feelingly to poure out his heart before the Lord in praier and in thankesgiuing for when the Princes and the people had offered very largely and very willingly Dauid reioyced with great ioy and blessed 1. Chron. 29.9.10.14.18 and praised the Lord before all the congregation saying Blessed bee thou O Lord God of Israel our father for euer and euer c. Who am I and who are my people that wee should offer willingly c. O Lord God keepe this for euer in the purposes and thoughts of the heart of thy people and prepare their hearts vnto thee Thus may wee obserue now the good affections and desires of the people doe stire vp and strengthen the hearts of their Rulers to pray for them whereas on the contrarie nothing doth so kill the hearts and discourage the spirits of Gods seruants from praier as when they see those that are vnder them to bee wilfull and heady froward and rebellious and vtterly voide of any good disposition vnto pietie and religious exercises They scarse dare speake a good word for them vnlesse it bee that God would humble them and conuert them they cannot pray as Hezekiah here doth The good Lord bee mercifull vnto him that prepareth his whole heart to seeke the Lord c. but the good Lord giue them hearts to prepare themselues and take away the stony and vnbeleeuing and carnall hearts out of their bodies Note And indeed many times it is a iust iugement of God vpon such wretched persons that his children should haue no heart to pray for them because as it is said of Elies sonnes God hath a purpose to destroy them or at least grieuously to afflict them And therfore little doe these stubborne and obstinate children and seruants know what iniurie they doe vnto themselues by entering into and continuing in their sinfull courses for they thereby not onely prouoke Gods heauie displeasure against them which is a burden importable but also hinder and it may bee vtterly cut off the praiers of those that would otherwise crie vnto God night and day for the obtaining of his fauour and the procuring of the light of his countenance to shine vpon them Thus much for the first point Now further marke who they bee that hee praieth for not prophane or carelesse persons but for those that prepared their whole heart to seek the Lord c. that is which laboured with a true sincere heart to be partakers of the mercie and goodnes of God which he made offer of in his holie ordinances In that Hezekiah neither doth nor dares pray for a blessing vpon any but vpon such as were true-hearted The Doctrine is that Whosoeuer would haue any mercie from God in the Sacrament Doctr. 2 Sincerity requisite in all communicants must come with a sincere and vpright heart thereunto That howsoeuer hee cannot put away all sinne for who can say his heart is cleane yet hee may and must put away the liking of all sinne and the purpose of sinning So far as any man hath a loue vnto iniquity and an intent of committing iniquitie he is tainted with hypocrisie and doth pollute and defile euery good thing that he medleth withall and so can haue no benefit but much hurt therefrom If then wee would haue God to meete vs in mercy we must meete him in sincerity and if wee would haue him to come vnto vs in goodnesse wee must draw neere vnto him in vprightnesse Agreeable to this point is that exhortation to the Hebrewes Let vs draw neere with a true heart in assurance of faith Heb. 10.22 sprinkled in our hearts from an euill conscience and washed in our bodies with pure water As if hee should haue said except you come fitted and prepared with a heart voide of guile and deceit as good not come at all For God will bee so far from giuing countenance or comfort vnto such that hee will assuredly plague them for their fraud and falshood that they haue vsed with him This wee may plainely see in that which befel the ill grounds there are three sorts of them mentioned all professors that came to the word of life and yet had no benefit by it and therefore by a necessarie consequent Note they could reape as little fruit by the Sacrament For the word must giue life and strength before the Sacrament can nourish and increase the same What was the reason why they profited not because they came not with a good and honest heart Luke 8.15 as the fourth sort of hearers did who receiued instruction and comfort and the power of godlinesse by the conscionable hearing of the word But what is that good and honest heart which they are commended for it is a heart that doth fullie purpose to doe well though it faile much in that which it performeth that resolueth before hand to auoide the euill that shall bee reproued and to doe the good duties that shall bee commanded and to beleeue and rest vpon the promises that shall be pronounced as farre as God shall giue abilitie c. Now wheresoeuer there is such a ready inclination vnto goodnesse there will be a bringing foorth of fruit though not in all alike yet euery one will doe somewhat and God will acknowledge them for good ground and honest-hearted Christians that yeeld him but thirtie fold as well as those that yeeld him sixtie fold or an hundred fold for a lesse measure of fruitfulnes is an argument of truth as well as a greater measure and therefore shall bee respected and rewarded but as for those that haue naughtie and deceitfull hearts they shall goe away as bad or worse then they came and whatsoeuer faire colours they set vpon their profession for a time yet sooner or latter their hollownesse shall appeare to their shame and punishment Now the reasons that make for the confirmation of this doctrine That if we would finde acceptance with God we must bring sinceritie with vs are these First without this wee can haue neither remission Reasons 1 nor sanctification and therefore are so farre from hauing interest in Gods mercies through Christ his merits Without vprightnesse there is no remouall of sin Psal 32.1.2.3 that wee are liable to his wrath and lie open to the stroks of his reuenging hand None are pardoned and blessed but those in whose spirit there is no guile Secondly except there bee vprightnesse wee can haue no hope of good successe in any seruice of God that wee take in hand Iohn 9 31. Psalm 66.18 there being no promise made vnto vs for as God heareth not sinners in praier so he doth not helpe sinners by the word or Sacrament This is for the terror of those Vse 1 that when they come to the Lords Table Against vnprepared receiuers neuer examine themselues nor looke into the state of their soules at most they come but with a Pharisaicall washing of the outside of the cup and of the platter As if
