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
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
both him and his banquet in comming with the most foule and loathsome garments of the old man which doe more displease the eyes of the Lord then the most base and beggarly raiment in the world can doe the eies of an earthly King 2 Secondly the manner of Gods proceeding viz. 1 That hee conuinceth the consciences so that they are speechlesse 2 That he condemneth the persons vnto vnuoidable and yet vnsupportable torments Then the King came in Verse 11 From this title which is attributed vnto the Lord this doctrine ariseth that God is the onely absolute King ouer all the whole world Doct. 1 Hee it is that is blessed and Prince God the king of the whole world 1. Tim. 6.15 the King of Kings and Lord of Lords This Nebuchadnezzar acknowledged after that the Lord had made him being the mightiest Monarch in the world to become more wretched then the poorest man in the world liuing as a beast for seuen yeeres together after that I say the Lord had abased him and raised him vp againe hee acknowledged that God was the King of all the earth whereas hee thought before that he himselfe had been shewing what manner of King he is Dan. 4.31.32 namely the most high euerlasting of an vnresistable power so that all the inhabitants of the earth are to bee reputed as nothing in comparison of him And the reason why the Lord doth challenge vnto himselfe this title Reason to bee the only absolute gouernour of all the world is this that all power whatsoeuer is deriued from him and limited by him so that all changes and alteration proceede from his al-ruling hand and therefore good cause is there that he should haue the glory of all This reprooueth them Vse 1 that in words will acknowledge the Lord to bee the onely ruler of heauen and earth but in their deeds deny it for what doe they neuer care to get the knowledge of his lawes much lesse to obey them nay they refuse to vnderstand the statutes of the Lord and rise vp in open rebellion against him and yet none more ready then such to cry out of others that they are disloyall subiects such as care not for authoritie and the like Indeed those that are such are much to be commended But in truth they themselues in the meane while are the notablest rebels in that they stand out against the Lord of hosts But they will vaunt and boast that they carry themselues loially towards their Prince and are carefull to obey authoritie suppose for thetime that they doe yeelde outward obedience to the lawes which yet few such doe yet if they doe not submit themselues to Magistrates in and for the Lord all their loialtie is nothing worth for the Apostle Iude speaketh of some that had mens persons in admiration because of aduantage Iude 1â— against whom he pronounceth a woe they would fawne vpon such as were in authority haue them in high admiration Oh they were worthy men their commandements much to be respected so that if they would haue them lie or sweare or commit any villany they would be at their becke and why for their own aduantage that they might get some commoditie or clime to some preferment c. that was their drift and further then to serue themselues they regarded neither the persons nor places of those that were in gouernment all their crouching was for aduantage sake nothing for conscience sake Secondly Vse 2 sithence our God is the soueraigne Lord King of heauen and earth therefore when wee are to stand in his presence and to draw neere vnto his table let vs with all reuerence and due preparation and with all feare and care and good conscience present our selues before his Maiestie The holy Ghost himselfe giueth this aduice concerning an earthly Ptince that if any bee to sit at table with a great Ruler Prou. 23.1.2.3 hee should looke vnto his carriage and restraine his appetite and not behaue himselfe rudely and vnmannerly now if this bee a point of wisedome when a man is to feast with one that is farre his superiour to wash his hands to haue respect of his apparell and if hee haue any suit better then another to put that on and in no sort to carry himselfe disorderly and vnbeseeming such a presence if I say a man would and should deale thus before an earthly Prince that if there be any failing can but giue him a rebuk and check or inflict vpon him some outward punishment how much more carefull and circumspect should wee be when we are to sit at the Lords table who looketh not so much to the externall behauiour as to the inward disposition of the soule and if hee finde vs vnprepared and vnworthy cannot onely smite vs in the outward man but cast both body and soule into hell Thirdly Vse 3 this is for singular comfort vnto all Gods people seeing the Lord their God is the onely Monarch of the world that exerciseth his kingdome from generation to generation this should strengthen them against all crosses and losses and troubles and temptations that though men would tosse them vp and downe and trample them vnder their feet and for that end doe euermore plot and practise against them yet it shall goe well with the righteous for the Lord raigneth ouer their most mortall aduersaries and though the times change and mens affections change yet their king is vnchangeable the same for euer in mercy and goodnesse towards all his true hearted Subiects hee hath turned euery thing to the good of his Church heretofore and so will he deale with his faithfull seruant still euen to the end of the world And thus much of the person of God that he is a King Now for his behauiour he doth not onely prouide for his guests but is there present himselfe in the assemblie of Saints to see the guests not but he saw them before but this is spoken for our capacitie to signifie that as God doth see through vs so he will let men know and feele and finde that hee perfectly discerneth what they are and with what hearts they appeare before him Doctr. 2 whence ariseth this point that The Lord taketh notice of euery guest that sitteth at his table Gods cie is vpon all his guests There are many commers but not all of one disposition therefore doth hee take a view of them that their intertainment may be according to their condition and preparation that if they be good they may speede well if bad they may receiue according to their ill deserts This is euidentin Zephania Zephan 1.12 where it is said that the Lord will search Ierusalem with lights not that the Lord needeth candles or torches but to shew that there are many darke corners in mens hearts where sinne lies lurking which if we will not search the Lord will and finde out euery corruption therein as men by burning Lamps come to the sight of
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
men vpon to haue regard hereunto that they deceiue not theÌ„selues in thinking to haue fellowship with God and Belial together the Apostle Paul telleth such persons of their end Many there are saith he whose God is their belly and whose glory is their shame which minde earthly things They were professors and would make shewes of religion for else the Apostle would not haue taken the matter so to heart but they tooke carnall courses they were addicted to their bellies and sought preferments in the world and minded these things that are here below but their glory was their shame and their pleasure their perdition and whereas they pleased themselues in their wisedome the Apostle could not speake of them but he must weep for them Of whom saith he I told you before now tell you weeping c. Seeing that we cannot set our affections both on carnall things and on spirituall let vs reiect the worst Vse 2 and embrace the best let vs leaue the things that are momentanie and lay fast hold on the things that are eternall and that we may be perswaded hereunto the rather let vs weigh with our selues what our Sauiour here saith of this temporall food He calleth it meate that doth perish And the like may be said of all other things Labour not for the wealth that perisheth when we haue gotten all that may be gotten what is it it is but a corruptible treasure that is quickly gone He that getteth riches and not by right shall leaue them in the middest of his daeies Ier. 17.11 and at his end shall be a foole When men haue heaped vp all the wealth that possibly they can it is but as a great heap of snow let the Sunne of Gods displeasure arise vpon it and it presently melteth and vanisheth but suppose riches do continue with vs there is such corruption in our hearts that they are rather likely to poyson and infect vs then any way to further vs in the course of godlinesse therefore are they called wicked Mammon We do account him a silly man that will accept of money or meate or garments that are suspected to be infectious in that they come from such as haue had the plague-soare running vpon them and yet certainly these things cannot be in any degree so dangerous as riches are vnto those that lay open their hearts as it were to entertain the loue of them the former do but endanger this present life the latter do vndoubtedly without repentance depriue men of euerlasting life and therefore exceeding great is their madnes that will so eagerly pursue after such vanities especially seeing by reason of the vncertainty of their life they haue not any assurance to enioy theÌ„ no not one houre wheras grace as after shall be shewed is an incomparable an incorruptible Iewel which they must needs sorgo while they so greedily huÌ„t after these trifles of the world But that there be no mistaking of that which hath bene spoken we must vnderstand that the purpose of it hath not bene to withdraw any from labouring in his calling and prouiding for himselfe and his family but onely to perswade men in all their labours to serue God and in seeking earthly things to propose vnto themselues an heauenly end that in following the world they may not forsake God and in getting the things that are fading perishable they do not lose the things that are permanent and eternall But for the meate that endureth to euerlasting life We heard what we must not labour for now Christ sheweth what we must labour for to wit Grace and the meanes thereof whence the doctrine is Doctr. 4 that They are most prouident for themselues They are the best husbands that labor most for grace Prou. 2 4. whose greatest labour is for Grace Therefore seeing it caÌ„not be attained vnto without diligence Christs counsell is to vse all carefull endeuour to get it So likewise Salomon aduiseth vs to seeke for vnderstanding as for siluer and to search for it as for treasures So that it is Gods ordinance that men should labour for it if they would haue it Earthly things will not be had but by labour and toile much lesse these things which are of greater value And whereas men may set others aworke for the obtaining of outward matters they themselues may be at home in their houses and others labouring for them abroad it is otherwise in the matters of Grace a man must trauel for it in his owne person if euer he intend to get it he himselfe must pray heare the Word vnderstand it apply it and make vse of it the greatest Monarchâ—n the world must performe these and the like duties and not bid his seruants do these things for him And to encourage vs the rather to set vpon this worke Reasons 1 the Lord hath promised vs certain successe as in that former place of the Prouerbs If thou seekest her as siluer c. then shalt thou find the knowledge of God Others may take a great deale of paines yet not speed well Pro 2.5 they may rise early go to bed late eate the bread of carefulnes hoping to be rich yet be still poore men may labour to be applauded of al yet be derided of all seeke to haue all crouch vnto them and yet haue all to list vp themselues against them studie and beate their heads how to liue a pleasant life and yet none be more vexed and tormented then they but those that spend their paines in seeking of Grace shall neuer lose their labour nor misse of their marke but alwaies obtaine that which they doe desire And when once they haue possession of it it will abide with them they cannot lose it though they would it is so durable and permanent that it will neuer decay and so vnited and ingrafted into the nature of the parties that it can by no possible meanes be wholy taken away nay nor cast away And therefore as in other things so in this the continuance of it addeth greatly vnto the worth of it To haue a lease is better theÌ„ to be a teÌ„nant at wil aâ—se simple is more desireable then a lease 1 Peter 1.4 now grace is a perpetuall inheritance that farre surpasseth all that the world can affoord A man must leaue his earthly inheritance and aboundance he knoweth not how soone neither can his great substance descend into the graue with him neither can he so make it ouer vnto his seed Isal 49.17 but that they may be defrauded of it but the heauenly treasure is ours whiles wee liue and when we die and after death yea at after the resurection for euermore And as the perpetuity so also the excellencie of this in it owne nature should be a forcible motiue vnto vs and set an edge vpon our affections to persue after it continually For whereas other things are dangerous and hurtfull this is alwaies profitable and
are vsually most effectuall euen the most vnlikely of all other in the eye of reason many of them being very filly and of maruellous weake and slender capacity others violently caried with sundry grieuous and strong corruptions of anger pride raging lusts and the like And therein doth the power of God more clearly manifest it selfe in ouerthrowing the strong holds of the Diuell Mat. 11.25 c. Our Sauiour magnifieth Gods name saying I praise thee Father Lord of heauen earth that thou hast hid these things from the wise prudent and reuealed them vnto babes And when the Apostle had spoken of many notorious and abhominable sinners 1 Cor. 6.9.10.11 as fornicators Idolaters adulterers buggerers c. he addeth And such were some of yee but you are washed but ye are sanctified c. If we might make the choice of those that should be conuerted we would haue good natured ciuill men and wise and politicke men and noble and great men to fill vp the number that God might that way be more honored and religion countenanced but God in his wisedome taketh another course that maketh more for his glory he chuseth the worst to make them best and not many wise 1 Cor. 1.26.27 nor many noble are called But God hath chosen the foolish things of the world to confound the wise and the weake things of the world to confound the mighty c. that the whole worke and the glory thereof may be attributed to him alone This should instruct vs to go out of our selues Vse 1 and to looke beyond sense and reason when we are to meddle with the things of God not to thinke we are of capacity sufficient to conceiue the mysteries of saluation but to call vpon the Lord for assistance Neither let vs rest vpō the act done in hearing of the Word or receiuing of the Sacrament as if thereby grace must needes be conueyed vnto vs for we may partake of those ordinances of God to our greater ruine as Iudas and Simon Magus did Further let vs be admonished hence not to depend vpon the excellency of the Minister for it is God not man that giueth working to his ordinances God indeed may heare their prayers but he himselfe doth the whole worke Moses was a rare Minister yet he could not giue grace vnto the Israelites but many of them perished that receiued the Sacrament 1 Cor. 10.5 Iohn Baptist also was a rare Minister yet he could onely baptize with water Christ must baptize with holy Ghost and with fire On the other side doth the vertue of the ordinances depend on God then let vs not be discouraged in regard of the weaknesse of the Minister or of the outward meanes for though neither the party administring nor the things administred can breake our hearts and worke grace therein yet the Lord can and will do it therefore let vs not thinke the worse of that precious Iewell because it is brought by a simple messenger and and in a plaine boxe as it were neither let vs lightly esteeme of pure gold because it is carryed in a leatherne bagge but let vs value the gift according to the worth of it and according to the diguity of the giuer If men should iudge according to corrupt reason they would neuer thinke that a poore man by speaking vnto them by powring a little water vpon them and by giuing them a little quantity of bread and wine should make them Kings and fellow-heires with Christ Iesus for euer but if in this gift we looke vnto the Sonne of man whom God the Father hath sealed and ordayned for that purpose and cast the eye of our faith vpon the promises that are made through him and the all sufficient power that is in him we shall easily conceiue that all this may be wel effected for he is a rich fountaine Of whose fulnesse we all receiue What though our capacity be slender Gods word giueth wisedome to the simple Psal 19.7 Ezek. 36.26 What though our hearts be hard GOD is able and ready to soften them What though we haue plaid the hypocrites So had these here vnto whom our Sauiour directeth this exhortation They pretended to seeke for the bread of life when their coming was onely to haue their bellies filled yet Christ doth not cast them off but biddeth them labour for the food that endureth to eternall life and then promiseth to giue them eternall life And so will he deale with vs albeit we haue bene dissemblers yet if now we turne from our hollownesse to soundnesse and from our hypocrisie to plainenesse we shall be sure of a blessing This is further for the great consolation of all Gods faithfull seruants Vse 1 Is the vertue and effectuall working of the Word and Sacrament the gift of Christ by the appointment of the Father through the grace of the holy Ghost then certainly they are highly in Gods fauour on whom this is bestowed If once we haue any testimony of grace the Lord hath greatly magnified his loue towards vs according to that speech vttered by Wisdomes own mouth Blessed is the that man findeth me he shal receiue life and fauour from the Lord And therfore as Christ telleth the woman of Samaria if we knew who it is that offereth such mercy and what the gift of God is we would esteeme it more highly and seeke it more earnestly then ordinarily we do The Manna that they had in the wildernesse was counted excellent food and they extraordinarily graced and fauored that did eate thereof because Angels were the Ministers of it how excellent then is this heauenly Manna which is by Christs owne hand conueyed vnto vs and made effectuall for our good and comfort Surely we can neuer be ioyfull and thankfull enough for this inestimable treasure The end of the eight Sermon THE NINTH SERMON MARKE 14.18.19.20.21 18. And as they sate at table and did eate Iesus said Verily I say vnto you that one of you shall betray me which eateth with me 19. Then they began to be sorrowfull and to say to him one by one Is it I and another Is it I 20. And he answered and sayd vnto them It is one of the twelue that dippeth with me in the platter 21 Truly the Sonne of man goeth his way as it is written of him but woe be to that man by whom the sonne of man is betraied it had bene good for that man if he had neuer bene borne THis History containeth in it especially and principally the Institution of the Lords Supper wherein 2. things are chiefly to be obserued 1 A conference that was before it 2 The maner celebration of it First for the conference it was betweene our Sauiour his Disciples at the eating of the Passeouer before the institutiō of the other Sacrament wherin 1. Christ Iesus doth discouer vnto them the practise and treason that was conspired against him Iesus said Verse 18. Verily I say vnto
seruant which I pray before thee daily day and night for the children of Israel thy seruants O Lord I beseech thee let thine eare now hearken to the praier of thy seruant c. 5 Fiftly and lastly this is a very great meanes to glorifie God God is glorified thereby Iosh 7.19 in which regard Ioshua saith vnto Achan my sonne I beseeth thee giue glory to the Lord God of Israel and make confession vnto him and shew me what thou hast done hide it not from mee Now if any inquire how wee by this meanes should glorifie God I answer that wee giue him the glorie 1. of his truth in acknowledging that which his word chargeth vpon vs 2. of his iustice if he should proceed against vs and 3. of his mercie in that wee thereby imply we haue hope that hee will forgiue vs. For if wee did expect no fauour we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth Sith then that without this confession there is no promise made vnto vs no sound repentance in vs no abilitie to resist corruption for the time to come and wheresoeuer this is on the contrarie side it puts life into our praiers and brings honour vnto Gods name the point is cleere and euident that this confession is so necessarie that without it there is no mercie to be looked for from God Which maketh for the iust reproofe and condemnation of those that faile in this dutie Vse 1 They preteÌ„d they would fain haue God to pardon their sins but they will bring no bill of inditement against theÌ„selues only in generall they wil acknowledge themselues to be sinners as all are but will grow to no partion lars at all They haue some wit and skill to set out other mens sins to the view of the world in euery branch circumstance therof Note so that many times they make them greater in appearance then they are indeed but come to any offence of their owne if you cannot proue it they will not confesse it if you can proue it they wil excuse it It was not long of them such such prouoked them or intised and allured them but that would not serue Adams turne that Eue perswaded him to eate of the forbidden fruit neither would that cleere Ahab that Iezabels hand was chief in the murdering robbing of Naboth They should rather haue harkened to Gods voice then vnto the wicked counsels and perswasions of any and if they had any worke of Gods spirit in their hearts they would charge themselues and not others For grant that the occasion of their fall was more from them yet the cause was in themselues euen their own cursed corruption and rebellious disposition And therefore their labouring to put off the blame and shame of their sinnes vpon others euidently proclaimeth that they haue not an vnderstanding minde nor a broken and humble and penitent heart And the like may bee said of those that howsoeuer they will come to a recitall of diuers misdemeanors either before God or men or both as the qualitie of their offences requireth the same yet they doe it so slightly and coldly that though they name particulars it is sure they are not touched with them such a cold confession will bring as cold consolation their faint and carelesse sueing for a pardon is the next way to procure them a deniall Secondly this is for instruction Vse 2 that we doe our best indeauour to learne this Art of acknowledging our sinnes aright let vs leaue off aggrauating of other mens faults and passe a hard censure and sentence vpon our one for that will procure vs most fauour and the largest measure of mercie from the Lord. With earthly Iudges the more is confessed by a malefactour the worse it 's likely to goe with him Note but it is otherwise with the great Iudge of heauen the larger and freer our confession is the easier and surer and speedier 1. Cor. 11. shall our remission be if wee iudge our selues wee shall not be condemned of the Lord. Now to th' intent we may performe this dutie the better it will not be amisse to set downe some rules for our direction heerein We must know therefore that in a sound confession Rules for confession these things are requisite 1 That it proceed from a good roote 2 That it be performed in a good manner 1 For the first if the roote be rotten and corrupt the fruit springing from thence cannot but bee distastefull to the Lord. Now that the rotte may be sound these things must be looked vnto in our confession 1 That it proceed from a hatred of sinne 2 From hope of mercie 1 Concerning the former whersoeuer the hatred of sinne is wanting The roote of confession as it was in Saul and Pharaoh when they made acknowledgement of their offences it is plaine that the parties confessing are not wearie of their sinnes It must proceed but of their plagues as Pharaoh was that their acknowledgement proceedeth not from inward remorse for their faults but from some sudden passion From hatted of sinne and from the force of their naturall conscience as in Saul it is euident for both of them fell presently to their old works and waies againe and returned with the dogge to their vomit and with the sow to their wallowing in the mire and so it is with many when the snares of death lay hold of them or some heauie plague lies vpon them or the flashings of a guiltie conscience begin to scorch them When and why hipocrits confesse they are in great perplexitie and anguish euen at their wits end and know not what to doe nor what course to take for the obtaining of some ease And then euen as a dogge that hath ouergorged his stomack will vomit vp that which paineth and troubleth him so will they in like case vomit out some passionate confession looke what comes first to their minds and most troubleth and frighteth them out it shal to one or other But as the dogge when he is eased of his former paine will returne againe to his lothsome vomit and eate vp that which before he had ridde his stomacke of so will they betake themselues to their old custome and fashion of life againe and fall to the fresh practise of those odious monstrous euils which vpon the bedde of their sickenesse or in the day of their heauines they in word acknowledged and renounced as vile and abominable If now of dogs they had beene made sheepe they would neuer haue lapped vp their filthy vomit againe that were enough to poison a sheepe that pleaseth a dog And as Saul and Pharaoh dealt so did the Israelitet in the same sort Psal 78.33.34.36.37 when the wrath of God lay heauy vpon them and hee consumed their daies in vanitie and their yeeres in mourning c. they returned and sought God earely but how â—
