haue an eye vnto them least they should hang themselues or drowne themselues or get a kfe to cut their throates or some way or other worke themselues mischiefe but farre worse is their case that are possest with a spirituall frenzie and led by the suggestions of Sathan who are euermore labouring to worke out their owne ouerthrow to bring vpon thēselues destruction of body soule which is the reward that Sathan giueth them The reward for all their paines that they haue taken in seruing him and in fulfilling the lust of their owne wicked flesh according to the saying of the Apostle Rom. 6. The wages of sin is death that is euerlasting death Which is an vtter separation from Gods blessed presence and from all maner of comforts whatsoeuer to endure vnspeakeable and endles torments in the lake that burneth with fire and brimstone Reuelation which is the second death Another reason why it is a great priuiledge to be exempted from the dominion of sinne is Reason 1 Iohn 3.8.9 because it is a testimony that we are the sonnes of God as it is said by the Apostle Iohn He that committeth sinne is of the Diuell and Whosoeuer is borne of God sinneth not And why because the efficacie of the word and spirit doe restraine him therefrom A third reason is because that is it whereby we are made conformable vnto Christ Iesus when we are freed from the slauerie of sinne we are still translated from glory to glory and haue the Image of God renued in vs daily more and more purging our selues euen as Christ is pure 1 Iohn 3.3 Vse 1. This serueth for our instruction that seeing it is such a preheminence not to be a worker of iniquity therefore we should hereby fence arme our selues against al enticements whereby we might be allured to sinne either in heart or in behauiour when pleasure smileth vpon vs or filthy lucre setteth on our hearts or preferment calleth for vs c. Let this be as a buckler whereby to repell all the firy darts of the Diuell It is a blessed thing to worke none iniquity and Luk. 9.25 Heb. 11.25.26 What should it profit a man to winne the whole world and to lose his owne soule Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinne and the preferments of Egypt for ascason It was a foolish mad part of the Israelites to desire to returne into Egypt the house of their bondage that they might eate of their flesh pots and of the leekes and onions that in time past they had there enioyed but much more void of sence reason are they that whē they haue been once deliuered frō that spirituall seruitude will cast themselues into thraldome againe and when they haue bene puld out of the snares of the Diuell wherein they were held at his pleasure will returne againe to folly intangle themselues the second time Wherefore let this put strength into vs in all conflicts that we may stand resolutely as against other assaults so against that of the examples of great and mighty men who vsually take their liberty in all voluptuous and licentious kindes of liuing This consideration I say should arme vs against it The Lord hath pronounced them blessed that worke none iniquity and if I be of the number of them I shall be more happy in renouncing sinne then the greatest Potentate in the earth is or can be in committing of sinne And therefore let vs deale as Eliphaz did in the booke of Iob Iob 5.2 I haue seene the foolish well rooted saith he and suddenly I cursed his habitation not by way of imprecation but of denuntiation of Gods iudgements due vnto them for their euill workes shewing that they tooke such courses as did make them and theirs accursed and bring the vengeance of God vpon them the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinful and vile practises Vse 2 2 This maketh for the terror of all such as do drinke in sin with greedinesse and giue allowance to themselues in blaspheming in Sabaoth breaking in wantonnesse in lying and slandering and scoffing and such other fowle vices If they be blessed that do not work iniquity then cursed are they that make a common practise thereof But I hope will some say a mans heart may be good Obiect though he ouershoot himselfe by rapping out an oath now then and by speaking foolishly and lightly c. you must not iudge say they God knoweth our hearts He doth so indeed Answer and he hath made knowne vnto vs by his word Luk. 6 45. Mat 7.17.18 that an ill tongue and an ill life do alwaies argue an ill heart for out of the aboundance of the heart the mouth speaketh and a good tree cannot bring forth such rotten fruit nor a pure fountain send forth such muddy filthy streames as do euermore issue forth at their profane mouthes are deriued from their impure consciences vnto all or to the most part of their actions Thou hast commanded to keepe thy precepts diligently The doctrine that these words affoorde is this that nothing is superfluous that is done in obedience to Gods holy will The word translated Diligently Doct. 4 Strict obediēce to be laboured for 2 Cor. 7.1 doth signifie in the originall tongue wonderfull much so that the words go thus Thou hast cōmanded to keepe thy precepts wonderfull much And this the Apostle vrgeth the Corinthians vnto Hauing such promises beloued let vs purge our selues from all filthinesse of the flesh and of the spirit that is from all maner of corruption as well inward as outward And that was the drift of Christ Iesus in giuing the the true interpretation of the law which the Pharisees had corrupted by their false expositions I say this was the drift to draw men from resting on the outward obseruation thereof to bring them to haue regard vnto their thoughts to the affections of their hearts more ouer in their practise to do those things which heathē men hypocrits could not attaine vnto therfore he often vrgeth this sentēce to shew the slendernesse and insufficiency of their obedience What singular thing do yee Implying that Christians must in many things be singular and differ from and go beyond the common sort of men If one could doe as much good as an hundred yet he could not doe the hundreth parte of that which a Christian ought to performe Luke 17.10 Let him say still for it is a truth I am an vnprofitable seruant I haue done no more then my dutie nor so much as my duty As Christ came to fulfil all that his Fathers law required so it behoueth vs to obserue euery thing that wee are commaunded though not in perfection which we cannot attaine vnto yet in vprightnesse and with our best endeuours When the Israelits
our corruptions By the law of God psal 119.59 which is the true touch-stone examining our selues by euery commandement that so wee may discerne if not all yet the most part of the corruptions of our soules and errors of our liues and for our more orderly proceeding herein we may vse this direction following wherein are set downe the chiefe heads of most of the sinnes against euery commandement Sinnes against the first Commandement 1 ATheisme which is If any desire prooues of Scripture for these particular sinnes mentioned he may vse the helpe of M. Dods booke on the commandements or of the True watch where many of these are touched when men either thinke there is no God or liue as if there were no God 2 Idolatrie which is the hauing of a false God 3 IgnoraÌ„ce vncapablenes of knowledge errors heresies 4 Forgetfulnesse of good things especially of those that most concerne vs and chiefly at that instant when we should make vse of them 2. Remembring of euill things especially of those that may most corrupt vs and chiefely then when wee should be most free from the thought of them 5 Vnwillingnesse vnto good things principally to the best readinesse vnto and wilfullnesse in euill especially the worst 2. Impatiencie vnder crosses 6 Distrust of Gods power mercie c. promises and prouidence whence carnall feares are wrought and cherished and the true feare of God is expelled and banished 7 Presumption vpon Gods mercie 8 Carnall confidence in wit learning wealth strength friends c. thinking our selues the better or safer simply for them whence ariseth pride and securitie 9 Too much loue of euil as also of our selues our friends our pleasure profit credit c. 2. To little loue of God and of goodnesse of Gods seruants and seruices 10 Hatred of God and goodnesse 2. Want of hatred against our owne and others sinnes 11 Abundance of worldly sorrow shame and discontentment 2. want of spirituall griefe and indignation against our owne and others transgressions 3. Not lamenting for the calamities of Gods people priuate or publike 12 Immoderate carnall mirth too little spirituall ioy 13 Hardnes of heart benummednes of Conscience or hellish terrors and accusations proceeding from doing things either without or against the rules of the word Sinnes against the second Commandement 1 BAse and vnwarranted conceits of God as when wee frame any image of him in our minds 2 Worshipping of images 3 Adoration of Angels or Saints obseruing holy daies in deuotion to them swearing by