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
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
fathers wrath and with Satan death and hell and for our sakes in particular sustained such wofull terrors in his soule and torments in his body that he cried out in the bitternesse of his heart my God my God why hast thou forsaken me and at length shed foorth his most precious blood for the pacifying of his fathers displeasure and the satisfying of his infinite iustice And withall wee should seriously ponder vpon the inconceiuable loue of God the father in giuing his onely and welbeloued sonne to suffer such vnspeakeable tortures for vs who were cursed rebels against him and thence bee drawen to thinke on the hainousnesse and odiousnesse of our sinnes which so farre incensed the Lords wrath and indignation that nothing could quench the flame thereof but onely the precious blood of his deere sonne Secondly when we see the minister distributing the bread and wine we are to consider that as those outward elements are offered vnto vs by man so Christ Iesus with all his benefits is offered vnto vs by the blessed Trinitie Thirdly when we reach foorth our naturall hand to receiue the bread and wine we must withall reach foorth the hand of faith to apprehend and lay hold of Christ Fourthly in eating the bread and drinking the wine we must apply Christ with all his merits particularly vnto our selues and be assured that as that bread and wine are made the nourishment of our bodies so Christ his body and blood are made the nourishment of our soules and as certainly as the bread and wine are made one substance with vs to strengthen our bodies and to refresh our hearts so surely Christ is made one with vs and we with him and than our soules shall bee strengthned and our hearts spiritually reuiued either presently in the very act of receiuing or afterwards in due time when wee shall stand in most neede of comfort And therefore in assurance of faith wee should stirre vp our hearts to expect all the forenamed benefits of remission of sinnes and sanctification of our natures together with the fruition of all necessarie outward blessings and the remoouall of all hurtfull crosses Well were it for vs indeed if wee could looke for these things to be bestowed vpon vs but the greatnes and multitude of our sinnes is such that we iustly feare they will keepe good things from vs. This doubt should not perplexe nor trouble vs See the Sermon on Isa 1. if wee bee truely penitent for all our transgressions for Christ hath paid for many and great sinnes as well as for fewer and lesser Doct. 7 1. Iohn 1.9 Ezek. 36.25 and through him the Lord is ready to pardon all and all manner of iniquities as well the greatest of them as the smallest and if once our sinnes bee done away all the fore named benefites doe of right belong vnto vs. Thus much concerning the meditations that are needefull in the very act of receiuing What is to be done after our receiuing 1 First wee must giue hartie thankes vnto the Lord for this inestimable benefit which we haue receiued in being partakers of the Lords supper What to bee done after our receiuing Secondly wee must carefully marke how wee speed and what successe we finde and if the Lord afford vs present comfort wee must bee much more thankefull and endeauour by all good meanes to nourish and cherish the same and if wee misse of it for that time wee must notwithstanding giue God the glorie of his truth in making good his couenant and euerie part thereof and therefore with confidence and constancie waite and pray for the blessing resoluing with our selues euery one in his owne soule that as sure as God is true and faithfull in his promises wee shall in the fittest season reape fruite and profit by his ordinance which in conscience and obedience vnto him we haue been partakers of In which regard euery particular beleeuer may boldly speake in this or the like manner vnto his owne soule I haue with as great vprightnesse as I could communicated at the Lords table and there receiued the seale of the euerlasting couenant of grace and therefore shall it assuredly bee performed vnto mee and albeit my faith and assurance of Gods fauour bee but weake it shall be strengthned and whatsoeuer Satan or mine owne deluded conscience tell me all mine iniquities are pardoned and couered and I am at this very instant as free from sinne in Gods account Psal 32. as Adam was before his fall and as the Saints and Angels are now in heauen yea as Christ Iesus himselfe is I being a member of his mysticall bodie And so for Sanctification though I be tainted with much ignorance with many errors with bad affections and euill actions yet the Lord according to his couenant will reforme all and giue me a minde to know him and his will and a memory to hold fast what I know hee will giue me a heart to loue him to feare him and to obey his commandements I shall haue Christ his power to strengthen and vphold me his wisdome to instruct and direct me his spirit to work al needful graces in me so that all the powers of hel shal neuer be able to preuaile against mee much lesse shall the affictions of this world be able to separate me frō Christ Iesus I need not feare any euill For all shall worke together for the best vnto mee Rom. 8. neither can I want any thing that is good for God hauing giuen vs his sonne how shall hee not with him giue vs all things Thirdly wee must determine and endeuour to lead a new life bringing foorth the fruits of repentance faith and loue more abundantly then in former times as hauing renewed our couenant with the Lord for that purpose and therefore when wee finde any sinnefull motions stirring within vs wee