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
Micah 7.8 there is none that can take more delight in following after their recreations and pleasures that doe most affect them then the Lord doth in shewing himselfe fauourable vnto those that seeke mercie and grace from him in thevse of his ordinances If yee consent to obey Obiect The next thing that might hinder and dismay them from turning vnto the Lord by sound repentance is that he is so holy and righteous and his law so strict and rigorous and they so sinfull and rebellious that it were in vaine for them to goe about to yeeld obedience thereunto they should neuer attaine vnto it and therefore as good for them neuer to begin the worke as not to accomplish and finish the same And thence it is that a number sit downe as sluggards and neuer set one foot forwards in the way of godlinesse because they imagine that there is a greater difficultie in Euangelicall obedience then indeed there is little knowing what Gods meaning is Ans when hee calleth vpon vs to be obedient For his purpose is not to vrge vs to a perfect fulfilling of the Law such as was required of Adam before his fall but onely that wee should doe our best endeauour and labour to conforme our selues to his will as neere as wee can if there be a true sincere loue and a harty consent to shew our selues dutifull and loyall subiects to him in all things it is as much as hee exacteth of vs. The doctrine to be learned from hence is this that God accepteth of penitent persons Doct. 9 the will for the deed as for the fulfilling of the Law in absolute perfection that Christ alone hath performed hee hath paid our debt and canceld the band Coloss 2. and taken away the hand-writing that was against vs Now this onely remaineth for vs that wee haue a good inclination and a willing mind to performe our dutie and labour to the vtmost of our strength so to doe seeing and bewailing our manifold imperfections errors and failings in euery one of our seruices which if wee can doe God will be as well pleased with vs through his beloued sonne as if wee had keept the whole Law without any departing from it at all either to the right hand or to left That which is spoken in the matter of communicating vnto the necessities of the Saints in the Epistle to the Corinths to wit 2. Cor. 8.12 if there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not holdeth as true in all other seruices that wee are accepted with the Lord according as wee are inwardly affected albeit our actions be not answerable to our desires for hee that hath a ready minde to doe what hee can and doth the same would be as ready to doe a great deale more if his abilitie did serue and therefore the Lord will shew his gracious acceptance of that which is done by him though it bee neuer so little as well as if it had beene a matter of farre greater worth Now that the true purpose and intent of the heart is that which God principally regardeth in his seruants may be made yet more cleare by examples taken out of the Scriptures We may reade in Genesis what God saith of Abraham Gen. 22.16.17 By my selfe haue I sworne saith the Lord because thou hast done this thing and not spared thine onely sonne Therefore will I surely blesse thee And why Isaac was not slaine but Abraham withdrew his hand from him and spared him yet because he was content to kill him and made all things ready for the sacrificing of him God accounteth it as good and rewardeth it as well as if hee had killed him indeed So Dauid had but a purpose to build the Temple which worke was afterward laid vpon Salomon and by him performed yet the Lord giueth him a good testimony and a large reward for his readinesse that way hee was content to spare him because hee had beene at great paines before 1. Chron. 17. in shedding the blood of many enemies of the Church and some remained yet still to be subdued by him yet this he telleth him for his comfort 2. Chron. 6.8 Whereas it was in thy heart to build an house vnto my name thou diddest well that thou wast so minded And besides this hee biddeth Nathan to carrie him this message that the Lord would build him an house and would raise vp his seed after him 1. Chron. 17.10.11.12 and imploy his sonne in that honorable seruice of building an house vnto the name of the Lord and that hee would establish his throane for euer And there is reason why God should accept of the will as well as of the deed for 1 First Reasons why doe wee thinke hee will haue regard vnto the deed because it is his owne worke and is not the will his worke as well as the deede that is most certaine for the Apostle saith to the Philippians Phil. 2.13 It is God that worketh in you both the will and the deed of his good pleasure And therefore if wee can beleeue that he is pleased with our good actions wee may be as well perswaded that hee is delighted with good motions and holy desires that are stirred vp in our hearts by his owne good spirit 2 Another reason why God taketh such small things in good worth Psal 103. Mat. 3.17 is because hee is both in name and nature a father yea an heauenly father and therefore hath