Trie your owne hearts and waies diligently Answer and then if you finde no such iniquitie your crosse is in mercie and not in iudgement for triall and not for punishment a medicine to purge cure and not a poyson to infect destroy But if we will haue this comfort we must striue to finde out what is principally amisse in vs for the heart is deceitfull aboue all things and the diuell would make vs thinke that great faults are but small faults and that small faults are no faults Iere. 17.9 let vs therefore bring our soules to the touchstone of Gods Law Iere. 77.10 and then we shall not be deceiued as he himselfe saith I the Lord search the heart so his word is a discerner and a discouerer of the thoughts and intents of the heart Heb. 4.12 and will make vs able to descry the same And this let vs be assured of for our comfort that he that is truely desirous Note and withall industrious to finde out his speciall sinnes hee shall haue them discouered vnto him because that is the end why God smiteth him as may appeare by that former place of the Lamentations that hee might bee brought to the sight and sense of his transgressions and to sound humiliation for them and therefore they that vpon a good and conscionable search made can discerne of no grosse or presumptuous sinne in themselues may be comforted notwithstanding their crosses and rest fully assured that God will not lay any thing to their charge because they are enemies to sinne and not louers nor maintainers of the same And thus much for the first point It followeth But hee that confesseth this is contrarie to the former hiding of sinne when wee so search and sift our hearts that wee come to the knowledge of our offences and the acknowledgment of the same before the Lord. Whence this doctine may be gathered that Whosoeuer would finde pardon for his sins Doctr. must confesse the same Confession necessarie before remissiō Hee that lookes for remission on Gods part must bring confession for his part wheresoeuer sinne is vnacknowledged there it is vnpardoned no mercy till there be a sight and confession of iniquitie Therefore Daniel confesseth his owne sinnes the sinnes of the people and the sinnes of their forefathers and aggrauates the same in many words Dan 9.5.6 7.8.10 saying Wee haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements We would not obey thy seruants the Prophets that spake in thy name c. Vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers c. For wee haue not obeied the voice of the Lord our God c. Yea all Israel haue transgressed thy law c. therefore the curse is powred vpon vs. And thus doth Ezra likewise in the behalfe of the people that had taken strange wiues for hauing rent his clothes and his garment hee fell vpon his knees and spread out his hands vnto the Lord his God and said Ezra 9.5.6 O my God I am confounded and ashamed to lift vp mine eies to thee my God for our iniquities are increased ouer our head and our trespasse is gone vp to heauen c. The same course doth Nehemiah take for thus he speaketh in the name of all Isaael Nehem. 1.7 We haue grieuously sinned against thee and haue not kept thy commandements nor the statutes nor the iudgements which thou commandedst thy seruant Moses c. So those that beleeued Acts 17.19 came and confessed and shewed their workes And there is reason to prooue that this confession is verie necessarie Reasons if euer we would finde fauour with God for 1 First God cannot in iustice forgiue sinne vnlesse there be confession without it we haue no promise belonging vnto vs as God cannot in iustice withhold mercie from such as plainly lay open their trāsgressions before him so can he notwithout violating his truth vouchsafe mercie to those that smoother and hide their sinnes from him for thus runnes the promise If wee acknowledge our sinnes 1. Iohn 1 9. hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes Whence wee see that where there is a generall acknowledgement of sin there is promised both a general remitting of sin and purging frō sin but wher that is wāting no such thing can be expected 2 Secondly those must needs haue the gate of mercy shut against them Without it there is no repentance that doe not confesse their faults vnto the Lord because acknowledgement of our guiltinesse is one of the first steps to true repentance and one of the chiefe testimonies of a true penitent heart As is manifest in Dauid who when his heart smote him after he had numbred the people dealeth plainely with God O Lord saith hee I haue sinned exceedingly in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishlie And all those that are truely and thorowly wounded in their soules for their offences as Dauid then was will enforce themselues to doe as he did for till men frame to this confession it is certaine they are not yet fallen out with their sinnes 3 Thirdly to the intent wee may the sooner be perswaded heereunto It is a preseruatiue against reuolting wee must vnderstand that this is a very soueraigne preseruatiue against relapses and backslidings for hee that hath once done this penance before Gods iudgement seate it will bee such a corasiue vnto his heart that he will hardly fall into those open and grosse sinnes twice Obserue which he hath sincerely and heartily acknowledged once When Peter and Dauid and Paul had attained to this and laid open their sins in an vnfained confession of them to the Lord they neuer returned to those ill practises againe Infirmities and slips they had many in other kindes but they were so fensed and fortified against those particulars that they stood strong against them and neuer fell againe into them whiles they liued 4 Fourthly this is a very effectual meanes to quicken vs vnto praier and therfore stil in the Scripture wee shall finde It quickens vnto praier that where there hath beene heartie confession there haue followed as heartie petitions as wee see in the former examples of Daniel and Nehemiah For how vehement their requests were may appeare in the places before alleaged by the manner of putting them vp O Lord heare O Lord forgiue Dan. 919. O Lord consider and do it saith Daniel deferre not for thine owne sake O my God And Nehemiah comes with the like importunitie Nehem. 1.5.6 11. O Lord God of heauen the great and terrible God that keepest couenant and mercie c. I pray thee let thine eares be attent and thine eyes open to heare the praier of thy
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
good tearmes vnto repropates that are to be cast into hel fire then surely hee will much more vse mildnesse towards his people if Gods enemies haue good wordes from him then what may his friends expect at his hands And hee was speechles Doct. 5 Doct. Though sinners haue many excuses and colours Sinners shall to be put silence when they are to deale with men like themselues yet when God commeth to examine and sift their consciences they shall haue nothing to say for themselues This is to bee obserued in Iudas that though hee were very suttle and a notable cunning hypocrite yet when the Lord wakened his drousie conscience he brake foorth into a plaine confession I haue sinned betraying innocent blood Hee had no manner of defence or Apologie for himselfe in the world The reason of this point is Reason 1 because the conscience is the Lords officer and it cannot but speake truth when God will haue it through the light of knowledge which God hath put into euery mans soule by nature and that is the sorest and sharpest accuser that can be Further the Lord can set all their works in order before them and write them as it were in great letters that a man may runne and read the same If then we would be able to stand before the Lord at the last dreadfull day of iudgement Vse 1 when the bookes shall bee laid open and euery man shall bee iudged according to his works then let vs take that course which will make vs able to doe so and that is to get holy and sound loue and to testifie our louing heart