are grosly ignorant of their owne vilenesse and wretchednesse and of the worth and excellency of heauenly things For instruction though we find no maner of goodnesse or worthinesse in our selues yet that shall bee so farre from being any hinderance vnto vs that we shall haue the sight of it and humiliation for it it will rather further vs then hinder vs for blessed are the poore in spirit Matth 5. God is not like one that keepes an ordinarie where euery one that sitteth at table must buy his shot but hee is a royall feast-maker that keepeth open house for all commers and goers and hee paies best that seeth hee hath nothing at all to pay and is thereby brought out of all conceite with himselfe And this should put an answer into our mouthes against Satans obiection that wee haue nothing to satisfie God for our offences against his maiestie nor for his mercies offered vnto vs wee neede not any such matter of satisfaction because God would haue vs buy and eate freely without mony or mony worth and our humble and thankefull acknowlegement of this his bounty and liberalitie is all the satisfaction that he looketh for at our hands Why doe you lay out your siluer and not for bread c. That is about such things as for which you are neuer the better which will not breed any good blood or good nourishment hee followeth the former Metaphor still reprouing them for their folly that whereas the Lord doth offer them such good things so good cheape they would neglect and passe by them and rather chaffer with the world and spend their thoughts and paines about things of no worth that would no way satisfie them but when they had toiled out themselues in the pursuite of them they should bee as restles and voide of true contentment as euer before Nothing can satisfie Doct. 4 and content the minde but grace Many things there bee that make shew as if they could doe it Grace onely contents the mind 1. Tim. 6.6 but the truth is all will come to short and bee found too weake for the effecting of it Therefore the Apostle saith that Godlinesse is great riches with contentment Other riches are of that nature that the more wee haue the more wee desire and the more our hearts are disquieted with the care of keeping them and the feare of loosing them But true pietie is of that force that it drawes the soule vnto God and makes it to relie on him and one his treasures and there is a sure stay indeed for hee will neuer faile nor forsake such as cast their cares vpon him Psalm 4. Phil. That made Dauid so to reioice when God lified vp the light of his countenance vpon him and that made Paul in whatsoeuer estate hee was Reasons therewith to bee content And the reason of the doctrine is because grace onely repaires the image of God the losse whereof was the cause of all our woe according to that saying of the Apostle 2. Cor. 3.18 We all behold as in a mirrour the glory of the Lord with open face and are changed into the same image from glorie to glorie Note as by the spirit of the Lord. This is the vertue of the word that whereas looking into other glasses we shall see our owne faces therein wee may behold Gods face and not onely so but seeing and misliking our owne deformitie shall insteede thereof receiue by degrees a glorious visage and be transformed into the image of God himselfe which there wee doe behold and this image was it which wee lost by Adams fall and with all sond contentment and this may we recouer againe in Christ through the hearing of the word and with it true peace and setled comfort Let a man haue the command of all the world before he haue Gods image stamped vpon his soule hee shall haue a restles heart because hee hath a wicked heart he shall bee like a beast nay worse then a beast Adam after his eating of the forbidden fruit had his abod in Paradise for a while but he found that a hell which was formerly as it were an heauen vnto him and why because hee had lost Gods image and consequently the sweet apprehension of his fauour which before made all comfortable vnto him Secondly nothing can take away sinne but grace now wheresoeuer sinne taketh vp the place it expels all quietnesse from thence There is no peace to the wicked saith my God Isa 57.21 For when the mind is full of error and the heart full of lust there must needes bee a great confusion and distemper in the whole man Thirdly vntill grace enter into the heart and rule there Satan hath the dominion and ruleth there as a tyrant at his owne will and pleasure If hee doe but stirre a wicked man to any sinfull practise hee is foorthwith readie to yeeld vnto him if hee doe but bid him spue out the venome of his poisoned stomacke hee presently breaketh foorth into cruell and bitter swearing or cursing or railing c. so that it may truely bee said that wicked mens tongues are set on fire of hell and what rest then can there bee in that soule Iames 3.6 which is so possessed by Satan who will neuer suffer his members to desist from inuenting or executing some mischiefe or other Fourthly there can be no contentednes in a gracelesse person because God and he are at warre for vntill such time as men be iustified by faith they haue no peace with God Rom. 5.1 and therefore non with their owne consciences and what ease or rest can bee vnto them that haue such a worme as is a guilty and accusing conscience alwaies gnawing within them and such a racke euer and anone when God will torturing and tormenting them surely if grace and peace doe euer