compassion of those that feare him euen as an earthly father hath of his child that serueth him Now hee that is a mercifull and wise and louing father as those will bee euer most mercifull to others that haue tasted most of Gods mercie to themselues when hee seeth that his child doth as well as hee can though it bee but simply and poorely yet hee will shew his liking of it and commend him for it Note and so will God deale with vs though we cannot do things perfectly yet if we do them obediētly he wil shew his loue approbation of vs and of our works When a litle child doth cheerefully aime shoote at the mark which his father proposeth vnto him though by reason of his weaknes he shoote very wide and short Yet it is as well accepted of his father as if he did hit the white and the like fatherly dealing shal we find in God that if we befaithfull in a little he wil esteeme of vs as if wee performed a great deale more Indeed when we haue put off the image of the first Adam haue put on the Image of the second Adam and haue changed the earth for heauen then wee shall not onely obey truely The perfection of a Christian heere Nehem. 1.11 but perfectlie but heere it is in truth and so it must bee esteemed one degree of perfection to see our owne imperfections And that was in
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
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
the word and by getting that sight of their wants that might cause them to come with an eager appetite vnto Gods house They seldome or at least very coldly pray vnto the Lord to giue them an vnderstanding minde and a teachable heart to profit by the meanes but for the most part thrust in themselues ruedly with a proud and vnprepared heart and with vnrulie and distempered affections that when they stand in Gods holie presence are wandring from the duties in hand and running after their couetousnesse or after their delights and so if the word flie in at the one eare it flies out as fast at the other And they doe not mingle it with faith as they should doe but with theirowne corruptions Hebr. 4. which hinder the effectuall working of it and so it seales vp vnto many their owne iust condemnation in steed of being an instrument of God for their edification and saluation And as for Gods owne children in steed of those excellent graces that might be thereby wrought in them it oftentimes hardens their harts and fittes them for sharpe correction So for praier whereas they should lift vp pure hands without wrath and without doubting Corruptions in praier many neuer care what maner of sacrifice they offer vnto the Lord but are full of passion which distracts them and full of vnbeleefe which excludes them from hauing interest in God blessings and so their praiers tumble down againe vpon their heads and bring vpon them iudgements in steed of mercies They may truly say that they haue sought for helpe often and haue had no hearing but it is long of themselues for the sea is not more full of water then God is full of mercy to all that call vpon him in truth and if they could put away their vnbeleefe and hypocrisie and other euils that are mixed with their suites and supplications they should finde that none is so kinde a Father as God is and they should not bee so ready to aske but hee would bee more readie to giue if so be they did come in faith and aske aright as God requireth The like may bee said for the Sacrament of the Lords Supper diuers there are that partake of it as often as their neighbours doe but they are so farre from receiuing benefit and comfort therefrom that it proues hurtfull and vncomfortable vnto them and why because they put not away the euils of this worke Euils to be remoued by communicants But what are they may some demand They are diuerse One common euill Ignorance 1 is grosse and palpable ignorance that men come not discerning the Lords bodie and blood that is not being able to put a sensible difference betweene that and common bread and wine and so comming vnto it no otherwise then to their ordinarie foode not conceiuing much lesse well considering what they are to receiue from God what from man what examination is to be vsed that they may bee worthy receiuers of it what iudgements are to bee feared if they bee vnworthy receiuers and so they feele those iudgements before they feare them 2 A second euill to bee remoued from this worke Vnbeliefe 2 is vnbeliefe which hinders vs that wee cannot finde the inward vertue of those holie mysteries For when wee drawe neere to the Lords table wee should make reckoning of greater benefits then all the kings and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker hee giueth vs for our intertainement the body and blood of his owne sonne to feede vpon hee offereth vs and would exhibite vnto vs if wee had faith to apprehend it Christ his perfect righteousnesse and increase of our true holinesse and entitleth vs to all comforts in this life and to the crowne of glorie in the life to come This many know but they want faith to make application of it to themselues and thence it commeth to passe that their soules are so barren of