1.9 and heale our natures when we haue done our part he should forfeite his truth and his iustice and so he should be a greater looser then wee And forsaketh them This must and will follow vpon the former and this offereth vnto vs another point of doctrine namely that It is not sufficient to confesse sinne Doct. 3 but wee must also leaue and forsake it Wee must renounce and abandon the allowance of euery infirmitie Sinne must bee renounced as well as confessed Isa 55.7 and the practise of euery grosse sinne This as it is commanded by the Prophet Isaiah who saith Let the wicked forsake his waies and the vngodly his owne imaginations c. So was it practised by those worthy and excellent conuertes Acts 19. mentioned in the Acts of the Apostles who did not onely acknowledge their vile and naughtie practises but to shew their thorow detestation of them and their resolution to forsake them brought their curious bookes and burnt them openly Note though the price of them amounted to a great value that so those that had beene witnesses of their sinne might also be witnesses of their repentance and that neither themselues nor others might be infected by them afterwards and that those whose harts were not yet touched with remorse for that sinne might by their example bee drawne to a dislike of it and to hartie sorrow and repentance for it And that a sound confession and a holy reformation goe together might bee further prooued by the examples of Dauid of Peter and of Paul which were formerly alleged who hauing once made acknowledgement of their sinnes neuer fell to the committing of them any more And reason will shew the same more fully and clearely for 1 First Reasons if there be not a leauing of sinne sure it is there is no sound repentance Without reformation there is no sound repentance for if there were the thorow hatred and vnfained sorrow for sinne before mentioned would kill the same at the very roote and then it would die also in the branches 2 This redressing of a mans waies as well as confessing of his faults No saith is very needfull because otherwise one can haue no assurance that hee hath faith for that purifies the heart and if the heart be cleane Acts. 15. all that proceedes from it will bee answerable thereunto A pure fountaine cannot send foorth impure streames 3 Further hee may bee certaine that the spirit of Christ dwels not in his heart for wheresoeuer that takes possession There is not the spirit it expels sinne and will not suffer such filthy ware to rest in that roome where it doth remaine and if it bee not in the warehouse it cannot be brought forth into the shop This serues for the reproofe of those Vse 1 that say and will stand to it that they haue repented and doe repent daiely and why they confesse their sinnes euery daie But haue they mended their faults that they haue so often confessed nay they cannot say so though they repent euery day Note they mend no daie then let them looke for no mercy But to come more neerely to such kind of men they affirme they haue acknowledged their swearing and blaspheming their drunkennes and swilling their brawling contending their rayling reuiling of such as are better then thēselues they haue confessed these the like to be great faults and haue been sorrowfull in their hearts for them but haue they left these foule sins Oh no flesh blood is weake and all haue their infirmities so haue they infirmities Nay these are grosse presumptuous euils and such as howsoeuer being weighed in the ballance of the flesh they seeme light yet being weighed in the ballance of the Sanctuarie they will be found sufficient to presse them downe vnto the pit of hell if they cease not from the practise of them And as for flesh and blood which they say is weake What should Christians talke of that in the sense that they doe if they be but flesh and blood they can neuer enter into the kindome of heauen They that are Christs Iohn 3.3 haue crucified the flesh with the lusts and affections thereof neither are wee any longer debiters to the flesh to liue according thereunto Rom. 8. but me must mortifie the deedes of the flesh by the spirit that howsoeuer sinne will still remaine in vs yet it may not raigne in our mortall bodies that we should obey it in the lusts thereof or that our members should be weapons of vnrighteousnesse for the execution of euill any more And this wee may boldly say Rom. 6. that whosoeuer liueth in those forenamed sinnes neuer yet knew what repentance for sinne and sound confession of sinne meanes And therefore what good conceite soeuer such haue of themselues they doe but flatter and dissemble with a double heart If they haue had some gripings for their scandalous and sinnefull manner of liuing and thereupon haue cast forth some peece of a confession the best that they can make of it is but this Dogsicke that they haue been dogge-sicke as was shewed before and so disgorged their stomackes of that that pained them not in any hatred of the things for they returne to their vomite againe but in desire to be exempted and freed from those bitter pangs and hellish tortures which they finde in their soules At most they are but as the sow that hath been washed seeing that they returne to their old filthines There hath beene onely a change of the outside none at all of the inside for if their nature had beene altered and renewed their words and workes would haue beene reformed and that not for a fit but for euer in the whole course of their cariage afterwards They might indeed now and then meete with a rubbe and stumble sometimes but their walke for the most parte should be in the waies of godlinesse and though they did fall they should rise againe Psal 37. because the Lord would put vnder his hand Therefore let all men carefully looke vnto themselues if they were swearers before the Sacrament Note and be swearers still if idle persons vnthrifts scoffers c. before they come to the word and continue to be such still their case is fearefull Let them be afraid how they stand in the courts of Gods house to heare and how they draw neere to the Lords table to receiue the holy things of God For if they come not to be helped against those grieuous sinnes which heretofore they haue liued in let them know they shall find no mercy and if they finde not mercy Note they shall be sure to meete with iudgement they shall not misse of one And howsoeuer they may bragge that they trust to be saued as well as the best when their liues are as bad as the worst yet they shall finde at the time of death and when the horrible terrors of their guiltie consciences shall
surprise them that all such boasting hath beene vaine and that true repentance consistes in a change of the life without as well as of the heart within and then if they haue not forsaken their sinnes they shall be in danger and in feare to goe from the pangs of death to the paines of hell In the second place Vse 2 seeing it is so dangerous to make semblance that wee are touched with repentance for our sinnefull courses when we proceede not to a reformation of the same Meanes to attaine to reformation therefore it behooues vs to vse all good meanes whereby we may attaine to this reformation such as are these that follow 1 First Auoide the occasions of euill wee must constantly and carefully auoide all the occasions of those sinnes which we pretend that we haue been humbled for If one would not be a gamester any more let him auoide the company of gamesters if one would not bee ouertaken with incontinencie and intemperancy or the like let him neuer frequent such places nor associate himselfe with such persons as that any temptation should by such meanes be offered vnto him Our nature is as tinder Our pronenesse to sinne if others doe but cast the least sparke vpon vs wee are in danger to take fire presently and therefore as we will not set flaxe or any such combustible matter neere the chimney for feare of the worst so let not vs aduenture to thrust our selues into any place where there is perill of infection but be iealous of our selues in eschewing all inducements as vnto any so especially vnto our owne sinnes and those vices that we are most prone vnto Secondly as we ought to forbeare all meanes of euill so we must vse all meanes of goodnesse Vseal meanes of goodnesse not one or two of the meanes but euery one of them in their places for otherwise if we refuse all of them or any of them it is a righteous iudgement of God that wee should liue and die in our sinnes Therefore let vs giue our selues to reading if we can to heareing if wee cannot read idest meditate on the word chieflie on such places as make most against our owne corruptions fast pray receiue the Sacrament and then vsing these meanes conscionably wee shall finde that euerie one of them will worke some grace and minister vnto vs strength and vertue against our speciall sinnes Thirdly if at any time we be ouertaken by infirmitie as who is not often Bewaile infirmities speedilie Iames 3.1 Note for in many things we offend all let vs lament bewaile our offences and that presently vpon the committing of them for if sinne bee quickly and hartely lamented the course thereof will be speedily staied and we shall gaine by an infirmitie which is by that means soundly healed For our experience of our owne weakenesse and so our humilitie will be increased our discerning of the subtilties of Satan and the deceitfulnes of sinne and our care and watchfulnesse to resist it hereafter will be thereby augmented Fourthly and lastly Couenant with God to fight against our master sinnes if none of these meanes will serue the turne wee must binde our selues by a solemne vowe and couenant to labour and striue against our principall and most dangerous corruptions and to abandon them whatsoeuer becomes of vs. And though we may be tempted and that often and strongly yet we must resolue by Gods grace neuer to yeeld vnto them againe If we could thus earnestly set against our sinnes satans assaults would bee nothing so strong for if we did manfully resist the diuell Iam. 4.7 hee would fiie from vs like a coward and his instruments seeing vs resolute would haue no heart to meddle with vs and if we should fall once or twice afterwards the breach of our vowe would so peirce and wound our hearts Note that it would make vs much stronger against new assaults And the true reason why the diuell is so violent in tempting and wee so weake in resisting is because wee hang off Note and halt betweene two opinions as it were and haue such faint resolutions of forsaking our sinnes and doe so seldome and sleightly make couenants for the repressing of them Thirdly Vse 3 this is for exceeding great comfort vnto those of Gods children that haue attained to such a measure of sound godlie sorrow that for their great and grosse sinnes they haue by Gods mercie left them all so that they would not commit them againe for a thousand worlds This is an infallible token of an vpright heart and such may be sure that they haue a portion in the mercies of God which hee promiseth to his chosen people Oh Obiect but they finde many passions and infirmities still Be it so Ans yet if they cease to loue them and to giue intertainement vnto them all is well For presumptuous and offensiue euils we must cease to practise them But for humane frailties it is impossible that the most penitent man should bee freed from them How to discerne that our sinnes are but frailties If our hearts checke vs and wee desire to haue others reprooue vs and vse the meanes before set downe whereby more grace may be euerie day conueied vnto vs though wee be ouertaken many times as a bird in the snare before wee bee aware and haue a sudden flashing in our affections that is readie to shew foorth it selfe in our outward actions yet our hearts are sound and sincere notwithstanding neither should we keepe from our soules that comfort which doth belong vnto vs. Shall finde mercie Heere is the promise of God vpon our obedience and this we may be assured of Whence the Doctrine is Doct. 4 That whatsoeuer we haue beene Mercie for the Penitent or whatsoeuer our sinnes haue beene if wee can bring confession and reformation wee shall finde mercy God will pittie vs and haue compassion vpon vs. as the word signifieth 1. First Wherein it consists that wee shall neuer bee vnder the bondage of it any more 3. Thirdly the Lord will accept of vs and of our seruices and make all the meanes comfortable and profitable vnto vs. When we come to the ministery he will write his Lawes in our hearts When we come to the Sacrament wee shall not onely receiue the blessed bread and wine but we shall haue communion with the sonne of God When wee offer vp our praiers 1. Cor. 10. God will heare in heauen and haue mercie vpon vs and fulfill our hearts desire All these things are promised in the couenant set downe Ezek. 36.25 and Iere. 31.31 as also Isa 1.18 which text is handled in the next Sermon and therefore to that place the larger handling of this point shall bee referred Onely a word or two for the vse of it Which is for very great consolation vnto Gods seruants Vse who neede not to bee discouraged by any of their former sinnes but may make full
that they might not deceiue themselues hee declareth vnto them more particularly what sinnes they should wash away take away the euill of your workes c. herein including an answer to another obiection that the hearts of some might make concerning their sacrifices and their praiers c. before mentioned for they might reply vpon the Prophet in this manner you finde fault with our oblations and tell vs that God loathes our sacrifices and seruices what then would you haue vs doe should we leaue off these workes of piety and quite giue ouer seruing of God Not so saies the Prophet but take away the euill of your workes doe the works still but remoue that which God hates in them reâ—ine the matter but reforme the manner of them Now whereas some might be so shamelesse as to say we haue done so already and doe so still who can charge vs with the euill of our works or with hollownes and hypocrisie in the performance of them To that he makes answer in these words take away the euill of your workes from before mine eies As if hee should say if you might be iudged by men like your selues you would make a good shift but in religious exercises you appeare before the Lord who hath firie eies and espieth the least blemish in your seruices and therefore looke that he see nothing in them displeasing vnto him for otherwise howsoeuer men commend you and your workes God will reiect both them and you After this he proceedeth and sheweth that if they must take away the euill of their best workes much more must they desist from their euil workes and therefore hee addeth cease to doe euill And yet this is not inough but he exhorts them further to do wel and because they were ill scholers and altogether vnskilful in heauenlie matters he bids them learne to doe well as who should say vers 17. you are naturally wittie to inuent mischiefe and iniquitie but for good you haue no wisdome nor sound vnderstanding you know not what to doe nor how to doe you haue neither a good iudgement nor a pure affection nor know how to get either of them and therefore learne to doe well Then for their better direction he commeth to the particular seeke iudgement c. as if hee should haue tolde them in more words you haue beene giuen to oppression heeretofore and haue done much wrong to poore men that could not make good their parte against you this hath been your sinne to deale craftily and vnrighteously but now take a better course seeke iudgment that is labour to finde out what is right and when you know it practise it accordingly and deale with others as you would be dealt withall giue ouer your crueltie and exercise mercy and bee so farre from oppressing any more that now ye releeue the oppressed and so farre from doing hurt hereafter that you foorthwith striue to doe good especially to the poore and such as stand in most need of your helpe and relife not such poore as by their owne lewdnesse and misdemenour haue cast them selues and doe still plunge themselues further in miserie but iudge the Fatherlesse and defend the Widdowe and stretch foorth your helping hand to releeue such as are most worthy of it and haue most neede of it Hauing thus vrged them to sound repentance that they might haue no pretence to keepe them from setting vpon it he remoueth certaine doubts that might arise in their harts to hinder them Vers 18. And before hee commeth to them he maketh proparation thereunto saying come let vs reason together As though he should say now I haue plainely proued that it stands you vpon to repent and haue shewed you how you should repent I know you shall haue diuers reasons from your selues and from the world to the contrarie but hearken not what your flesh or your friends say but what God saith come let vs reason together Now Obiection 1 the first obiection to keepe them from turning vnto God as may appeare by the answer heere set downe is this You haue charged vs to be worse then beasts or Sodomites to be full of crueltie and blood and our consciences tell vs no lesse seeing then we are sunke so deepe in our iniquities it seemes our state is vnrecouerable and so it is bootelesse for vs to set vpon the worke of repentance Nay saith hee not so Answer for though you be so stained with sinne and impiety as I haue said that not onely your hands but your soules and bodies and all bee wholly imbrued with bloody and cruell dealing and your sinnes be as red as skarlet or crimson which are double dyed and died in the woll so that you thinke it impossible to be brought to any whitnesse and purenesse againe as indeede in regard of men it is impossible yet God is able to make you as white as snow Albeit you haue receiued a double die of sinne one in your conception and another in the whole course of your conuersation all your life long Yet the Lord is of that power that hee is able to make you white as well There is no sinne so hainous no sinner so abominable but vpon his humiliation and conuersion hee can and will make him as cleane and as pure as iust and as righteous as Adam was before his fall and as if hee had neuer transgressed at all Not that hee shall be without infirmities but in Gods account and acceptance through Christ hee shall be as holy as the Angels are now in heauen or as hee himselfe shall be when he is an heire of glory in that blessed kingdome Psalm 32. For wheresoeuer sinne is pardoned there it is couered from Gods eies hee will except neither against the greatnesse nor against the multitude of them but where sinne hath abounded Rom. 5.20 grace shall much more abounde Thus much for the first obiection The second might be this Obiect 2 if wee should get a pardon for all our transgressions and be at peace with God our own consciences yet the law is so perfect and we so imperfect that so holie and pure and we so vnholy and impure that we shall neuer hold out in a constant course of obedience thereunto but shall presently foule our selues againe after that wee haue beene washed and therefore as good neuer a whit as neuer the better as good neuer to beginne as not to continue For that he answereth Ans verse 19. that if they doe but consent and bee willing to obey for so it is in the originall they shall eate the good things of the land Which is in effect as if hee should haue said when once you haue truely and thorowly repented you are not any longer vnder the rigor of the Law but vnder grace you come not to a rigorous and seuere Iudge but to a mercifull and kind father that lookes not for perfect obedience but accepts of a minde that is willing to know
seale of the eternall couenant and come to the word to heare the promises of life and yet depart without all comfort and assurance of Gods fauour because they came not with teares for their transgressions and rebellions against the Lord nor with that piercing sorrow which would goe as neere them and bee as effectuall in them as if they shed abundance of teares because wee will not doe the lesser which belongeth to vs God will not doe the greater which pertaineth to him Secondly Vse 2 seeing God would haue all to wash the best as well as the worst let vs be instructed if wee would haue fellowship and communion with God to search our hearts to the intent wee may finde out the hidden corruptions thereof and bewaile the same with a sound and earnest lamentation And then if wee doe but aske mercie wee shall haue it otherwise not For if one of our children haue fallen into some great and grieuous fault wee will not forgiue him till he first humble himselfe as the Prodigall sonne did if there bee in him no remorse for the offence committed but hee continue proud and stubborne still the father should spoile his child if hee should shew him fauour the best course hee can take with him then is to carrie a heauie countenance towards him and a strait hand over him that so hee may recouer him and saue his soule and euen in like sort will God deale with vs where hee loueth most hee will checke and rebuke most till they grow to that reformation which hee requireth and aimeth at in their correction Now to the end wee may the better get this holie affection of sorrow into our hearts Meanes wee must vse all helps needfull for this purpose And first because it is a supernatural worke Pray for it we must intreate the Lord according to his promise Zach. 12. to put his spirit into vs and thereby to mollifie our stonie hearts as hee hath couenanted Ezek. 36. otherwise wee may toile out our selues in vaine and after a long and tedious strife bee as farre nay farther from a tender heart then wee were at the beginning Secondly as wee must craue assistance from heauen so wee must vse the meanes that God hath appointed namely 1 First to call to minde our many and great offences against his maiestie Aggrauate our sinnes and to lay before our eies in as particular manner as we can our corruptions both originall and actuall before and since our callings considering how grieuous they haue beene many of them being commited against our knowledge and consciences yea and couenants made vnto the Lord for the resisting and forsaking of them Further we are to recount with our selues of how long continuance they haue beene how offensiue how pernicious and infectious to others how many we haue poisoned by them of whose recouery wee are altogether vncertaine some of them for ought wee know to the contrarie being already in torments in hell fire for the sinnes whereinto wee haue drawne them and others perchance likely enough to goe the same way after them if the Lord doe not in mercy preuent them by his grace c. These and the like meditations will cause our hearts if they bee not past sense and feeling somwhat to relent Thus did Nehemiah aggrauate their sinnes that liued in his time Neh. 9. and so did Dauid his own corruptions endeuouring in many words to make them odious in his owne eies Psal 51. acknowledging that hee was conceiued in sinne which was the fountaine of all and brought foorth in iniquitie that God requireth truth in the inward parts but hee had beene hypocriticall and false-hearted that God had taught him wisdome in the secrete of his heart but hee had put that out of his consideration and cast it behind his backe when it should haue restrained him from all those ill courses that hee tooke These and many other circumstances are either plainely expressed or by consequent necessarily implied in that 51. Psalme whereby hee labours to set out the hainousnesse of his offences that his own soule might abhorre them and all the world might see his vtter detestation of them Another excellent meanes is not onely with patience to endure Suffer admonition but with earnestnesse to intreate the admonitions and reproofes of those which haue beene and are acquainted with our courses for wee are so full of selfe-loue that others may easily discerne more euill in vs then wee can espie in our selues and those of all other are the best and most faithfull friends that will mercifully and wisely though sharpely and roundly tell vs of our faults as Nathan dealt with Dauid when his heart had beene a long time hardned by lying in sinnes vnrepented 2. Sam. 12. which priuate admonition of his as wee may obserue was a more effectuall meanes for his rousing out of that dead slumber then any or all the publike ordinances of God as the sacrifices of the Law and Sermons of the Prophets c. which all that while hee had frequented And sometime it is found by experience yet still that a wholesome Note and sound and wise reproofe of a Minister of God or some Christian friend in priuate throughly set on and effectually applied hath done that through Gods blessing that many holy and excellent Sermons could not effect and bring to passe for the reclaiming of diuers from the by-paths of iniquitie wherein they had a longtime wandred and gone astray Which is not spoken as if this priuate dealing were to bee preferred before Gods publike ordinances but that wee may haue each of them in due estimation that as we should not despise Prophecying 1 Thes 5.10 Heb. 13.22 but suffer the words of exhortation in the assemblies of the Saints so we should admonish one an other and be admonished one of an other Heb. 3.13 dailie in priuate lest any be hardned through the deceitfulnes of sinne 3 In the next place Meditate of Gods infinite mercy in Christ when wee by our owne searching and examination and by others plaine and faithfull admonition haue found out a great sea of our corruptions then let vs inwardly and seriously ponder vpon the infinite mercie of the Lord our God in giuing vs his dearely beloued sonne and the inconceiuable loue of the sonne in submitting himselfe to become a ransome for vs and that without any intreaty desert or desire on our parte yea euen then when wee were his mortall enemies This was it that caused them in the 12. of Zacherie so to mourne and lament because they considered what Christ had suffered in their behalfe And this should breake and melt our hearts as it did theirs that wee wounded and pierced our deere Sauiour by our transgressions for the Chastisement of our peace was vpon him Isa 53.5 and by his stripes we were healed If he would shedde his precious blood for vs why should we thinke it much to shedde
