithfull vnto the Lord. A fourth argument of sincerity is to performe all duties as in Gods presence Respecting God in all things looking vnto him as the directer and discerner of our thoughts words and workes and thinking it sufficient if he approue of vs though men do dislike vs as the Apostle Paul telleth the Corinthians 1 Cor. 4.3.4 As touching me I passe very little to be iudged of you or of mans iudgement c. He that iudgeeth me is the Lord. And againe in the Epistle to the Thessalonians 1 Thes 2.4 As we were allowed of God that the Gospell should be committed vnto vs so we speake not as they that please men but God which approueth our hearts And therefore he prayeth in another place that the Corinthians might do none ill not that he might seeme approued 2 Cor. 13.7 and haue the credit of their goodnesse as being wrought chiefly by his ministery but that they might do that which is honest though he were disallowed to wit by men for with God the righteous Iudge he knew that he should be both approued and rewarded Thus he that is a seruant faithfull and trusty in his place seruing the Lord Christ in conscience not men with eye seruice albeit he should be accounted the most idle and vntrusly seruant in all the family being indeed the most diligent and painfull of all he will still go on with his faithfulnes and not diminish any iotte of his industry and laboriousnesse This Iob alledgeth as a testimony of his integrity that wheras he might haue giuen free scope to his eie for wanton lookes and to his heart for sinfull affections Iob. 31.1 yet he saith of himselfe I made a couenant with mine eyes why then should I think on a maid And why was he thus iealous of himselfe and thus carefull to guide his eye and to gouerne his heart in a right maner the reason is rendred vers 4. Doth not he behold my wayes and tell all my steps That also is Iosephs commendation that whereas he might haue liued in impurity and filthinesse not only without blame and reproch but euen with the fauour of his sinfull and vnchast mistresse yet the feare of the Lord restrained him from that monstrous and abhominable sinne How can I do this great wickednesse saith he and so sinne against God Gen. 39.10 Yea though she spake to him from day to day yet he refused and would not so much as be in her company lest any tempation should be offred vnto him by that occasion Note he would rather haue her displeasure then Gods rather be imprisoned amongst malefactors for forbearing of euill then to be vexed and tortured on the racke of an euill conscience for commiting of euill And this good disposition Gods seruants do many times find in themselues that when they haue falne into any secret sin and haue entertained vaine folish thoughts or corrupt carnal affections when they haue ouershot themselues in their speeches or in their cariage and no man discerneth it yet they take thēselues with the maner knowing that Gods holy eies are vpon them they iudge condemne themselues and are throghly angry with thēselues for that which they haue done Note Yea sometimes when men praise and extoll them yet they blush within themselues and haue an holy indignation against their owne soules that they haue dealt hypocritically or vaine gloriously or lightly or indiscreetly or passionatly This is a very singular mark vndouted argumēt of great piety sincerity As on the cōtrary it is a certain note of grosse hypocrisie euer to be caring what mē thinke speak of vs of our doings neuer to regard what god seeth amis in the same To receiue a rebuke will ngly and profitablys 1 The last note though many other might be named shall be this patiently to endure an admonition and reproofe and to be desirous of the same to the intent we may profit thereby in publicke to like best and desire most those sermons wherein our owne corruptions are most throughly met withall and strucke at with greatest sharpnesse and vehemency Note and in priuate to be most glad of the society of those friends that will in wisedome and mercy tel vs most often and most plainly of our faults Hypocrites cannot abide that any should rubbe vpon their galled backs as it were or come neare thē
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
men vpon to haue regard hereunto that they deceiue not theÌ„selues in thinking to haue fellowship with God and Belial together the Apostle Paul telleth such persons of their end Many there are saith he whose God is their belly and whose glory is their shame which minde earthly things They were professors and would make shewes of religion for else the Apostle would not haue taken the matter so to heart but they tooke carnall courses they were addicted to their bellies and sought preferments in the world and minded these things that are here below but their glory was their shame and their pleasure their perdition and whereas they pleased themselues in their wisedome the Apostle could not speake of them but he must weep for them Of whom saith he I told you before now tell you weeping c. Seeing that we cannot set our affections both on carnall things and on spirituall let vs reiect the worst Vse 2 and embrace the best let vs leaue the things that are momentanie and lay fast hold on the things that are eternall and that we may be perswaded hereunto