seale of the eternall couenant and come to the word to heare the promises of life and yet depart without all comfort and assurance of Gods fauour because they came not with teares for their transgressions and rebellions against the Lord nor with that piercing sorrow which would goe as neere them and bee as effectuall in them as if they shed abundance of teares because wee will not doe the lesser which belongeth to vs God will not doe the greater which pertaineth to him Secondly Vse 2 seeing God would haue all to wash the best as well as the worst let vs be instructed if wee would haue fellowship and communion with God to search our hearts to the intent wee may finde out the hidden corruptions thereof and bewaile the same with a sound and earnest lamentation And then if wee doe but aske mercie wee shall haue it otherwise not For if one of our children haue fallen into some great and grieuous fault wee will not forgiue him till he first humble himselfe as the Prodigall sonne did if there bee in him no remorse for the offence committed but hee continue proud and stubborne still the father should spoile his child if hee should shew him fauour the best course hee can take with him then is to carrie a heauie countenance towards him and a strait hand over him that so hee may recouer him and saue his soule and euen in like sort will God deale with vs where hee loueth most hee will checke and rebuke most till they grow to that reformation which hee requireth and aimeth at in their correction Now to the end wee may the better get this holie affection of sorrow into our hearts Meanes wee must vse all helps needfull for this purpose And first because it is a supernatural worke Pray for it we must intreate the Lord according to his promise Zach. 12. to put his spirit into vs and thereby to mollifie our stonie hearts as hee hath couenanted Ezek. 36. otherwise wee may toile out our selues in vaine and after a long and tedious strife bee as farre nay farther from a tender heart then wee were at the beginning Secondly as wee must craue assistance from heauen so wee must vse the meanes that God hath appointed namely 1 First to call to minde our many and great offences against his maiestie Aggrauate our sinnes and to lay before our eies in as particular manner as we can our corruptions both originall and actuall before and since our callings considering how grieuous they haue beene many of them being commited against our knowledge and consciences yea and couenants made vnto the Lord for the resisting and forsaking of them Further we are to recount with our selues of how long continuance they haue beene how offensiue how pernicious and infectious to others how many we haue poisoned by them of whose recouery wee are altogether vncertaine some of them for ought wee know to the contrarie being already in torments in hell fire for the sinnes whereinto wee haue drawne them and others perchance likely enough to goe the same way after them if the Lord doe not in mercy preuent them by his grace c. These and the like meditations will cause our hearts if they bee not past sense and feeling somwhat to relent Thus did Nehemiah aggrauate their sinnes that liued in his time Neh. 9. and so did Dauid his own corruptions endeuouring in many words to make them odious in his owne eies Psal 51. acknowledging that hee was conceiued in sinne which was the fountaine of all and brought foorth in iniquitie that God requireth truth in the inward parts but hee had beene hypocriticall and false-hearted that God had taught him wisdome in the secrete of his heart but hee had put that out of his consideration and cast it behind his backe when it should haue restrained him from all those ill courses that hee tooke These and many other circumstances are either plainely expressed or by consequent necessarily implied in that 51. Psalme whereby hee labours to set out the hainousnesse of his offences that his own soule might abhorre them and all the world might see his vtter detestation of them Another excellent meanes is not onely with patience to endure Suffer admonition but with earnestnesse to intreate the admonitions and reproofes of those which haue beene and are acquainted with our courses for wee are so full of selfe-loue that others may easily discerne more euill in vs then wee can espie in our selues and those of all other are the best and most faithfull friends that will mercifully and wisely though sharpely and roundly tell vs of our faults as Nathan dealt with Dauid when his heart had beene a long time hardned by lying in sinnes vnrepented 2. Sam. 12. which priuate admonition of his as wee may obserue was a more effectuall meanes for his rousing out of that dead slumber then any or all the publike ordinances of God as the sacrifices of the Law and Sermons of the Prophets c. which all that while hee had frequented And sometime it is found by experience yet still that a wholesome Note and sound and wise reproofe of a Minister of God or some Christian friend in priuate throughly set on and effectually applied hath done that through Gods blessing that many holy and excellent Sermons could not effect and bring to passe for the reclaiming of diuers from the by-paths of iniquitie wherein they had a longtime wandred and gone astray Which is not spoken as if this priuate dealing were to bee preferred before Gods publike ordinances but that wee may haue each of them in due estimation that as we should not despise Prophecying 1 Thes 5.10 Heb. 13.22 but suffer the words of exhortation in the assemblies of the Saints so we should admonish one an other and be admonished one of an other Heb. 3.13 dailie in priuate lest any be hardned through the deceitfulnes of sinne 3 In the next place Meditate of Gods infinite mercy in Christ when wee by our owne searching and examination and by others plaine and faithfull admonition haue found out a great sea of our corruptions then let vs inwardly and seriously ponder vpon the infinite mercie of the Lord our God in giuing vs his dearely beloued sonne and the inconceiuable loue of the sonne in submitting himselfe to become a ransome for vs and that without any intreaty desert or desire on our parte yea euen then when wee were his mortall enemies This was it that caused them in the 12. of Zacherie so to mourne and lament because they considered what Christ had suffered in their behalfe And this should breake and melt our hearts as it did theirs that wee wounded and pierced our deere Sauiour by our transgressions for the Chastisement of our peace was vpon him Isa 53.5 and by his stripes we were healed If he would shedde his precious blood for vs why should we thinke it much to shedde
fathers wrath and with Satan death and hell and for our sakes in particular sustained such wofull terrors in his soule and torments in his body that he cried out in the bitternesse of his heart my God my God why hast thou forsaken me and at length shed foorth his most precious blood for the pacifying of his fathers displeasure and the satisfying of his infinite iustice And withall wee should seriously ponder vpon the inconceiuable loue of God the father in giuing his onely and welbeloued sonne to suffer such vnspeakeable tortures for vs who were cursed rebels against him and thence bee drawen to thinke on the hainousnesse and odiousnesse of our sinnes which so farre incensed the Lords wrath and indignation that nothing could quench the flame thereof but onely the precious blood of his deere sonne Secondly when we see the minister distributing the bread and wine we are to consider that as those outward elements are offered vnto vs by man so Christ Iesus with all his benefits is offered vnto vs by the blessed Trinitie Thirdly when we reach foorth our naturall hand to receiue the bread and wine we must withall reach foorth the hand of faith to apprehend and lay hold of Christ Fourthly in eating the bread and drinking the wine we must apply Christ with all his merits particularly vnto our selues and be assured that as that bread and wine are made the nourishment of our bodies so Christ his body and blood are made the nourishment of our soules and as certainly as the bread and wine are made