God knowes your hearts for that which is highly esteemed among men is abominable in the sight of God And the like the Prophet Isaiah laieth vnto the Iewes charge elswhere Isa 29.13 saying This people come neere vnto me with their mouth and bonour mee with their lips but haue remooued their heart farre from mee Hee blameth them not for that they came not to Church or that they refused to make an outward semblance and shew of worshipping him either in word or deed for herein they were verie forward but for that they brought a lame sacrifice or rather a dead carkasse presenting before God the outward man but not caring to bring before him the inward man which hee chiefely regardeth and looketh after and without which the other is of no reckning with him but is esteemed to bee a vaine and sinnefull worship And the same detestation of such hypocriticall seruing of him the Lord sheweth in an other place of this Prophecie Where first hee declareth what kinde of worshippers he requireth and delighteth in Isa 66.2.3 To him will I looke sath hee euen to him that is poore and of a contrite spirit and trembleth at my words Thus ought all to bee disposed and affected that expect any fauour from the Lord that because hee is so holie and mightie and glorious they must come with feare and trembling through a sight and feeling of their owne basenesse and vnworthinesse Which if they striue to doe the Lord promiseth that hee will looke vpon them with a mercifull and gracious eie Then in the next verse hee setteth downe what account he maketh of ceremonious worshippers that contented themselues with offering oblations of bullocks and sheepe c. thinking that God was beholding to them for the same they trembled not at the word neither were sorrowfull nor heauie hearted for their sinnes yet because they were at coste and charges to serue God in sacrifices and incense they thought themselues as good as the best but the Lord sheweth there that he condemneth and abhorreth them and their oblations saying hee that offereth a sacrifice and doth not offer himselfe it 's all one as if hee were a murderer for to that effect are the words He that killeth a bullocke is as if hee slew a man verse 3. and hee that sacrificeth a sheepe as if hee cut off a dogs necke which was then an vncleane beast and reiected amongst others by the Leuiticall law he that offereth an oblation as if hee offered swines blood which was likewise forbidden at that time and counted an abomination to be offered to the Lord. And as for their incense and bowing downe in Gods house he sheweth that it is as if they bowed to an Idole and blessed it it was as hateful and lothsome in Gods eies as the most vile and monstrous Idolatrie that was For hee required of them in those outward oblations that they should haue spirituall affections Note without which the other were so farre from pleasing him that they grieuously prouoked him Hee that did bring a beast to bee killed was thereby to professe before the Priest that hee deserued for his transgressions to bee killed himselfe Now when hee could stand by and see the beast slaine with a bold face and a senselesse heart not trembling at the consideration of his owne wretched deserts the Lord professeth that he will neuer looke with a pittifull eye vpon such an one but esteeme him as a notorious malefactor and punish him accordingly and that he was of power so to doe he maketh it euident in that place by this vers 1.2.4 that his hand had formed the heauens and fashioned all the wonderfull works that are on the earth And they were not so wittie to deceiue the Lord as hee was wise and mightie both to hunt them out and to execute strange and fearefull iudgements vpon them Besides these places there are reasons to confirme this Doctrine for Reasons 1 1. First God doth as strictly command the manner of our obedience as the matter of it and lookes as much that it should be well performed as that it bee performed Hee enioynes the Minister not onely to preach true and sound doctrine but to deuide the word aright and to apply it wisely and fitly giuing euery one their portion in due season Hee commandeth the people not onely to come to the Sermon for so the wickedest may doe but to come with a good and honest heart Hee biddeth vs not onely to pray but to pray in the holy Ghost as Iude speaketh and to pray feruently as Iames saith Iam. 3.16 The praier of the righteous auaileth much if it be feruent And so for all other duties hee would haue vs to be carefull how wee doe them as well as that we doe them Secondly God is a spirit Iohn 4.14 and therefore will bee worshipped not in outward ceremonie alone but in spirit and truth giue him the best words that may bee if we doe not giue him our hearts all is nothing worth Iudas dealt best with Christ of all the disciples in appearance for when all shrunke from him hee stucke to him came and bowed himselfe before him saluted and kissed him Who would not say now had he not been priuie to Iudas his heart that he was the true and faithfull friend aboue all the rest that would shew himselfe thus friendly in the time of aduersitie Yet the swords and staues of those that apprehended Christ were not so odious vnto him as was Iudas his kisse that betraied him because hee had an ill and corrupt minde and a treacherous and false heart in that which he did And such are the seruices of all hypocrites euen Iudas his kisses and therefore they shall bee requited with Iudas his reward except they reforme their hearts and amend their works This makes for the great reproofe Vse 1 not onely of grosse sinners and of hollow-hearted diffemblers but euen of those that haue some sparckles of grace in their hearts nay of the best that liue vpon the face of the earth for none can say hee is innocent in this point but at one time or other in one dutie or other hee hath failed more or lesse if not in the matter yet in the manner of performing the same This will bee more euidently seene in the particulars and therefore my purpose is to speake of 4. kinds of works namely Of the workes 1 Of religion 2 Of loue and mercie 3 Of our ordinarie callings 4 Of recreation And first to giue instance in the exercises of religion Works of religion Euils of hearing who can cleare himselfe therein For if men come vnto Sermons and offer vnto the Lord their bodily presence doe not the most thinke they haue acquited themselues well Albeit in the meane while they bee altogether negligent in making preparation for this worke by searching their soules to cast out the leauen of corruption which wil hinder the powerfull operation of
the word and by getting that sight of their wants that might cause them to come with an eager appetite vnto Gods house They seldome or at least very coldly pray vnto the Lord to giue them an vnderstanding minde and a teachable heart to profit by the meanes but for the most part thrust in themselues ruedly with a proud and vnprepared heart and with vnrulie and distempered affections that when they stand in Gods holie presence are wandring from the duties in hand and running after their couetousnesse or after their delights and so if the word flie in at the one eare it flies out as fast at the other And they doe not mingle it with faith as they should doe but with theirowne corruptions Hebr. 4. which hinder the effectuall working of it and so it seales vp vnto many their owne iust condemnation in steed of being an instrument of God for their edification and saluation And as for Gods owne children in steed of those excellent graces that might be thereby wrought in them it oftentimes hardens their harts and fittes them for sharpe correction So for praier whereas they should lift vp pure hands without wrath and without doubting Corruptions in praier many neuer care what maner of sacrifice they offer vnto the Lord but are full of passion which distracts them and full of vnbeleefe which excludes them from hauing interest in God blessings and so their praiers tumble down againe vpon their heads and bring vpon them iudgements in steed of mercies They may truly say that they haue sought for helpe often and haue had no hearing but it is long of themselues for the sea is not more full of water then God is full of mercy to all that call vpon him in truth and if they could put away their vnbeleefe and hypocrisie and other euils that are mixed with their suites and supplications they should finde that none is so kinde a Father as God is and they should not bee so ready to aske but hee would bee more readie to giue if so be they did come in faith and aske aright as God requireth The like may bee said for the Sacrament of the Lords Supper diuers there are that partake of it as often as their neighbours doe but they are so farre from receiuing benefit and comfort therefrom that it proues hurtfull and vncomfortable vnto them and why because they put not away the euils of this worke Euils to be remoued by communicants But what are they may some demand They are diuerse One common euill Ignorance 1 is grosse and palpable ignorance that men come not discerning the Lords bodie and blood that is not being able to put a sensible difference betweene that and common bread and wine and so comming vnto it no otherwise then to their ordinarie foode not conceiuing much lesse well considering what they are to receiue from God what from man what examination is to be vsed that they may bee worthy receiuers of it what iudgements are to bee feared if they bee vnworthy receiuers and so they feele those iudgements before they feare them 2 A second euill to bee remoued from this worke Vnbeliefe 2 is vnbeliefe which hinders vs that wee cannot finde the inward vertue of those holie mysteries For when wee drawe neere to the Lords table wee should make reckoning of greater benefits then all the kings and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker hee giueth vs for our intertainement the body and blood of his owne sonne to feede vpon hee offereth vs and would exhibite vnto vs if wee had faith to apprehend it Christ his perfect righteousnesse and increase of our true holinesse and entitleth vs to all comforts in this life and to the crowne of glorie in the life to come This many know but they want faith to make application of it to themselues and thence it commeth to passe that their soules are so barren of grace notwithstanding their often communicating at the Lords table The woman in the Gospel that was troubled with a bloody issue said in her heart before shee came to Christ Note if I may but touch the hemme of his garment onely I shal be made whole Math. 9.21 and according to her faith it was vnto her for that touch healed both her soule and body yet shee had no speciall commandement to come nor promise of good successe if she did come nor experience of any in her case that had sped well before her if shee were thus confident hauing had so few meanes to confirme her what strength of faith should wee come withall and what a stedfast expectation of mercie should wee haue setled in our hearts when wee come to Christ Iesus in this his ordinance seeing that wee haue both a commandement and a promise and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament and there is more reason why our Sauiour should pitie vs then why he should pitie that woman for we haue a more dangerous issue of sinne in our soules then she had of blood in her body and many of vs haue beene longer troubled with it then shee was with hers and hee came rather to heale the sicknesse of the soule then to cure the maladies of the bodie And besides all the former hee shall haue more glorie by sauing vs from sinne then by healing her from a bodilie infirmitie and the taking and eating of the blessed Sacrament of the eternall couenant is much more effectuall to draw vertue from Christ then the bare touching of his garment was and hee is neerer vnto vs now in his gracious presence then hee was vnto her then in his bodilie presence This wee should beleeue and rest vpon and if wee doe not wee offer vnto the Lord the greater iniurie for hee is no deceiuer but purposeth to bestow that vpon vs in truth which he makes offer of in shew euen to giue vs as full a communion with the righteousnesse of the second Adam as wee had with the corruption of the first Adam Euen as the branches doe partake of the sappe of the Vine and the members of the body haue life and motion deriued vnto them from the head so shall we receiue grace and life from Iesus Christ in and by his holy meanes so often as wee doe thankefully vse them 3 A third euill that must be put away when wee are to bee partakers of the Lords Supper Vncharitablenesse is vncharitablenes and vnmercifulnesse for that is a feast of loue where we are to receiue further assurance of Gods loue to vs and an increase of our loue to God and men And how can we looke for mercie if we shew no mercie or how can wee expect from the Lord a generall acquittance for all our debts and trespasses when we will not passe by small matters of offence in our brethren Therefore as we would finde any fauour in heauen let
their maisters eie is cast vpon them will bestir them very busily and doe much but when his eie is off them and hee absent from them they will either doe nothing at all or very little in comparison of that they might and ought to doe Such must remember that they should serue the Lord Christ in their places whose firie eies are still vpon them to reward them if they bee industrious and paineful and to punish them if they be carelesse idle and wasteful Fourthly and lastly for our recreations which being lawfull and warrantable in themselues Recreations yet seeing they are mingled with many horrible corruptions by the vsers or rather by the abusers of them we must be likewise carefull to put away the euils of them as First Corruptions thereof the euill end that is propounded by those that are much addicted thereunto and what is that for the most part not to refresh themselues but to gleane mony from their companions vnto which they haue no right at all The euill end of them either by Gods Law or by mans neither shall they euer be able to answer the loosing or getting of such money before Gods iudgement seate Yet that is the deuils sauce whereby their recreations are vsually sweetned which els would not be so wel pleasing vnto their fleshly taste which is a sufficient argument to confirme the vnlawfulnesse of such exercises to those that so vse them because that this mixture with all Note or most of their games and sports is that which the worst doe most delight in and without it count their recreation but an idle thing nay a meere vexation and torture A second mischiefe that vsually accompanieth such exercises Mispending of time is mispending of too much time in their vaine delights which may well be called vaine when they either wholly or for the most part hinder men from Gods seruice and from the works of their callings and make them altogether vaine idle vnprofitable burdēs of the earth Satan that old serpent whom they serue that are thus in bondage to their fond and wretched lusts hath many cunning wiles and craftie fetches both to allure them into his snares and to hold them fast when hee hath intangled them and this is one amongst the rest Note that when one gets and feeles it comming hee stirreth vp in him such a lust after gold and siluer or whatsoeuer they play for that they cannot make an end in any time And if any one loose hee perswades him though indeed there needes not any great adoe to perswade them their owne corruptions carrying too great a sway ouer them in this respect to play one game more to trie if they can recouer that which they haue lost and not to let the winners giue ouer with such dammage vnto them and aduantage vnto themselues and so let slip many a precious houre wherein if they were well busied they might get moregood vnto their soules then all the world is worth And as in gaming so in other pastimes as they call them they are so excessiue in respect of time that in steed of the right end of them which is to quicken and reuiue the spirits and to fit men for matters of greater importance they peruert them to a quite contrarie end and make them meanes to wearie and tire out themselues so that they are for that day vtterly disabled for any worke of religion or of their callings Yet it is strange to heare how those that carry the name and profession of Christianitie will shift off euerie wholsome admonition and rebuke that is brought against them with this what will you not allow vs recreation but it might be demanded of many of them to their shame what is your vocation that talke so much of recreation what sore labour haue you vndertaken so to wearie you that you should stand in neede of so much refreshing In truth if things were well examined we should finde that such make their sports to bee their vocation if they haue any at all not their recreation For they doe nothing else or very little else but eate and drinke and sleepe and play and so consume their daies and spend the greatest parte of their life like Epicures that dreame of no other happinesse but of following their delights and giuing themselues ouer to beastly voluptuousnes and sensualitie And whereas recreation should bee vsed onely as physicke they make it their ordinarie diet If wee should heare a man alwaies inquiring after skilfull Physitions Note and calling for nothing else but Physicke Physicke we would presently conclude certainely this man hath a very sickly body and what els can we think of those men that are stil following after vain delights and in whose mouthes there is nothing so vsuall as recreation recreation what else I say can wee thinke of them but this surely these men haue very sickely soules There is very little inward ioy and spirituall contentment in that heart where so much is sought for from these externall things A third euill in recreations is inward fretting and outward chasing especially when they breath out monstrous oathes Fretting and chasing blaspheming and fearefull blasphemies against the God of heauen and horrible imprecations and cursed speeches against his creatures which are too too vsuall in their carding and dicing c. For there are none more outragious people then those that are caried away with the streame of those vnruly lusts And whereas many of them will confesse that these things are amisse and should be mended but they know not how to doe it let such know that how lawfull soeuer such recreations are vnto others it 's sure they are vnlawfull to them Note For how can they either comfortably pray for a blessing vpon that they go about before they set forth in the morning whē they rush on such occasions vnto them at least of dangerous falling and fearefull prouoking of the Lord or how can they returne at night to render thankes and to looke their father in the face with any comfort when they haue beene all the whole day so busilie imploied in the seruice of the deuill and of their owne sinfull flesh what lawfull vse then can they haue of that which they can neither craue a blessing on before they vndertake it nor giue thankes for when they haue finished it seeing that wee are commanded Whatsoeuer we doe in word or deede Coloss 3.17 doe all in the name of the Lord Iesus giuing thankes vnto God the Father through him If such men therefore cannot remoue the euils of this worke Note it were farre better for them to remoue the worke itselfe which they may well doe and yet haue many other honest and Christian refreshings sufficient for their comfort contentment rather then so to misspend their mony and time and strength and to cast away their own soules in the pursuite of such base trifles and alluring vanities that doe so