should reason thus did I not at the Sacrament vowe and couenant with God to striue against all manner of corruptions and did I not receiue the seale of the couenant in assurance that I should haue power and strength against them why then should I yeelde vnto them why should I bee any longer in bondage vnto them nay I will not serue sinne in the lusts thereof but will resist it and by the power of Christ I shall get victorie ouer it Rom. 6.14 for the Lord hath said that sinne shall not haue dominion ouer vs. So also when we finde wants and imperfections in our best seruices as coldnesse in praier distractions in meditating vnfruitfulnesse in hearing deadnesse in singing of Psalmes c. As also impatiencie or fainte-heartednes vnder crosses disgraces persecutions c. Let vs then relieue our selues with these or the like meditations was I not lately at the Lord table where I receiued a pledge of my ingrafting into Christ who is the true vine and is there not in him sufficient Iuice of all good graces to bee deriued to euery branch that is
both them and their counsels for all their deepe reaches God can ouerreach them and his iudgements shall ouertake and ouerthrowe them Agreeable to this is the place of Iob where it is said Iob 20.1 that when wickednesse is sweet to a man and he hides it vnder his tongue and fauours it c. then his meate shall bee turned into the gall of Aspes c. There that holy man of God sheweth that when any one is a fauourer and a hider of sinne euery thing that should be for his good shall turne to his hurt his ordinarie foode his wealth and substance and in a word whatsoeuer otherwise might bee comfortable vnto him all shall goe crosse with him nothing shall bee prospered and blessed vnto him These places doe in part manifest vnto vs the danger of this cloaking of sinne what miserie it brings what happinesse it depriues vs of yet besides those there are reasons that may more cleerely euict and prooue that it must needes bee so for 1 First the causes of this hiding of sin are naught Reasons which are these following The causes of hiding of sin 1 The first is the loue of iniquitie for sinne is of that nature Loue of it that it will neuer tarie but where it is loued and much made of it is such a guest as rough intertainment would driue away in a short time And that such doe loue it it is very euident in that former place of Iob where it said that first wickenesse is sweet Iob. 20.12 and then they hide it Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes the same or greater haue they after sinne the loue whereof must needes be odious because it is Gods vtter enemie and therefore the hiding of it must needes bee dangerous 2 A second cause of this is hypocrisie that men would faine seem better then they are and therefore they hide that which is in them indeed Hypocrisie make shew of that innocencie which they are farre from this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah as the holy Ghost testifieth in the booke of the Kings 1. King 15.3.5 where it is said that Abijams heart was not perfect with the Lord his God as the heart of Dauid his Father who did that which was right in the sight of the Lord and turned from nothing that hee commanded him all the daies of his life to wit of set purpose and against his conscience with any allowance and approbation saue onely in the matter of Vriah the Hittite as if hee should haue said therein indeede hee was false-hearted and that was the reason why he was so long ere hee acknowledged his grieuous sinne and why he fell to deuising of naughtie shifts for the couering of his wickednesse which brought him little prosperitie nay so farre was hee from gaining any thing by it that euen one yeeres cloaking of sinne procured him many soare and grieuous troubles inward and outward for many yeeres together Thus we see the causes are bad to wit loue of sinne and damnable Hypocrisie 2 Neither are the effects any better for whosoeuer doth thus couer his sinnes The il effects 1 First It hindereth praier Psal 66.18 he cannot pray for saith Dauid If Iregard wickednesse in my heart God will not heare mee Sinnes acknowledged and bewailed quicken vs to praier but sinnes allowed and maintained vtterly disable vs for praier for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament Isa 59.2 It keepes vs from benefiting by the Sacrament Iohn 13.27 as we see by Iudas who being a cunning hypocrite and a hider of mischeuous plots against his master whereas hee was diuelish enough before he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper for so the Euangelist testifieth that after the sop as also after the others Sacrament ministred at that same meale Satan entered into him meaning more fully then euer before the like may bee said of Simon Magus Act. 8.20 c. 3 Thirdly the word is altogether vnprofitable vnto such Or by the word it 's choaked in the heart that is corrupted with sinne it is euen like pure seede cast into a filthie sincke There we see both by the causes and effects how hurtfull a thing this hiding of sin is and how it stands in the way of all true prosperitie to keepe the same from comming vnto vs. But against this it may be obiected Obiection that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper for none prosper more then such they commit hainous and scandalous euils and boast of them and yet haue the world at will and more then their hearts can wish And on the contrarie Dauid saith Psalm 73. When I declare my paine and am sorie for my sinne then mine enemies are aliue and are mightie c. But for the satisfying of this doubt we wust know Psal 38.18 that howsoeuer these vngodly ones hold vp their heads and prosper Answer Prospering