goe together as the Scripture manifesteth then where grace is absent peace cannot bee present and so the soule must needes be destitute of all true contentment Forthe reproofe of those that as the Prophet saith disquiet themselues about a vaine shaddow Vse 1 in pursuing this pleasure and that commoditie and such promotions and other the like matters as best please their seuerall fancies If they had gained all that they seeke for it could doe them no good for all is but vanitie and vexation of spirit a bruite beast is farre happier then they and well had it beene for them if they had neuer beene borne for what shall it profit a man to winne the whole world and to loose his owne soule to bee a drudge to euery base lust to waste and consume his wit and strength and al and then to haue hell for his paines yet how busie are most men in digging for drosse and refusing gold in seeking earthly things and despising heauenly but what will be the euent Such as trust in lying vanities forsake their owne mercies For instruction that wee should not follow after chaffe
The Lord will not deceiue them nor shut out those supplications that they make before him but according as they intreat of him where their faith is weake he will strengthen it where their repentance comes short hee will perfect it where their loue is cold hee will increase it and in a word where any good thing is wanting hee will supply it If Hezekiah Note praying for such a great multitude which had beene monstrous Idolaters and had continued long time in their Idolatrie heaping vp one abomination vpon an other and now came to the Sacrament not of their owne accord but by the intreaty and perswasion of Hezekiah and his Princes and being thus come failed much in that preparation which they should haue made if hee I say had such good and gracious hearing from the Lord things standing as hath beene said then how much more may wee expect mercy from him when we intreat for our selues who through Gods wonderfull restraint and gracious prouidence haue not fallen into such notorious euils nor into such greeuous and monstrous offences as they had done especially if wee haue this witnesse vnto our soules that wee come voluntarily and in some degree preparedly vnto the mysteries of saluation and are so farre from looking for intreatie or exhortation thereunto that through Gods grace and goodnesse wee would not bee restrained from it for any worldly gaine And healed the people For the vnderstanding of this wee must know that sinne maketh a wound and that the word and Sacrament are meanes and plaisters as it were to heale the same if they bee rightly applied and blessed vnto the receiuers of them In that they found this good effect vpon the eating of the Passeouer and Hezekiahs praier made for them the doctrine hence to be learned is that The Sacrament worthily receiued Doct. 5 doth heale and cure For whence came their healing in this place The vertue of the Sacrament but from the vertue of the Sacrament blessed vnto them at the earnest request of that holy king Hee telleth vs not the particular euils of which they were healed because we should conceiue that they were in a sort perfectly and thorowly cured of all First of the euils that were in their soules they were pardoned their consciences quieted and their hearts bettered so that they had a greater dislike of their own corruptions and of Satans temptations and more power to withstand them and to ouercome them then formerly they had Then for outward euils if there were any sickenesse or weakenesse or any other crosses or calamities vpon them they had the same either quite remoued or at least sweetned and sanctified vnto them for their profit and comfort For this is the substance of the couenant whereof the Sacrament is a seale made vnto penitent persons Ezek. 36. which hauing beene spoken of before it would be needlesse at large to repeat the same things againe Only in briefe for the vse of this point Vse let vs hence learne to make full account of this healing when the Lord shall please to make vs partakers of the body and blood of his deare sonne For then that seede is cast vpon euery faithfull heart that will spring vp in due season vnto euerlasting life and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord who hath done such great things for vs. Let vs then looke for much and we shall haue much Open thy mouth wide saith the Lord and I will fill it Therefore when we behold with our naturall eye the bread broken the wine powred forth and offered vnto vs by the hand of the Minister Note let vs lift vp the eye of our faith and looke vpon Christ Iesus who is as it were held forth vnto vs by the hand of the Trinity being broken with many sorrowes terrors in bearing his fathers wrath and vndergoing the punishment due vnto vs for our hainous trangressions and powring forth his precious blood to satisfie the Lords iustice to pacifie his displeasure conceiued against vs and as we with our bodily hand do receiue the outward elements so let vs by the hand of faith lay hold of our Lord Sauiour of al his merits assuring our selues that as the bread wine are made one substance with vs so is Christ Iesus in a spirituall maner made one with vs we with him he being the head we the members he the vine and we the branches c. And further let vs vndoubtedly beleeue that as by bread wine our naturall strength is increased and our weary bodies and languishing spirits refreshed so by