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
both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit
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
in order and to fright his conscience from all manner of sinne and impietie as is more fully described vnto vs in that Chapter And good reason there is Reason why wee should esteeme Gods arguments aboue any other because hee is wisdome it selfe and therefore seeth what is best for vs and hee is loue it selfe and therefore will direct vs in the way which shall appeare to be most safe and most comfortable in the end what stumbling blocks and rubs soeuer wee finde therein for a season The diuell the world and the flesh bring onely shewes of reason pretend loue vnto vs when they mean nothing lesse as the euent will plainly manifest but Gods reasons will hold out when they are waied in the ballance and what hee saith shall stand when heauen and earth shall fall and if wee take those courses that he would haue vs wee shall plainely perceiue at last that hee meant vs more good in so aduising vs then wee could possible thinke or imagine This sheweth and condemneth their follie who Vse 1 when they haue motions or perswasions to vndertake any good thing or any purpose to become more sober and staied in their cariage and course of life will first heare what their carnall friends can say and what the world and their owne flesh can alleage to the contrarie Alas these men are more likely a great deale to renounce all goodnesse then to continue in the practise of any godlinesse If once they giue care to the reasons of the deuill and of the flesh they are gone For as the perswasions of God by his word and spirit should make vs begin so must they cause vs to hold on or else wee should faint in the midde way or rather turne aside and walke in a quite contrarie way And as this is true in generall for the profession of Christianitie so is it as true in all particular duties as to giue instance in some those that haue to deale in matters of strife and contention for the most part are possest with this conceit that if they should not answer like for like and returne one disgracefull speech for another and requite one iniurious action with another euerie one would in a short time grow bold with them and be ready to wrong and abuse them But where doth God say so Nay the very truth is that when they seeke by such meanes to right themselues and by such shield Note to defend themselues and to repell their aduersaries whereas they had men onely against them before now they haue three for one against them to wit God and men and their owne consciences whereas if they would follow Christ his rule Mat. 5.44 to blesse those that curse them and to doe good to those that hate them and to pray for those that hurt and persecute them and so ouercome euill with goodnesse they should certainlie haue the Lord and their owne consciences on their side and it may be also make their foes to become their friends by that meanes Rom. 12.20 For the wisedome of God telleth vs that this is the way to heape coales of fire vpon their heads which shall either melt them and turne their affection to vs or burne them and leaue them more inexcuseable before God and their owne consciences and so hasten his iudgements vpon them If men can be patient and content to sit downe by wrongs offered God will stand for them and reuenge the quarell of the meeke and that which men thinke will be the readie way to drawe infinite troubles vpon their owne heads and vtterly to vndoe them we shall finde to be the directest path that leadeth vnto peace and quietnes and that course which will indeede make vs for euer Mat. 5.5 For as our Sauiour promiseth the meeke shall inherite the earth Others there are that thinke if we should make conscience of religion and begin to reade the word to frequent sermons to haue prayer in our families and the like this would make vs to bee scoffed and mocked at and to be tearmed precise fooles for our paines But let such heare what the word saith that pronounceth them blessed Psal 1. Psal 119. that delight in the law of the Lord and meditate therein day and night and that seeke him with their whole hearts yea albeit they should meete with some disgrace and opposition in the world blessed are yee saith Christ when men reuile you and persecute you Matth. 5. and speake all manner of euil against you faisly for my names sake Reioice and bee glad for great is your reward in heauen Is it not better to endure a little mocking from men for a time and that for weldoing then to vndergoe the wrath of God for euer for ill doing Consider in particuliar what benefit we may reape by the ministery of the Gospel Isai 55.3 Iam. 1.21 Heare saith the Prophet Isaiah and thy soule shall liue Receiue the word with meekenesse saith Iames which is able to saue your soules Reuel 1.3 Prou. 28.9 Blessed is he that readeth and heareth the words of this Prophecie saith the spirit in the Reuelation and on the other side hee that turneth away his eare from hearing the Law his prater shall bee abomination Prou. 1.24.25.26 saith Salomon and againe the wisdome of God speaketh thus Because I haue called and yee refused I haue stretched out my hand and none would regard But yee haue despised