in euill courses a sore plague of God and bring many of their purposes to passe yet none are more wretched and miserable then they There is no more certaine signe of Gods heauie displeasure then for one to thriue in his vngodly courses That child whom the father loues hee will correct betime and so dealt God with Dauid There were many greater offenders then hee in Israel and yet none was so much scourged because none was so well beloued But for one to escape the rodde and to be still further giuen vp to his owne hearts lust to commit sinne with greedines this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons when the Lord shall pay him home at full for all his cuill thoughts words and workes Since then it is plaine Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity Sorts reproued this makes for the reproofe of foure sorts of men that offend in this point namely 1 First of those that are altogether blinded with ignorance and know not sinne Ignorant persons nor the disserences of sinne which are greater which lesser For till the Lord informe men by his word and spirit they can neuer see these things neuer discerne betwixt good and euil nor betwixt euil and euill which is more or lesse offensiue For it is light that discouers darkenesse and therefore they being destitute of the true vnderstanding of the word and so consequently of the spirit
The Lord will not deceiue them nor shut out those supplications that they make before him but according as they intreat of him where their faith is weake he will strengthen it where their repentance comes short hee will perfect it where their loue is cold hee will increase it and in a word where any good thing is wanting hee will supply it If Hezekiah Note praying for such a great multitude which had beene monstrous Idolaters and had continued long time in their Idolatrie heaping vp one abomination vpon an other and now came to the Sacrament not of their owne accord but by the intreaty and perswasion of Hezekiah and his Princes and being thus come failed much in that preparation which they should haue made if hee I say had such good and gracious hearing from the Lord things standing as hath beene said then how much more may wee expect mercy from him when we intreat for our selues who through Gods wonderfull restraint and gracious prouidence haue not fallen into such notorious euils nor into such greeuous and monstrous offences as they had done especially if wee haue this witnesse vnto our soules that wee come voluntarily and in some degree preparedly vnto the mysteries of saluation and are so farre from looking for intreatie or exhortation thereunto that through Gods grace and goodnesse wee would not bee restrained from it for any worldly gaine And healed the people For the vnderstanding of this wee must know that sinne maketh a wound and that the word and Sacrament are meanes and plaisters as it were to heale the same if they bee rightly applied and blessed vnto the receiuers of them In that they found this good effect vpon the eating of the Passeouer and Hezekiahs praier made for them the doctrine hence to be learned is that The Sacrament worthily receiued Doct. 5 doth heale and cure For whence came their healing in this place The vertue of the Sacrament but from the vertue of the Sacrament blessed vnto them at the earnest request of that holy king Hee telleth vs not the particular euils of which they were healed because we should conceiue that they were in a sort perfectly and thorowly cured of all First of the euils that were in their soules they were pardoned their consciences quieted and their hearts bettered so that they had a greater dislike of their own corruptions and of Satans temptations and more power to withstand them and to ouercome them then formerly they had Then for outward euils if there were any sickenesse or weakenesse or any other crosses or calamities vpon them they had the same either quite remoued or at least sweetned and sanctified vnto them for their profit and comfort For this is the substance of the couenant whereof the Sacrament is a seale made vnto penitent persons Ezek. 36. which hauing beene spoken of before it would be needlesse at large to repeat the same things againe Only in briefe for the vse of this point Vse let vs hence learne to make full account of this healing when the Lord shall please to make vs partakers of the body and blood of his deare sonne For then that seede is cast vpon euery faithfull heart that will spring vp in due season vnto euerlasting life and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord who hath done such great things for vs. Let vs then looke for much and we shall haue much Open thy mouth wide saith the Lord and I will fill it Therefore when we behold with our naturall eye the bread broken the wine powred forth and offered vnto vs by the hand of the Minister Note let vs lift vp the eye of our faith and looke vpon Christ Iesus who is as it were held forth vnto vs by the hand of the Trinity being broken with many sorrowes terrors in bearing his fathers wrath and vndergoing the punishment due vnto vs for our hainous trangressions and powring forth his precious blood to satisfie the Lords iustice to pacifie his displeasure conceiued against vs and as we with our bodily hand do receiue the outward elements so let vs by the hand of faith lay hold of our Lord Sauiour of al his merits assuring our selues that as the bread wine are made one substance with vs so is Christ Iesus in a spirituall maner made one with vs we with him he being the head we the members he the vine and we the branches c. And further let vs vndoubtedly beleeue that as by bread wine our naturall strength is increased and