those heauenly my steries daily applied our inward man shall bee confirmed and our hearts sooner or later comforted and reuiued And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord giuing vnto him the glorie of his truth in resting vpon him for the performance of all his promises made vnto vs through Christ Iesus and concluding euery one in his owne heart though my knowledge be but small it shall be increased though my memory be weake it shall be confirmed though my affections be out of order they shall be rectified though my stripes be many the number of them shal be diminished and though my graces be but few and feeble they shall be augmented and still further strengthned I shall haue Christs power to inable me to do good and to resist euill his wisedome to direct mee in the right way and to cause me to decline from all by-paths And in a word his good spirit to worke all my workes for me and to perfect all heauenly vertues in me And when after we haue been at the Lords table we find any sinfull motions stirring within vs let vs reason thus Did I not lately receiue the Sacrament for the curing of my soule and did not God grant it vnto me as a seale and pledge that hee would take away my stony heart Ezek. 36. and giue vnto me a fleshy heart Why then should I yeeld vnto my corruptions Nay I will not do so but resist and striue against the same and vrge the Lord with his owne couenant sealed vnto me in the Sacrament So likewise when wee see our manifold imperfections in Gods seruice our want of loue and good affection vnto his seruants our inabilitie to beare crosses and the like let vs repaire vnto the Lord and beseech him that is true and faithfull in all promises that hee will make good his word vnto vs in those particulars giuing vs strength to doe what hee commandeth vs and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe so often as wee come vnto the Lords Table wee shall receiue great helpe and comfort against all our sinnes and sorrowes and be much stirred vp to loue and praise the Lord for the continuance and increase of his heauenly graces and
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
God knowes your hearts for that which is highly esteemed among men is abominable in the sight of God And the like the Prophet Isaiah laieth vnto the Iewes charge elswhere Isa 29.13 saying This people come neere vnto me with their mouth and bonour mee with their lips but haue remooued their heart farre from mee Hee blameth them not for that they came not to Church or that they refused to make an outward semblance and shew of worshipping him either in word or deed for herein they were verie forward but for that they brought a lame sacrifice or rather a dead carkasse presenting before God the outward man but not caring to bring before him the inward man which hee chiefely regardeth and looketh after and without which the other is of no reckning with him but is esteemed to bee a vaine and sinnefull worship And the same detestation of such hypocriticall seruing of him the Lord sheweth in an other place of this Prophecie Where first hee declareth what kinde of worshippers he requireth and delighteth in Isa 66.2.3 To him will I looke sath hee euen to him that is poore and of a contrite spirit and trembleth at my words Thus ought all to bee disposed and affected that expect any fauour from the Lord that because hee is so holie and mightie and glorious they must come with feare and trembling through a sight and feeling of their owne basenesse and vnworthinesse Which if they striue to doe the Lord promiseth that hee will looke vpon them with a mercifull and gracious eie Then in the next verse hee setteth downe what account he maketh of ceremonious worshippers that contented themselues with offering oblations of bullocks and sheepe c. thinking that God was beholding to them for the same they trembled not at the word neither were sorrowfull nor heauie hearted for their sinnes yet because they were at coste and charges to serue God in sacrifices and incense they thought themselues as good as the best but the Lord sheweth there that he condemneth and abhorreth them and their oblations saying hee that offereth a sacrifice and doth not offer himselfe it 's all one as if hee were a murderer for to that effect are the words He that killeth a bullocke is as if hee slew a man verse 3. and hee that sacrificeth a sheepe as if hee cut off a dogs necke which was then an vncleane beast and reiected amongst others by the Leuiticall law he that offereth an oblation as if hee offered swines blood which was likewise forbidden at that time and counted an abomination to be offered to the Lord. And as for their incense and bowing downe in Gods house he sheweth that it is as if they bowed to an Idole and blessed it it was as hateful and lothsome in Gods eies as the most vile and monstrous Idolatrie that was For hee required of them in those outward oblations that they should haue spirituall affections Note without which the other were so farre from pleasing him that they grieuously prouoked him Hee that did bring a beast to bee killed was thereby to professe before the Priest that hee deserued for his transgressions to bee killed himselfe Now when hee could stand by and see the beast slaine with a bold face and a senselesse heart not trembling at the consideration of his owne wretched deserts the Lord professeth that he will neuer looke with a pittifull eye vpon such an one but esteeme