The vse shewes what a foolish custome that is amongst the Papists yea amongst many other that are ignorant herein who in time of sicknesse and weakenesse must then receiue the Sacrament at home in their houses in their chambers and on their beds I do not speake this as that I holde it in all cases vnlawfull so to doe but that the sicke desiring it may haue the same administred vnto him that doth hunger and thirst after the same and is in some good measure prepared thereunto But I speake as the same is commonly so vsed oâ— rather indeede abused For whaâ— do such else but crosse God to his face For whereas the Lord doth by sicknesse tye vp a man or woman and doth as it were round them in the eare and say thou maiest not receiue at this time thou art vnfit they say oh but we will receiue and that at home though the Lord say nay And whereas the Lord hath shut them out of his house and keepe them backe from his Table least they shoulde abuse so holy an ordinance they notwithstanding are so far from being humbled for their sinnes and for their particular failings therin in this duty as that if the Lord do not strik with the stroke of death it selfe they will not be kept from abusing the same still I speake not this I say to dishearten any from receiuing of this Sacrament either at home or in time of sicknes but to warn men of their superstitious custome therein who receiue the same superstitiously and consider not that the Lords hand is euen then vpon them for abusing the same before And some are fallen a sleeepe Doct. 4 The last thing that we may obserue from this texte is The death of the godly is but a sleepe how the Apostle calleth here the death of the godly a Sleep A poynt indeede of singular comfort to the godly in that the death of their bodies is nothing else but a sweete sleepe They die not but sleepe And so it is sayde of Dauid Salomon Hezechias c. That they Slept with their Fathers And so in the New Testament death is vsually tearmed a Sleepe As when CHRIST came to Lazarus Ioh. 11. hee sayth Lazarus is not dead but Sleepeth And of Stephen it is sayde Act. 7. that Hee fell asleepe And so are the graues of the Sayntes departed called Beds according to that of the Prophet Esay 57.2 And they shal rest in their Beds euery one that walketh before the Lord in righteousnesse Now the Reasons of this resemblance are thus conceiued Reason 1 First as such as lie downe in their beds to sleepe doe not lye downe for euer but rise againe much refreshed and more chearfull then before to doe the work of life Euen so the elect of God and the bodies of his saints howsoeuer they tast of corruption do not perish in corruption but are layde in their graues as in a bed of Downe Reu. 14.13 that so resting from their laboures and from all paine and griefe they may rise againe at the last day to eternall life Reason 2 Secondly a man that is asleepe may bee awaked out of the same by another Euen so the dead are as easily reuiued by the voyce of God as the liuing man awaked out of his shallowest slumber Vse 1 Such then do erre not knowing the Scriptures nor the power of God that teach and maintaine that the body by death is resolued into its first principles without hope of restoring to life As also against all Sadduces that conclude against the Article of our resurrection But not to stand on this Vse 2 We learne heere not so much to feare death For it cannot hurt the Childe of God there is nothing in death to be feared of the godly It is the passage into life the body resting in the graue as in a bed vntill that great day of the Lord shall come when it shall rise againe to life Which may teach vs likewise to moderate our lamentation for the departure of our friends 1. Thes 4.13 Brethren sayth Paul I would not haue you ignorant concerning them that sleepe in the Lord that ye should mourne as men without hope Shewing that this immoderate feare of death and this excessiue mourning of many for the dead it springs from ignorance want of Faith For if we beleeued this that they are layd a sleepe and their Soules beeing in heauen their bodies lie in the earth as in a bed of Downe vntill the iudging day and then that they shall rise to glory why shold we mourn so much for them For if wee woulde iudge our selues wee shoulde not be iudged of the Lord. In this verse the Apostle sheweth a reason why the Lord dealeth so sharpely with his people and correcteth them so sorely for this sinne of theirs their vnworthy receiuing of this Sacrament namely because they wold not see their sin be humbled for the same and condemne themselues as guilty before God of vnworthy receiuing of this Sacrament And