them c. 4 Approbation of Idolatrie by presence speech gesture silence keeping of superstitious relikes and monuments keeping companie with Idolaters c. 5 Neglect of any of Gods ordinances as of preaching hearing reading meditation conference the vse of good bookes and of good companie of priuate and publike praier fasting making of vowes c. 6 Superstitious fasting rash vowes breach of lawfull vowes abuse of lots c. 7 Want of sorrowe for being borne of Idolatrous forefathers Sinnes against the third Commandement 1 PRofession ioyned with profanenesse whereby Gods name is dishonoured 2 Abusing of Gods word by 1. fruitlesse speaking of it 2. framing iests out of it or against it 3. maintaining of sin by it 4. applying it to charming c. 3 Abusing the names or titles of God 1. By admiration as by saying in our common talke ô Lord oh Iesus c. 2. by cursing c. 4 Swearing vainely outragiously falsely c. 5 Blaspheming 6 Taking a lawfull oath without due reuerence and consideration 7 Praying without faith feeling reuerence feruency not waiting for an answer c. asking euill things aiming morein our requests at the releeuing of our necessitie then at the aduancement of Gods glorie 8 Hearing reading meditating conferring singing of Psalmes and receiuing the Sacrament without preparation attention reuerence delight and profit 9 Light passing ouer of Gods great workes of creation preseruation redemption as also of other his mercies and iudgements 10 Abuse of our Christian libertie to the hardening insnaring peruerting or iust greeuing of any Sinnes against the fourth Commandement 1 NEglect of preparation for the Sabbath before it come and of fitting our heartes for holy seruices when it is come 2 Profane absence from or vnfruitfull presence at Gods ordinances 3 Excessiue eating and drinking which causeth drunkennesse and vnfitnesse for Gods worship 4 Doing any ordinarie worke of our calling 5 All recreations which distract 6 Vaine and worldly speeches and thoughts 7 A secret desire that the Sabbath were ouer 8 Neglect of calling our selues or others to a reckoning after holie exercises 9 Giuing libertie to our selues in the night before the whole Sabbath be ended Sinnes against the fifth Commandement Sinnes of all inferiours in respect of their superiours 1 VVAnt of reuerence inward or outward 2. Neglect of praier 3. and of humble submission Sinnes of all Superiours 1 Want of loue 2. Failing in praier 3. and in giuing good example Sinnes of Children in respect of their Parents 1 Disobedience 2 Murmuring at their parents corrections though vniust 3 Contemning of them for any defect of body or minde 4 Vnthankefulnesse in not releeuing them not standing for their deserued credit c. Sinnes of Parents 1 Negligence in not instructing their children betime 2 Not correcting them till it bee too late or doing it with bitternesse without compassion instruction and praier 3 Giuing them ill example 4 Neglect of bringing them vp in some lawfull calling 5 Not bestowing them timely and religiously in mariage 6 Light behauiour before them and too much familiaritie with them whereby they become vile in 〈◊〉 eies 7 Louing beautie or any outward parts more then Gods image in them 8 A sin peculiar to the mother is reâ—â—sing to nurse them Seruants sinnes inrespect of 〈◊〉 â—ouernours The three first sinnes of childreâ— may be in seruants as also these that follow 1 Idlenesse in their calling 2 Vnthriftinesse and vnfaithfulnes in dealing with their Masters goods and affaires 3 Stealing priuy defrauding of them c. 4 Eie-seruice Diuers sinnes of Parents are found in Masters as also these that follow 1 Vnaduised entertainement of sinfull seruants 2 Not vsing religious exercises with them not admonishing nor correcting them or doing it in an ill manner greeuing more when they faile in their businesse then when they are slacke in Gods seruice 3 Not recompensing their labours by giuing them a due reward when they are with theÌ„ when they part froÌ„ them 4 Neglect of them in sickenesse vniust stopping of their wages for that time 5 Not releeuing them if they be able in their age who haue spent their youth in their seruice Sinnes of the wife in respect of her husband 1 Failing in reuerence which appeareth in froward looks speeches or behauiour 2 Disobedience in the smallest matters Sinnes of the Husband 1 Not dwelling with his wife 2 Neglect of edifying her by instruction and example 3 Denying her comfortable
both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit
must needs faile in the discerning and so also in the discouering and laying open of their corruptions and therefore faile of sound happinesse 2 Secondly this is for the reproofe of an other sort that are worse then the former Deniers of sinne who hauing the knowledge of sin doe yet denie their faults when they are told of them as Ananias Saphira did Acts 5. 1. King 5. and as Iehazi did when his master examined him Those sinnes that are smoothered and caried so closely God will manifest and discouer as openly as hee did theirs laying vpon the one the punishment of a sudden and strange death and on the other the leprosie of his flesh as a meanes to clense his soule 3 Heere are an other kinde of hiders to be condemned Disguilers of sinne that will not grosly denie the fact but will cloake it and disguise it and giue good names to foule faults Such are they that would haue their gaming and vnthriftines and cosonage to goe vnder the name of recreation and all their leaud meetings and abuse of the creatures of God and of the glorious and fearefull name of God vnder the title of good fellowship and meerie meetings c. And so for other notorious and greeuous sinnes which they paint ouer with faire colours but doe such prosper When they get a little monie Inconueniences that ensue on gaming do they not loose more in their soules then that comes to and doe they not bring vpon themselues hardnesse and profanenes of heart blindnesse and stupiditie of minde vnreadinesse and vnfitnes for any good thing vnwillingnes to reade heare meditate and conferre of holy things are they not afraid to come into Gods holie presence in praier to be in the company of such as will admonish or rebuke them to bee alone in the night at such times as the Lord doth waken their drousie consciences to say nothing of many foule braules and other hainous euils which doe vsually accompanie such exercises So others when they are passionate and distempered tell them of it their answer is readie What would you not haue a man angrie with sin Oh this is base hypocrisie and sinnefull disguising of your fault for tell mee you that can bee so eager against small offences in others when they concerne your selfe Note do you not beare with greater faults both in others and in your selfe when they doe more neerely touch the glorie of God your owne heart tel you that it is so and therefore neuer suffer your violent distempers and outrages to goe vnder the visard of zeale against sinne but let them goe for hatefull passions as they are Others wee shall finde that will terme their couetousnes frugalitte their pride in apparell comlines and decencie Hurt that comes by disguising of sin and the like all which persons little consider what great iniurie they doe to their soules this while for now the word cannot cure them of those sinnes which they would faine thinke though their hearts tell them otherwise to bee no sinnes they can neuer humble themselues by repentance for them and therefore they stand guiltie before Gods iudgement seate to answer for them besides all the hurt they shall in this life sustaine in regard of them 4 A fourth sort that come vnder this reproofe are such as therein shew themselues to be clokers of sinne Such as are negligent in searching out their sinnes that they doe not vse diligence to finde out their sinnes such as are partiall in dealing with their own soules and in searching to finde out their corruptions that are loth to dig too deepe throughly to ransack the lothsome corners of their hearts He that doth not his best endeuour to come to the sight of his secret sinnes is esteemed by God to be a hider of them and shall be destitute of that happinesse and comfort that otherwise hee might enioy Psalm 4.4 and therefore as Dauid exhorted his enemies for their good to examine their hearts vpon their beds that so they might desist from standing out against him so hee practised it himselfe for the good of his owne soule that hee might not long goe astray from the waies of the Lord. I haue considered my waies saith hee and turned my feete into thy testimonies Psal 119.59 Secondly Vse 2 this serues for our instruction if wee finde that we doe not prosper in the things of the Lord When wee prosper not fall to examination or of the world let vs examine if there be not some secrete sinne that is the cause of it One comes to the word preached and findes no helpe thereby against the corruptions vnto which he is inclined nor