our weary bodies and languishing spirits refreshed so by those heauenly my steries daily applied our inward man shall bee confirmed and our hearts sooner or later comforted and reuiued And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord giuing vnto him the glorie of his truth in resting vpon him for the performance of all his promises made vnto vs through Christ Iesus and concluding euery one in his owne heart though my knowledge be but small it shall be increased though my memory be weake it shall be confirmed though my affections be out of order they shall be rectified though my stripes be many the number of them shal be diminished and though my graces be but few and feeble they shall be augmented and still further strengthned I shall haue Christs power to inable me to do good and to resist euill his wisedome to direct mee in the right way and to cause me to decline from all by-paths And in a word his good spirit to worke all my workes for me and to perfect all heauenly vertues in me And when after we haue been at the Lords table we find any sinfull motions stirring within vs let vs reason thus Did I not lately receiue the Sacrament for the curing of my soule and did not God grant it vnto me as a seale and pledge that hee would take away my stony heart Ezek. 36. and giue vnto me a fleshy heart Why then should I yeeld vnto my corruptions Nay I will not do so but resist and striue against the same and vrge the Lord with his owne couenant sealed vnto me in the Sacrament So likewise when wee see our manifold imperfections in Gods seruice our want of loue and good affection vnto his seruants our inabilitie to beare crosses and the like let vs repaire vnto the Lord and beseech him that is true and faithfull in all promises that hee will make good his word vnto vs in those particulars giuing vs strength to doe what hee commandeth vs and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe so often as wee come vnto the Lords Table wee shall receiue great helpe and comfort against all our sinnes and sorrowes and be much stirred vp to loue and praise the Lord for the continuance and increase of his heauenly graces and
children are for their mothers milke but when once you attaine to such an eager desire of goodnesse then you shall grow from a little measure of strength to a greater and still increase in the inward man as children doe in the outward and finde a progresse in grace as they doe in nature Thirdly as those that are destitute of this spirituall thirst haue no commandement No fitnesse nor promise from God so neither haue they any fitnesse in themselues because they want that principall grace which doth fit men for the entertaining of Gods holy spirit which alone maketh Gods ordinances effectuall to wit humility which proceedeth from a sense of our owne miserie and a sight of Gods mercy now where this is wanting there is no place for Gods graces For God resisteth the proud Iames 4. and giueth grace onely to the humble Let a man bring vnto the word neuer so good a wit capacity and memorie hee shall neuer take profit by hearing till hee get a broken heart and an humbled spirit but God will euer resist and crosse and thwart all his endeauours because if hee should get any benefit by the Gospell hee would haue no minde to ascribe the glorie thereof vnto God to whom it is wholly due Note but to himselfe to whom no part thereof doth belong First Vse 1 for terror vnto such as haue no manner of appetite eagernesse nor earnestnesse for spirituall things but are altogether bent for profit and pleasure credit and promotion c. which carnall desires doe vtterly kill their appetite vnto better things and extinguish or bannish all good motions and affections that doe at any time arise in their hearts These wretched men are in a wofull case for they rush vpon the holy things of God without any commission and therefore without expectation of good from them And howsoeuer they may talke and brag of their profiting by the word yet God that seeth and searcheth their hearts esteemeth of them but as of dogs and swine that prophane his holy things If they would bee partakers of the water of life they must bee thirstie and if they would eate of the bread of life they must bee hungrie otherwise though they be present in the congregation and heare the word preached and see the wine powred out and the bread broken before their eies at the celebration of the Lords Supper yet they can haue no hope that they shall haue one drop of Christ his blood to wash away their sinnes but may rather expect the viols of his indignation to consume their bodies and soules and it is a iust vengeance of God vpon such prophane and irreligious persons that when they come to the Sermons to the Sacrament they get no good but rather much hurt therby and haue their lusts stronger their hearts harder and their minds far more blind and vncapable of any good knowledge euery day then other But what is the reason heereof may some demand Is not the word of God mighty to beate downe the strong holds of the deuill and is not the Sacrament powerfull in operation and able to worke great things Yes they are so and why then haue such no profit by them because they are abusers and prophaners and not meet receiuers of the same because they come not with any preparation or desire of a blessing vpon the meanes but for custome and fashion that they might not seeme to bee so bad as indeed they are nor to set so light by the holy ordinances of God as in truth they doe Secondly for instruction Vse 2 If wee would bee welcome to Christ Iesus when hee inuiteth vs to feast with him then let vs get a good stomacke to feed on such cheere as he offereth vnto vs. Otherwise