by our louing behauiour not to loue in word alone but in deed Iob. 3.18.19 Chap. 5.17 Thereby shall wee assure our hearts before him and haue boldnesse in the day of iudgment so that pure and Christian loue with the fruites of it is the best meanes to make vs with confidence and comfort to hold vp our heads in the day of accounts Secondly Vse 2 this is for comfort against al the false clamors and accusations that are raised against Gods seruants the wicked here haue great matters to charge them with and haue much to say for their vnrighteous proceeding but at the day of the Lords reckning they that haue most to say now shal haue least to say for thēselues little doth any know how soone he may b called vnto the bar Therefore let Gods children commend thēselues vnto God in wel-doing he is the great Iudge of the whole world and with him righteous men shall haue good hearing in their iust and righteous eauses and all euill men shall be put to silence Godly men shall lift vp their heads with glory and wicked sinners shall stop their mouthes with shame Vers 13. Binde him hand and foot Hitherto of the examination conuictiō of him that had not on a wedding garment Now followeth this sentence well befitting the partie offending bind him hand and foot hee had abused his hands his feet and dishonoured God by his whole body and therfore iust it is that he should be punished in that take him away because hee had onely beene in the Church but not of the Church at the meanes but not profited by them therefore must he now be separated from all communion with God or his Saints And cast him into vtter darkenesse Seeing he loued darkenesse more then light therefore he shall haue enough of it Hee must be cast into a hell of darkenesse Doctr. 6 Out of all which this generall point may bee noted that the speciall time and place of the punishment of wicked men is after this life in hell fire heere vngodly men haue libertie both of hand and foote When and where wicked mens punishment shal be and the Saints of God are in greater restraint but why is that Because sinners shall neuer haue their full measure of woe till they be cast bodies and soules into hell fire at which time they shall be made capable of the extremitie of all miseries because their iniquities are growen to a full height Therefore let vs neuer enuy their prosperitie Vse 1 nor thinke that God taketh no notice of their sinnes because he delaieth to inflict punishment vpon them for the same Iudges doe cause notorious malefactors to be repriued sometimes but it is in no great fauour vnto them though in the meane time it may be they sharply correct their owne children so doth the Lord deale seuerely chastising those that are of his owne familie but letting reprobates thrine in their sinfull waies that in the end he may pay them home for all Secondly Vse 2 sith wicked mens punishment shall be principally in hell and the Church shall neuer be fully ridde of them till then Therefore let vs not be discouraged though for a while tarres be mingled with the wheat there is some vse of them and God seeth that wee haue need of such launders now and then whilst wee remaine vpon the face of the earth but when wee come to heauen wee shall be quite freed from them and therefore in the meane time let vs not take such offence at them as Brownists doe but wait Gods time when he shall command his holy Angels to separate them from amongst vs and to giue them their due in the lake that burneth with fire and brimstone for euer Thirdly Vse 3 let vs obserue this from the contrarie that as wicked mens full iudgement so godly mens full paiment is deferred till the last day They haue many comfortable refreshings here but at that day they shall be bathed in a whole sea of comforts As sinners at that time shall be depriued of all good things and bee vexed with all manner of euils so the Saints on the other side shal be exempted from all euill and be brought to the enioyment of all good things as sinners shall bee perfectly miserable so shall the Saints be perfectly happy as the one shall be sensible of their wretchednes so shall the other be of their blessednes and as the one shall be euerlastingly misesarable so shall the other be eternally happy in a word there shall bee euery way as much ioy and felicity in heauen and more too then there shall be woe and anguish in hell Which should stay vs from fainting vnder our crosses and sorrowes our temptations and corruptions Note wee can easily thinke that wicked men haue an ill bargaine though they enioy the pleasures of sin for a season because they must come to such torments in the end and why should not we iudge that we haue a good bargaine though wee passe thorow the fire and be in the Lords furnace for a while sith wee shall attaine to such ioies at last as farre furpasse the reach of any mortall man THE SEVENTH SERMON PSAL. 119. vers 1. c. 1 Blessed are those that are vpright in their way and walke in the law of the Lord. 2 Blessed are they that keep his
the word and by getting that sight of their wants that might cause them to come with an eager appetite vnto Gods house They seldome or at least very coldly pray vnto the Lord to giue them an vnderstanding minde and a teachable heart to profit by the meanes but for the most part thrust in themselues ruedly with a proud and vnprepared heart and with vnrulie and distempered affections that when they stand in Gods holie presence are wandring from the duties in hand and running after their couetousnesse or after their delights and so if the word flie in at the one eare it flies out as fast at the other And they doe not mingle it with faith as they should doe but with theirowne corruptions Hebr. 4. which hinder the effectuall working of it and so it seales vp vnto many their owne iust condemnation in steed of being an instrument of God for their edification and saluation And as for Gods owne children in steed of those excellent graces that might be thereby wrought in them it oftentimes hardens their harts and fittes them for sharpe correction So for praier whereas they should lift vp pure hands without wrath and without doubting Corruptions in praier many neuer care what maner of sacrifice they offer vnto the Lord but are full of passion which distracts them and full of vnbeleefe which excludes them from hauing interest in God blessings and so their praiers tumble down againe vpon their heads and bring vpon them iudgements in steed of mercies They may truly say that they haue sought for helpe often and haue had no hearing but it is long of themselues for the sea is not more full of water then God is full of mercy to all that call vpon him in truth and if they could put away their vnbeleefe and hypocrisie and other euils that are mixed with their suites and supplications they should finde that none is so kinde a Father as God is and they should not bee so ready to aske but hee would bee more readie to giue if so be they did come in faith and aske aright as God requireth The like may bee said for the Sacrament of the Lords Supper diuers there are that partake of it as often as their neighbours doe but they are so farre from receiuing benefit and comfort therefrom that it proues hurtfull and vncomfortable vnto them and why because they put not away the euils of this worke Euils to be remoued by communicants But what are they may some demand They are diuerse One common euill Ignorance 1 is grosse and palpable ignorance that men come not discerning the Lords bodie and blood that is not being able to put a sensible difference betweene that and common bread and wine and so comming vnto it no otherwise then to their ordinarie foode not conceiuing much lesse well considering what they are to receiue from God what from man what examination is to be vsed that they may bee worthy receiuers of it what iudgements are to bee feared if they bee vnworthy receiuers and so they feele those iudgements before they feare them 2 A second euill