for the practise of good duties vnto which hee is slacke he cannot perceiue that there is wrought in him any great loue vnto the Saints to the ordinances of God or to the comming of Christ c. but he is dull and heauie when hee is at it and as dead and lumpish when he is gone from it Let him search and he shall finde that there lies in his heart some sin or other vnrepented or the gilt of some duties vnperformed the venome whereof doth so poison his conscience that the word of life can finde no place there for when the word comes to a pure heart it will enter speedily and worke effectually Another comes to the Sacrament and findes no benefite thereby Let him looke if there lurke not within him some hidden corruption that is the cause hereof for the Sacrament is mightie in operation if it be receiued with a pure and holy affection 1. Cor. 10. it is the very communion of the body and blood of Christ And therefore search and cast foorth that ill leauen that hath infected thy heart and hindered thee from the comfort of this excellent ordinance of God And the like may wee say for praier and any other of Gods ordinances Likewise for the things of the world doe we not prosper in our estate in our bodies in our children c. let vs make triall if there be not some wickednesse that hath countenance with vs. Note And if there be thence may wee bee sure comes all our woe they that will not greeue for sinne because it is sinne shall bee driuen to greeue for it by many sore troubles and they that are insensible of it when it is cōmitted shall be made sensible in the end by feeling it punished And this is a good vse that is made of the troubles of Gods Church in the Lamentations of Ieremie Wherefore say they is the liuing man sorowfull why doth hee turmoile and vexe himselfe Lamenta 3.39.40 man suffereth for his sinne what is the conclusion Let vs search and trie our waies and turne againe vnto the Lord c. Wee haue sinned Obiection and rebelled therefore thou hast not spared c. But we know no speciall sinne that should procure this hand of God against vs.
they flattered with their mouth and dissembled with him with their tongue For their heart was not vpright with him neither were they faithfull in his couenant When miserie pressed sore vpon them Note then they seemed to fall out with their sinnes whereas in truth they fell out onelie with their crosses as the effect shewed in that when their distresses were ouer they sinned still against God and prouoked the most high by their rebellions This then is the first thing necessarilie required when wee make our confession that it proceed from an hatred and indignation against our sinnes and against our selues for the same 2. Cor. 7.11 A second thing is that it must come from hope of mercie For if that be wanting From hope of mercy our confession will be but a witnessing against our selues for our deeper cōdemnation And God may iustly say vnto vs as he did to that vnprofitable seruant in the Gospell out of thine owne mouth will I condemne thee Luke 19.22 thou euill seruant If we plead guiltie and doe not sue for a pardon as we will neuer if wee be destitute of hope our case is so farre from being made better that it is a great deale worse Iudas confessed that he had sinned betraying innocent blood yea and made restitution also but it was wrested from him through the horror of his conscience and the feareful apprehension of Gods wrath beating vpon his sinnefull heart and therefore not expecting any mercy for his hainous offence hee neuer offered any praier to God but made a quicke dispatch of himselfe Whereas if his confession had beene ioyned with hope of fauour hee would haue fallen to mourning and lamentation for his sinne and so to an earnest crauing of pardon for it Thus we see what is the roote of sound confession If followeth to bee considered how it may bee made in a good manner The manner of confession And the first thing in that is that wee confesse hartily and sincerely with sorrow and shame that we haue prouoked so gracious a God It must bee hartie Luke 18 13. Iere 31.18 So did the Publican when hee smote vpon his breast and said Lord be mercifull vnto mee a sinner And so did Ephraim of whom the holy Ghost speaketh in this manner I heard Ephraim lamenting thus Thou hast corrected mee and I was chastised as an vntamed calfe c. Surely after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproach of my youth Where it is declared that after they had beene long and greeuously afflicted and began at length to be soundly humbled they did not onely see and acknowledge their sins but were vexed and troubled and euen confounded at the consideration and in the confession of them yea euen of the follies and vanities of their youth Contrarie to this practise of theirs is the custome of many who will reckon vp and recount their seuerall iniquities before the Lord but they doe it so idly and drowsily as if it were nothing to offend him Whereas if a child should come with such a rude and bold confession of his faults to his parents or a wife speake so sleightly of her vnchast and vnholy behauiour before her husband they would dislike the confession of the faults more then the faults themselues and all that heard them would cry out vpon them Drousie confession hatefull there is an impudent wife and a gracelesse child And wee must not conceiue then that God will be pleased with such lame and maimed sacrifices Let none bee deceiued God will not bee mocked hee pronounceth him accursed whosoeuer he bee that doth the worke of the Lord negligently A second thing to be obserued in the manner of it is that we confesse not our sins in the lumpe only It must bee particular and of speciall sinnes and by whole sale as it were but that we bring before his holy eies our particular and speciall sinnes which will bee vnto vs a testimony of great vprightnesse for we are naturally prone either to content our selues with a generality of confession that wee are great sinners the Lord be mercifull vnto vs c. which wee may doe for our credit that wee would be esteemed penitent persons Note this corruption or if wee come to particulars wee will rather meddle with any then with our beloued sinnes as in the body wee would bee dealing with any rather then with our particular soare that will most paine vs if we should set vpon the curing of it our chiefe sins are so deepely rooted that we cannot get them vp but we must breake a great deale of ground round about This therefore argueth great sinceritie when we can bring our capitall and head sinnes to arraignement as the holie Apostle Paul did when once he was throughly conuerted 1. Tim. 1.13 Ezra 9. I was saith hee a blasphemer and a persecuter and an oppressor And likewise good Ezra who acknowledged in the behalfe of the people their manie great sinne of marrying strange wiues whose practise if we can follow we shall haue that good euidence of soundnesse and vprightnesse in our soules that they had 3 Thirdly Vse 3 this makes for the singular comfort of Gods children that can particularly aggrauate their secret sinnes that no body in the world can touch them for their beloued sinnes which heretofore they would not for a kingdome haue parted from That no malitious reuengfull wicked man can so set out the faults of his enemie whom he hates with a deadly hatred as they can the corruptions of their owne hearts and liues This is a signe that their consciences are touched by the holy spirit of grace whose speciall and proper worke it is Note to conuince the heart of sin Ioh. 16.8 Such haue lowly minds and broken hearts The Law may make one confesse his faults to men in a passion but it can neuer make a man lay them open before God in true contrition that is a worke of the spirit of Iesus Christ Let such goe on still and they shall finde good successe Note We are giuen to speake the worst of our aduersaries and to set forth their vile practises to the vtmost before such as are able and readie to take them downe what greater enemie haue wee then sinne and where can we complaine better then vnto the liuing God who is of infinite mercie to pardon and of infinite power to subdue our greatest and strongest corruptions let vs make our moane to him and hee will haue compassion on vs for hee knoweth our hearts and the venome and strength of our corruptions better then wee our selues doe and if we confesse them hartelie particularly and constantly before him Note he hath giuen vs two pawnes to wit his faithfulnes and his iustice for the remission and suppression of them if he should not forgiue vs 1. Iohn
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
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