a great part of the Scripture Yes surely few were better instructed then he was yet he found such great blindnesse of minde and deceitfulnesse of heart still when he came to matters of practise that hee neuer ceaseth crying for more vnderstanding of heauenly things As also the wise man exhorteth to call for knowledge to seek her as siluer Prou. 2.3.4 and to search for her as for treasures That as couetous men neuer thinke they haue gold and siluer enough so Christians must neuer thinke they haue heauenly wisedome enough 1. Cor. 14.1 but still couet more and more after spirituall things 1 Heere are those sharpely to bee reproued Vse 1 and much to be condemned who are too too well conceited of themselues and of their owne wits that will bragge and boast that they are not so simple but they know well enough how to serue God and to doe the duties that pertaine to them in their families they haue not beene so many yeeres maried nor liued so long in the world but they know sufficiently without teaching what belongeth to the dutie of an husband of a father Note of a master and all other things that a Christian man should know These foolish men in saying thus doe little consider what they speake against themselues and how farre they discouer their own nakednesse hereby they make it apparant that they haue in them no Christianitie at all for what are they wiser then all the Prophets and righteous men that liued in ancient times they saw and acknowledged their great want of the vnderstanding of holy things and that not for modesties sake 1. Sam. 1.11.13.14 but they and others rued it and felt the smart of their defects that way How foulely was Eli ouertaken through ignorance in censuring condemning good Hannah for drunkennes when shee was powring out her soule before the Lord because shee moued her lips onely and vttered no words in his hearing but spake in her heart vnto God And the like might be said of many indiscreete speeches actions of the disciples of Christ before the resurrection and till they had receiued the spirit of vnderstanding in a more plentifull measure Want of wisdome And to come more particularly to our selues who hath that wisedome that he should haue to make his vse of prosperity or aduersitie to profit by Gods hand in mercie or in iudgement vpon our selues or others nay who hath attained to that soundnesse of iudgement as to vnderstand the Scriptures so well as hee should when hee readeth them or heareth them read by others or which is a farre easier matter to make a right vse of them in applying them to his own soule when they are plainely and soundly preached and expounded vnto him he that thinketh that hee knoweth any thing fully and perfectly in these matters let him be assured that hee knoweth nothing as yet Prouerb as hee ought to know and as for him that is wise in his owne conceite there is more hope of a foole then of him For a naturall foole though hee bee not capable of instruction and aduise yet by the whip may bee kept within some compasse Prouer. 27.22 but nothing will be auaileable with a conceited foole Though thou shouldest bray him in a morter as the wiseman speaketh among wheate braied with a pâ—stell yet will not his foolishnes depart from him you may sooner driue his soule out of his body then you can driue folly out of his soule This is for our instruction Vse 2 that if wee would carry the name of Christians and be such indeed then we must learne our dutie to the intent we may doe it and euery one striue principally to know what hee himselfe should bee Many labour to speake well and to haue words of discourse but let vs learne to doe well which if we endeuour to doe then Thirdly here is matter of great consolation for vs Vse 3 for hereby we may gather good assurance vnto our owne hearts of the soundnes of our repentance and conuersion vnto the Lord this beeing here in the text set downe as an infallible note of those that haue indeede turned from their euill waies to serue the liuing God that they learne to doe well Proposing of good questions Therefore they may take this for their comfort who are still proposing of good questions what they must doe and how they must do it by what meanes they may get out of this or that sinne and attaine to such or such a grace how they may be most profitable helpefull and comfortable to themselues and others this was the practise of the Publicans and fouldiers and of all sortes that were inwardlie touched in their consciences by the preaching of Iohn Baptist Luke 3. euery one of them came vnto him saying what must we do of the Gayler who when once he began to be humbled came trembling and fell downe before Paul and Silas saying Sirs Act. 16.29.30 what must I doe to be saued for howsoeuer Gods seruants haue learned for the most part what things in generall must be done yet still they haue many scruples and doubts in their consciences as whether such and such things come within the compasse of their callings what warrant there is for it in the word whether it may be done at such a time in such a place before with or amongst such persons what circumstances they must obserue in their proceeding what affection they must carie in the matter and the like For they finde such a Sea of hypocrisie and pride in their hearts that they thinke they are neuer sufficientlie furnished with wisdome and goodnesse for the performance of holy duties but are still icalous and suspicious of themselues lest they should be led aside with by-respects Howsoeuer such men and women thinke and speake hardlie of themselues and are still bewailing their manifold imperfections and failings in euery good exercise yet the Ministers of God Note finde that of all others they are the worthiest hearers and practisers and receiuers of the Sacrament Manie count them learned Christians that haue gotten such knowledge as that they can say much but they are in truth the best learned that haue obtained grace to doe much according to the exhortation of the Prophet in this place Learne to doe well Seeke iudgement Now because men will very easily shift off generall precepts hee contenteth not himselfe with the former exhortation but as hee had bidden them to doe well so here hee commeth to particulars and sheweth them wherein their chiefe and speciall care and endeauour should bee to doe well Seeke iudgement c. Hee had before charged them that their hands were full of blood and that their great men and men of authoritie were notable oppressors and spoilers of their brethren and neighbours that were meaner then themselues following after rewards and not iudgeing the fatherlesse and the widowe nor suffering them to haue equitie
according to the goodnes of their cause but rather abusing their authoritie to the hurt of the good and to the maintenance of the bad in their lewd and sinfull practises If honest men had neuer so good a cause and neuer so good a conscience yet if they brought them no bribes they were likely to goe by the worst and if sinnefull and wretched persons had neuer so ill a cause yet if they presented them with great gifts they should carie it from all others Now the Prophets purpose being to bring these men to repentance hee saith Seeke iudgement that is Search diligently what ought to bee done according to your places and when you know it see that that you practise it Whence ariseth this point that It is a note of true repentance Doct. 5 and of an honest and sincere heart to discharge the duties that belong vnto vs in our places and callings For looke what is here said of Magistrates Euerie one must doe his owne dutie and men of higher places that if they would manifest the soundnesse of their repentance and the vprightnesse of their hearts they should leaue off their oppression and fall to equall dealing betwixt man and man the like holds in all other callings and among men of all sorts and degrees to wit that they put to their vtmost endeauour to finde out what are the works of that vocation wherein God hath set them and accordingly to doe the same reforming the speciall things wherein they haue faulted heretofore This Iob sets downe as a marke that hee was no hypocrite though his friends iniuriously charged him to be such a one because hee was carefull of those good duties that did pertaine to him in his place both as hee was a Magistrate and as hee was a rich man in both which respects hee shewed all good faithfulnes for as hee was a Magistrate hee saith I releeued the poore that cried and him that had none to helpe him Iob 29.12 The blessing of him that was readie to perish came vpon mee and I caused the widowes heart to reioice I put on iustice and it couered mee my iudgement was a robe and a crowne c. Neither would hee shift off matters to ease himselfe and to free himselfe from paines and troubles but saith hee If I knew not the cause I would search it out diligently and though the pray were in their hands nay as it were in the mouthes of those that were strong and fierce as Lyons Yet he saith that hee would breake theiawes of the vnrighteous man and plucke the pray out of his teeth Hee would aduenture himselfe for the innocent in a righteous cause though it were with as great danger as for a man to pull the pray out of the iawes of some hungrie and sauage wild beast that would be ready to deuoure any that should come neere him Then as hee was a rich man Iob. 29. Iob 31.16 hee sheweth that hee disposed his wealth to that end which God had appointed I was saith hee a father vnto the poore I restrained him not of his desire nor caused the eies of the widowe to faile I did not eate my morsels alone but the fatherlesse did eate thereof And from his youth hee grew vp with mee as with a father c. I sawe none perish for want of clothing nor any poore without couering but their loines blessed me because they were warmed with the fleece of my sheepe Further that this faithfulnesse in a mans owne calling is a notable testimony of an honest heart and of a good conscience it appeareth by the speech of our Sauiour where he approueth himselfe and his actions vnto his father saying Father Iohn 17.4 I haue glorified thee on the earth how prooues hee that I haue finished the worke which thou gauest me to doe Many times men set vpon workes which God neuer commanded them to doe but which their owne flesh and Satan bade them do or if they begin to goe about good workes that the Lord commandeth they doe not goe thorow with the same as Christ Iesus did and therefore they neither bring glorie to Gods name nor comfort vnto themselues by that which they doe but this is it indeed that will stand men in steede when they shall come to make their accounts before the Lords iudgement seate if they can truely say Lord I haue done the worke that thou didst appoint mee I haue beene exercised in those businesses and affaires which thou diddest enioyne me haue gone thorow with the same So when the Lord Christ Iesus would commend a worthy seruant what is the commendation that hee hath giuen him Matth. 25. that hee hath faithfully imploied those talents and gifts that his master committed vnto his trust 1. Cor. 4.2 vnto his best aduantage And this as the Apostle speaketh is required of disposers that euerie one be found faithfull That is that they discharge euery one the duties that pertaine vnto them in their places withall due care and conscionable regard This serues for the iust reproofe of those that make some shew of Christianitie Vse 1 and would faine goe vnder the name and number of sound professors of the Gospell and yet are most vnfaithfull in their owne charges Many are good neighbours abroad but bad gonernors at home They can aduise others for the best but they haue no care at all to order their owne families in the feare of God Many husbands are kind and courteous abroad but churlish and vnmercifull to their yoke-fellowes and to their Children and seruants at home Many wiues will seeme religious who yet are not helps in their familie obedient to their husbands fearing to offend them nor seeking in all good and lawfull things to content and please them Such masters and husbands and wiues can haue little comfort of their faithfulnesse when they faile most in those things wherein the power of godlinesse should most shew it selfe namely in discharging a good conscience where they are tied so to doe by the neerest and strongest bonds And this is a great fault in diuers seruants who when they haue gotten a little knowledge of religon and can discourse of some points thereof begin to thinke that then they haue a dispensation to be idle and slothfull headstrong and masterfull testie and impatient when they are told of their faults and the like Oh this is a wofull vse that they make of their reading and hearing the word of God Titus 2.9.10 if they had well obserued that which most concernes them they should haue found that the Lord commandeth seruants to please their masters in all things not answering againe and to shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Ephes 6.5 And againe Seruants bee obedient vnto them that are your masters according to the flesh with feare and trembling in singlenes of your hearts as vnto Christ And no lesse effectuall
in order and to fright his conscience from all manner of sinne and impietie as is more fully described vnto vs in that Chapter And good reason there is Reason why wee should esteeme Gods arguments aboue any other because hee is wisdome it selfe and therefore seeth what is best for vs and hee is loue it selfe and therefore will direct vs in the way which shall appeare to be most safe and most comfortable in the end what stumbling blocks and rubs soeuer wee finde therein for a season The diuell the world and the flesh bring onely shewes of reason pretend loue vnto vs when they mean nothing lesse as the euent will plainly manifest but Gods reasons will hold out when they are waied in the ballance and what hee saith shall stand when heauen and earth shall fall and if wee take those courses that he would haue vs wee shall plainely perceiue at last that hee meant vs more good in so aduising vs then wee could possible thinke or imagine This sheweth and condemneth their follie who Vse 1 when they haue motions or perswasions to vndertake any good thing or any purpose to become more sober and staied in their cariage and course of life will first heare what their carnall friends can say and what the world and their owne flesh can alleage to the contrarie Alas these men are more likely a great deale to renounce all goodnesse then to continue in the practise of any godlinesse If once they giue care to the reasons of the deuill and of the flesh they are gone For as the perswasions of God by his word and spirit should make vs begin so must they cause vs to hold on or else wee should faint in the midde way or rather turne aside and walke in a quite contrarie way And as this is true in generall for the profession of Christianitie so is it as true in all particular duties as to giue instance in some those that haue to deale in matters of strife and contention for the most part are possest with this conceit that if they should not answer like for like and returne one disgracefull speech for another and requite one iniurious action with another euerie one would in a short time grow bold with them and be ready to wrong and abuse them But where doth God say so Nay the very truth is that when they seeke by such meanes to right themselues and by such shield Note to defend themselues and to repell their aduersaries whereas they had men onely against them before now they haue three for one against them to wit God and men and their owne consciences whereas if they would follow Christ his rule Mat. 5.44 to blesse those that curse them and to doe good to those that hate them and to pray for those that hurt and persecute them and so ouercome euill with goodnesse they should certainlie haue the Lord and their owne consciences on their side and it may be also make their foes to become their friends by that meanes Rom. 12.20 For the wisedome of God telleth vs that this is the way to heape coales of fire vpon their heads which shall either melt them and turne their affection to vs or burne them and leaue them more inexcuseable before God and their owne consciences and so hasten his iudgements vpon them If men can be patient and content to sit downe by wrongs offered God will stand for them and reuenge the quarell of the meeke and that which men thinke will be the readie way to drawe infinite troubles vpon their owne heads and vtterly to vndoe them we shall finde to be the directest path that leadeth vnto peace and quietnes and that course which will indeede make vs for euer Mat. 5.5 For as our Sauiour promiseth the meeke shall inherite the earth Others there are that thinke if we should make conscience of religion and begin to reade the word to frequent sermons to haue prayer in our families and the like this would make vs to bee scoffed and mocked at and to be tearmed precise fooles for our paines But let such heare what the word saith that pronounceth them blessed Psal 1. Psal 119. that delight in the law of the Lord and meditate therein day and night and that seeke him with their whole hearts yea albeit they should meete with some disgrace and opposition in the world blessed are yee saith Christ when men reuile you and persecute you Matth. 5. and speake all manner of euil against you faisly for my names sake Reioice and bee glad for great is your reward in heauen Is it not better to endure a little mocking from men for a time and that for weldoing then to vndergoe the wrath of God for euer for ill doing Consider in particuliar what benefit we may reape by the ministery of the Gospel Isai 55.3 Iam. 1.21 Heare saith the Prophet Isaiah and thy soule shall liue Receiue the word with meekenesse saith Iames which is able to saue your soules Reuel 1.3 Prou. 28.9 Blessed is he that readeth and heareth the words of this Prophecie saith the spirit in the Reuelation and on the other side hee that turneth away his eare from hearing the Law his prater shall bee abomination Prou. 1.24.25.26 saith Salomon and againe the wisdome of God speaketh thus Because I haue called and yee refused I haue stretched out my hand and none would regard But yee haue despised all my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth These and the like places if wee could thorowly consider of they would worke more powerfully with vs to cause vs to desire the word and to retaine and keepe our hearts still in the loue and liking of it then all the reproaches and persecutions in the world could to withdraw our affections from it But for want of this many sore and dangerous yea sometimes desperate euils doe befall men for if wee consult with reason it will tell vs that either our sinnes are so great that they cannot be pardoned or else so small that they neede not be repented for This made Cain and Iudas those cursed and damnable reprobates to dispaire and cast off all hope of mercy because they would not hearken what God or his seruants could say but onely what Satan and their owne flesh could say whereas if it had beene possible for them to haue looked into the promises of life made vnto grieuous sinners and in assurance of faith haue craued remission and pardon for their offences they might haue beene forgiuen euen Cain and Iudas as well as Peter and Paul for they had all committed damnable sins in themselues and that repentance which preuailed for Peter and Paul would haue beene as effectuall for the two other if they had attended to Gods voice and humbly and earnestly sought for mercie at his hands This serues for our instruction Vse 2 that in
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
warning that they had a multitude of the people of Ephraim and Manasseh Issachar and Zebulun had not clensed themselues according to the Law in that behoofe prouided Exod. 12. and Numb 9. and therefore were in danger to bee cut off Leui. 7.20 In this regard they were in great distresse and in a sore strait yet they thought it better to receiue the Sacrament though they failed in some circumstances of their preparation then to omit it vntill the next yeare hauing wanted it so long before whereupon they aduentured to eate the Passouer which being ended Hezekiah in feare of Gods displeasure and in commisseration of the people that stood in danger of Gods plagues and punishments falleth to praier for them and is instant with the Lord in their behalfe hee saw their great desire to bee made partakers of it the paines that they had taken to come vnto Ierusalem for that verie purpose and perceiued a strange hand of God in inclining their hearts so far and thereby was hee incouraged to become a mediator as it were betwixt God and them and thus he prayed vnto God for them The good Lord bee mercifull toward him that prepareth his whole hart to seek the Lord God of his fathers And the word that is translated be mercifull signifieth thus much in effect as if he had said the good Lord pardon and supply that which is wanting in him that prepareth his whole heart And now they wanted not so much willingnesse as time to prepate themselues and therefore he praieth the Lord to bee fauourable vnto them And that he might haue more assurance that his praier should bee effectuall he buildeth it vpon strong and sound reasons taken 1 First from the nature of God implied in the word good verse 18. which goodnes of his is neuer seene so much as in shewing mercie to them that are in distresse As if he should haue saide Lord thou art good in thy selfe and good vnto thy people and heere are such as stand in great need of thy goodnes and therefore be mercifull and gracious vnto them 2 Secondlie from the name of God Iehonah implying his constancie and vnchangeablenes in himselfe and in his loue and the fruits thereof towards his seruants Hezekiah knew that he had beene mercifull vnto as great sinners as they were in former times and that he was the same God still and therefore hee intreateth to manifest so much in passing by the frailties of these communicants Verse 19 3 A third reason is taken from the Couenant that hee is the God of their Fathers by reason whereof he was bound vnto them and their children so that hee could not denie them any thing that they should aske in faith These arguments are drawne from God Verse 19 Another argument there is taken from them that they sought the Lord c. which seeking of theirs is set out by the manner of it that they prepared their whole heart to seeke him not as if their hearts were so free from sinne or so ful of grace as they should haue been but that they were true plaine sincere not such as had no sinne for it is said they were not clensed according to the Purification of the Sanctuarie but that did loue no sin not such harts as wanted no grace or preparation for Gods ordinance but such as were humbled for the want of grace and of that preparation that they should haue made This was his praier with the reasons of it the effect followeth Verse 20 And the Lord heard Hezekiah that is so heard him as that hee accepted and performed his request for it is said he healed the people that is gaue them that which God doth offer vnto his people in the Sacrament they receiued the seale of the couenant and he made good the Couenant vnto them as shall be shewed afterwards more plainlie and particularlie in the seuerall branches thereof The summe then of these words is the godly care of Hezekiah for those that came in part vnprepared vnto the Passeouer And here we may consider 1 What he did he prayed for them where we may note 1. The substance of his praier to wit that God of his rich mercie would supply all their wants 2. The persons for whome he praieth who are described 1 By their sinceritie that they were such as feared God and sought him with their whole heart 2 By their infirmitie that they wanted the legall clensing 2 The effect that followed vpon his praier which was two-folde God 1 Heard his praier God 2 Healed the people Vers 19. The good Lord be mereifull Doct. 1 In that Hezekiah being appointed by God to be a gouernor Praier to be ioyned with instruction taketh this course of seeking to the Lord for his people we may from his example learne this Doctrine that it is the dutie of all gouernors and superiours not only to teach them that belong vnto their charge and depend any way vpon them but likewise to pray for them Good Rulers must not onely informe those that are vnder them what they must doe and stir them vp to good duties by wholesome instructions but they must also become suiters to the Lord for them that hee would frame their hearts to do as they are taught and to pardon them where they come short It was well done of Hezekiah to send abroad messengers to call the Israelites to the worship of God But this he knew was not inough and therefore hee beseecheth the good Lord to shew himselfe fauourable vnto them Thus also dealt Dauid another King Psal 51.18 placed ouer Gods inheritance Bee fauourable vnto Zion for thy good pleasure saith hee builde the wales of Ierusalem And so did Moses that worthy gouernour of the Lords people not contenting himselfe to bee often teaching and instructing them whom hee had the charge of but euer and anon praying for them as occasion was offered that God would releeue them when they were in wants that hee would defend them when they were set vpon by enemies that he would pardon them when they had kindled his wrath against them c. The like is noted of Iob how carefull hee was for his children euen when they were in a sort from vnder his shadow and had houses of their owne to dwell in for it is said Iob 1.4.5 that his sonnes went and banqueted in their houses euery one his day c. and when the daies of their banqueting were gone about Iob sent and sanctified them and rose vp earely in the morning and offered burnt offerings according to the number of them all For Iob thought it may bee that my sonnes haue sinned and blasphemed God in their hearts thus did Iob euery day Heere wee must vnderstand when it is said that hee offered sacrifices for them that hee praied for them also for those two sacrificing and praying euer went together that God would pardon them al their sinnes which they had committed while