therfore the Lord was constrained to take the matter into his owne hand and to correct them for the same For if we would iudge our selues That is enter into our owne hearts examine our owne wayes and call our own sinnes vnto account and condemne our selues for the same then should we not in this manner be iudged and condemned of the Lord. Concerning this remedy heere prescribed by the holy Ghost to auoyd Gods iudgment and eternall condemnation It stands we see in the practise of this most needefull and Christian duty of mens entering into their heartes and Soules to examine and find out their sins and to iudge and condemn themselues for the same Now that we may perform this duty aright we must know Four things necessary to the iudging of a mans selfe there is a fourfold duty to be performed by vs for in iudgment there must be examination accusation condemnation and execution And these foure are likewise necessary to the iudging of a mans selfe First Examination there must be a serious examination of our selues and of our own estates how it fareth betwixt God and our soules which is wrought by the law of God by the which as in a glasse we may behold the sundry sins we haue committed as so many spots and blemishes in our soules and this examination and tryall of our own hearts and estates is so needfull as that without it it is impossible to iudge himselfe or to repent truely of his sins For by the conscionable perfourmance of this duty coms the knowledg of sin and of our misery which is the first step vnto true repentance And to this end in the word of God the Lord doth often call vp on men to consider their wayes and to call their liues to acount and that so they may attaine vnto the sight of their sin and come to repentance for the same The Prophet Ieremy doth often call vpon this
doe Examine and prepare themselues therevnto Vse 3 Thirdly and lastly seeing it is Gods commaundement Is for triall of our estates that none come to this Sacrament but onely such as can and do examine and prepare themselues there-vnto Let this serue then to admonish vs all in the feare of God to enter into our selues to try our owne hearts and Soules Whether we be in the faith 2. Cor. 13.5 or not how wee are fitted and prepared to come to so holy a banqvet let vs descend into our owne hearts aske thy heart this question whether it be purged of sinne of ignorance malice vncleannesse c And let this examination bee done in a serious maner Ier. 17.9 For the heart of man is deceiptfull aboue all things Call to mind thy life that is past examine it by Gods law and by his word whether it hath becommed the gospel of Christ whether it bee truely humbled wounded and bruised for sinne since by thy sins thou hast grieued the good spirit of God and whether thou hungerest and thirstest after Christ and his righteousnesse desirest to be eased of that burden of sinne and corruption that hangeth on so fast and that presseth downe Heb. 12.1 And if vpon examination thou findest this to be thy case be not any whit discouraged for thy wants or too much cast downe for thy sinnes I will say vnto thee as sometime the Disciples sayde vnto blinde Bartimeus Luk. 19. Mat. 11.28 Behold Christ calleth thee For so sayth Christ Come vnto me all ye that trauaile and are heauy laden and I will refresh you Heere is the Physitian that is able to heale thee and heere is a medicine for thy sicke heart this Sacrament wil minister comfort vnto thy sorrowfull soule But if on the contrary part vpon this examination thou findest thy heart to be fraught with sin with blindnesse ignorance contempt of God and godlinesse pride drunkennesse malice c. oh deceiue not thy owne soule any longer but know that thou canst not receiue this Sacrament to thy good and to thy comfort but with great hazzard to prouoke the Lord to wrath to punish thee with both temporall and eternall iudgements with vtter confusion and eternall condemnation And thus much for the necessitie of this preparation wee are now to speake of the subiect of this preparation and that is a Mans selfe Let a man therefore examin himselfe The Apostle here giues a speciall command The subiect of Examination that euery one should narrowly try and examin Himselfe that is that euery man enter into his owne heart and conscience and examine himselfe how it fareth betwixt God and his soule whether or no hee find his conscience to be at peace with God q. d. marke and behold in what estate you stand what is the condition of your owne consciences whether they excuse or accuse for if our owne hearts condemn vs God is greater then our hearts and will much more condemne vs. Doct. Euery