a few teares ouer him and so the meditation of the seuerall sufferings of Christ and of Gods gracious promises made vnto vs in and through him should cause our hearts to be dissolued into teares 4 Fourthly we must as often as fit occasion is offered goe vnto the house of mourning Make vse of others crosses where we may be put in minde of our wofull estate by reason of our wicked nature and sinnefull cariage in violating the Lords holy precepts and commandements and this is commended as the parte of a godly wise man by Salomon in Ecclesiastes where it is said Eccles 7.6 The heart of wise men is the house of mourning but the heart of fooles is in the house of mirth And the reason why this is a part of wisdome is rendred in the 4. verse It is better to goe to the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart And if others chastisements should affect vs Of our owne much more should Gods correcting hand vpon our selues mooue vs and and when he smiteth vs wee should ioyne with him and take his part and smite our owne hearts and then if Gods stroakes on others or on our selues doe make vs mourne for our rebellious behauiour against the Lord happie and blessed are wee for so saith the Prophet Blessed is the man O Lord Psal 94.12 whom thou chastisest and teachest in thy Law and our Sauiour also Blessed are those that mourne Mat. 5.4 c. therefore when we finde our selues inclined to heauines in respect of any outward scourge that lieth on vs or on our friends let vs take hold of the occasion and turne the course of our griefe another way which if we can attaine vnto and make our sin to be our greatest sorrowe Christ Iesus shall bee our greatest ioy and wee being mourners of Sion shall be comforted in due season our iniquities shall be remoued as a cloud and scatered as a miste and wee receiued into euerlasting fauour Thirdly Vse 3 this is for the singular comfort of Gods children What though they haue been like the people of Sodome and of Gomorrah and haue liued like beasts all their life long yet is there hope that they shall not be cast off nay if they can once beginne to rinse and purge their hearts though their sinnes haue beene neuer so horrible and odious and abominable they may be assured of the free and ful pardon of them al neither need they make any doubt at all hereof for if such kind of sinners might not attaine to this it were in vaine for the Lord to exhort them to repentance but wee see heere that though these Iewes had receiued many blessings heard many instructions and threatnings out of the word and felt many corrections from Gods owne hand and nothing would driue them from their accustomed course of rebellion yet notwithstanding all this if now at last they would grieue their hearts in good earnest and not passe ouer the matter with some sleight mourning for so farre wicked Saul went when Dauid had told him of his fault in pursuing him that was innocent but striue for a soaking and working sorrow if I say they would labour for this the Lord offers them mercie so that they should foorthwith bee disburdened of the guilt and freed from the punishment of all their former wickednesse For when sinne is once cast out of the heart God hath no quarell against the partie and it can neuer lurk there long except it be fedde with excuses and allowance It neuer stickes so close nor cleaues so fast but godly sorrow will make a separation betwixt it and the soule Note and crush the very head thereof That giueth life and roote vnto it and makes it grow and bring foorth abundance of fruite when wee loue it and can say somwhat for it but if we do not nourish it in our souls but ba nish it thence we shall bee accepted whatsoeuer our life hath formerly beene for as God will neuer sprinckle the blood of his owne sonne vpon a carnall and proud and prophane heart so hee will neuer denie to giue the merits of his sonne vnto an heauie and sorrowfull and contrite spirit Take away the euill of your workes from before mine eies As if hee should haue said hitherto you haue but dissembled in the duties performed by you which hollownesse of yours though men could not so well see and discerne yet the Lords eies haue been and are still cast vpon your doubling and halting and false dealing and therefore if you would haue him to looke fauourably vpon you take away from his sight that which causeth him to frowne vpon you not onely your euill workes for so hypocrits may doe but the euill of your good works for heere wee must vnderstand God did not aime at the subuersion and ouerthrow of the former duties of religion but wisheth them to doe the same workes of pietie still but in a better sort then they were wont to doe them whence this doctrine offereth it selfe for our learning that A Christian must not onely doe good things Doctr. 2 Good things must be done in a good maner but must doe them in a good manner otherwise God may and will reiect the works and confound the doers of them This people here had many ontward obseruations as doth appeare from verse 12. to the 16. Yet because their seruices were not performed in faith and loue God did vtterly abhorre and detest them They would keepe the Sabbaths and frequent the solemne assemblies but they would learne nothing at all though their bodies were there their hearts were not there but either about their busines in the familie or their affaires and dealings in the world thinking how to reuenge such or such an iniurie how to releeue themselues in such or such a necessitie or the like or perchance worse matters They would make long praiers but their hearts were full of wrath and their minds full of doubting and so in other exercises of religion still they mingled their owne corruption in so much that God could haue no liking of them Such were the Scribes and Pharisies also who vsed to preach to giue much almes to pray and fast often and had a verie smoth outside for so much Christ grants them that they were painted Sepulchres faire to behold and looke vpon and graues so couered ouer with greensward that one might walke ouer them againe and againe and yet neuer perceiue any rotten bones therein Notwithstanding all this the vengeance of God is denounced against none more often and earnestly by our Sauiour then against that kinde of people as appeareth plainely in the Gospell Mat. 23. And why because they tooke not away the euill of their works for which cause the Lord Iesus tels them Luke 16.15 Yee are they which iustifie your selues before men but
the word and by getting that sight of their wants that might cause them to come with an eager appetite vnto Gods house They seldome or at least very coldly pray vnto the Lord to giue them an vnderstanding minde and a teachable heart to profit by the meanes but for the most part thrust in themselues ruedly with a proud and vnprepared heart and with vnrulie and distempered affections that when they stand in Gods holie presence are wandring from the duties in hand and running after their couetousnesse or after their delights and so if the word flie in at the one eare it flies out as fast at the other And they doe not mingle it with faith as they should doe but with theirowne corruptions Hebr. 4. which hinder the effectuall working of it and so it seales vp vnto many their owne iust condemnation in steed of being an instrument of God for their edification and saluation And as for Gods owne children in steed of those excellent graces that might be thereby wrought in them it oftentimes hardens their harts and fittes them for sharpe correction So for praier whereas they should lift vp pure hands without wrath and without doubting Corruptions in praier many neuer care what maner of sacrifice they offer vnto the Lord but are full of passion which distracts them and full of vnbeleefe which excludes them from hauing interest in God blessings and so their praiers tumble down againe vpon their heads and bring vpon them iudgements in steed of mercies They may truly say that they haue sought for helpe often and haue had no hearing but it is long of themselues for the sea is not more full of water then God is full of mercy to all that call vpon him in truth and if they could put away their vnbeleefe and hypocrisie and other euils that are mixed with their suites and supplications they should finde that none is so kinde a Father as God is and they should not bee so ready to aske but hee would bee more readie to giue if so be they did come in faith and aske aright as God requireth The like may bee said for the Sacrament of the Lords Supper diuers there are that partake of it as often as their neighbours doe but they are so farre from receiuing benefit and comfort therefrom that it proues hurtfull and vncomfortable vnto them and why because they put not away the euils of this worke Euils to be remoued by communicants But what are they may some demand They are diuerse One common euill Ignorance 1 is grosse and palpable ignorance that men come not discerning the Lords bodie and blood that is not being able to put a sensible difference betweene that and common bread and wine and so comming vnto it no otherwise then to their ordinarie foode not conceiuing much lesse well considering what they are to receiue from God