account that if they haue acknowledged their euill workes and clensed and redressed their sinfull waies God will be nay is already reconciled vnto them When the prodigall sonne resolued to come home vnto his Father and to take new waies Luke 15. and though he had beene an vnthrift before yet he would now mend and reforme all His father neuer charged him with olde matters neither needed he because he charged himselfe If an earthly father will and should deale thus how much more will the Father of all mercies deale graciously with his children that humble themselues before him and remoue their sinnes out of his sight especially sith the greater mercy hee sheweth to his owne children the more glorie hee shall gaine to his owne name Therefore let vs make full reckoning that we shall not onelie meete with Gods minister at the meanes but with God himselfe who wil pardon that which is past and confirme and strengthen vs vnto euery good worke for the time to come who will giue vs the power of godlinesse and the life of grace who in a word will grant vs and there confirme his grant vnto vs the right vnto and vse of al his mercies blessings whatsoeuer with the remouall of all hurtfull crosses When the first Adam did but once eate of the forbidden fruite it was inough to infect him and all his posteritie though there were but one threatning annexed to it and none did taste of it but he alone And why should not wee expect on the other side that when our second Adam Iesus Christ hath eaten of the commanded fruit Note this comparison and hath sanctified it vnto vs by his example word and praier and annexed many promises vnto it and wee our selues also doe often receiue it why I say should not we beleeue that it shall be more sufficient and forcible to minister holinesse and happines vnto vs then was the forbidden fruit to bring sinne and miserie vpon vs especially since it is certaine that none euer spedde ill at the Sacrament but they that came with ill and hypocriticall hearts thereunto and as euery ones confession and reformation hath been more sound and faithfull his resolution to claue vnto God more firme and constant so his comfort hath been more large and durable The second Sermon of the Lords Supper ISAIAH 1. Verse 16. Wash you make you cleane take away the euill of your workes from before your eies cease to doe euill 17 Learne to doe well seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widdowe 18 Come now and let vs reason together saith the Lord though your sins were as crimson they shall be made white as snowe though they were red like skarlet they shall bee as woll 19 If yee consent to obey yee shall eate the good things of the Land IN the former part of this Chapter the Prophet had charged these Iewes that though they caried the name of Gods children and of Gods people thought themselues in very good case yet they were indeed notable traitors and rebels against him which rebellion of theirs is set out by two comparisons for first he compares them with the Oxe and the Asse which though they bee of the dullest sort of creatures yet the one knowes and remembers his owner verse 3. and the other his masters crib and where they haue receiued kindnesse they will acknowledge it and doe seruice for it But these Iewes though they had been fed at full and receiued innumerable blessings from the Lord yet they were vnmindfull of God and of his fauours and more vnteachable and vntractable coÌ„cerning their dutie then were the Oxe or the Asse They considered not whence nor why they had those many mercies which they enioyed and therefore did seruice therewith not to God but to their owne lusts 2 Secondly hauing compared them to the dullest beasts and prooued them to bee inferiour vnto those vnreasonable creatures Hee after makes comparison betwixt them and the vilest sinners in the world to wit the Sodomites to whom they were so like for their idlenesse pride excesse and crueltie that he cals them by that name Verse 10. saying Heare the word of the Lord O yee Princes of Sodome hearken vnto the Law of our God O people of Gomorah But against this they might except and say to the Prophet you doe vs wrong in thus charging and vilifying vs we are other manner of people then you take vs for and would make vs seeme to be wee haue some things to commend vs which neither beasts nor Sodomites haue for we offer multitudes of sacrifices and obserue solemne daies and feasts the new moones and Sabbaths and the like This hee yeelds they did but thence taketh aduantage and doubleth his accusation against them turning all these things to their deeper condemnation Vers 11.12.13.14 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams c. When yee â—ime to appeare before mee who required this of your hands to tread in my courts Bring no moe oblations in vaine incense is an abomination vnto mee I cannot suffer your newe moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies My soule hateth your new moones c. and there is reason why God should thus abhorre both