if wee glut our selues before wee come to his Table and be onely looking on those dainties on which others are feedings it will not bee well taken at our hands but wee shall be as distastefull vnto the feast-maker as his prouision is vnto vs and those things which are vnto others the sauour of life vnto life shall proue vnto vs the sauour of death vnto our eternall destruction if our repentance doe not preuent Gods iudgement If Gods owne children comming carelesly and vnpreparedly cannot escape Gods hand 1. Cor. 11. then what shall become of those vngodly ones who come not onely negligently but altogether prophanely and so defile the sacred ordinances of God for to the vncleane all things are vncleane surely if iudgement begin at Gods house there is nothing remaining for vngodly men but a fearefull expectation of wrath and vengeance to be powred out vpon them in full measure In which regard it standeth vs vpon to looke vnto our hearts before hand and to the intent wee may come with this spirituall appetite the want whereof is so offensiue vnto God and dangerous vnto vs let vs vse all good meanes for the obtaining of it as First Meanes to get a spiritual appetite to purge away that which may annoy our stomacke and kill our appetite and what that is Peter telleth vs when hee saith Wherefore laying aside all maliciousnesse and all guile Allovv no sin 1 Pet. 2.21 and dissimulation and enuy and euill speaking as new borne babes desire the sincere milke of the word c. As if hee had said so long as you giue place vnto Note and delight in any euill so long as you carry a bitter and enuious mind against your brethren or an hypocriticall and dissembling heart towards God and suffer your euill affections to breake forth into euill speeches so long you can neuer delight in nor bee very desirous of the pure word of God and therefore can not possibly grow in the knowledge and practise of the same And therefore when we finde in our selues dulnesse and deadnesse and vnwillingnesse vnto good duties let vs conclude for a certainty that wee stand in need of Physicke for the purging of our soules for sinne worketh on our hearts as ill humors doe in our stomacks it maketh vs to loath all spirituall food and all meanes of refreshing And this take for an vndoubted truth which though our mouthes will not confesse yet our hearts must needs acknowledge when wee haue no desire to heare the word preached or to receiue the Sacrament when it is to bee administred there is some sinne or other not thorowlie repented of which so cloieth the soule that it cannot delight in those holy exercises and as our hearts are more purged by godly sorrow Matth. 5. so will our hunger and thirst after righteousnesse and the meanes thereof bee still increased in vs. This then is the first rule that wee must obserue for the getting of spirituall appetite viz. to put away the practise of all crosse euils and the allowance of all infirmities great or small A second is that wee must endeuour to know our owne misery what wee are by nature See thy miserie and
are grosly ignorant of their owne vilenesse and wretchednesse and of the worth and excellency of heauenly things For instruction though we find no maner of goodnesse or worthinesse in our selues yet that shall bee so farre from being any hinderance vnto vs that we shall haue the sight of it and humiliation for it it will rather further vs then hinder vs for blessed are the poore in spirit Matth 5. God is not like one that keepes an ordinarie where euery one that sitteth at table must buy his shot but hee is a royall feast-maker that keepeth open house for all commers and goers and hee paies best that seeth hee hath nothing at all to pay and is thereby brought out of all conceite with himselfe And this should put an answer into our mouthes against Satans obiection that wee haue nothing to satisfie God for our offences against his maiestie nor for his mercies offered vnto vs wee neede not any such matter of satisfaction because God would haue vs buy and eate freely without mony or mony worth and our humble and thankefull acknowlegement of this his bounty and liberalitie is all the satisfaction that he looketh for at our hands Why doe you lay out your siluer and not for bread c. That is about such things as for which you are neuer the better which will not breed any good blood or good nourishment hee followeth the former Metaphor still reprouing them for their folly that whereas the Lord doth offer them such good things so good cheape they would neglect and passe by them and rather chaffer with the world and spend their thoughts and paines about things of no worth that would no way satisfie them but when they had toiled out themselues in the pursuite of them they should bee as restles and voide of true contentment as euer before Nothing can satisfie Doct. 4 and content the minde but grace Many things there bee that make shew as if they could doe it Grace onely contents the mind 1. Tim. 6.6 but the truth is all will come to short and bee found too weake for the effecting of it Therefore the Apostle saith that Godlinesse is great riches with contentment Other riches are of that nature that the more wee haue the more wee desire and the more our hearts are disquieted with the care of keeping them and the feare of loosing them But true pietie is of that force that it drawes the soule vnto God and makes it to relie on him and one his treasures and there is a sure stay indeed for hee will neuer faile nor forsake such as cast their cares vpon him Psalm 4. Phil. That made Dauid so to reioice when God lified vp the light of his countenance vpon him and that made Paul in whatsoeuer estate hee was Reasons therewith