such things as lie hidden in obscure and darke corners Heb. 4 13. To the same purpose is it said that all things are open and naked to his eies and that his eies are a flame of fire noting vnto vs that hee pierceth and looketh through and through euery mans heart euery mans conscience and euery mans conuersation Reasons First Reasons 1 the Lord hath vndertaken to bring euery secret thing into iudgement therefore must hee needs take notice thereof 2 Secondly See Master Cleauers Sermon on Ioh. 6. Doct. 2. where this point is more largely handled it is his office to reward euery one as he knoweth his heart and his workes and therefore must hee of necessitie search into the same for otherwise hee could not proceed like a righteous Iudge to giue to euery one an equall and perfect reward First for reproofe of those that because they are admitted by the Minister and allowed amongst men and iudged to bee Christians as men that can bee touched for no grosse sinne Vse 1 haue a very good opinion of themselues as if there were nothing else required of them but let such know Note that there must bee a second suruey and search and where the Minister ends God will begin and if they cannot hold out in the second examination and triall made by the Lord their case will bee little better then his who is found sitting at the table without a wedding garment therefore it stands men vpon to see that they bee fitly qualified before they intrude themselues into the Lords presence for he hath firie eies to looke quite through them and pure cies that can endure no iniquitie in them and therefore before they come to this great Supper they must by searching finde out their speciall sinnes and bewaile them determining to leaue and forsake them and repairing to the meanes to get strength against them Secondly for consolation Vse 2 seeing wee shall not meet the Minister onely at the Lords table but God himselfe in his own person this may comfort the hearts of those that haue examined their soules and lamented their sinnes and haue a true desire to bee reconciled vnto the Lord and to obtaine such mercies as doe belong to penitent persons they shall receiue according to their harts desire and expectation euen strength against their corruptions and temptations and freedome from or abilitie vnder all maner of crosses and afflictions for there the Lord of glory will manifest his presence in giuing to euery one as he knoweth the integrity of their hearts Earthly Kings though they bee present cannot looke on euery guest nor examine of what country or condition euery one of them is Note but the king of heauen hath an eie to euery particular person considering what they are and how affected and prepared what they did the day before what thoughts they had what praiers they make the night before and that very morning hee marketh and obserueth what their hopes are what their desires are what they expect for the present and what they purpose for afterwards in a word hee taketh particular notice of euery good thing in his Saints to reward it and of euery infirmity to helpe them out of it And saw there a man which had not on a wedding garment In that the King seeing this man at his table doth reproue him and condemne him for his want of good preparation the doctrine is that It is not sufficient to come to Gods wedding feast Doct. 3 but wee must come as fit guests for so great a banquet Fitnes requisite in Gods guestes and such a glorious presence Iudas ate and dranke the blessed bread and wine as well as Peter yet because hee had a cursed and carnall heart it was his bane and laid him more open to euery hellish temptation and made him more liable to euery curse and plague of God this was all that hee got by it Matth. 25. So the foolish virgins went to meet the bridegrome with lampes in their hands making a glorious shew and doing many things in the worship and seruice of God yet because they had not oyle in their vessels as well as in their Lampes that is had not inward graces in their hearts and consciences as well as outward semblances and shewes thereof in their carriage and behauiour therefore their lights were quickly out and when others were receiued as fit and meet guests they were reiected and excluded as vnfit an vnworthy of the Bridgroomes feast and company so that outward tearmes and colours of Religion will not serue the turne many shall crie Lord Lord who yet shall bee bid to depart from Christ Mat. 7.22.23 because they are workers of iniquitie They bragge they haue Propheced and cast out diuels and done many great works by his name but they did nothing for his name but for their owne credit or gaine or for some carnall respect or other and therefore seeking and seruing themselues the Lord esteemeth them wicked and vngodly persons and punnisheth them accordingly Now the reason of this point is because the Lord comman deth vs as well to come worthily as to come and as the praiers of the wicked are an abomination vnto him so are all other seruices of theirs to the vncleane all things are vncleane if men bee dead in sinnes and trespasses and liue vnder the power of presumptuous sinnes the things that are most helpfull and profitable in themselues are made hurtfull and pernicious vnto them so that they are thereby made more impure and more vnholy Vse 1 Sith there will be such strict examination and such a sharpe sentence of condemnation past vpon those that doe not get them wedding apparell when they come to this wedding feast this serueth to humble euery one that hath at any time come to this roiall feast without his wedding garment as euery one hath so often as he came to any of the meanes of saluation before hee was effectually called Note It was Gods wonderfull mercie that wee were not destroied in the time of the vnregeneracy for abusing his gracious and glorious presence and that hee did so patienly forbeare vs and at length put it into our hearts to put off our foule garments and to sue vnto him for white and pure raiment And albeit the Lord haue graciously spared vs yet should wee iudge our selues worthy to haue beene destroyed and be cast downe for our old sinnes lest they bring vpon vs new iudgements Secondly let vs labour to put on this wedding garment Vse 2 seeing it is so requisite and needfull for euery worshipper of God to be cloathed therewith What the wedding garment is Now if wee would know what it is the Apostle describeth it in part Coloss 3.12 Now therefore as the elect of God holy and beloued put on tender mercy c. As if hee had said sith God hath chosen you to eternall glorie in the heauens and proposed vnto you a kingdome that