man must bee most diligent to know his owne estate Now in that our Apostle biddeth vs not to try one another or our neighbours to try vs but euery man to try Himselfe we are taught this poynt of holy instruction That our principall and speciall care and diligence must bee in knowing our selues and labouring to discern of our own estates how it fareth betwixte God and our soules Lam. 3.40 He bids not our neighbour to try vs or we to try our neighbor but euery man to try himselfe Examine your own hearts vpon your bed Psal 4.4 sayth Dauid This is that holy direction that Paul giues vnto the godly Corinths 2. Cor. 13.15 Proue your selues whether ye be in the faith know ye not that Christ Iesus is in you except ye be reprobates And to this agreeth that exhortation of the same Apostle to the Galathians Let euery man â—roue his own work Gal. 6.4 that he may haue â—oy in himselfe And this duety beâ—ongs vnto all from the highest vnto the lowest be a man neuer â—o holy wise learned mighty c â—et before he must dare to come â—o this Sacrament this is the duâ—y that is to be performed by him â—e must Examine himselfe And â—reat reason Reason 1 For first none can be so cerâ—â—ine of the estate of a mans hart â—nd conscience Euery man is best acquainted with his owne estate as a mans owne â—elfe It is true the Apostle here â—oeth not exclude others from â—e tryall of vs It is lawfull for the Pastor to try vs and we must be ready to giue an account of our faith Ministers not exempted from taking tryall of vs. 1. Pet. 3.15 and that hope that is in vs whensoeuer we shall be required But other men can neuer so search our harts as we our selues may No man knoweth so much by me as I know by my selfe No man can be so certaine of the estate of the heart and condition of the conscience of an otheâ— man as he himselfe may Thou mayest obtaine a good report amongst men Note well thy Minister may approoue of thee thinke thee a meet Communicant loue thee and delight in thy fellowship and society yet mayest thou beâ— a secret hypocrite and perish foâ— all thy glorious profession in the end When mens outward behauiour seemes to bee sober and godly we are bound in conscience to iudge charitably of such and to thinke well of them but this is not all it stands euery Christian soule in hand to approue himself to God as to men for it is hee that searcheth the heart and tryeth the reines Psal 7.9 1. Chro. 28.9 Hee seeth where man cannot discern and before him al things are naked In which respect wee conclude that there is none so meete to try the spirit of man to search the heart and to proue the conscience of man as is man himselfe Reason 2 Another Reason to shewe the necessity of this dutie Euery man shall answer for his own sinnes Eze. 18. may bee this Because euery man must answere for his owne sinne and The Soule that sinneth shall die the death And heere vnto agreeth that of the Apostle 2. Cor. 5 10 We must all appeare before the iudgement seate of Christ Rom. 14. that every man may receiue the things which are done in his body according to that he hath done whether it be good or euill A man stands and falls to his owne Conscience It all the worlde should condemne mee and account me wicked if I haue peace in my Soule and my owne Conscience doth acquite me I may haue peace The world can iudg but by the outward appearance it is the Lord that knoweth the heart 1. Sam. 1.13 Eli was deceiued in Hannah who in the bitternesse of her soule mourned before the Lord and he iudged her no better then drunke euen so if all the worlde should iustifie me if my own conscience did not
with Ioseph â—nd kept him from sinne euen â—â—e consideration of Gods goodâ—esse formerly extended towards â—im How can I doe this great â—ickednesse and â—inâ—e against God Gen. 39. Secondly to call to mind and â—horowly to weigh the ill effects â—hat follow vpon sinne I meane â—ot onely the shame before men â—unishment heere losse of goods â—c but principally the wound of â—oule and conscience deaâ—ing â—nd dulling our hearts and afâ—â—ctions when wee are to perâ—rme good duties and making â—s a burthen to the Church our selues the very earth we tread vpon besides the full fruition of Gods wrath and eternall vengeance in the life to come Thirdly to attend diligently vpon the word preached that so sinne may bee discouered and the heart may come to smite for the same and thus were the poore Iewes brought to compunction of heart for their sin of crucifying the Lord of glory Act. 2.37 And this word is called the Hammer of the Lord for by it the Lord doth breake the hard and stony hearts of men Fourthly of all Sins so in