him as a notorious malefactor and punish him accordingly and that he was of power so to doe he maketh it euident in that place by this vers 1.2.4 that his hand had formed the heauens and fashioned all the wonderfull works that are on the earth And they were not so wittie to deceiue the Lord as hee was wise and mightie both to hunt them out and to execute strange and fearefull iudgements vpon them Besides these places there are reasons to confirme this Doctrine for Reasons 1 1. First God doth as strictly command the manner of our obedience as the matter of it and lookes as much that it should be well performed as that it bee performed Hee enioynes the Minister not onely to preach true and sound doctrine but to deuide the word aright and to apply it wisely and fitly giuing euery one their portion in due season Hee commandeth the people not onely to come to the Sermon for so the wickedest may doe but to come with a good and honest heart Hee biddeth vs not onely to pray but to pray in the holy Ghost as Iude speaketh and to pray feruently as Iames saith Iam. 3.16 The praier of the righteous auaileth much if it be feruent And so for all other duties hee would haue vs to be carefull how wee doe them as well as that we doe them Secondly God is a spirit Iohn 4.14 and therefore will bee worshipped not in outward ceremonie alone but in spirit and truth giue him the best words that may bee if we doe not giue him our hearts all is nothing worth Iudas dealt best with Christ of all the disciples in appearance for when all shrunke from him hee stucke to him came and bowed himselfe before him saluted and kissed him Who would not say now had he not been priuie to Iudas his heart that he was the true and faithfull friend aboue all the rest that would shew himselfe thus friendly in the time of aduersitie Yet the swords and staues of those that apprehended Christ were not so odious vnto him as was Iudas his kisse that betraied him because hee had an ill and corrupt minde and a treacherous and false heart in that which he did And such are the seruices of all hypocrites euen Iudas his kisses and therefore they shall bee requited with Iudas his reward except they reforme their hearts and amend their works This makes for the great reproofe Vse 1 not onely of grosse sinners and of hollow-hearted diffemblers but euen of those that haue some sparckles of grace in their hearts nay of the best that liue vpon the face of the earth for none can say hee is innocent in this point but at one time or other in one dutie or other hee hath failed more or lesse if not in the matter yet in the manner of performing the same This will bee more euidently seene in the particulars and therefore my purpose is to speake of 4. kinds of works namely Of the workes 1 Of religion 2 Of loue and mercie 3 Of our ordinarie callings 4 Of recreation And first to giue instance in the exercises of religion Works of religion Euils of hearing who can cleare himselfe therein For if men come vnto Sermons and offer vnto the Lord their bodily presence doe not the most thinke they haue acquited themselues well Albeit in the meane while they bee altogether negligent in making preparation for this worke by searching their soules to cast out the leauen of corruption which wil hinder the powerfull operation of
was the case of Iob and of Dauid in their great calamities and perplexities and wee may reade of the lamentable complaints that both of them made in that respect If it be a marke of a damnable person to withold mercie from the sorrowfull and heauie hearted then what shall become of them that lay heauie burdens on those that are pressed downe too low before if there shall bee iudgement without mercie to them that shew no mercie much more fearefull shall their state bee that are so full of crueltie towards them whom the Lord so tenderly respecteth Here is a singular comfort for Gods children Vse 2 that are in many wants and necessities so long as there is any godly man or woman that will doe any thing for Christ his sake and for their owne comforts sake they shall not bee destitute of reliefe For God hath commanded his seruants to succour them and hath made many gracious promises to such as are mercifull and will beare the burdens of others And if men should faile them the Lord himselfe will looke vnto them who beholds their troubles and sees their teares and is acquainted with all their griefes And hee that bids others to be mercifull will not be vnmercifull himselfe And therefore it is that men doe denie vs helpe and comfort many times because God would haue vs draw neerer vnto him whose eies are euer vpon vs Note and whose eares are alwaies open to heare the cries of the poore and of those that are humbled before him Therefore let the Saints of God make full reckoning that one way Psal 72. or other they shall be prouided for if men will not God will Onely let them bee sure that they bee found in the number of those that be humble in spirit and broken in heart for to such alone doe the mercies of God appertaine If one bee a gamster or an vnthrift a riotous person or a drunkard or giuen out to any such reproachfull vice or if there bee any that will not take paines to get their liuing by diligence and labour in their honest calling but giue themselues to idlenesse and sluggishnesse God himselfe will not in mercy at least and his children must releeue such kind of persons Hee that will not labour must not eat 2. Thes 3.10 and the best