you may raigne with his owne sonne therefore doe you lead such a life as becomes heires of such a kingdome and adorne your selues with such graces as may beseeme the spouse of Christ and those that are the chosen people of the Lord euen such as are called vnto holinesse and vnto whom God hath manifested his loue and seeing hee hath forgiuen you so many sinnes and doth continually passe by so many of your infirmities doe you put on tender mercy c. he reckneth vp diuers of those particular vertues whereby hee would haue them shine forth before men and first he willeth them to put on tender mercy not only to haue but to put on a mercifull heart many haue this grace which doe not put it on that is doe not stirre vp their hearts nor make them sensible of the wants and necessities and distresses of their poore brethren the bowels of compassion are not so moued within thē that they out of a fellow-feeling of their griefes doe proceede from pitying of them to releeuing of them but the Apostle would haue men so to be indued with these graces that they put them forth for the vse of others as occasion is offered The next vertue which wee must put on is kindnesse wee must not be fierce nor froward tart nor sower in our speeches or cariage but be affable and amiable in our conuersation that so we may not discourage nor discountenance those that haue to speake or deale with vs. But how may we attaine to this kindnesse get humblenesse which is the next vertue for whence commeth it to passe that men are so harsh and rough so loud and full of crying in their speeches that very true reason is because they are proud therefore the same mind should bee in vs that was in Christ Iesus who was still ready to beare with infirmities and to pray for his sorest aduersaries The next grace is meekenesse which consisteth in this that wee bee not busie and violent in our owne priuate matters but content to part with our owne right so farre as Gods glory and a good conscience doe require Another vertue is long suffering which is fitly ioyned with the former for some might say Obiect I haue shewed meekenes and peaceablenesse in my behauiour but all will not serue the turne I am still vexed with vnkindnesse and indignities and must I still put vp all yes surely you must suffer long Answ therein imitating the Lord himselfe for hath hee not borne long with you did not he spare you many yeeres before your conuersion and are you so reformed now that you neede not his long suffering and patience Oh Obiect but those with whom I haue to deale are very full of infirmities and defects Beare with them then vers 13. Answ you are not without imperfections your selfe they put you to the triall now you know not how soone you may put them or some others to the like and therefore seeke rather to mend faults then to finde faults and to helpe men out of them rather then to bee imbittered against them for the same But there is a quarell betwixt vs and what shall wee make of that The Apostle telleth you how to make briefe worke how to make the best cheapest most Christian end of all controuersies that is freely to forgine one another Obie Obiect But who could euer put vp such wrongs and sit downe by such iniuries Answer Answer Christ Iesus could and therefore it is added Euen as Christ Iesus forgane you euen so doe ye There is none of the elect of God but must be driuen to confesse that our Sauiour hath passed by farre greater matters in him then hee can doe in any man yea and doth so still euen euery day and houre or else it would goe full ill with him which being so they would not sticke to forgiue and forget one anothers trespasses and offences of what kind and of what degree soeuer These vertues if wee can get and exercise it is certaine that we haue the wedding garment and therefore may boldly and comfortably stand before him that hath pure and fiery eies for say that he hate all iniquitie as indeede hee doth with a deadly hatred if we do so too God and we are of one mind and of on side he will neuerlay any of our sins vnto our charge Thus haue wee heard what the wedding garment is now it is further to be considered Who must bestow the wedding garment Reuel 19.7.8 how we may come by it and the way is to goe vnto Christ Iesus for it for his spouse must be cloathed and decked by himselfe who is the Bridgrome and therefore he exhorteth the Church of the Laodiceans that was poore and miserable and blind and naked to buy of him white raiment Reu. 3.17.18 which is the righteousnesse of Saints Renel 19.8 that their filthy nakednesse might not appeare but bee couered through the righteousnes of Christ which maketh vs as righteous heere Psal 31. as we shall bee when wee come to heauen though we cannot see it so clearely nor apprehend it so fully Now we see where it may be bought the next question will be how it must be bought And for answer thereunto How it must bee gotten we must know that three things are to be performed The first is Put off our ragges that we must put off our owne filthy and ragged cloathes to wit our sinfull and corrupt natures and our bad and vile conuersation as the Apostle willeth the Ephesians Cast yee offeoncerning the conuersation in time past Ephes 4.22 the old man which is corrupt through the deceiuable lusts This then is the first dutie by sound and hearty repentance to make a riddance of all grosse sinnes and to purge our selues as much as possibly we can from all infirmities for certaine it is that the wedding garment can not be obtained vntill wee bee fit for the same The old man and the new will not agree together Wherefore when the Prophet Isaiah exhorteth men to come and buy Isa 5.5.7 c. he saith Let the wicked forsake his waies and the vngodly his own imaginatiōs c. now then we forsake them when with purpose of heart wee cleaue vnto the Lord and depart from iniquitie and that is as farre as any man huing can goe to intend and desire to doe all good duties and to leaue the contrarie euils The next thing required of him that would buy this white raimēt is Desire it that he must much esteem and desire it for the thirstie soule alone shall be satisfied with good things Now that we may get this spirituall affection Isa 55.1 we must labor to haue a sight of our miserable estate while we are naked and destitute of this raiment and of our happy case when we shal be adorned therwith which being well considered of will make vs more to affect it then all the treasures of
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
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
