circumstances vnwillingly God will neuer lay it to our charge Examples will prooue this more fully vnto vs. Yee haue heard of the patience of Iob saith the Apostle Iames and yee know what end God made with him Now if wee read ouer the booke of Iob wee shall find that there was in him a great deale of passion and distemper and that hee held out but very weakely in a great part of the conflict as when he cursed the day of his birth conceiued hardly of the Lord and was readie to dispute and reason the matter with him shewing much vnwillingnesse to submit himselfe to those strokes which God had laid vpon him for which he was iustlie reproued both by Elihu and also by the Lords own mouth yet because he held out in the substance of godlines in the middest of all his woes and miseries and at the beginning thereof humbled himselfe saying Naked came I out of my mothers wombe Iob. 1.21 and naked shall I returne thither the Lord hath giuen and the Lord hath taken it blessed bee the name of the Lord as also afterward he vsed many good and holy speeches concerning his owne ill deserts and the righteousnesse of Gods proceeding if hee should deale in extremitie of iustice with him and in the end acknowledged his fault and desired to lay his hand vpon his mouth because I say these good things were found in him God passeth by his infirmities and taketh notice of his patience with high commendation thereof Setting him forth as a patterne most worthy our imitation when wee are pressed downe with the weight of aduersity as hee was For the Lord in his wisdome considered that it was not through any stubbornnesse or rebellious disposition that hee brake out in that manner but through the violence of his affliction and temptations and thorugh the ignorance and indiscreete cariage of his friends who dealt very vncharitably and vnmercifully with him In like manner is Rahab commended as one that by reason of her faith and workes perished not with them which obeyed not Heb. 11.31 Iames 2.25 when shee had receiued the spies peaceably Yet if wee looke into the story we shall easily discerne a great deale of infirmitie in that very worke of loue mercy by which she got the testimony of such a notable faith for she bewraied much vnbeliefe inmaking a lie to preserue the spies in safetie Then came men vnto mee saies shee but I wist not whence they were Ioâ—â—2 4.5 And when they shut the gate in the darke the men went out whither they went I wote not follow after them quickly for you shall ouertake them Euery word shee here spake was false and sauoured of much weakenesse yet all this God takes no knowledge of when he is to speake or her and of her faith and loue Indeed shee was but a new commer on and had not beene instructed as yet what the danger of a lye was c. and therefore notwithstanding her failing in that particular shee is brought by the Apostle Iames Iam. 2.25 as an example of one that was iustified or made knowne to bee a iust and righteous woman by her workes none other being reckoned vp but those which she did at that time So the Angell as is recorded in the Gospell rebuked those good and faithfull women Luke 24.5 for that they sought the liuing among the dead yet withall hee telleth them Bee not afraid yee seeke Iesus of Nazareth that hath beene crucified Mar. 16.6 As if he should say heere is your error that you seeke Christ where you should not hee is risen againe as hee foretold you that hee would yet heerein doth your vprightnes appeare that you hold out still in the loue and profession of Christ euen now when hee is in such disgrace and dislike almost with all men and therefore be not dismaied but heerein take comfort Thus we may perceiue how fauourable the Lord is towards his children that offend not vpon set purpose and presumptuously but through Satans instigation or through humane frailtie in which regard the Prophet Micah bursteth foorth into an admiration of his gracious dealing Micha 7. Who is a God like vnto thee Vers 18. 19. that taketh away iniquitie and passeth by the transgressions of the remnant of his heritage c. bee will returne and haue mercy vpon vs and why because mercie pleaseth him Verse 18. This maketh for the confutation of their error Vse 1 1 That thinke they haue no calling to come to the Sacrament because they see more and greater faults in themselues See the reasons in the former Sermon then they can espie or then indeede there are in many other Christians and it may bee Doct. 9 more then heretofore they saw in themselues They finde so much hypocrisie so much pride Vse 1 so much vaine-glorie and selfe-loue such blindnesse of mind drousinesse of spirit deadnesse of heart such vnwillingnesse to heare or reade or meditate to pray to receiue the Sacrament to sing Psalmes and the like that they are wonderfully dishartened and begin to feare that God will in no sort accept of them if they should come vnto the table of his sonne But they must take heede how they giue way to such conceits for the things aboue mencioned doe not exclude them from hauing right vnto Christ Iesus and to his merits and therefore should by no meanes keepe them from the holy Sacrament But wee come farre short of that that should bee in vs. Obiect What of that if you haue a sight of your defects Answ and a mourning heart for the same and a constant endeuour to get the graces that you want you may come to the Sacrament as soon as any other yea if any haue cause to make hast vnto it you are one of them Inconueniences that arise from forbearing the Sacrament for the more dangerous any ones sickenes is the greater speed they should make to the Physitian and the more greeuous any mans wound is the more neede hath hee to hasten to the Surgion Neither is their absenting of themselues from the Sacrament any meanes to better their estate but the next way to keepe them in a bad case still Nay to make their condition farre worse then it is and to hasten the plagues of God vpon them Num. 9.13 By the Law of Moses it was determined that all those that were negligent to keepe the Passeouer should incurre the sentence and censure of excommunication if they were not in a iourney hindred by inundations of waters detained by sickenesse or some extrordinarie accident of that kind Now if they were so strictly bound to repaire vnto that feast when it was to bee celebrated at Ierusalem which was many miles distant from the greatest part of them that were inhabitants in that land how much more are men now tyed to attend vpon the celebration of the Lords Supper seeing they neede not vndertake such a
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
senslesnesse of heart as afterwards it fell out in their children the Scribes and Pharisees to whom all things that Christ Iesus spake seemed parables so that they knew not the mysteries of the kingdome of heauen but had eies and saw not eares and heard not hearts and minds and vnderstood not the things that were taught them And as God doth lay iudgements vpon the soules of men which are the most grieuous so doth he also on their bodies euen for their defects and wants as we see in the Corinthians In their bodies amongst whom many were sicke many weake and many smitten with the stroake of death because they came negligently and vnpreparedly vnto the Lords table and so doth his heauy hand lye vpon many now adaies being strucke with the pestilence and such like plagues of God for coming profanely irreligiously and hy pocritically to the word and Sacrament not in outward appearance for ought that we can see but before the Lords eyes who searcheth the heart and reines and layeth his corrections according to the measure of mens inward prophane and lewd disposition Now this he would not do vnlesse he could proue thē guilty but indeed he is able to indight them to produce witnesses against them that these these haue bene their secret sins such and such vile thoughts they had at such a Sermon at such a Sacrament and their hearts were wandring about their pleasures and profits they were ful of malicious and reuengfull imaginations and intents nothing regarding Gods presence nothing affecting nor reuerencing his ordinances and these things he can make their owne consciences to testify against them therefore doth iustly plague thē for the same And as in this life so at that great assises at the last day the Lord will lighten things that be hid in darknesse As in this life so in that which is to come and make the counsell of mans heart manifest and bring euery secret thing to iudgement whether good or euil that al may receiue according to their works If then all shall be at that time iudged and rewarded according to their thoughts most sure it is that God well obserued the same while they liued vpon the face of the earth and kept the same in his booke of records Vse 1 Since the Lord marketh Sincerity in Gods seruices whether men come in loue and in sincerity or for fashion and in hypocrisie let this teach vs to present our soules before the Lord and to serue him soundly and religiously not onely behauing our selues in as orderly a manner as others doe but in as holy a manner as we can Diuers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods worship sitting modestly in the view of the congregation not gazing hither and thither nor expressing any vnseemly behauiour yet neuerthelesse except God see their hearts well exercised all that men behold and take notice of is nothing worth Isaiah 58.2 They seemed to be very forward of whom the Prophet Isaiah maketh mention they would inquire after the ordinances of iudgement and iustice and seeke the Lord and not by fits and starts but daily they would be at euery lecture of the Prophets and obserue euery Saboth marke what was deliuered make repetition of the same and if there were any thing that they vnderstood not they would aske direction and search out the meaning of it and yet the Prophet is bid to cry out against them with full mouth Cry aloud saith GOD lift vp thy voyce like a trumpet and shew my people their transgression and to the house of Iacob their sinnes And that because they came with hollow and hypocritical hearts as their vnholy and vnrighteous behauiour afterwards did witnesse to their faces And therefore that must be looked vnto that we satisfy Gods eyes as well as mens and to that end search out and cast forth all the leauen of hypocrisie that is in our hearts for if we doe not find it out God will and if we spare our selues God will not spare vs. Well we may delude our owne soules but God is not mocked outward seruing of him may make the Minister thinke vs vpright cause our neighbors to esteeme vs good Christians but except God approue of our hearts we are neuer the better for the good opinion that men conceiue of vs. This is for the exceeding comfort of such as are true-hearted and that in a double respect 1 In regard of that approbation which the Lord will giue vs if he be a witnesse of our sincerity and faithfulnesse Vse 2 Consol in regard of 1. Discouragement If we come to the Sermon in obedience to Gods ordinance with a desire to get grace thereby if wee come to the Saerament that we may haue communion with our head Christ Iesus and that the new Testament or couenant of God may be sealed and cōfirmed vnto vs if we see our weakenesse and labour to get strength against it if we bewaile our corruption and striue to get victory ouer it if we perceiue the imbecillity of our faith and would haue it increased or want of repentance and would haue it renewed or defect of loue and would haue it augmented and so come to Gods holy feast with an hungry appetite we may comfortably partake of his heauenly mysteries and whatsoeuer we imagine of our selues God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel that his heart was knowne vnto Christ for otherwise he had lost the praise of his vprightnesse And so is it with many Christians if one should demaund of them whether they had faithfull hearts or not the answere of many would be I hope well but in truth I dare not say so much and therfore this is not the least part of their happines that god discerneth the truth of their hearts better than they themselues do and whereas there is some deceitfulnesse in the most sincere and plaine heart that is if there be any endeauor to shake it off the Lord will certainly pardon and remoue the same 2 Secondly 2. Of slanders here is matter of consolation to those that are sound hearted in regard of the clamors and slanders that are raised against them they are vsually charged to be all hypocrits troublers of the places where they liue and such as altogether serue their owne turnes in that profession of religion which they make and here is their comfort the Lord knoweth their hearts and he will cleare the innocent and make their righteousnesse shine forth as the noone day as he will iudgeand condemne all hypocrites so will he manifest the faithfulnesse of his owne seruants Iob 16.19 and this was Iobs comfort when his friends accounted him a dissembler My wit nesse is in the heanens saith he and my record is on high Labour not for the meat that perisheth but for
was the case of Iob and of Dauid in their great calamities and perplexities and wee may reade of the lamentable complaints that both of them made in that respect If it be a marke of a damnable person to withold mercie from the sorrowfull and heauie hearted then what shall become of them that lay heauie burdens on those that are pressed downe too low before if there shall bee iudgement without mercie to them that shew no mercie much more fearefull shall their state bee that are so full of crueltie towards them whom the Lord so tenderly respecteth Here is a singular comfort for Gods children Vse 2 that are in many wants and necessities so long as there is any godly man or woman that will doe any thing for Christ his sake and for their owne comforts sake they shall not bee destitute of reliefe For God hath commanded his seruants to succour them and hath made many gracious promises to such as are mercifull and will beare the burdens of others And if men should faile them the Lord himselfe will looke vnto them who beholds their troubles and sees their teares and is acquainted with all their griefes And hee that bids others to be mercifull will not be vnmercifull himselfe And therefore it is that men doe denie vs helpe and comfort many times because God would haue vs draw neerer vnto him whose eies are euer vpon vs Note and whose eares are alwaies open to heare the cries of the poore and of those that are humbled before him Therefore let the Saints of God make full reckoning that one way Psal 72. or other they shall be prouided for if men will not God will Onely let them bee sure that they bee found in the number of those that be humble in spirit and broken in heart for to such alone doe the mercies of God appertaine If one bee a gamster or an vnthrift a riotous person or a drunkard or giuen out to any such reproachfull vice or if there bee any that will not take paines to get their liuing by diligence and labour in their honest calling but giue themselues to idlenesse and sluggishnesse God himselfe will not in mercy at least and his children must releeue such kind of persons Hee that will not labour must not eat 2. Thes 3.10 and the best almes for such is to giue them nurture and correction that they may desist from their lewd behauiour and betake themselues to better courses 18 Come now let vs reason together Heere the Prophet is about to meete with an obiection that they might make It 's long ere men bee brought to the sight of their sinnes but when they come once to perceiue the multitude and grieuousnesse of them they begin to thinke their case remediles and that it is in vaine to hope for pardon But God bids them make no such conclusions and therefore he saith Come now let vs reason together which is in effect as if he should haue said If you hearken what the diuell and the flesh can say that will rather make you dispaire then beleeue and therefore heare you withall what I can say which if wee could doe we should easilie see that the arguments of Satan and of our owne wretched carnall reason are but delusions and that Gods arguments will swallow them vp all euen as Moses true Serpent did the Serpents of the sorcerers Hence wee may learne this doctrine that They that will come to the Lord Doct. 7 God is to bee heard before any and doe him seruice must not hearken what reasons flesh and blood can yeeld them against it but what reasons God can giue them for it The diuell will haue much to say against goodnesse and our owne fleshlie wisdome will haue as much and the world will bee as great a pull-backe vnto vs if wee will giue it the hearing but if wee can lend an attentiue eare vnto the Lord wee shall finde that he will bring better arguments to perswade vs to goodnesse then all those our enemies can to diswade vs from it And therefore it is that men are so often and so groslie deceiued because they heare what the one side can say to discourage and hinder them but not what the other can say to hearten and draw them onward in good waies For if they did bring a spirituall eare to receiue the proofes that are brought from the word they would bee mroe forcible to bring them to God then all other meanes could bee to allure them to forsake God and to embrace this present world Therefore when the Lord would haue men to practise any dutie or to forbeare any sinne wee see what strong reasons he bringeth for that purpose as is euident together with innumerable other places in the second and in the fourth commandement And thence it is that men doe so commonly and so wretchedly transgresse those commandements because they doe not well weigh the Lords reasons to the contrarie for if they did they would neuer incline so much to superstition and Idolatrie nor euer so giue themselues to the prophaning of the Lords day but know that it is farre better to procure Gods blessing by keeping it then his curse and vengeance by the violating of it Holy Iob wee see tooke that course that the Lord would haue vs take for the repressing of all inordinate lusts and affections Iob. 31.1 I made saith hee a couenant with my eies why then should I thinke on a maide A carnall sinfull man would haue thought this too much curiositie and nicenesse What not to looke on the beautie and comely visage of a woman at least not to take some libertie for thoughts tending that way it's too too much precisenesse who can take any notice of such things in vs Oh saith Iob What portion should I haue of God from aboue and what inheritance from the almightie from on high q d I durst not giue way vnto the flesh in any sort for that were the directest course to depriue my selfe of the comforts of the word and spirit heere and of the crowne of happinesse which is reserued for the Saints in the world to come Albeit I should speed little the worse with men yet I should bee sure to come short of many speciall fauours and blessings of the Lord. And further hee addeth Is not destruction to the wicked and strange punishments to the workers of iniquitie q. d. Suppose I should escape the censures of men yet hath not the Lord meanes that I cannot conceiue of for the punishment of rebellious sinners and though things may be smoothered for a time cannot be bring secret sinnes to open shame grant that it be kept close from the eies of the world yet doth not hee behold my waies and tell all my steps though the eies of men take a view onely of the outward actions yet he looketh vpon the inward disposition and affection of the heart these and the like reasons he vsed to keepe himselfe