them and the worship they offered vnto him For as it is added vers 15. when they stretched out their hands in praier their hands were full of blood That is they were full of reuenge full of crueltie and contention and therefore they must needs performe those religious exercises hypocritically and carnally in which respect they were worse then Sodomites for they did but abuse their time to idlenes their apparell to pride their diet to excesse c. but the Iewes abused the word and the sacrifices and the Sabbaths and other ordinances of God and therefore as much as spirituall things are better then naturall so much worse were they that prophaned the former then the Sodomites that abused the latter Thus hauing shewed them how bad they were Connexion hee leaueth them not heere but telleth them how all might bee amended Verse 16. Wash you make you cleane c. as if hee should haue said I haue shewed that you haue polluted and defiled your selues beyond the Sodomites and so are become exceeding vncleane and vnholy yet if you will take my aduise and follow my counsell I will shew you a way how you shall helpe all and that is to wash and clense your selues from this your filthinesse by godly and heartie sorrow for the same and whereas you will be readie to conceiue that this is a matter easily and quickly done I tell you that it is otherwise and therefore bid you wash you make you cleane purge your hearts and your hands wash and wash againe and againe and neuer leaue washing till you haue made your selues thorowly cleane Then further
Nehemiah and in those of his time O Lord I beseech thee let thine eare now harken to the praier of thy seruant and to the praier of thy seruants who desire to feare thy name Hee could not say that they did so feare his name as they should but this they could say that they desired to doe it better which desire was a fruite of the grace it selfe This should instruct and incourage vs still to bee doing in the seruices and workes of God Vse Oh but wee finde many imperfections Obiecti and many wants and weakenesses in our selues What of that If we aime at perfection Answ and haue respect to euery commandement of God and come as neere the marke as we can the Lord will accept vs according to that wee haue and not reiect vs for that we haue not If wee could obey perfectly to what end were Christ his obedience and if God should looke after none but those that can fully please him in all things hee should bee a Lord and a master without subiects and seruants Psalm 130.3 If thou O Lord saith Dauid shouldest marke what is done amisse who should stand Therefore though wee cannot pray with that feeling heare and read with that profit sing Psalmes with that ioyfulnesse and cheerefulnesse of heart as wee should though wee cannot forgiue our enemies long for Christ his comming haue such a tender feeling of the afflictions of the Saints nor attaine to such heauenly meditations night or day as wee doe desire and as God doth command yet let vs not bee discouraged if we striue to bring our wicked flesh to the performance of these duties and though we haue much adoe with it yet if wee draw it as a Beare to the stake vnto Gods worship and to the performance of Gods duties in publike and priuate and when we feele most backwardnesse and vntowardnesse in our nature yet wee consent in our very soules that the Law of God is holy and good and iust and that our wils and affections are indeede very corrupt and rebellious but we would rather then all the world that things went otherwise with vs that sinne might bee subdued and grace planted in steede thereof and it is our continuall griefe that God should bee so gracious and kind and liberall to vs and we can be no more obedient and loyall and seruiceable vnto him if I say wee find such a heart within vs we need not be dismaied but may cheerefully goe on with full perswasion and vndoubted resolution that the Lord will be mercifull vnto vs and take our obedience in good worth Onely that wee may not deceiue our selues let vs bee euermore carefull to vse the meanes whereby wee may grow better and auoid the meanes whereby wee may bee made worse As was more largely taught in the former Sermon in the end of the 3. Doctrine For if one say that hee desireth heauen and yet will neuer frequent Sermons nor good companie where hee may bee instructed nor vse any priuate or publike exercises of religion whereby hee may bee edified he is no more to bee regarded then a sluggard that pretendeth that hee meanes to haue a good crop and yet will neither manure nor plow nor sowe his ground but when others are labouring hee is sleeping or loytering as no man will euer looke that the one should haue a plentifull haruest of Corne so will no wise man beleeue that the other shall obtaine a plentifull crop either of grace heere or of glory hereafter Yee shall eat the good things of the Land Before hath beene shewed that all repentant sinners shall haue the blood of Christ to wash and clense their soules now in these words is declared