our corruptions By the law of God psal 119.59 which is the true touch-stone examining our selues by euery commandement that so wee may discerne if not all yet the most part of the corruptions of our soules and errors of our liues and for our more orderly proceeding herein we may vse this direction following wherein are set downe the chiefe heads of most of the sinnes against euery commandement Sinnes against the first Commandement 1 ATheisme which is If any desire prooues of Scripture for these particular sinnes mentioned he may vse the helpe of M. Dods booke on the commandements or of the True watch where many of these are touched when men either thinke there is no God or liue as if there were no God 2 Idolatrie which is the hauing of a false God 3 IgnoraÌ„ce vncapablenes of knowledge errors heresies 4 Forgetfulnesse of good things especially of those that most concerne vs and chiefly at that instant when we should make vse of them 2. Remembring of euill things especially of those that may most corrupt vs and chiefely then when wee should be most free from the thought of them 5 Vnwillingnesse vnto good things principally to the best readinesse vnto and wilfullnesse in euill especially the worst 2. Impatiencie vnder crosses 6 Distrust of Gods power mercie c. promises and prouidence whence carnall feares are wrought and cherished and the true feare of God is expelled and banished 7 Presumption vpon Gods mercie 8 Carnall confidence in wit learning wealth strength friends c. thinking our selues the better or safer simply for them whence ariseth pride and securitie 9 Too much loue of euil as also of our selues our friends our pleasure profit credit c. 2. To little loue of God and of goodnesse of Gods seruants and seruices 10 Hatred of God and goodnesse 2. Want of hatred against our owne and others sinnes 11 Abundance of worldly sorrow shame and discontentment 2. want of spirituall griefe and indignation against our owne and others transgressions 3. Not lamenting for the calamities of Gods people priuate or publike 12 Immoderate carnall mirth too little spirituall ioy 13 Hardnes of heart benummednes of Conscience or hellish terrors and accusations proceeding from doing things either without or against the rules of the word Sinnes against the second Commandement 1 BAse and vnwarranted conceits of God as when wee frame any image of him in our minds 2 Worshipping of images 3 Adoration of Angels or Saints obseruing holy daies in deuotion to them swearing by them c. 4 Approbation of Idolatrie by presence speech gesture silence keeping of superstitious relikes and monuments keeping companie with Idolaters c. 5 Neglect of any of Gods ordinances as of preaching hearing reading meditation conference the vse of good bookes and of good companie of priuate and publike praier fasting making of vowes c. 6 Superstitious fasting rash vowes breach of lawfull vowes abuse of lots c. 7 Want of sorrowe for being borne of Idolatrous forefathers Sinnes against the third Commandement 1 PRofession ioyned with profanenesse whereby Gods name is dishonoured 2 Abusing of Gods word by 1. fruitlesse speaking of it 2. framing iests out of it or against it 3. maintaining of sin by it 4. applying it to charming c. 3 Abusing the names or titles of God 1. By admiration as by saying in our common talke ô Lord oh Iesus c. 2. by cursing c. 4 Swearing vainely outragiously falsely c. 5 Blaspheming 6 Taking a lawfull oath without due reuerence and consideration 7 Praying without faith feeling reuerence feruency not waiting for an answer c. asking euill things aiming morein our requests at the releeuing of our necessitie then at the aduancement of Gods glorie 8 Hearing reading meditating conferring singing of Psalmes and receiuing the Sacrament without preparation attention reuerence delight and profit 9 Light passing ouer of Gods great workes of creation preseruation redemption as also of other his mercies and iudgements 10 Abuse of our Christian libertie to the hardening insnaring peruerting or iust greeuing of any Sinnes against the fourth Commandement 1 NEglect of preparation for the Sabbath before it come and of fitting our heartes for holy seruices when it is come 2 Profane absence from or vnfruitfull presence at Gods ordinances 3 Excessiue eating and drinking which causeth drunkennesse and vnfitnesse for Gods worship 4 Doing any ordinarie worke of our calling 5 All recreations which distract 6 Vaine and worldly speeches and thoughts 7 A secret desire that the Sabbath were ouer 8 Neglect of calling our selues or others to a reckoning after holie exercises 9 Giuing libertie to our selues in the night before the whole Sabbath be ended Sinnes against the fifth Commandement Sinnes of all inferiours in respect of their superiours 1 VVAnt of reuerence inward or outward 2. Neglect of praier 3. and of humble submission Sinnes of all Superiours 1 Want of loue 2. Failing in praier 3. and in giuing good example Sinnes of Children in respect of their Parents 1 Disobedience 2 Murmuring at their parents corrections though vniust 3 Contemning of them for any defect of body or minde 4 Vnthankefulnesse in not releeuing them not standing for their deserued credit c. Sinnes of Parents 1 Negligence in not instructing their children betime 2 Not correcting them till it bee too late or doing it with bitternesse without compassion instruction and praier 3 Giuing them ill example 4 Neglect of bringing them vp in some lawfull calling 5 Not bestowing them timely and religiously in mariage 6 Light behauiour before them and too much familiaritie with them whereby they become vile in 〈◊〉 eies 7 Louing beautie or any outward parts more then Gods image in them 8 A sin peculiar to the mother is reâ—â—sing to nurse them Seruants sinnes inrespect of 〈◊〉 â—ouernours The three first sinnes of childreâ— may be in seruants as also these that follow 1 Idlenesse in their calling 2 Vnthriftinesse and vnfaithfulnes in dealing with their Masters goods and affaires 3 Stealing priuy defrauding of them c. 4 Eie-seruice Diuers sinnes of Parents are found in Masters as also these that follow 1 Vnaduised entertainement of sinfull seruants 2 Not vsing religious exercises with them not admonishing nor correcting them or doing it in an ill manner greeuing more when they faile in their businesse then when they are slacke in Gods seruice 3 Not recompensing their labours by giuing them a due reward when they are with theÌ„ when they part froÌ„ them 4 Neglect of them in sickenesse vniust stopping of their wages for that time 5 Not releeuing them if they be able in their age who haue spent their youth in their seruice Sinnes of the wife in respect of her husband 1 Failing in reuerence which appeareth in froward looks speeches or behauiour 2 Disobedience in the smallest matters Sinnes of the Husband 1 Not dwelling with his wife 2 Neglect of edifying her by instruction and example 3 Denying her comfortable