to bee remoued from this worke Vnbeliefe 2 is vnbeliefe which hinders vs that wee cannot finde the inward vertue of those holie mysteries For when wee drawe neere to the Lords table wee should make reckoning of greater benefits then all the kings and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker hee giueth vs for our intertainement the body and blood of his owne sonne to feede vpon hee offereth vs and would exhibite vnto vs if wee had faith to apprehend it Christ his perfect righteousnesse and increase of our true holinesse and entitleth vs to all comforts in this life and to the crowne of glorie in the life to come This many know but they want faith to make application of it to themselues and thence it commeth to passe that their soules are so barren of grace notwithstanding their often communicating at the Lords table The woman in the Gospel that was troubled with a bloody issue said in her heart before shee came to Christ Note if I may but touch the hemme of his garment onely I shal be made whole Math. 9.21 and according to her faith it was vnto her for that touch healed both her soule and body yet shee had no speciall commandement to come nor promise of good successe if she did come nor experience of any in her case that had sped well before her if shee were thus confident hauing had so few meanes to confirme her what strength of faith should wee come withall and what a stedfast expectation of mercie should wee haue setled in our hearts when wee come to Christ Iesus in this his ordinance seeing that wee haue both a commandement and a promise and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament and there is more reason why our Sauiour should pitie vs then why he should pitie that woman for we haue a more dangerous issue of sinne in our soules then she had of blood in her body and many of vs haue beene longer troubled with it then shee was with hers and hee came rather to heale the sicknesse of the soule then to cure the maladies of the bodie And besides all the former hee shall haue more glorie by sauing vs from sinne then by healing her from a bodilie infirmitie and the taking and eating of the blessed Sacrament of the eternall couenant is much more effectuall to draw vertue from Christ then the bare touching of his garment was and hee is neerer vnto vs now in his gracious presence then hee was vnto her then in his bodilie presence This wee should beleeue and rest vpon and if wee doe not wee offer vnto the Lord the greater iniurie for hee is no deceiuer but purposeth to bestow that vpon vs in truth which he makes offer of in shew euen to giue vs as full a communion with the righteousnesse of the second Adam as wee had with the corruption of the first Adam Euen as the branches doe partake of the sappe of the Vine and the members of the body haue life and motion deriued vnto them from the head so shall we receiue grace and life from Iesus Christ in and by his holy meanes so often as wee doe thankefully vse them 3 A third euill that must be put away when wee are to bee partakers of the Lords Supper Vncharitablenesse is vncharitablenes and vnmercifulnesse for that is a feast of loue where we are to receiue further assurance of Gods loue to vs and an increase of our loue to God and men And how can we looke for mercie if we shew no mercie or how can wee expect from the Lord a generall acquittance for all our debts and trespasses when we will not passe by small matters of offence in our brethren Therefore as we would finde any fauour in heauen let vs
both him and his banquet in comming with the most foule and loathsome garments of the old man which doe more displease the eyes of the Lord then the most base and beggarly raiment in the world can doe the eies of an earthly King 2 Secondly the manner of Gods proceeding viz. 1 That hee conuinceth the consciences so that they are speechlesse 2 That he condemneth the persons vnto vnuoidable and yet vnsupportable torments Then the King came in Verse 11 From this title which is attributed vnto the Lord this doctrine ariseth that God is the onely absolute King ouer all the whole world Doct. 1 Hee it is that is blessed and Prince God the king of the whole world 1. Tim. 6.15 the King of Kings and Lord of Lords This Nebuchadnezzar acknowledged after that the Lord had made him being the mightiest Monarch in the world to become more wretched then the poorest man in the world liuing as a beast for seuen yeeres together after that I say the Lord had abased him and raised him vp againe hee acknowledged that God was the King of all the earth whereas hee thought before that he himselfe had been shewing what manner of King he is Dan. 4.31.32 namely the most high euerlasting of an vnresistable power so that all the inhabitants of the earth are to bee reputed as nothing in comparison of him And the reason why the Lord doth challenge vnto himselfe this title Reason to bee the only absolute gouernour of all the world is this that all power whatsoeuer is deriued from him and limited by him so that all changes and alteration proceede from his al-ruling hand and therefore good cause is there that he should haue the glory of all This reprooueth them Vse 1 that in words will acknowledge the Lord to bee the onely ruler of heauen and earth but in their deeds deny it for what doe they neuer care to get the knowledge of his lawes much lesse to obey them nay they refuse to vnderstand the statutes of the Lord and rise vp in open rebellion against him and yet none more ready then such to cry out of others that they are disloyall subiects such as care not for authoritie and the like Indeed those that are such are much to be commended But in truth they themselues in the meane while are the notablest rebels in that they stand out against the Lord of hosts But they will vaunt and boast that they carry themselues loially towards their Prince and are carefull to obey authoritie suppose for thetime that they doe yeelde outward obedience to the lawes which yet few such doe yet if they doe not submit themselues to Magistrates in and for the Lord all their loialtie is nothing worth for the Apostle Iude speaketh of some that had mens persons in admiration because of aduantage Iude 1â— against whom he pronounceth a woe they would fawne vpon such as were in authority haue them in high admiration Oh they were worthy men their commandements much to be respected so that if they would haue them lie or sweare or commit any villany they would be at their becke and why for their own aduantage that they might get some commoditie or clime to some preferment c. that was their drift and further then to serue themselues they regarded neither the persons nor places of those that were in gouernment all their crouching was for aduantage sake nothing for conscience sake Secondly Vse 2 sithence our God is the soueraigne Lord King of heauen and earth therefore when wee are to stand in his presence and to draw neere vnto his table let vs with all reuerence and due preparation and with all feare and care and good conscience present our selues before his Maiestie The holy Ghost himselfe giueth this aduice concerning an earthly Ptince that if any bee to sit at table with a great Ruler Prou. 23.1.2.3 hee should looke vnto his carriage and restraine his appetite and not behaue himselfe rudely and vnmannerly now if this bee a point of wisedome when a man is to feast with one that is farre his superiour to wash his hands to haue respect of his apparell and if hee haue any suit better then another to put that on and in no sort to carry himselfe disorderly and vnbeseeming such a presence if I say a man would and should deale thus before an earthly Prince that if there be any failing can but giue him a rebuk and check or inflict vpon him some outward punishment how much more carefull and circumspect should wee be when we are to sit at the Lords table who looketh not so much to the externall behauiour as to the inward disposition of the