that they shall not onely haue spirituall grace but also right vnto and the right vse of all the benefits of this life Whence this doctrine may be gathered that Obedience to Gods commandements Doct. 10 though it be not perfect True obedience brings outward presperity Deut. 28.1.2 c. brings the blessing of God vpon vs for outward things as well as for inward This is promised in Deuteronomie where Moses speaketh thus vnto the people of Israel If thou shalt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee c. Blessed shalt thou bee in the Citie and blessed also in the field c. and so he goes on shewing that true and faithfull obedience is that which bringeth all maner of blessings for body and soule for name and estate yea and for seed and prosperitie also 1 Tim. 6. 4.8 And therefore the Apostle telteth Timothy that goodlinesse is great gaine and that it hath the promises of this life and of the life to come in which regard Dauid saith I haue beene yong and now am old Psal 37.25 yet I saw neuer the righteous for saken nor his seed begging their bread Hee had seene and so may wee that children of great men haue broken forth into many horrible sins and so haue beene brought to a strange and miserable and violent death and to many wofull straites and extremities before their death but hee neuer saw neither shall wee see the godly seed of godly men forsaken of God and men and left as vagabonds to beg their bread but God hath euer had and still will haue a speciall care of them and euer made al necessarie prouision for them either hee himselfe by a more particular prouidence of his casteth sufficiently of these outward things vpon them or blesseth their labours so that they are made a meanes of maintenance vnto them or if they faile that way hee moueth the hearts of some or other of his seruants to pitie them and to supply their wants so that whatsoeuer their necessities be they are freed from that curse that is denounced against the seed of the wicked to wit Psal 109. â—0 that they should wander vp and downe as vagrants begging their bread and making a trade of that vile and wretched course of life And there is cause why we should rest fully resolued of this point Reason that none of Gods houshold shall euer want necessarie reliefe Because all will yeeld that hee is the gouernour of heauen and earth and the disposer of all things in them both and then they must grant further that those that are best and doe best shall speed best because God loueth them most and how then can we make question whether or no the Lord will bestow vpon them a competent measure and a comfortable vse of these earthly blessings seeing all is in his hand and hee wisheth so well vnto his owne people especially seeing hee hath straightly charged vs not to care what wee shall eat Math. 6.25 or drinke or what wee shall put on but first
both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit
seruant which I pray before thee daily day and night for the children of Israel thy seruants O Lord I beseech thee let thine eare now hearken to the praier of thy seruant c. 5 Fiftly and lastly this is a very great meanes to glorifie God God is glorified thereby Iosh 7.19 in which regard Ioshua saith vnto Achan my sonne I beseeth thee giue glory to the Lord God of Israel and make confession vnto him and shew me what thou hast done hide it not from mee Now if any inquire how wee by this meanes should glorifie God I answer that wee giue him the glorie 1. of his truth in acknowledging that which his word chargeth vpon vs 2. of his iustice if he should proceed against vs and 3. of his mercie in that wee thereby imply we haue hope that hee will forgiue vs. For if wee did expect no fauour we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth Sith then that without this confession there is no promise made vnto vs no sound repentance in vs no abilitie to resist corruption for the time to come and wheresoeuer this is on the contrarie side it puts life into our praiers and brings honour vnto Gods name the point is cleere and euident that this confession is so necessarie that without it there is no mercie to be looked for from God Which maketh for the iust reproofe and condemnation of those that faile in this dutie Vse 1 They 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—