maintenance and imploiment Sinnes common to them both 1 Want of loue 2 Bewraying one anothers infirmities discouering each others secrets 3 Ielousie 4. Contention Sinnes of the people in regard of their Ministers 1 Disobeying and opposing against their doctrine 2 Denying them competent maintenance 3 Not standing for them when they are wronged Sinnes of Ministers 1 Slackenesse in preaching 2. Vnprofitable or hurtfull teaching 3. Giuing ill example Sinnes of Subiects 1 Rebellion 2. refusing to pay dues Sinnes of Magistrates 1 Carelesnesse in establishing and promoting true religion 2. of maintaining peace and prouiding that malefactors may be punished and wel-doers be incouraged Sinnes of Inferiours in gifts or age 1 Not acknowledging nor reuerencing nor imitating the graces of their Superiours 2 Despising of the aged Sinnes against the sixt Commandement 1 RAsh anger enuy hatred malice 2 Brawling reuiling threatning and prouoking of others 3 Fighting 4 Cruelty in punishing oppressing c. 5 Murdering of our selues or others or consent thereto 6 Immoderate worldly sorrow neglect of Physicke of wholesome diet and exercise surfeting and drunkennes all which are enemies to the health and life of man 7 Cruelty to our owne or others soules Sinnes against the seuenth Commandement 1 ADulterie fornication incest rape Sodomie 2 Al wantōnes secret or open alone or with others 3 Nocturnall pollutions lustfull dreames c. 4 Vnholy mariages in regard of religion age neerenes of blood want of parents consent c. 5 Abuse of the mariage bed not obseruing the time of natural separat ō Leu. 18.19 solemne humiliation 6 Nourishing of the causes and occasions of wantonnesse as impure lustes surfeting drunkennesse Idlenesse lascruious apparell society with lasciuious persons leaud bookes songs or speeches wanton lookes pictures stage-plaies dancing dalliance c. 7 Wearing apparell contrarie to our sexe 8 Vnlawfull diuorce Sinnes against the eight Commandement 1 COuetousnesse and all desire of our neighbours goods albeit through feare or shame wee cannot get them 2 Church-robbing 3 Robbing of our selues by wastefulnesse in diet apparell gaming c. by idlenesse vnaduised suretiship nigardlinesse c. 4 Robbing of others taking away the smallest things 1. by fraude 2. vncharitable inclosure 3. dealing wrongfullie with the goods of the deceased 4. deceite in buying and selling 5. withholding either things committed vnto vs or things found lent earned or otherwise due 5 Not making of restitution 6 Counselling or consenting to others in theft Sinnes against the ninth Commandement 1 False-witnesse-bearing in publike or priuate or consent thereunto 2 Raising spreading abroad or listening to false reports of tale-bearers 3 Rash suspition hard iudging interpreting things in the worst sense 4 Aggrauating and discouering others infirmities without care of their credit others edification or our owne good 5 Flatterie 6 Lying though in iest or to a good end 7 Boasting 8 Iniurious charging of our selues to be hypocrites in time of temptation 9 Want of care of our owne and others good name that God might haue more glory The breach of the tenth Commandement by MVltitudes of euill thoughts and motions against our neighbours and scarcity of such as are good When wee haue attained to a particular sight of our many and greeuous iniquities and transgressions what is further to bee done of vs We must labour to bring our hearts to true sorrow and contrition for the same 2. Godly sorrow What vse is there of that It is very requisite in diuers respects See the Sermon on Isa 1. Doct. 1. Iam. 4.8.9 Iere. 4.14 Ioel. 2.13 Zach. 12.20 Chron. 13.1 it beeing a speciall meanes to purge our soules from the pollution of sinne to moue the Lord to haue compassion on vs and plentifully to poure downe his mercies vpon vs without which it is certaine there is no sound repentance in vs nor mercy to bee expected from our God Sith it is so necessarie shew mee how it may be gotten First we must beseech the Lord from whom proceedeth euery good and perfect gift to worke it in our hearts Secondly wee must vse all good helpes to stirre vp our selues thereunto as 1 To call to minde the multitude Neh. 9. Psal 51. and grieuousnesse and offensiuenesse of our sinnes together with our long continuance therein aggrauating them by euerie circumstance to make them more odious to our soules 2 To goe to the house of mourning and to make vse of euerie stroake of God Eccles 7. as well vpon others as our selues 3 Not only with pacience to endure but with earnestnesse to intreate and with gladnesse to accept of the helpe of such as haue broken hearts themselues and so are more able and skilfull to pierce and wound the soules of others 4 When by our owne sifting and others faithfull dealing our hearts are touched with some remorse let vs seriously and throughly ponder vpon the infinite mercie of God the father in giuing his sonne and of Christ Iesus in giuing himselfe for vs who by reason of our sinnes were deadly enemies vnto him the consideration whereof cannot but moue our hearts to relent vnlesse they be altogether flintie and hard as an Adamant When our bearts are touched with inward griefe for our speciall corruptions what is to be done in the next place We must bring them in an holie confession before God 3. Confession Prou. 28. See the 13. Sermon What motiues are there to induce vs so to doe Diuers for 1 Without this there is no promise of pardon of sin Doctr. 2 nor indeede any godlie sorrow 1. Iohn 1 9. 2. Sam. 24.12 or sound repentance for sinne 2 This is a souereigne preseruatiue against relapses as may be seene in Dauid Peter and Paul 3 This is an effectuall meanes to quicken our heartes vnto praier Dan. 9.19 Nehem. 1.5.6 4 Hereby God is much glorified in his Truth Mercie and Iustice Iosua 7.19 Seeing this acknowledgment of sinne is so needfull declare how it must be performed These rules must bee obserued therein First that it proceed from a good roote Viz. 1 From an vtter hatred of sinne not from wearinesse vnder the crosse as in Pharaoh nor from some sudden passion as in Saul 2 From hope of mercie for if that be wanting 2 Sam. 14.12 wee shall neuer rest on God for pardon Secondly that it be made in a good manner Viz. 1 Hartilie and sincerely not coldly and hypocritically Ier. 31.19 2 Particularly and with enumeration of our speciall and most beloued sinnes as in Paul and Ezra What will follow vpon such a confession A desire of generall reformation and a full purpose to abandon the allowance of euery infirmitie and the practise of euery grosse sinne Reformation See the Sermon on Prou. 28. How may this reformation be attained vnto 1 We must constantly and carefully auoid all the occasions of sinne Doct. 3 and be most iealous of our selues where wee are most prone to be ouertaken Act. 19.18 Isa 1.16 2 We