what from man what examination is to be vsed that they may bee worthy receiuers of it what iudgements are to bee feared if they bee vnworthy receiuers and so they feele those iudgements before they feare them 2 A second euill to bee remoued from this worke Vnbeliefe 2 is vnbeliefe which hinders vs that wee cannot finde the inward vertue of those holie mysteries For when wee drawe neere to the Lords table wee should make reckoning of greater benefits then all the kings and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker hee giueth vs for our intertainement the body and blood of his owne sonne to feede vpon hee offereth vs and would exhibite vnto vs if wee had faith to apprehend it Christ his perfect righteousnesse and increase of our true holinesse and entitleth vs to all comforts in this life and to the crowne of glorie in the life to come This many know but they want faith to make application of it to themselues and thence it commeth to passe that their soules are so barren of grace notwithstanding their often communicating at the Lords table The woman in the Gospel that was troubled with a bloody issue said in her heart before shee came to Christ Note if I may but touch the hemme of his garment onely I shal be made whole Math. 9.21 and according to her faith it was vnto her for that touch healed both her soule and body yet shee had no speciall commandement to come nor promise of good successe if she did come nor experience of any in her case that had sped well before her if shee were thus confident hauing had so few meanes to confirme her what strength of faith should wee come withall and what a stedfast expectation of mercie should wee haue setled in our hearts when wee come to Christ Iesus in this his ordinance seeing that wee haue both a commandement and a promise and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament and there is more reason why our Sauiour should pitie vs then why he should pitie that woman for we haue a more dangerous issue of sinne in our soules then she had of blood in her body and many of vs haue beene longer troubled with it then shee was with hers and hee came rather to heale the sicknesse of the soule then to cure the maladies of the bodie And besides all the former hee shall haue more glorie by sauing vs from sinne then by healing her from a bodilie infirmitie and the taking and eating of the blessed Sacrament of the eternall couenant is much more effectuall to draw vertue from Christ then the bare touching of his garment was and hee is neerer vnto vs now in his gracious presence then hee was vnto her then in his bodilie presence This wee should beleeue and rest vpon and if wee doe not wee offer vnto the Lord the greater iniurie for hee is no deceiuer but purposeth to bestow that vpon vs in truth which he makes offer of in shew euen to giue vs as full a communion with the righteousnesse of the second Adam as wee had with the corruption of the first Adam Euen as the branches doe partake of the sappe of the Vine and the members of the body haue life and motion deriued vnto them from the head so shall we receiue grace and life from Iesus Christ in and by his holy meanes so often as wee doe thankefully vse them 3 A third euill that must be put away when wee are to bee partakers of the Lords Supper Vncharitablenesse is vncharitablenes and vnmercifulnesse for that is a feast of loue where we are to receiue further assurance of Gods loue to vs and an increase of our loue to God and men And how can we looke for mercie if we shew no mercie or how can wee expect from the Lord a generall acquittance for all our debts and trespasses when we will not passe by small matters of offence in our brethren Therefore as we would finde any fauour in heauen let
al our griefes and miseries wee should reason rather with God then with men For if wee be in distresse for our estate or in sickenesse of body or in perplexitie of soule in any of them or in all of them let vs goe vnto men Note and they will most commonly serue vs as Iobs friends did him lay sorer burdens on vs rather then ease vs of those we carrie alreadie and make our case a great deale worse then it is rather then minister any helpe and comfort vnto vs. But if we can heare and beleeue what the Scriptures of God tell vs wee shall finde that our state is neuer vnrecouerable but that if wee can bee trulie and soundly humbled there is hope and helpe for vs that God will giue vs an happy end of all our sorrowes and make vs great gainers by all our afflictions and temptations Though your sinnes were as Crimson they shall bee made white as snow In these words the Prophet hath reference to that that went before where he had charged them that their hands were full of blood Obiect Verse 15. For hereupon they might reply if wee bee such grieuous sinners how can wee dare to come vnto God for fauour is it not a terrible thing to appeare before him that is so iust and so holie how then can we looke that he should bee mercifull vnto vs It 's a thing not to be expected Answer Say not so saith the Prophet that is but a reason of the flesh as if God were no fuller of mercy then mortall men are or as if he could do no more then they can yes wee must know that howsoeuer men be vnable to change crimson or scarlet colour into white againe albeit they should lay all their wits and endeauours together and pull one thrid from another yet God can make your sins that are as crimson and as scarlet to become white as wool yea as snow it selfe If wee once fall a washing of our selues God will set in with vs and neuer leaue till all our iniquities euen in our owne apprehension and feeling bee quite and cleare remoued from vs so that none of them shall be imputed vnto vs but all set vpon Christ his score They that wash themselues by godly sorrow Doct. 8 the Lord will wash them from all their sinnes by the blood of his sonne Penitent persons shall bee washed from all their sins that whatsoeuer offences wee repent for wee shall bee sure to haue a pardon for So that the question is not what our faults haue beene but what our repentance is If wee bee truely deiected on our part it 's all one with God whether our transgressions haue beene more or lesse greater or smaller if wee repent truely wee shall bee pardoned fully bee our sinnes what they can bee secret or knowne So that though wee see spots in our selues yet God will see none nay when wee see our deformitie most God will make it most cleare vnto vs that his eyes are quite turned away from the same This is euident in the Prophet Ieremie where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes after their seuentie yeeres captiuitie In those daies and at that time saith the Lord the iniquitie of Israel shall bee sought for and there shall be none Ier. 50.20 And the sinnes of Iudah and they shall not be found for I will bee mercifull vnto them whom I reserue and the same is promised in another place 1. Iohn 1.9 Ezek. 36.25 c. where the holy Ghost speaketh thus If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse And the like is couenanted in Ezekiel where the Prophet bringeth in the Lord speaking in this manner Then will I powre cleane water vpon you and yee shall bee cleane c. where God himselfe vndertaketh to be the washer and the blood of Christ is the water Now there are two things which terrifie penitent sinners and cause their hope of obtaining mercie either vtterly to faile or at least in a great parte to faint and waxe feeble Concerning both which the Lord in this place giueth them comfort One is the multitude and exceeding great number of euils whereof they are guiltie now for that hee telleth them that he would wash them from all their filthinesse without exception Another thing that doth vsually disquiet the hearts of those that are turning vnto God is that their sinnes haue been hainous and extraordinarie and many of them such as haue broken the couenant of which sort is Idolatrie concerning which Zach. 13.1 hee addeth and from all your Idols will I clense you and in an other place that hee would open a fountaine of grace to wash them from all sinnes euen from sinnes of separation and such presumptuous offences as deserued excommunication from Gods people yea and to bee cut off by the sword of the Magistrate And there is no cause to the contrarie but that God may remit and pardon one sinne as well as another excepting only the sinne against the holy Ghost which shutteth vp the heart from all repentance and all as well as one 1 Reason First because Christ Iesus hath satisfied for all alike for the greatest as well as for the smallest for euery one as well as for any one Isa 53.4.5.6 for so saith the Prophet Isaiah He hath borne our infirmities and carried our sorrowes c. Hee was wounded for our transgressions broken for our iniquities The chastisement of our peace was vpon him and by his stripes wee were healed All wee like sheepe haue gone astay wee haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Whence it 's plaine and euident that Christ hath paied our whole debt and not a peece of it onely hee hath discharged our pounds as well as our shillings and pence and hath suffered for our must horrible and fearefull rebellions as well as for our smallest slippes And therefore as an honest creditor when the suertie hath satisfied him for all that was owing will not come with after reckonings nor challenge any thing of the debter so neither will the Lord lay any thing to our charge his sonne Christ Iesus hauing laid downe the full price for our iniquities whereby his wrath is appeased and his iustice perfectly satisfied That is one reason on Gods part why hee must of necessitie blot out of his booke and out of his remembrance all the offences of repentant sinners without any exception at all 2 Another reason there is on our part that hee that repenteth truely for one sinne doth repent as truely for all the rest and though none doe particularly know and discerne all the errors of this life yet God will accept of a generall humiliation for them and confession of them so that from both these laid together that