to bee content And the reason of the doctrine is because grace onely repaires the image of God the losse whereof was the cause of all our woe according to that saying of the Apostle 2. Cor. 3.18 We all behold as in a mirrour the glory of the Lord with open face and are changed into the same image from glorie to glorie Note as by the spirit of the Lord. This is the vertue of the word that whereas looking into other glasses we shall see our owne faces therein wee may behold Gods face and not onely so but seeing and misliking our owne deformitie shall insteede thereof receiue by degrees a glorious visage and be transformed into the image of God himselfe which there wee doe behold and this image was it which wee lost by Adams fall and with all sond contentment and this may we recouer againe in Christ through the hearing of the word and with it true peace and setled comfort Let a man haue the command of all the world before he haue Gods image stamped vpon his soule hee shall haue a restles heart because hee hath a wicked heart he shall bee like a beast nay worse then a beast Adam after his eating of the forbidden fruit had his abod in Paradise for a while but he found that a hell which was formerly as it were an heauen vnto him and why because hee had lost Gods image and consequently the sweet apprehension of his fauour which before made all comfortable vnto him Secondly nothing can take away sinne but grace now wheresoeuer sinne taketh vp the place it expels all quietnesse from thence There is no peace to the wicked saith my God Isa 57.21 For when the mind is full of error and the heart full of lust there must needes bee a great confusion and distemper in the whole man Thirdly vntill grace enter into the heart and rule there Satan hath the dominion and ruleth there as a tyrant at his owne will and pleasure If hee doe but stirre a wicked man to any sinfull practise hee is foorthwith readie to yeeld vnto him if hee doe but bid him spue out the venome of his poisoned stomacke hee presently breaketh foorth into cruell and bitter swearing or cursing or railing c. so that it may truely bee said that wicked mens tongues are set on fire of hell and what rest then can there bee in that soule Iames 3.6 which is so possessed by Satan who will neuer suffer his members to desist from inuenting or executing some mischiefe or other Fourthly there can be no contentednes in a gracelesse person because God and he are at warre for vntill such time as men be iustified by faith they haue no peace with God Rom. 5.1 and therefore non with their owne consciences and what ease or rest can bee vnto them that haue such a worme as is a guilty and accusing conscience alwaies gnawing within them and such a racke euer and anone when God will torturing and tormenting them surely if grace and peace doe euer goe together as the Scripture manifesteth then where grace is absent peace cannot bee present and so the soule must needes be destitute of all true contentment Forthe reproofe of those that as the Prophet saith disquiet themselues about a vaine shaddow Vse 1 in pursuing this pleasure and that commoditie and such promotions and other the like matters as best please their seuerall fancies If they had gained all that they seeke for it could doe them no good for all is but vanitie and vexation of spirit a bruite beast is farre happier then they and well had it beene for them if they had neuer beene borne for what shall it profit a man to winne the whole world and to loose his owne soule to bee a drudge to euery base lust to waste and consume his wit and strength and al and then to haue hell for his paines yet how busie are most men in digging for drosse and refusing gold in seeking earthly things and despising heauenly but what will be the euent Such as trust in lying vanities forsake their owne mercies For instruction that wee should not follow after chaffe
to touch their gouty and festered and corrupted consciences but they will wince and kicke and lay about them and cry out on those that are such iudgers and such busy-bodies as they tearme them and so reiect all wholesome reproofes carry a bitter heart against the reprouers Onely those that are sound-hearted can submit themselues in the lowlinesse of their minds and meekenesse of their spirits to beare admonitions when they neede it be he a superiour or an inferiour that administreth the same and labour to make a right vse hereof and to loue the partie the better that will deale so mercifully and faithfully with their soules Obser Indeed Gods best children may sometimes faile herein and begin to bustle and take on when they are somewhat sharply dealt withall and cannot so readily and chearefully swallow and disgest those bitter pils as they should but if they be grieued in their soules that they find so much pride in themselues though they be a little distēpered in company yet whē they are alone they are ashamed of their folly and desire more wisdome and grace to reape benefite by the admonitions that shall afterwards be giuen them and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse they should not be dismaied knowing that they are true Israelits in whom their is no guile notwithstanding that vnwillingnesse and vntowardnesse to vndergoe a rebuke that they find in them selues and their corrupt nature Thirdly Vse 3 this is for the great comfort of all such these notes of vprightnes in themselues though they haue many corruptions and imperfections mixed with their best works yet seeing they haue pure hearts they are happy and blessed and shall find the good effects of their blessednesse Note True holinesse and true happines are neuer separated As for perfection God lookes not for it at our hands If sinne hange on vs but wee would faine cast it off if we find vnbeliefe but would most gladly get faith 2 Chron. 