in him and is not the second Adam as able to conuey his vertues into mee as the first Adam was to conuey his corruptions why then should I not seeke to him in assurance of obtaining strength to doe and suffer whatsoeuer hee will haue me yes Iohn 15. I will runne vnto him and craue power and abilitie from him and asking I shall obtaine for he hath said it that will neuer falsifie the least part of his truth May it not then be concluded if immediatly vpon the receiuing of this Sacrament we grow worse then we were before that we came vnworthily thereunto Yes verily if we be indeede worse and not in our owne conceite onelie it is sure that there was some sinne or other vnrepēted of lying vpon our consciences which caused Gods ordinance to be ineffectuall Indeed the worthiest receiuers in their owne imaginations and through Satans false suggestions seeme vnto themselues to be worse when in truth they are not so because they feele their corruptions stirring more violently and temptations rushing vpon them more fiercely then euer before but this is so farre from being an argument of vnworthy receiuing that if they set thēselues to resist in this combate there can be no more euidēt testimony of their worthy receiuing for now that their sin hath had a deadly blow it beginneth like a madde bull in the same case to rage more furiously and Satan being dispossessed of his holds plyeth his businesse with new and fearefull assaults and therefore such haue no cause at all to be dismated but rather very great cause to bee comforted But will some say what shall I thinke of my selfe in this matter when I finde that whereas I resolued vpon new obedience I come still farre short of that which I am desirous to performe You neede not discourage your heart for all this the sight of your imperfections argueth that your eyes are more inlightned then in former times and that you haue gotten an humble and lowly conceit of your selfe and your good deeds which are things very pleasing vnto God neither doth hee require such strict obseruation of the commandements See the Sermon on Isa 1. as that we should obey them in perfection but onely that wee should consent in our hearts Doct. 8 and labour in our practise to yeeld obedience thereunto which if we can doe the Lord will graciously accept of vs See the Sermon on 2. Chron. 30. and of those duties which we performe seeing that we faile not in the substance of his seruice Doct. 3 but onely in some circumstances and that full against our willes The first Sermon of the Lords Supper PROVERBS 28. VER 13. Hee that hideth his sinnes shall not prosper but hee that confesseth and forsaketh them shall haue mercy THe drift and purpose of these words is to stirre vp all men to true repentance whereunto that they might be the sooner induced and therein better directed hee sets downe First the danger of impenitent persons whose propertie is to hide their sins concerning whom he pronounceth that they that hide their sinne shall not prosper so long as sinne is couered it prospers in the soule and so long as sinne thriues in the soule there can bee no true prosperity in the state either for inward or outward things Secondly the happinesse of penitent persons they shal finde mercie whatsoeuer their iniquities haue beene they shall bee receiued into Gods fauour and finde all the frutes thereof so that they testifie the soundnesse of their repentance by the performance of these duties following to wit That they come to a plaine and syncere confession which is opposite to the former hiding and Secondly that they grow to a generall reformation in these words and forsaketh them Verse 13. Hee that hideth his sinne shall not prosper c. From these words this doctrine euidently ariseth that the harbouring and hiding of sinne Doct. 1 Hiding of sin hinders mercie hinders vs from all true prosperitie and mercie Wheresoeuer sinne hath intertainment in the heart sound happinesse is as farre from that partie as hee himselfe is from vprightnesse and goodnes God neuer castes away his kindnesse vpon them that endeauour not to cast all sinne out of their soules psal 32. This point is made cleere vnto vs in the Psalme where the Prophet describing a righteous man and shewing that he he alone is a blessed man sets him out by this that in his spirit there is no guile verse 2. Thereby implying that guilefulnes and blessednes neuer goe together He that with a false heart fauours himselfe in any sinne hath obtained pardon for no sinne neither is he purged from any sinne what shewes soeuer he may make to deceiue himselfe and others And therefore all his iniquities shall be charged vpon him the least of which is sufficient to make him accursed and then how farre such a one is from happines and true prosperitie any one may iudge that hath the spirit of discerning and this point Dauid in that Psalme makes plaine by giuing an instance in his owne person He was no hypocrite indeede yet had hypocrisie at that time a great place in his heart and thereupon hee begins to hide his sinne and to inuent shiftes and deuises to couer the same verse 3. but what followed heereupon When I held my tongue saith hee to wit from confessing my sinne as afterwards by his contrarie practise it is apparant my bones consumed c. There hee shewes in many words what perplexitie hee was in when he was negligent in searching out his corruptions and his heart had made a kinde of confederacie with sin that howsoeuer he was not vtterlie excluded from right to Gods fauour and true felicitie yet for that time hee could haue no sound feeling nor comfort of it till hee betooke him to true and heartie confession but then all was helped and remedied as in that Psalme it followeth Then I acknowledged my sinne vnto thee verse 4. neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou for gauest the punishment of my sinne To this same purpose there is a heauie threatning denounced against this diuelish cunning and craft in couering of sin by the Prophet Isaiah Isa 29.15 Woe vnto them that seeke deepe to hide their counsels from the Lord c. they that haue such skill and arte to hide their wickednesse in the darke and to carry badde matters couertly and closely what doe they get by it they thinke thereby to haue the credit and reputation of wise men deepe polititians but the curse of God belongs vnto them which there is denounced against them that shal pursue them and his hand shall finde them out with all their wretched and sinnefull plots and deuises which they haue hatched in the secrets of their braines and thought to keepe close from God and men and he shall bring to nothing