deuoured by the sword Obiect This maketh for the preuenting of a third obiection For some might say It were good indeed in these regards if wee could repent for our sinnes and wash our selues from our filthinesse but if we do not wee hope wee shall doe well enough while we liue and bee saued when we die For God is not so seuere as men would make him but he is gracious and mercifull and therefore wee meane to take our course and still to proceed in the same and yet I trust to speed as well as the best of them Nay Answer saith the Prophet doe not so for if yee refuse to obey and bee rebellious yee shall bee deuoured with the sword As if he had said God indeed is readie to forgiue and to clense all sorts of sinners that see how and wherein they haue offended and are troubled for their offences resoluing to leaue and forsake them and to practise the contrarie duties but they that refuse to obey and continue in their obstinacy the Lord will neuer forgiue them nor purge them from their iniquities but their sinnes shall cleaue as fast vnto their soules as the die doth vnto crimson or scarlet that can neuer by any Art or strength of man bee reduced to their former whitnesse againe And therefore the Prophet telleth them if ye refuse to obey ye shall be deuoured with the sword it is sure some feareful and strange plague or other shall fall vpon you and vtterly consume you As God hath mercy in abundance for penitent sinners so hath hee iudgements in as great plentie for obstinate rebels that refuse to submit themselues vnto him Now the things before spoken of both blessings and fauors promised to the penitent and plagues and punishments denounced against the obstinate hee confirmeth by one maine argument The mouth of the Lord hath spoken it As if hee should haue said Doct. 11 let men neuer discourse nor obiect on the one side or on the other for God hath said it and hee will doe it Hee is true and cannot lie hee is wise and cannot change hee is iust and cannot bee corrupted he is almightie and cannot bee resisted and therefore whatsoeuer his mouth hath spoken that his hand will bring to passe Hath God then said Vse 1 Whosoeuer eateth my flesh and drinketh my blood Iohn 6.56 hath eternall life and I will raise him vp at the last day then is it impossible that such should euer taste of Gods wrath or sustaine the punishment of eternall death Obiect Oh but Christ is in heauen and wee are in earth and how can wee then eat his body and blood Answ Faith hath a long and an high reach and the spirit of Christ hath as great a reach to conuaie the same vnto vs and our communion with him is not carnall but spirituall Oh Obiect but hauing so many corruptions and rebellions as I haue how is it possible that I should bee clensed The mouth of the Lord hath spoken it Answ and therefore neuer cauill against it nor make question of it any more Indeed vnbeliefe cannot see how this should be effected and therefore ignorant vnbeleeuing Papists haue inuented a carnal maner of eating and drinking the body and blood of Christ And haue found out a Purgatory to scoure off that rust of sin that hath so eaten into mens soules but all such deuises for the washing away of sinne are but as muddy water that will not make vs one whit whiter but rather fowle vs a great deale more Gods meanes onely are effectuall to make vs cleane and pure in his cies and able to stand with boldnesse before him without any feare or trembling On the contrarie Vse 2 this is for the terror of those that haue their consciences so seared through long custome in sinning that notwithstanding all the threatnings denounced against presumptuous sinners they doe continue still in their idlenes their prophannes and all kind of wickednesse let them goe on and let them walke in the waies of their owne hearts and follow their owne counsels Eccles 11.9 and their carnall and wretched desires but withall let them know that for all these things God will bring them to iudgement And if ignorance will not wholly excuse men but that they shall bee punished for their offences then how many and how grieuous shall their stripes be that know their masters will and doe it not Surely if Christ shall come in flaming fire to render vengeance to those that doe not know him 2. Thes 1.8 much more will hee come in wrath and indignation against those that doe know and yet will not obey the Gospel But as for those that see their infirmities and daily lament and grieue for them and striue against them let such be of good comfort Reuel 2.2 their painfull labour is known vnto the Lord and their earnest desire of faith and loue and repentance is a grace well pleasing to the Lord And they shall not onely finde mercie for the pardon of their sinnes and grace for the sanctifying of their soules but outward blessings also for their estate for the mouth of Lordhath spoken it The fourth Sermon of the Lords Supper 2. CHRON. 30.19 c. Verse 18. The good Lord bee mercifull toward him 19 That Prepareth his whole heart to seeke the Lord God of his fathers though hee bee not clensed according to the purification of the Sanctuarie 20 And the Lord heard Hezekiah and healed the people IN the former part of this Chapter is declared how King Hezekiah in a zeale of Gods glorie and loue vnto his people made a proclamation throughout all Israel from Beersheba euen vnto Dan that they should come to keepe the Passeouer to the Lord God of Israel at Ierusalem for they had not done it for a great time in that manner as God required because of that Idolatrie which had ouerspred the Land For this purpose Hezekiah and his Princes sent postes with letters throughout all Israel and Iudah euen to the ten Tribes also that were full of sinne and miserie to admonish them to turne againe vnto the Lord their God that hee might returne vnto them and not to be stif-necked but to humble themselues to serue the Lord that his wrath might bee turned away from them But when the messengers came a great sort of the Israelites laught them to scorne and mocked them they were so inured vnto sinne and infected with Idolatrie that they set light by nay vtterly contemned all the wholesome and holy exhortations of that worthy King and his nobles Yet some of them whose hearts God touched euen diuers out of the Tribes of Asher and Mamasseh and Zebulun came to Ierusalem and the hand of God was in Iudah so that he gaue them one heart to doe the commandement of the King and of the Rulers insomuch that there assembled vnto Ierusalem much people to keepe the feast of vnleauened bread But by reason of the short
feelingly to poure out his heart before the Lord in praier and in thankesgiuing for when the Princes and the people had offered very largely and very willingly Dauid reioyced with great ioy and blessed 1. Chron. 29.9.10.14.18 and praised the Lord before all the congregation saying Blessed bee thou O Lord God of Israel our father for euer and euer c. Who am I and who are my people that wee should offer willingly c. O Lord God keepe this for euer in the purposes and thoughts of the heart of thy people and prepare their hearts vnto thee Thus may wee obserue now the good affections and desires of the people doe stire vp and strengthen the hearts of their Rulers to pray for them whereas on the contrarie nothing doth so kill the hearts and discourage the spirits of Gods seruants from praier as when they see those that are vnder them to bee wilfull and heady froward and rebellious and vtterly voide of any good disposition vnto pietie and religious exercises They scarse dare speake a good word for them vnlesse it bee that God would humble them and conuert them they cannot pray as Hezekiah here doth The good Lord bee mercifull vnto him that prepareth his whole heart to seeke the Lord c. but the good Lord giue them hearts to prepare themselues and take away the stony and vnbeleeuing and carnall hearts out of their bodies Note And indeed many times it is a iust iugement of God vpon such wretched persons that his children should haue no heart to pray for them because as it is said of Elies sonnes God hath a purpose to destroy them or at least grieuously to afflict them And therfore little doe these stubborne and obstinate children and seruants know what iniurie they doe vnto themselues by entering into and continuing in their sinfull courses for they thereby not onely prouoke Gods heauie displeasure against them which is a burden importable but also hinder and it may bee vtterly cut off the praiers of those that would otherwise crie vnto God night and day for the obtaining of his fauour and the procuring of the light of his countenance to shine vpon them Thus much for the first point Now further marke who they bee that hee praieth for not prophane or carelesse persons but for those that prepared their whole heart to seek the Lord c. that is which laboured with a true sincere heart to be partakers of the mercie and goodnes of God which he made offer of in his holie ordinances In that Hezekiah neither doth nor dares pray for a blessing vpon any but vpon such as were true-hearted The Doctrine is that Whosoeuer would haue any mercie from God in the Sacrament Doctr. 2 Sincerity requisite in all communicants must come with a sincere and vpright heart thereunto That howsoeuer hee cannot put away all sinne for who can say his heart is cleane yet hee may and must put away the liking of all sinne and the purpose of sinning So far as any man hath a loue vnto iniquity and an intent of committing iniquitie he is tainted with hypocrisie and doth pollute and defile euery good thing that he medleth withall and so can haue no benefit but much hurt therefrom If then wee would haue God to meete vs in mercy we must meete him in sincerity and if wee would haue him to come vnto vs in goodnesse wee must draw neere vnto him in vprightnesse Agreeable to this point is that exhortation to the Hebrewes Let vs draw neere with a true heart in assurance of faith Heb. 10.22 sprinkled in our hearts from an euill conscience and washed in our bodies with pure water As if hee should haue said except you come fitted and prepared with a heart voide of guile and deceit as good not come at all For God will bee so far from giuing countenance or comfort vnto such that hee will assuredly plague them for their fraud and falshood that they haue vsed with him This wee may plainely see in that which befel the ill grounds there are three sorts of them mentioned all professors that came to the word of life and yet had no benefit by it and therefore by a necessarie consequent Note they could reape as little fruit by the Sacrament For the word must giue life and strength before the Sacrament can nourish and increase the same What was the reason why they profited not because they came not with a good and honest heart Luke 8.15 as the fourth sort of hearers did who receiued instruction and comfort and the power of godlinesse by the conscionable hearing of the word But what is that good and honest heart which they are commended for it is a heart that doth fullie purpose to doe well though it faile much in that which it performeth that resolueth before hand to auoide the euill that shall bee reproued and to doe the good duties that shall bee commanded and to beleeue and rest vpon the promises that shall be pronounced as farre as God shall giue abilitie c. Now wheresoeuer there is such a ready inclination vnto goodnesse there will be a bringing foorth of fruit though not in all alike yet euery one will doe somewhat and God will acknowledge them for good ground and honest-hearted Christians that yeeld him but thirtie fold as well as those that yeeld him sixtie fold or an hundred fold for a lesse measure of fruitfulnes is an argument of truth as well as a greater measure and therefore shall bee respected and rewarded but as for those that haue naughtie and deceitfull hearts they shall goe away as bad or worse then they came and whatsoeuer faire colours they set vpon their profession for a time yet sooner or latter their hollownesse shall appeare to their shame and punishment Now the reasons that make for the confirmation of this doctrine That if we would finde acceptance with God we must bring sinceritie with vs are these First without this wee can haue neither remission Reasons 1 nor sanctification and therefore are so farre from hauing interest in Gods mercies through Christ his merits Without vprightnesse there is no remouall of sin Psal 32.1.2.3 that wee are liable to his wrath and lie open to the stroks of his reuenging hand None are pardoned and blessed but those in whose spirit there is no guile Secondly except there bee vprightnesse wee can haue no hope of good successe in any seruice of God that wee take in hand Iohn 9 31. Psalm 66.18 there being no promise made vnto vs for as God heareth not sinners in praier so he doth not helpe sinners by the word or Sacrament This is for the terror of those Vse 1 that when they come to the Lords Table Against vnprepared receiuers neuer examine themselues nor looke into the state of their soules at most they come but with a Pharisaicall washing of the outside of the cup and of the platter As if
that doe spring vp in our hearts Mat. 6.14 Forgiue saith our Sauiour and yee shall bee forgiuen and therefore being able to doe thus in some small measure wee may bee assured that the Lord is appeased towards vs and that wee are in his fauour and therefore haue hearts without guile in his sight Note for a mercifull heart is alwaies a sincere heart whereas hypocrites are of a cruell and implacable nature so that when any iniury is done vnto them either in truth or in their imagination they will swell and fret and chafe and vow and protest or at least determine and resolue in themselues that they will not put it vp but one way or other at one time or other requite it at the full euer an euill heart is a proud and froward heart and can endure nothing lesse then wrongs and indignities Therefore if God hath wrought such a great worke in our soules as that our hearts are inclined to forgiue and forget abuses that are offered vnto vs and can pray for our enemies and long for their conuersion and reconciliation first vnto God and then vnto vs it is a notable testimony that wee are truely regenerated and sanctified in the inward and outward man There are none but they are apt to be angry with sin either in themselues or others but if wee can spend our anger at home vpon the euils of our owne nature Note and be more peaceable and quiet abroad not storming so much that others are so bad as greeuing that wee our selues are no better happy and blessed are wee that haue gotten such a conquest of our owne hearts wee may cheerefully and comfortably communicate at the Lords Table expecting from Christ Iesus a further increase of all holy and heauenly graces And albeit others haue greater gifts and fewer infirmities then we yet seeing we joine with them in the maine matters wee shall be ioyned with them in the fruition of that blessing which God vseth to bestow vpon his people though we bee but buds Iohn 15. yet being in the true vine we shall receiue sap and iuice from the root as well as the fairest and goodliest and fruitfullest branches that are in it And thus much for Hezekiahs praier and the parts thereof Now the successe followeth to bee spoken of Verse 20. And the Lord heard Hezekiah c. It being a praier of faith that hee made for such things as God had promised and for such persons as to whom the promise did belong hee receiueth an answer to his request for so it is said the Lord heard Hezekiah that is accepted and granted his suit whence this doctrine may bee gathered that The Lord doth accept Doct. 4 and will fulfill euery faithfull praier that is made vnto him Praiers of faith granted either for our selues or others For this fauor that hee shewed to Hezekiah and to them for whom hee praied is written for our instruction and consolation to assure vs that vsing the like meanes wee shall find the same good effect that they did 1. Ioh. 5 14.15 This is promised in the Epistle of Iohn where the words of this Text are expounded and the doctrine confirmed This saith hee is the assurance that wee haue in him that if we aske any thing according to his will he heareth vs. But what is it to bee heard hee telleth vs in the next verse If wee know that hee heareth vs whatsoeuer wee aske wee know that wee haue the petitions that we haue desired of him This Gods children may build vpon that if they aske of God lawfull things for righteous persons in that manner as the word prescribeth they shall haue a comfortable answer and speed according to their hearts desire The reason heereof is Reason because God is delighted with the faithfull supplications of his deare children It is musicke to God to heare Christians praiers Cant. 2.14 as may bee collected from the words of Christ to his spouse in the songs of Salomon Shew me thy sight let mee heare thy voice for thy voice is sweet and thy sight is comely So that there is reason why Christians should looke vp to God rather then be beholding vnto men and that they should vtter their complaints before his throane rather then before mens iudgement seat for whereas they many times cannot away with vs and our suits God delighteth to looke vpon vs and there is no melodious harmony so pleasant in our eares as a praier proceeding from an humble and broken heart is in the eares of the Lord of hoasts Let vs present our petitions with our soules full of griefe and our eies full of teares vnto men and we shall bee teadious and troublesome vnto them for the most part as the woman of Canaan was vnto the disciples Mat. 15.23 Send her away say they to our Sauiour for shee crieth after vs Note But Christ hath no greater ioy then to heare and releeue such worthy beleeuers as shee was that can spend so many holy praiers vpon him after so many repulses as shee had receiued Now sith it is a thing so well pleasing vnto him hee cannot but grant and satisfie the desires of such as faithfully and feruently call vpon him Heere may that folly Vse 1 and wretched vnbeliefe that is in our nature bee iustly reprooued which appeareth in this that wee are ready to runne to any one rather then vnto God and to seeke to them that are not able or not willing to heare and helpe vs Iam. 4.2 rather then vnto the Lord that hath ability and readinesse to doe both Iames blameth those to whom hee writeth for that they would bee in wants Yee lust and haue not c. yee fight and warre and get nothing and what is the reason because yee aske not As if he should haue told them you need many things and so you are likely to doe still except you take a better course for the way to obtaine good things is not to lust after them and to brawle and contend for them but to become petitioners vnto God for them Note If children will be so foolish so slothfull or so proud that they will not sue to their louing and kind parents that haue abundance for things necessarie it is iust they should goe without them and endure the smart of their owne folly and stubbornnesse and the like may bee said of vs if our necessities spirituall and corporall bee many and great and wee will not bemone our case vnto our heauenly father that is al-sufficient to helpe vs and most willing to accept of vs and to releeue vs in all our distresses it is a righteous thing with the Lord that wee should liue and die in our miseries and calamities and so sustaine the due punishment of a wretched distrustfulnesse and sluggishnesse in not repairing vnto him Secondly Vse 2 heere is matter of maruellous great comfort to them that betake themselues to this course that Hezekiah did