one substance with vs to strengthen our bodies and to refresh our hearts so surely Christ is made one with vs and we with him and than our soules shall bee strengthned and our hearts spiritually reuiued either presently in the very act of receiuing or afterwards in due time when wee shall stand in most neede of comfort And therefore in assurance of faith wee should stirre vp our hearts to expect all the forenamed benefits of remission of sinnes and sanctification of our natures together with the fruition of all necessarie outward blessings and the remoouall of all hurtfull crosses Well were it for vs indeed if wee could looke for these things to be bestowed vpon vs but the greatnes and multitude of our sinnes is such that we iustly feare they will keepe good things from vs. This doubt should not perplexe nor trouble vs See the Sermon on Isa 1. if wee bee truely penitent for all our transgressions for Christ hath paid for many and great sinnes as well as for fewer and lesser Doct. 7 1. Iohn 1.9 Ezek. 36.25 and through him the Lord is ready to pardon all and all manner of iniquities as well the greatest of them as the smallest and if once our sinnes bee done away all the fore named benefites doe of right belong vnto vs. Thus much concerning the meditations that are needefull in the very act of receiuing What is to be done after our receiuing 1 First wee must giue hartie thankes vnto the Lord for this inestimable benefit which we haue receiued in being partakers of the Lords supper What to bee done after our receiuing Secondly wee must carefully marke how wee speed and what successe we finde and if the Lord afford vs present comfort wee must bee much more thankefull and endeauour by all good meanes to nourish and cherish the same and if wee misse of it for that time wee must notwithstanding giue God the glorie of his truth in making good his couenant and euerie part thereof and therefore with confidence and constancie waite and pray for the blessing resoluing with our selues euery one in his owne soule that as sure as God is true and faithfull in his promises wee shall in the fittest season reape fruite and profit by his ordinance which in conscience and obedience vnto him we haue been partakers of In which regard euery particular beleeuer may boldly speake in this or the like manner vnto his owne soule I haue with as great vprightnesse as I could communicated at the Lords table and there receiued the seale of the euerlasting couenant of grace and therefore shall it assuredly bee performed vnto mee and albeit my faith and assurance of Gods fauour bee but weake it shall be strengthned and whatsoeuer Satan or mine owne deluded conscience tell me all mine iniquities are pardoned and couered and I am at this very instant as free from sinne in Gods account Psal 32. as Adam was before his fall and as the Saints and Angels are now in heauen yea as Christ Iesus himselfe is I being a member of his mysticall bodie And so for Sanctification though I be tainted with much ignorance with many errors with bad affections and euill actions yet the Lord according to his couenant will reforme all and giue me a minde to know him and his will and a memory to hold fast what I know hee will giue me a heart to loue him to feare him and to obey his commandements I shall haue Christ his power to strengthen and vphold me his wisdome to instruct and direct me his spirit to work al needful graces in me so that all the powers of hel shal neuer be able to preuaile against mee much lesse shall the affictions of this world be able to separate me frō Christ Iesus I need not feare any euill For all shall worke together for the best vnto mee Rom. 8. neither can I want any thing that is good for God hauing giuen vs his sonne how shall hee not with him giue vs all things Thirdly wee must determine and endeuour to lead a new life bringing foorth the fruits of repentance faith and loue more abundantly then in former times as hauing renewed our couenant with the Lord for that purpose and therefore when wee finde any sinnefull motions stirring within vs wee should reason thus did I not at the Sacrament vowe and couenant with God to striue against all manner of corruptions and did I not receiue the seale of the couenant in assurance that I should haue power and strength against them why then should I yeelde vnto them why should I bee any longer in bondage vnto them nay I will not serue sinne in the lusts thereof but will resist it and by the power of Christ I shall get victorie ouer it Rom. 6.14 for the Lord hath said that sinne shall not haue dominion ouer vs. So also when we finde wants and imperfections in our best seruices as coldnesse in praier distractions in meditating vnfruitfulnesse in hearing deadnesse in singing of Psalmes c. As also impatiencie or fainte-heartednes vnder crosses disgraces persecutions c. Let vs then relieue our selues with these or the like meditations was I not lately at the Lord table where I receiued a pledge of my ingrafting into Christ who is the true vine and is there not in him sufficient Iuice of all good graces to bee deriued to euery branch that is
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
walke on your beds as you sleepe or wake c. Consider how many vaine and idle thoughts how many worldlie and couetous desires how many lustfull and carnall yea wicked and impious imaginations you haue swarming and as it were mustering together by whole troopes and armies within your minds and within your hearts euery one of which is a sufficient summons to put you in minde to cleanse your soules for if they were pure and vndefiled such cogitations and affections woul dnot bee stirring there neither so often nor so much as now they are Ioel 2.13 The Prophet Ioel in like sort vrgeth the same vpon those of his time saying Rent your harts and not your cloaths c. But how must that be done Verse 12 hee had told them in the verse immediatlie going before Turne vnto the Lordwith all your heart and with fasting and with weeping and with mourning which is thus much in effect vse all meanes to get godly sorrow and holy remorse for sinne for that is it that will bruse the heart indeed The effect of godly sorrow and make it gentle and pliable For as worldly griefe and heauines doth harden the heart and make it like a flinte so spirituall griefe doth soften it and makes it tender as flesh and a fleshie heart is alwaies a cleane heart as doth appeare in that former place of Ezekiel Ezeck 36.25 where softnes of heart is set downe as an effect that euer followeth vpon the thorow cleansing of the heart And as this is commended so the practise thereof is Prophecied and foretold by Zacherie in his 12. Zache 12.10 c. Chap. and the good issue and effect thereof declared in the 13. Chap. As touching the first we may read it in the 10.11.12.13.14 verses of the former Chapter I will poure vpon the house of Dauid saith God and vpon the inhabitants of Ierusalem the spirit of grace c. and they shall lament c. where we may note first the grieuousnesse of their mourning when once Gods holy spirit hath entered into their hearts in that they should make such wofull lamentation as one would doe for his onely sonne and for his first borne or as the Israelites did for Iosiah their godly and zealous and faithfull King and gouernour 2 Chro. 35.25 when hee was slaine by Necho King of Aegypt in the valley