almes for such is to giue them nurture and correction that they may desist from their lewd behauiour and betake themselues to better courses 18 Come now let vs reason together Heere the Prophet is about to meete with an obiection that they might make It 's long ere men bee brought to the sight of their sinnes but when they come once to perceiue the multitude and grieuousnesse of them they begin to thinke their case remediles and that it is in vaine to hope for pardon But God bids them make no such conclusions and therefore he saith Come now let vs reason together which is in effect as if he should haue said If you hearken what the diuell and the flesh can say that will rather make you dispaire then beleeue and therefore heare you withall what I can say which if wee could doe we should easilie see that the arguments of Satan and of our owne wretched carnall reason are but delusions and that Gods arguments will swallow them vp all euen as Moses true Serpent did the Serpents of the sorcerers Hence wee may learne this doctrine that They that will come to the Lord Doct. 7 God is to bee heard before any and doe him seruice must not hearken what reasons flesh and blood can yeeld them against it but what reasons God can giue them for it The diuell will haue much to say against goodnesse and our owne fleshlie wisdome will haue as much and the world will bee as great a pull-backe vnto vs if wee will giue it the hearing but if wee can lend an attentiue eare vnto the Lord wee shall finde that he will bring better arguments to perswade vs to goodnesse then all those our enemies can to diswade vs from it And therefore it is that men are so often and so groslie deceiued because they heare what the one side can say to discourage and hinder them but not what the other can say to hearten and draw them onward in good waies For if they did bring a spirituall eare to receiue the proofes that are brought from the word they would bee mroe forcible to bring them to God then all other meanes could bee to allure them to forsake God and to embrace this present world Therefore when the Lord would haue men to practise any dutie or to forbeare any sinne wee see what strong reasons he bringeth for that purpose as is euident together with innumerable other places in the second and in the fourth commandement And thence it is that men doe so commonly and so wretchedly transgresse those commandements because they doe not well weigh the Lords reasons to the contrarie for if they did they would neuer incline so much to superstition and Idolatrie nor euer so giue themselues to the prophaning of the Lords day but know that it is farre better to procure Gods blessing by keeping it then his curse and vengeance by the violating of it Holy Iob wee see tooke that course that the Lord would haue vs take for the repressing of all inordinate lusts and affections Iob. 31.1 I made saith hee a couenant with my eies why then should I thinke on a maide A carnall sinfull man would haue thought this too much curiositie and nicenesse What not to looke on the beautie and comely visage of a woman at least not to take some libertie for thoughts tending that way it's too too much precisenesse who can take any notice of such things in vs Oh saith Iob What portion should I haue of God from aboue and what inheritance from the almightie from on high q d I durst not giue way vnto the flesh in any sort for that were the directest course to depriue my selfe of the comforts of the word and spirit heere and of the crowne of happinesse which is reserued for the Saints in the world to come Albeit I should speed little the worse with men yet I should bee sure to come short of many speciall fauours and blessings of the Lord. And further hee addeth Is not destruction to the wicked and strange punishments to the workers of iniquitie q. d. Suppose I should escape the censures of men yet hath not the Lord meanes that I cannot conceiue of for the punishment of rebellious sinners and though things may be smoothered for a time cannot be bring secret sinnes to open shame grant that it be kept close from the eies of the world yet doth not hee behold my waies and tell all my steps though the eies of men take a view onely of the outward actions yet he looketh vpon the inward disposition and affection of the heart these and the like reasons he vsed to keepe himselfe
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
vnto his Father for a blessing to be bestowed vpon the receiuing of it not onely vpon those that were then present but vpon all that should afterwards to the end of the world faithfully partake of the same In that Christ Iesus seekes the blessing of this ordinance from the Lord Doct. 6 the doctrine is that The vertue and efficacie of the Sacrament The vertue of the Sacrament is from Gods owne hand See the Sermon on Iohn the 6. is from Gods owne hand through the mediation of Christ Iesus God giues it and Christ procures the benefite of it vnto his people and this is common to all other ordinances and seruices with the Sacrament To this purpose it is said that Moses gaue not that Manna vnto the Israelites in the wildernesse from heauen Doct. 5 but my Father saith Christ giueth you the true bread Iohn 6.32.33 which giueth life vnto the world that no Minister nor creature in heauen or earth can bestow vpon any First Reasons 1 one generall reason of this doctrine is that euery good giuing and euery perfect gift is from aboue and cometh