the rather let vs weigh with our selues what our Sauiour here saith of this temporall food He calleth it meate that doth perish And the like may be said of all other things Labour not for the wealth that perisheth when we haue gotten all that may be gotten what is it it is but a corruptible treasure that is quickly gone He that getteth riches and not by right shall leaue them in the middest of his daeies Ier. 17.11 and at his end shall be a foole When men haue heaped vp all the wealth that possibly they can it is but as a great heap of snow let the Sunne of Gods displeasure arise vpon it and it presently melteth and vanisheth but suppose riches do continue with vs there is such corruption in our hearts that they are rather likely to poyson and infect vs then any way to further vs in the course of godlinesse therefore are they called wicked Mammon We do account him a silly man that will accept of money or meate or garments that are suspected to be infectious in that they come from such as haue had the plague-soare running vpon them and yet certainly these things cannot be in any degree so dangerous as riches are vnto those that lay open their hearts as it were to entertain the loue of them the former do but endanger this present life the latter do vndoubtedly without repentance depriue men of euerlasting life and therefore exceeding great is their madnes that will so eagerly pursue after such vanities especially seeing by reason of the vncertainty of their life they haue not any assurance to enioy theÌ„ no not one houre wheras grace as after shall be shewed is an incomparable an incorruptible Iewel which they must needs sorgo while they so greedily huÌ„t after these trifles of the world But that there be no mistaking of that which hath bene spoken we must vnderstand that the purpose of it hath not bene to withdraw any from labouring in his calling and prouiding for himselfe and his family but onely to perswade men in all their labours to serue God and in seeking earthly things to propose vnto themselues an heauenly end that in following the world they may not forsake God and in getting the things that are fading perishable they do not lose the things that are permanent and eternall But for the meate that endureth to euerlasting life We heard what we must not labour for now Christ sheweth what we must labour for to wit Grace and the meanes thereof whence the doctrine is Doctr. 4 that They are most prouident for themselues They are the best husbands that labor most for grace Prou. 2 4. whose greatest labour is for Grace Therefore seeing it caÌ„not be attained vnto without diligence Christs counsell is to vse all carefull endeuour to get it So likewise Salomon aduiseth vs to seeke for vnderstanding as for siluer and to search for it as for treasures So that it is Gods ordinance that men should labour for it if they would haue it Earthly things will not be had but by labour and toile much lesse these things which are of greater value And whereas men may set others aworke for the obtaining of outward matters they themselues may be at home in their houses and others labouring for them abroad it is otherwise in the matters of Grace a man must trauel for it in his owne person if euer he intend to get it he himselfe must pray heare the Word vnderstand it apply it and make vse of it the greatest Monarchâ—n the world must performe these and the like duties and not bid his seruants do these things for him And to encourage vs the rather to set vpon this worke Reasons 1 the Lord hath promised vs certain successe as in that former place of the Prouerbs If thou seekest her as siluer c. then shalt thou find the knowledge of God Others may take a great deale of paines yet not speed well Pro 2.5 they may rise early go to bed late eate the bread of carefulnes hoping to be rich yet be still poore men may labour to be applauded of al yet be derided of all seeke to haue all crouch vnto them and yet haue all to list vp themselues against them studie and beate their heads how to liue a pleasant life and yet none be more vexed and tormented then they but those that spend their paines in seeking of Grace shall neuer lose their labour nor misse of their marke but alwaies obtaine that which they doe desire And when once they haue possession of it it will abide with them they cannot lose it though they would it is so durable and permanent that it will neuer decay and so vnited and ingrafted into the nature of the parties that it can by no possible meanes be wholy taken away nay nor cast away And therefore as in other things so in this the continuance of it addeth greatly vnto the worth of it To haue a lease is better theÌ„ to be a teÌ„nant at wil aâ—se simple is more desireable then a lease 1 Peter 1.4 now grace is a perpetuall inheritance that farre surpasseth all that the world can affoord A man must leaue his earthly inheritance and aboundance he knoweth not how soone neither can his great substance descend into the graue with him neither can he so make it ouer vnto his seed Isal 49.17 but that they may be defrauded of it but the heauenly treasure is ours whiles wee liue and when we die and after death yea at after the resurection for euermore And as the perpetuity so also the excellencie of this in it owne nature should be a forcible motiue vnto vs and set an edge vpon our affections to persue after it continually For whereas other things are dangerous and hurtfull this is alwaies profitable and