â— speciall manner to take heede oâ— presumptuous sinnes for theâ— are the sinnes that wound deepe and one of them will stand Sathan in steade of many This made Dauid to pray in â— speciall manner that the Lord would keepe him from Sinnes of this nature saying Keepe thy Seruant from presumptuous sinnes Psal 19.13 Knowing that they would at the â—ast lie heauie vpon the Soule â—nd conscience of that man that â—ommitted them when hee â—hould come to a true sight of â—hem But heere the weake Christiâ—n is bewayling his want that he â—annot bring his heart to any â—easonable passe to be sorrowful â—or sinne but howsoeuer that â—â—ine he would and withall his â—eart hee desires that his heart â—ould dissolue into teares yet he â—ndes that his heart is fat and â—ill not stoope and this makes â—im grieue because hee cannot â—ieue yea and mourne because â—e cannot mourne Let such for their comfort obserue Comfort for the weake First that the constitution of euery mans body is not alike there may be true compunction and contrition of heart for Sin though at all times it doe not manifest it selfe in the eye by teares Secondly consider that God measureth out this sorrowe and contrition of heart vnto his Seruants according to their abilitie and strength to beare for hee iâ— that most wise and skilfull Physician who knoweth well what a potion of physick will worke and more or lesse will not serue whose promise is that hee wiâ— not lay more vpon vs then heâ— will giue vs strength to beare And last of all let such knoâ— for their comfort heerein thaâ— â—he Lord lookes after the maner â—hen the measure of any duty or grace And 2. Cor. 8.12 Accepteth vs according to that which we haue not according to that which we haue not And hath promised that he will not Quench the smoking flax Mt. 12.20 nor â—reake the brused reede And so â—ong as wee please not our selues â—n these poore beginnings but â—ndeuour after more grace and â—ouet after the best giftes 1. Cor. 12.3 the â—ord doth except both of vs and â—hem Thirdly and lastly as we must â—abour to see Sinne and to get Godly sorrow for the same â—o that wee may reape the â—intage and comforte of all we must adde a leaving and forâ—aking of sinne To leaue and forsake sinne For he that hath â—oue his penance once truly beâ—ore God I meane hath had this hearty sorrow for his sinne it will abandon sinne in his Soule for when this Godly sorrow comes in sinne goes out A man that hath surfeited of such meate once will afterwards loath it This poynt is very cleare by the examples of all the godly of whome wee neuer reade they fell into the same sinnes againe after their repentance They made not a trade of sinne as of Dauid of whome it is saide That Dauid did that which was right in the sight of the Lord all the dayes of his life 1. Reg. 15.5 saue onely in the matter of Vriah And Zacheus no sooner called by Christ but leaft his former course And great reason for euery true penitent is partaker of Christs death and the power of the same which causeth him that hee is now become dead vnto sin Rom. 6.6 and withall hath the spirit of God dwelling in him whose proper worke is to purifie the heart and not to suffer any â—ilthinesse to remaine where it â—oth lodge Act. 15.9 And thus wee haue seene the â—arts of true repentance and wherein it doth consist Wee â—re now to speake of the necessiâ—ie of the same The necessitie of this duty â—ppeares by that speech of our â—auiour The necessitie of Repentance Except ye repent ye shall 〈◊〉 perish Luk. 13.5 And the words are there â—ice repeated to shew the cerâ—â—intie of it And againe If ye wil â—â—t returne but continue still in your â—s I will visite you saith the Lord Ier. 5.3.9 â—â—d bee auenged on you Many are pathetical exhortations in the â—â—ripture to this purpose to exâ—rt men to repentance O Ierusalem wash thy heart from wickednesse that thou maist be saued Ier. 4.14 And Cast away from you all your transgressions whereby ye haue transgressed Ier. 18.31 and make you a new heart and a new Spirit And againe Let vs search and try our wayes Lam. 3.40 and turne vnto the Lord. This is that louing admonition Hag. 1.5.7 Christ giues vnto the Church of Ephâ—sus who had lost their first loue Reu. 2.5 she should Remember from whence shee Ephe. 4.23 was fallen and repent Theâ— and infinit places more doe sufâ—â—ciently declare the necessitie â— Repentance Rom. 12.2 Seeing without we cannot be saued Yea all our Sacrifices and Seâ—uices that we offer vp vnto Goâ— whether it be to heare the worâ— to receiue this Sacrament â— pray c. Without repentanâ— are nothing worth Faith anâ— Repentance makes all our