they were at their feasting merry together at which times many faults escape young people which they take little notice of but Iob considered thorowly of them and was euer mindefull and carefull to vse the meanes of God for the remitting and purging away of the same that his childrens soules might not bee infected nor Gods anger prouoked thereby A rare example worthy the imitation of all godly parents Note yet imitated but of avery few for how small is the number of them that are thus iealous and fearefull of themselues and if they faile of this godly care for their own soules how can they be iealous with a godly iealousie of the soules of those whom God hath committed vnto their charge Now the reasons why we must bee as ready to speake to God in praier as to them in precepts are these 1 First Reasons because God commandeth vs to pray one for another Now if those that are not tyed vnto vs by any neere bonds Iam. 5.16 Gods command are to be recommended vnto God in our praiers much more those whom God hath more especially vnited vnto vs either by nature or by dutie seruice on their part to be performed vnto vs. Yea Christ Iesus straitly commandeth vs to pray for our enemies Mat. 5.44 Now if that be a bounden dutie how much more is it to pray for our friends especially if withall they bee Gods friends seeing they by our praiers may bee much helped and without them much endangered The Prophet Samuel vnderstood that this was a dutie when hee accounted the neglect hereof to bee a sinne against God as in that booke it appeareth that hee did for when the people were frighted and humbled both by the words of Samuel and by the myraculous work of God in sending extraordinarie thunder and raine in the time of wheate haruest and thereupon came vnto Samuel saying 1. Sam 12.19 Pray for thy seruants vnto the Lord thy God that wee die not his answer was God forbid that I should sinne against the Lord verse 29. and cease praying for you A second reason is because except they ioine petitions vnto God with instructions vnto them No blessing to be expected without praier 1. Cor. 3.6.7 they can looke for no blessing vpon the good lessons they giue vnto them All planting and watering is in vaine except God giue the increase and if wee would haue any increase it 's good reason we should seeke it at his hand by praier Therefore both of them must bee ioyned together wee must doe the best wee can and then say as Noah did Gen. 9.27 Lord perswade Iaphet to dwell in the Tents of Sem. Except the Lord did perswade the heart as well as Noah did the eare hee knew all that he could doe was but lost labour Thirdly vnlesse they pray for a blessing No thankfulnesse vnlesse that haue gone before they can neuer be so thankefull for any good that is wrought vpon such as are vnder them They haue had no hand in pulling downe Gods hand vpon them and therefore they haue no heart to giue him praise for the same but when any gouernour or superiour hath had a strong hand in drawing downe the mercies of God vpon any that depend vpon him and seeth the good effect of his praiers and of his teares this cannot but make him glorifie and magnifie the Lords goodnesse for hearing and granting their requests in remoouing euill things or bestowing good things vpon such as are vnder their iurisdiction This serueth for the reproofe of those Vse that thinke they haue done as much as they need For Superiours sufficienly discharged their consciences if they haue called their children and seruants whole familie to the word and Sacrament and to be examined before they receiue the same though in the meane while they neuer call on the name of the Lord to blesse them and the meanes and to bee good and gratious vnto them where they failed in preparing themselues When Iacob was to send his sonnes into Aegypt to buy food of Ioseph he praied instantly that God would vouchsafe to be with them to giue them prosperous and good successe in the businesse they went about God almightie giue you mercy saith hee in the sight of the man Gen. 43.14 Now if he thought it his dutie to pray for them when they were to come before Ioseph which was but an vnder-gouernour in Aegypt how much more should wee count it our dutie to pray for such as belong vnto our charge when they are to come before the whole Trinitie euen before that God that is the soueraigne Lord and King of heauen and earth full of glorie and full of maiestie how much more I say should wee desire that they might finde fauour in his eies especially considering that Iacobs sonnes went but for the food of their bodies which they might either haue or want without any extraordinarie hurt vnto themselues whereas those that are to be partakers of Gods ordinances are to be suters vnto him for the food of their soules and so bee euerlastingly saued if they can obtaine it or else take their bane and bee liable to Gods heauie displeasure and in danger of iudgement inward and outward in bodie and soule not onely in their life time but for euer after if they repent not for their disorderly and contemptuous approching vnto him in his holy seruices so that there is much more reason wee see that gouernours should bee earnest with the Lord for those that are vnder their rooffe then there was for Iacob then to be earnest for his sons and therefore let all those bee humbled and reformed that haue beene slacke and negligent in the performance of this dutie Secondly Vse 2 let inferiours heere bee admonished that as gouernours are to sue vnto the Lord in their behalfe the husband for the wife For Inferiours parents for their children masters and mistresses for their seruants so they on the other side are to bee gentle and humble and tractable that their superiours may haue good incouragment and good successe in the supplications that they make for them Wee doe not read that Hezekiah at any other time dealt so earnestly with God in the cause of the people as at this time hee did and what mooued him to be so importunate now euen this that hee saw they had hearkened vnto his perswasion and taken great paines to come to Ierusalem from all quarters of the Land and being there hee perceiued that they had some sorrow and remorse for their former impietie and some desire to become better for the time to come now when hee discerned that they came on so fast and that they were halfe healed already hee bendeth all the force and strength of his praiers for the obtaining of mercy and fauour for them and so found that good effect that hee desired and expected And that was it that made Dauid so plentifully and
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
The Lord will not deceiue them nor shut out those supplications that they make before him but according as they intreat of him where their faith is weake he will strengthen it where their repentance comes short hee will perfect it where their loue is cold hee will increase it and in a word where any good thing is wanting hee will supply it If Hezekiah Note praying for such a great multitude which had beene monstrous Idolaters and had continued long time in their Idolatrie heaping vp one abomination vpon an other and now came to the Sacrament not of their owne accord but by the intreaty and perswasion of Hezekiah and his Princes and being thus come failed much in that preparation which they should haue made if hee I say had such good and gracious hearing from the Lord things standing as hath beene said then how much more may wee expect mercy from him when we intreat for our selues who through Gods wonderfull restraint and gracious prouidence haue not fallen into such notorious euils nor into such greeuous and monstrous offences as they had done especially if wee haue this witnesse vnto our soules that wee come voluntarily and in some degree preparedly vnto the mysteries of saluation and are so farre from looking for intreatie or exhortation thereunto that through Gods grace and goodnesse wee would not bee restrained from it for any worldly gaine And healed the people For the vnderstanding of this wee must know that sinne maketh a wound and that the word and Sacrament are meanes and plaisters as it were to heale the same if they bee rightly applied and blessed vnto the receiuers of them In that they found this good effect vpon the eating of the Passeouer and Hezekiahs praier made for them the doctrine hence to be learned is that The Sacrament worthily receiued Doct. 5 doth heale and cure For whence came their healing in this place The vertue of the Sacrament but from the vertue of the Sacrament blessed vnto them at the earnest request of that holy king Hee telleth vs not the particular euils of which they were healed because we should conceiue that they were in a sort perfectly and thorowly cured of all First of the euils that were in their soules they were pardoned their consciences quieted and their hearts bettered so that they had a greater dislike of their own corruptions and of Satans temptations and more power to withstand them and to ouercome them then formerly they had Then for outward euils if there were any sickenesse or weakenesse or any other crosses or calamities vpon them they had the same either quite remoued or at least sweetned and sanctified vnto them for their profit and comfort For this is the substance of the couenant whereof the Sacrament is a seale made vnto penitent persons Ezek. 36. which hauing beene spoken of before it would be needlesse at large to repeat the same things againe Only in briefe for the vse of this point Vse let vs hence learne to make full account of this healing when the Lord shall please to make vs partakers of the body and blood of his deare sonne For then that seede is cast vpon euery faithfull heart that will spring vp in due season vnto euerlasting life and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord who hath done such great things for vs. Let vs then looke for much and we shall haue much Open thy mouth wide saith the Lord and I will fill it Therefore when we behold with our naturall eye the bread broken the wine powred forth and offered vnto vs by the hand of the Minister Note let vs lift vp the eye of our faith and looke vpon Christ Iesus who is as it were held forth vnto vs by the hand of the Trinity being broken with many sorrowes terrors in bearing his fathers wrath and vndergoing the punishment due vnto vs for our hainous trangressions and powring forth his precious blood to satisfie the Lords iustice to pacifie his displeasure conceiued against vs and as we with our bodily hand do receiue the outward elements so let vs by the hand of faith lay hold of our Lord Sauiour of al his merits assuring our selues that as the bread wine are made one substance with vs so is Christ Iesus in a spirituall maner made one with vs we with him he being the head we the members he the vine and we the branches c. And further let vs vndoubtedly beleeue that as by bread wine our naturall strength is increased and our weary bodies and languishing spirits refreshed so by those heauenly my steries daily applied our inward man shall bee confirmed and our hearts sooner or later comforted and reuiued And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord giuing vnto him the glorie of his truth in resting vpon him for the performance of all his promises made vnto vs through Christ Iesus and concluding euery one in his owne heart though my knowledge be but small it shall be increased though my memory be weake it shall be confirmed though my affections be out of order they shall be rectified though my stripes be many the number of them shal be diminished and though my graces be but few and feeble they shall be augmented and still further strengthned I shall haue Christs power to inable me to do good and to resist euill his wisedome to direct mee in the right way and to cause me to decline from all by-paths And in a word his good spirit to worke all my workes for me and to perfect all heauenly vertues in me And when after we haue been at the Lords table we find any sinfull motions stirring within vs let vs reason thus Did I not lately receiue the Sacrament for the curing of my soule and did not God grant it vnto me as a seale and pledge that hee would take away my stony heart Ezek. 36. and giue vnto me a fleshy heart Why then should I yeeld vnto my corruptions Nay I will not do so but resist and striue against the same and vrge the Lord with his owne couenant sealed vnto me in the Sacrament So likewise when wee see our manifold imperfections in Gods seruice our want of loue and good affection vnto his seruants our inabilitie to beare crosses and the like let vs repaire vnto the Lord and beseech him that is true and faithfull in all promises that hee will make good his word vnto vs in those particulars giuing vs strength to doe what hee commandeth vs and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe so often as wee come vnto the Lords Table wee shall receiue great helpe and comfort against all our sinnes and sorrowes and be much stirred vp to loue and praise the Lord for the continuance and increase of his heauenly graces and
blessings which we shall surely gaine by the right vse of this his holy ordinance The fifth Sermon of the Lords Supper ISAIAH 55.1 c. Verse 1 Hoe euery one that thirsteth come yee to the waters and yee that haue no siluer come buy and eat Come I say buy wine and milke without siluer and without mony 2 Wherefore doe yee lay out your siluer and not for bread and your labour without being satisfied Hearken diligently vnto me and eat that which is good and let your soule delight in fatnesse 3 Incline your eares and come vnto me heare and your soule shall liue IN the Chapter immediately going before the Prophet from the Lords owne mouth pronounceth many gracious promises vnto his afflicted Church bidding them reioice in regard of the deliuerance that the Lord should worke out for them and the many and wonderfull blessings that hee should bestow vpon them shewing them to the intent they might giue more credit vnto his words that he that made them is their husband Verse 4 and their redeemer euen the Lord of hoasts who though hee had forsaken them and scattered them for a little while yet with great compassion would hee gather them and though hee hid his face in anger for a moment yet with euerlasting mercie would he haue compassion on them and that they might make no doubt thereof hee confirmeth his promise with an oath saying as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I will not bee angry with thee nor rebuke thee viz. in wrath and displeasure and therefore hee breaketh out into a patheticall and sweet compellation saying O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the carbuncle and thy foundation with Saphyres that is I will make of thee a precious building for my selfe And as for their children he saith that they shall bee all taught of God and enioy peace and bee farre from oppression and from the feare of oppressors And howsoeuer the enemy would be stirring now and then yet saith God it shall be without mee and whosoeuer shall gather himselfe in thee against thee shall fall and that because all instruments of crueltie that could come against them were ordered by the Lord as being his by right of creation and therefore no weapons made against them should preuaile And this hee doth not appropriate to them only but saith it is the heritage of the Lords seruants which they haue right vnto in all ages Hauing thus declared what treasures were laid vp for them through the rich mercy of God in Christ hee commeth in this 55. Chap. to exhort them to lay hold of Gods gracious offer and in this exhortation sheweth 1 First what is the dutie that they must performe which is set foorth by Metaphoricall speeches taken from naturall things and applied to spirituall Hoe euery one that thirsteth come to the waters c. Signifying that as for the preseruation of their naturall life they must first haue a good appetite and then get meate and drinke to nourish and refresh them and if they cannot haue it otherwise must buy it and if it be not to be gotten at an easie rate they must be content to goe to the price of it so hee that would haue grace and haue the life thereof continued and the vigor therof increased in his soule must get an hungrie and thirstie desire after it and bee at cost to procure it though neither by siluer nor gold nor any charges of that kind as shall after be shewed 2 Secondly reasons whereby the same is enforced 1 The first whereof is drawen from the hurt that would ensue if they did not follow his direction they should misspend their mony and their labour and bee neuer the neerer to the obtaining of that which might content them Wherefore saith hee will you lay out siluer and not for bread and your labour without being satisfied 2 A second reason is taken from the benefit that they should find by attending to his exhortation to eat that which is good and to bring their soules to delight in fatnesse namely that all their needs should bee supplied and their miseries cured in briefe their soules should liue both the life of grace and of glorie Hoe euery one that thirsteth In that hee calleth none to partake of the holy things of God but those that are thus affected The doctrine is that The thirstie soule alone hath interest in the graces of God Doct. 1 and shall reape benefit by the meanes of grace Onely thirstie soules find refreshing frō Gods ordinances Those onely that feele their owne barrennesse and emptinesse and highly esteeme and heartily desire the mercies of God through the merits of Christ they onely I say haue right vnto and shall haue a portion in the same Therefore when Dauid would perswade God to bring him againe to the assemblies of the Saints where he might inioy the meanes of comfort and of saluation he vseth this as a forcible argument My soule thirsteth for God euen for the liuing God Psal 42.2 Psal 48.2 when shal I come appeare before the presence of God and againe My soule longeth yea and fainteth for the courts of the Lord c. Now the reasons of this point are these Reasons First no man hath any warrant to resort vnto the meanes of godlinesse but onely such as were before mentioned for Else no commandement Reuel 22.17 thus the Lord inuiteth men vnto him Let him that is athirst come and let whosoeuer will namely that is so qualified take of the waters of life freely so that none are bidden guests but such as haue thirstie soules Secondly none else haue any promise of speeding well if they should come for thus goeth the promise No promise Isa 44.3 I will powre water vpon the thirstie and flouds vpon the dry ground Till then we can neuer haue assurance of any benefit by Gods ordinances but when once we come with a longing heart that doth as it were gape and enlarge it selfe to take in the raine of grace as the drie ground doth to receiue the showres that fall vpon it then though we be neuer so thirstie wee shall bee fully satisfied and though wee bee neuer so drie and barren wee shall be made to flourish and grow as the grasse Verse 4 and as the willowes by the Riuers of water and that none other can grow in grace or gather any spirituall strength by the meanes it is euident in the Epistle of Peter where he exhorteth them in this manner As new borne babes desire the sincere milke of the word that ye may grow thereby q. d. You may repaire vnto the word as often as you will and giue as diligent care as you can but you shall neuer get any inward growth of grace thereby vntill you bee as sharpe set for the foode of your soules as little
children are for their mothers milke but when once you attaine to such an eager desire of goodnesse then you shall grow from a little measure of strength to a greater and still increase in the inward man as children doe in the outward and finde a progresse in grace as they doe in nature Thirdly as those that are destitute of this spirituall thirst haue no commandement No fitnesse nor promise from God so neither haue they any fitnesse in themselues because they want that principall grace which doth fit men for the entertaining of Gods holy spirit which alone maketh Gods ordinances effectuall to wit humility which proceedeth from a sense of our owne miserie and a sight of Gods mercy now where this is wanting there is no place for Gods graces For God resisteth the proud Iames 4. and giueth grace onely to the humble Let a man bring vnto the word neuer so good a wit capacity and memorie hee shall neuer take profit by hearing till hee get a broken heart and an humbled spirit but God will euer resist and crosse and thwart all his endeauours because if hee should get any benefit by the Gospell hee would haue no minde to ascribe the glorie thereof vnto God to whom it is wholly due Note but to himselfe to whom no part thereof doth belong First Vse 1 for terror vnto such as haue no manner of appetite eagernesse nor earnestnesse for spirituall things but are altogether bent for profit and pleasure credit and promotion c. which carnall desires doe vtterly kill their appetite vnto better things and extinguish or bannish all good motions and affections that doe at any time arise in their hearts These wretched men are in a wofull case for they rush vpon the holy things of God without any commission and therefore without expectation of good from them And howsoeuer they may talke and brag of their profiting by the word yet God that seeth and searcheth their hearts esteemeth of them but as of dogs and swine that prophane his holy things If they would bee partakers of the water of life they must bee thirstie and if they would eate of the bread of life they must bee hungrie otherwise though they be present in the congregation and heare the word preached and see the wine powred out and the bread broken before their eies at the celebration of the Lords Supper yet they can haue no hope that they shall haue one drop of Christ his blood to wash away their sinnes but may rather expect the viols of his indignation to consume their bodies and soules and it is a iust vengeance of God vpon such prophane and irreligious persons that when they come to the Sermons to the Sacrament they get no good but rather much hurt therby and haue their lusts stronger their hearts harder and their minds far more blind and vncapable of any good knowledge euery day then other But what is the reason heereof may some demand Is not the word of God mighty to beate downe the strong holds of the deuill and is not the Sacrament powerfull in operation and able to worke great things Yes they are so and why then haue such no profit by them because they are abusers and prophaners and not meet receiuers of the same because they come not with any preparation or desire of a blessing vpon the meanes but for custome and fashion that they might not seeme to bee so bad as indeed they are nor to set so light by the holy ordinances of God as in truth they doe Secondly for instruction Vse 2 If wee would bee welcome to Christ Iesus when hee inuiteth vs to feast with him then let vs get a good stomacke to feed on such cheere as he offereth vnto vs. Otherwise if wee glut our selues before wee come to his Table and be onely looking on those dainties on which others are feedings it will not bee well taken at our hands but wee shall be as distastefull vnto the feast-maker as his prouision is vnto vs and those things which are vnto others the sauour of life vnto life shall proue vnto vs the sauour of death vnto our eternall destruction if our repentance doe not preuent Gods iudgement If Gods owne children comming carelesly and vnpreparedly cannot escape Gods hand 1. Cor. 11. then what shall become of those vngodly ones who come not onely negligently but altogether prophanely and so defile the sacred ordinances of God for to the vncleane all things are vncleane surely if iudgement begin at Gods house there is nothing remaining for vngodly men but a fearefull expectation of wrath and vengeance to be powred out vpon them in full measure In which regard it standeth vs vpon to looke vnto our hearts before hand and to the intent wee may come with this spirituall appetite the want whereof is so offensiue vnto God and dangerous vnto vs let vs vse all good meanes for the obtaining of it as First Meanes to get a spiritual appetite to purge away that which may annoy our stomacke and kill our appetite and what that is Peter telleth vs when hee saith Wherefore laying aside all maliciousnesse and all guile Allovv no sin 1 Pet. 2.21 and dissimulation and enuy and euill speaking as new borne babes desire the sincere milke of the word c. As if hee had said so long as you giue place vnto Note and delight in any euill so long as you carry a bitter and enuious mind against your brethren or an hypocriticall and dissembling heart towards God and suffer your euill affections to breake forth into euill speeches so long you can neuer delight in nor bee very desirous of the pure word of God and therefore can not possibly grow in the knowledge and practise of the same And therefore when we finde in our selues dulnesse and deadnesse and vnwillingnesse vnto good duties let vs conclude for a certainty that wee stand in need of Physicke for the purging of our soules for sinne worketh on our hearts as ill humors doe in our stomacks it maketh vs to loath all spirituall food and all meanes of refreshing And this take for an vndoubted truth which though our mouthes will not confesse yet our hearts must needs acknowledge when wee haue no desire to heare the word preached or to receiue the Sacrament when it is to bee administred there is some sinne or other not thorowlie repented of which so cloieth the soule that it cannot delight in those holy exercises and as our hearts are more purged by godly sorrow Matth. 5. so will our hunger and thirst after righteousnesse and the meanes thereof bee still increased in vs. This then is the first rule that wee must obserue for the getting of spirituall appetite viz. to put away the practise of all crosse euils and the allowance of all infirmities great or small A second is that wee must endeuour to know our owne misery what wee are by nature See thy miserie and