neither Gods iustice is vnsatisfied nor any sinne vnrepented in those that labour to wash their soules by true and godly sorrow it is apparant that there is no transgression no not the most hamous that shall stand in record against them but all shall be remitted and couered from Gods sight that hee shall neuer looke vpon them in anger and indignation for the same Indeed those that haue fallen in to more notorious and grieuous crimes Why the pardon of great sinnes is not so soone apprehended cannot ordinarily get the assurance of their reconciliation vnto the Lord so soone as others that haue not beene so great offenders but the cause hereof is in themselues in that such open and scandalous offences doe make an exceeding great breach into their faith and bring maruellous great hardnesse vpon their hearts and they are very vnwilling to set their consciences vpon the rack to sift and examine their owne soules to the intent their hearts may bee pierced and wounded for their sinnes but they will rather shift and scamble and put off their humiliation as long as may bee as Dauid did Psalme 32. so that it 's a wonder they euer get out of the snares of the diuell till God either by some sharpe rebuke or by some fore affliction doe rouse them and as it were by violent hand pull them out thence But if once they come to great sorrow for their sinnes and in humblenesse of heart and assurance of faith can make claime to the blood of Christ they shall be discharged freed from all their transgressions and bee brought to that puritie and whitenesse which they neuer dreamed such miserable ereatures as themselues could haue attained vnto For confutation of that wretched errour of the Papists Vse 1 that would beare men in hand Against Purgatorie that there is a Purgatory where some men after this life must haue a further purging and scouring then heere they haue attained vnto but see heere what the Lord saith Though men haue broken foorth into neuer so many abominations though their sinnes were as crimson and as scarlet yet if they would seeke to wash cleanse themselues by the meanes that God hath appointed hee giueth them his faithfull promise that they shall be made white as wooll yea white as snow as if they had neuer offended at all To what end then should men appoint a second washing when God himselfe hath vndertaken to wash vs from all our filthinesse and from our greatest corruptions as hath beene more largelie declared before What an absurd thing is it to imagine that we must goe thorow a strange inuented fire which may more thorowly purge away the drosse of our corruptions as if Christ his blood were not sufficient to make vs white as snow This is but a carnall conceit of mans foolish braine for if fire and enduring of paines and torments could haue scoured off sinne the reprobates in hell should haue beene purged therefrom long agoe But God alone hath cleane and precious water and a skilfull and powerfull hand to effect that worke and in the Reuelation Christ Iesus the true and faithfull Witnesse telleth vs how all our vncleannes may be couered from Gods eies Reu. 3.18 I counsell thee saith he to the Church of Laodicea to buy of me white raiment that thou maist be clothed and that thy filthy nakednesse may not appeare Nakednesse there is in the best but Christ his righteousnesse is that garment which must couer it and then God will neuer in anger and displeasure looke vpon it but in mercie and goodnesse looke vpon the holinesse of his sonne wherewith our soules are inuested and all our iniquities hidden and couered Secondly Vse 2 heere is matter of great comfort vnto those that that doe in good earnest set vpon this worke of cleansing and purging themselues they shall not be destitute of companie to ioine with them for God himselfe will assist them and inable thē to go thorow with that worke and therfore this should incourage vs vnto the exercises of humiliation and of examination and iudging of our selues for are not a few teares well bestowed vpon God when he will thereupon bestow on vs the blood of his sonne Many are afraid to aduenture vpon the worke of repentance lest they should bee driuen thereby to desperation but let vs neuer feare that though our vncleannesse be neuer so great though wee bee stained and died from top to toe within and without in euery part and power of soule and body by reason of our originall corruption and actuall transgressions so that all the men in the world cannot take away the foule spots and horrible staines of sinne that cleaue vnto vs and are settled in vs yet the Lord of heauen who hath all sufficiencie of power in his hand can and will without any difficultie purge vs from euery one of our iniquities by sprinkling on our hearts the precious blood of his owne sonne which is as it were a souereigne Bath ordained for the cleansing of the soules of his elect from that contagious leprosie of sinne wherewith they are wholly ouer-spread And therefore let none bee discomforted in regard of his many and greeuous offenses seeing that the Lord hath entred into a sure couenant with vs for the pardoning and healing of them all who can as easily cure the most deadly wound as the smallest scarre and the harder the cure is the more hee shall bee glorified in shewing foorth the riches of his mercie towards poore sinners that stand in need thereof Our greatest extremitie is Gods fittest oportunity Now the chiefe meanes that he vseth for our cleansing and sanctifying Meanes of cleansing are two One is the word which being receiued into the heart by faith doth purifie the same The word according to that of our Sauiour to his Disciples Iohn 15.3 Now are ye cleane through the word that I haue spoken vnto you Another meanes is the Sacrament whereby God is ready to conuey vnto vs the merit and vertue of his sonnes death The Sacrament by the effectuall operation of his spirit that Christ may be vnto vs holinesse for our sanctification 1. Cor. 1.30 as well as righteousnesse for our iustification God doth not offer vnto vs onely the outward elements but hee is more willing to giue vnto vs the things signified thereby then any earthly father can bee to giue foode vnto his hungrie child that crieth for some reliefe at his hands when he hath all plentie and abundance whereby to supply his need I say hee is so much more willing then any earthly father as God is kinder then man and his store more plentifull then mans and it 's lesse cost and lesse paines vnto him and yet more for his praise to refresh the thirstie soules of his poore seruants then for a mortall man to satisfie the appetite of his hungry child For as the Prophet speaketh Mercy pleaseth him