30.18.19 if wee be troubled in our hearts with hardnesse but are desirous of softnesse if we be humbled for that we cānot be humbled sufficiently nor get such a large heart as we would to desire and expect grace from heauen let vs not be discomforted for our defects and frailties for the Lord wil spare vs and be gracious vnto vs in his beloued sonne according to that worthy prayer of good King Hezekiah The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers though he be not clensed according to the purification of the Sanctuary Though many haue bene braullers heretofore let them labor to be peaceable though they haue ben worldly let them striue to be heauenly though they haue bene filthy let them endeauour to get chastity though they haue bene ignorant and prophane let them study to obtaine knowledge and holinesse and then they may come to the Lords table welcome the Lord will haue respect vnto them and grant them pardon for their sinnes and supply all their wants and giue them more grace to doe their duty in the remainder of their life and in the daies of their pilgrimage that are yet behinde Surely they worke none iniquity That is they make not a trade and common practise thereof Slip they doe through the infirmitie of the flesh subtilty of Sathan and the allurements of the world but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses In that the Psalmist setteth downe this as a part Doct. 3 and not the least part neither of blessednesse That they worke none iniquity A prerogatiue to be freed from sinne which walke in his waies the doctrine to be learned hence is this that it is a maruellous great prerogatiue to be freed from the bondage of sinne If there were no other reward but this yet it were a happy thing to be religious euen in this respect that we shall be set at liberty frō such a seruice Rom. 6.17 This point is euident from the Apostles words where he speaketh thus God be thanked that ye haue bene the seruants of sinne but ye haue obeyed from the heart vnto the forme of doctrine whereunto ye were deliuered Where we see that this was not the least priuiledge that they had by being Gods seruants but indeed a matter for which he was greatly to be magnified that whereas they had bene the slaues of sinne and as base drudges at the commaund of euery vile and wretched lust by the vertue of the word powerfully preached vnto them and faithfully receiued by them they had bene deliuered from that bondage and made the seruants of God in righteousnesse and holinesse of life and conuersation And therefore in that same Chapter verse 14. it is promised vnto Gods children as a speciall fauour That sinne shall not haue dominion ouer them It may sometimes tirannously vsurpe authority in them but the strength of grace and the operation of the holy spirit of God will still diminish and at last abolish the force and violence thereof so that it shall neuer beare such sway ouer them as in the time of their vnregeneracy it did The truth of this doctrine Reasons will yet more clearly shine forth if wee consider what the maister the seruice the reward of sinful persons are As for their maister it is Sathan For he is the God of this world Ephes 2.2 Sathan is the maister of all sinners and the Prince that ruleth in the children of disobedience of whom all vnbeleeuers are held in captiuity and still imployed according to his will and pleasure Now he is a more cruell and sauage tyrant then euer Pharoh was though he were very fierce against the Israelites and exercised great tiranny ouer thē yet Sathā putteth his vassals to carry heauier burdens Their seruices and to toile out themselues in baser workes then euer the taskmasters of Aegipt imposed on the poore Israelites For all impenitent sinners are in thraldome to euery brutish lust Note they must defile their bodies and corrupt their soules and consciences and pollute all their workes and waies when and in what maner soeuer the Diuell will haue them they must conuerse with euery lewd and sinfull companion they must runne vp and downe like drudges to follow euery vaine and base delight to pursue euery meane and trifling commodity and to hunt after euery promotion and dignity that offers it selfe vnto their view They cannot liue peaceably in the day nor rest quietly in the night as we may see in gamesters who breake their sleepe mispend their time and strength depriue themselues of a comfortable estate and bring many miseries vpon themselues and their families by the ouer eager pursuite of their vngodly and vnthrifty courses It is a wofull and lamentable case that franticke persons are in that must haue euery one in the family to attend vpon them and to
that which he here forbiddeth By meate figuratiuely so called which endureth vnto euerlasting life he meaneth the gifts and graces of Gods holy spirit whereby the soules of his people receiue strength comfort constantly euen vntill the fruition of that blisse and immortality whereunto they shall attaine for euermore hereafter Now for their better assurance that they might certainly know that they should not lose their labour in seeking for this durable foode this bread of life himselfe vndertaketh to bestow it vpon them and that by the appointment of God his father who hath sealed him to this office as Princes and great men do authentically confirme the authority of those whom they imploy in weighty affaires by their seales and letters Pattents This answer therefore of Christ consisteth of two parts A Reprehension Exhortation In the reprehension he declareth 1 What they neglected