are vsually most effectuall euen the most vnlikely of all other in the eye of reason many of them being very filly and of maruellous weake and slender capacity others violently caried with sundry grieuous and strong corruptions of anger pride raging lusts and the like And therein doth the power of God more clearly manifest it selfe in ouerthrowing the strong holds of the Diuell Mat. 11.25 c. Our Sauiour magnifieth Gods name saying I praise thee Father Lord of heauen earth that thou hast hid these things from the wise prudent and reuealed them vnto babes And when the Apostle had spoken of many notorious and abhominable sinners 1 Cor. 6.9.10.11 as fornicators Idolaters adulterers buggerers c. he addeth And such were some of yee but you are washed but ye are sanctified c. If we might make the choice of those that should be conuerted we would haue good natured ciuill men and wise and politicke men and noble and great men to fill vp the number that God might that way be more honored and religion countenanced but God in his wisedome taketh another course that maketh more for his glory he chuseth the worst to make them best and not many wise 1 Cor. 1.26.27 nor many noble are called But God hath chosen the foolish things of the world to confound the wise and the weake things of the world to confound the mighty c. that the whole worke and the glory thereof may be attributed to him alone This should instruct vs to go out of our selues Vse 1 and to looke beyond sense and reason when we are to meddle with the things of God not to thinke we are of capacity sufficient to conceiue the mysteries of saluation but to call vpon the Lord for assistance Neither let vs rest vpō the act done in hearing of the Word or receiuing of the Sacrament as if thereby grace must needes be conueyed vnto vs for we may partake of those ordinances of God to our greater ruine as Iudas and Simon Magus did Further let vs be admonished hence not to depend vpon the excellency of the Minister for it is God not man that giueth working to his ordinances God indeed may heare their prayers but he himselfe doth the whole worke Moses was a rare Minister yet he could not giue grace vnto the Israelites but many of them perished that receiued the Sacrament 1 Cor. 10.5 Iohn Baptist also was a rare Minister yet he could onely baptize with water Christ must baptize with holy Ghost and with fire On the other side doth the vertue of the ordinances depend on God then let vs not be discouraged in regard of the weaknesse of the Minister or of the outward meanes for though neither the party administring nor the things administred can breake our hearts and worke grace therein yet the Lord can and will do it therefore let vs not thinke the worse of that precious Iewell because it is brought by a simple messenger and and in a plaine boxe as it were neither let vs lightly esteeme of pure gold because it is carryed in a leatherne bagge but let vs value the gift according to the worth of it and according to the diguity of the giuer If men should iudge according to corrupt reason they would neuer thinke that a poore man by speaking vnto them by powring a little water vpon them and by giuing them a little quantity of bread and wine should make them Kings and fellow-heires with Christ Iesus for euer but if in this gift we looke vnto the Sonne of man whom God the Father hath sealed and ordayned for that purpose and cast the eye of our faith vpon the promises that are made through him and the all sufficient power that is in him we shall easily conceiue that all this may be wel effected for he is a rich fountaine Of whose fulnesse we all receiue What though our capacity be slender Gods word giueth wisedome to the simple Psal 19.7 Ezek. 36.26 What though our hearts be hard GOD is able and ready to soften them What though we haue plaid the hypocrites So had these here vnto whom our Sauiour directeth this exhortation They pretended to seeke for the bread of life when their coming was onely to haue their bellies filled yet Christ doth not cast them off but biddeth them labour for the food that endureth to eternall life and then promiseth to giue them eternall life And so will he deale with vs albeit we haue bene dissemblers yet if now we turne from our hollownesse to soundnesse and from our hypocrisie to plainenesse we shall be sure of a blessing This is further for the great consolation of all Gods faithfull seruants Vse 1 Is the vertue and effectuall working of the Word and Sacrament the gift of Christ by the appointment of the Father through the grace of the holy Ghost then certainly they are highly in Gods fauour on whom this is bestowed If once we haue any testimony of grace the Lord hath greatly magnified his loue towards vs according to that speech vttered by Wisdomes own mouth Blessed is the that man findeth me he shal receiue life and fauour from the Lord And therfore as Christ telleth the woman of Samaria if we knew who it is that offereth such mercy and what the gift of God is we would esteeme it more highly and seeke it more earnestly then ordinarily we