by desert in regard of our great and greeuous offences that so being poore in spirit wee may sigh and cry for grace whereas those that are proud in spirit care not for it We see this by common experience that the perceiuing and feeling of greeuous and dangerous diseases and distemperatures in the bodie will driue men to the Physitian to intreat for physicke that so their sicknesse may be cured and in like sort the discerning and descrying of the lothsome and noisome corruptions wherewith our soules are infected and indangered will driue vs vnto the Lord to craue mercie and grace from his owne meanes that our iniquities may bee fully pardoned and our sinfull nature soundlie healed For when nothing is more irksome vnto vs nor more feared of vs then sinne then nothing is more desireable with vs nor more desired of vs then grace Especially if in the third place wee consider the excellencie thereof how it bringeth with it freedome from all euill Consider the excelency of grace both from the guilt of sinne and from the punishment of sin and withall the enioyment of all blessings needfull for body or soule for this life or that which is to come If I say the setled meditation hereof doe once sinke into our hearts it cannot but set our affections on fire with an ardent and earnest desire of the same Nothing makes vs so weake and cold in hearing the word or communicating of the Sacrament as that wee haue not sufficiently tasted how good the Lord is And thus much of the meanes of getting a spirituall appetite Now it followteh Come I say buy wine and milke And verse 2. Eat that which is good and let your soules deligt in fatnesse The drift of all these borrowed speeches is to shew that God offereth vnto and will bestow vpon the faithfull that seeke vnto him such spirituall good things as shall much comfort and refresh their hearts and make their soules as it were fat and well liking Whence ariseth this doctrine Doctr. 2 that Whosoeuer commeth to Christ Iesus in the religious vse of his ordinances All the wants of the faithful supplied by Christ shall haue all his wants supplied be they neuer so many and neuer so great Are they thirstie hee hath water of life for them Are they hungry hee hath all variety of dainties to refresh them Are they babes here is milke to feede vpon Are they strong men yet wearied out with afflictions and temptations here is bread that wil strengthen their fainting hearts Are they heauy and pensiue here is wine to glad their sorrowfull hearts In a word Christ Iesus hath plentifull prouision of all sorts and would haue vs eat that which is best for vs commanding that our soules should delight in fatnes and in the good things that hee offereth vnto vs. This doctrine is further illustrated and proued vnto vs out of Ezekiel Ezek. 34. where the Prophet hauing sharpely reproued the shepheards of Israel that fed themselues and not their flocks that did not strengthen the weake nor heale the sicke c. hee promiseth that God will set a shepheard ouer them euen Christ Iesus verse 23. who should performe these two things viz. feede his sheepe and bring them to their rest then hee vndertaketh in all casualities to looke vnto them I will saith hee seeke that which is lost c. where obserue how hee frameth his remedy to their necessitie some haue lost themselues and as silly sheepe would wander vp and downe and neuer returne to their shepheard againe but become a pray to the enemies of their soules those he wil seeke and not loose any of them whom he hath so dearely bought Some are as it were driuen away by strong corruptions and violent temptations those hee will bring againe though they be caried neuer so far Others haue been crushed and broken with many sorrowes and miseries euen with one breaking vpon another by reason of their owne sinnes those he will bind vp and cure all their wounds Others againe are weake and full of imperfections those hee will strengthen by the power of his might and at length make them strong men in Christ So that wee see euery one according to his need shall receiue comfort and reliefe from him and there are reasons hereof The first is taken from the infinite power of Christ Reasons whereby hee is able to saue and to succour his people whatsoeuer their estate bee If the first Adam being onely man Hee is able were able to destroy and ouerthrow all mankind then much more is the second Adam being God and man of sufficient power to recouer his elect especially seeing that the meanes he vseth are farre more forcible to repaire our breaches then Adams meanes were to make them and more effectuall to worke out our happinesse and saluation then his were to procure our miserie and destruction The second is taken from his readines being euery whit as willing as he is able to do this for vs. He is ready As God the father gaue him a charge so he vndertooke it and accomplished the work which hee gaue him to doe Iohn 17.4 it was his fathers will that he should saue his people and hee willingly performed whatsoeuer was required of him in that behalfe and therefore before hee yeelded vp the ghost hee vttered these words It is finished Iohn 19.30 signifying that hee had gone thorow with that painfull worke which the Lord had imposed vpon him now hauing done the greatest for vs hee will not faile vs wee may bee well assured in smaller matters which depend vpon the former Thirdly hee is also infinite in wisdome and therefore able to finde out the best way He is infinitly wise and to determine of the fittest time withall other circumstances to releeue and comfort vs. There is many times such confusion in the minds such hardnesse in the hearts such blemishes in the names such weaknesse vpon the bodies and such wofull breaches in the estates of Gods seruants that no man nay nor all the men in the world know how to redresse the things that are amisse but if it please our Lord Christ Iesus to take the cure in hand nothing shal be found too difficult for him but that which seemeth impossible in the eie of reason shall appeare not onely possible but very easie vnto him and therefore in all these respects it must needs be a certaine truth that those that seeke to him and waite vpon him shall in due season bee receiued by him Which may be an incouragement vnto vs Vse 1 whatsoeuer our wants and necessities be to make Christ our refuge and to flie vnto him for a supply if wee come to wisedomes feast wee shall finde all things prepared that may bee for strength or for delight Prou. 9.2 if wee bee hungrie our Sauiour will satisfie vs with good things and neuer send vs emptie away if wee be babes hee hath
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
the world Thirdly he that would bee a good chapman and procure himselfe these heauenly robes Seek it where it may be had must come to the places and shops where he may buy and haue choice for his mony which are where the word is powerfully preached and the Sacraments duely administred Thence must these robes be fetcht whereby all naked soules may be couered and the most deformed creature may be beautified Iames 1.18 1. Cor. 10.16 the word is it which worketh grace and together with the Sacraments doth continually increase the same so that thereby the Lord conueieth vnto vs whatsoeuer legacies Christ hath deserued for vs. And thus we see how the wedding garment may bee come by our owne ragges must be reiected this must be desired and sought for where it is to be found A third vse of this point Vse 3 may bee for an exceeding great comfort vnto them that haue put away their sinnes by godly sorrow and haue gotten an appetite to the food of their soules they may come as welcome guests and such as haue put on the wedding garment This is for terror vnto those hypocrites Vse 4 who though the Lord doth call vpon them and profer them his sonne and his spirit and his kingdome yet they will not part with any sinne for the obtaining of these excellent things but haue their appetites so taken vp with earthly things that they haue no mind to spirituall things neither wil they come to the meanes nor repaire to the market where this royall cloathing is to be had but abstaine from the word and especially from the Sacarment These are much to be condemned and sharply to be rebuked as despisers of the holy things of God Oh but one liues in malice an another in vncleanesse c. Obiect and therefore they forbeare comming This is the most wretched excuse of all Answ why doest thou not get out of thy malice and leaue thy filthinesse wilt thou preferre the satisfying of thy lust before the sauing of thy soule what is this but plainly to refuse and to reiect the Lords banquet Note and can such looke to escape the heauie hand of the Lord if they were worthy to be destroied that staied away vpō this pretence I haue married a wife and therefore I cannot come I haue bought oxen and therefore I cannot come What then do they deserue that will absent themselues vnder this colour I liue in malice and therefore I cannot come I must follow my sensual and diuellish lusts and therefore I cannot come if the workes of our callings may not in any case keepe vs from the Lords feast then much lesse may the works of the flesh and of the diuell Verse 12. Doct. 4 Friend how camest thou in hither Doctrine When God hath to deale euen against sinners God deales in a peaceable manner euen with sinners yet hee dealeth in good and peaceable termes Friend saith hee how camest thou in hither what warrant hadst thou thus to abuse my presence and mine ordinances Thus God debateth the matter with him peaceably and quietly and conuinceth him of his fault before he condemne him for it So hee dealt with Adam when hee had eaten the forbidden fruit and thereupon fled from God and hid himselfe amongst the trees of the garden Adam saies he where art thou Gen. 3.9 q. d. why dost thou flie from mee and leaue the place of thy calling Hast thou not eaten of the tree whereof I commanded that thou shouldest not eate Hee comes not vpon him in violence or furie but quietly cals him by his name and in coole maner reasons the matter with him In like manner deales Christ with Iudas Friend betraiest thou the sonne of man with a kisse as if he should haue said Iudas howsoeuer this kisse may seem to proceed from your loue yet indeed it is otherwise as being appointed as a token to destroy me that so I may be apprehended and condemned and put to death this is not plain faithfull dealing with your master The reasons why God taketh this course are First Reasons 1 because this milde and gentle dealing maketh men see their faults more euidently whereas passionate hastie and violent speeches doe either discourage or imbitter the heart Secondly if there be proceeding to punishment the punisher is much cleared by this meanes for when the offence is quietly laid open to the view of the offender so that hee cannot but confesse his guiltinesse then must hee needs acknowledge that hee is iustly and equally dealt with when punnishment is inflicted vpon him This is for our imitation that if wee would haue any partie set downe and humbled for his sinne we should endeauour in the quietest and best maner to conuince him of his fault Vse as hard arguments as we will for so the Lord doth but withal look that we vse soft speeches for that is the way to make men thinke hardly of themselues whereas the contrary will cause them to thinke hardly of vs. And heere are such to be blamed as when any thing is distrustfull vnto them are presently hot and boisterous and loud and crying and so rather hurt the eare by the loudnesse of their voice then helpe the heart by the force of their reproofe whence arise these two inconueniences First that the partie lookes not so much to his owne failing as to their passion and secondly as hee is vnconuinced so they are not esteemed but though they haue the right on their side yet they loose the due regard of their cause reuerence of their persons And therefore the Apostle telleth Timothy that the seruant of God must not striue but must be gentle towards all men hee must not be clamorous and violent 2. Tim. 2.24.25 but suffer euill men patiently instructing them with meekenesse that are contrary minded c. for this is the way if there bee any to bring them to sound repentance that they may come out of the snares of the diuell This I say is the way to let them see good reasons against their sins and a good affection towards their persons these are the best helps and hereby we shall be sure to please God and if the partie will euer bee broken it must be by the weight of good arguments pressed in meekenesse of wisdome and proceeding from a mercifull heart But they are vile and wicked persons with whom I am to deale such as deserue little mildnesse Bee it so Obiect Ans yet wee see here when God was to reason with a reprobate that was ready to bee turned into hell hee proceedeth calmly and quietly against him And so dealt Ioshua with Achan that had committed such execrable wickednesse as that the whole host of God sped the worse for him Ioshua 7.19 My sonne saith he I beseech thee giue glorie vnto the Lord God of Israel and make confession vnto him c. Secondly this is for consolation Vse 2 Will the Lord giue such
told Moses that if he would goe neare and heare what the Lord said and declare it vnto them they would heare and doe all that the Lord should say the Lord himselfe testified the equitie of their words Deut. 5.28.29 that They had well spoken all that they spake and wished that there were such an heart in them to feare him and to keepe all his commaundements alway that it might go well with theÌ„ and with their children after them Whereby we are informed what is acceptable vnto God and profitable for our selues namely entire obedience for our comfortable welfare and constant obedience for our continuall happinesse and to the same purpose tendeth that serious instigation 1 Cor. 15.58 of S. Paul to the Corinthians Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as â—e know that your labour is not in vaine in the Lord. First Reasons no vaine thing is commaunded but euery precept that he giueth is holy euery duty prescribed to vs is needful to be performed he requireth nothing but that which is good and iust and who can charge vs to do more than enough whiles we deale onely in that which is iust and good Secondly the Lord desireth to be serued with all due care and faithfulnesse can any man say I am before hand with him and I haue done more for his sake than he hath for mine doe we not receiue from him breath and being and life and liuing and preseruation and saluation it selfe and all things els 3 Thirdly our labour is not lost nor trauell mis-spent in yeelding obedience to him for he will reward it at the full and aboue all desert No man worketh for him without wages not a godly action not a godly word not a godly purpose not a godly motion of heart shall passe without pay and compensation Fourthly euery default and omission of well doing at euery time deserueth damnation and either shal be recompenced with the death of the sinner or hath bene already requited with the torments of Christ For confutation of the Papists Vse 1 Against Popish obseruations that little regarding the commaundements of God expect great matters for their deuotion and their outward inuentions and obseruations but who hath required those things at their hands the Lord commaundeth them to keepe his precepts otherwise they can expect no recompence from him but that may be said of all their inuented worship which was spoken of them that were so full of externall ceremonies as touch not tast not handle not in the Apostles time concerning all which he saith That they perish with the vsing Colos 2.22 seeing they are after the commandements and doctrines of man So soone as the worke is done the reward is gone Besides here may be confuted all their works of supererogation Against works of lupâ—râ—â—â—gaton If God God command vs to obserue his law in perfection then what can there be left for them to performe beyond that which he commandeth Doth Christ bid vs say that when we haue done all that we can we are vnprofitable seruants and haue performed no more then our duties and will they be so audacious as to bragge of an ouerplus of well doing Is it possible for obedience to exceed the commandement or for ought to be any thing worth that is not done in obedience but to let them passe This is for our instruction Vse 2 hath God enioyned vs to obserue his precepts so exceeding carefully and diligently then let nothing draw vs therfrom no not in the least circumstance let vs esteeme nothing needlesse friuolous or superfluous that we haue a warrant for out of his word nor count those too wise that will stand resolutely vpon the same if the Lord require any thing though the world should gainesay it we be derided and abused for the doing of it yet let vs proceede still in the course of our obedience Sithence our maister doth require it as a due and it becommeth vs to yeeld it as a duty our hire is so great for the performance of the same which will also be inlarged as our integrity shal be increased the greater our faithfulnesse shal be found the more praise we shall obtaine accompanied proportionably withal other good blessings And let this be a motiue further to incite vs to such diligeÌ„ce that the Lord is much displeased with remisnes and negligence sloathful persons are euery where reprehended in the Scriptures euen for being idle in humaine affaires and matters that concerne mens present estate much more then doe they deserue to be sharply reproued and also corrected for their carelessnesse in those holy works whereabout God setteth them he that doth not as much as he may in the seruices of God may looke to haue more stroakes from his hand and rebukes from his mouth than will be for his comfort THE EIGHT SERMON IOHN 6.26.27 Iesus answered them and said Verily verily I say vnto you ye seeke me not because ye saw the miracles but because ye ate of the loaues and were filled Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him hath God the Father sealed THe fleshly followers of our Lord Iesus Christ hauing bene miraculously relieued at his hand with corporall food once expect as much againe and not finding him in one place where it was likely he would haue bene they seeke him in another where without a miracle he could not be for the Sea was betweene them and ship they knew there was none left to transport him whereby they tooke occasion to demand of him when he came thither insinuating that they coniectured how he came thither euen by walking vpon the waters To these our Sauiour directeth the words of this text and others that follow not answering to their question how he came because it sauoured of adulation and was somewhat friuolous but discouering their purpose why they came and that was hypocriticall and carnall Now for the sence of the words where he layeth to their charge that they sought him not because they saw the miracle it is to be vnderstood that they apprehend not his diuine nature nor sought to know him as God and their redeemer by vertue of the miracle but onely hoped that he would worke another to feede their bodies againe and make them to fare well often And hauing reproued them he proceedeth to instruct them prescribing a more wise and profitable course for themselues and their soules and that is to preferre things that are euerlasting before those that are perishable momeÌ„tany Not that he precisely forbiddeth to labour for foode and other maintenance but to labour couetously with too greedy a desire to labour immoderately with too great trauell to labour principally for that which is earthly and more remisly for that which is heauenly this is
wretched men in the world But as for those that wil not feed their couetous humor though they were the best men that liued vpon the earth they shall tast of their doggish behauiour they shall be snarled at if not bitten if they put not into their mouthes saith the Prophet they prepare warre against them they furnish themselues with a number of bitter and biting reproofes with a multitude of heauy and grieuous threatnings to powre out against them in full measure But these are farre from our Sauiours spirit who would frame his speeches to the good of all without exception not sparing those that were kinde vnto him nor laying loade on men for witholding kindnesse from him speaking not pleasing but profitable things vnto all sorts Thus true and feruent loue vnto God and men made him to deale and selfe loue and selfe respect maketh false hearted hypocrites to take a quite contrary course Here is matter of instruction for vs to imitate our Sauiour in this point Vse 2 and of a great comfort vnto such as in a zeale of Gods glory and compassion ouer the foules of men and in conscience of discharging their owne duty seeke to recompence naturall kindnesse with spirituall kindnesse and when men shew their loue vnto them in a ciuill maner do endeuour to requite it in a Christian maner as well as in the like kinde and do not suffer the faire speeches or good turnes of any so farre to dazell their eies that they cannot see or to tye their tongues that they cannot speake against those things that are amisse in them but deale faithfully with their soules in that behalfe howsoeuer they may sometimes beare the imputation of inhumanity indiscretion yet if they deale wisely and mercifully as our Sauiour did though not in the like perfection they may take comfort therein For howsoeuer ignorant and carnall mens consciences be against them yet the testimony of God and of their consciences will be for them and beare them out of all calumniations reuiling speeches that are inuented to defame and disgrace them and this shall be found true whē all men shal be proued lyars that he that reproueth when he hath iust cause and calling thereunto shall finde more fauour at length then he that flattereth And thus much for the generall doctrine Now let vs consider the words more particularly Verily verily I say vnto you yee seeke me not c. In that Christ Iesus taketh notice of the disposition and inclination of their hearts that do now follow him and intended the filling of their bellies though they pretended to seeke after the satisfying of their soules the doctrine hence to be collected is this that our Lord Iesus Christ is acquainted with the purposes of such as come to his seruices and to the meanes of their saluation He obserueth what is the principall end that they aime at Doct. 2 as we may see in this place Christ is the searcher of the heart they affoord Christ very good words and are ready to acknowledge the miracle that he had wrought and yet he doth not onely see but narrowly looke into that fleshly respect that they had in coming vnto him and tels them plainly of their hypocrisie and that with a protestation Verily verily c. q. d. I say it for a truth disproue me if you can and I auouch it againe because it is a matter of weight that you come to feed your bodies vnder pretence of feeding your soules And as he did descend into their hearts and find out their fraud and guile so doth he continually behold all the windings and turnings that are in the hearts of the sonnes of men This may appeare in the Gospell of Iohn where it is said that many beleeued in his name when they saw the miracles that he did they were moued in a sudden passion vppon the sight of such great wonders to thinke that he was the Christ but it is added Iesus did not commit himselfe vnto them he would not trust them notwithstanding the faire shew they made because he knew thē all Iohn 2.23.24.25 had no need that any shoud testifie of man for he knew what was in man he proued that they were not sound whatsoeuer others thought of them neither did he stand in need of the testimony of any that should tell him this man is vpright this man is not for he knoweth a mans heart better then himselfe doth and it may be made yet more cleare by reason that God is priuy to mens thoughts because he 1. publisheth them 2. reproueth them 3. punisheth them First Reason that he publisheth them to others is apparant in Ezek. 14 1.3 Ezekiel where the Lord telleth the Prophet that howsoeuer the Elders of Israel came vnto him He publ sheth mens thoughts and sate before him yet they had set vp Idols in their hearts howsoeuer they would haue men to beleeue that they were the holy seruants of God that they loued the word of God came to heare what he would teach them yet the Lord declareth vnto Ezekiel that their hearts were not withdrawne from Idolatry and superstition therefore that he should thinke neuer the better of them for their outward semblance of religion Secondly as he publisheth their thoughts to others so he reproueth them for the same himselfe Reproueth them Mat. 9.4 as the Euangelist testifieth When Iesus saw their thoughts he said wherefore thinke ye euill thoughts in your hearts Where it is plaine that therefore he rebuked them because he discerned the corruptnesse of their thoughts in iudging hardly of him because he had said to the man sicke of the palsie Thy sinnes are forgiuen thee And indeede what equity were it that Christ should blame men for their cogitations vnlesse he were the searcher of the heart It is indiscretion and an iniurious part for a man to find fault vnlesse he can directly proue that which he layeth to another mans charge and how much vnbeseeming the infinite wisedome and righteousnesse of Christ must we needs thinke it then to deale with any in that sort Nay he forbiddeth vs to iudge rashly and commandeth vs to iudge righteous iudgement and therefore he will much more obserue that rule himselfe Thirdly he doth correct and punish men for their peruerse and naughty imaginations and affections He panisheth them and therefore he must needes be a discerner of the same for otherwise how should he proceed according to euery mans desert And that he doth inflict punishment on men for thoughts Isay 29.15 the Prophet Isaiah sheweth when God chargeth the people that though their bodies were neare him yet their hearts were remoued farre frō him and therefore he threatneth that he will do a maruellous worke with them to wit that the wisedome of the wise should perish In their soules c. that he would infatuate them and giue them vp to blindnesse of mind and to