downe from the Father of lights Iames 1.17 Now what more excellent perfect gift can there be then the body and bloud of Iesus Christ and therefore if God be the author and giuer of all other good things this must of necessity proceed from his bounty in a speciall manner A second cause why God wil haue the disposing of his graces in his owne hand is that there might be a difference betweene him and all his Ministers and that he might retaine that prerogatiue for Christ Iesus alone for he it is that giueth the meate which endureth to euerlasting life And the reason is because the Father hath sealed him that is the Lord hath authorized him by the broade seale of heauen and will et none to be copartners with him in that office he is the Lord Treasurer of all graces and therefore he must blesse his ordinances vnto vs if euer we looke for benefite thereby In which regard Iohn Baptist saith I baptize you with water that is all that he could do as for washing of the heart and purging of the conscience that he attributeth wholly vnto Christ Iesus Matth. 3.11 He will baptize you with the holy Ghost and with fire Iohn would not arrogate that vnto himselfe lest he should treacherously lay claime to that which is proper vnto the crowne The like faithfulnesse in giuing God his due we see in the Apostle Paul who saith I haue planted Apollos watered 1 Cor. 3.6 but God giueth the increase thereby intimating that the best Ministers are but as Gardeners in the Lords Church they can but put the scions into the stock or the roote into the ground And as possible it is for a man to make a tree as for a Minister to make a Christian and as possible to put sap into a dead blocke and to make it grow and flourish and bring forth fruit in aboundance as for a Minister to put into any the least drop of grace or to adde any whit vnto it where it is already wrought Thirdly the Lord wil haue the vertue of the Sacrament to be in his owne power to bestow where how he will that there might be a difference betweene Communicants to wit betweene the good and the bad If it were in mens hands to dispose and did consist in the deede done as ignorant Papists imagine men would bestow it promiscuously and wicked hypocrites should haue as good a share as those that are truly religious and the worst speed as well as the best for men cannot search the hearts of their people to see with what prepararation they come and there is that loue in them which is a thing commendable that they desire all might be faued If Moses could haue giuen euery man in Israel grace when he gaue them the Manna he would haue done it he that could haue bene content that his name should be razed out of the booke of life for their sakes would not haue stuck with them for such a matter If Abraham could haue circumcised Ismaels heart when he circumcised his flesh he should not haue bene excommunicated for his prophanenesse but God hath alwaies heretofore and doth still keep this power in his owne hand that so he may enrich with grace those whom he thinketh fittest and deale with euery one as he knoweth their hearts 1 Cor. 10. Moses was the Minister of Baptisme to those that passed through the red sea yet with many of them God was not pleased for onely those that are good in his sight shall taste of his good gifts And therefore Christ praieth not for the world but onely for those which he hath chosen out of the world Iohn 17. such as shall beleeue through the preaching of the Gospell that they may be partakers of the benefite of his ordinances First for instruction Vse 1 if euer we would speed well when we come to the Sacrament let vs make the Lord our friend sith the distribution of grace pertaineth to him alone let vs seeke it at his hand and not bring any sinne with vs which may offend his glorious presence which if we can do we may and must expect a blessing from him It is not the goodnesse of the Minister that can do it though it be a good comfort to haue a holy mans praier for vs it is as possible that a man should appoint where the raine shall fall as where grace shall fall and though it should be concluded by Parliament what daies it should raine and in what parts of the land it were of no force for God alone hath the ordering of the cloudes and so hath he also of the graces of his Spirit Secondly Vse 2 this maketh for the comfort of such as come preparedly vnto the table of the Lord with a true heart though burdened and wearied with many corruptions Christ hath praied that the Sacrament may be effectuall vnto them and therefore it shall be so and he hath praised God for giuing it vnto his people and therefore it shall not be in vaine neither their owne weaknesse nor the meanenesse of the Elements nor the imperfections of the Minister shall hinder the powerfull working of Gods ordinance But we are base creatures Obiect and the Minister is no better then he should be Indeed if Grace were to be fetched out of such dirty ditches as we are we could looke for little good Answer but God is a cleare fountaine and from his fulnesse shall we receiue grace vpon grace But alas neither we Obiect nor our Minister can pray so earnestly nor praise God so heartily when we communicate at the Lords table as God requires and we ought to do What of that Answer were not Christs praiers and praises such as must needes be pleasing to the Lord If they were as cannot be denyed let vs neuer be discouraged for
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