do The Manna that they had in the wildernesse was counted excellent food and they extraordinarily graced and fauored that did eate thereof because Angels were the Ministers of it how excellent then is this heauenly Manna which is by Christs owne hand conueyed vnto vs and made effectuall for our good and comfort Surely we can neuer be ioyfull and thankfull enough for this inestimable treasure The end of the eight Sermon THE NINTH SERMON MARKE 14.18.19.20.21 18. And as they sate at table and did eate Iesus said Verily I say vnto you that one of you shall betray me which eateth with me 19. Then they began to be sorrowfull and to say to him one by one Is it I and another Is it I 20. And he answered and sayd vnto them It is one of the twelue that dippeth with me in the platter 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 it had bene good for that man if he had neuer bene borne THis History containeth in it especially and principally the Institution of the Lords Supper wherein 2. things are chiefly to be obserued 1 A conference that was before it 2 The maner celebration of it First for the conference it was betweene our Sauiour his Disciples at the eating of the Passeouer before the institutiō of the other Sacrament wherin 1. Christ Iesus doth discouer vnto them the practise and treason that was conspired against him Iesus said Verse 18. Verily I say vnto
Iohn 6.32 which came downe from heauen Thirdly if the bread by the words of cōsecration be transubstātiated it wil follow that wicked cōmunicants may also partake of Christ for Paul saith 1 Cor. 10. that all good and bad did eate the same spirituall meate c. as touching the outward signe and Element and so cannot afterwards perish and be damned for that whosoeuer eateth of Christ his flesh c. Iohn 6.55.56 hath eternall life and he will raise him at the last day for he dwelleth in vs and we in him Now it is certain that there is no cōmunion betwixt the Lord Iesus wicked sinners neither are they in the state of saluation neither shall they be raised vp vnto Glory at the last day and consequently they feede not on him and the Sacramentall signes are not transubstantiated into him A fourth reason is from the end for which the Sacrament was instituted by Christ and is continued in his Church Then his meaning was not according to his humane nature to conuerse with his people one earth after a bodily manner for though he were present with his disciples at the first celebration sensibly in his manhoode yet the purpose of it for afterwards was to continue a memoriall of him when the heauens should containe him Acts 3 21. Luke 22 29. therefore saith he doe this in remembrance of me Which should be superfluous and needlesse if he were continually conuersant with his members euery where in the Masse and in the Lords Supper Fiftly many fowle absurdities do ensue vpon this grosse opinion of transubstantiation for First either one Christ in his bodily presence must be both in heauen and earth Absurdities and in innumerable places there at one instant or else be multiplyed and many Christs many Sauiours and many redeemers must be dispersed throughout all the Churches where the Masse is offred or the Sacrament administred and so when the Lord did first celebrate it there was to be one Christ breaking and distributing and another Christ broken and giuen one Christ to Peter another Christ to Iohn and to euery Apostle one Secondly how can cruelty be here auoided how can men deuoure him and not kill him how should men swallow him vp and yet offer no violence vnto him A glorious body may be in many places at once Obiect and be eaten and not hurt because it is not patible nor mortall But when the Disciples first receiued him Answer he was both mortall for he dyed on the morrow and patible for he was in an agony and torment that night and therefore how commeth it to passe that the nailes should haue force to kill him which onely pierced some part of his body rather then their teeth which chewed him whole But he himselfe saith This is my body Obiect So it is sacramentally and by a Trope Answer but not literally and simply as the words may be misconstrued The like kinde of speech is vsed in other Sacraments Circumcision is called the couenant Gen. 17.13 the Lambe is called the Passeouer Exod. 12.11 the rock Christ 1 Cor. 10.14 And is not the cup sayd as well to be the bloud of the new Testament and yet our Sauiour calleth the consecrated wine the fruit of the vine Matth. 26.29 But Christ saith Iohn 6.53.55 Obiect Except ye eate the flesh of the Sonne of man and drinke his bloud yee haue no life in you for my flesh is meate indeede and my bloud is drinke indeed He speaketh not there of the Sacrament Answer but rather of the faithfull embracing of him in his word for the Lords Supper was neuer before nor at that time instituted and as yet the words of consecration had not bene spoken and therefore if this be vnderstood literally without the spirituall meaning thereof it will follow that either Transubstantiation was before the Lords Supper or the Lords Supper before the night in which he was betrayed And in this place he maketh no mention of bread to be turned into his body and the words wrested would rather argue his body to be transubstantiated into