and exercise our selues in things of no worth which will make vs neuer the better or honester though wee haue them in neuer so great abundance but let vs labour for godlinesse which will free our hearts from discontentment and replenish them with true peace and lasting comforts The doctrines following shall be but euen named Heare and your soule shall liue Whence this doctrine is implied that All men and women are dead in sinnes and trespasses till the word haue wrought life in them Another point from hence might be this that They that conscionably vse the meanes shall receiue the life of grace and glory Prouided that they come thereunto with 1 Preparation setting themseues in Gods presence Eccl. 5. 2 With attention hiding the word in their hearts Psal 119. Pet. 2. 3 With an expectation of good successe at length though God make them waite for a time The sixth Sermon of the Lords Supper MATTH 22. VERSE 11. c. Verse 11. Then the King came in to see the guests and saw there a man which had not on a wedding garment 12. And hee said vnto him friend how camest thou in hither and hast not on a wedding garment and he was speechles 13 Then said the King to the seruants bind him hand and foote take him away and cast him into vtter darknesse there shall bee weeping and gnashing of teeth IN the former part of this Chapter is set foorth the maruellous goodnesse and fauour of the Lord towards the nation of the Iewes vnder the parable of a King Connexion inuiting guests vnto the mariage-feast of his sonne and withal their horrible vnthankfulnesse in making light of it and refusing to come preferring their profits and pleasures before the meanes of their saluation whereunto they were called which indignitie and ingratitude of theirs towards the King of heauen together with their barbarous crueltie against his messengers is further set out by the punishment inflicted vpon them which was that the King being wroth sent foorth his warriours destroied them and burnt vp their Citie in which words our Sauiour hath reference vnto the destruction of that nation and of their Citie by the Romans who are called Gods warriours because howsoeuer they came against the Iewes in maliee and reuenge yet God had a speciall hand in ordering and disposing of all that they did so the greatest part of that people was vtterly cut off and the rest left vnder a heauie stroake euen vnto this day being destitute of the meanes of saluation which they contemptuously reiected when they were offered vnto them But howsoeuer these that were first bidden would not come to the supper yet the Lord would not bee vnfurnished of guests and therefore he sends his ministers vnto the Gentiles which sate in darkenesse and in the shaddow of death who made their vse of Gods message and came aboundantly vnto the feast so that the wedding was furnished with guests some good and some bad Thus farre the messengers had good successe that multitudes made profession as if they were desirous to liue vnder Christ his gouernment and to feede of his Supper though many of them did it with false and hypocriticall hearts Hauing thus shewed what the messengers did our Sauiour next declareth what the King himselfe did the place being filled with guests The interpretation hee came to see the guests implying that when men begin to make profession God vseth a more deligent search and examination then his ministers can doe for they can but iudge of men by their actions but the Lord dealeth immediatly with their hearts and consciences And therefore it is added that when he came in hee saw that which the Ministers did not a man which had not on a wedding garment where wee must not conceiue that their was but one such present for it is afterwards said that many are called but few are chosen vers 14. but this is the meaning that if there be but one hypocrite amongst many thousands God will finde him out and single him from among the rest The partie being thus taken the Lord falleth to an examination of him Friend saith he how camest thou in hither that is how darest thou come to the royall table of so glorious a King and hast not one a wedding garment that is hauing no repentance for sinne no freedome from the guilt or from the power of sinne nor any sauing grace at all how is it I say that thou shouldest presume to come into such a place and into such a presence hauing made no better preparation When God began thus to examine him in his owne person it is said hee was speechles hauing an ill cause and a guilty conscience hee had nothing to say for himselfe Heereupon the Lord proceedeth to passe sentence vpon him which is done after the manner of earthly Iudges Then said the King vnto his seruants that is vnto the Angels whose office it is as to gather the good corne into Gods barne so to bind the tarres together in bundles that they may be cast into hell fire bind him hand and foot there must not bee present execution but he must bee dealt with as a prisoner whose hands are bound that hee may not resist and his feet that hee may not runne away if either of them had beene at libertie hee might haue made some shift but when God comes to proceed in iudgement against men hee will strip them of all meanes both of defence and of escaping Further they are bid to take him away to wit from hauing communion with God with his Saints or Angels he must be taken from the place and meanes of all comfort and peace and happinesse and is that all nay saith God cast him into vtter darkenesse that is into hell a place of all miserie and woe which is implied by vtter darknesse a fit punishment for such kind of persons for seeing they are full of ignorance and of spirituall darkenesse while they liue God hath prouided that they shall haue enough of it they shall bee cast into a place of vtter darknesse where there shall be nothing but horror and anguish And yet if this were all their state were the more tollerable but this addeth vnto the miserie of the place that they shall bee very sensible of that miserie which is intimated when it is said there shall bee weeping not such weeping as many times befals men here when the teares of their eies abate the anguish of their hearts but such weeping as is ioyned with gnashing of the teeth signifying that they should not onely haue sorrow and griefe but such as should bee mingled with desperation and with horrible vexation and torture not such as should bee an ease vnto their soules but rather an addition vnto their woe In these words then is declared the seueritie of God against those that come vnworthily vnto his roiall feast where is shewed 1 First the cause of this his seueritie namely because they abuse
TEN SERMONS tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper Wherein amongst many other holy instructions the Doctrines of sound repentance and humiliation and of Gods speciall fauours vnto penitent sinners and worthy Communicants are largely and effectually handled The six first by I. Dod. The foure last by R. Cleauer Whereunto is annexed a plaine and learned metaphrase on the Epistle to the COLLOSSIANS written by a godly and iudicious Preacher There is also set before the Sermons a short Dialogue of Preparation containing the chiefe points that concerne the worthy receiuing of the Lords Supper taken for the most part out of the Sermons following and collected into a method for the benefit and ease of those that desire direction in this matter LONDON Printed by William Hall for Roger Iackson and are to bee sold at his shop neere the Conduit in Fleet-street 1610. TO THE RIGHT WORSHIPFVL THE LADIE ANNE COPE WIFE TO SIR ANTHONY COPE of Hanwell and to her vertuous daughter the Lady ELIZABETH COPE wife to Sir WILLIAM COPE of Hardwicke increase of grace and all true happinesse c. IT is a thing better knowne then well considered of that in the mysticall body of Christ Iesus euery member hath his seuerall office whereon it must attend the weakest as well as the strongest and in the familie of the great Ruler of heauen and earth each seruant hath his seuerall talent which hee must imploy the meanest as well as the worthiest To deny my selfe to bee a member of that body a seruant of that family I cannot without iniurie to God and myselfe To professe to bee such a one in word and in deed to denie it were no lesse dishonourable to my head to my master then discomfortable to my selfe What then is to bee done I bethought my selfe for the auoiding of these rockes what seruice I might performe and in thinking this which J haue now done was offered to my consideration whereby as an vnderling in Gods houshold for want of greater abilitie I haue done my best endeauour to put foorth to the best aduantage others talents which else to the griefe of many would haue beene hidden at least if not vtterly lost For the doing whereof I had rather vndergoe the censures of such as are curious and carnally disposed then depriue those of a benefit that are religious and spiritually minded Let it not bee offensiue vnto your Ladiships that I haue presumed to offer these Sermons vnto publike view sheltered as it were vnder your names for I had sundry motiues which euē enforced me thus to do First in regard of the matter therein contained much of it being deliuered in your hearing and all of it suting vnto your affections whose religious care for the preparing both of your selues and of those that depend vpon you for the worthy receiuing of the holie Sacrament is well knowne vnto those that are acquainted with your conuersation in Christ Iesus Secondly in regard of the Authors whose affection I perswade my selfe is such towards you in sundry both Ciuill and Religious respects that they would most willinglie consecrate themselues and their labours to your further building vp in Christ Iesus Lastly in regard of my selfe who for many speciall fauours receiued doe acknowledge my selfe vnrequiteablie indepted and indissolublie bound vnto your Ladiships And hauing nothing of mine owne of any worth whereby to testifie my vnfained thankefulnesse I haue borrowed of others for this purpose and withall annexed my hand-writing that if my ingratitude should heereafter appeare I might by a publike censure bee condemned and made ashamed for the same Thus hoping for pardon of my boldnesse and for fauourable acceptance of my good meaning in this behalfe I humbly take my leaue recommending your Ladiships to the Lord and to the word of his grace who is able to perfect that good worke which hee hath begunne in you both Your Ladiships much bounden and in all Christian duties to bee commanded IOHN WINSTON To the Christian Reader LOOke not good reader to find in these Sermons an absolute discourse of this subiect of preparation to the Sacrament for that was not intended by the authors but onely the excitement of their present auditors as they saw occasion whereby yet I doubt not but a Christian heart shall finde great furtherance in that worke of preparation Furthermore let it please the Reader to bee aduertised that the texts handled in this booke haue neither so many doctrines gathered from them as the authors could haue done nor so many vses enforced vpon the doctrines but onlie such as were thought most meete for their present auditorie In this which I haue done I had as the approbation so also the helpe of those that preached these Sermons following for the reuising and perfecting of diuers things yet so as their leasure could afford and therefore what defects soeuer shall be found in the maner of penning let them bee imputed to mee if the Printer bee not faultie not vnto them who were content to put a finger but not their whole hand to this worke Iohn Winston A SVMMARIE COLLECTION OF THE HEADS OF Doctrine handled in the Sermons following The Doctrines of the first Sermon on PROV 28.13 1 HIding of sinne hindreth all true prosperitie 2 Hee that would haue pardon for his offences must bring before God an acknowledgement of the same 3 Hee that would bee assured of Gods fauour must ioine reformation with his confession 4 Whosoeuer confesseth his faults and endeauours to amend them shall finde mercy from God how sinfull soeuer hee hath beene in former times The doctrines of the second and third Sermons on ISA. 1.16 1 Whosoeuer would haue God to wash him with the blood of his sonne must wash himselfe by godly sorrow 2 Christians must haue regard to the manner of their good works as well as to the matter 3 All penitent persons must learne to doe well 4 Euery one must haue a principall care of the duties that pertaine vnto him in his owne place 5 Workes of mercy are very acceptable vnto the Lord. 6 In matters of Religion men must hearken vnto God and not vnto flesh and blood 7 If wee become truely penitent neither the greatnesse nor multitude of of our sinnes shall hinder our saluation 8 God looketh for truth not for perfection at the hands of his children 9 Those that haue soundly repented shall not onely haue spirituall graces but also corporall blessings bestowed vpon them The Doctrines of the fourth Sermon on 2. CRON 30.18 1 IT is the dutie of all gouernours to pray for them that belong vnto their charge 2 Whosoeuer would receiue mercy from God in the Sacrament must come with a sincere heart thereunto 3 So long as wee labour to keepe the substance of Gods worship willinglly though wee faile in some circumstances vnwillingly God will bee mercifull vnto vs. 4 God doth accept and will fulfill euery faithfull praier that is
both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit
seruant which I pray before thee daily day and night for the children of Israel thy seruants O Lord I beseech thee let thine eare now hearken to the praier of thy seruant c. 5 Fiftly and lastly this is a very great meanes to glorifie God God is glorified thereby Iosh 7.19 in which regard Ioshua saith vnto Achan my sonne I beseeth thee giue glory to the Lord God of Israel and make confession vnto him and shew me what thou hast done hide it not from mee Now if any inquire how wee by this meanes should glorifie God I answer that wee giue him the glorie 1. of his truth in acknowledging that which his word chargeth vpon vs 2. of his iustice if he should proceed against vs and 3. of his mercie in that wee thereby imply we haue hope that hee will forgiue vs. For if wee did expect no fauour we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth Sith then that without this confession there is no promise made vnto vs no sound repentance in vs no abilitie to resist corruption for the time to come and wheresoeuer this is on the contrarie side it puts life into our praiers and brings honour vnto Gods name the point is cleere and euident that this confession is so necessarie that without it there is no mercie to be looked for from God Which maketh for the iust reproofe and condemnation of those that faile in this dutie Vse 1 They preteÌ„d they would fain haue God to pardon their sins but they will bring no bill of inditement against theÌ„selues only in generall they wil acknowledge themselues to be sinners as all are but will grow to no partion lars at all They haue some wit and skill to set out other mens sins to the view of the world in euery branch circumstance therof Note so that many times they make them greater in appearance then they are indeed but come to any offence of their owne if you cannot proue it they will not confesse it if you can proue it they wil excuse it It was not long of them such such prouoked them or intised and allured them but that would not serue Adams turne that Eue perswaded him to eate of the forbidden fruit neither would that cleere Ahab that Iezabels hand was chief in the murdering robbing of Naboth They should rather haue harkened to Gods voice then vnto the wicked counsels and perswasions of any and if they had any worke of Gods spirit in their hearts they would charge themselues and not others For grant that the occasion of their fall was more from them yet the cause was in themselues euen their own cursed corruption and rebellious disposition And therefore their labouring to put off the blame and shame of their sinnes vpon others euidently proclaimeth that they haue not an vnderstanding minde nor a broken and humble and penitent heart And the like may bee said of those that howsoeuer they will come to a recitall of diuers misdemeanors either before God or men or both as the qualitie of their offences requireth the same yet they doe it so slightly and coldly that though they name particulars it is sure they are not touched with them such a cold confession will bring as cold consolation their faint and carelesse sueing for a pardon is the next way to procure them a deniall Secondly this is for instruction Vse 2 that we doe our best indeauour to learne this Art of acknowledging our sinnes aright let vs leaue off aggrauating of other mens faults and passe a hard censure and sentence vpon our one for that will procure vs most fauour and the largest measure of mercie from the Lord. With earthly Iudges the more is confessed by a malefactour the worse it 's likely to goe with him Note but it is otherwise with the great Iudge of heauen the larger and freer our confession is the easier and surer and speedier 1. Cor. 11. shall our remission be if wee iudge our selues wee shall not be condemned of the Lord. Now to th' intent we may performe this dutie the better it will not be amisse to set downe some rules for our direction heerein We must know therefore that in a sound confession Rules for confession these things are requisite 1 That it proceed from a good roote 2 That it be performed in a good manner 1 For the first if the roote be rotten and corrupt the fruit springing from thence cannot but bee distastefull to the Lord. Now that the rotte may be sound these things must be looked vnto in our confession 1 That it proceed from a hatred of sinne 2 From hope of mercie 1 Concerning the former whersoeuer the hatred of sinne is wanting The roote of confession as it was in Saul and Pharaoh when they made acknowledgement of their offences it is plaine that the parties confessing are not wearie of their sinnes It must proceed but of their plagues as Pharaoh was that their acknowledgement proceedeth not from inward remorse for their faults but from some sudden passion From hatted of sinne and from the force of their naturall conscience as in Saul it is euident for both of them fell presently to their old works and waies againe and returned with the dogge to their vomit and with the sow to their wallowing in the mire and so it is with many when the snares of death lay hold of them or some heauie plague lies vpon them or the flashings of a guiltie conscience begin to scorch them When and why hipocrits confesse they are in great perplexitie and anguish euen at their wits end and know not what to doe nor what course to take for the obtaining of some ease And then euen as a dogge that hath ouergorged his stomack will vomit vp that which paineth and troubleth him so will they in like case vomit out some passionate confession looke what comes first to their minds and most troubleth and frighteth them out it shal to one or other But as the dogge when he is eased of his former paine will returne againe to his lothsome vomit and eate vp that which before he had ridde his stomacke of so will they betake themselues to their old custome and fashion of life againe and fall to the fresh practise of those odious monstrous euils which vpon the bedde of their sickenesse or in the day of their heauines they in word acknowledged and renounced as vile and abominable If now of dogs they had beene made sheepe they would neuer haue lapped vp their filthy vomit againe that were enough to poison a sheepe that pleaseth a dog And as Saul and Pharaoh dealt so did the Israelitet in the same sort Psal 78.33.34.36.37 when the wrath of God lay heauy vpon them and hee consumed their daies in vanitie and their yeeres in mourning c. they returned and sought God earely but how â—