seruice â—o God to be accepted and that â—his may the more euidently apâ—eare consider what the Lorde â—ayth by his Prophet Esay When you come to appeare before me who hath required this at your â—ands to tread in my courts Esa 1.12.13.14.15 Bring â—o moe oblations in vaine Incense 〈◊〉 abhomination vnto me I cannot â—uffer your new Moones nor Sabâ—oths nor Solemn dayes nor Assemâ—lies And when ye stretch out your â—ands I will hide my eyes from you â—nd though you make many prayers will not heare These are feareful â—hreatnings that the Lord deâ—ounceth against the Iewes his â—wne people But would wee â—now the cause of all the Lord â—eclares the same in the very next â—ords following Because your â—ands are full of blood They came in their old sinnes without Repentance and thought that so long as they offered vp their sacrifices all was well God could not chuse but accept of them But the Lord
vs If our bowels and intrals should be in danger to rot within vs Note for receiuing this Sacrament vnworthily would it no◠make vs looke about vs And what shall we no way regard◠what the Lorde hath heer◠threatened that Hee that eatet◠and drinketh vnworthily eateth an◠drinketh his owne damnation Th◠were a pittifull folly The Lor◠open our eyes at the last to see our misery heerein and giue vs hearts truely to be humbled for our sinne Hitherto of the persons and their punishment we come now to the last circumstance and that is the ground and cause of the punishment Not discerning the Lords body In these wordes the Apostle comes to lay downe the cause of the aforesaide punishment why men doe by their vnworthy receiuing eate and drinke iudgement vnto themselues That is hale downe some iudgment or other vpon themselues temporal here or eternall hereafter the reason is Because they discerne not the Lords body The meaning is they put no difference betweene these Sacramental elements and other common Bread and Wine They doe not consider that the Bread and Wine now sanctified and set apart for such an holy vse differs from common Bread and Wine as signifying and representing vnto vs the body and bloud of Christ and are as signes and seales to confirme vnto vs all those precious promises that God hath made vnto vs in his Sonne Quest Heere then it will bee first asked what it is to Discerne the Lords body Answ I answere the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere vsed signifieth to seuer something and to set it apart from the common vse and accompt and to esteeme of it more highly and honourably then we doe of other things and accordingly to vse it And so the same worde is vsed else-where Haue compassion on some sinners Iude. 22. and put a difference That is put a difference between such as truly repent and such as be impenitent So againe 1. Cor. 4.7 Who maketh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to differ So then What it is to discerne the Lords body to discerne of the Lordes body in this place is to distinguish that bread that is vsed in this Sacrament as a most precious and blessed signe and seale of the body of Christ from all other Creatures and therefore to vse it with all reuerence and due respect as a thing set apart of God by his owne appoyntment and institution to be a signe and seale of the body and bloud of Iesus Christ and of all those benefites which wee haue and receiue by him and therfore that wee come not vnto it as wee come vnto our common meate and drinke but as to a holy mystery and signe of a blessed benefite Doct. 6 And now in that the Apostle makes this the grounde of that curse or punishment that wicked men doe draw downe vppon their owne heads euen their own condemnation They discerne not the Lords body It is the property of an vnworthy receiuer to put no difference betweene bread and wine in this Sacrament and common bread and wine that is put no difference between those elements thus sanctified and set a part for such an holy vse from their ordinary foode We learne That It is the propertie of an vnworthy receiuer and of such a one as doth eate and drinke vnto his owne Damnation to put no difference between Bread and Wine in this Sacrament and common bread and common wine but eate and deuoure the Bread and Wine neuer looking after or regarding to feede on Christ who is therein exhibited to euery true beleeuer Now what is this else but to contemne Christ and his merits and the vndeserued loue of God the father himself who hath prepared such a bountifull feast for vs when we will not see nor regard that foode by the which we should liue for euer So that againe here commeth to be considered the grieuousnes of that sinne of