bread or flesh then breade to be changed into his body Secondly Vse 2 as this serueth for the confutation of them that hold there is no bread at all in the Lords Supper so it maketh against such as thinke there is nothing but bread to be expected there that we are to receiue onely the outward signe in a bare remembrance of Christ his death and passion and so do they depraue the mysteries of God and extenuate his promises as if when the Lord calleth all his people to this memorable banquet he should deceiue them with empty dishes and with painted meat in stead of better cheere Ester 1 It would haue bene a great disgrace for Ahashuerosh to haue dealt so when he called all his Princes to a banquet and therefore they are iustly to be reproued that esteeme so basely of this holy feast seing God offereth and exhibiteth truly though not corporally his owne Sonne with all his precious merits to euery faithfull receiuer so that euery guest at his table may truly be said to feede on Christ Iesus Thirdly Vse 3 this is for instruction that seeing by this Sacrament we may be so nearely vnited vnto Christ we should come with a large expectation of receiuing good from the same and therefore make preparation for the same accordingly that so we may not come vnworthily lest we receiue iudgements in stead of mercies Fourthly here is another instruction that when we come to this celestiall feast we fall to it and feed of it as Christ biddeth vs Take and eate let vs set our eyes our eares our taste yea and our hearts also aworke with all serious meditation to make vse of those heauenly mysteries and when we see the bread broken let vs boldly conclude Christ was broken for me and therefore I shall escape the breaking which I haue deserued and when the bread is giuen vnto vs let vs resolue Christ with all his benefites is bestowed vpon me and when we eate the bread let vs assure our soules of this Christ is made vnto me the true bread whereby my soule shall be nourished vnto life eternall This is the earing that the Lord requireth and accepteth and thus doing we shall shew that there is mutuall loue and kindnesse betwixt him and vs which is a thing well pleasing vnto him and therefore he exhorteth all his seruants saying Eate O friends drinke and make you merry Cant. 5.1 O welbeloued None but those that are friends can eate of his dainties and all those that are friends will eate of the same therefore if euer we would shew our selues to be Christ his friends if we would enioy the feeling of his loue vnto vs and be assured of our loue towards him let vs refresh our soules at this banquet and not let our Sauiour be at cost in vaine in making so good and so large
for vs. Secondly that Testament was apropriated to a few and did belong properly to the nation of the Iewes alone and if any other nations would haue their part in it they must vnite themselues vnto the Iewes but this hath a larger extent and pertaineth to all Gods elect throughout the whole world Thirdly that conueied vnto men a smaller measure of grace this offereth great plenty and store thereof Fourthly that was temporary and to endure but a while this is perpetuall and shall last to the ende of the world and thus much for the differences betwixt the old Testament and the new Now in that our Sauiour saith This is my bloud of the new Testament c. the Doct. is that Faithfull communicants at the Lord table come not onely to be refreshed at a feast Doct. 9 Faithfull communicants inriched but to be inriched by a legacy Christs will and Testament being there confirmed vnto them The particular legacies with Christ Iesus hath bequeathed vnto them are specified in the Epistle to the Hebrewes This is the Testament that I will make vnto them after those daies saith the Lord Hebr. 10.16.17 I will put my lawes in their heart and in their minds I will write them And their sinnes and iniquities wil I remember no more The substance of which couenant is this that all their sinnes shall be forgiuen and both the guilt and punishment thereof wholy remoued yea they shall not onely be iustified but also sanctified the lawes of God and his promises shall be written in their minds so that they shall haue the knowledge of them and in their hearts so that they shall haue the comfort and feeling and fruition of them they shall not onely haue interest in all Gods graces and blessings but according to their neede shall haue the vse and enioyment thereof And what treasures are comparable vnto these if we should receiue many ten thousand pounds at euery Sermon and Sacrament it were nothing to this legacy which is sealed vnto vs in the Lords Supper the worth whereof is so much the greater by how much it hath more excellent appurtenances annexed vnto it beyond that which other Wils haue for First when other legacies are paid they can be no more demanded but this is still due vnto vs it is as it were a continuall rent and the more we receiue the greater assurance haue we of a larger portion both of grace and glory Secondly whereas when men haue bequeathed any thing vnto vs we must stay for it till their breath be out of their bodies here it is otherwise when once we haue this Testament sealed vnto vs we shall haue present participation of the things therein made sure vnto vs