all my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth These and the like places if wee could thorowly consider of they would worke more powerfully with vs to cause vs to desire the word and to retaine and keepe our hearts still in the loue and liking of it then all the reproaches and persecutions in the world could to withdraw our affections from it But for want of this many sore and dangerous yea sometimes desperate euils doe befall men for if wee consult with reason it will tell vs that either our sinnes are so great that they cannot be pardoned or else so small that they neede not be repented for This made Cain and Iudas those cursed and damnable reprobates to dispaire and cast off all hope of mercy because they would not hearken what God or his seruants could say but onely what Satan and their owne flesh could say whereas if it had beene possible for them to haue looked into the promises of life made vnto grieuous sinners and in assurance of faith haue craued remission and pardon for their offences they might haue beene forgiuen euen Cain and Iudas as well as Peter and Paul for they had all committed damnable sins in themselues and that repentance which preuailed for Peter and Paul would haue beene as effectuall for the two other if they had attended to Gods voice and humbly and earnestly sought for mercie at his hands This serues for our instruction Vse 2 that in
neither Gods iustice is vnsatisfied nor any sinne vnrepented in those that labour to wash their soules by true and godly sorrow it is apparant that there is no transgression no not the most hamous that shall stand in record against them but all shall be remitted and couered from Gods sight that hee shall neuer looke vpon them in anger and indignation for the same Indeed those that haue fallen in to more notorious and grieuous crimes Why the pardon of great sinnes is not so soone apprehended cannot ordinarily get the assurance of their reconciliation vnto the Lord so soone as others that haue not beene so great offenders but the cause hereof is in themselues in that such open and scandalous offences doe make an exceeding great breach into their faith and bring maruellous great hardnesse vpon their hearts and they are very vnwilling to set their consciences vpon the rack to sift and examine their owne soules to the intent their hearts may bee pierced and wounded for their sinnes but they will rather shift and scamble and put off their humiliation as long as may bee as Dauid did Psalme 32. so that it 's a wonder they euer get out of the snares of the diuell till God either by some sharpe rebuke or by some fore affliction doe rouse them and as it were by violent hand pull them out thence But if once they come to great sorrow for their sinnes and in humblenesse of heart and assurance of faith can make claime to the blood of Christ they shall be discharged freed from all their transgressions and bee brought to that puritie and whitenesse which they neuer dreamed such miserable ereatures as themselues could haue attained vnto For confutation of that wretched errour of the Papists Vse 1 that would beare men in hand Against Purgatorie that there is a Purgatory where some men after this life must haue a further purging and scouring then heere they haue attained vnto but see heere what the Lord saith Though men haue broken foorth into neuer so many abominations though their sinnes were as crimson and as scarlet yet if they would seeke to wash cleanse themselues by the meanes that God hath appointed hee giueth them his faithfull promise that they shall be made white as wooll yea white as snow as if they had neuer offended at all To what end then should men appoint a second washing when God himselfe hath vndertaken to wash vs from all our filthinesse and from our greatest corruptions as hath beene more largelie declared before What an absurd thing is it to imagine that we must goe thorow a strange inuented fire which may more thorowly purge away the drosse of our corruptions as if Christ his blood were not sufficient to make vs white as snow This is but a carnall conceit of mans foolish braine for if fire and enduring of paines and torments could haue scoured off sinne the reprobates in hell should haue beene purged therefrom long agoe But God alone hath cleane and precious water and a skilfull and powerfull hand to effect that worke and in the Reuelation Christ Iesus the true and faithfull Witnesse telleth vs how all our vncleannes may be couered from Gods eies Reu. 3.18 I counsell thee saith he to the Church of Laodicea to buy of me white raiment that thou maist be clothed and that thy filthy nakednesse may not appeare Nakednesse there is in the best but Christ his righteousnesse is that garment which must couer it and then God will neuer in anger and displeasure looke vpon it but in mercie and goodnesse looke vpon the holinesse of his sonne wherewith our soules are inuested and all our iniquities hidden and couered Secondly Vse 2 heere is matter of great comfort vnto those that that doe in good earnest set vpon this worke of cleansing and purging themselues they shall not be destitute of companie to ioine with them for God himselfe will assist them and inable thē to go thorow with that worke and therfore this