deuoured by the sword Obiect This maketh for the preuenting of a third obiection For some might say It were good indeed in these regards if wee could repent for our sinnes and wash our selues from our filthinesse but if we do not wee hope wee shall doe well enough while we liue and bee saued when we die For God is not so seuere as men would make him but he is gracious and mercifull and therefore wee meane to take our course and still to proceed in the same and yet I trust to speed as well as the best of them Nay Answer saith the Prophet doe not so for if yee refuse to obey and bee rebellious yee shall bee deuoured with the sword As if he had said God indeed is readie to forgiue and to clense all sorts of sinners that see how and wherein they haue offended and are troubled for their offences resoluing to leaue and forsake them and to practise the contrarie duties but they that refuse to obey and continue in their obstinacy the Lord will neuer forgiue them nor purge them from their iniquities but their sinnes shall cleaue as fast vnto their soules as the die doth vnto crimson or scarlet that can neuer by any Art or strength of man bee reduced to their former whitnesse againe And therefore the Prophet telleth them if ye refuse to obey ye shall be deuoured with the sword it is sure some feareful and strange plague or other shall fall vpon you and vtterly consume you As God hath mercy in abundance for penitent sinners so hath hee iudgements in as great plentie for obstinate rebels that refuse to submit themselues vnto him Now the things before spoken of both blessings and fauors promised to the penitent and plagues and punishments denounced against the obstinate hee confirmeth by one maine argument The mouth of the Lord hath spoken it As if hee should haue said Doct. 11 let men neuer discourse nor obiect on the one side or on the other for God hath said it and hee will doe it Hee is true and cannot lie hee is wise and cannot change hee is iust and cannot bee corrupted he is almightie and cannot bee resisted and therefore whatsoeuer his mouth hath spoken that his hand will bring to passe Hath God then said Vse 1 Whosoeuer eateth my flesh and drinketh my blood Iohn 6.56 hath eternall life and I will raise him vp at the last day then is it impossible that such should euer taste of Gods wrath or sustaine the punishment of eternall death Obiect Oh but Christ is in heauen and wee are in earth and how can wee then eat his body and blood Answ Faith hath a long and an high reach and the spirit of Christ hath as great a reach to conuaie the same vnto vs and our communion with him is not carnall but spirituall Oh Obiect but hauing so many corruptions and rebellions as I haue how is it possible that I should bee clensed The mouth of the Lord hath spoken it Answ and therefore neuer cauill against it nor make question of it any more Indeed vnbeliefe cannot see how this should be effected and therefore ignorant vnbeleeuing Papists haue inuented a carnal maner of eating and drinking the body and blood of Christ And haue found out a Purgatory to scoure off that rust of sin that hath so eaten into mens soules but all such deuises for the washing away of sinne are but as muddy water that will not make vs one whit whiter but rather fowle vs a great deale more Gods meanes onely are effectuall to make vs cleane and pure in his cies and able to stand with boldnesse before him without any feare or trembling On the contrarie Vse 2 this is for the terror of those that haue their consciences so seared through long custome in sinning that notwithstanding all the threatnings denounced against presumptuous sinners they doe continue still in their idlenes their prophannes and all kind of wickednesse let them goe on and let them walke in the waies of their owne hearts and follow their owne counsels Eccles 11.9 and their carnall and wretched desires but withall let them know that for all these things God will bring them to iudgement And if ignorance will not wholly excuse men but that they shall bee punished for their offences then how many and how grieuous shall their stripes be that know their masters will and doe it not Surely if Christ shall come in flaming fire to render vengeance to those that doe not know him 2. Thes 1.8 much more will hee come in wrath and indignation against those that doe know and yet will not obey the Gospel But as for those that see their infirmities and daily lament and grieue for them and striue against them let such be of good comfort Reuel 2.2 their painfull labour is known vnto the Lord and their earnest desire of faith and loue and repentance is a grace well pleasing to the Lord And they shall not onely finde mercie for the pardon of their sinnes and grace for the sanctifying of their soules but outward blessings also for their estate for the mouth of Lordhath spoken it The fourth Sermon of the Lords Supper 2. CHRON. 30.19 c. Verse 18. The good Lord bee mercifull toward him 19 That Prepareth his whole heart to seeke the Lord God of his fathers though hee bee not clensed according to the purification of the Sanctuarie 20 And the Lord heard Hezekiah and healed the people IN the former part of this Chapter is declared how King Hezekiah in a zeale of Gods glorie and loue vnto his people made a proclamation throughout all Israel from Beersheba euen vnto Dan that they should come to keepe the Passeouer to the Lord God of Israel at Ierusalem for they had not done it for a great time in that manner as God required because of that Idolatrie which had ouerspred the Land For this purpose Hezekiah and his Princes sent postes with letters throughout all Israel and Iudah euen to the ten Tribes also that were full of sinne and miserie to admonish them to turne againe vnto the Lord their God that hee might returne vnto them and not to be stif-necked but to humble themselues to serue the Lord that his wrath might bee turned away from them But when the messengers came a great sort of the Israelites laught them to scorne and mocked them they were so inured vnto sinne and infected with Idolatrie that they set light by nay vtterly contemned all the wholesome and holy exhortations of that worthy King and his nobles Yet some of them whose hearts God touched euen diuers out of the Tribes of Asher and Mamasseh and Zebulun came to Ierusalem and the hand of God was in Iudah so that he gaue them one heart to doe the commandement of the King and of the Rulers insomuch that there assembled vnto Ierusalem much people to keepe the feast of vnleauened bread But by reason of the short
good tearmes vnto repropates that are to be cast into hel fire then surely hee will much more vse mildnesse towards his people if Gods enemies haue good wordes from him then what may his friends expect at his hands And hee was speechles Doct. 5 Doct. Though sinners haue many excuses and colours Sinners shall to be put silence when they are to deale with men like themselues yet when God commeth to examine and sift their consciences they shall haue nothing to say for themselues This is to bee obserued in Iudas that though hee were very suttle and a notable cunning hypocrite yet when the Lord wakened his drousie conscience he brake foorth into a plaine confession I haue sinned betraying innocent blood Hee had no manner of defence or Apologie for himselfe in the world The reason of this point is Reason 1 because the conscience is the Lords officer and it cannot but speake truth when God will haue it through the light of knowledge which God hath put into euery mans soule by nature and that is the sorest and sharpest accuser that can be Further the Lord can set all their works in order before them and write them as it were in great letters that a man may runne and read the same If then we would be able to stand before the Lord at the last dreadfull day of iudgement Vse 1 when the bookes shall bee laid open and euery man shall bee iudged according to his works then let vs take that course which will make vs able to doe so and that is to get holy and sound loue and to testifie our louing heart by our louing behauiour not to loue in word alone but in deed Iob. 3.18.19 Chap. 5.17 Thereby shall wee assure our hearts before him and haue boldnesse in the day of iudgment so that pure and Christian loue with the fruites of it is the best meanes to make vs with confidence and comfort to hold vp our heads in the day of accounts Secondly Vse 2 this is for comfort against al the false clamors and accusations that are raised against Gods seruants the wicked here haue great matters to charge them with and haue much to say for their vnrighteous proceeding but at the day of the Lords reckning they that haue most to say now shal haue least to say for thēselues little doth any know how soone he may b called vnto the bar Therefore let Gods children commend thēselues vnto God in wel-doing he is the great Iudge of the whole world and with him righteous men shall haue good hearing in their iust and righteous eauses and all euill men shall be put to silence Godly men shall lift vp their heads with glory and wicked sinners shall stop their mouthes with shame Vers 13. Binde him hand and foot Hitherto of the examination conuictiō of him that had not on a wedding garment Now followeth this sentence well befitting the partie offending bind him hand and foot hee had abused his hands his feet and dishonoured God by his whole body and therfore iust it is that he should be punished in that take him away because hee had onely beene in the Church but not of the Church at the meanes but not profited by them therefore must he now be separated from all communion with God or his Saints And cast him into vtter darkenesse Seeing he loued darkenesse more then light therefore he shall haue enough of it Hee must be cast into a hell of darkenesse Doctr. 