of Megiddo where Ieremy and all the rest mourned for him with an exceeding bitter lamentation And secondly wee may note the sinceritie thereof in that they should not weepe for company as an hypocrite may doe but euery one aparte and in secret before the Lord. For so it is said And the land shall bewaile Verse 12 euery familie apart the familie of the house of Dauid apart and their wiues apart the family of the house of Nathan apart and their wiues apart c. all the families that remaine euery familie apart and their wiues apart Then for the good effect that should follow thereupon it is contained and expressed Chap. Zache 13.1 13. verse 1. the words are these In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Whence it may bee gathered that when once we fall a washing in this sort we shall not long wash alone but God will ioyne with vs and open a fountaine of mercie vnto vs to wash away all manner of sinnes whatsoeuer they are or haue beene and to giue vs grace in steed thereof And this promise is made not onely to the house of Dauid that is See Chap. 12.8 for this interpretation to strong Christians but also to the inhabitants of Ierusalem that is to weaker Christians Till such time as wee finde this worke of the spirit in vs albeit wee be of the number of Gods elect wee haue nothing to doe with that fountaine no key can open it but this alone of true and heartie griefe and remorse for our euill workes and waies that are not good This point may bee further confirmed vnto vs by plaine reasons drawne from the Scriptures of God for 1 First there can bee no sound repentance Reasons without this religious and holy mourning No sound repentance without mourning for sinne therefore when Ephraim fell to repentance God himselfe witnesseth that hee heard him lamenting and bewailing his former sinnefulnesse and the follie of his youth Till then though there bee many requests for the obtaining of mercy yet they proceed from the lips not from the heart and till such time as men be wounded in their soules for their sinnes they and their praiers shall bee reiected For The Sacrifices of God are a contrite spirit Psal 51. a contrite and broken heart hee will not despise And when Dauids sinne troubled him and was euer before him Verse 8 being as painefull vnto him as if his bones had beene broken in peeces and the splints thereof runne into his flesh Verse 2 then he might boldly and comfortablie beseech the Lord as hee did Wash me thorowly from my sinne c. And againe Purge mee with Isope and I shall bee cleane wash mee and I shall bee whiter then snow Verse 7 For then hee might bee assured that hee came not to God as an hypocrite with a double heart but as a true penitent person with a troubled heart 2 A second reason to shew the necessitie of this inward touch for sinne is No faith without it that without the same it is impossible wee shoud haue any faith for the promise is made to them that are wearie of their corruptions as a poore prisoner is of his bolts and Irons Luke 4.18 euen to them that account sinne to bee a bondage and a captiuitie vnto them Math. 11.28 And none haue any warrant to come vnto Christ but those that are wearie and heauie laden if they feele not their sicknesse the Lord Iesus Christ is not a Phisitian for their turne he wil not bind vp the wounds nor cure the maladies of any but of those who are touched and pained with the sense and feeling of the same For reproofe of those men and women that are audacious and venturous enough to come before God Vse 1 and to presse into his presence with these or the like requests Lord bee mercifull vnto vs Lord wash vs from all our sinnes c. and yet they themseues neuer labour to make their hearts cleane but rather cloake and couer nay excuse and defend their faults Such doe but take the holy name of God in vaine they make not praiers of faith that shall preuaile for them but praiers of sinne that shall stand in record against them being sinnefull and abominable in Gods sight They draw neere with their lippes Matth 15.8 but their hearts are farre from God and therefore in vaine they worship him Hence it commeth to passe that many offer themselues to receiue the Sacrament the
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
a great part of the Scripture Yes surely few were better instructed then he was yet he found such great blindnesse of minde and deceitfulnesse of heart still when he came to matters of practise that hee neuer ceaseth crying for more vnderstanding of heauenly things As also the wise man exhorteth to call for knowledge to seek her as siluer Prou. 2.3.4 and to search for her as for treasures That as couetous men neuer thinke they haue gold and siluer enough so Christians must neuer thinke they haue heauenly wisedome enough 1. Cor. 14.1 but still couet more and more after spirituall things 1 Heere are those sharpely to bee reproued Vse 1 and much to be condemned who are too too well conceited of themselues and of their owne wits that will bragge and boast that they are not so simple but they know well enough how to serue God and to doe the duties that pertaine to them in their families they haue not beene so many yeeres maried nor liued so long in the world but they know sufficiently without teaching what belongeth to the dutie of an husband of a father Note of a master and all other things that a Christian man should know These foolish men in saying thus doe little consider what they speake against themselues and how farre they discouer their own nakednesse hereby they make it apparant that they haue in them no Christianitie at all for what are they wiser then all the Prophets and righteous men that liued in ancient times they saw and acknowledged their great want of the vnderstanding of holy things and that not for modesties sake 1. Sam. 1.11.13.14 but they and others rued it and felt the smart of their defects that way How foulely was Eli ouertaken through ignorance in censuring condemning good Hannah for drunkennes when shee was powring out her soule before the Lord because shee moued her lips onely and vttered no words in his hearing but spake in her heart vnto God And the like might be said of many indiscreete speeches actions of the disciples of Christ before the resurrection and till they had receiued the spirit of vnderstanding in a more plentifull measure Want of wisdome And to come more particularly to our selues who hath that wisedome that he should haue to make his vse of prosperity or aduersitie to profit by Gods hand in mercie or in iudgement vpon our selues or others nay who hath attained to that soundnesse of iudgement as to vnderstand the Scriptures so well as hee should when hee readeth them or heareth them read by others or which is a farre easier matter to make a right vse of them in applying them to his own soule when they are plainely and soundly preached and expounded vnto him he that thinketh that hee knoweth any thing fully and perfectly in these matters let him be assured that hee knoweth nothing as yet Prouerb as hee ought to know and as for him that is wise in his owne conceite there is more hope of a foole then of him For a naturall foole though hee bee not capable of instruction and aduise yet by the whip may bee kept within some compasse Prouer. 