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
helpfull it maketh vs blessed in this present life and in the life to come it bringeth with it the comfort of the spirit the feeling of gods loue and fauour and the comfortable vse of all outward good things We are not likely at least not certaine to continue here many daies and what an vnspeakeable comfort then is it to be assured that when we goe from men we shall goe to God and when we leaue the earth wee shall inherit heauen that we shall haue peace at our death and glory after our death If the pestilence enter into our houses or take hold of our owne persons when none dare come vnto vs then God will be with vs though our bodies be insected yet our soules can neuer be so infected if we haue grace in our hearts but that God dareth to enter into our houses to visite vs and when our soules shall be parted from our bodies he wil not thinke it too much to giue them a place of rest with himselfe in his owne kingdome at length vnite them to our bodies againe that they may enioy euerlasting blisse together as they haue bene imployed in Gods seruice together Seeing then Vse 1 that the benefit of labouring for grace is so great this serueth to reproue those that are slothfull in the things of God slothfull in repairing to the Word and in mingling the same with faith in their hearts slothfull in trauelling with their owne soules in examining their hearts and laying the edge of gods threatenings to their corruptions for the cutting off of the same These men thinke that grace will grow as weedes doe without any plowing manuring or sowing of the ground though they neuer pray earnestly nor heare carefully nor be at any paines for the reforming of their hearts or of their liues yet they thinke they shall haue goodnes enough by an ordinary course and conclude that heauen shall be cast vpon them whether they will or not as if God could not chuse but saue their soules But these foolish men doe altogether deceiue themselues and they shall find by woful experience that except they set their minds hearts tongues hands and all the powers and parts of soule and body on worke they shall neuer attaine vnto any godlinesse at all and therefore of necessity be depriued of euerlasting life But we like of the Word Obiect and loue the preaching and preachers thereof Answ But what measure of faith and of other graces of Gods spirit haue you gotten thereby if you be distitute of those it is sure you haue not laboured as you should for the same for whosoeuer seeketh findeth Talking of gold siluer the like and declaring to others how much we affect them wil not keepe vs from penury we must so labour for them as that we get them if we would be rich men A sluggard may desire to get the victory but he must fight for it that will haue it and the like holds in spirituall things those that would be partakers of them must vse the meanes that God hath appointed for the accomplishing of their desire And therefore this rebuke lights vpon the heads of all such sluggards as will not bestir them in this weighty matter nor liue in the field of grace nay whē the crop of grace is brought home vnto their houses they wil not open their dores to receiue it they wil not so much as giue attention to the word but are like the high way side that doth not so much as receiue the seede that is cast vpon it but lette the Diuell catch away all from them Secondly Vse 2 this may be an Apologie for those that are faithfull and painefull in seeking for the Word if it be a thing so exceeding necessary then are not they to be blamed that are content to vndergo any toile for the obtaining of it it is no precisenesse nor needles labour neither are such to be checked and reprehended but rather to be cōmended and encouraged for this is it that is foretold in Daniel Dan. 12.4 Many shall run to and fro and knowledge shall abound If men haue a dangerous sicknes they seeke help from the Phisition though far off none findes fault with them nor makes question why they should seek to be healed If householders want prouisiō at home they wil repaire to the market none cries out vpon them What wretched men are these that cannot keepe them from the market haue they not oxen and sheep at home for though they haue men are so wise as to consider that they are not made ready for their turn Now if they are not blamed nor indeed blame worthy that do thus seeke for corporall Phisicke and sood then why should they be blamed by Papists and such as are Popishly affected that seeke for that which is spirituall Se the 2. Sermon one Mark 14. Doct 6. it being far more requisite and necessary Which the sonne of man shall giue c. Doct. The efficacie of the Word Doct. 5 The efficacie of the word and Sacrament of Christ and Sacrament is from Christs owne hand Whosoeuer would haue grace must receiue it from Christ himselfe hence is that promise made vnto the Israelites The Lord thy Gods will circumcise thy heart and the heart of thy seed that thou malest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue They to whom it did belong to circumcise their bodies could goe no further then the outward circūcision it was God only that could cut off the corruption of their hearts and frame them vnto obedience that which is spoken concerning that one Sacrament holdeth as true in all the rest man can giue only the externall signes God must giue the inward vertue And the reasons why it pertains vnto Christ is a work of the Godhead only are diuers First Reasons 1 one is taken out of the text where it said Him hath the Father sealed it is Christ his office vnto which the Father hath ordained him he alone hath commission and warrant to deale in it and whosoeuer else doth arrogate that vnto himselfe is an intruder and shall be punished for that he goeth about to thrust Christ out of his chaire Secondly as it belongs to him so he alone is of ability to doe it none besides him can deale with the heart wherein this worke doth principally consist He onely knowes it and he alone can cure it as the first Adam did kill vs 1 Cor 15.45 so the second Adam must quicken vs. No man can giue natural life vnto another no not that which brutish creatures doe enioy nay nor so much as that which plants doe liue by much lesse can any one giue spirituall life vnto another Paul may plant and Apolos may water but God alone giueth the increase Thirdly experience will confirme vs in this point for who be the mē vpon whom the ordinances of God
you that one of you shall betray me c. that is shall treacherously deliuer me into the hands of the high Priests 2. They make answer where the affection wherewith the eleuen deliuered the same is expressed Verse 19. Then they began to be sorrowfull and to say to him one by one Is it I and another Is it I Sorrowfull they were because their Master had told them that he should be betraied into the hands of sinners that one of theÌ„ should do it euery one was doubtfull distrustfull of himselfe and therefore partly that they might be better acquainted with their owne hearts to the intent that if they were of such an ill disposition they might be helped against it partly that each of them might haue comfort that he was not the man and partly that they might be cleared euery one of theÌ„ before his fellows they aske our Sauiour saying Is it I Iudas indeed proposeth the same question but not with the like affection nor to the like end purpose but onely that he might thereby cloake his vnfaithful and vngodly plots practises against his Maister hauing before this compounded with the high Priests for the betraying of him Next is set downe the reply of our Sauiour vpon this their answer wherin he declareth 1 The grieuousnesse of the treason 2 The miserable estate of the traitor First the grieuousnesse of the treason is set forth Verse 20 in that it was contriued by one of the twelue one whom Christ had chosen to be an Apostle and a principall Embassadour vnto himselfe one that was so familiar with him as that he did sit at his owne table eate of his owne messe yea in his owne dish It is one of the twelue saith Christ that dippeth with me in the platter 2 Secondly the wretched condition of the traitour is declared Verse 2â— Truly the sonne of man goeth c. Where the Lord Christ Iesus preuenteth some obiectioÌ„s that might arise in their hearts for thus they might reason in themselues Do you know of such a treason and who it is that goes about it Why then will you yeeld your selfe into his hands were it not good wisdome to preuent it and to vse meanes to escape No saith our Sauiour that may not be The Sonne of man goeth his way Ver. 21. as it is written of him I cannot I must not auoide it nor decline from it for the Lord hath appointed it yea manifested it in his Word which cannot be verified vnlesse this be fulfilled therefore seeing the Lord in his wisedome hath made this to be my way I will be contented to walke in it Vpon this they might reply againe If the Sonne of man go away as it is written of him then he that doth betray him effecteth no more then that which the Word of God hath foretold of him which may seem to be no fault therfore to deserue no punishmeÌ„t Yes saith Christ Woe to that man by whom the Sonne of man is betraied c. It was preordained indeed but that doth not lessen the fault neither shall it diminish the punishment of him that is the traitour but woe vnto him it had bene good for that man he had neuer bene borne whatsoeuer matters of present contentment he may seeme to enioy And thus much concerning the conference that passed betwixt Christ and his disciples now followeth 2. The maner of the celebration of the Lords Supper Verse 22. And as they did eate to wit the Passeouer Iesus tooke the bread c. In which words together with those that follow two things are to be noted 1. The dealing of our Sauiour with the Elements 2. His speaking to the Communicants 1 Concerning the first it is said of the bread that he 1. tooke it and 2. blessed it and 3. brake it and 4. gaue it He tooke the bread meaning that bread which was prepared by them for the Passeouer and by Gods prouidence for this Sacrament And when he had blessed it that is prayed for a blessing vpon it that it might be effectuall both to his elect Apostles that were present and to all those that should faithfully receiue it to the end of the world and had also praised God for giuing himselfe to be the redeemer and Sauiour of the world and vouchsafing vnto his Church this Sacrament and causing the bread to be of such great force and vse as not onely to represent vnto them his sufferings but also to confirme their faith in him and to exhibite the vertue of his passion vnto them hauing thus blessed it it is said that he brake it which he did in a double respect one was that so it might be more diuisible to euery one a part another was that it might be more significant to expresse Christs sufferings Concerning whom though it be said that a bone of him should not be broken yet that phrase is vsed to declare the passion of the whole manhood that he was broken for our iniquities Isaiah 53.5 When he had broken it it is added that hee gaue it assuring them thereby that he bestowed himselfe vpon them Likwise for the cup it is said Hee tooke it and when he had blessed it that is praied and praised God for it in the same sort as he had done for the bread he gaue it to them v. 24. 2. Now concerning this speech to the Communicants it consisteth partly in a Commandement Promise 1 The commandement is contained in those words Take Ver. 22. eate take the bread and take my body eate the bread and eate my body take and eate the bread corporally and by sense take and eate Christ spiritually and by faith And the like commandement is here imployed elswhere expressed concerning the cup that is Mat. 26 27. the wine in the cuppe drinke ye all of this which they are said here to obey 2. The promise is imployed in these words This is my body this is my blood that is liuely signes to signify and effectual instruments to conuey my selfe and all the benefites of my death and passion vnto you Further coÌ„cerning the wine it is said This is my blood of the new Testament or new couenant as if he should haue said as GOD hath bequeathed vnto you himselfe his graces his blessings and his kingdome so by the shedding of my blood he will confirme this legacy vnto you and that 2. waâ—es First because as others so this Will Testament could be of no force as long as the maker thereof was aliue Hebr. 9.16.17 Therefore by this Sacrament Christ would haue them put in minde of his death Secondly as in other so in Wils it was not sufficient that the party that made it should be dead but it must be proued by authority as it were to be good therefore was this authentical seale of the Sacrament set vnto it So that this Testament was sealed by the blood of Christ concerning the merite efficacie of
these imperfectioÌ„s of ours for Christ was appointed to be an vniuersall Minister for all his elect in the perfection of his petitions thankesgiuing all the blemishes that are in ours shall be hidden and couered Thirdly this is for the reproofe of such prophane persons Vse 3 as come vnchearefully and heauily vnto this Sacrament and if the respect of their gouernour of the lawes and of their owne credite did not moue them they would altogether absent themselues from it these are wretched persons that make no more account of this singular pledge of Gods fauour Hath Christ prayed vnto his Father for a matter of no worth and giuen thanks vnto him for that which is of no estimation But let such vnbeleeuing and sinfull wretches go and as for vs let vs be assured for our comfort that when Christ became asuitor to his Father he was in such fauour with him that he obtained that which was worth the hauing and deserued praise thankesgiuing both from him and from all his people as that which should be a meanes of their euerlasting happinesse Verse 22. Take eate this is my body c. This is the commandement that our Sauiour giueth vnto the communicants to wit that they should take the bread and take his body eate corporally and eate spiritually receiue the signe and the thing signified the one as well as the other for so much doth the promise which is annexed This is my body imply As if he should haue said This bread broken before your eies doth plainly represent vnto you my body that is the whole manhood a part being put for the whole which is giuen for you and shall be broken for you that so you may haue a spiritual communion with me as there is a naturall vnion betwixt you and this bread which I giue vnto you and the like is to be vnderstood of the wine The words thus expounded according to the simple meaning thereof affoord vs this doctrine that Christ Iesus in the Lords Supper Doct. 7 by corporall foode doth giue vs a most sure possession of himselfe Our vnion with Christ by the Sacrament and neare vnion with himselfe The bread and wine are not onely pledges of what shall be bestowed on vs but effectual means to exhibite the things promised vnto vs and therefore Christ vseth these words Luke 22.19 1 Cor. 11.24 Luke 22.20 Take eate this is my body which is giuen for you which is broken for you and so of the wine Drinke ye all of it this is my bloud which is shed for you Now what can be nearer vnto vs then our meate and drinke We haue greater interest in nothing then in our foode for that is made a part of our selues If we eate meate in another mans house after we haue receiued it it is more ours then his that prepared it no one ioint is so neare another nor the soule so neare to the body as our foode is neare vs when once it is digested and turned into nourishment vnto vs which doth plainly represent vnto vs the neare coniunction that is betwixt Christ euery worthy receiuer Hence proceedeth that speech of the Apostle The cup of blessing which we blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ that is do not these cause vs to haue an effectuall coÌ„munion with him in all his gracious merits Now if question should be made why Christ should make choise of bread to be a signe in this Sacrament rather then of any other more excellent and glorious creature The answer is Answer that he did it for diuerse reasons 1. Why GOD made choise of bread Because it was his will as it is said concerning the Gospel that it pleased him by the foolishnesse of preaching to sone them that beleeue There is besides his pleasure great wisedome in it because it is very fit to represeÌ„t that vnto vs for which it was ordianed it being substantiall foode and therefore called the staffe of mans life on which it doth as it were leane and whereby it is vpholden and besides this is for euery mans stomach and for euery ones state and may euery where be gotten And yet withall we must know that bread cannot fully expresse the efficacy of the spiritualll food Christ Iesus which we are to feed vpon for bread is earthly that food is heauenly bread preserueth the corporall life and that but for a time Christ not onely preserueth but giueth not a naturall but a supernaturall not a temporall but an eternall life Thirdly God made choyce of bread in respect of his owne glory that the weaker the meanes are the stronger his hand might appeare to be If we had bene to receiue gold or gemmes or precious stones our senses would haue bene more wrought on then our hearts and we should haue more regarded the signe then the thing signified the which inconueniences with other of the like kind the Lord by giuing vs bread hath preuented Seeing then that the bread as also the wine in the Lords Supper is of such excellent force and vse as to put vs in mind of Christs death and bloudshedding to testifie his vndoubted true and reall presence to euery faithfull communicant and to refresh and feede the soules of the worthy receiuers vnto eternall life in which regard they doe as farre surmount common bread and wine as the waxe wherewith a pardon or charter or any other euidence is sealed is of more worth then that which is to be sold in the trade mans shop Seeing I say that the bread is of such singular vse this maketh first Vse 1 for the confutation of the Papists which hold that after the words of consecration there remaineth no bread at all but that it is transubstantiated into the very body of Christ Iâ—ndeed we graunt that as the bread so Christ his body is there offered and receiued by euery faithfull communicant but how nor corporally but spiritually not from the Ministres hand but from God hand not by sense but by faith And for the further clearning and confirming of this truth many reasons might be brought but I wil produce but onely some few The first is taken from the expresse words of the holy Ghost in the Scriptures who mentioneth bread after the words of consecration Reasons against transubstantiation saying the bread which we breake 1 Cor. 10.16 and againe He that eateth this bread c. I Corinthians 11.27.28 A second reason is this We receiue the same in substance which the Fathers did in the wildernesse I. Cor 10.1 for the Manna is there called spirituall meate and the rocke is said to be Christ now it is certaine that they did not corporally eate the body and drinke the bloud of Christ because he had not then assumed our nature and our Sauiour denieth the Manna to bee the true bread
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
of them Verse 8. But now put ye away euen all these things wrath anger maliciousnesse cursed speaking filthy speaking out of your mouth Now therefore that you are called to the hope of a beter life lay aside farre from you as things you cannot abide the sight of not onely the grosser sinnes before mentioned but also all manner of sinne without endeuour whereof there is no true mortification For example anger heate from whence commeth malice which breaketh out at the mouth by railing and reuiling Verse 9. Lye not one to another seeing that ye haue put off the old man with his workes Specially when you cannot truly charge them take heede you lye not one against another but putting off as an old and rotten garment the old man which you bring from your mothers womb with the actions thereof as it were so many tatters Verse 10. And haue put on the new which is renewed in knowledge after the image of him that created him Now lest being found naked you be ashamed put on as a new and comely garment the new man which if you aske what it is it is the same part which is renewed in you to the likenesse of him that made you which likenesse consisteth in the knowledge of God Verse 11. Where is neither Grecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things Whereby shall come to passe that howsoeuer the false teachers place it in beeing a Iew rather than beeing a Gentile circumcised rather than vncircumcised and the opinion of the common sort is that the Barbarian and Scythian is in a farre worse case than the Romane and the seruant but a beast in respect of the free man yet with God there is no difference seeing Christ whom by a new birth they haue put on is in all and is all that God respecteth and accepteth of Verse 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of minde meeknesse long suffering To come to a more particular description of the new man deck your selues as it becommeth the elect of God and such as are holy through his loue the cause both of your election and holinesse with tender compassion easinesse to be imployed humility mildnesse long suffering Verse 13. For bearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue you euen so do yee Which vertues must be declared effectually not onely in forbearing one another but also in frankly forgiuing one another if any haue a quarrell one against another euen as Christ hath frankly forgiuen you euen so do yee Verse 14. And aboue all these things put on loue which is the bond of perfectnesse And though those be singular vertues yet aboue them all as the roote and mother of them decke your selues with loue which is as it were a bond to bind in a bundle those and all other vertues tending to perfection and without which there is no foundnesse in any of them what glittering shew soeuer they carry Verse 15. And let the peace of God rule in your hearts to the which ye are called in one body and be ye amiable And though the spirit of the old man within you hath a desire to contend yet let the peace of God beare the sway and ouercome vnto the which peace you are euidētly called in that you are members of one mysticall body For the better entertainment of which peace be gratefull one to another as well in conferring as in requiting benefites Verse 16. Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your owne selues in Psalmes and Hymnes and spirituall songs singing with a grace in your hearts to the Lord. To the end you may refraine all the vices aforesaid and practise all the vertues afore spoken of together with all other vices to be auoyded and vertues to be embraced it is necessary that you be exhorted that the word of God be as familiar vnto you as if now in one house it dwelt with you that you haue it also plentifully as it were treasured vp against the day of neede Last of all that you haue it in all wisedome making choyce both of the things that are most important in it and especially that which doth most concerne your selues and your owne particular vse anoyding all curious questions tending rather to strife than to edification of God which is by faith And as you must haue it for your owne vse so also for the vse of others as wel in teaching those that are ignorant as in admonishing those that walke not according to their knowledge they haue receiued And in your meetings to make merry let your mirth be shewed forth in Psalmes singing as well with instrument as with voyce also with hymnes of thankesgiuing for benefites receiued and for further variety against irksomnesse which our nature easily falleth into with songs of praising God for his noble acts all spirituall vnto the Lord not onely with the voyce but especially with the heart with such both tune and gesture as may giue grace to the hearer verse 17. And whatsoeuer yee shall do in word or deede do all in the name of the Lord Iesus giuing thankes to God euen the Father by him To conclude because it is infinite to speake of all things particularly whatsoeuer you do in word or in deed let it be such as calling on the name of God in Iesus Christ for good direction in them you may returne with thankefulnesse to GOD the Father through Iesus Christ the onely mediator betweene GOD and vs. verse 18. Wiues submit your selues vnto your husbands as it is comely in the Lord. Having instructed you in the duties which are generall to all I come to informe you in those that are speciall according to the seuerall callings of euery one of you as those which will easily come from you if you haue well profited in the former Now according to the order God himselfe keepeth in the 5. commandement I will begin with the duties of inferiors You wiues therefore notwithstanding you haue other duties I exhort you as to that which is hardest for you wherein you are customably shortest and being performed others will easily follow that you be subiect and obedient as to others that may be aboue you as parents and Magistrates so specially vnto your own husbands as that which is the most comely thing of all because you I know strine to comelinesse Which obedience and subiection is not yet so absolute so generall but it hath this exception so far as you are commanded things not vnlawfull by the word of God Verse 19. Husbands loue your wiues and be not bitter vnto them You husbands although you owe sundry duties vnto your wiues yet specially I exhort you to loue thē dearely as that which you are most customably shortest in and which being throughly