soule and if hee finde vs vnprepared and vnworthy cannot onely smite vs in the outward man but cast both body and soule into hell Thirdly Vse 3 this is for singular comfort vnto all Gods people seeing the Lord their God is the onely Monarch of the world that exerciseth his kingdome from generation to generation this should strengthen them against all crosses and losses and troubles and temptations that though men would tosse them vp and downe and trample them vnder their feet and for that end doe euermore plot and practise against them yet it shall goe well with the righteous for the Lord raigneth ouer their most mortall aduersaries and though the times change and mens affections change yet their king is vnchangeable the same for euer in mercy and goodnesse towards all his true hearted Subiects hee hath turned euery thing to the good of his Church heretofore and so will he deale with his faithfull seruant still euen to the end of the world And thus much of the person of God that he is a King Now for his behauiour he doth not onely prouide for his guests but is there present himselfe in the assemblie of Saints to see the guests not but he saw them before but this is spoken for our capacitie to signifie that as God doth see through vs so he will let men know and feele and finde that hee perfectly discerneth what they are and with what hearts they appeare before him Doctr. 2 whence ariseth this point that The Lord taketh notice of euery guest that sitteth at his table Gods cie is vpon all his guests There are many commers but not all of one disposition therefore doth hee take a view of them that their intertainment may be according to their condition and preparation that if they be good they may speede well if bad they may receiue according to their ill deserts This is euidentin Zephania Zephan 1.12 where it is said that the Lord will search Ierusalem with lights not that the Lord needeth candles or torches but to shew that there are many darke corners in mens hearts where sinne lies lurking which if we will not search the Lord will and finde out euery corruption therein as men by burning Lamps come to the sight of
And why knowing in your selues that you haue in heauen a better and more enduring substance If their riches had bene of such value as they made shew of as the world takes them for they could not haue bene so quickly taken from them but sith they had betaken them to their wings these faithfull ones knew that heauen which was reserued for them in stead thereof was farre more excellent and more durable and therfore full glad were they that for the cause of God they had made so happy and so blessed an exchange Verse 1. Blessed are those that are vpright in the way c. And vers 2. Blessed are those that seek him with their whole heart These words hauing been expoūded before offer vnto vs this doctrine That whosoeuer would haue sound happines must haue a sound heart So much sincerity as their is Doct. 2 so much blessednesse there wil be and according to the degree of our hypocrisie wil be the measure of our misery It is not in the action done or in the words spoken that blessednesse consists but in the quality of them that all be done and spoken soundly and sincerely this is required Psalme 15. that he that will be a member of the Church militant on earth and of the Church triumphant in heauen must Walke vprightly and speake the truth from his heart And againe in another Psalme a question is made to the same effect Who shall dwell in the mountaine of the Lord and who shall stand in his holy place Psal 24.3.4 and the answere is He that hath innocent hands and a pure heart which hath not lift vp his mind to vanity nor sworne deceitfully In which words we haue a discription of a sound hearted man 1 By his actions that he dealeth vprightly and so hath innocent hands 2. By his affection that he lifteth not vp his minde to vanity that is setteth not his heart on any earthly thing in which sence that Phrase is vsed in the originall Ier. 22.27 3. By his speeches that he hath not sworne nor any way spoken deceifully The reasons to confirme this point are drawne from the great inconueniences that will follow on the contrary for if there a be in any fraudulent and deceitfull heart 1 First there is a deadly quarrell Reasons and mortall enmitie betweene God and him for who are they that are reconciled to the Lord God hath a quarrell against hypocrites whose sins are couered by the righteousnesse of his sonne so that they shall not be imputed vnto them euen they In whose spirit there is no guile And what wil follow then for those Psal 32.3 whose hearts are full of fraude and deceipt but that they must needs be destitute of all hope of the pardon of their sins and so consequently lye open to the strokes of Gods vengeance due vnto the same 2 And as their persons are hatefull to the Lord so are their seruices abhorred of him He loaths their seruices for indeed they are not the seruices of God but of Sathan and of our owne flesh and therefore be they neuer so glorious in outward shew and let them pretend neuer so much zeale in the performance of them yet the Lord hath them in vtter detestation As we may plainly see in the hypocritical Pharises they would be euery where praying with great deuotion and very often fasting with great austerity blowing a trumpet to giue notice vnto men of their almes-deeds and liberality and striuing with al their might by externall obseruations to winne themselues the praise of holy and zealous men yet for all this our Sauiour sharply rebuketh thē saying Luk 16.15 Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed before men is an abomination in the sight of God It is as loathsome vnto him as carions or toades or any such creatures as mans nature doth most abhorre can be vnto vs. Thirdly this is another misery of hypocrites They liue in cōtinuall danger that they liue in continuall feare and danger there are holes in their maskes at least their wil be and their double dealing shal be seene into it shall sometime or other come to light how they haue abused Gods presence and dissembled with their bretheren by making faire shewes and pretences of that which they neuer meant their sins shal not alwaies ly hid but either they wil giue ouer all in time of persecution as the stony ground did or in hope of promotion as Iudas Achitophel did Luk. 8.13 so discouer their false-heartednes or else it shall be drawne forth by their speeches in their merriments or in their distempers or else Gods spirit in godly men shall destroy it by working in their hearts a vehement suspicion of them and causing them with a iudicious eye more narrowly to pry into their works and waies By one such meanes or other God will lay them open to the view of the world so that being in such perill they cannot but haue a fearefull heart and a restlesse conscience And to this purpose notable is that saying of Salomon He that walketh vprightly walketh boldly or surely but he that peruerteth his waies shall be known Whence it is apparant that the vpright man needeth not to feare any thing he needeth not to bee afraid of ill men for though they may disgrace him they cannot shame him he needeth not to bee afraide of good men for the oftner he speaketh to them and conuerseth with them the more he is approued by them neither needeth he to bee afraid of God for hee that searcheth the heart and the reines knoweth and alloweth of the integrity of their soules They haue no cause of feare for the present because all things goe well with them neither is there any for afterwards because all things shall goe well with them for they shall neuer fall away from God None can plucke them out of his hand Ioh. 10 29. Ioh. 4.4 Sathan cannot because he that is in vs is stronger then he that is in the world sinne cannot because grace will preuaile against it the world cannot because this is our victory 1 Ioh 5.4 whereby we ouercome the world euen our faith And the Apostle concludeth generally for all other matters that neither death nor life nor Angels Rom. 8.38.39 nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. What followeth now on the contrary part for hypocrites but he that peruerteth his way that is alloweth himselfe in any ill course though neuer so secretly shall be knowne that is his vile and wretched dissembling shall bee detected if not in this world yet when the thoughts of all hearts shall be made manifest they shall be found out first or last and therefore they