27.22 but nothing will be auaileable with a conceited foole Though thou shouldest bray him in a morter as the wiseman speaketh among wheate braied with a pâ—stell yet will not his foolishnes depart from him you may sooner driue his soule out of his body then you can driue folly out of his soule This is for our instruction Vse 2 that if wee would carry the name of Christians and be such indeed then we must learne our dutie to the intent we may doe it and euery one striue principally to know what hee himselfe should bee Many labour to speake well and to haue words of discourse but let vs learne to doe well which if we endeuour to doe then Thirdly here is matter of great consolation for vs Vse 3 for hereby we may gather good assurance vnto our owne hearts of the soundnes of our repentance and conuersion vnto the Lord this beeing here in the text set downe as an infallible note of those that haue indeede turned from their euill waies to serue the liuing God that they learne to doe well Proposing of good questions Therefore they may take this for their comfort who are still proposing of good questions what they must doe and how they must do it by what meanes they may get out of this or that sinne and attaine to such or such a grace how they may be most profitable helpefull and comfortable to themselues and others this was the practise of the Publicans and fouldiers and of all sortes that were inwardlie touched in their consciences by the preaching of Iohn Baptist Luke 3. euery one of them came vnto him saying what must we do of the Gayler who when once he began to be humbled came trembling and fell downe before Paul and Silas saying Sirs Act. 16.29.30 what must I doe to be saued for howsoeuer Gods seruants haue learned for the most part what things in generall must be done yet still they haue many scruples and doubts in their consciences as whether such and such things come within the compasse of their callings what warrant there is for it in the word whether it may be done at such a time in such a place before with or amongst such persons what circumstances they must obserue in their proceeding what affection they must carie in the matter and the like For they finde such a Sea of hypocrisie and pride in their hearts that they thinke they are neuer sufficientlie furnished with wisdome and goodnesse for the performance of holy duties but are still icalous and suspicious of themselues lest they should be led aside with by-respects Howsoeuer such men and women thinke and speake hardlie of themselues and are still bewailing their manifold imperfections and failings in euery good exercise yet the Ministers of God Note finde that of all others they are the worthiest hearers and practisers and receiuers of the Sacrament Manie count them learned Christians that haue gotten such knowledge as that they can say much but they are in truth the best learned that haue obtained grace to doe much according to the exhortation of the Prophet in this place Learne to doe well Seeke iudgement Now because men will very easily shift off generall precepts hee contenteth not himselfe with the former exhortation but as hee had bidden them to doe well so here hee commeth to particulars and sheweth them wherein their chiefe and speciall care and endeauour should bee to doe well Seeke iudgement c. Hee had before charged them that their hands were full of blood and that their great men and men of authoritie were notable oppressors and spoilers of their brethren and neighbours that were meaner then themselues following after rewards and not iudgeing the fatherlesse and the widowe nor suffering them to haue equitie
Micah 7.8 there is none that can take more delight in following after their recreations and pleasures that doe most affect them then the Lord doth in shewing himselfe fauourable vnto those that seeke mercie and grace from him in thevse of his ordinances If yee consent to obey Obiect The next thing that might hinder and dismay them from turning vnto the Lord by sound repentance is that he is so holy and righteous and his law so strict and rigorous and they so sinfull and rebellious that it were in vaine for them to goe about to yeeld obedience thereunto they should neuer attaine vnto it and therefore as good for them neuer to begin the worke as not to accomplish and finish the same And thence it is that a number sit downe as sluggards and neuer set one foot forwards in the way of godlinesse because they imagine that there is a greater difficultie in Euangelicall obedience then indeed there is little knowing what Gods meaning is Ans when hee calleth vpon vs to be obedient For his purpose is not to vrge vs to a perfect fulfilling of the Law such as was required of Adam before his fall but onely that wee should doe our best endeauour and labour to conforme our selues to his will as neere as wee can if there be a true sincere loue and a harty consent to shew our selues dutifull and loyall subiects to him in all things it is as much as hee exacteth of vs. The doctrine to be learned from hence is this that God accepteth of penitent persons Doct. 9 the will for the deed as for the fulfilling of the Law in absolute perfection that Christ alone hath performed hee hath paid our debt and canceld the band Coloss 2. and taken away the hand-writing that was against vs Now this onely remaineth for vs that wee haue a good inclination and a willing mind to performe our dutie and labour to the vtmost of our strength so to doe seeing and bewailing our manifold imperfections errors and failings in euery one of our seruices which if wee can doe God will be as well pleased with vs through his beloued sonne as if wee had keept the whole Law without any departing from it at all either to the right hand or to left That which is spoken in the matter of communicating vnto the necessities of the Saints in the Epistle to the Corinths to wit 2. Cor. 8.12 if there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not holdeth as true in all other seruices that wee are accepted with the Lord according as wee are inwardly affected albeit our actions be not answerable to our desires for hee that hath a ready minde to doe what hee can and doth the same would be as ready to doe a great deale more if his abilitie did serue and therefore the Lord will shew his gracious acceptance of that which is done by him though it bee neuer so little as well as if it had beene a matter of farre greater worth Now that the true purpose and intent of the heart is that which God principally regardeth in his seruants may be made yet more cleare by examples taken out of the Scriptures We may reade in Genesis what God saith of Abraham Gen. 22.16.17 By my selfe haue I sworne saith the Lord because thou hast done this thing and not spared thine onely sonne Therefore will I surely blesse thee And why Isaac was not slaine but Abraham withdrew his hand from him and spared him yet because he was content to kill him and made all things ready for the sacrificing of him God accounteth it as good and rewardeth it as well as if hee had killed him indeed So Dauid had but a purpose to build the Temple which worke was afterward laid vpon Salomon and by him performed yet the Lord giueth him a good testimony and a large reward for his readinesse that way hee was content to spare him because hee had beene at great paines before 1. Chron. 17. in shedding the blood of many enemies of the Church and some remained yet still to be subdued by him yet this he telleth him for his comfort 2. Chron. 