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
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
surprise them that all such boasting hath beene vaine and that true repentance consistes in a change of the life without as well as of the heart within and then if they haue not forsaken their sinnes they shall be in danger and in feare to goe from the pangs of death to the paines of hell In the second place Vse 2 seeing it is so dangerous to make semblance that wee are touched with repentance for our sinnefull courses when we proceede not to a reformation of the same Meanes to attaine to reformation therefore it behooues vs to vse all good meanes whereby we may attaine to this reformation such as are these that follow 1 First Auoide the occasions of euill wee must constantly and carefully auoide all the occasions of those sinnes which we pretend that we haue been humbled for If one would not be a gamester any more let him auoide the company of gamesters if one would not bee ouertaken with incontinencie and intemperancy or the like let him neuer frequent such places nor associate himselfe with such persons as that any temptation should by such meanes be offered vnto him Our nature is as tinder Our pronenesse to sinne if others doe but cast the least sparke vpon vs wee are in danger to take fire presently and therefore as we will not set flaxe or any such combustible matter neere the chimney for feare of the worst so let not vs aduenture to thrust our selues into any place where there is perill of infection but be iealous of our selues in eschewing all inducements as vnto any so especially vnto our owne sinnes and those vices that we are most prone vnto Secondly as we ought to forbeare all meanes of euill so we must vse all meanes of goodnesse Vseal meanes of goodnesse not one or two of the meanes but euery one of them in their places for otherwise if we refuse all of them or any of them it is a righteous iudgement of God that wee should liue and die in our sinnes Therefore let vs giue our selues to reading if we can to heareing if wee cannot read idest meditate on the word chieflie on such places as make most against our owne corruptions fast pray receiue the Sacrament and then vsing these meanes conscionably wee shall finde that euerie one of them will worke some grace and minister vnto vs strength and vertue against our speciall sinnes Thirdly if at any time we be ouertaken by infirmitie as who is not often Bewaile infirmities speedilie Iames 3.1 Note for in many things we offend all let vs lament bewaile our offences and that presently vpon the committing of them for if sinne bee quickly and hartely lamented the course thereof will be speedily staied and we shall gaine by an infirmitie which is by that means soundly healed For our experience of our owne weakenesse and so our humilitie will be increased our discerning of the subtilties of Satan and the deceitfulnes of sinne and our care and watchfulnesse to resist it hereafter will be thereby augmented Fourthly and lastly Couenant with God to fight against our master sinnes if none of these meanes will serue the turne wee must binde our selues by a solemne vowe and couenant to labour and striue against our principall and most dangerous corruptions and to abandon them whatsoeuer becomes of vs. And though we may be tempted and that often and strongly yet we must resolue by Gods grace neuer to yeeld vnto them againe If we could thus earnestly set against our sinnes satans assaults would bee nothing so strong for if we did manfully resist the diuell Iam. 4.7 hee would fiie from vs like a coward and his instruments seeing vs resolute would haue no heart to meddle with vs and if we should fall once or twice afterwards the breach of our vowe would so peirce and wound our hearts Note that it would make vs much stronger against new assaults And the true reason why the diuell is so violent in tempting and wee so weake in resisting is because wee hang off Note and halt betweene two opinions as it were and haue such faint resolutions of forsaking our sinnes and doe so seldome and sleightly make couenants for the repressing of them Thirdly Vse 3 this is for exceeding great comfort vnto those of Gods children that haue attained to such a measure of sound godlie sorrow that for their great and grosse sinnes they haue by Gods mercie left them all so that they would not commit them againe for a thousand worlds This is an infallible token of an vpright heart and such may be sure that they haue a portion in the mercies of God which hee promiseth to his chosen people Oh Obiect but they finde many passions and infirmities still Be it so Ans yet if they cease to loue them and to giue intertainement vnto them all is well For presumptuous and offensiue euils we must cease to practise them But for humane frailties it is impossible that the most penitent man should bee freed from them How to discerne that our sinnes are but frailties If our hearts checke vs and wee desire to haue others reprooue vs and vse the meanes before set downe whereby more grace may be euerie day conueied vnto vs though wee be ouertaken many times as a bird in the snare before wee bee aware and haue a sudden flashing in our affections that is readie to shew foorth it selfe in our outward actions yet our hearts are sound and sincere notwithstanding neither should we keepe from our soules that comfort which doth belong vnto vs. Shall finde mercie Heere is the promise of God vpon our obedience and this we may be assured of Whence the Doctrine is Doct. 4 That whatsoeuer we haue beene Mercie for the Penitent or whatsoeuer our sinnes haue beene if wee can bring confession and reformation wee shall finde mercy God will pittie vs and haue compassion vpon vs. as the word signifieth 1. First Wherein it consists that wee shall neuer bee vnder the bondage of it any more 3. Thirdly the Lord will accept of vs and of our seruices and make all the meanes comfortable and profitable vnto vs. When we come to the ministery he will write his Lawes in our hearts When we come to the Sacrament wee shall not onely receiue the blessed bread and wine but we shall haue communion with the sonne of God When wee offer vp our praiers 1. Cor. 10. God will heare in heauen and haue mercie vpon vs and fulfill our hearts desire All these things are promised in the couenant set downe Ezek. 36.25 and Iere. 31.31 as also Isa 1.18 which text is handled in the next Sermon and therefore to that place the larger handling of this point shall bee referred Onely a word or two for the vse of it Which is for very great consolation vnto Gods seruants Vse who neede not to bee discouraged by any of their former sinnes but may make full