they flattered with their mouth and dissembled with him with their tongue For their heart was not vpright with him neither were they faithfull in his couenant When miserie pressed sore vpon them Note then they seemed to fall out with their sinnes whereas in truth they fell out onelie with their crosses as the effect shewed in that when their distresses were ouer they sinned still against God and prouoked the most high by their rebellions This then is the first thing necessarilie required when wee make our confession that it proceed from an hatred and indignation against our sinnes and against our selues for the same 2. Cor. 7.11 A second thing is that it must come from hope of mercie For if that be wanting From hope of mercy our confession will be but a witnessing against our selues for our deeper cōdemnation And God may iustly say vnto vs as he did to that vnprofitable seruant in the Gospell out of thine owne mouth will I condemne thee Luke 19.22 thou euill seruant If we plead guiltie and doe not sue for a pardon as we will neuer if wee be destitute of hope our case is so farre from being made better that it is a great deale worse Iudas confessed that he had sinned betraying innocent blood yea and made restitution also but it was wrested from him through the horror of his conscience and the feareful apprehension of Gods wrath beating vpon his sinnefull heart and therefore not expecting any mercy for his hainous offence hee neuer offered any praier to God but made a quicke dispatch of himselfe Whereas if his confession had beene ioyned with hope of fauour hee would haue fallen to mourning and lamentation for his sinne and so to an earnest crauing of pardon for it Thus we see what is the roote of sound confession If followeth to bee considered how it may bee made in a good manner The manner of confession And the first thing in that is that wee confesse hartily and sincerely with sorrow and shame that we haue prouoked so gracious a God It must bee hartie Luke 18 13. Iere 31.18 So did the Publican when hee smote vpon his breast and said Lord be mercifull vnto mee a sinner And so did Ephraim of whom the holy Ghost speaketh in this manner I heard Ephraim lamenting thus Thou hast corrected mee and I was chastised as an vntamed calfe c. Surely after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproach of my youth Where it is declared that after they had beene long and greeuously afflicted and began at length to be soundly humbled they did not onely see and acknowledge their sins but were vexed and troubled and euen confounded at the consideration and in the confession of them yea euen of the follies and vanities of their youth Contrarie to this practise of theirs is the custome of many who will reckon vp and recount their seuerall iniquities before the Lord but they doe it so idly and drowsily as if it were nothing to offend him Whereas if a child should come with such a rude and bold confession of his faults to his parents or a wife speake so sleightly of her vnchast and vnholy behauiour before her husband they would dislike the confession of the faults more then the faults themselues and all that heard them would cry out vpon them Drousie confession hatefull there is an impudent wife and a gracelesse child And wee must not conceiue then that God will be pleased with such lame and maimed sacrifices Let none bee deceiued God will not bee mocked hee pronounceth him accursed whosoeuer he bee that doth the worke of the Lord negligently A second thing to be obserued in the manner of it is that we confesse not our sins in the lumpe only It must bee particular and of speciall sinnes and by whole sale as it were but that we bring before his holy eies our particular and speciall sinnes which will bee vnto vs a testimony of great vprightnesse for we are naturally prone either to content our selues with a generality of confession that wee are great sinners the Lord be mercifull vnto vs c. which wee may doe for our credit that wee would be esteemed penitent persons Note this corruption or if wee come to particulars wee will rather meddle with any then with our beloued sinnes as in the body wee would bee dealing with any rather then with our particular soare that will most paine vs if we should set vpon the curing of it our chiefe sins are so deepely rooted that we cannot get them vp but we must breake a great deale of ground round about This therefore argueth great sinceritie when we can bring our capitall and head sinnes to arraignement as the holie Apostle Paul did when once he was throughly conuerted 1. Tim. 1.13 Ezra 9. I was saith hee a blasphemer and a persecuter and an oppressor And likewise good Ezra who acknowledged in the behalfe of the people their manie great sinne of marrying strange wiues whose practise if we can follow we shall haue that good euidence of soundnesse and vprightnesse in our soules that they had 3 Thirdly Vse 3 this makes for the singular comfort of Gods children that can particularly aggrauate their secret sinnes that no body in the world can touch them for their beloued sinnes which heretofore they would not for a kingdome haue parted from That no malitious reuengfull wicked man can so set out the faults of his enemie whom he hates with a deadly hatred as they can the corruptions of their owne hearts and liues This is a signe that their consciences are touched by the holy spirit of grace whose speciall and proper worke it is Note to conuince the heart of sin Ioh. 16.8 Such haue lowly minds and broken hearts The Law may make one confesse his faults to men in a passion but it can neuer make a man lay them open before God in true contrition that is a worke of the spirit of Iesus Christ Let such goe on still and they shall finde good successe Note We are giuen to speake the worst of our aduersaries and to set forth their vile practises to the vtmost before such as are able and readie to take them downe what greater enemie haue wee then sinne and where can we complaine better then vnto the liuing God who is of infinite mercie to pardon and of infinite power to subdue our greatest and strongest corruptions let vs make our moane to him and hee will haue compassion on vs for hee knoweth our hearts and the venome and strength of our corruptions better then wee our selues doe and if we confesse them hartelie particularly and constantly before him Note he hath giuen vs two pawnes to wit his faithfulnes and his iustice for the remission and suppression of them if he should not forgiue vs 1. Iohn
1.9 and heale our natures when we haue done our part he should forfeite his truth and his iustice and so he should be a greater looser then wee And forsaketh them This must and will follow vpon the former and this offereth vnto vs another point of doctrine namely that It is not sufficient to confesse sinne Doct. 3 but wee must also leaue and forsake it Wee must renounce and abandon the allowance of euery infirmitie Sinne must bee renounced as well as confessed Isa 55.7 and the practise of euery grosse sinne This as it is commanded by the Prophet Isaiah who saith Let the wicked forsake his waies and the vngodly his owne imaginations c. So was it practised by those worthy and excellent conuertes Acts 19. mentioned in the Acts of the Apostles who did not onely acknowledge their vile and naughtie practises but to shew their thorow detestation of them and their resolution to forsake them brought their curious bookes and burnt them openly Note though the price of them amounted to a great value that so those that had beene witnesses of their sinne might also be witnesses of their repentance and that neither themselues nor others might be infected by them afterwards and that those whose harts were not yet touched with remorse for that sinne might by their example bee drawne to a dislike of it and to hartie sorrow and repentance for it And that a sound confession and a holy reformation goe together might bee further prooued by the examples of Dauid of Peter and of Paul which were formerly alleged who hauing once made acknowledgement of their sinnes neuer fell to the committing of them any more And reason will shew the same more fully and clearely for 1 First Reasons if there be not a leauing of sinne sure it is there is no sound repentance Without reformation there is no sound repentance for if there were the thorow hatred and vnfained sorrow for sinne before mentioned would kill the same at the very roote and then it would die also in the branches 2 This redressing of a mans waies as well as confessing of his faults No saith is very needfull because otherwise one can haue no assurance that hee hath faith for that purifies the heart and if the heart be cleane Acts. 15. all that proceedes from it will bee answerable thereunto A pure fountaine cannot send foorth impure streames 3 Further hee may bee certaine that the spirit of Christ dwels not in his heart for wheresoeuer that takes possession There is not the spirit it expels sinne and will not suffer such filthy ware to rest in that roome where it doth remaine and if it bee not in the warehouse it cannot be brought forth into the shop This serues for the reproofe of those Vse 1 that say and will stand to it that they haue repented and doe repent daiely and why they confesse their sinnes euery daie But haue they mended their faults that they haue so often confessed nay they cannot say so though they repent euery day Note they mend no daie then let them looke for no mercy But to come more neerely to such kind of men they affirme they haue acknowledged their swearing and blaspheming their drunkennes and swilling their brawling contending their rayling reuiling of such as are better then thēselues they haue confessed these the like to be great faults and haue been sorrowfull in their hearts for them but haue they left these foule sins Oh no flesh blood is weake and all haue their infirmities so haue they infirmities Nay these are grosse presumptuous euils and such as howsoeuer being weighed in the ballance of the flesh they seeme light yet being weighed in the ballance of the Sanctuarie they will be found sufficient to presse them downe vnto the pit of hell if they cease not from the practise of them And as for flesh and blood which they say is weake What should Christians talke of that in the sense that they doe if they be but flesh and blood they can neuer enter into the kindome of heauen They that are Christs Iohn 3.3 haue crucified the flesh with the lusts and affections thereof neither are wee any longer debiters to the flesh to liue according thereunto Rom. 8. but me must mortifie the deedes of the flesh by the spirit that howsoeuer sinne will still remaine in vs yet it may not raigne in our mortall bodies that we should obey it in the lusts thereof or that our members should be weapons of vnrighteousnesse for the execution of euill any more And this wee may boldly say Rom. 6. that whosoeuer liueth in those forenamed sinnes neuer yet knew what repentance for sinne and sound confession of sinne meanes And therefore what good conceite soeuer such haue of themselues they doe but flatter and dissemble with a double heart If they haue had some gripings for their scandalous and sinnefull manner of liuing and thereupon haue cast forth some peece of a confession the best that they can make of it is but this Dogsicke that they haue been dogge-sicke as was shewed before and so disgorged their stomackes of that that pained them not in any hatred of the things for they returne to their vomite againe but in desire to be exempted and freed from those bitter pangs and hellish tortures which they finde in their soules At most they are but as the sow that hath been washed seeing that they returne to their old filthines There hath beene onely a change of the outside none at all of the inside for if their nature had beene altered and renewed their words and workes would haue beene reformed and that not for a fit but for euer in the whole course of their cariage afterwards They might indeed now and then meete with a rubbe and stumble sometimes but their walke for the most parte should be in the waies of godlinesse and though they did fall they should rise againe Psal 37. because the Lord would put vnder his hand Therefore let all men carefully looke vnto themselues if they were swearers before the Sacrament Note and be swearers still if idle persons vnthrifts scoffers c. before they come to the word and continue to be such still their case is fearefull Let them be afraid how they stand in the courts of Gods house to heare and how they draw neere to the Lords table to receiue the holy things of God For if they come not to be helped against those grieuous sinnes which heretofore they haue liued in let them know they shall find no mercy and if they finde not mercy Note they shall be sure to meete with iudgement they shall not misse of one And howsoeuer they may bragge that they trust to be saued as well as the best when their liues are as bad as the worst yet they shall finde at the time of death and when the horrible terrors of their guiltie consciences shall
account that if they haue acknowledged their euill workes and clensed and redressed their sinfull waies God will be nay is already reconciled vnto them When the prodigall sonne resolued to come home vnto his Father and to take new waies Luke 15. and though he had beene an vnthrift before yet he would now mend and reforme all His father neuer charged him with olde matters neither needed he because he charged himselfe If an earthly father will and should deale thus how much more will the Father of all mercies deale graciously with his children that humble themselues before him and remoue their sinnes out of his sight especially sith the greater mercy hee sheweth to his owne children the more glorie hee shall gaine to his owne name Therefore let vs make full reckoning that we shall not onelie meete with Gods minister at the meanes but with God himselfe who wil pardon that which is past and confirme and strengthen vs vnto euery good worke for the time to come who will giue vs the power of godlinesse and the life of grace who in a word will grant vs and there confirme his grant vnto vs the right vnto and vse of al his mercies blessings whatsoeuer with the remouall of all hurtfull crosses When the first Adam did but once eate of the forbidden fruite it was inough to infect him and all his posteritie though there were but one threatning annexed to it and none did taste of it but he alone And why should not wee expect on the other side that when our second Adam Iesus Christ hath eaten of the commanded fruit Note this comparison and hath sanctified it vnto vs by his example word and praier and annexed many promises vnto it and wee our selues also doe often receiue it why I say should not we beleeue that it shall be more sufficient and forcible to minister holinesse and happines vnto vs then was the forbidden fruit to bring sinne and miserie vpon vs especially since it is certaine that none euer spedde ill at the Sacrament but they that came with ill and hypocriticall hearts thereunto and as euery ones confession and reformation hath been more sound and faithfull his resolution to claue vnto God more firme and constant so his comfort hath been more large and durable The second Sermon of the Lords Supper ISAIAH 1. Verse 16. Wash you make you cleane take away the euill of your workes from before your eies cease to doe euill 17 Learne to doe well seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widdowe 18 Come now and let vs reason together saith the Lord though your sins were as crimson they shall be made white as snowe though they were red like skarlet they shall bee as woll 19 If yee consent to obey yee shall eate the good things of the Land IN the former part of this Chapter the Prophet had charged these Iewes that though they caried the name of Gods children and of Gods people thought themselues in very good case yet they were indeed notable traitors and rebels against him which rebellion of theirs is set out by two comparisons for first he compares them with the Oxe and the Asse which though they bee of the dullest sort of creatures yet the one knowes and remembers his owner verse 3. and the other his masters crib and where they haue receiued kindnesse they will acknowledge it and doe seruice for it But these Iewes though they had been fed at full and receiued innumerable blessings from the Lord yet they were vnmindfull of God and of his fauours and more vnteachable and vntractable coÌ„cerning their dutie then were the Oxe or the Asse They considered not whence nor why they had those many mercies which they enioyed and therefore did seruice therewith not to God but to their owne lusts 2 Secondly hauing compared them to the dullest beasts and prooued them to bee inferiour vnto those vnreasonable creatures Hee after makes comparison betwixt them and the vilest sinners in the world to wit the Sodomites to whom they were so like for their idlenesse pride excesse and crueltie that he cals them by that name Verse 10. saying Heare the word of the Lord O yee Princes of Sodome hearken vnto the Law of our God O people of Gomorah But against this they might except and say to the Prophet you doe vs wrong in thus charging and vilifying vs we are other manner of people then you take vs for and would make vs seeme to be wee haue some things to commend vs which neither beasts nor Sodomites haue for we offer multitudes of sacrifices and obserue solemne daies and feasts the new moones and Sabbaths and the like This hee yeelds they did but thence taketh aduantage and doubleth his accusation against them turning all these things to their deeper condemnation Vers 11.12.13.14 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams c. When yee â—ime to appeare before mee who required this of your hands to tread in my courts Bring no moe oblations in vaine incense is an abomination vnto mee I cannot suffer your newe moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies My soule hateth your new moones c. and there is reason why God should thus abhorre both them and the worship they offered vnto him For as it is added vers 15. when they stretched out their hands in praier their hands were full of blood That is they were full of reuenge full of crueltie and contention and therefore they must needs performe those religious exercises hypocritically and carnally in which respect they were worse then Sodomites for they did but abuse their time to idlenes their apparell to pride their diet to excesse c. but the Iewes abused the word and the sacrifices and the Sabbaths and other ordinances of God and therefore as much as spirituall things are better then naturall so much worse were they that prophaned the former then the Sodomites that abused the latter Thus hauing shewed them how bad they were Connexion hee leaueth them not heere but telleth them how all might bee amended Verse 16. Wash you make you cleane c. as if hee should haue said I haue shewed that you haue polluted and defiled your selues beyond the Sodomites and so are become exceeding vncleane and vnholy yet if you will take my aduise and follow my counsell I will shew you a way how you shall helpe all and that is to wash and clense your selues from this your filthinesse by godly and heartie sorrow for the same and whereas you will be readie to conceiue that this is a matter easily and quickly done I tell you that it is otherwise and therefore bid you wash you make you cleane purge your hearts and your hands wash and wash againe and againe and neuer leaue washing till you haue made your selues thorowly cleane Then further
and keepe the commandements who doth not require of penitent sinners that they should fulfill the Law for that Christ alone could doe and did in our behalfe but onely that they should labour and striue to doe their best and where they come short acknowledge their fault And that God will take in good worth this kind of obedience he will testifie and make cleere not onely by bestowing inward blessings vpon the soule but also outward blessings for their estate you shall eate the good things of the land But Obiect 3 in the third place some might obiect and say if things stand so it were well if we could frame to bee religious but I hope God will shew mercy though there be not such washing such adoe made about our sins and therfore I mean to take my libertie still neuer to trouble my selfe about the matter To this â—e makes answer verse 20. telling them that if they refuse to obey and to doe the former duties they shall bee deuoured with the sword that is they shall haue some fearefull iudgement or other to ouertake and consume them for by that particular of the sword is implied any other that God should thinke good And to prooue all hee brings one maine argument The mouth of the Lord hath spoken it As if hee had said though those that repent see little likelihood of recouerie let them not dispaire and though those that be impenitent see little danger of an ouerthrow yet let them not presume for the Lord will assuredly bring to passe that which he hath promised to the godly in mercie and that which hee hath threatned against the wicked in iudgement So that you see the summe of these words is An exhortation to repentance and an offer of reconciliation and saluation to all repentant sinners Wherein is shewed 1 First what they must doe to the 18. verse Namely that they ought 1 Bewaile their sinnes and forsake them 16. 