6.8 Whereas it was in thy heart to build an house vnto my name thou diddest well that thou wast so minded And besides this hee biddeth Nathan to carrie him this message that the Lord would build him an house and would raise vp his seed after him 1. Chron. 17.10.11.12 and imploy his sonne in that honorable seruice of building an house vnto the name of the Lord and that hee would establish his throane for euer And there is reason why God should accept of the will as well as of the deed for 1 First Reasons why doe wee thinke hee will haue regard vnto the deed because it is his owne worke and is not the will his worke as well as the deede that is most certaine for the Apostle saith to the Philippians Phil. 2.13 It is God that worketh in you both the will and the deed of his good pleasure And therefore if wee can beleeue that he is pleased with our good actions wee may be as well perswaded that hee is delighted with good motions and holy desires that are stirred vp in our hearts by his owne good spirit 2 Another reason why God taketh such small things in good worth Psal 103. Mat. 3.17 is because hee is both in name and nature a father yea an heauenly father and therefore hath compassion of those that feare him euen as an earthly father hath of his child that serueth him Now hee that is a mercifull and wise and louing father as those will bee euer most mercifull to others that haue tasted most of Gods mercie to themselues when hee seeth that his child doth as well as hee can though it bee but simply and poorely yet hee will shew his liking of it and commend him for it Note and so will God deale with vs though we cannot do things perfectly yet if we do them obediētly he wil shew his loue approbation of vs and of our works When a litle child doth cheerefully aime shoote at the mark which his father proposeth vnto him though by reason of his weaknes he shoote very wide and short Yet it is as well accepted of his father as if he did hit the white and the like fatherly dealing shal we find in God that if we befaithfull in a little he wil esteeme of vs as if wee performed a great deale more Indeed when we haue put off the image of the first Adam haue put on the Image of the second Adam and haue changed the earth for heauen then wee shall not onely obey truely The perfection of a Christian heere Nehem. 1.11 but perfectlie but heere it is in truth and so it must bee esteemed one degree of perfection to see our owne imperfections And that was in
children are for their mothers milke but when once you attaine to such an eager desire of goodnesse then you shall grow from a little measure of strength to a greater and still increase in the inward man as children doe in the outward and finde a progresse in grace as they doe in nature Thirdly as those that are destitute of this spirituall thirst haue no commandement No fitnesse nor promise from God so neither haue they any fitnesse in themselues because they want that principall grace which doth fit men for the entertaining of Gods holy spirit which alone maketh Gods ordinances effectuall to wit humility which proceedeth from a sense of our owne miserie and a sight of Gods mercy now where this is wanting there is no place for Gods graces For God resisteth the proud Iames 4. and giueth grace onely to the humble Let a man bring vnto the word neuer so good a wit capacity and memorie hee shall neuer take profit by hearing till hee get a broken heart and an humbled spirit but God will euer resist and crosse and thwart all his endeauours because if hee should get any benefit by the Gospell hee would haue no minde to ascribe the glorie thereof vnto God to whom it is wholly due Note but to himselfe to whom no part thereof doth belong First Vse 1 for terror vnto such as haue no manner of appetite eagernesse nor earnestnesse for spirituall things but are altogether bent for profit and pleasure credit and promotion c. which carnall desires doe vtterly kill their appetite vnto better things and extinguish or bannish all good motions and affections that doe at any time arise in their hearts These wretched men are in a wofull case for they rush vpon the holy things of God without any commission and therefore without expectation of good from them And howsoeuer they may talke and brag of their profiting by the word yet God that seeth and searcheth their hearts esteemeth of them but as of dogs and swine that prophane his holy things If they would bee partakers of the water of life they must bee thirstie and if they would eate of the bread of life they must bee hungrie otherwise though they be present in the congregation and heare the word preached and see the wine powred out and the bread broken before their eies at the celebration of the Lords Supper yet they can haue no hope that they shall haue one drop of Christ his blood to wash away their sinnes but may rather expect the viols of his indignation to consume their bodies and soules and it is a iust vengeance of God vpon such prophane and irreligious persons that when they come to the Sermons to the Sacrament they get no good but rather much hurt therby and haue their lusts stronger their hearts harder and their minds far more blind and vncapable of any good knowledge euery day then other But what is the reason heereof may some demand Is not the word of God mighty to beate downe the strong holds of the deuill and is not the Sacrament powerfull in operation and able to worke great things Yes they are so and why then haue such no profit by them because they are abusers and prophaners and not meet receiuers of the same because they come not with any preparation or desire of a blessing vpon the meanes but for custome and fashion that they might not seeme to bee so bad as indeed they are nor to set so light by the holy ordinances of God as in truth they doe Secondly for instruction Vse 2 If wee would bee welcome to Christ Iesus when hee inuiteth vs to feast with him then let vs get a good stomacke to feed on such cheere as he offereth vnto vs. Otherwise if wee glut our selues before wee come to his Table and be onely looking on those dainties on which others are feedings it will not bee well taken at our hands but wee shall be as distastefull vnto the feast-maker as his prouision is vnto vs and those things which are vnto others the sauour of life vnto life shall proue vnto vs the sauour of death vnto our eternall destruction if our repentance doe not preuent Gods iudgement If Gods owne children comming carelesly and vnpreparedly cannot escape Gods hand 1. Cor. 11. then what shall become of those vngodly ones who come not onely negligently but altogether prophanely and so defile the sacred ordinances of God for to the vncleane all things are vncleane surely if iudgement begin at Gods house there is nothing remaining for vngodly men but a fearefull expectation of wrath and vengeance to be powred out vpon them in full measure In which regard it standeth vs vpon to looke vnto our hearts before hand and to the intent wee may come with this spirituall appetite the want whereof is so offensiue vnto God and dangerous vnto vs let vs vse all good meanes for the obtaining of it as First Meanes to get a spiritual appetite to purge away that which may annoy our stomacke and kill our appetite and what that is Peter telleth vs when hee saith Wherefore laying aside all maliciousnesse and