grace notwithstanding their often communicating at the Lords table The woman in the Gospel that was troubled with a bloody issue said in her heart before shee came to Christ Note if I may but touch the hemme of his garment onely I shal be made whole Math. 9.21 and according to her faith it was vnto her for that touch healed both her soule and body yet shee had no speciall commandement to come nor promise of good successe if she did come nor experience of any in her case that had sped well before her if shee were thus confident hauing had so few meanes to confirme her what strength of faith should wee come withall and what a stedfast expectation of mercie should wee haue setled in our hearts when wee come to Christ Iesus in this his ordinance seeing that wee haue both a commandement and a promise and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament and there is more reason why our Sauiour should pitie vs then why he should pitie that woman for we haue a more dangerous issue of sinne in our soules then she had of blood in her body and many of vs haue beene longer troubled with it then shee was with hers and hee came rather to heale the sicknesse of the soule then to cure the maladies of the bodie And besides all the former hee shall haue more glorie by sauing vs from sinne then by healing her from a bodilie infirmitie and the taking and eating of the blessed Sacrament of the eternall couenant is much more effectuall to draw vertue from Christ then the bare touching of his garment was and hee is neerer vnto vs now in his gracious presence then hee was vnto her then in his bodilie presence This wee should beleeue and rest vpon and if wee doe not wee offer vnto the Lord the greater iniurie for hee is no deceiuer but purposeth to bestow that vpon vs in truth which he makes offer of in shew euen to giue vs as full a communion with the righteousnesse of the second Adam as wee had with the corruption of the first Adam Euen as the branches doe partake of the sappe of the Vine and the members of the body haue life and motion deriued vnto them from the head so shall we receiue grace and life from Iesus Christ in and by his holy meanes so often as wee doe thankefully vse them 3 A third euill that must be put away when wee are to bee partakers of the Lords Supper Vncharitablenesse is vncharitablenes and vnmercifulnesse for that is a feast of loue where we are to receiue further assurance of Gods loue to vs and an increase of our loue to God and men And how can we looke for mercie if we shew no mercie or how can wee expect from the Lord a generall acquittance for all our debts and trespasses when we will not passe by small matters of offence in our brethren Therefore as we would finde any fauour in heauen let
circumstances vnwillingly God will neuer lay it to our charge Examples will prooue this more fully vnto vs. Yee haue heard of the patience of Iob saith the Apostle Iames and yee know what end God made with him Now if wee read ouer the booke of Iob wee shall find that there was in him a great deale of passion and distemper and that hee held out but very weakely in a great part of the conflict as when he cursed the day of his birth conceiued hardly of the Lord and was readie to dispute and reason the matter with him shewing much vnwillingnesse to submit himselfe to those strokes which God had laid vpon him for which he was iustlie reproued both by Elihu and also by the Lords own mouth yet because he held out in the substance of godlines in the middest of all his woes and miseries and at the beginning thereof humbled himselfe saying Naked came I out of my mothers wombe Iob. 1.21 and naked shall I returne thither the Lord hath giuen and the Lord hath taken it blessed bee the name of the Lord as also afterward he vsed many good and holy speeches concerning his owne ill deserts and the righteousnesse of Gods proceeding if hee should deale in extremitie of iustice with him and in the end acknowledged his fault and desired to lay his hand vpon his mouth because I say these good things were found in him God passeth by his infirmities and taketh notice of his patience with high commendation thereof Setting him forth as a patterne most worthy our imitation when wee are pressed downe with the weight of aduersity as hee was For the Lord in his wisdome considered that it was not through any stubbornnesse or rebellious disposition that hee brake out in that manner but through the violence of his affliction and temptations and thorugh the ignorance and indiscreete cariage of his friends who dealt very vncharitably and vnmercifully with him In like manner is Rahab commended as one that by reason of her faith and workes perished not with them which obeyed not Heb. 11.31 Iames 2.25 when shee had receiued the spies peaceably Yet if wee looke into the story we shall easily discerne a great deale of infirmitie in that very worke of loue mercy by which she got the testimony of such a notable faith for she bewraied much vnbeliefe inmaking a lie to preserue the spies in safetie Then came men vnto mee saies shee but I wist not whence they were Ioâ—â—2 4.5 And when