they made not a profitable vse of the miracle which they saw 2 Wherein they transgressed they had a sinister respect in seeking of him it was for their bellies sake and not for conscience sake In the exhortation he perswadeth them most to affect the spirituall meate by two arguments 1 In regard of the goodnesse and lastingnesse of it It endureth vnto euerlasting life 2 In regard of the Author of it 1 Christ giuing it 2 The father ordaining it to be giuen by Christ The words which they spake to Christ were reuerent they called him Rabbi and tooke knowledge in some sort of his strange manner of passing ouer the sea and had before in verse 14. testified that of a truth he was the Prophet that should come into the world And not so onely but as it apeareth in verse 15. They minded to take him and make him a King yet the first answer that he giueth vnto them is a rebuke whereby we learne that By faire speeches to vs Doct. 1 or courteous vsage of vs we ought not to be stayd from telling men of their faults Our best frinds must be adraoâ—â—hed when by our calling we are required to admonish them It beseemeth not a good man to suffer his heart to be as it were bribed with kindnesse that his mouth shold be stopped when God and fit oportunity calleth vpon him to open it Dan. 5 Though Belshazzer would needs haue Daniel cloathed with purple and a chaine of gold put about his necke with promise of great preferment yet Daniel spared not to tel Belshazzer that he had lift vp himselfe against the Lord of heauen and profaned his holy vessels and praised Idols and not glorified the GOD in whose hand was his breath and all his waies The example also of Elisha will proue this vnto vs when IehoraÌ„ the King of Israel made suit vnto him for the obtaining of water for himselfe 2. King 3.13.14 and two Kings more together with all their host telling him that they were vndone and should fall into the hand of their enimies if he did not helpe at this pinch and in this great strait not withstanding this submisse humble maner of intreaty he spareth him not being a wretched Idolater 2. Kings 8.9 12. but answereth him roundly and sharply What haue I to doe with thee saith he get thee to the prophets of thy father c. As the Lord liueth in whose sight I stand if it were not that I regard the presence of Iehoshaphat King of Iudah I would not haue looked towards thee nor seene thee Marke how lightly he setteth by this wicked king telling him that he would not giue him so much as a good looke much lesse be an instrument of releeuing him his army were it not for good Iehoshaphats sake whose heart was vpright with God though he were faulty in ioyning with those Idolaters And againe when Hazael came vnto him with a present of euery good thing of Damascus as much as forty camels could carry and vsed him with all reuerent respect calling him my Lord c. yet he dealt plainly with him and with tears told him what a tyrant he should be what hauocke he should make amongst the people of God So Christs Iesus an vndoubted patterne for our imitation when he came to Martha a good woman and very louing and kind vnto him yet being more carefull to make prouision for his body than to get prouision for her owne soule and finding fault with her sister Mary that was better imployed then her selfe Christs mouth was not stoped with her meate for he reproueth her and commendeth her sister saying Martha Martha thou carest and art troubled about many things Luke 11.41.42 but one thing is needfull Mary hath chosen the good part which shall not betaken away from her Now the reason of this Doctrine is 1. in respect of them Reason 1 because otherwise we should deale vnfaithfully with such as deale kindly with vs and when they shew their loue vnto vs we should shew our hatred towards them if we do not helpe them when we haue a calling and some likely hood of doing them good It were as great an iniury as if when a patient speaketh friendly to his PhisitioÌ„ telleth him that he wil coÌ„tent him at ful for al his care and paines that he shall take he thereupon should grow more remisse and carelesse and giue him rancke poyson in stead of wholesome receits and curing medicines 2 In respect of our selues if wee be slacke in admonishing our friends of things amisse in them because they speake louingly and carry themselues in a friendly maner towards vs wee shall thereby prouoke Gods displeasure against vs and so their faire words cheareful looks shal looke angerly vpoÌ„ vs and speake sharply vnto vs and we by our silence or by our flatery shall make their sinnes to become our owne and so both we and they shal be punished together This maketh for the iust reproofe of those that frame all their praises and dispraises according as they themselues are dealt withall if they be well spoken of and well vsed they wil be altogether for the parties that do so befriend them and they shal be sure of their good word but if others be preferred and they neglected especially if vpon their iust desert they be roundly taxed and reproued then the case is altered and the streame of their commendation turned another way and in stead of their former speeches of approbation you shall heare from the bitter inuectiues and termes of reproch much vnbeseeming the mouth of a ciuill man much more of a Christian Of this sort were those false and deceitfull Prophets which were likened to dogges Michah 3.5 let men cast a bone vnto them as it were and fill their mouthes with somewhat now and then and they will fawne vpon them and tell them their case is good they shall be sure of peace and prosperity God is well pleased and all things shall go well with them albeit in the meane while they be the most vile and