all guile Allovv no sin 1 Pet. 2.21 and dissimulation and enuy and euill speaking as new borne babes desire the sincere milke of the word c. As if hee had said so long as you giue place vnto Note and delight in any euill so long as you carry a bitter and enuious mind against your brethren or an hypocriticall and dissembling heart towards God and suffer your euill affections to breake forth into euill speeches so long you can neuer delight in nor bee very desirous of the pure word of God and therefore can not possibly grow in the knowledge and practise of the same And therefore when we finde in our selues dulnesse and deadnesse and vnwillingnesse vnto good duties let vs conclude for a certainty that wee stand in need of Physicke for the purging of our soules for sinne worketh on our hearts as ill humors doe in our stomacks it maketh vs to loath all spirituall food and all meanes of refreshing And this take for an vndoubted truth which though our mouthes will not confesse yet our hearts must needs acknowledge when wee haue no desire to heare the word preached or to receiue the Sacrament when it is to bee administred there is some sinne or other not thorowlie repented of which so cloieth the soule that it cannot delight in those holy exercises and as our hearts are more purged by godly sorrow Matth. 5. so will our hunger and thirst after righteousnesse and the meanes thereof bee still increased in vs. This then is the first rule that wee must obserue for the getting of spirituall appetite viz. to put away the practise of all crosse euils and the allowance of all infirmities great or small A second is that wee must endeuour to know our owne misery what wee are by nature See thy miserie and
to touch their gouty and festered and corrupted consciences but they will wince and kicke and lay about them and cry out on those that are such iudgers and such busy-bodies as they tearme them and so reiect all wholesome reproofes carry a bitter heart against the reprouers Onely those that are sound-hearted can submit themselues in the lowlinesse of their minds and meekenesse of their spirits to beare admonitions when they neede it be he a superiour or an inferiour that administreth the same and labour to make a right vse hereof and to loue the partie the better that will deale so mercifully and faithfully with their soules Obser Indeed Gods best children may sometimes faile herein and begin to bustle and take on when they are somewhat sharply dealt withall and cannot so readily and chearefully swallow and disgest those bitter pils as they should but if they be grieued in their soules that they find so much pride in themselues though they be a little distēpered in company yet whē they are alone they are ashamed of their folly and desire more wisdome and grace to reape benefite by the admonitions that shall afterwards be giuen them and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse they should not be dismaied knowing that they are true Israelits in whom their is no guile notwithstanding that vnwillingnesse and vntowardnesse to vndergoe a rebuke that they find in them selues and their corrupt nature Thirdly Vse 3 this is for the great comfort of all such these notes of vprightnes in themselues though they haue many corruptions and imperfections mixed with their best works yet seeing they haue pure hearts they are happy and blessed and shall find the good effects of their blessednesse Note True holinesse and true happines are neuer separated As for perfection God lookes not for it at our hands If sinne hange on vs but wee would faine cast it off if we find vnbeliefe but would most gladly get faith 2 Chron. 30.18.19 if wee be troubled in our hearts with hardnesse but are desirous of softnesse if we be humbled for that we cānot be humbled sufficiently nor get such a large heart as we would to desire and expect grace from heauen let vs not be discomforted for our defects and frailties for the Lord wil spare vs and be gracious vnto vs in his beloued sonne according to that worthy prayer of good King Hezekiah The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers though he be not clensed according to the purification of the Sanctuary Though many haue bene braullers heretofore let them labor to be peaceable though they haue ben worldly let them striue to be heauenly though they haue bene filthy let them endeauour to get chastity though they haue bene ignorant and prophane let them study to obtaine knowledge and holinesse and then they may come to the Lords table welcome the Lord will haue respect vnto them and grant them pardon for their sinnes and supply all their wants and giue them more grace to doe their duty in the remainder of their life and in the daies of their pilgrimage that are yet behinde Surely they worke none iniquity That is they make not a trade and common practise thereof Slip they doe through the infirmitie of the flesh subtilty of Sathan and the allurements of the world but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses In that the Psalmist setteth downe this as a part Doct. 3 and not the least part neither of blessednesse That they worke none iniquity A prerogatiue to be freed from sinne which walke in his waies the doctrine to be learned hence is this that it is a maruellous great prerogatiue to be freed from the bondage of sinne If there were no other reward but this yet it were a happy thing to be religious euen in this respect that we shall be set at liberty frō such a seruice Rom. 6.17 This point is euident from the Apostles words where he speaketh thus God be thanked that ye haue bene the seruants of sinne but ye haue obeyed from the heart vnto the forme of doctrine whereunto ye were deliuered Where we see that this was not the least priuiledge that they had by being Gods seruants but indeed a matter for which he was greatly to be magnified that whereas they had bene the slaues of sinne and as base drudges at the commaund of euery vile and wretched lust by the vertue of the word powerfully preached vnto them and faithfully receiued by them they had bene deliuered from that bondage and made the seruants of God in righteousnesse and holinesse of life and conuersation And therefore in that same Chapter verse 14. it is promised vnto Gods children as a speciall fauour That sinne shall not haue dominion ouer them It may sometimes tirannously vsurpe authority in them but the strength of grace and the operation of the holy spirit of God will still diminish and at last abolish the force and violence thereof so that it shall neuer beare such sway ouer them as in the time of their vnregeneracy it did The truth of this doctrine Reasons will yet more clearly shine forth if wee consider what the maister the seruice the reward of sinful persons are As for their maister it is Sathan For he is the God of this world Ephes 2.2 Sathan is the maister of all sinners and the Prince that ruleth in the children of disobedience of whom all vnbeleeuers are held in captiuity and still imployed according to his will and pleasure Now he is a more cruell and sauage tyrant then euer Pharoh was though he were very fierce against the Israelites and exercised great tiranny ouer thē yet Sathā putteth his vassals to carry heauier burdens Their seruices and to toile out themselues in baser workes then euer the taskmasters of Aegipt imposed on the poore Israelites For all impenitent sinners are in thraldome to euery brutish lust Note they must defile their bodies and corrupt their soules and consciences and pollute all their workes and waies when and in what maner soeuer the Diuell will haue them they must conuerse with euery lewd and sinfull companion they must runne vp and downe like drudges to follow euery vaine and base delight to pursue euery meane and trifling commodity and to hunt after euery promotion and dignity that offers it selfe vnto their view They cannot liue peaceably in the day nor rest quietly in the night as we may see in gamesters who breake their sleepe mispend their time and strength depriue themselues of a comfortable estate and bring many miseries vpon themselues and their families by the ouer eager pursuite of their vngodly and vnthrifty courses It is a wofull and lamentable case that franticke persons are in that must haue euery one in the family to attend vpon them and to