was the case of Iob and of Dauid in their great calamities and perplexities and wee may reade of the lamentable complaints that both of them made in that respect If it be a marke of a damnable person to withold mercie from the sorrowfull and heauie hearted then what shall become of them that lay heauie burdens on those that are pressed downe too low before if there shall bee iudgement without mercie to them that shew no mercie much more fearefull shall their state bee that are so full of crueltie towards them whom the Lord so tenderly respecteth Here is a singular comfort for Gods children Vse 2 that are in many wants and necessities so long as there is any godly man or woman that will doe any thing for Christ his sake and for their owne comforts sake they shall not bee destitute of reliefe For God hath commanded his seruants to succour them and hath made many gracious promises to such as are mercifull and will beare the burdens of others And if men should faile them the Lord himselfe will looke vnto them who beholds their troubles and sees their teares and is acquainted with all their griefes And hee that bids others to be mercifull will not be vnmercifull himselfe And therefore it is that men doe denie vs helpe and comfort many times because God would haue vs draw neerer vnto him whose eies are euer vpon vs Note and whose eares are alwaies open to heare the cries of the poore and of those that are humbled before him Therefore let the Saints of God make full reckoning that one way Psal 72. or other they shall be prouided for if men will not God will Onely let them bee sure that they bee found in the number of those that be humble in spirit and broken in heart for to such alone doe the mercies of God appertaine If one bee a gamster or an vnthrift a riotous person or a drunkard or giuen out to any such reproachfull vice or if there bee any that will not take paines to get their liuing by diligence and labour in their honest calling but giue themselues to idlenesse and sluggishnesse God himselfe will not in mercy at least and his children must releeue such kind of persons Hee that will not labour must not eat 2. Thes 3.10 and the best almes for such is to giue them nurture and correction that they may desist from their lewd behauiour and betake themselues to better courses 18 Come now let vs reason together Heere the Prophet is about to meete with an obiection that they might make It 's long ere men bee brought to the sight of their sinnes but when they come once to perceiue the multitude and grieuousnesse of them they begin to thinke their case remediles and that it is in vaine to hope for pardon But God bids them make no such conclusions and therefore he saith Come now let vs reason together which is in effect as if he should haue said If you hearken what the diuell and the flesh can say that will rather make you dispaire then beleeue and therefore heare you withall what I can say which if wee could doe we should easilie see that the arguments of Satan and of our owne wretched carnall reason are but delusions and that Gods arguments will swallow them vp all euen as Moses true Serpent did the Serpents of the sorcerers Hence wee may learne this doctrine that They that will come to the Lord Doct. 7 God is to bee heard before any and doe him seruice must not hearken what reasons flesh and blood can yeeld them against it but what reasons God can giue them for it The diuell will haue much to say against goodnesse and our owne fleshlie wisdome will haue as much and the world will bee as great a pull-backe vnto vs if wee will giue it the hearing but if wee can lend an attentiue eare vnto the Lord wee shall finde that he will bring better arguments to perswade vs to goodnesse then all those our enemies can to diswade vs from it And therefore it is that men are so often and so groslie deceiued because they heare what the one side can say to discourage and hinder them but not what the other can say to hearten and draw them onward in good waies For if they did bring a spirituall eare to receiue the proofes that are brought from the word they would bee mroe forcible to bring them to God then all other meanes could bee to allure them to forsake God and to embrace this present world Therefore when the Lord would haue men to practise any dutie or to forbeare any sinne wee see what strong reasons he bringeth for that purpose as is euident together with innumerable other places in the second and in the fourth commandement And thence it is that men doe so commonly and so wretchedly transgresse those commandements because they doe not well weigh the Lords reasons to the contrarie for if they did they would neuer incline so much to superstition and Idolatrie nor euer so giue themselues to the prophaning of the Lords day but know that it is farre better to procure Gods blessing by keeping it then his curse and vengeance by the violating of it Holy Iob wee see tooke that course that the Lord would haue vs take for the repressing of all inordinate lusts and affections Iob. 31.1 I made saith hee a couenant with my eies why then should I thinke on a maide A carnall sinfull man would haue thought this too much curiositie and nicenesse What not to looke on the beautie and comely visage of a woman at least not to take some libertie for thoughts tending that way it's too too much precisenesse who can take any notice of such things in vs Oh saith Iob What portion should I haue of God from aboue and what inheritance from the almightie from on high q d I durst not giue way vnto the flesh in any sort for that were the directest course to depriue my selfe of the comforts of the word and spirit heere and of the crowne of happinesse which is reserued for the Saints in the world to