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
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
Iohn 6.32 which came downe from heauen Thirdly if the bread by the words of cōsecration be transubstātiated it wil follow that wicked cōmunicants may also partake of Christ for Paul saith 1 Cor. 10. that all good and bad did eate the same spirituall meate c. as touching the outward signe and Element and so cannot afterwards perish and be damned for that whosoeuer eateth of Christ his flesh c. Iohn 6.55.56 hath eternall life and he will raise him at the last day for he dwelleth in vs and we in him Now it is certain that there is no cōmunion betwixt the Lord Iesus wicked sinners neither are they in the state of saluation neither shall they be raised vp vnto Glory at the last day and consequently they feede not on him and the Sacramentall signes are not transubstantiated into him A fourth reason is from the end for which the Sacrament was instituted by Christ and is continued in his Church Then his meaning was not according to his humane nature to conuerse with his people one earth after a bodily manner for though he were present with his disciples at the first celebration sensibly in his manhoode yet the purpose of it for afterwards was to continue a memoriall of him when the heauens should containe him Acts 3 21. Luke 22 29. therefore saith he doe this in remembrance of me Which should be superfluous and needlesse if he were continually conuersant with his members euery where in the Masse and in the Lords Supper Fiftly many fowle absurdities do ensue vpon this grosse opinion of transubstantiation for First either one Christ in his bodily presence must be both in heauen and earth Absurdities and in innumerable places there at one instant or else be multiplyed and many Christs many Sauiours and many redeemers must be dispersed throughout all the Churches where the Masse is offred or the Sacrament administred and so when the Lord did first celebrate it there was to be one Christ breaking and distributing and another Christ broken and giuen one Christ to Peter another Christ to Iohn and to euery Apostle one Secondly how can cruelty be here auoided how can men deuoure him and not kill him how should men swallow him vp and yet offer no violence vnto him A glorious body may be in many places at once Obiect and be eaten and not hurt because it is not patible nor mortall But when the Disciples first receiued him Answer he was both mortall for he dyed on the morrow and patible for he was in an agony and torment that night and therefore how commeth it to passe that the nailes should haue force to kill him which onely pierced some part of his body rather then their teeth which chewed him whole But he himselfe saith This is my body Obiect So it is sacramentally and by a Trope Answer but not literally and simply as the words may be misconstrued The like kinde of speech is vsed in other Sacraments Circumcision is called the couenant Gen. 17.13 the Lambe is called the Passeouer Exod. 12.11 the rock Christ 1 Cor. 10.14 And is not the cup sayd as well to be the bloud of the new Testament and yet our Sauiour calleth the consecrated wine the fruit of the vine Matth. 26.29 But Christ saith Iohn 6.53.55 Obiect Except ye eate the flesh of the Sonne of man and drinke his bloud yee haue no life in you for my flesh is meate indeede and my bloud is drinke indeed He speaketh not there of the Sacrament Answer but rather of the faithfull embracing of him in his word for the Lords Supper was neuer before nor at that time instituted and as yet the words of consecration had not bene spoken and therefore if this be vnderstood literally without the spirituall meaning thereof it will follow that either Transubstantiation was before the Lords Supper or the Lords Supper before the night in which he was betrayed And in this place he maketh no mention of bread to be turned into his body and the words wrested would rather argue his body to be transubstantiated into bread or flesh then breade to be changed into his body Secondly Vse 2 as this serueth for the confutation of them that hold there is no bread at all in the Lords Supper so it maketh against such as thinke there is nothing but bread to be expected there that we are to receiue onely the outward signe in a bare remembrance of Christ his death and passion and so do they depraue the mysteries of God and extenuate his promises as if when the Lord calleth all his people to this memorable banquet he should deceiue them with empty dishes and with painted meat in stead of better cheere Ester 1 It would haue bene a great disgrace for Ahashuerosh to haue dealt so when he called all his Princes to a banquet and therefore they are iustly to be reproued that esteeme so basely of this holy feast seing God offereth and exhibiteth truly though not corporally his owne Sonne with all his precious merits to euery faithfull receiuer so that euery guest at his table may truly be said to feede on Christ Iesus Thirdly Vse 3 this is for instruction that seeing by this Sacrament we may be so nearely vnited vnto Christ we should come with a large expectation of receiuing good from the same and therefore make preparation for the same accordingly that so we may not come vnworthily lest we receiue iudgements in stead of mercies Fourthly here is another instruction that when we come to this celestiall feast we fall to it and feed of it as Christ biddeth vs Take and eate let vs set our eyes our eares our taste yea and our hearts also aworke with all serious meditation to make vse of those heauenly mysteries and when we see the bread broken let vs boldly conclude Christ was broken for me and therefore I shall escape the breaking which I haue deserued and when the bread is giuen vnto vs let vs resolue Christ with all his benefites is bestowed vpon me and when we eate the bread let vs assure our soules of this Christ is made vnto me the true bread whereby my soule shall be nourished vnto life eternall This is the earing that the Lord requireth and accepteth and thus doing we shall shew that there is mutuall loue and kindnesse betwixt him and vs which is a thing well pleasing vnto him and therefore he exhorteth all his seruants saying Eate O friends drinke and make you merry Cant. 5.1 O welbeloued None but those that are friends can eate of his dainties and all those that are friends will eate of the same therefore if euer we would shew our selues to be Christ his friends if we would enioy the feeling of his loue vnto vs and be assured of our loue towards him let vs refresh our soules at this banquet and not let our Sauiour be at cost in vaine in making so good and so large