should incourage vs vnto the exercises of humiliation and of examination and iudging of our selues for are not a few teares well bestowed vpon God when he will thereupon bestow on vs the blood of his sonne Many are afraid to aduenture vpon the worke of repentance lest they should bee driuen thereby to desperation but let vs neuer feare that though our vncleannesse be neuer so great though wee bee stained and died from top to toe within and without in euery part and power of soule and body by reason of our originall corruption and actuall transgressions so that all the men in the world cannot take away the foule spots and horrible staines of sinne that cleaue vnto vs and are settled in vs yet the Lord of heauen who hath all sufficiencie of power in his hand can and will without any difficultie purge vs from euery one of our iniquities by sprinkling on our hearts the precious blood of his owne sonne which is as it were a souereigne Bath ordained for the cleansing of the soules of his elect from that contagious leprosie of sinne wherewith they are wholly ouer-spread And therefore let none bee discomforted in regard of his many and greeuous offenses seeing that the Lord hath entred into a sure couenant with vs for the pardoning and healing of them all who can as easily cure the most deadly wound as the smallest scarre and the harder the cure is the more hee shall bee glorified in shewing foorth the riches of his mercie towards poore sinners that stand in need thereof Our greatest extremitie is Gods fittest oportunity Now the chiefe meanes that he vseth for our cleansing and sanctifying Meanes of cleansing are two One is the word which being receiued into the heart by faith doth purifie the same The word according to that of our Sauiour to his Disciples Iohn 15.3 Now are ye cleane through the word that I haue spoken vnto you Another meanes is the Sacrament whereby God is ready to conuey vnto vs the merit and vertue of his sonnes death The Sacrament by the effectuall operation of his spirit that Christ may be vnto vs holinesse for our sanctification 1. Cor. 1.30 as well as righteousnesse for our iustification God doth not offer vnto vs onely the outward elements but hee is more willing to giue vnto vs the things signified thereby then any earthly father can bee to giue foode vnto his hungrie child that crieth for some reliefe at his hands when he hath all plentie and abundance whereby to supply his need I say hee is so much more willing then any earthly father as God is kinder then man and his store more plentifull then mans and it 's lesse cost and lesse paines vnto him and yet more for his praise to refresh the thirstie soules of his poore seruants then for a mortall man to satisfie the appetite of his hungry child For as the Prophet speaketh Mercy pleaseth him
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
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
haue an eye vnto them least they should hang themselues or drowne themselues or get a kfe to cut their throates or some way or other worke themselues mischiefe but farre worse is their case that are possest with a spirituall frenzie and led by the suggestions of Sathan who are euermore labouring to worke out their owne ouerthrow to bring vpon thēselues destruction of body soule which is the reward that Sathan giueth them The reward for all their paines that they haue taken in seruing him and in fulfilling the lust of their owne wicked flesh according to the saying of the Apostle Rom. 6. The wages of sin is death that is euerlasting death Which is an vtter separation from Gods blessed presence and from all maner of comforts whatsoeuer to endure vnspeakeable and endles torments in the lake that burneth with fire and brimstone Reuelation which is the second death Another reason why it is a great priuiledge to be exempted from the dominion of sinne is Reason 1 Iohn 3.8.9 because it is a testimony that we are the sonnes of God as it is said by the Apostle Iohn He that committeth sinne is of the Diuell and Whosoeuer is borne of God sinneth not And why because the efficacie of the word and spirit doe restraine him therefrom A third reason is because that is it whereby we are made conformable vnto Christ Iesus when we are freed from the slauerie of sinne we are still translated from glory to glory and haue the Image of God renued in vs daily more and more purging our selues euen as Christ is pure 1 Iohn 3.3 Vse 1. This serueth for our instruction that seeing it is such a preheminence not to be a worker of iniquity therefore we should hereby fence arme our selues against al enticements whereby we might be allured to sinne either in heart or in behauiour when pleasure smileth vpon vs or filthy lucre setteth on our hearts or preferment calleth for vs c. Let this be as a buckler whereby to repell all the firy darts of the Diuell It is a blessed thing to worke none iniquity and Luk. 9.25 Heb. 11.25.26 What should it profit a man to winne the whole world and to lose his owne soule Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinne and the preferments of Egypt for ascason It was a foolish mad part of the Israelites to desire to returne into Egypt the house of their bondage that they might eate of their flesh pots and of the leekes