come Albeit I should speed little the worse with men yet I should bee sure to come short of many speciall fauours and blessings of the Lord. And further hee addeth Is not destruction to the wicked and strange punishments to the workers of iniquitie q. d. Suppose I should escape the censures of men yet hath not the Lord meanes that I cannot conceiue of for the punishment of rebellious sinners and though things may be smoothered for a time cannot be bring secret sinnes to open shame grant that it be kept close from the eies of the world yet doth not hee behold my waies and tell all my steps though the eies of men take a view onely of the outward actions yet he looketh vpon the inward disposition and affection of the heart these and the like reasons he vsed to keepe himselfe
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
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
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
and exercise our selues in things of no worth which will make vs neuer the better or honester though wee haue them in neuer so great abundance but let vs labour for godlinesse which will free our hearts from discontentment and replenish them with true peace and lasting comforts The doctrines following shall be but euen named Heare and your soule shall liue Whence this doctrine is implied that All men and women are dead in sinnes and trespasses till the word haue wrought life in them Another point from hence might be this that They that conscionably vse the meanes shall receiue the life of grace and glory Prouided that they come thereunto with 1 Preparation setting themseues in Gods presence Eccl. 5. 2 With attention hiding the word in their hearts Psal 119. Pet. 2. 3 With an expectation of good successe at length though God make them waite for a time The sixth Sermon of the Lords Supper MATTH 22. VERSE 11. c. Verse 11. Then the King came in to see the guests and saw there a man which had not on a wedding garment 12. And hee said vnto him friend how camest thou in hither and hast not on a wedding garment and he was speechles 13 Then said the King to the seruants bind him hand and foote take him away and cast him into vtter darknesse there shall bee weeping and gnashing of teeth IN the former part of this Chapter is set foorth the maruellous goodnesse and fauour of the Lord towards the nation of the Iewes vnder the parable of a King Connexion inuiting guests vnto the mariage-feast of his sonne and withal their horrible vnthankfulnesse in making light of it and refusing to come preferring their profits and pleasures before the meanes of their saluation whereunto they were called which indignitie and ingratitude of theirs towards the King of heauen together with their barbarous crueltie against his messengers is further set out by the punishment inflicted vpon them which was that the King being wroth sent foorth his warriours destroied them and burnt vp their Citie in which words our Sauiour hath reference vnto the destruction of that nation and of their Citie by the Romans who are called Gods warriours because howsoeuer they came against the Iewes in maliee and reuenge yet God had a speciall hand in ordering and disposing of all that they did so the greatest part of that people was vtterly cut off and the rest left vnder a heauie stroake euen vnto this day being destitute of the meanes of saluation which they contemptuously reiected when they were offered vnto them But howsoeuer these that were first bidden would not come to the supper yet the Lord would not bee vnfurnished of guests and therefore he sends his ministers vnto the Gentiles which sate in darkenesse and in the shaddow of death who made their vse of Gods message and came aboundantly vnto the feast so that the wedding was furnished with guests some good and some bad Thus farre the messengers had good successe that multitudes made profession as if they were desirous to liue vnder Christ his gouernment and to feede of his Supper though many of them did it with false and hypocriticall hearts Hauing thus shewed what the messengers did our Sauiour next declareth what the King himselfe did the place being filled with guests The interpretation hee came to see the guests implying that when men begin to make profession God vseth a more deligent search and examination then his ministers can doe for they can but iudge of men by their actions but the Lord dealeth immediatly with their hearts and consciences And therefore it is added that when he came in hee saw that which the Ministers did not a man which had not on a wedding garment where wee must not conceiue that their was but one such present for it is afterwards said that many are called but few are chosen vers 14. but this is the meaning that if there be but one hypocrite amongst many thousands God will finde him out and single him from among the rest The partie being thus taken the Lord falleth to an examination of him Friend saith he how camest thou in hither that is how darest thou come to the royall table