2 Learne their duties and doe them 2 Secondly reasons to stirre them vp so to doe 1 One taken from the benefit that will redound vnto them if they practise the former things to wit that they shall bee sure of the free and full pardon of all their sinnes and they and their seruices shall be accepted and blessed of God 2 Another taken from the danger they are in if they refuse to doe this they shall surely taste of some fearefull vengeance of God Yee shall bee deuoured by the sword Wash you c. In these words he alludeth to the custome of the ceremoniall law mentioned in Exodus where God expresly commanded that before the people should heare the Law deliuered from mount Sinai Exod. â—9 10 they should sanctifie themselues and wash their cloathes Whereby two things were signified 1 First that all in themselues are vncleane and so vnfit to present themselues before the eies of the holy God 2 Secondly that notwithstanding this if they endeauour to wash theÌ„selues the Lord wil be pacified towards theÌ„ receiue both theÌ„ their seruices Now this washing which he exhorts theÌ„ vnto is that which was figured by that outward oblation clensing of themselues is to be performed of al that hope for mercie from the Lord and that by lamenting and grieuing for their corrupt and sinnefull nature and behauiour whether against God or men This is all the washing that wee can attaine vnto or that God looketh for at our hands For to speake properly nothing can cleanse vs but Christ his blood which is therefore called cleane water Ezek. 36.25 And none can performe that worke but God alone and therefore in that place he appropriateth that action vnto himselfe saying I will powre cleane water vpon you c. From all your filthines and from all your Idols will I cleanse you Ezek. 39.25 Heere then the purpose and drift of the Prophet is thus much namely that we should ioyne with God as working instruments in reforming our hearts and redressing our waies Whence ariseth this point of doctrine Doct. 1 What washing is required of vs. that whosoeuer would haue God to wash them by the blood of his sonne must wash themselues by godly sorrow Before the Lord promiseth any cleansing on his parte hee requireth this kind of purging on our part Iam. 4.8.9 This is cleare in the Epistle of Iames where he vrgeth them to draw neere vnto the Lord to wit in the ministerie of the word in partaking of the holy Sacrament in faithfull and feruent praier and the rest of God ordinances and then he telleth them that God will drawe neere vnto them namely in his mercie and goodnes and in all the fruits and effects thereof But then they must wash themselues for hee is a God of pure eies and cannot indure iniquitie and therefore hee saith Clense your hands yee sinners and purge your hearts yee hypocrites But they might reply and say Is it so easlie a matter to cleanse our hearts and our hands Doth not sinne cleaue fast and sticke close vnto the soule It doth so indeed and yet if they would follow his direction he sheweth them a way how they might quickely be ridde of their corruptions so that they should not raigne ouer them though they did remaine in them and that is afflict your selues and sorrow and weepe let your laughter and iesting and foolish sporting bee turned into nourning and your ioy into heauinesse and lamentation for your iniquities and prouocations whereby you haue incensed the Lord and then though they were brought neuer so low yet if they begin to cast downe themselues before the Lord he will assuredly raise them vp as there it followeth This dutie is further commanded in the Prophecie of Ieremie where hee speaketh to the whole Church of the Iewes Iere. 4.14 in this manner O lerusalem wash thy heart from thy wickednesse that thou maiest bee saued how long shall thy wicked thoughts remaine within thee In which place is declared what they must wash their hearts For they being made cleane whatsoeuer proceedeth from thence must needs besutable theunto Secondly from what they must wash them from their wickednesse and lastly to what end that they might be saued As if the Prophet had told them in plainer termes God is readie to giue you saluation and deliuerance both from your sinnes and from your miseries but your owne backwardnes hindreth good things from you you doe not your dutie and therefore God withholds his mercie and therefore wash thine heart O Ierusalem that thou maist be saued And that they needed this washing hee proueth by this euill fruit that did continually spring out of their sinnefull hearts saying How long shall thy wicked thoughts remaine within thee As if he had said If you doubt of the badnesse of your hearts looke what thoughts you entertaine therein in the night and in the day when you are at home and when you are abroad on the way as you ride or
walke on your beds as you sleepe or wake c. Consider how many vaine and idle thoughts how many worldlie and couetous desires how many lustfull and carnall yea wicked and impious imaginations you haue swarming and as it were mustering together by whole troopes and armies within your minds and within your hearts euery one of which is a sufficient summons to put you in minde to cleanse your soules for if they were pure and vndefiled such cogitations and affections woul dnot bee stirring there neither so often nor so much as now they are Ioel 2.13 The Prophet Ioel in like sort vrgeth the same vpon those of his time saying Rent your harts and not your cloaths c. But how must that be done Verse 12 hee had told them in the verse immediatlie going before Turne vnto the Lordwith all your heart and with fasting and with weeping and with mourning which is thus much in effect vse all meanes to get godly sorrow and holy remorse for sinne for that is it that will bruse the heart indeed The effect of godly sorrow and make it gentle and pliable For as worldly griefe and heauines doth harden the heart and make it like a flinte so spirituall griefe doth soften it and makes it tender as flesh and a fleshie heart is alwaies a cleane heart as doth appeare in that former place of Ezekiel Ezeck 36.25 where softnes of heart is set downe as an effect that euer followeth vpon the thorow cleansing of the heart And as this is commended so the practise thereof is Prophecied and foretold by Zacherie in his 12. Zache 12.10 c. Chap. and the good issue and effect thereof declared in the 13. Chap. As touching the first we may read it in the 10.11.12.13.14 verses of the former Chapter I will poure vpon the house of Dauid saith God and vpon the inhabitants of Ierusalem the spirit of grace c. and they shall lament c. where we may note first the grieuousnesse of their mourning when once Gods holy spirit hath entered into their hearts in that they should make such wofull lamentation as one would doe for his onely sonne and for his first borne or as the Israelites did for Iosiah their godly and zealous and faithfull King and gouernour 2 Chro. 35.25 when hee was slaine by Necho King of Aegypt in the valley of Megiddo where Ieremy and all the rest mourned for him with an exceeding bitter lamentation And secondly wee may note the sinceritie thereof in that they should not weepe for company as an hypocrite may doe but euery one aparte and in secret before the Lord. For so it is said And the land shall bewaile Verse 12 euery familie apart the familie of the house of Dauid apart and their wiues apart the family of the house of Nathan apart and their wiues apart c. all the families that remaine euery familie apart and their wiues apart Then for the good effect that should follow thereupon it is contained and expressed Chap. Zache 13.1 13. verse 1. the words are these In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Whence it may bee gathered that when once we fall a washing in this sort we shall not long wash alone but God will ioyne with vs and open a fountaine of mercie vnto vs to wash away all manner of sinnes whatsoeuer they are or haue beene and to giue vs grace in steed thereof And this promise is made not onely to the house of Dauid that is See Chap. 12.8 for this interpretation to strong Christians but also to the inhabitants of Ierusalem that is to weaker Christians Till such time as wee finde this worke of the spirit in vs albeit wee be of the number of Gods elect wee haue nothing to doe with that fountaine no key can open it but this alone of true and heartie griefe and remorse for our euill workes and waies that are not good This point may bee further confirmed vnto vs by plaine reasons drawne from the Scriptures of God for 1 First there can bee no sound repentance Reasons without this religious and holy mourning No sound repentance without mourning for sinne therefore when Ephraim fell to repentance God himselfe witnesseth that hee heard him lamenting and bewailing his former sinnefulnesse and the follie of his youth Till then though there bee many requests for the obtaining of mercy yet they proceed from the lips not from the heart and till such time as men be wounded in their soules for their sinnes they and their praiers shall bee reiected For The Sacrifices of God are a contrite spirit Psal 51. a contrite and broken heart hee will not despise And when Dauids sinne troubled him and was euer before him Verse 8 being as painefull vnto him as if his bones had beene broken in peeces and the splints thereof runne into his flesh Verse 2 then he might boldly and comfortablie beseech the Lord as hee did Wash me thorowly from my sinne c. And againe Purge mee with Isope and I shall bee cleane wash mee and I shall bee whiter then snow Verse 7 For then hee might bee assured that hee came not to God as an hypocrite with a double heart but as a true penitent person with a troubled heart 2 A second reason to shew the necessitie of this inward touch for sinne is No faith without it that without the same it is impossible wee shoud haue any faith for the promise is made to them that are wearie of their corruptions as a poore prisoner is of his bolts and Irons Luke 4.18 euen to them that account sinne to bee a bondage and a captiuitie vnto them Math. 11.28 And none haue any warrant to come vnto Christ but those that are wearie and heauie laden if they feele not their sicknesse the Lord Iesus Christ is not a Phisitian for their turne he wil not bind vp the wounds nor cure the maladies of any but of those who are touched and pained with the sense and feeling of the same For reproofe of those men and women that are audacious and venturous enough to come before God Vse 1 and to presse into his presence with these or the like requests Lord bee mercifull vnto vs Lord wash vs from all our sinnes c. and yet they themseues neuer labour to make their hearts cleane but rather cloake and couer nay excuse and defend their faults Such doe but take the holy name of God in vaine they make not praiers of faith that shall preuaile for them but praiers of sinne that shall stand in record against them being sinnefull and abominable in Gods sight They draw neere with their lippes Matth 15.8 but their hearts are farre from God and therefore in vaine they worship him Hence it commeth to passe that many offer themselues to receiue the Sacrament the
a few teares ouer him and so the meditation of the seuerall sufferings of Christ and of Gods gracious promises made vnto vs in and through him should cause our hearts to be dissolued into teares 4 Fourthly we must as often as fit occasion is offered goe vnto the house of mourning Make vse of others crosses where we may be put in minde of our wofull estate by reason of our wicked nature and sinnefull cariage in violating the Lords holy precepts and commandements and this is commended as the parte of a godly wise man by Salomon in Ecclesiastes where it is said Eccles 7.6 The heart of wise men is the house of mourning but the heart of fooles is in the house of mirth And the reason why this is a part of wisdome is rendred in the 4. verse It is better to goe to the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart And if others chastisements should affect vs Of our owne much more should Gods correcting hand vpon our selues mooue vs and and when he smiteth vs wee should ioyne with him and take his part and smite our owne hearts and then if Gods stroakes on others or on our selues doe make vs mourne for our rebellious behauiour against the Lord happie and blessed are wee for so saith the Prophet Blessed is the man O Lord Psal 94.12 whom thou chastisest and teachest in thy Law and our Sauiour also Blessed are those that mourne Mat. 5.4 c. therefore when we finde our selues inclined to heauines in respect of any outward scourge that lieth on vs or on our friends let vs take hold of the occasion and turne the course of our griefe another way which if we can attaine vnto and make our sin to be our greatest sorrowe Christ Iesus shall bee our greatest ioy and wee being mourners of Sion shall be comforted in due season our iniquities shall be remoued as a cloud and scatered as a miste and wee receiued into euerlasting fauour Thirdly Vse 3 this is for the singular comfort of Gods children What though they haue been like the people of Sodome and of Gomorrah and haue liued like beasts all their life long yet is there hope that they shall not be cast off nay if they can once beginne to rinse and purge their hearts though their sinnes haue beene neuer so horrible and odious and abominable they may be assured of the free and ful pardon of them al neither need they make any doubt at all hereof for if such kind of sinners might not attaine to this it were in vaine for the Lord to exhort them to repentance but wee see heere that though these Iewes had receiued many blessings heard many instructions and threatnings out of the word and felt many corrections from Gods owne hand and nothing would driue them from their accustomed course of rebellion yet notwithstanding all this if now at last they would grieue their hearts in good earnest and not passe ouer the matter with some sleight mourning for so farre wicked Saul went when Dauid had told him of his fault in pursuing him that was innocent but striue for a soaking and working sorrow if I say they would labour for this the Lord offers them mercie so that they should foorthwith bee disburdened of the guilt and freed from the punishment of all their former wickednesse For when sinne is once cast out of the heart God hath no quarell against the partie and it can neuer lurk there long except it be fedde with excuses and allowance It neuer stickes so close nor cleaues so fast but godly sorrow will make a separation betwixt it and the soule Note and crush the very head thereof That giueth life and roote vnto it and makes it grow and bring foorth abundance of fruite when wee loue it and can say somwhat for it but if we do not nourish it in our souls but ba nish it thence we shall bee accepted whatsoeuer our life hath formerly beene for as God will neuer sprinckle the blood of his owne sonne vpon a carnall and proud and prophane heart so hee will neuer denie to giue the merits of his sonne vnto an heauie and sorrowfull and contrite spirit Take away the euill of your workes from before mine eies As if hee should haue said hitherto you haue but dissembled in the duties performed by you which hollownesse of yours though men could not so well see and discerne yet the Lords eies haue been and are still cast vpon your doubling and halting and false dealing and therefore if you would haue him to looke fauourably vpon you take away from his sight that which causeth him to frowne vpon you not onely your euill workes for so hypocrits may doe but the euill of your good works for heere wee must vnderstand God did not aime at the subuersion and ouerthrow of the former duties of religion but wisheth them to doe the same workes of pietie still but in a better sort then they were wont to doe them whence this doctrine offereth it selfe for our learning that A Christian must not onely doe good things Doctr. 2 Good things must be done in a good maner but must doe them in a good manner otherwise God may and will reiect the works and confound the doers of them This people here had many ontward obseruations as doth appeare from verse 12. to the 16. Yet because their seruices were not performed in faith and loue God did vtterly abhorre and detest them They would keepe the Sabbaths and frequent the solemne assemblies but they would learne nothing at all though their bodies were there their hearts were not there but either about their busines in the familie or their affaires and dealings in the world thinking how to reuenge such or such an iniurie how to releeue themselues in such or such a necessitie or the like or perchance worse matters They would make long praiers but their hearts were full of wrath and their minds full of doubting and so in other exercises of religion still they mingled their owne corruption in so much that God could haue no liking of them Such were the Scribes and Pharisies also who vsed to preach to giue much almes to pray and fast often and had a verie smoth outside for so much Christ grants them that they were painted Sepulchres faire to behold and looke vpon and graues so couered ouer with greensward that one might walke ouer them againe and againe and yet neuer perceiue any rotten bones therein Notwithstanding all this the vengeance of God is denounced against none more often and earnestly by our Sauiour then against that kinde of people as appeareth plainely in the Gospell Mat. 23. And why because they tooke not away the euill of their works for which cause the Lord Iesus tels them Luke 16.15 Yee are they which iustifie your selues before men but
God knowes your hearts for that which is highly esteemed among men is abominable in the sight of God And the like the Prophet Isaiah laieth vnto the Iewes charge elswhere Isa 29.13 saying This people come neere vnto me with their mouth and bonour mee with their lips but haue remooued their heart farre from mee Hee blameth them not for that they came not to Church or that they refused to make an outward semblance and shew of worshipping him either in word or deed for herein they were verie forward but for that they brought a lame sacrifice or rather a dead carkasse presenting before God the outward man but not caring to bring before him the inward man which hee chiefely regardeth and looketh after and without which the other is of no reckning with him but is esteemed to bee a vaine and sinnefull worship And the same detestation of such hypocriticall seruing of him the Lord sheweth in an other place of this Prophecie Where first hee declareth what kinde of worshippers he requireth and delighteth in Isa 66.2.3 To him will I looke sath hee euen to him that is poore and of a contrite spirit and trembleth at my words Thus ought all to bee disposed and affected that expect any fauour from the Lord that because hee is so holie and mightie and glorious they must come with feare and trembling through a sight and feeling of their owne basenesse and vnworthinesse Which if they striue to doe the Lord promiseth that hee will looke vpon them with a mercifull and gracious eie Then in the next verse hee setteth downe what account he maketh of ceremonious worshippers that contented themselues with offering oblations of bullocks and sheepe c. thinking that God was beholding to them for the same they trembled not at the word neither were sorrowfull nor heauie hearted for their sinnes yet because they were at coste and charges to serue God in sacrifices and incense they thought themselues as good as the best but the Lord sheweth there that he condemneth and abhorreth them and their oblations saying hee that offereth a sacrifice and doth not offer himselfe it 's all one as if hee were a murderer for to that effect are the words He that killeth a bullocke is as if hee slew a man verse 3. and hee that sacrificeth a sheepe as if hee cut off a dogs necke which was then an vncleane beast and reiected amongst others by the Leuiticall law he that offereth an oblation as if hee offered swines blood which was likewise forbidden at that time and counted an abomination to be offered to the Lord. And as for their incense and bowing downe in Gods house he sheweth that it is as if they bowed to an Idole and blessed it it was as hateful and lothsome in Gods eies as the most vile and monstrous Idolatrie that was For hee required of them in those outward oblations that they should haue spirituall affections Note without which the other were so farre from pleasing him that they grieuously prouoked him Hee that did bring a beast to bee killed was thereby to professe before the Priest that hee deserued for his transgressions to bee killed himselfe Now when hee could stand by and see the beast slaine with a bold face and a senselesse heart not trembling at the consideration of his owne wretched deserts the Lord professeth that he will neuer looke with a pittifull eye vpon such an one but esteeme him as a notorious malefactor and punish him accordingly and that he was of power so to doe he maketh it euident in that place by this vers 1.2.4 that his hand had formed the heauens and fashioned all the wonderfull works that are on the earth And they were not so wittie to deceiue the Lord as hee was wise and mightie both to hunt them out and to execute strange and fearefull iudgements vpon them Besides these places there are reasons to confirme this Doctrine for Reasons 1 1. First God doth as strictly command the manner of our obedience as the matter of it and lookes as much that it should be well performed as that it bee performed Hee enioynes the Minister not onely to preach true and sound doctrine but to deuide the word aright and to apply it wisely and fitly giuing euery one their portion in due season Hee commandeth the people not onely to come to the Sermon for so the wickedest may doe but to come with a good and honest heart Hee biddeth vs not onely to pray but to pray in the holy Ghost as Iude speaketh and to pray feruently as Iames saith Iam. 3.16 The praier of the righteous auaileth much if it be feruent And so for all other duties hee would haue vs to be carefull how wee doe them as well as that we doe them Secondly God is a spirit Iohn 4.14 and therefore will bee worshipped not in outward ceremonie alone but in spirit and truth giue him the best words that may bee if we doe not giue him our hearts all is nothing worth Iudas dealt best with Christ of all the disciples in appearance for when all shrunke from him hee stucke to him came and bowed himselfe before him saluted and kissed him Who would not say now had he not been priuie to Iudas his heart that he was the true and faithfull friend aboue all the rest that would shew himselfe thus friendly in the time of aduersitie Yet the swords and staues of those that apprehended Christ were not so odious vnto him as was Iudas his kisse that betraied him because hee had an ill and corrupt minde and a treacherous and false heart in that which he did And such are the seruices of all hypocrites euen Iudas his kisses and therefore they shall bee requited with Iudas his reward except they reforme their hearts and amend their works This makes for the great reproofe Vse 1 not onely of grosse sinners and of hollow-hearted diffemblers but euen of those that haue some sparckles of grace in their hearts nay of the best that liue vpon the face of the earth for none can say hee is innocent in this point but at one time or other in one dutie or other hee hath failed more or lesse if not in the matter yet in the manner of performing the same This will bee more euidently seene in the particulars and therefore my purpose is to speake of 4. kinds of works namely Of the workes 1 Of religion 2 Of loue and mercie 3 Of our ordinarie callings 4 Of recreation And first to giue instance in the exercises of religion Works of religion Euils of hearing who can cleare himselfe therein For if men come vnto Sermons and offer vnto the Lord their bodily presence doe not the most thinke they haue acquited themselues well Albeit in the meane while they bee altogether negligent in making preparation for this worke by searching their soules to cast out the leauen of corruption which wil hinder the powerfull operation of