you and peace from God our Father and from the Lord Iesus Christ And considering that the blessing of all labour dependeth vpon the Lord our beginning is with hearty prayer vnto God for the grace and fauour of God to be freely giuen together with all blessings both of this life and of that which is to come from GOD the Father and from our Lord Iesus Christ to you Colossians yet not all that dwell in that citiy but to those which by faith are Saints and brethren not in the flesh but in Iesus Christ Verse 3. We giue thanks vnto God euen the Father of our Lord Iesus Christ alwaies praying for you And that you may haue further testimony of our loue towards you know you that we do continually both pray giue thanks to God for you whom to separate from all false Gods I call the Father of our Lord Iesus Christ Verse 4. Since we heard of your faith in Christ Iesus and of your loue towards all Saints For the report of your profession and piety in Iesus Christ and of your loue towards all Saints is come vnto vs. Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Which both profession and loue we know to be sincere in that they are vpholden in you through the hope expectation of a treasure laid vp not on earth but in heauen which hope you haue conceiued not of your owne fantasie or of the word of any man but by the word of truth that is to say the Gospell Verse 6. VVhich is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that ye heard and truly knew the grace of God And if you aske what is that truth or Gospell verily none other then that which is preached among you now which is not among you alone but is preached in all the world a certaine note of the truth therof there hauing neuer bin nor euer shall be any doctrine which hath leauened so great a lump of dow as is the world but only the Gospell And for further assurance that it is the truth of God I offer this to your consideration that as in other places of the world so among you it hath brought forth fruit euen from the first time you haue truly and sincerely acknowledged this grace of God Verse 7. As ye also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ Where if you say we know not what doctrine is preached in all the world nor what fruit it hath brought forth although it be no other thing then the common constant report which many may bring vnto you yet to ioyne neare vnto you and to ridde you of all doubt which is the true Gospell of Christ it is euen the very same that you haue learned of Epaphras whom if you loue me you must loue as being my beloued fellow seruant in Christ yea if you loue your selues you must respect him as being a faithfull Minister of Christ for you Verse 8. VVho hath also declared vnto vs your loue which yee haue by the Spirit Who made manifest vnto vs your true loue not onely naturall but that especially which is spirituall whereof the Spirit is the author Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding And as we giue thankes for your good and so for the same cause that you haue well begun both because you should not go backe againe and for that you haue not attained to perfection euen from the first day we heard of you we neuer giue ouer praying for you making this suit that you may be filled with the knowledge of his will in all wisedome and vnderstanding whereof the holy Ghost is the Author Verse 10. That ye might walke worthy of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of God Not that you should content your selues with a bare knowledge and contemplation of heauenly things but that you walke worthy of those whom the Lord hath called to such honor to a full and whole pleasing of him both by bringing forth frunt in euery good worke and by being increased in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfullnesse Wherein because there are many difficulties and hinderances laid in your waye our suit also is that you may be strengthened with all manner of strength according to that glorious power which being in God he is able to furnish you with that euen with ioy you may be able to beare all troubles how grieuous and how continuall soeuer they be Vers 12. Giuing thanks vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light And as we giue not ouer praying for you so doe we not cease to giue thanks to God the Father because that it is he that by his holy Spirit hath made vs fit to haue a part in the inheritance of Saints whom whether we consider as they are in this world by reason of the comfort and true knowledge of God or as they shall be in the world to come by reason of their perfect blessednesse may well be said to be in light Vers 13. Who hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare Sonne This parte of our inheritance standeth first in that God with a mercifull hand pulled vs out both of the present darknesse of ignorance and disobedience and from that which is to come euen the most fearful punishment of them both And secondly it standeth in this that the same God hath translated vs into the kingdome of his most deare Sonne which being here begun shall be accomplished in the life to come Vers 14. In whom we haue redemption through his bloud that is the forgiuenesse of sinnes In which his deare Sonne we haue a full redemption whereof one parte which is our iustification we haue already receiued waiting for that which remaineth euen the redemption of our bodies all which redemption is purchased vnto vs in the obedience of the Sonne which obedience was specially and most significantly declared in the shedding of his bloud Vers 15. VVho is the image of the inuisible God the first borne of euery creature This Christ that you may know what plentifull and rich redemption you haue in him to the end that you may rest in him alone is thus set forth vnto you as followeth As touching his person standing of two natures he is the most liuely and expresse Image and character of God not only of
his qualities if yet there were any qualities in the Godhead but of his very nature and essence in whom we behold God which is inuisible and touch him which is vnfeelable which is the principal heire of all the creatures in the world in whom wee that beleeue haue right vnto them Vers 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all thinges were created by him and for him For by him all thinges are created in heauen and in earth visible and inuisible euen the Angels themselues to the worshipping of whom ye are seduced and amongst them all of what degree or place soeuer they be whether they sit in Thrones or whether they haue Lordship principalitie or power ouer other Angels all things are made by him and for him Vers 17. And he is before all things and in him all thinges consist Wherefore he is before all things and all things haue their continuance and are vpholden by him Vers 18. And he is the head of the body of the Church he is the beginning and the first borne of the dead that in all things he might haue the preeminence And as touching his office which he executeth in respect of both natures he is the head of the Church which is his body and he is the first fruites and first begotten of the dead not onely in respect that himselfe is risen but also that he is the authour of resurrection which is here begun shal be perfected in the last day when he shall change these vile bodies and make them like his glorious body Vers 19. For it pleased the Father that in him should all fulnesse dwell For in him it is the good pleasure of GOD that the grace of the Spirit should without measure fully dwell Vers 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen That by him he might reconcile vnto himselfe making peace by the death of his crosse betweene God and all men whether it be they which hauing beleeued in him before his coming are now in heauen or those which beeing in earth doe beleeue in him Vers 21 And you which were in times past strangers and enimies because your minds were set in euill workes hath he now also reconciled Wherefore hauing reconciled all vnto himselfe he hath reconciled you also which benefit that it may be the better esteemed consider what ye were when he reconciled you strangers from GOD yea enimies in your very vnderstanding which is the chiefest and therefore much more in other parts which enmity was made manifest by your euill works Vers 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight I say now he hath reconciled you in his humaine nature like vnto ours by his death to the end he might make you holy and without spot and blamlesse in all sincerity as before himselfe 23. If yee continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof ye haue heard and which hath bene preached to euery creature which is vnder heauen whereof I Paul am