of so glorious a King and hast not one a wedding garment that is hauing no repentance for sinne no freedome from the guilt or from the power of sinne nor any sauing grace at all how is it I say that thou shouldest presume to come into such a place and into such a presence hauing made no better preparation When God began thus to examine him in his owne person it is said hee was speechles hauing an ill cause and a guilty conscience hee had nothing to say for himselfe Heereupon the Lord proceedeth to passe sentence vpon him which is done after the manner of earthly Iudges Then said the King vnto his seruants that is vnto the Angels whose office it is as to gather the good corne into Gods barne so to bind the tarres together in bundles that they may be cast into hell fire bind him hand and foot there must not bee present execution but he must bee dealt with as a prisoner whose hands are bound that hee may not resist and his feet that hee may not runne away if either of them had beene at libertie hee might haue made some shift but when God comes to proceed in iudgement against men hee will strip them of all meanes both of defence and of escaping Further they are bid to take him away to wit from hauing communion with God with his Saints or Angels he must be taken from the place and meanes of all comfort and peace and happinesse and is that all nay saith God cast him into vtter darkenesse that is into hell a place of all miserie and woe which is implied by vtter darknesse a fit punishment for such kind of persons for seeing they are full of ignorance and of spirituall darkenesse while they liue God hath prouided that they shall haue enough of it they shall bee cast into a place of vtter darknesse where there shall be nothing but horror and anguish And yet if this were all their state were the more tollerable but this addeth vnto the miserie of the place that they shall bee very sensible of that miserie which is intimated when it is said there shall bee weeping not such weeping as many times befals men here when the teares of their eies abate the anguish of their hearts but such weeping as is ioyned with gnashing of the teeth signifying that they should not onely haue sorrow and griefe but such as should bee mingled with desperation and with horrible vexation and torture not such as should bee an ease vnto their soules but rather an addition vnto their woe In these words then is declared the seueritie of God against those that come vnworthily vnto his roiall feast where is shewed 1 First the cause of this his seueritie namely because they abuse
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
senslesnesse of heart as afterwards it fell out in their children the Scribes and Pharisees to whom all things that Christ Iesus spake seemed parables so that they knew not the mysteries of the kingdome of heauen but had eies and saw not eares and heard not hearts and minds and vnderstood not the things that were taught them And as God doth lay iudgements vpon the soules of men which are the most grieuous so doth he also on their bodies euen for their defects and wants as we see in the Corinthians In their bodies amongst whom many were sicke many weake and many smitten with the stroake of death because they came negligently and vnpreparedly vnto the Lords table and so doth his heauy hand lye vpon many now adaies being strucke with the pestilence and such like plagues of God for coming profanely irreligiously and hy pocritically to the word and Sacrament not in outward appearance for ought that we can see but before the Lords eyes who searcheth the heart and reines and layeth his corrections according to the measure of mens inward prophane and lewd disposition Now this he would not do vnlesse he could proue thē guilty but indeed he is able to indight them to produce witnesses against them that these these haue bene their secret sins such and such vile thoughts they had at such a Sermon at such a Sacrament and their hearts were wandring about their pleasures and profits they were ful of malicious and reuengfull imaginations and intents nothing regarding Gods presence nothing affecting nor reuerencing his ordinances and these things he can make their owne consciences to testify against them therefore doth iustly plague thē for the same And as in this life so at that great assises at the last day the Lord will lighten things that be hid in darknesse As in this life so in that which is to come and make the counsell of mans heart manifest and bring euery secret thing to iudgement whether good or euil that al may receiue according to their works If then all shall be at that time iudged and rewarded according to their thoughts most sure it is that God well obserued the same while they liued vpon the face of the earth and kept the same in his booke of records Vse 1 Since the Lord marketh Sincerity in Gods seruices whether men come in loue and in sincerity or for fashion and in hypocrisie let this teach vs to present our soules before the Lord and to serue him