and onions that in time past they had there enioyed but much more void of sence reason are they that whē they haue been once deliuered frō that spirituall seruitude will cast themselues into thraldome againe and when they haue bene puld out of the snares of the Diuell wherein they were held at his pleasure will returne againe to folly intangle themselues the second time Wherefore let this put strength into vs in all conflicts that we may stand resolutely as against other assaults so against that of the examples of great and mighty men who vsually take their liberty in all voluptuous and licentious kindes of liuing This consideration I say should arme vs against it The Lord hath pronounced them blessed that worke none iniquity and if I be of the number of them I shall be more happy in renouncing sinne then the greatest Potentate in the earth is or can be in committing of sinne And therefore let vs deale as Eliphaz did in the booke of Iob Iob 5.2 I haue seene the foolish well rooted saith he and suddenly I cursed his habitation not by way of imprecation but of denuntiation of Gods iudgements due vnto them for their euill workes shewing that they tooke such courses as did make them and theirs accursed and bring the vengeance of God vpon them the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinful and vile practises Vse 2 2 This maketh for the terror of all such as do drinke in sin with greedinesse and giue allowance to themselues in blaspheming in Sabaoth breaking in wantonnesse in lying and slandering and scoffing and such other fowle vices If they be blessed that do not work iniquity then cursed are they that make a common practise thereof But I hope will some say a mans heart may be good Obiect though he ouershoot himselfe by rapping out an oath now then and by speaking foolishly and lightly c. you must not iudge say they God knoweth our hearts He doth so indeed Answer and he hath made knowne vnto vs by his word Luk. 6 45. Mat 7.17.18 that an ill tongue and an ill life do alwaies argue an ill heart for out of the aboundance of the heart the mouth speaketh and a good tree cannot bring forth such rotten fruit nor a pure fountain send forth such muddy filthy streames as do euermore issue forth at their profane mouthes are deriued from their impure consciences vnto all or to the most part of their actions Thou hast commanded to keepe thy precepts diligently The doctrine that these words affoorde is this that nothing is superfluous that is done in obedience to Gods holy will The word translated Diligently Doct. 4 Strict obediēce to be laboured for 2 Cor. 7.1 doth signifie in the originall tongue wonderfull much so that the words go thus Thou hast cōmanded to keepe thy precepts wonderfull much And this the Apostle vrgeth the Corinthians vnto Hauing such promises beloued let vs purge our selues from all filthinesse of the flesh and of the spirit that is from all maner of corruption as well inward as outward And that was the drift of Christ Iesus in giuing the the true interpretation of the law which the Pharisees had corrupted by their false expositions I say this was the drift to draw men from resting on the outward obseruation thereof to bring them to haue regard vnto their thoughts to the affections of their hearts more ouer in their practise to do those things which heathē men hypocrits could not attaine vnto therfore he often vrgeth this sentēce to shew the slendernesse and insufficiency of their obedience What singular thing do yee Implying that Christians must in many things be singular and differ from and go beyond the common sort of men If one could doe as much good as an hundred yet he could not doe the hundreth parte of that which a Christian ought to performe Luke 17.10 Let him say still for it is a truth I am an vnprofitable seruant I haue done no more then my dutie nor so much as my duty As Christ came to fulfil all that his Fathers law required so it behoueth vs to obserue euery thing that wee are commaunded though not in perfection which we cannot attaine vnto yet in vprightnesse and with our best endeuours When the Israelits
helpfull it maketh vs blessed in this present life and in the life to come it bringeth with it the comfort of the spirit the feeling of gods loue and fauour and the comfortable vse of all outward good things We are not likely at least not certaine to continue here many daies and what an vnspeakeable comfort then is it to be assured that when we goe from men we shall goe to God and when we leaue the earth wee shall inherit heauen that we shall haue peace at our death and glory after our death If the pestilence enter into our houses or take hold of our owne persons when none dare come vnto vs then God will be with vs though our bodies be insected yet our soules can neuer be so infected if we haue grace in our hearts but that God dareth to enter into our houses to visite vs and when our soules shall be parted from our bodies he wil not thinke it too much to giue them a place of rest with himselfe in his owne kingdome at length vnite them to our bodies againe that they may enioy euerlasting blisse together as they haue bene imployed in Gods seruice together Seeing then Vse 1 that the benefit of labouring for grace is so great this serueth to