a Minister And this reconciliation know no otherwise to belong vnto you then ye abide grounded and setled in faith and be not carried away from the hope you haue heard in the gospell the truth whereof appeareth in that in so short a time it hath bene preached to al nations vnder the cope of heauen of which gospell I my selfe am a Minister 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Wherein it ought not to dismay you that I am in bonds seeing my selfe doe reioyce in it seeing it is not for redemption which Christ alone hath wrought but for the confirmation of your faith and example of your patience and seeing thereby are fulfilled the passions which are yet wanting vnto the body of Christ which is the Church which must be like vnto Christ her head in suffering that it may be like vnto him in glory And finally since it is not for your good alone but for the good of the whole body of Christ which is the Church Vers 25. Whereof I am a Minister according to the dispensation of God which is giuen me vnto youward to fulfill the word of God Whereof as of the Gospell I am a Minister and that by the ordinance of GOD who committed a stewardship vnto me that in you might be fulfilled the word of God vers 26. which is the mystery hid since the world began and from all ages but now is made manifest to his Saints I meane the secret of the Gospell so worthily called for that it hath bene hidden from all times and generations hitherto and now is made manifest not to all but to his Saints vers 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you the hope of glory Euen to as many as God of his good wil would make knowen the glorious riches of his secret among the Gentiles which glorious riches is Christ in you the same alone by whom we may hope for glory vers 28. VVhom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus The same also whom we do preach partly admonishing all sorts of men and partly teaching all sorts of men all heauenly wisedome thereby to present men of all sorts perfectly wise and blessed through Iesus Christ vers 29. VVhereunto I also labour and striue according to his working which worketh in me mightily whereunto I labour sore striuing forcibly which yet would be vnfruitfull were it not that God worketh by his Spirit mightily with my Ministery The end of the first Chapter CHAP. 2. Vers 1. For I would ye knewe what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THAT which I say of my grieuous labour and strife for all men is truly verified of you for I would not haue you ignorant of the great agony and strife for you and for those that are in the Church of Laodicea and others that are about you in the Countries of Phrigia notwithstanding that they neuer saw my person vers 2. That their hearts might be comforted they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ And my care and thought is that through the preaching of the Gospell you might be comforted at the heart by a knitting setling together
this meanes circumcision is taken away so likewise is taken away difference of all meates and dayes Therefore as in Christ no man should condemne you for the vse of any meate and drinke or in respect of a feast day whether it be new Moone or the three solemne Sabbaths so if any man either ignorantly or maliciously do condemne you you shall not need to feare their iudgement verse 17. Which are but a shadow of things to come but the body is in Christ Considering that these things were but shadowes which haue no more place Christ the head being come verse 18. Let no man at his pleasure beare rule ouer you by humblenesse of minde and worshipping of Angels aduancing himselfe in those things which he neuer saw rashly puft vp with his fleshly minde Now hauing spoken of the Elements of the world which are the ceremonies of the law I come to the vaine Philosophy I gaue you warning of against the which I obserue this rule that you giue no man of what shew soeuer this power ouer you that for his owne lust in matters pertaining to God he vsurpe authority howsoeuer the doctrine he bring carry a shew of humility as for example those that teach the worshipping of Angels as meanes to come more easily to Christ In which thing what do they else but thrust thēselues into things they neuer knew only grounded vpon a proud conceit of their fleshly minde notwithstanding their great pretence of humility verse 19. And holdeth not the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increasing of God Which errour ought so much the more to be abhorred as they which are infected with it do not indeede whatsoeuer they do in word hold Christ fast which is the head of the Church of whō the whole body as it were by ioints and bonds being furnished and compact together is enriched increased with an increase which God both alloweth and giueth verse 20. Wherefore if ye be dead with Christ from the ordinances of the world why as though ye liued in the world are yee burdened with traditions Now seeing you are dead with Christ by whose death you are deliuered from the ceremonies of Gods owne law wherewith as with certaine rudiments the people of the Iewes were trained to further perfection which now they haue attained vnto in the doctrine of the Gospell why as though you liued stil in the world do you suffer your selues to be charged with the ceremonies of the world verse 21. As Touch not taste not handle not I say that which you and your false teachers say Touch not such a thing taste not such a meate handle not such a one verse 22. Which all perish with the vsing and are after the commandements and doctrines of men All which things seeing that through the vse of them they are consumed haue no strength to life euerlasting especially being nothing but the doctrines and commandements of men verse 23. Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh I deny not but that they haue a colour and shew of wisedome partly in that in them there is a worship ouer and aboue that which God hath commanded to whom no seruice is sufficient which we can do partly through a kinde of humility and partly in a hard vsage of the body which yet are of no price seeing they are of things wherewith the flesh is filled CHAP. 3. Vers 1. If ye then be risen with Christ seeke those things which are aboue where Christ sitteth at the right hand of God BEing through faith ingrafted and incorporated into Christ as hath bene said as your selues professe as touching sinne dead and buried with him and as touching newnesse of life quickned and risen againe Now if in truth you be risen with Christ then as Christ rising remained not here on earth but ascended vp into heauen where vnder God as touching his manhood he is exalted in power and maiesty aboue all powers and principalities in heauen and earth so you by seeing seeking after the graces that come from aboue ascend vp whither he is gone vers 2. Set your affections on thinges which are aboue and not on things which are one the earth And to the intent you may carefully seeke after them ye must first fauour and set your affections vpon the things that are aboue and consequently not to set your affections vpon either the former corruptions of false doctrine or else vpon the defilements of a corrupt conuersation of life or finally vpon the perishable transitory things of this base world all which are meere earthly verse 3. For yee are dead and your life is hid with Christ in God Vnto which distaste of earthly things you are called in that you beeing risen with Christ are consequently dead with him Where if haply you should obiect that there is small wisedome to quitte your former life not being assured of another and should aske how it should appeare you liue seeing besides the afflictions you are exposed vnto you feele the dayly incumbrance of sinne which dwelleth in your mortall bodies It is true that it is not so apparant as that which is hidden from the world and of your selues not so fully and feelingly vnderstood Howbeit that ought not to dismay you first for that it is laid vp with God who is a true keeper of it And secondly for that as your life is hidden so is Christs life and glory who is the head Verse Isay 60 17.19 and 65.19 Mat. 17. 