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
al our griefes and miseries wee should reason rather with God then with men For if wee be in distresse for our estate or in sickenesse of body or in perplexitie of soule in any of them or in all of them let vs goe vnto men Note and they will most commonly serue vs as Iobs friends did him lay sorer burdens on vs rather then ease vs of those we carrie alreadie and make our case a great deale worse then it is rather then minister any helpe and comfort vnto vs. But if we can heare and beleeue what the Scriptures of God tell vs wee shall finde that our state is neuer vnrecouerable but that if wee can bee trulie and soundly humbled there is hope and helpe for vs that God will giue vs an happy end of all our sorrowes and make vs great gainers by all our afflictions and temptations Though your sinnes were as Crimson they shall bee made white as snow In these words the Prophet hath reference to that that went before where he had charged them that their hands were full of blood Obiect Verse 15. For hereupon they might reply if wee bee such grieuous sinners how can wee dare to come vnto God for fauour is it not a terrible thing to appeare before him that is so iust and so holie how then can we looke that he should bee mercifull vnto vs It 's a thing not to be expected Answer Say not so saith the Prophet that is but a reason of the flesh as if God were no fuller of mercy then mortall men are or as if he could do no more then they can yes wee must know that howsoeuer men be vnable to change crimson or scarlet colour into white againe albeit they should lay all their wits and endeauours together and pull one thrid from another yet God can make your sins that are as crimson and as scarlet to become white as wool yea as snow it selfe If wee once fall a washing of our selues God will set in with vs and neuer leaue till all our iniquities euen in our owne apprehension and feeling bee quite and cleare remoued from vs so that none of them shall be imputed vnto vs but all set vpon Christ his score They that wash themselues by godly sorrow Doct. 8 the Lord will wash them from all their sinnes by the blood of his sonne Penitent persons shall bee washed from all their sins that whatsoeuer offences wee repent for wee shall bee sure to haue a pardon for So that the question is not what our faults haue beene but what our repentance is If wee bee truely deiected on our part it 's all one with God whether our transgressions haue beene more or lesse greater or smaller if wee repent truely wee shall bee pardoned fully bee our sinnes what they can bee secret or knowne So that though wee see spots in our selues yet God will see none nay when wee see our deformitie most God will make it most cleare vnto vs that his eyes are quite turned away from the same This is euident in the Prophet Ieremie where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes after their seuentie yeeres captiuitie In those daies and at that time saith the Lord the iniquitie of Israel shall bee sought for and there shall be none Ier. 50.20 And the sinnes of Iudah and they shall not be found for I will bee mercifull vnto them whom I reserue and the same is promised in another place 1. Iohn 1.9 Ezek. 36.25 c. where the holy Ghost speaketh thus If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse And the like is couenanted in Ezekiel where the Prophet bringeth in the Lord speaking in this manner Then will I powre cleane water vpon you and yee shall bee cleane c. where God himselfe vndertaketh to be the washer and the blood of Christ is the water Now there are two things which terrifie penitent sinners and cause their hope of obtaining mercie either vtterly to faile or at least in a great parte to faint and waxe feeble Concerning both which the Lord in this place giueth them comfort One is the multitude and exceeding great number of euils whereof they are guiltie now for that hee telleth them that he would wash them from all their filthinesse without exception Another thing that doth vsually disquiet the hearts of those that are turning vnto God is that their sinnes haue been hainous and extraordinarie and many of them such as haue broken the couenant of which sort is Idolatrie concerning which Zach. 13.1 hee addeth and from all your Idols will I clense you and in an other place that hee would open a fountaine of grace to wash them from all sinnes euen from sinnes of separation and such presumptuous offences as deserued excommunication from Gods people yea and to bee cut off by the sword of the Magistrate And there is no cause to the contrarie but that God may remit and pardon one sinne as well as another excepting only the sinne against the holy Ghost which shutteth vp the heart from all repentance and all as well as one 1 Reason First because Christ Iesus hath satisfied for all alike for the greatest as well as for the smallest for euery one as well as for any one Isa 53.4.5.6 for so saith the Prophet Isaiah He hath borne our infirmities and carried our sorrowes c. Hee was wounded for our transgressions broken for our iniquities The chastisement of our peace was vpon him and by his stripes wee were healed All wee like sheepe haue gone astay wee haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Whence it 's plaine and euident that Christ hath paied our whole debt and not a peece of it onely hee hath discharged our pounds as well as our shillings and pence and hath suffered for our must horrible and fearefull rebellions as well as for our smallest slippes And therefore as an honest creditor when the suertie hath satisfied him for all that was owing will not come with after reckonings nor challenge any thing of the debter so neither will the Lord lay any thing to our charge his sonne Christ Iesus hauing laid downe the full price for our iniquities whereby his wrath is appeased and his iustice perfectly satisfied That is one reason on Gods part why hee must of necessitie blot out of his booke and out of his remembrance all the offences of repentant sinners without any exception at all 2 Another reason there is on our part that hee that repenteth truely for one sinne doth repent as truely for all the rest and though none doe particularly know and discerne all the errors of this life yet God will accept of a generall humiliation for them and confession of them so that from both these laid together that
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
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
The Lord will not deceiue them nor shut out those supplications that they make before him but according as they intreat of him where their faith is weake he will strengthen it where their repentance comes short hee will perfect it where their loue is cold hee will increase it and in a word where any good thing is wanting hee will supply it If Hezekiah Note praying for such a great multitude which had beene monstrous Idolaters and had continued long time in their Idolatrie heaping vp one abomination vpon an other and now came to the Sacrament not of their owne accord but by the intreaty and perswasion of Hezekiah and his Princes and being thus come failed much in that preparation which they should haue made if hee I say had such good and gracious hearing from the Lord things standing as hath beene said then how much more may wee expect mercy from him when we intreat for our selues who through Gods wonderfull restraint and gracious prouidence haue not fallen into such notorious euils nor into such greeuous and monstrous offences as they had done especially if wee haue this witnesse vnto our soules that wee come voluntarily and in some degree preparedly vnto the mysteries of saluation and are so farre from looking for intreatie or exhortation thereunto that through Gods grace and goodnesse wee would not bee restrained from it for any worldly gaine And healed the people For the vnderstanding of this wee must know that sinne maketh a wound and that the word and Sacrament are meanes and plaisters as it were to heale the same if they bee rightly applied and blessed vnto the receiuers of them In that they found this good effect vpon the eating of the Passeouer and Hezekiahs praier made for them the doctrine hence to be learned is that The Sacrament worthily receiued Doct. 5 doth heale and cure For whence came their healing in this place The vertue of the Sacrament but from the vertue of the Sacrament blessed vnto them at the earnest request of that holy king Hee telleth vs not the particular euils of which they were healed because we should conceiue that they were in a sort perfectly and thorowly cured of all First of the euils that were in their soules they were pardoned their consciences quieted and their hearts bettered so that they had a greater dislike of their own corruptions and of Satans temptations and more power to withstand them and to ouercome them then formerly they had Then for outward euils if there were any sickenesse or weakenesse or any other crosses or calamities vpon them they had the same either quite remoued or at least sweetned and sanctified vnto them for their profit and comfort For this is the substance of the couenant whereof the Sacrament is a seale made vnto penitent persons Ezek. 36. which hauing beene spoken of before it would be needlesse at large to repeat the same things againe Only in briefe for the vse of this point Vse let vs hence learne to make full account of this healing when the Lord shall please to make vs partakers of the body and blood of his deare sonne For then that seede is cast vpon euery faithfull heart that will spring vp in due season vnto euerlasting life and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord who hath done such great things for vs. Let vs then looke for much and we shall haue much Open thy mouth wide saith the Lord and I will fill it Therefore when we behold with our naturall eye the bread broken the wine powred forth and offered vnto vs by the hand of the Minister Note let vs lift vp the eye of our faith and looke vpon Christ Iesus who is as it were held forth vnto vs by the hand of the Trinity being broken with many sorrowes terrors in bearing his fathers wrath and vndergoing the punishment due vnto vs for our hainous trangressions and powring forth his precious blood to satisfie the Lords iustice to pacifie his displeasure conceiued against vs and as we with our bodily hand do receiue the outward elements so let vs by the hand of faith lay hold of our Lord Sauiour of al his merits assuring our selues that as the bread wine are made one substance with vs so is Christ Iesus in a spirituall maner made one with vs we with him he being the head we the members he the vine and we the branches c. And further let vs vndoubtedly beleeue that as by bread wine our naturall strength is increased and our weary bodies and languishing spirits refreshed so by those heauenly my steries daily applied our inward man shall bee confirmed and our hearts sooner or later comforted and reuiued And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord giuing vnto him the glorie of his truth in resting vpon him for the performance of all his promises made vnto vs through Christ Iesus and concluding euery one in his owne heart though my knowledge be but small it shall be increased though my memory be weake it shall be confirmed though my affections be out of order they shall be rectified though my stripes be many the number of them shal be diminished and though my graces be but few and feeble they shall be augmented and still further strengthned I shall haue Christs power to inable me to do good and to resist euill his wisedome to direct mee in the right way and to cause me to decline from all by-paths And in a word his good spirit to worke all my workes for me and to perfect all heauenly vertues in me And when after we haue been at the Lords table we find any sinfull motions stirring within vs let vs reason thus Did I not lately receiue the Sacrament for the curing of my soule and did not God grant it vnto me as a seale and pledge that hee would take away my stony heart Ezek. 36. and giue vnto me a fleshy heart Why then should I yeeld vnto my corruptions Nay I will not do so but resist and striue against the same and vrge the Lord with his owne couenant sealed vnto me in the Sacrament So likewise when wee see our manifold imperfections in Gods seruice our want of loue and good affection vnto his seruants our inabilitie to beare crosses and the like let vs repaire vnto the Lord and beseech him that is true and faithfull in all promises that hee will make good his word vnto vs in those particulars giuing vs strength to doe what hee commandeth vs and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe so often as wee come vnto the Lords Table wee shall receiue great helpe and comfort against all our sinnes and sorrowes and be much stirred vp to loue and praise the Lord for the continuance and increase of his heauenly graces and
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
testimonies and seeke him with their whole heart 3 Surely they worke none iniquity but walke in his wayes 4 Thou hast commanded to keep thy precepts diligently IN this first part of the Psalme now read vnto you is set downe a descriptiō of a blessed man the things that make men good or at least the markes which shew them to be good which are two 1 The first in their hearts that they are vpright and sincere vers 1. and seeke God with their whole heart vers 2. that is truly not hypocritically and earnestly not slackly and carelesly 2 The second is in their outward behauiour that they walke in the law of the Lord vers 1. and keepe his testimonies vers 2. where are added also the causes of their happinesse 1 One is their freedome from sinne Surely they work none iniquity vers 3. not but they are compassed about with many infirmities still and fall into diuerse sinnes which Gods law condemneth but they do not wilfully and presumptuously slauishly nor desperatly worke iniquity as for their frailties the Lord passeth by them He will see none iniquity in Iacob nor transgression in Israel Numb 23.21 2 Another is taken from this that God hath commanded them to keepe his precepts diligently vers 4. Now he neuer giueth a precept but he also rewardeth those that yeeld obediēce therunto he neuer setteth any awork but he payeth them their wages and therefore all such as walk in the waies that he willeth them shall be recompensed with that happinesse that he promiseth them Vers 1. Blessed are those that are vpright in their waies c. IN that when the Prophet would make knowne vnto all the world who are in the happiest estate and in the highest place of account with God hee describeth and setteth them forth by this property that they are sincere in heart vpright in life conuersation in a word such as truly feare the Lord. The point hence to be noted in general is this that Grace and Religion is the way to all blessednesse Doct. 1 This doctrine the Psalmist confirmeth vnto vs in sundry other places Religion is the way to happinesse Psal 1.1.2 c. and 112.1 as Psalme 1. 112 c. In the former whereof he declareth who is a man truly religious to wit he that escheweth ill counsels and sinfull practises and on the other side embraceth and delighteth in goodnesse and godlinesse and in the meanes of obtaining and increasing the same and then he pronounceth such a man blessed Blessed saith he is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners c. But his delight is in the law of the Lord and in his law will he meditate day and night And to the same effect is that in the other Psalme before named Blessed is the man that feareth the Lord and delighteth greatly in his commandements c. Throughout which Psalme we may obserue as the true and certaine notes of a righteous man so also his priuiledges which are very many and very great both in regard of himselfe and of his posterity which shall speede the better for his sake Notable likewise is that place of Deuteronomy Deur 33.29 where the Lord speaketh vnto his Church in this manner Blessed art thou O Israel who is like vnto thee O people saued by the Lord the shield of thy helpe the sword of thy glory which speech is not to be vnderstood as pertaining onely to that nation but as belonging to all that are the true Israel of God and that serue him with an vpright and faithfull heart Now what saith he of them Who is like vnto thee O Isral Why if they should haue looked to outward things they might haue answered the Egyptians the Edomites Assyrians yea the very Canaanites themselues are like vnto vs yea farre beyond vs for at that time when this was spoken they were in the wildernesse trauelling towards the promised land and what great matters had they then Moses who was the best of them had not a house to rest his head in none of them could say this is my ground there is my corne thus large are my reuenewes by the yeare c. but they were all tenants at will at a daies or at an howres warning or lesse euen as Gods pleasure was yet the Lord maketh a chalenge against all the world Who is like vnto thee O people saued by the Lord meaning indeed that no nation vnder heauen was comparable vnto them in regard of the wonderfull things that God had wrought for them and in regard of those heauenly prerogatiues which he had vouchsafed vnto them the meanest hewer of wood or drawer of water amongst them was to be preferred before the mightiest Monarch in the world and that may be said of all true Christians which was spoken of them Who is like vnto thee O people saued by the Lord The truth of this will more euidently appeare if wee well weigh the things that follow Namely 1. What misery grace doth free vs from 2. What good things it maketh vs to enioy 1. In this life 1. Estimation 2. Safety 3. Comfort 2. In the life to come all maner of happinesse 1 First therefore that we may see what misery it frees vs frō 1. What misery grace freeth vs from wee must consider that men naturally are the children of wrath vnder the curse and malediction of God subiect to horrible vexations and terrors all their life long they liue in feare of death and of such iudgements as are forerunners of death their table is a snare and their prosperity their ruine their aduersity is imbittered and their callings accursed and in a word nothing maketh them better but euery thing a great deale worse all being infected and poysoned vnto them by their owne sinnes Note and Gods fearful vengeance vpon the same If they liue it is to the increase of their damnation if they dye they goe to take present possession of destruction if they refuse to eate and drinke they are murderers of themselues if they doe eate and drinke they are vsurpers of that which is none of their owne If they come not to the Word and Sacrament they are contemners of Gods ordinances if they doe come they are profaners of the same and so shal be further hardened to their finall perdition and is not this a wretched case Though for their apparell they were cloathed as Salomon in the midst of his royalty though their robes were as rich as was Aarons Ephod or brest-plate or the most costliest parts of his garments all were of no worth without grace though they fed on the daintiest dishes and did eate Angels foode as the Israelits are said to doe yet if they be sinfull and rebellious they shall perish as Corah Dathan and Abiram many other of them did Though their habitations were as sumptuous and delightfull as Paradice was yet they could