setled in you wil easily pul al other duties after it And therfore be not bitter towards theÌ„ which cannot stand with loue Verse 20. Children obey your parents in all things for that is well pleasing vnto the Lord. You children from a heart subdued and truly humble obey your parents not by halues and so farre as they command things to your liking but in all things not contrary to the word of God although it be to the crossing of your desires for which cause let it be alwaies before your eyes as a goade to stirre you vp to this obedience that in so doing you shall not onely please your parents but doe a thing acceptable to the Lord himselfe Verse 21. Fathers prouoke not your children to anger lest they be discouraged You parents abuse not your authority or the pliable minds of your children either by commanding things vnlawfull or by hard vsage of them to prouoke them to any vndutifulnesse towards you or to haue no courage or comfort to doe the things required of them Verse 22. Seruants be obedient vnto them that are your maisters according to the flesh in all things not with eye seruice as men pleasers but in singlenesse of heart fearing God You seruants from a mind subdued obey your Maisters whose commandement ouer you is but for a time whiles you are in this fraile estate that in all things which may stand with the keeping of a good conscience Now your seruice must not be alone when your maisters stand by and looke one as seeking onely to please your maisters but in singlenesse of heart as fearing God whose eye is alwaies vpon you when your Maisters eye is off Verse 23. And whatsoeuer ye doe do it heartily as to the Lord and not vnto men Your seruice ought also to be voluntary and cheerefull as that which is due to the Lord who loueth a cheerefull giuer and not as vnto man that cannot discerne whether it be done frankly Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritance for ye serue the Lord Christ. Knowing that you shall receiue in reward from the Lord life as an inheritance which he will freely as vpon his children bestow vpon you for it ought to vphold you in your dutifull seruice that you serue not so much your maisters which are but men and therefore sometimes vnthankfull and vnable to recompence but the Lord who is both able and will recompence your well doing Verse 25. But he that doth wrong he shall receiue for the wrong that he hath done and there is no respect of persons Remembring on the other side that whatsoeuer he be that doth wrong whether maister or seruant thereof he shall receiue the punishment from the Lord who accepteth neither the person of the seruant to pitty him because of his poore and base estate nor of the maister to spare him because of his dignity and high degree The end of the third Chapter CHAP. 4. Vers 1. Yee Maisters do vnto your seruants that which is iust and equall knowing that ye also haue a maister in heauen YOu Maisters looke that you yeeld vnto your seruants both wages and meate and drinke as that which is â—ight and with moderate rest and recreation some further recompence according to the good seruice they haue done as that which is equall considering that as your seruants are to render an account vnto you so you must giue an account vnto your Maister which is in heauen verse 2. Continue in prayer and watch in the same with thankesgiuing And now to returne againe to the generall duties yet such as for the most part belong rather vnto you than vnto other persons Churches not so stated or affected as yours I exhort you to take paines and to continue in petitions and requests vnto God with heed taken that it be not done carelesly and drowsily the which both with continuance painfulnesse and watching must be done and performed in thankesgiuing for graces already receiued verse 3. Praying also for vs that God may open vnto vs the doore of vtterance to speake the mystery of Christ wherefore I am also in bonds Praying in both sorts as for all men and the faithfull aboue others so especially for me and Timothy that God would open our mouthes wide as a gate otherwise shut is set open that we may speake the secrets of Christ naturally hidden from all men and by dispensation of GOD alwaies to the coming of Christ obscurely knowen to the faithfull yea to the Angels themselues for which I am in hold vers 4. That I may vtter it as it becommeth me to speake In which respect you are yet further to strengthen and stretch out your prayers for me that all feare set apart I may make it manifest as it is meet both in regard of the excellency thereof and the speciall trust of the Apostleship which is committed vnto me vers 5. Walke wisely towards them that are without and redeeme the time And seeing you dwell amongst those that are strangers from God walke wisely that you be neither infected with their euils nor they haue occasion to speake euill of the truth and that by the light of your godly conuersation they may be allured to giue eare to the truth therein following the example of diligent Merchants that to redeeme their losses that are past watch to take all oportunity of gaining vers 6. Let your speech be gracious alwaies and powdred with salt that ye may know how to answere euery man More particularly looke to your speeches in the wise ordering whereof Christian wisedome is singularly discerned that it be alwaies as sauory meate well seasoned whiles you shall be able to answere euery man according as their particular estates require verse 7. Tychicus our beloued brother and faithfull Minister and fellow seruant in the Lord shall declare vnto you my whole state In the loue care I beare vnto you I haue sent Pychicus vnto you who shall informe you of all my estate whereof I know you will be glad to heare whom that you may receiue as it becommeth I commend vnto you for a brother worthy to be beloued also for a faithfull Minister and my fellow in the Lords seruice vers 8. Whom I haue sent vnto you for the same purpose that he might know your state and might comfort your hearts Whom I haue sent as to let you vnderstand of mine affaires so to know what case you are in thereof to make report vnto me and especially that he may comfort you at the heart against the storme of persecution raised against you verse 9. With Onesimus a faithfull and beloued brother who is one of you They shall shew you of all things here And with him that the embassage may haue more authority and that in the mouth of 2. witnesses the things concerning you or mee may be better assured I sent Onesimus a brother both faithfull and worthy to be beloued
howsoeuer he hath slipped in time past who is also one of the members of the same Church these two shall giue you to vnderstand of all things that may concerne you that are done in those parts Vers 10. Aristarchus my prison fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued commandements If he come vnto you receiue him Aristarchus in loue saluteth you vers 11. And Iesus which is called Iustus which are of the circumcision These onely are my worke fellowes vnto the kingdome of God which haue bene vnto my consolation So doth Marke and Iesus whom that you may be prouoked to loue againe I would haue you to vnderstand that touching Aristarchus he is my fellow prisoner for the Gospell touching Marke he is sisters sonne to Barnabas that notable seruant of God of whom you haue had commandement that if he come vnto you you should receiue him accordingly And touching Iesus his conuersation hath bene such as thereby he hath gotten the surname of Iust ANd of them all three together there are great causes why you should respect them for that they are of the race of the Iewes with whom God hath made speciall couenant especially seeing that of so great a number of Iewes that are here onely these three helpe to aduance the kingdome of heauen by giuing assistance vnto me vers 12. Epaphras the seruant of Christ which is one of you saluteth you and alwaies striueth for you in prayers that ye may stand perfect and full in all the will of God Epaphras saluteth you betweene whom and you there is a speciall bond by reason whereof euen now absent from you yet hee is one of you and being as you know a worthy seruant of Christ in the Ministery of the Gospel whereby his prayers are more effectuall he prayeth continually with great strife and earnestnesse for you that hauing entred into the holy profession of the Gospell you may stand and abide in it with dayly encrease both in the knowledge and obedience of the whole will of God vntill such time as by death you shall be complete and perfect men in Christ vers 13. For I beare him record that he hath a great zeale for you and for them of Laodicea and them of Hierapolis For howsoeuer I am not priuy to his priuate praiers yet I dare be bold so to write because I my selfe am witnesse how notwithstanding his absence he burneth in much loue towards you towards the brethren in Laodicea and Hierapolis the rather for your sakes which may either be furthered by their good or hindered by their ill estate verse 14. Luke the beloued Physitian greeteth you Demas Luke the Physitian one worthy to be beloued saluteth you and so doth Demas verse 15. Salute the brethren which are of Laodicea and Nimphas and the Church which is in his house Salute the brethren in Laodicea from me especially Nimphas his family which for their piety and good order in it I may not vnfitly terme a little Church verse 16. And when this Epistle is read of you cause that it be read in the Church of the Laodiceans also that ye likewise reade the Epistle written from Laodicea And when you haue read this Epistle in the Church to testifie your communion as in all other good things so especially in this sacred treasure of the word of Christ procure it to be read in the Church of Laodicea as of the other side that you also reade the Epistle which was written from Laodicea verse 17. And say to Archippus Take heede to the ministery that thou hast receiued in the Lord that thou fulfill it Tell also Archippus your Pastor and ordinary Minister from me that he looke more diligently to his charge of ministery which he hath receiued of the Lord that he do it not by halues but that he performe it in euery respect both of cheereful teaching of good example of life vnto the flocke verse 18. The salutation by the hand of me Paul Remember my bands Grace be with you Finally I haue sent you also my salutations not by the hand of my Scribe Secretary as the other salutations but by mine owne hand whereunto for a close of my letters I adde my request vnto you that you would in your prayers remember my bonds for the obtaining of whatsoeuer my captiue estate doth require And further my humble prayer is for the grace of God to be with you and so I am assured that it will be FINIS
teadious iourney but may haue it ministred vnto them neerer at hand and that with lesse cost and yet a larger blessing then they could in the daies of the ceremoniall Law surely if they doe neglect so great saluation well they may escape the punishments of men but they shall feele the strokes of God and shall bee cut off from hauing communion with him and with his seruants they shal beare their sinne as in that place the holy Ghost speaketh which otherwise by receiuing the Sacrament they might haue discharged their consciences of and put it ouer vnto Christs accounts Further those that by reason of their infirmities will forgoe that ordinance doe greatly dishonor God and lay an hard imputation vpon him as who should say that hee were such an extreame and rigorous Iudge aswill accept of none but of those that haue attained to a great measure of perfection Besides such kind of persons doe as much as in them lieth proclaime themselues to bee hypocrites for if they bee not such they haue a calling to partake of the Sacrament as appeareth in this text by the praier of Hezekiah who doth in assurance of faith as the effect manifestly proueth make request for all such as prepared their whole hearts that is did their best indeauour with a true and sincere heart to seeke the Lord. Lastly they giue very ill example vnto others and expose themselues to the censures of men as contemners or at least neglecters of Gods ordinance And therefore in these regards let all beware how they withdraw themselues when the Lord inuiteth them to such a banquet Secondly Vse 2 this is for instruction and consolation both together albeit wee perceiue many blemishes and great imperfections in our selues yet let vs take the Lords offer when he calleth vs to his table and come with certaine expectation of good successe as well as those that haue a greater measure of repentance 1. Pet. 2.25 Iohn 21.15 and of faith and loue then wee can attaine vnto For Christ Iesus the great shepheard and Bishop of our soules taketh order that not onely his sheepe but his Lambes also may bee fed All the good grounds bring not foorth a like quantitie of fruit yet all agree in this substantiall point that they bring forth good and ripe fruit Mat. 13.23 though some doe not yeeld the third part so much as others doe yet they are grounds blessed by God and respected of God Note He that gained fiue talents had the commendation of a good and faithfull seruant and so had he likewise that gained but two talents so that euery one shall haue the praise of weldoing according to the gifts and graces that God hath imparted vnto him Indeed those that doe most and best as they bring more glorie to Gods name so shall they haue larger reward from him yet withall those that haue fewer talents and doe him lesse seruice shall not be despised nor reiected but according to their workes be accepted and recompenced for one may bee faithfull in a little as well as in a great deale Therefore let this bee an incouragement vnto vs to draw neere vnto God in his worship if wee cannot come as we would let vs come as well as we can and bring those talents which we haue if wee cannot make a long praier let vs make a short if wee cannot crie feruently vnto the Lord let vs sigh that wee cannot doe better if wee haue but a little faith let vs pray with the man in the Gospel Lord I beleeue helpe mine vnbeliefe Mar. 9.24 which if we can do the Lord will be mercifull vnto vs though wee be not fitted in euery respect according to that which is required of vs. But my wants are such as I am afraid I shall faile Obiect no not onlie in some circumstance but in the substance it selfe and shall not only receiue weakly but altogether vnworthily how then may wee certainly know that our hearts are sincere and vpright before the Lord By these workes that follow Answ First if wee dislike all sinne in our selues and others Markes of sincertitie and desire that all Gods graces might bee wrought in our selues and others Hypocrites will allow foule faults in themselues A general dislike of sinne and liking of goodnesse and yet seeme to dislike them and much exclaime against them in others whereas first they should bee humbled and grieued for them in their owne soules and then proceed to speake against them in others Againe this hypocrisie is in our cursed nature that Hypocrisie whereas wee could wish that we might liue without offence and that our names might bee preserued from reproach yet we shall finde a tickling delight in our selues when wee see the nakednesse of others discouered and their faults ripped vp to their disgrace that so their blacke may the more commend our white And againe wee can bee content to haue many good gifts and graces and would not bee much grieued if we could get all other that we want yet we are ready to bee offended that others should be indued with the like especially that they should goe beyond vs in doing good and in receiuing praise sutable thereunto But this argueth great want of sinceritie and if wee bee not humbled for these corruptions 1. Cor. 13.4 it sheweth palpable and grosse hypocrisie for loue enuieth not but if wee carrie an inward hatred of this euill disposition that is in vs and labour to abhorre and seeke to hinder all manner of sins Note as well in our selues as in others and in others as well as in our selues and on the other side if wee desire to loue and further good motions and good actions both in our brethren and in our owne persons neuer mocking nor deriding nor discouraging the hearts of Gods seruants from goodnes this is a cleere case that wee faile not in the substance of godlinesse but that our hearts are very vpright therein Secondly if wee indeauour still to bee better and to doe better euery day then other Grouth in grace Phil. 3.14.15 neuer standing vpon what wee haue done but pressing hard to the marke this is an infallible note that we are true-hearted Hee that feeleth but a little faith a little loue a little repentance c. and would with all his heart haue them increased and on the contraie findeth much deadnes much impatience much vnfitnesse for death and much vnwillingnesse to heare of the comming of Christ much distraction on the holy Sabbath c. but would most willingly haue these corruptions diminished these very desires if they bring him to the concionable vse of the meanes are euident signes of a faithfull and wel-affected heart A third rule of triall is if from our hearts we can forgiue or at least Forgiuing desire to forgiue those that haue done vs wrong either in word or deede and are greeued at wrathfull and malicious and reuengefull thoughts and motions
that doe spring vp in our hearts Mat. 6.14 Forgiue saith our Sauiour and yee shall bee forgiuen and therefore being able to doe thus in some small measure wee may bee assured that the Lord is appeased towards vs and that wee are in his fauour and therefore haue hearts without guile in his sight Note for a mercifull heart is alwaies a sincere heart whereas hypocrites are of a cruell and implacable nature so that when any iniury is done vnto them either in truth or in their imagination they will swell and fret and chafe and vow and protest or at least determine and resolue in themselues that they will not put it vp but one way or other at one time or other requite it at the full euer an euill heart is a proud and froward heart and can endure nothing lesse then wrongs and indignities Therefore if God hath wrought such a great worke in our soules as that our hearts are inclined to forgiue and forget abuses that are offered vnto vs and can pray for our enemies and long for their conuersion and reconciliation first vnto God and then vnto vs it is a notable testimony that wee are truely regenerated and sanctified in the inward and outward man There are none but they are apt to be angry with sin either in themselues or others but if wee can spend our anger at home vpon the euils of our owne nature Note and be more peaceable and quiet abroad not storming so much that others are so bad as greeuing that wee our selues are no better happy and blessed are wee that haue gotten such a conquest of our owne hearts wee may cheerefully and comfortably communicate at the Lords Table expecting from Christ Iesus a further increase of all holy and heauenly graces And albeit others haue greater gifts and fewer infirmities then we yet seeing we joine with them in the maine matters wee shall be ioyned with them in the fruition of that blessing which God vseth to bestow vpon his people though we bee but buds Iohn 15. yet being in the true vine we shall receiue sap and iuice from the root as well as the fairest and goodliest and fruitfullest branches that are in it And thus much for Hezekiahs praier and the parts thereof Now the successe followeth to bee spoken of Verse 20. And the Lord heard Hezekiah c. It being a praier of faith that hee made for such things as God had promised and for such persons as to whom the promise did belong hee receiueth an answer to his request for so it is said the Lord heard Hezekiah that is accepted and granted his suit whence this doctrine may bee gathered that The Lord doth accept Doct. 4 and will fulfill euery faithfull praier that is made vnto him Praiers of faith granted either for our selues or others For this fauor that hee shewed to Hezekiah and to them for whom hee praied is written for our instruction and consolation to assure vs that vsing the like meanes wee shall find the same good effect that they did 1. Ioh. 5 14.15 This is promised in the Epistle of Iohn where the words of this Text are expounded and the doctrine confirmed This saith hee is the assurance that wee haue in him that if we aske any thing according to his will he heareth vs. But what is it to bee heard hee telleth vs in the next verse If wee know that hee heareth vs whatsoeuer wee aske wee know that wee haue the petitions that we haue desired of him This Gods children may build vpon that if they aske of God lawfull things for righteous persons in that manner as the word prescribeth they shall haue a comfortable answer and speed according to their hearts desire The reason heereof is Reason because God is delighted with the faithfull supplications of his deare children It is musicke to God to heare Christians praiers Cant. 2.14 as may bee collected from the words of Christ to his spouse in the songs of Salomon Shew me thy sight let mee heare thy voice for thy voice is sweet and thy sight is comely So that there is reason why Christians should looke vp to God rather then be beholding vnto men and that they should vtter their complaints before his throane rather then before mens iudgement seat for whereas they many times cannot away with vs and our suits God delighteth to looke vpon vs and there is no melodious harmony so pleasant in our eares as a praier proceeding from an humble and broken heart is in the eares of the Lord of hoasts Let vs present our petitions with our soules full of griefe and our eies full of teares vnto men and we shall bee teadious and troublesome vnto them for the most part as the woman of Canaan was vnto the disciples Mat. 15.23 Send her away say they to our Sauiour for shee crieth after vs Note But Christ hath no greater ioy then to heare and releeue such worthy beleeuers as shee was that can spend so many holy praiers vpon him after so many repulses as shee had receiued Now sith it is a thing so well pleasing vnto him hee cannot but grant and satisfie the desires of such as faithfully and feruently call vpon him Heere may that folly Vse 1 and wretched vnbeliefe that is in our nature bee iustly reprooued which appeareth in this that wee are ready to runne to any one rather then vnto God and to seeke to them that are not able or not willing to heare and helpe vs Iam. 4.2 rather then vnto the Lord that hath ability and readinesse to doe both Iames blameth those to whom hee writeth for that they would bee in wants Yee lust and haue not c. yee fight and warre and get nothing and what is the reason because yee aske not As if he should haue told them you need many things and so you are likely to doe still except you take a better course for the way to obtaine good things is not to lust after them and to brawle and contend for them but to become petitioners vnto God for them Note If children will be so foolish so slothfull or so proud that they will not sue to their louing and kind parents that haue abundance for things necessarie it is iust they should goe without them and endure the smart of their owne folly and stubbornnesse and the like may bee said of vs if our necessities spirituall and corporall bee many and great and wee will not bemone our case vnto our heauenly father that is al-sufficient to helpe vs and most willing to accept of vs and to releeue vs in all our distresses it is a righteous thing with the Lord that wee should liue and die in our miseries and calamities and so sustaine the due punishment of a wretched distrustfulnesse and sluggishnesse in not repairing vnto him Secondly Vse 2 heere is matter of maruellous great comfort to them that betake themselues to this course that Hezekiah did