vnworthy receiuing the Apostle cals it a not discerning of the Lords body and here by doth not lessen the fault but rather teacheth vs that this light esteeme and slight regard that most men haue of this so holy and sacred an ordinaunce howsoeuer men make light account of it and the grace that is therein offered Yet it is such a Sinne as grieuously offendes the Maiestie of God and pulleth downe vpon men his fearefull wrath If the King should passe by vs and wee knowe him not how coulde wee doe him that reuerence wee ought inasmuch as wee could nor discerne him nor know his person Euen thus fareth it with men in this Sacrament albeeit the Lorde bee nigh vnto his seruants that come in a holy manner there-vnto in Faith Repentance and true Obedience And that such feede vpon Christ to their endles comfort Yet it is not so with the wicked the reason is they Discerne not the Lords body They cannot see nor perceiue any difference at all betwixt this bread and their ordinary foode they want the eye of faith to discerne Christ who is spiritually discerned And hence is it that they in stead of reaping comfort and benefit by this his ordinance doe rather dishonour God contemne Christ and his merits and draw downe vppon their owne heads swifte damnation Vse 1 Now then if all those that bee not able to Discerne of the Lords body Receiue vnworthily and eate and drinke their owne damnation this shewes in what a lamentable and fearefull estate many thousands in the world be at this day For aske them what they receiue in this Sacrament they make you a maruellous silly and ignorant answer They receiue their Maker A bit of bread and a little wine and the like By which ignorant and prophane speeches of theirs they shew that they discerne not the Lords body But eate and drinke vnto their owne perdition Vse 2 Secondly let this serue for our instruction that as we desire to receiue this Sacrament worthily and so as wee may finde true peace comfort vnto out soules let vs labour to be rightly instructed in the doctrine of it that so wee may bee able to Discerne the Lords body And to apprehend what rich treasures are offered vnto euery true beleeue◠herein euen Christ with all his merits and not a peece of Bread as many fondly imagine And that these elements being set a part by God himselfe and sanctified vnto vs by the worde and prayer are now become vnto vs signes and seales of the body and bloud of Christ and of those benefits that come vnto vs by his passion and so bee able to put a difference betweene them and common bread and common wine First because they are set apart by God to a speciall vse not so much to feede the body as to Nourish and refresh the soule Secondly because being now sanctified they serue to be Sacraments signes and seales of heauenly things and spirituall mysteries euen of the body and bloud of Iesus Christ and all those
not respecter of mens persons Act. 10. But wil in the ende most certainely execute iudgement and vengeance vpon the wicked And if we would looke vpon some particular examples the Scriptures afford vs diuers as euident testimonies of the seueritie of Gods iudgement vpon the wicked Hee spared not the Angels saith Peter which kepte not their first estate 2. Pet. 2.4 Iude. 6. He suffered the old worlde long but at the last he cleared his iustice and brought a Flood of destruction vpon the wicked and so at last hee remembred the sins of the Sodomites And answered the cry of them with fire and Brimstone from heauen What though Pharaoh Saul Ahab and Iesabel flourish for a time it will be but for a time their Damnation doth not sleepe nay more to shew the certaintie of the condemnation of all wicked and vngodly men Iohn 3.18 our Sauiour saith that the wicked are condemned already First in the iustice of God who will punish thâ— transgressors of the law Gal. 3.10 Cursed is euery one that abideth not in all things c. Secondly in the court of a wicked mans conscience wherein God doth begin to execute the sentence of condemnation vpon them giuing them either a guiltie and an accusing conscience as it were the flashes of hell in this life or else hardnes of heart and blindnesse of minde which iudgement of God is no way inferiour to the former And thirdly in Gods decree and Gods accoumpt they are condemned already that is are as sure and certaine of condemnation As if they were already plunged into it Vse 1 This serues first of all to assure as that there is a day of iudgement comming when euery man shall receiue according to his workes 1. Cor. 5.10 Against all those blasphemies of the wicked who say where is the promise of his comming for since the beginning