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
seale of the eternall couenant and come to the word to heare the promises of life and yet depart without all comfort and assurance of Gods fauour because they came not with teares for their transgressions and rebellions against the Lord nor with that piercing sorrow which would goe as neere them and bee as effectuall in them as if they shed abundance of teares because wee will not doe the lesser which belongeth to vs God will not doe the greater which pertaineth to him Secondly Vse 2 seeing God would haue all to wash the best as well as the worst let vs be instructed if wee would haue fellowship and communion with God to search our hearts to the intent wee may finde out the hidden corruptions thereof and bewaile the same with a sound and earnest lamentation And then if wee doe but aske mercie wee shall haue it otherwise not For if one of our children haue fallen into some great and grieuous fault wee will not forgiue him till he first humble himselfe as the Prodigall sonne did if there bee in him no remorse for the offence committed but hee continue proud and stubborne still the father should spoile his child if hee should shew him fauour the best course hee can take with him then is to carrie a heauie countenance towards him and a strait hand over him that so hee may recouer him and saue his soule and euen in like sort will God deale with vs where hee loueth most hee will checke and rebuke most till they grow to that reformation which hee requireth and aimeth at in their correction Now to the end wee may the better get this holie affection of sorrow into our hearts Meanes wee must vse all helps needfull for this purpose And first because it is a supernatural worke Pray for it we must intreate the Lord according to his promise Zach. 12. to put his spirit into vs and thereby to mollifie our stonie hearts as hee hath couenanted Ezek. 36. otherwise wee may toile out our selues in vaine and after a long and tedious strife bee as farre nay farther from a tender heart then wee were at the beginning Secondly as wee must craue assistance from heauen so wee must vse the meanes that God hath appointed namely 1 First to call to minde our many and great offences against his maiestie Aggrauate our sinnes and to lay before our eies in as particular manner as we can our corruptions both originall and actuall before and since our callings considering how grieuous they haue beene many of them being commited against our knowledge and consciences yea and couenants made vnto the Lord for the resisting and forsaking of them Further we are to recount with our selues of how long continuance they haue beene how offensiue how pernicious and infectious to others how many we haue poisoned by them of whose recouery wee are altogether vncertaine some of them for ought wee know to the contrarie being already in torments in hell fire for the sinnes whereinto wee haue drawne them and others perchance likely enough to goe the same way after them if the Lord doe not in mercy preuent them by his grace c. These and the like meditations will cause our hearts if they bee not past sense and feeling somwhat to relent Thus did Nehemiah aggrauate their sinnes that liued in his time Neh. 9. and so did Dauid his own corruptions endeuouring in many words to make them odious in his owne eies Psal 51. acknowledging that hee was conceiued in sinne which was the fountaine of all and brought foorth in iniquitie that God requireth truth in the inward parts but hee had beene hypocriticall and false-hearted that God had taught him wisdome in the secrete of his heart but hee had put that out of his consideration and cast it behind his backe when it should haue restrained him from all those ill courses that hee tooke These and many other circumstances are either plainely expressed or by consequent necessarily implied in that 51. Psalme whereby hee labours to set out the hainousnesse of his offences that his own soule might abhorre them and all the world might see his vtter detestation of them Another excellent meanes is not onely with patience to endure Suffer admonition but with earnestnesse to intreate the admonitions and reproofes of those which haue beene and are acquainted with our courses for wee are so full of selfe-loue that others may easily discerne more euill in vs then wee can espie in our selues and those of all other are the best and most faithfull friends that will mercifully and wisely though sharpely and roundly tell vs of our faults as Nathan dealt with Dauid when his heart had beene a long time hardned by lying in sinnes vnrepented 2. Sam. 12. which priuate admonition of his as wee may obserue was a more effectuall meanes for his rousing out of that dead slumber then any or all the publike ordinances of God as the sacrifices of the Law and Sermons of the Prophets c. which all that while hee had frequented And sometime it is found by experience yet still that a wholesome Note and sound and wise reproofe of a Minister of God or some Christian friend in priuate throughly set on and effectually applied hath done that through Gods blessing that many holy and excellent Sermons could not effect and bring to passe for the reclaiming of diuers from the by-paths of iniquitie wherein they had a longtime wandred and gone astray Which is not spoken as if this priuate dealing were to bee preferred before Gods publike ordinances but that wee may haue each of them in due estimation that as we should not despise Prophecying 1 Thes 5.10 Heb. 13.22 but suffer the words of exhortation in the assemblies of the Saints so we should admonish one an other and be admonished one of an other Heb. 3.13 dailie in priuate lest any be hardned through the deceitfulnes of sinne 3 In the next place Meditate of Gods infinite mercy in Christ when wee by our owne searching and examination and by others plaine and faithfull admonition haue found out a great sea of our corruptions then let vs inwardly and seriously ponder vpon the infinite mercie of the Lord our God in giuing vs his dearely beloued sonne and the inconceiuable loue of the sonne in submitting himselfe to become a ransome for vs and that without any intreaty desert or desire on our parte yea euen then when wee were his mortall enemies This was it that caused them in the 12. of Zacherie so to mourne and lament because they considered what Christ had suffered in their behalfe And this should breake and melt our hearts as it did theirs that wee wounded and pierced our deere Sauiour by our transgressions for the Chastisement of our peace was vpon him Isa 53.5 and by his stripes we were healed If he would shedde his precious blood for vs why should we thinke it much to shedde