they shut the gate in the darke the men went out whither they went I wote not follow after them quickly for you shall ouertake them Euery word shee here spake was false and sauoured of much weakenesse yet all this God takes no knowledge of when he is to speake or her and of her faith and loue Indeed shee was but a new commer on and had not beene instructed as yet what the danger of a lye was c. and therefore notwithstanding her failing in that particular shee is brought by the Apostle Iames Iam. 2.25 as an example of one that was iustified or made knowne to bee a iust and righteous woman by her workes none other being reckoned vp but those which she did at that time So the Angell as is recorded in the Gospell rebuked those good and faithfull women Luke 24.5 for that they sought the liuing among the dead yet withall hee telleth them Bee not afraid yee seeke Iesus of Nazareth that hath beene crucified Mar. 16.6 As if he should say heere is your error that you seeke Christ where you should not hee is risen againe as hee foretold you that hee would yet heerein doth your vprightnes appeare that you hold out still in the loue and profession of Christ euen now when hee is in such disgrace and dislike almost with all men and therefore be not dismaied but heerein take comfort Thus we may perceiue how fauourable the Lord is towards his children that offend not vpon set purpose and presumptuously but through Satans instigation or through humane frailtie in which regard the Prophet Micah bursteth foorth into an admiration of his gracious dealing Micha 7. Who is a God like vnto thee Vers 18. 19. that taketh away iniquitie and passeth by the transgressions of the remnant of his heritage c. bee will returne and haue mercy vpon vs and why because mercie pleaseth him Verse 18. This maketh for the confutation of their error Vse 1 1 That thinke they haue no calling to come to the Sacrament because they see more and greater faults in themselues See the reasons in the former Sermon then they can espie or then indeede there are in many other Christians and it may bee Doct. 9 more then heretofore they saw in themselues They finde so much hypocrisie so much pride Vse 1 so much vaine-glorie and selfe-loue such blindnesse of mind drousinesse of spirit deadnesse of heart such vnwillingnesse to heare or reade or meditate to pray to receiue the Sacrament to sing Psalmes and the like that they are wonderfully dishartened and begin to feare that God will in no sort accept of them if they should come vnto the table of his sonne But they must take heede how they giue way to such conceits for the things aboue mencioned doe not exclude them from hauing right vnto Christ Iesus and to his merits and therefore should by no meanes keepe them from the holy Sacrament But wee come farre short of that that should bee in vs. Obiect What of that if you haue a sight of your defects Answ and a mourning heart for the same and a constant endeuour to get the graces that you want you may come to the Sacrament as soon as any other yea if any haue cause to make hast vnto it you are one of them Inconueniences that arise from forbearing the Sacrament for the more dangerous any ones sickenes is the greater speed they should make to the Physitian and the more greeuous any mans wound is the more neede hath hee to hasten to the Surgion Neither is their absenting of themselues from the Sacrament any meanes to better their estate but the next way to keepe them in a bad case still Nay to make their condition farre worse then it is and to hasten the plagues of God vpon them Num. 9.13 By the Law of Moses it was determined that all those that were negligent to keepe the Passeouer should incurre the sentence and censure of excommunication if they were not in a iourney hindred by inundations of waters detained by sickenesse or some extrordinarie accident of that kind Now if they were so strictly bound to repaire vnto that feast when it was to bee celebrated at Ierusalem which was many miles distant from the greatest part of them that were inhabitants in that land how much more are men now tyed to attend vpon the celebration of the Lords Supper seeing they neede not vndertake such a
and compacting of your minds one to another through aboundance of perswaded vnderstanding and acknowledgement of the mysterie of GOD that is to say of the Father and of Christ verse 3. In whom are hid all the treasures of wisedome and knowledge In which Christ are all the treasures of wisedome and knowledge treasured vp but yet hidden from the naturall man vers 4. And this I say lest any man should beguile you with inticing words Tâ—â— drift of all the commendations of the preaching of the Gospell and of Christ whom the Gospell doth set forth and preach vnto you is that no man by apparent and perswasible speeches doe transport you vers 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in Christ Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and policy of the Church caused through the soundnesse of the faith which is towards Christ vers 6. As ye haue therefore receiued Christ Iesus the Lord so walke in him Wherfore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersation as in all other things so in holding fast the truth of the Gospell vers 7. Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Being rooted and builded in him and strengthened in the faith and that with thankesgiuing for the mercy you haue receiued in Christ vers 8. Beware lest there be any man that spoile you through philosophy and vaine deceit through the traditions of men according to the rudimentes of the world and not after Christ Looke about you by sound knowledge of the truth lest any of what opinion holinesse or learning soeuer by either shew of reason comming from the braine of men which hath bene receiued from hand to hand and yet is nothing else but a deceipt or sleight or else by the ceremonies of the Law wherewith as by certaine rudiments or ABC the people of God as children were trained to this perfection of doctrine which now hath shined out vnto you do vanquish you draw you before them as prisoners fast bound in chaines and manacles of errours yea take heed of any doctrine whatsoeuer that either taketh any thing away from Christ or placeth any the least iote of saluation otherwhere than in him vers 9. For in him dwelleth all the fulnesse of the Godhead bodily For seeing that in the nature of Christ the fulnesse of the Godhead doth personally rest and abide that both the natures of the Godhead the manhood make but one Christ what is there needfull for your saluation that you may not haue aboundantly in him verse 10. And ye are complete in him which is the head of all Principality and Power Considering that this fulnesse of all graces which is in him he hath not for himselfe but for you with all whatsoeuer you haue neede of vnto saluation And the same Christ howsoeuer a little inferiour to Angels as touching his manhood yet now according to his manhood is head not onely of the Church as is aforesaid but of all Powers and Principalities that are in heauen whereby may appeare their error which worship Angels Verse 11. In whom also yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Hauing all fulnesse and sufficiency in him it followeth that what you would haue you seeke it him which is the circumcision of the fore-skin who was circumcised not for himselfe but for you And in him you haue a more plentifull circumcision then that which you so greedily pursue for that is made with the bodily hands of man which can go no further than the flesh whereas this circumcision is made with the finger of God which entreth into the heart whereof one fruit is the cutting off of the whole body and masse of sinne which riseth and buddeth from the carnall corruption of originall sinne Verse 12. In that ye are buried with him through Baptisme in whom ye are also raised vp together through the faith of the operation of God which raised him from the dead Where if you reply that Abraham and other godly Patriarkes and Fathers vnder the law had this circumcision of the heart and yet notwithstanding receiued the outward cutting of the fore-skin for a seale of that inward circumcision I grant and therefore you haue for an outward seale of your inward cutting purging your corruption the Sacrament of Baptisme a seale that with Christ you are buried vnto sinne that sin is truly mortified and deadned in you that it should no more raigne ouer you nor you should liue to it Another fruit also of this circumcision whereof Baptisme is a seale is that with Christ you are raised vp to newnesse of life through faith which God hath wrought in you by the same almighty power whereby he hath raised Christ from the dead Verse 13. And ye which were dead in sinnes and in the vncircumcision of your flesh hath he quickned together with him forgiuing you all your trespasses And no maruell though you haue neede of the same power to quicken you which the Father declared in the raising vp of his Sonne seeing also you are dead in sinnes shadowed and set forth by the circumcision of the flesh and at once quickned together with him in hauing all your sinnes forgiuen you Verse 14. And putting out the hand-writing of ordinances that was against vs which was contrary to vs he euen tooke it out of the way and fastned it vpon the Crosse As by his death he hath gotten vs remission of sinnes so by the same he hath blotted out the hand-writing which was witnesse of our sinnes as of a debt wherein we stood bound to God which hand-writing standeth in rites and ceremonies of the law which by his death is not onely blotted out but by the same nailes whereby the blessed hands and feet were nailed to the crosse as it were nayled through and cancelled Verse 15. And hath spoyled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Neither is it maruell if by his Crosse these enemies were done away seeing vpon the same crosse he hath spoiled the Diuell and all the power and hoast of Hell and hauing disarmed them he made an open shew of them triumphing vpon them in his Crosse where they thought vtterly to haue vanquished and ouercome him verse 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone or of the Sabbath dayes Wherefore as by