was giuen for any thing for there goeth more to the buying of a Christian then to the making of the world for in the creation God did but say they word and all things were presently formed according to their seuerall kindes but in the worke of redemption God was not onely to say but to pay also and that full dearely euen the bloud of his owne sonne which was of an infinite valew And therefore if things are to be esteemed according to that which wise men wil giue for them suerly the estate of Christianity must needs be worthy high estimation sith the wise God prouided it for his children at such an inestimable reckoning 2 Further in respect of the rarenesse thereof The rarenes of it it is to be accounted very admirable If things that are very deare were also very common that would diminish some part of their worth Mat. 7.13.14 Luke 11.32 but as for this it is both precious rare There are but a very few selected ones that the Lord hath singled out to be partakers of the life of Grace and to be afterwards heires of the kingdome of glory which maketh it to be a gift of farre greater estimation 3 Lastly if it were both deare and rare yet if it were to bee enioyed but a while The continuance of it it were the lesse to be regarded therefore this addition there is vnto the happinesse of this estate that it is also durable yea euerlasting And whereas all worldly excellency and all earthly promotions are temporary and vanishing so that a man may bee very high this day and as low ere the morrow and none can bee happy in possessing those things through the losse whereof he may so quickly become miserable it is otherwise with them that are in the state of grace for that neuer faileth once a Christian and euer a Christian as the Lords purpose changeth not so neither doth our condition change but if we haue begun in Grace wee shall end in glory that neuer shall haue end Psal 16.11 Dan. 12.2 Is it so Vse 1 that Religion and true piety is the ready way to the highest aduancement then hence let vs learne to set our hearts chiefly thereupon and aboue all the treasures in the world principally to affect that We count it good husbandry in the first place to seeke after those things that will do vs most good if siluer be offered we will preferre it before brasse if gold be offered we wil take it rather than siluer Prou. 8.10.11 Now concerning this heauenly wisedome it is sayd Receiue mine instruction and not siluer and knowledge rather then fine gold For wisedome is better then precious stones and all treasures are not to be cōpared vnto her And this should encourage vs rather to vse all industry for the obtaining of this blessed estate because it is a thing haueable It were in vaine for a base person to sue to be a King a Duke or a Lord none almost is so foolish as to seeke for such preferments because they know it would be but lost labour But there is not the meanest seruant slaue or bondman but may attaine to this spirituall dignity which is farre beyond all the aduancement that the kingdomes of this world can possibly yeeld He that can pray heare meditate conferre iudge himselfe in secret before he commeth to the Sacrament and with all good care and conscionable respect vse all Gods ordinances for the obtaining of faith and other graces which do euer accompany the same shall be sure of good and happy successe for the Lord will be found of those that seeke him with a true heart therefore let vs not so east our eyes on earthly commodities as that in the meane time we neglect this pearle of price and this inestimable Iewell that will so exceedingly enrich vs. The Apostle telleth vs 2. Cor. 9.21 that those that runne in a race for a prize though it be but a garland that is set vp so that they can gaine onely some small credit of their agility and nimblenesse in out running one another yet they will put off all that might clogge and hinder them in their race but especially if they should runne for a crowne of gold neither will they be so foolish as to stoop downe to take vp euery pin or point that lyeth in the way and yet they runne but at an vncertainty when they haue done their best another may carry away both the honour and commodity from them and certaine it is that but one alone can win the prize and euen hee also though he haue the applause at one time may goe away with the disgrace at another or if his credit doe continue all his life time yet death will take it away at last From all which the Apostle would haue vs draw this conclusion that if such kinde of persons notwithstanding all that hath bene sayd will so bestirre themselues and seeke to acquit themselues euery way like men then how much more ought we to put our selues to it and with all alacrity runne the race that is set before vs sith we runne not at an vncertainty but are sure to obtaine the crowne one shall not preuent nor depriue another but all shall vndoubtedly get that which they do expect and especially seeing that withal we striue for an incorruptible crowne and shall attaine vnto not a fading and vanishing but an abiding and euerlasting dignity O but wil some say if we bestow our paines and endeuors so much about spirituall things in the meane time Obiect wee shall neglect those earthly things that are needfull and so bring our selues to pouerty Nay not so Answer prouision for our euerlasting estate 1 Tim. 4.8 doth neuer impaire our present estate for godlines hath the promises of this life and of that which is to come and thereby shall all matters be blessed vnto vs. Haue we inheritance wealth reputation dignity c. This will assure vs that we haue a good title vnto all Note and season sweeten all that euery one of them shall be comfortable and profitable vnto vs making it cleare vnto our hearts and consciences that the Lord sendeth them in mercie as pledges of greater matters that he mindeth to bestow vpon vs. Haue we not these outward things Godlinesse wil make a supply in stead of all for that is great gaine with contentment in cōparison of which 1 Tim. 6.6 all the promises of contentednesse that other things make vnto vs will be found to be but meere illusions because it certifieth our soules that God will prouide sufficiently for vs which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men from pursuing after the vnprofitable deceitfull and lying vanities of this present euill world Seing religion is such an incomparable treasure Vse 2 it should instruct vs in the second place to haue the meanes in due estimation whereby we may
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
told Moses that if he would goe neare and heare what the Lord said and declare it vnto them they would heare and doe all that the Lord should say the Lord himselfe testified the equitie of their words Deut. 5.28.29 that They had well spoken all that they spake and wished that there were such an heart in them to feare him and to keepe all his commaundements alway that it might go well with theÌ„ and with their children after them Whereby we are informed what is acceptable vnto God and profitable for our selues namely entire obedience for our comfortable welfare and constant obedience for our continuall happinesse and to the same purpose tendeth that serious instigation 1 Cor. 15.58 of S. Paul to the Corinthians Therefore my beloued brethren be ye stedfast vnmoueable aboundant alwaies in the worke of the Lord for as much as â—e know that your labour is not in vaine in the Lord. First Reasons no vaine thing is commaunded but euery precept that he giueth is holy euery duty prescribed to vs is needful to be performed he requireth nothing but that which is good and iust and who can charge vs to do more than enough whiles we deale onely in that which is iust and good Secondly the Lord desireth to be serued with all due care and faithfulnesse can any man say I am before hand with him and I haue done more for his sake than he hath for mine doe we not receiue from him breath and being and life and liuing and preseruation and saluation it selfe and all things els 3 Thirdly our labour is not lost nor trauell mis-spent in yeelding obedience to him for he will reward it at the full and aboue all desert No man worketh for him without wages not a godly action not a godly word not a godly purpose not a godly motion of heart shall passe without pay and compensation Fourthly euery default and omission of well doing at euery time deserueth damnation and either shal be recompenced with the death of the sinner or hath bene already requited with the torments of Christ For confutation of the Papists Vse 1 Against Popish obseruations that little regarding the commaundements of God expect great matters for their deuotion and their outward inuentions and obseruations but who hath required those things at their hands the Lord commaundeth them to keepe his precepts otherwise they can expect no recompence from him but that may be said of all their inuented worship which was spoken of them that were so full of externall ceremonies as touch not tast not handle not in the Apostles time concerning all which he saith That they perish with the vsing Colos 2.22 seeing they are after the commandements and doctrines of man So soone as the worke is done the reward is gone Besides here may be confuted all their works of supererogation Against works of lupâ—râ—â—â—gaton If God God command vs to obserue his law in perfection then what can there be left for them to performe beyond that which he commandeth Doth Christ bid vs say that when we haue done all that we can we are vnprofitable seruants and haue performed no more then our duties and will they be so audacious as to bragge of an ouerplus of well doing Is it possible for obedience to exceed the commandement or for ought to be any thing worth that is not done in obedience but to let them passe This is for our instruction Vse 2 hath God enioyned vs to obserue his precepts so exceeding carefully and diligently then let nothing draw vs therfrom no not in the least circumstance let vs esteeme nothing needlesse friuolous or superfluous that we haue a warrant for out of his word nor count those too wise that will stand resolutely vpon the same if the Lord require any thing though the world should gainesay it we be derided and abused for the doing of it yet let vs proceede still in the course of our obedience Sithence our maister doth require it as a due and it becommeth vs to yeeld it as a duty our hire is so great for the performance of the same which will also be inlarged as our integrity shal be increased the greater our faithfulnesse shal be found the more praise we shall obtaine accompanied proportionably withal other good blessings And let this be a motiue further to incite vs to such diligeÌ„ce that the Lord is much displeased with remisnes and negligence sloathful persons are euery where reprehended in the Scriptures euen for being idle in humaine affaires and matters that concerne mens present estate much more then doe they deserue to be sharply reproued and also corrected for their carelessnesse in those holy works whereabout God setteth them he that doth not as much as he may in the seruices of God may looke to haue more stroakes from his hand and rebukes from his mouth than will be for his comfort THE EIGHT SERMON IOHN 6.26.27 Iesus answered them and said Verily verily I say vnto you ye seeke me not because ye saw the miracles but because ye ate of the loaues and were filled Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him hath God the Father sealed THe fleshly followers of our Lord Iesus Christ hauing bene miraculously relieued at his hand with corporall food once expect as much againe and not finding him in one place where it was likely he would haue bene they seeke him in another where without a miracle he could not be for the Sea was betweene them and ship they knew there was none left to transport him whereby they tooke occasion to demand of him when he came thither insinuating that they coniectured how he came thither euen by walking vpon the waters To these our Sauiour directeth the words of this text and others that follow not answering to their question how he came because it sauoured of adulation and was somewhat friuolous but discouering their purpose why they came and that was hypocriticall and carnall Now for the sence of the words where he layeth to their charge that they sought him not because they saw the miracle it is to be vnderstood that they apprehend not his diuine nature nor sought to know him as God and their redeemer by vertue of the miracle but onely hoped that he would worke another to feede their bodies againe and make them to fare well often And hauing reproued them he proceedeth to instruct them prescribing a more wise and profitable course for themselues and their soules and that is to preferre things that are euerlasting before those that are perishable momeÌ„tany Not that he precisely forbiddeth to labour for foode and other maintenance but to labour couetously with too greedy a desire to labour immoderately with too great trauell to labour principally for that which is earthly and more remisly for that which is heauenly this is
that which he here forbiddeth By meate figuratiuely so called which endureth vnto euerlasting life he meaneth the gifts and graces of Gods holy spirit whereby the soules of his people receiue strength comfort constantly euen vntill the fruition of that blisse and immortality whereunto they shall attaine for euermore hereafter Now for their better assurance that they might certainly know that they should not lose their labour in seeking for this durable foode this bread of life himselfe vndertaketh to bestow it vpon them and that by the appointment of God his father who hath sealed him to this office as Princes and great men do authentically confirme the authority of those whom they imploy in weighty affaires by their seales and letters Pattents This answer therefore of Christ consisteth of two parts A Reprehension Exhortation In the reprehension he declareth 1 What they neglected they made not a profitable vse of the miracle which they saw 2 Wherein they transgressed they had a sinister respect in seeking of him it was for their bellies sake and not for conscience sake In the exhortation he perswadeth them most to affect the spirituall meate by two arguments 1 In regard of the goodnesse and lastingnesse of it It endureth vnto euerlasting life 2 In regard of the Author of it 1 Christ giuing it 2 The father ordaining it to be giuen by Christ The words which they spake to Christ were reuerent they called him Rabbi and tooke knowledge in some sort of his strange manner of passing ouer the sea and had before in verse 14. testified that of a truth he was the Prophet that should come into the world And not so onely but as it apeareth in verse 15. They minded to take him and make him a King yet the first answer that he giueth vnto them is a rebuke whereby we learne that By faire speeches to vs Doct. 1 or courteous vsage of vs we ought not to be stayd from telling men of their faults Our best frinds must be adraoâ—â—hed when by our calling we are required to admonish them It beseemeth not a good man to suffer his heart to be as it were bribed with kindnesse that his mouth shold be stopped when God and fit oportunity calleth vpon him to open it Dan. 5 Though Belshazzer would needs haue Daniel cloathed with purple and a chaine of gold put about his necke with promise of great preferment yet Daniel spared not to tel Belshazzer that he had lift vp himselfe against the Lord of heauen and profaned his holy vessels and praised Idols and not glorified the GOD in whose hand was his breath and all his waies The example also of Elisha will proue this vnto vs when IehoraÌ„ the King of Israel made suit vnto him for the obtaining of water for himselfe 2. King 3.13.14 and two Kings more together with all their host telling him that they were vndone and should fall into the hand of their enimies if he did not helpe at this pinch and in this great strait not withstanding this submisse humble maner of intreaty he spareth him not being a wretched Idolater 2. Kings 8.9 12. but answereth him roundly and sharply What haue I to doe with thee saith he get thee to the prophets of thy father c. As the Lord liueth in whose sight I stand if it were not that I regard the presence of Iehoshaphat King of Iudah I would not haue looked towards thee nor seene thee Marke how lightly he setteth by this wicked king telling him that he would not giue him so much as a good looke much lesse be an instrument of releeuing him his army were it not for good Iehoshaphats sake whose heart was vpright with God though he were faulty in ioyning with those Idolaters And againe when Hazael came vnto him with a present of euery good thing of Damascus as much as forty camels could carry and vsed him with all reuerent respect calling him my Lord c. yet he dealt plainly with him and with tears told him what a tyrant he should be what hauocke he should make amongst the people of God So Christs Iesus an vndoubted patterne for our imitation when he came to Martha a good woman and very louing and kind vnto him yet being more carefull to make prouision for his body than to get prouision for her owne soule and finding fault with her sister Mary that was better imployed then her selfe Christs mouth was not stoped with her meate for he reproueth her and commendeth her sister saying Martha Martha thou carest and art troubled about many things Luke 11.41.42 but one thing is needfull Mary hath chosen the good part which shall not betaken away from her Now the reason of this Doctrine is 1. in respect of them Reason 1 because otherwise we should deale vnfaithfully with such as deale kindly with vs and when they shew their loue vnto vs we should shew our hatred towards them if we do not helpe them when we haue a calling and some likely hood of doing them good It were as great an iniury as if when a patient speaketh friendly to his PhisitioÌ„ telleth him that he wil coÌ„tent him at ful for al his care and paines that he shall take he thereupon should grow more remisse and carelesse and giue him rancke poyson in stead of wholesome receits and curing medicines 2 In respect of our selues if wee be slacke in admonishing our friends of things amisse in them because they speake louingly and carry themselues in a friendly maner towards vs wee shall thereby prouoke Gods displeasure against vs and so their faire words cheareful looks shal looke angerly vpoÌ„ vs and speake sharply vnto vs and we by our silence or by our flatery shall make their sinnes to become our owne and so both we and they shal be punished together This maketh for the iust reproofe of those that frame all their praises and dispraises according as they themselues are dealt withall if they be well spoken of and well vsed they wil be altogether for the parties that do so befriend them and they shal be sure of their good word but if others be preferred and they neglected especially if vpon their iust desert they be roundly taxed and reproued then the case is altered and the streame of their commendation turned another way and in stead of their former speeches of approbation you shall heare from the bitter inuectiues and termes of reproch much vnbeseeming the mouth of a ciuill man much more of a Christian Of this sort were those false and deceitfull Prophets which were likened to dogges Michah 3.5 let men cast a bone vnto them as it were and fill their mouthes with somewhat now and then and they will fawne vpon them and tell them their case is good they shall be sure of peace and prosperity God is well pleased and all things shall go well with them albeit in the meane while they be the most vile and