6 Out of all which this generall point may bee noted that the speciall time and place of the punishment of wicked men is after this life in hell fire heere vngodly men haue libertie both of hand and foote When and where wicked mens punishment shal be and the Saints of God are in greater restraint but why is that Because sinners shall neuer haue their full measure of woe till they be cast bodies and soules into hell fire at which time they shall be made capable of the extremitie of all miseries because their iniquities are growen to a full height Therefore let vs neuer enuy their prosperitie Vse 1 nor thinke that God taketh no notice of their sinnes because he delaieth to inflict punishment vpon them for the same Iudges doe cause notorious malefactors to be repriued sometimes but it is in no great fauour vnto them though in the meane time it may be they sharply correct their owne children so doth the Lord deale seuerely chastising those that are of his owne familie but letting reprobates thrine in their sinfull waies that in the end he may pay them home for all Secondly Vse 2 sith wicked mens punishment shall be principally in hell and the Church shall neuer be fully ridde of them till then Therefore let vs not be discouraged though for a while tarres be mingled with the wheat there is some vse of them and God seeth that wee haue need of such launders now and then whilst wee remaine vpon the face of the earth but when wee come to heauen wee shall be quite freed from them and therefore in the meane time let vs not take such offence at them as Brownists doe but wait Gods time when he shall command his holy Angels to separate them from amongst vs and to giue them their due in the lake that burneth with fire and brimstone for euer Thirdly Vse 3 let vs obserue this from the contrarie that as wicked mens full iudgement so godly mens full paiment is deferred till the last day They haue many comfortable refreshings here but at that day they shall be bathed in a whole sea of comforts As sinners at that time shall be depriued of all good things and bee vexed with all manner of euils so the Saints on the other side shal be exempted from all euill and be brought to the enioyment of all good things as sinners shall bee perfectly miserable so shall the Saints be perfectly happy as the one shall be sensible of their wretchednes so shall the other be of their blessednes and as the one shall be euerlastingly misesarable so shall the other be eternally happy in a word there shall bee euery way as much ioy and felicity in heauen and more too then there shall be woe and anguish in hell Which should stay vs from fainting vnder our crosses and sorrowes our temptations and corruptions Note wee can easily thinke that wicked men haue an ill bargaine though they enioy the pleasures of sin for a season because they must come to such torments in the end and why should not we iudge that we haue a good bargaine though wee passe thorow the fire and be in the Lords furnace for a while sith wee shall attaine to such ioies at last as farre furpasse the reach of any mortall man THE SEVENTH SERMON PSAL. 119. vers 1. c. 1 Blessed are those that are vpright in their way and walke in the law of the Lord. 2 Blessed are they that keep his
and compacting of your minds one to another through aboundance of perswaded vnderstanding and acknowledgement of the mysterie of GOD that is to say of the Father and of Christ verse 3. In whom are hid all the treasures of wisedome and knowledge In which Christ are all the treasures of wisedome and knowledge treasured vp but yet hidden from the naturall man vers 4. And this I say lest any man should beguile you with inticing words Tâ—â— drift of all the commendations of the preaching of the Gospell and of Christ whom the Gospell doth set forth and preach vnto you is that no man by apparent and perswasible speeches doe transport you vers 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in Christ Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and policy of the Church caused through the soundnesse of the faith which is towards Christ vers 6. As ye haue therefore receiued Christ Iesus the Lord so walke in him Wherfore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersation as in all other things so in holding fast the truth of the Gospell vers 7. Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Being rooted and builded in him and strengthened in the faith and that with thankesgiuing for the mercy you haue receiued in Christ vers 8. Beware lest there be any man that spoile you through philosophy and vaine deceit through the traditions of men according to the rudimentes of the world and not after Christ Looke about you by sound knowledge of the truth lest any of what opinion holinesse or learning soeuer by either shew of reason comming from the braine of men which hath bene receiued from hand to hand and yet is nothing else but a deceipt or sleight or else by the ceremonies of the Law wherewith as by certaine rudiments or ABC the people of God as children were trained to this perfection of doctrine which now hath shined out vnto you do vanquish you draw you before them as prisoners fast bound in chaines and manacles of errours yea take heed of any doctrine whatsoeuer that either taketh any thing away from Christ or placeth any the least iote of saluation otherwhere than in him vers 9. For in him dwelleth all the fulnesse of the Godhead bodily For seeing that in the nature of Christ the fulnesse of the Godhead doth personally rest and abide that both the natures of the Godhead the manhood make but one Christ what is there needfull for your saluation that you may not haue aboundantly in him verse 10. And ye are complete in him which is the head of all Principality and Power Considering that this fulnesse of all graces which is in him he hath not for himselfe but for you with all whatsoeuer you haue neede of vnto saluation And the same Christ howsoeuer a little inferiour to Angels as touching his manhood yet now according to his manhood is head not onely of the Church as is aforesaid but of all Powers and Principalities that are in heauen whereby may appeare their error which worship Angels Verse 11. In whom also yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Hauing all fulnesse and sufficiency in him it followeth that what you would haue you seeke it him which is the circumcision of the fore-skin who was circumcised not for himselfe but for you And in him you haue a more plentifull circumcision then that which you so greedily pursue for that is made with the bodily hands of man which can go no further than the flesh whereas this circumcision is made with the finger of God which entreth into the heart whereof one fruit is the cutting off of the whole body and masse of sinne which riseth and buddeth from the carnall corruption of originall sinne Verse 12. In that ye are buried with him through Baptisme in whom ye are also raised vp together through the faith of the operation of God which raised him from the dead Where if you reply that Abraham and other godly Patriarkes and Fathers vnder the law had this circumcision of the heart and yet notwithstanding receiued the outward cutting of the fore-skin for a seale of that inward circumcision I grant and therefore you haue for an outward seale of your inward cutting purging your corruption the Sacrament of Baptisme a seale that with Christ you are buried vnto sinne that sin is truly mortified and deadned in you that it should no more raigne ouer you nor you should liue to it Another fruit also of this circumcision whereof Baptisme is a seale is that with Christ you are raised vp to newnesse of life through faith which God hath wrought in you by the same almighty power whereby he hath raised Christ from the dead Verse 13. And ye which were dead in sinnes and in the vncircumcision of your flesh hath he quickned together with him forgiuing you all your trespasses And no maruell though you haue neede of the same power to quicken you which the Father declared in the raising vp of his Sonne seeing also you are dead in sinnes shadowed and set forth by the circumcision of the flesh and at once quickned together with him in hauing all your sinnes forgiuen you Verse 14. And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastned it vpon the Crosse As by his death he hath gotten vs remission of sinnes so by the same he hath blotted out the hand-writing which was witnesse of our sinnes as of a debt wherein we stood bound to God which hand-writing standeth in rites and ceremonies of the law which by his death is not onely blotted out but by the same nailes whereby the blessed hands and feet were nailed to the crosse as it were nayled through and cancelled Verse 15. And hath spoyled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Neither is it maruell if by his Crosse these enemies were done away seeing vpon the same crosse he hath spoiled the Diuell and all the power and hoast of Hell and hauing disarmed them he made an open shew of them triumphing vpon them in his Crosse where they thought vtterly to haue vanquished and ouercome him verse 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone or of the Sabbath dayes Wherefore as by