of them Verse 8. But now put ye away euen all these things wrath anger maliciousnesse cursed speaking filthy speaking out of your mouth Now therefore that you are called to the hope of a beter life lay aside farre from you as things you cannot abide the sight of not onely the grosser sinnes before mentioned but also all manner of sinne without endeuour whereof there is no true mortification For example anger heate from whence commeth malice which breaketh out at the mouth by railing and reuiling Verse 9. Lye not one to another seeing that ye haue put off the old man with his workes Specially when you cannot truly charge them take heede you lye not one against another but putting off as an old and rotten garment the old man which you bring from your mothers womb with the actions thereof as it were so many tatters Verse 10. And haue put on the new which is renewed in knowledge after the image of him that created him Now lest being found naked you be ashamed put on as a new and comely garment the new man which if you aske what it is it is the same part which is renewed in you to the likenesse of him that made you which likenesse consisteth in the knowledge of God Verse 11. Where is neither Grecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things Whereby shall come to passe that howsoeuer the false teachers place it in beeing a Iew rather than beeing a Gentile circumcised rather than vncircumcised and the opinion of the common sort is that the Barbarian and Scythian is in a farre worse case than the Romane and the seruant but a beast in respect of the free man yet with God there is no difference seeing Christ whom by a new birth they haue put on is in all and is all that God respecteth and accepteth of Verse 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of minde meeknesse long suffering To come to a more particular description of the new man deck your selues as it becommeth the elect of God and such as are holy through his loue the cause both of your election and holinesse with tender compassion easinesse to be imployed humility mildnesse long suffering Verse 13. For bearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue you euen so do yee Which vertues must be declared effectually not onely in forbearing one another but also in frankly forgiuing one another if any haue a quarrell one against another euen as Christ hath frankly forgiuen you euen so do yee Verse 14. And aboue all these things put on loue which is the bond of perfectnesse And though those be singular vertues yet aboue them all as the roote and mother of them decke your selues with loue which is as it were a bond to bind in a bundle those and all other vertues tending to perfection and without which there is no foundnesse in any of them what glittering shew soeuer they carry Verse 15. And let the peace of God rule in your hearts to the which ye are called in one body and be ye amiable And though the spirit of the old man within you hath a desire to contend yet let the peace of God beare the sway and ouercome vnto the which peace you are euidētly called in that you are members of one mysticall body For the better entertainment of which peace be gratefull one to another as well in conferring as in requiting benefites Verse 16. Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your owne selues in Psalmes and Hymnes and spirituall songs singing with a grace in your hearts to the Lord. To the end you may refraine all the vices aforesaid and practise all the vertues afore spoken of together with all other vices to be auoyded and vertues to be embraced it is necessary that you be exhorted that the word of God be as familiar vnto you as if now in one house it dwelt with you that you haue it also plentifully as it were treasured vp against the day of neede Last of all that you haue it in all wisedome making choyce both of the things that are most important in it and especially that which doth most concerne your selues and your owne particular vse anoyding all curious questions tending rather to strife than to edification of God which is by faith And as you must haue it for your owne vse so also for the vse of others as wel in teaching those that are ignorant as in admonishing those that walke not according to their knowledge they haue receiued And in your meetings to make merry let your mirth be shewed forth in Psalmes singing as well with instrument as with voyce also with hymnes of thankesgiuing for benefites receiued and for further variety against irksomnesse which our nature easily falleth into with songs of praising God for his noble acts all spirituall vnto the Lord not onely with the voyce but especially with the heart with such both tune and gesture as may giue grace to the hearer verse 17. And whatsoeuer yee shall do in word or deede do all in the name of the Lord Iesus giuing thankes to God euen the Father by him To conclude because it is infinite to speake of all things particularly whatsoeuer you do in word or in deed let it be such as calling on the name of God in Iesus Christ for good direction in them you may returne with thankefulnesse to GOD the Father through Iesus Christ the onely mediator betweene GOD and vs. verse 18. Wiues submit your selues vnto your husbands as it is comely in the Lord. Having instructed you in the duties which are generall to all I come to informe you in those that are speciall according to the seuerall callings of euery one of you as those which will easily come from you if you haue well profited in the former Now according to the order God himselfe keepeth in the 5. commandement I will begin with the duties of inferiors You wiues therefore notwithstanding you haue other duties I exhort you as to that which is hardest for you wherein you are customably shortest and being performed others will easily follow that you be subiect and obedient as to others that may be aboue you as parents and Magistrates so specially vnto your own husbands as that which is the most comely thing of all because you I know strine to comelinesse Which obedience and subiection is not yet so absolute so generall but it hath this exception so far as you are commanded things not vnlawfull by the word of God Verse 19. Husbands loue your wiues and be not bitter vnto them You husbands although you owe sundry duties vnto your wiues yet specially I exhort you to loue thē dearely as that which you are most customably shortest in and which being throughly