because the Testatour is already deceased Thirdly whereas others leaue executors to performe their Wils the Lord liueth for euer so that he himselfe that made it will also execute it and therefore as it is called a Testament so is it also elswhere tearmed a couenant for the fulfilling whereof the Lord hath entered into bonds Ier. 31.31 and pawned his word and promise his truth and fidelity his oath yea himselfe his nature and all that he hath so that it is impossible he should faile in performing the lest clause therof The vse thereof shall be First for instruction Vse 1 that seeing there is such a rich treasure offered vnto worthy receiuers of the Lords Supper Luke 14 therefore we should not suffer any earthly commodities as oxen farmes or the like to keepe vs from the same Secondly here is a comfort for Gods poore seruants Vse 2 albeit they haue but a small quantity of earthly things seeing they haue such interest in Christ his Will their state is happy they haue a faire liuing and a goodly heritage the Lord himselfe is their portion and therefore though they haue not these outward things themselues yet seeing they haue the owner and giuer of them to bee theirs they are richly prouided for Christ being theirs all is theirs And as in respect of themselues so also of their children this offereth them matter of consolation Alas poore creatures say many we haue little or nothing to leaue them but haue you procured them a legacy in Christ his will if you doe so though you haue little he hath much and therefore neuer be afraid they shall be sufficiently prouided for Thirdly Vse 3 by this point all such as haue bene Cōmunicans at the Lords table may make triall of themselues whether they haue bene worthy receiuers or not hath the Lord imparted his graces vnto them haue they gotten assurance of the remission of their sinnes and the power of the word in their hearts to quell the strength of their corruptions c. if they find this in them selues they may be assured that the Lord hath graciously receiued thē into his fauor but if they find no increase of knowledge nor desire thereof no vertue of Christ to crucifie their lusts to quicken them to good duties c. they may as certainly conclude on the other side that they came vnworthily and vnpreparedly and therefore speede accordingly being sent away altogether barren and empty For concerning those that are within the couenant it is said Ier. 31.34 They shall teach no more euery man his neighbour and euery man his brother saying know the Lord they were past that for saith the Lord they shall all know me in a competent measure from the least of them vnto the greatest The end of the tenth Sermon A profitable Metaphrase vpon the Epistle of Paul to the Colossians CHAP. 1. I Paul vnderstanding that there are that go about to spoile you and to make a prey of you partly by shew of wisedome and Philosophy and partly by the beggerly Elements of the world or Ceremonies of the Iewes thought it needfull to write vnto you that according as ye haue receiued Iesus Christ at the first euen so that you would both abide and proceede further in him that you may be rooted and further built in the faith Vers 1. Paul an Apostle of Iesus Christ by the will of God and Timotheus our brother ANd that I write vnto you know that I do it with warrant for I am an Apostle of Iesus Christ and not tied to any particular congregation or to one prouince yea or to one kingdome but am an Ambassadour and haue commission to all the world Neither do I come to this charge of mine owne will or of the will of any other man but by the will of God and the same his reuealed will And albeit my authority herein be sufficient to conuince all men of the truth I write of yet for further and stronger confirmation thereof I haue ioyned Timotheus my welbeloued brother to beare record with me that in the mouth of two witnesses the truth may be more surely established Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with
circumstances vnwillingly God will neuer lay it to our charge Examples will prooue this more fully vnto vs. Yee haue heard of the patience of Iob saith the Apostle Iames and yee know what end God made with him Now if wee read ouer the booke of Iob wee shall find that there was in him a great deale of passion and distemper and that hee held out but very weakely in a great part of the conflict as when he cursed the day of his birth conceiued hardly of the Lord and was readie to dispute and reason the matter with him shewing much vnwillingnesse to submit himselfe to those strokes which God had laid vpon him for which he was iustlie reproued both by Elihu and also by the Lords own mouth yet because he held out in the substance of godlines in the middest of all his woes and miseries and at the beginning thereof humbled himselfe saying Naked came I out of my mothers wombe Iob. 1.21 and naked shall I returne thither the Lord hath giuen and the Lord hath taken it blessed bee the name of the Lord as also afterward he vsed many good and holy speeches concerning his owne ill deserts and the righteousnesse of Gods proceeding if hee should deale in extremitie of iustice with him and in the end acknowledged his fault and desired to lay his hand vpon his mouth because I say these good things