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
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
by desert in regard of our great and greeuous offences that so being poore in spirit wee may sigh and cry for grace whereas those that are proud in spirit care not for it We see this by common experience that the perceiuing and feeling of greeuous and dangerous diseases and distemperatures in the bodie will driue men to the Physitian to intreat for physicke that so their sicknesse may be cured and in like sort the discerning and descrying of the lothsome and noisome corruptions wherewith our soules are infected and indangered will driue vs vnto the Lord to craue mercie and grace from his owne meanes that our iniquities may bee fully pardoned and our sinfull nature soundlie healed For when nothing is more irksome vnto vs nor more feared of vs then sinne then nothing is more desireable with vs nor more desired of vs then grace Especially if in the third place wee consider the excellencie thereof how it bringeth with it freedome from all euill Consider the excelency of grace both from the guilt of sinne and from the punishment of sin and withall the enioyment of all blessings needfull for body or soule for this life or that which is to come If I say the setled meditation hereof doe once sinke into our hearts it cannot but set our affections on fire with an ardent and earnest desire of the same Nothing makes vs so weake and cold in hearing the word or communicating of the Sacrament as that wee haue not sufficiently tasted how good the Lord is And thus much of the meanes of getting a spirituall appetite Now it followteh Come I say buy wine and milke And verse 2. Eat that which is good and let your soules deligt in fatnesse The drift of all these borrowed speeches is to shew that God offereth vnto and will bestow vpon the faithfull that seeke vnto him such spirituall good things as shall much comfort and refresh their hearts and make their soules as it were fat and well liking Whence ariseth this doctrine Doctr. 2 that Whosoeuer commeth to Christ Iesus in the religious vse of his ordinances All the wants of the faithful supplied by Christ shall haue all his wants supplied be they neuer so many and neuer so great Are they thirstie hee hath water of life for them Are they hungry hee hath all variety of dainties to refresh them Are they babes here is milke to feede vpon Are they strong men yet wearied out with afflictions and temptations here is bread that wil strengthen their fainting hearts Are they heauy and pensiue here is wine to glad their sorrowfull hearts In a word Christ Iesus hath plentifull prouision of all sorts and would haue vs eat that which is best for vs commanding that our soules should delight in fatnes and in the good things that hee offereth vnto vs. This doctrine is further illustrated and proued vnto vs out of Ezekiel Ezek. 34. where the Prophet hauing sharpely reproued the shepheards of Israel that fed themselues and not their flocks that did not strengthen the weake nor heale the sicke c. hee promiseth that God will set a shepheard ouer them euen Christ Iesus verse 23. who should performe these two things viz. feede his sheepe and bring them to their rest then hee vndertaketh in all casualities to looke vnto them I will saith hee seeke that which is lost c. where obserue how hee frameth his remedy to their necessitie some haue lost themselues and as silly sheepe would wander vp and downe and neuer returne to their shepheard againe but become a pray to the enemies of their soules those he wil seeke and not loose any of them whom he hath so dearely bought Some are as it were driuen away by strong corruptions and violent temptations those hee will bring againe though they be caried neuer so far Others haue been crushed and broken with many sorrowes and miseries euen with one breaking vpon another by reason of their owne sinnes those he will bind vp and cure all their wounds Others againe are weake and full of imperfections those hee will strengthen by the power of his might and at length make them strong men in Christ So that wee see euery one according to his need shall receiue comfort and reliefe from him and there are reasons hereof The first is taken from the infinite power of Christ Reasons whereby hee is able to saue and to succour his people whatsoeuer their estate bee If the first Adam being onely man Hee is able were able to destroy and ouerthrow all mankind then much more is the second Adam being God and man of sufficient power to recouer his elect especially seeing that the meanes he vseth are farre more forcible to repaire our breaches then Adams meanes were to make them and more effectuall to worke out our happinesse and saluation then his were to procure our miserie and destruction The second is taken from his readines being euery whit as willing as he is able to do this for vs. He is ready As God the father gaue him a charge so he vndertooke it and accomplished the work which hee gaue him to doe Iohn 17.4 it was his fathers will that he should saue his people and hee willingly performed whatsoeuer was required of him in that behalfe and therefore before hee yeelded vp the ghost hee vttered these words It is finished Iohn 19.30 signifying that hee had gone thorow with that painfull worke which the Lord had imposed vpon him now hauing done the greatest for vs hee will not faile vs wee may bee well assured in smaller matters which depend vpon the former Thirdly hee is also infinite in wisdome and therefore able to finde out the best way He is infinitly wise and to determine of the fittest time withall other circumstances to releeue and comfort vs. There is many times such confusion in the minds such hardnesse in the hearts such blemishes in the names such weaknesse vpon the bodies and such wofull breaches in the estates of Gods seruants that no man nay nor all the men in the world know how to redresse the things that are amisse but if it please our Lord Christ Iesus to take the cure in hand nothing shal be found too difficult for him but that which seemeth impossible in the eie of reason shall appeare not onely possible but very easie vnto him and therefore in all these respects it must needs be a certaine truth that those that seeke to him and waite vpon him shall in due season bee receiued by him Which may be an incouragement vnto vs Vse 1 whatsoeuer our wants and necessities be to make Christ our refuge and to flie vnto him for a supply if wee come to wisedomes feast wee shall finde all things prepared that may bee for strength or for delight Prou. 9.2 if wee bee hungrie our Sauiour will satisfie vs with good things and neuer send vs emptie away if wee be babes hee hath