reproue those that are slothfull in the things of God slothfull in repairing to the Word and in mingling the same with faith in their hearts slothfull in trauelling with their owne soules in examining their hearts and laying the edge of gods threatenings to their corruptions for the cutting off of the same These men thinke that grace will grow as weedes doe without any plowing manuring or sowing of the ground though they neuer pray earnestly nor heare carefully nor be at any paines for the reforming of their hearts or of their liues yet they thinke they shall haue goodnes enough by an ordinary course and conclude that heauen shall be cast vpon them whether they will or not as if God could not chuse but saue their soules But these foolish men doe altogether deceiue themselues and they shall find by woful experience that except they set their minds hearts tongues hands and all the powers and parts of soule and body on worke they shall neuer attaine vnto any godlinesse at all and therefore of necessity be depriued of euerlasting life But we like of the Word Obiect and loue the preaching and preachers thereof Answ But what measure of faith and of other graces of Gods spirit haue you gotten thereby if you be distitute of those it is sure you haue not laboured as you should for the same for whosoeuer seeketh findeth Talking of gold siluer the like and declaring to others how much we affect them wil not keepe vs from penury we must so labour for them as that we get them if we would be rich men A sluggard may desire to get the victory but he must fight for it that will haue it and the like holds in spirituall things those that would be partakers of them must vse the meanes that God hath appointed for the accomplishing of their desire And therefore this rebuke lights vpon the heads of all such sluggards as will not bestir them in this weighty matter nor liue in the field of grace nay whē the crop of grace is brought home vnto their houses they wil not open their dores to receiue it they wil not so much as giue attention to the word but are like the high way side that doth not so much as receiue the seede that is cast vpon it but lette the Diuell catch away all from them Secondly Vse 2 this may be an Apologie for those that are faithfull and painefull in seeking for the Word if it be a thing so exceeding necessary then are not they to be blamed that are content to vndergo any toile for the obtaining of it it is no precisenesse nor needles labour neither are such to be checked and reprehended but rather to be cōmended and encouraged for this is it that is foretold in Daniel Dan. 12.4 Many shall run to and fro and knowledge shall abound If men haue a dangerous sicknes they seeke help from the Phisition though far off none findes fault with them nor makes question why they should seek to be healed If householders want prouisiō at home they wil repaire to the market none cries out vpon them What wretched men are these that cannot keepe them from the market haue they not oxen and sheep at home for though they haue men are so wise as to consider that they are not made ready for their turn Now if they are not blamed nor indeed blame worthy that do thus seeke for corporall Phisicke and sood then why should they be blamed by Papists and such as are Popishly affected that seeke for that which is spirituall Se the 2. Sermon one Mark 14. Doct 6. it being far more requisite and necessary Which the sonne of man shall giue c. Doct. The efficacie of the Word Doct. 5 The efficacie of the word and Sacrament of Christ and Sacrament is from Christs owne hand Whosoeuer would haue grace must receiue it from Christ himselfe hence is that promise made vnto the Israelites The Lord thy Gods will circumcise thy heart and the heart of thy seed that thou malest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue They to whom it did belong to circumcise their bodies could goe no further then the outward circūcision it was God only that could cut off the corruption of their hearts and frame them vnto obedience that which is spoken concerning that one Sacrament holdeth as true in all the rest man can giue only the externall signes God must giue the inward vertue And the reasons why it pertains vnto Christ is a work of the Godhead only are diuers First Reasons 1 one is taken out of the text where it said Him hath the Father sealed it is Christ his office vnto which the Father hath ordained him he alone hath commission and warrant to deale in it and whosoeuer else doth arrogate that vnto himselfe is an intruder and shall be punished for that he goeth about to thrust Christ out of his chaire Secondly as it belongs to him so he alone is of ability to doe it none besides him can deale with the heart wherein this worke doth principally consist He onely knowes it and he alone can cure it as the first Adam did kill vs 1 Cor 15.45 so the second Adam must quicken vs. No man can giue natural life vnto another no not that which brutish creatures doe enioy nay nor so much as that which plants doe liue by much lesse can any one giue spirituall life vnto another Paul may plant and Apolos may water but God alone giueth the increase Thirdly experience will confirme vs in this point for who be the mē vpon whom the ordinances of God