soundly and religiously not onely behauing our selues in as orderly a manner as others doe but in as holy a manner as we can Diuers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods worship sitting modestly in the view of the congregation not gazing hither and thither nor expressing any vnseemly behauiour yet neuerthelesse except God see their hearts well exercised all that men behold and take notice of is nothing worth Isaiah 58.2 They seemed to be very forward of whom the Prophet Isaiah maketh mention they would inquire after the ordinances of iudgement and iustice and seeke the Lord and not by fits and starts but daily they would be at euery lecture of the Prophets and obserue euery Saboth marke what was deliuered make repetition of the same and if there were any thing that they vnderstood not they would aske direction and search out the meaning of it and yet the Prophet is bid to cry out against them with full mouth Cry aloud saith GOD lift vp thy voyce like a trumpet and shew my people their transgression and to the house of Iacob their sinnes And that because they came with hollow and hypocritical hearts as their vnholy and vnrighteous behauiour afterwards did witnesse to their faces And therefore that must be looked vnto that we satisfy Gods eyes as well as mens and to that end search out and cast forth all the leauen of hypocrisie that is in our hearts for if we doe not find it out God will and if we spare our selues God will not spare vs. Well we may delude our owne soules but God is not mocked outward seruing of him may make the Minister thinke vs vpright cause our neighbors to esteeme vs good Christians but except God approue of our hearts we are neuer the better for the good opinion that men conceiue of vs. This is for the exceeding comfort of such as are true-hearted and that in a double respect 1 In regard of that approbation which the Lord will giue vs if he be a witnesse of our sincerity and faithfulnesse Vse 2 Consol in regard of 1. Discouragement If we come to the Sermon in obedience to Gods ordinance with a desire to get grace thereby if wee come to the Saerament that we may haue communion with our head Christ Iesus and that the new Testament or couenant of God may be sealed and cōfirmed vnto vs if we see our weakenesse and labour to get strength against it if we bewaile our corruption and striue to get victory ouer it if we perceiue the imbecillity of our faith and would haue it increased or want of repentance and would haue it renewed or defect of loue and would haue it augmented and so come to Gods holy feast with an hungry appetite we may comfortably partake of his heauenly mysteries and whatsoeuer we imagine of our selues God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel that his heart was knowne vnto Christ for otherwise he had lost the praise of his vprightnesse And so is it with many Christians if one should demaund of them whether they had faithfull hearts or not the answere of many would be I hope well but in truth I dare not say so much and therfore this is not the least part of their happines that god discerneth the truth of their hearts better than they themselues do and whereas there is some deceitfulnesse in the most sincere and plaine heart that is if there be any endeauor to shake it off the Lord will certainly pardon and remoue the same 2 Secondly 2. Of slanders here is matter of consolation to those that are sound hearted in regard of the clamors and slanders that are raised against them they are vsually charged to be all hypocrits troublers of the places where they liue and such as altogether serue their owne turnes in that profession of religion which they make and here is their comfort the Lord knoweth their hearts and he will cleare the innocent and make their righteousnesse shine forth as the noone day as he will iudgeand condemne all hypocrites so will he manifest the faithfulnesse of his owne seruants Iob 16.19 and this was Iobs comfort when his friends accounted him a dissembler My wit nesse is in the heanens saith he and my record is on high Labour not for the meat that perisheth but for
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
you and peace from God our Father and from the Lord Iesus Christ And considering that the blessing of all labour dependeth vpon the Lord our beginning is with hearty prayer vnto God for the grace and fauour of God to be freely giuen together with all blessings both of this life and of that which is to come from GOD the Father and from our Lord Iesus Christ to you Colossians yet not all that dwell in that citiy but to those which by faith are Saints and brethren not in the flesh but in Iesus Christ Verse 3. We giue thanks vnto God euen the Father of our Lord Iesus Christ alwaies praying for you And that you may haue further testimony of our loue towards you know you that we do continually both pray giue thanks to God for you whom to separate from all false Gods I call the Father of our Lord Iesus Christ Verse 4. Since we heard of your faith in Christ Iesus and of your loue towards all Saints For the report of your profession and piety in Iesus Christ and of your loue towards all Saints is come vnto vs. Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Which both profession and loue we know to be sincere in that they are vpholden in you through the hope expectation of a treasure laid vp not on earth but in heauen which hope you haue conceiued not of your owne fantasie or of the word of any man but by the word of truth that is to say the Gospell Verse 6. VVhich is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that ye heard and truly knew the grace of God And if you aske what is that truth or Gospell verily none other then that which is preached among you now which is not among you alone but is preached in all the world a certaine note of the truth therof there hauing neuer bin nor euer shall be any doctrine which hath leauened so great a lump of dow as is the world but only the Gospell And for further assurance that it is the truth of God I offer this to your consideration that as in other places of the world so among you it hath brought forth fruit euen from the first time you haue truly and sincerely acknowledged this grace of God Verse 7. As ye also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ Where if you say we know not what doctrine is preached in all the world nor what fruit it hath brought forth although it be no other thing then the common constant report which many may bring vnto you yet to ioyne neare vnto you and to ridde you of all doubt which is the true Gospell of Christ it is euen the very same that you haue learned of Epaphras whom if you loue me you must loue as being my beloued fellow seruant in Christ yea if you loue your selues you must respect him as being a faithfull Minister of Christ for you Verse 8. VVho hath also declared vnto vs your loue which yee haue by the Spirit Who made manifest vnto vs your true loue not onely naturall but that especially which is spirituall whereof the Spirit is the author Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding And as we giue thankes for your good and so for the same cause that you haue well begun both because you should not go backe againe and for that you haue not attained to perfection euen from the first day we heard of you we neuer giue ouer praying for you making this suit that you may be filled with the knowledge of his will in all wisedome and vnderstanding whereof the holy Ghost is the Author Verse 10. That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God Not that you should content your selues with a bare knowledge and contemplation of heauenly things but that you walke worthy of those whom the Lord hath called to such honor to a full and whole pleasing of him both by bringing forth frunt in euery good worke and by being increased in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfullnesse Wherein because there are many difficulties and hinderances laid in your waye our suit also is that you may be strengthened with all manner of strength according to that glorious power which being in God he is able to furnish you with that euen with ioy you may be able to beare all troubles how grieuous and how continuall soeuer they be Vers 12. Giuing thanks vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light And as we giue not ouer praying for you so doe we not cease to giue thanks to God the Father because that it is he that by his holy Spirit hath made vs fit to haue a part in the inheritance of Saints whom whether we consider as they are in this world by reason of the comfort and true knowledge of God or as they shall be in the world to come by reason of their perfect blessednesse may well be said to be in light Vers 13. Who hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare Sonne This parte of our inheritance standeth first in that God with a mercifull hand pulled vs out both of the present darknesse of ignorance and disobedience and from that which is to come euen the most fearful punishment of them both And secondly it standeth in this that the same God hath translated vs into the kingdome of his most deare Sonne which being here begun shall be accomplished in the life to come Vers 14. In whom we haue redemption through his bloud that is the forgiuenesse of sinnes In which his deare Sonne we haue a full redemption whereof one parte which is our iustification we haue already receiued waiting for that which remaineth euen the redemption of our bodies all which redemption is purchased vnto vs in the obedience of the Sonne which obedience was specially and most significantly declared in the shedding of his bloud Vers 15. VVho is the image of the inuisible God the first borne of euery creature This Christ that you may know what plentifull and rich redemption you haue in him to the end that you may rest in him alone is thus set forth vnto you as followeth As touching his person standing of two natures he is the most liuely and expresse Image and character of God not only of