4. When Christ which is our life shall appeare then shall ye also appeare with him in glory And lastly for that when Christ of whom you haue life shall be made manifest in glory then shall you also with him appeare glorious verse 5 Mortifie therefore your members which are on the earth fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatry Wherefore being assured of another life mortifie your members that are earthly and carnal If you aske what I cannot reckon vp all but I will touch some those specially that you are infected with wherby you may easily conceiue of the rest such as are fornication vncleane behauior wantonnesse euill concupiscence and coueteousnesse which besides the excessiue desire of goods is a kind of idolatry for that men do put their trust in riches that are couetous Verse 6. For the which things sake the wrath of God commeth on the children of disobedience For euery one of the which the wrath of God commeth on those that remaine in them Verse 7. Wherein yee also walked once when ye liued in them And the rather mortifie these sinnes as in times past you haue practised them when being giuen vnto them your naturall corruption as a kind of life gaue power and mouing for the practise
Nehemiah and in those of his time O Lord I beseech thee let thine eare now harken to the praier of thy seruant and to the praier of thy seruants who desire to feare thy name Hee could not say that they did so feare his name as they should but this they could say that they desired to doe it better which desire was a fruite of the grace it selfe This should instruct and incourage vs still to bee doing in the seruices and workes of God Vse Oh but wee finde many imperfections Obiecti and many wants and weakenesses in our selues What of that If we aime at perfection Answ and haue respect to euery commandement of God and come as neere the marke as we can the Lord will accept vs according to that wee haue and not reiect vs for that we haue not If wee could obey perfectly to what end were Christ his obedience and if God should looke after none but those that can fully please him in all things hee should bee a Lord and a master without subiects and seruants Psalm 130.3 If thou O Lord saith Dauid shouldest marke what is done amisse who should stand Therefore though wee cannot pray with that feeling heare and read with that profit sing Psalmes with that ioyfulnesse and cheerefulnesse of heart as wee should though wee cannot forgiue our enemies long for Christ his comming haue such a tender feeling of the afflictions of the Saints nor attaine to such heauenly meditations night or day as wee doe desire and as God doth command yet let vs not bee discouraged if we striue to bring our wicked flesh to the performance of these duties and though we haue much adoe with it yet if wee draw it as a Beare to the stake vnto Gods worship and to the performance of Gods duties in publike and priuate and when we feele most backwardnesse and vntowardnesse in our nature yet wee consent in our very soules that the Law of God is holy and good and iust and that our wils and affections are indeede very corrupt and rebellious but we would rather then all the world that things went otherwise with vs that sinne might bee subdued and grace planted in steede thereof and it is our continuall griefe that God should bee so gracious and kind and liberall to vs and we can be no more obedient and loyall and seruiceable vnto him if I say wee find such a heart within vs we need not be dismaied but may cheerefully goe on with full perswasion and vndoubted resolution that the Lord will be mercifull vnto vs and take our obedience in good worth Onely that wee may not deceiue our selues let vs bee euermore carefull to vse the meanes whereby wee may grow better and auoid the meanes whereby wee may bee made worse As was more largely taught in the former Sermon in the end of the 3. Doctrine For if one say that hee desireth heauen and yet will neuer frequent Sermons nor good companie where hee may bee instructed nor vse any priuate or publike exercises of religion whereby hee may bee edified he is no more to bee regarded then a sluggard that pretendeth that hee meanes to haue a good crop and yet will neither manure nor plow nor sowe his ground but when others are labouring hee is sleeping or loytering as no man will euer looke that the one should haue a plentifull haruest of Corne so will no wise man beleeue that the other shall obtaine a plentifull crop either of grace heere or of glory hereafter Yee shall eat the good things of the Land Before hath beene shewed that all repentant sinners shall haue the blood of Christ to wash and clense their soules now in these words is declared that they shall not onely haue spirituall grace but also right vnto and the right vse of all the benefits of this life Whence this doctrine may be gathered that Obedience to Gods commandements Doct. 10 though it be not perfect True obedience brings outward presperity Deut. 28.1.2 c. brings the blessing of God vpon vs for outward things as well as for inward This is promised in Deuteronomie where Moses speaketh thus vnto the people of Israel If thou shalt obey diligently the voice of the Lord thy God and obserue and doe all his commandements which I command thee this day then the Lord thy God will set thee on high aboue all the nations of the earth And all these blessings shall come on thee c. Blessed shalt thou bee in the Citie and blessed also in the field c. and so he goes on shewing that true and faithfull obedience is that which bringeth all maner of blessings for body and soule for name and estate yea and for seed and prosperitie also 1 Tim. 6. 4.8 And therefore the Apostle telteth Timothy that goodlinesse is great gaine and that it hath the promises of this life and of the life to come in which regard Dauid saith I haue beene yong and now am old Psal 37.25 yet I saw neuer the righteous for saken nor his seed begging their bread Hee had seene and so may wee that children of great men haue broken forth into many horrible sins and so haue beene brought to a strange and miserable and violent death and to many wofull straites and extremities before their death but hee neuer saw neither shall wee see the godly seed of godly men forsaken of God and men and left as vagabonds to beg their bread but God hath euer had and still will haue a speciall care of them and euer made al necessarie prouision for them either hee himselfe by a more particular prouidence of his casteth sufficiently of these outward things vpon them or blesseth their labours so that they are made a meanes of maintenance vnto them or if they faile that way hee moueth the hearts of some or other of his seruants to pitie them and to supply their wants so that whatsoeuer their necessities be they are freed from that curse that is denounced against the seed of the wicked to wit Psal 109. â—0 that they should wander vp and downe as vagrants begging their bread and making a trade of that vile and wretched course of life And there is cause why we should rest fully resolued of this point Reason that none of Gods houshold shall euer want necessarie reliefe Because all will yeeld that hee is the gouernour of heauen and earth and the disposer of all things in them both and then they must grant further that those that are best and doe best shall speed best because God loueth them most and how then can we make question whether or no the Lord will bestow vpon them a competent measure and a comfortable vse of these earthly blessings seeing all is in his hand and hee wisheth so well vnto his owne people especially seeing hee hath straightly charged vs not to care what wee shall eat Math. 6.25 or drinke or what wee shall put on but first