wretched men in the world But as for those that wil not feed their couetous humor though they were the best men that liued vpon the earth they shall tast of their doggish behauiour they shall be snarled at if not bitten if they put not into their mouthes saith the Prophet they prepare warre against them they furnish themselues with a number of bitter and biting reproofes with a multitude of heauy and grieuous threatnings to powre out against them in full measure But these are farre from our Sauiours spirit who would frame his speeches to the good of all without exception not sparing those that were kinde vnto him nor laying loade on men for witholding kindnesse from him speaking not pleasing but profitable things vnto all sorts Thus true and feruent loue vnto God and men made him to deale and selfe loue and selfe respect maketh false hearted hypocrites to take a quite contrary course Here is matter of instruction for vs to imitate our Sauiour in this point Vse 2 and of a great comfort vnto such as in a zeale of Gods glory and compassion ouer the foules of men and in conscience of discharging their owne duty seeke to recompence naturall kindnesse with spirituall kindnesse and when men shew their loue vnto them in a ciuill maner do endeuour to requite it in a Christian maner as well as in the like kinde and do not suffer the faire speeches or good turnes of any so farre to dazell their eies that they cannot see or to tye their tongues that they cannot speake against those things that are amisse in them but deale faithfully with their soules in that behalfe howsoeuer they may sometimes beare the imputation of inhumanity indiscretion yet if they deale wisely and mercifully as our Sauiour did though not in the like perfection they may take comfort therein For howsoeuer ignorant and carnall mens consciences be against them yet the testimony of God and of their consciences will be for them and beare them out of all calumniations reuiling speeches that are inuented to defame and disgrace them and this shall be found true whē all men shal be proued lyars that he that reproueth when he hath iust cause and calling thereunto shall finde more fauour at length then he that flattereth And thus much for the generall doctrine Now let vs consider the words more particularly Verily verily I say vnto you yee seeke me not c. In that Christ Iesus taketh notice of the disposition and inclination of their hearts that do now follow him and intended the filling of their bellies though they pretended to seeke after the satisfying of their soules the doctrine hence to be collected is this that our Lord Iesus Christ is acquainted with the purposes of such as come to his seruices and to the meanes of their saluation He obserueth what is the principall end that they aime at Doct. 2 as we may see in this place Christ is the searcher of the heart they affoord Christ very good words and are ready to acknowledge the miracle that he had wrought and yet he doth not onely see but narrowly looke into that fleshly respect that they had in coming vnto him and tels them plainly of their hypocrisie and that with a protestation Verily verily c. q. d. I say it for a truth disproue me if you can and I auouch it againe because it is a matter of weight that you come to feed your bodies vnder pretence of feeding your soules And as he did descend into their hearts and find out their fraud and guile so doth he continually behold all the windings and turnings that are in the hearts of the sonnes of men This may appeare in the Gospell of Iohn where it is said that many beleeued in his name when they saw the miracles that he did they were moued in a sudden passion vppon the sight of such great wonders to thinke that he was the Christ but it is added Iesus did not commit himselfe vnto them he would not trust them notwithstanding the faire shew they made because he knew thē all Iohn 2.23.24.25 had no need that any shoud testifie of man for he knew what was in man he proued that they were not sound whatsoeuer others thought of them neither did he stand in need of the testimony of any that should tell him this man is vpright this man is not for he knoweth a mans heart better then himselfe doth and it may be made yet more cleare by reason that God is priuy to mens thoughts because he 1. publisheth them 2. reproueth them 3. punisheth them First Reason that he publisheth them to others is apparant in Ezek. 14 1.3 Ezekiel where the Lord telleth the Prophet that howsoeuer the Elders of Israel came vnto him He publ sheth mens thoughts and sate before him yet they had set vp Idols in their hearts howsoeuer they would haue men to beleeue that they were the holy seruants of God that they loued the word of God came to heare what he would teach them yet the Lord declareth vnto Ezekiel that their hearts were not withdrawne from Idolatry and superstition therefore that he should thinke neuer the better of them for their outward semblance of religion Secondly as he publisheth their thoughts to others so he reproueth them for the same himselfe Reproueth them Mat. 9.4 as the Euangelist testifieth When Iesus saw their thoughts he said wherefore thinke ye euill thoughts in your hearts Where it is plaine that therefore he rebuked them because he discerned the corruptnesse of their thoughts in iudging hardly of him because he had said to the man sicke of the palsie Thy sinnes are forgiuen thee And indeede what equity were it that Christ should blame men for their cogitations vnlesse he were the searcher of the heart It is indiscretion and an iniurious part for a man to find fault vnlesse he can directly proue that which he layeth to another mans charge and how much vnbeseeming the infinite wisedome and righteousnesse of Christ must we needs thinke it then to deale with any in that sort Nay he forbiddeth vs to iudge rashly and commandeth vs to iudge righteous iudgement and therefore he will much more obserue that rule himselfe Thirdly he doth correct and punish men for their peruerse and naughty imaginations and affections He panisheth them and therefore he must needes be a discerner of the same for otherwise how should he proceed according to euery mans desert And that he doth inflict punishment on men for thoughts Isay 29.15 the Prophet Isaiah sheweth when God chargeth the people that though their bodies were neare him yet their hearts were remoued farre frō him and therefore he threatneth that he will do a maruellous worke with them to wit that the wisedome of the wise should perish In their soules c. that he would infatuate them and giue them vp to blindnesse of mind and to
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
for vs. Secondly that Testament was apropriated to a few and did belong properly to the nation of the Iewes alone and if any other nations would haue their part in it they must vnite themselues vnto the Iewes but this hath a larger extent and pertaineth to all Gods elect throughout the whole world Thirdly that conueied vnto men a smaller measure of grace this offereth great plenty and store thereof Fourthly that was temporary and to endure but a while this is perpetuall and shall last to the ende of the world and thus much for the differences betwixt the old Testament and the new Now in that our Sauiour saith This is my bloud of the new Testament c. the Doct. is that Faithfull communicants at the Lord table come not onely to be refreshed at a feast Doct. 9 Faithfull communicants inriched but to be inriched by a legacy Christs will and Testament being there confirmed vnto them The particular legacies with Christ Iesus hath bequeathed vnto them are specified in the Epistle to the Hebrewes This is the Testament that I will make vnto them after those daies saith the Lord Hebr. 10.16.17 I will put my lawes in their heart and in their minds I will write them And their sinnes and iniquities wil I remember no more The substance of which couenant is this that all their sinnes shall be forgiuen and both the guilt and punishment thereof wholy remoued yea they shall not onely be iustified but also sanctified the lawes of God and his promises shall be written in their minds so that they shall haue the knowledge of them and in their hearts so that they shall haue the comfort and feeling and fruition of them they shall not onely haue interest in all Gods graces and blessings but according to their neede shall haue the vse and enioyment thereof And what treasures are comparable vnto these if we should receiue many ten thousand pounds at euery Sermon and Sacrament it were nothing to this legacy which is sealed vnto vs in the Lords Supper the worth whereof is so much the greater by how much it hath more excellent appurtenances annexed vnto it beyond that which other Wils haue for First when other legacies are paid they can be no more demanded but this is still due vnto vs it is as it were a continuall rent and the more we receiue the greater assurance haue we of a larger portion both of grace and glory Secondly whereas when men haue bequeathed any thing vnto vs we must stay for it till their breath be out of their bodies here it is otherwise when once we haue this Testament sealed vnto vs we shall haue present participation of the things therein made sure vnto vs because the Testatour is already deceased Thirdly whereas others leaue executors to performe their Wils the Lord liueth for euer so that he himselfe that made it will also execute it and therefore as it is called a Testament so is it also elswhere tearmed a couenant for the fulfilling whereof the Lord hath entered into bonds Ier. 31.31 and pawned his word and promise his truth and fidelity his oath yea himselfe his nature and all that he hath so that it is impossible he should faile in performing the lest clause therof The vse thereof shall be First for instruction Vse 1 that seeing there is such a rich treasure offered vnto worthy receiuers of the Lords Supper Luke 14 therefore we should not suffer any earthly commodities as oxen farmes or the like to keepe vs from the same Secondly here is a comfort for Gods poore seruants Vse 2 albeit they haue but a small quantity of earthly things seeing they haue such interest in Christ his Will their state is happy they haue a faire liuing and a goodly heritage the Lord himselfe is their portion and therefore though they haue not these outward things themselues yet seeing they haue the owner and giuer of them to bee theirs they are richly prouided for Christ being theirs all is theirs And as in respect of themselues so also of their children this offereth them matter of consolation Alas poore creatures say many we haue little or nothing to leaue them but haue you procured them a legacy in Christ his will if you doe so though you haue little he hath much and therefore neuer be afraid they shall be sufficiently prouided for Thirdly Vse 3 by this point all such as haue bene Cōmunicans at the Lords table may make triall of themselues whether they haue bene worthy receiuers or not hath the Lord imparted his graces vnto them haue they gotten assurance of the remission of their sinnes and the power of the word in their hearts to quell the strength of their corruptions c. if they find this in them selues they may be assured that the Lord hath graciously receiued thē into his fauor but if they find no increase of knowledge nor desire thereof no vertue of Christ to crucifie their lusts to quicken them to good duties c. they may as certainly conclude on the other side that they came vnworthily and vnpreparedly and therefore speede accordingly being sent away altogether barren and empty For concerning those that are within the couenant it is said Ier. 31.34 They shall teach no more euery man his neighbour and euery man his brother saying know the Lord they were past that for saith the Lord they shall all know me in a competent measure from the least of them vnto the greatest The end of the tenth Sermon A profitable Metaphrase vpon the Epistle of Paul to the Colossians CHAP. 1. I Paul vnderstanding that there are that go about to spoile you and to make a prey of you partly by shew of wisedome and Philosophy and partly by the beggerly Elements of the world or Ceremonies of the Iewes thought it needfull to write vnto you that according as ye haue receiued Iesus Christ at the first euen so that you would both abide and proceede further in him that you may be rooted and further built in the faith Vers 1. Paul an Apostle of Iesus Christ by the will of God and Timotheus our brother ANd that I write vnto you know that I do it with warrant for I am an Apostle of Iesus Christ and not tied to any particular congregation or to one prouince yea or to one kingdome but am an Ambassadour and haue commission to all the world Neither do I come to this charge of mine owne will or of the will of any other man but by the will of God and the same his reuealed will And albeit my authority herein be sufficient to conuince all men of the truth I write of yet for further and stronger confirmation thereof I haue ioyned Timotheus my welbeloued brother to beare record with me that in the mouth of two witnesses the truth may be more surely established Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with
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
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
blessings which we shall surely gaine by the right vse of this his holy ordinance The fifth Sermon of the Lords Supper ISAIAH 55.1 c. Verse 1 Hoe euery one that thirsteth come yee to the waters and yee that haue no siluer come buy and eat Come I say buy wine and milke without siluer and without mony 2 Wherefore doe yee lay out your siluer and not for bread and your labour without being satisfied Hearken diligently vnto me and eat that which is good and let your soule delight in fatnesse 3 Incline your eares and come vnto me heare and your soule shall liue IN the Chapter immediately going before the Prophet from the Lords owne mouth pronounceth many gracious promises vnto his afflicted Church bidding them reioice in regard of the deliuerance that the Lord should worke out for them and the many and wonderfull blessings that hee should bestow vpon them shewing them to the intent they might giue more credit vnto his words that he that made them is their husband Verse 4 and their redeemer euen the Lord of hoasts who though hee had forsaken them and scattered them for a little while yet with great compassion would hee gather them and though hee hid his face in anger for a moment yet with euerlasting mercie would he haue compassion on them and that they might make no doubt thereof hee confirmeth his promise with an oath saying as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I will not bee angry with thee nor rebuke thee viz. in wrath and displeasure and therefore hee breaketh out into a patheticall and sweet compellation saying O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the carbuncle and thy foundation with Saphyres that is I will make of thee a precious building for my selfe And as for their children he saith that they shall bee all taught of God and enioy peace and bee farre from oppression and from the feare of oppressors And howsoeuer the enemy would be stirring now and then yet saith God it shall be without mee and whosoeuer shall gather himselfe in thee against thee shall fall and that because all instruments of crueltie that could come against them were ordered by the Lord as being his by right of creation and therefore no weapons made against them should preuaile And this hee doth not appropriate to them only but saith it is the heritage of the Lords seruants which they haue right vnto in all ages Hauing thus declared what treasures were laid vp for them through the rich mercy of God in Christ hee commeth in this 55. Chap. to exhort them to lay hold of Gods gracious offer and in this exhortation sheweth 1 First what is the dutie that they must performe which is set foorth by Metaphoricall speeches taken from naturall things and applied to spirituall Hoe euery one that thirsteth come to the waters c. Signifying that as for the preseruation of their naturall life they must first haue a good appetite and then get meate and drinke to nourish and refresh them and if they cannot haue it otherwise must buy it and if it be not to be gotten at an easie rate they must be content to goe to the price of it so hee that would haue grace and haue the life thereof continued and the vigor therof increased in his soule must get an hungrie and thirstie desire after it and bee at cost to procure it though neither by siluer nor gold nor any charges of that kind as shall after be shewed 2 Secondly reasons whereby the same is enforced 1 The first whereof is drawen from the hurt that would ensue if they did not follow his direction they should misspend their mony and their labour and bee neuer the neerer to the obtaining of that which might content them Wherefore saith hee will you lay out siluer and not for bread and your labour without being satisfied 2 A second reason is taken from the benefit that they should find by attending to his exhortation to eat that which is good and to bring their soules to delight in fatnesse namely that all their needs should bee supplied and their miseries cured in briefe their soules should liue both the life of grace and of glorie Hoe euery one that thirsteth In that hee calleth none to partake of the holy things of God but those that are thus affected The doctrine is that The thirstie soule alone hath interest in the graces of God Doct. 1 and shall reape benefit by the meanes of grace Onely thirstie soules find refreshing frō Gods ordinances Those onely that feele their owne barrennesse and emptinesse and highly esteeme and heartily desire the mercies of God through the merits of Christ they onely I say haue right vnto and shall haue a portion in the same Therefore when Dauid would perswade God to bring him againe to the assemblies of the Saints where he might inioy the meanes of comfort and of saluation he vseth this as a forcible argument My soule thirsteth for God euen for the liuing God Psal 42.2 Psal 48.2 when shal I come appeare before the presence of God and againe My soule longeth yea and fainteth for the courts of the Lord c. Now the reasons of this point are these Reasons First no man hath any warrant to resort vnto the meanes of godlinesse but onely such as were before mentioned for Else no commandement Reuel 22.17 thus the Lord inuiteth men vnto him Let him that is athirst come and let whosoeuer will namely that is so qualified take of the waters of life freely so that none are bidden guests but such as haue thirstie soules Secondly none else haue any promise of speeding well if they should come for thus goeth the promise No promise Isa 44.3 I will powre water vpon the thirstie and flouds vpon the dry ground Till then we can neuer haue assurance of any benefit by Gods ordinances but when once we come with a longing heart that doth as it were gape and enlarge it selfe to take in the raine of grace as the drie ground doth to receiue the showres that fall vpon it then though we be neuer so thirstie wee shall bee fully satisfied and though wee bee neuer so drie and barren wee shall be made to flourish and grow as the grasse Verse 4 and as the willowes by the Riuers of water and that none other can grow in grace or gather any spirituall strength by the meanes it is euident in the Epistle of Peter where he exhorteth them in this manner As new borne babes desire the sincere milke of the word that ye may grow thereby q. d. You may repaire vnto the word as often as you will and giue as diligent care as you can but you shall neuer get any inward growth of grace thereby vntill you bee as sharpe set for the foode of your soules as little