were found in him God passeth by his infirmities and taketh notice of his patience with high commendation thereof Setting him forth as a patterne most worthy our imitation when wee are pressed downe with the weight of aduersity as hee was For the Lord in his wisdome considered that it was not through any stubbornnesse or rebellious disposition that hee brake out in that manner but through the violence of his affliction and temptations and thorugh the ignorance and indiscreete cariage of his friends who dealt very vncharitably and vnmercifully with him In like manner is Rahab commended as one that by reason of her faith and workes perished not with them which obeyed not Heb. 11.31 Iames 2.25 when shee had receiued the spies peaceably Yet if wee looke into the story we shall easily discerne a great deale of infirmitie in that very worke of loue mercy by which she got the testimony of such a notable faith for she bewraied much vnbeliefe inmaking a lie to preserue the spies in safetie Then came men vnto mee saies shee but I wist not whence they were Ioâ—â—2 4.5 And when they shut the gate in the darke the men went out whither they went I wote not follow after them quickly for you shall ouertake them Euery word shee here spake was false and sauoured of much weakenesse yet all this God takes no knowledge of when he is to speake or her and of her faith and loue Indeed shee was but a new commer on and had not beene instructed as yet what the danger of a lye was c. and therefore notwithstanding her failing in that particular shee is brought by the Apostle Iames Iam. 2.25 as an example of one that was iustified or made knowne to bee a iust and righteous woman by her workes none other being reckoned vp but those which she did at that time So the Angell as is recorded in the Gospell rebuked those good and faithfull women Luke 24.5 for that they sought the liuing among the dead yet withall hee telleth them Bee not afraid yee seeke Iesus of Nazareth that hath beene crucified Mar. 16.6 As if he should say heere is your error that you seeke Christ where you should not hee is risen againe as hee foretold you that hee would yet heerein doth your vprightnes appeare that you hold out still in the loue and profession of Christ euen now when hee is in such disgrace and dislike almost with all men and therefore be not dismaied but heerein take comfort Thus we may perceiue how fauourable the Lord is towards his children that offend not vpon set purpose and presumptuously but through Satans instigation or through humane frailtie in which regard the Prophet Micah bursteth foorth into an admiration of his gracious dealing Micha 7. Who is a God like vnto thee Vers 18. 19. that taketh away iniquitie and passeth by the transgressions of the remnant of his heritage c. bee will returne and haue mercy vpon vs and why because mercie pleaseth him Verse 18. This maketh for the confutation of their error Vse 1 1 That thinke they haue no calling to come to the Sacrament because they see more and greater faults in themselues See the reasons in the former Sermon then they can espie or then indeede there are in many other Christians and it may bee Doct. 9 more then heretofore they saw in themselues They finde so much hypocrisie so much pride Vse 1 so much vaine-glorie and selfe-loue such blindnesse of mind drousinesse of spirit deadnesse of heart such vnwillingnesse to heare or reade or meditate to pray to receiue the Sacrament to sing Psalmes and the like that they are wonderfully dishartened and begin to feare that God will in no sort accept of them if they should come vnto the table of his sonne But they must take heede how they giue way to such conceits for the things aboue mencioned doe not exclude them from hauing right vnto Christ Iesus and to his merits and therefore should by no meanes keepe them from the holy Sacrament But wee come farre short of that that should bee in vs. Obiect What of that if you haue a sight of your defects Answ and a mourning heart for the same and a constant endeuour to get the graces that you want you may come to the Sacrament as soon as any other yea if any haue cause to make hast vnto it you are one of them Inconueniences that arise from forbearing the Sacrament for the more dangerous any ones sickenes is the greater speed they should make to the Physitian and the more greeuous any mans wound is the more neede hath hee to hasten to the Surgion Neither is their absenting of themselues from the Sacrament any meanes to better their estate but the next way to keepe them in a bad case still Nay to make their condition farre worse then it is and to hasten the plagues of God vpon them Num. 9.13 By the Law of Moses it was determined that all those that were negligent to keepe the Passeouer should incurre the sentence and censure of excommunication if they were not in a iourney hindred by inundations of waters detained by sickenesse or some extrordinarie accident of that kind Now if they were so strictly bound to repaire vnto that feast when it was to bee celebrated at Ierusalem which was many miles distant from the greatest part of them that were inhabitants in that land how much more are men now tyed to attend vpon the celebration of the Lords Supper seeing they neede not vndertake such a