all things continue alike And thus the wicked that contemne religion scoffe at al pietie and godlinesse make but a scoffe of the iudgement day either that it shall not come at all or that the Lord will iustifie the wicked and the sinner in that day Oh how hath Sathan blinded the mindes of such I aske such why that day is called the day of the Lord. 2. Pet. 3.10 And the terrible day of the Lord shall come as a theefe c. Luk. 19.42 Rom. 2.5 And that it is called the day of the Declaration of the iust iudgement of God 1. Thes 1.5.8 But that the Lord will be exalted in iudgement in that day When hee will reuenge himselfe vpon his enemies and vpon all impenitent sinners Vse 2 Secondly this may serue for matter of terror vnto all wicked and impenitent sinners to consider in what a wofull and fearefull estate they are in they are as sure and certaine to be condemned without repentance as if they were plunged in hell already What though a traytor that is condemned haue the libertie of the Tower or Castle wherein he lyes and may follow his sports and pleasures there poore soule what ioy can hee haue to thinke that euen in the midst of them all the King may â—all him to the block Euen so what though the wicked abound â—n pleasure Iob. 21.9 what though their â—â—uses are peaceable and without â—eare and the rod of God be not vpâ—n them Shall we say their estate â— happie Eccle. 8.11 when their sin lyeth â—t the dore As God tolde Cain And their condemnation doth â—ttend vpon them Oh but the day â—f iudgement is not come yet Gen. 4.7 â—t is true because iudgement deferred therefore the wicked waxe bold But know Oh know thou that liuest in thy sinne and puttest in this manner from thee the euill day that the sentence then to bee ratified is already pronounced and that which is then to bee executed is already begun thou art now as it were vpon the hurdle draging along to the place of execution the ropâ— is as it were about thy neck and nothing is wanting but the turning off the ladder Oh consideâ— this ye that forget God Psal 50. least I taâ—â— you in peeces and there be none to dâ—liuer Vse 3 Thirdly this may serue to reprooue that vaine conceipt oâ— many that thinke that God â— made all of mercy and one sâ— full of clemency as that wheâ— they will they can make theâ— peace with him and that a Lord haue mercy vppon mee will serue the turne though it bee but at the very houre of death But know O thou vaine man that strengthenest thy selfe in thy sinfull course vnder this hope that the LORD will shewe thee mercy at the last That thou mayest so farre abuse his mercy goodnesse and grace which should haue led thee to repentance as there will bee no place of repentance lefte for thee though with Esau thou seeke the same at Gods handes with teares Else Heb. 12.17 what meaneth that Prou. 1.24 25.26 where the Lord sayth Because I haue called and ye refused I haue stretched out my hand and none woulde regard But ye haue despised my councell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth But to shew that the Lorde will not regarde the cries and moanes that the wicked shall make at the last that haue hardened their owne hearts against his gracious call and turned away their eares when he spake vnto them in his word Vse 4 And last of all this may teach vs not to enuie the felicitie of the wicked Poore soules they rather deserue pitty then enuie The reckoning that is behinde will make them pay full deare for these sweete pleasures for a time Note and in the middest of all their pleasures and height of all their pompe and glory they are but cursed and condemned creatures And novv for a short time and a little season what though the Worlde admire them and they haue many to stoope vnto them with cap and knee God hath already condemned them Psal 15.4.6 and they are despised in the eyes of all good men And thus much for the firste conclusion That we should not be condemned with the world Obserue hence in the second place what is Gods immutable counsell and decree touching the godly hee will that they shall not be condemned and to this ende doeth many times correct them in this worlde that so they may not bee condemned with the World So that our second Conclusion vvill be Doct. 7 That the godly shall not bee condemned The godly shall not be condemned but most certainely saued but certainely saued For Who hath resisted his will If the Lord will haue the Elect to be saued And amongst other the meanes he hath ordained and sanctified to the same purpose hee hath appoynted correction to bee one in this world to make his seruants escape the condemnation of the wicked in the Worlde to come