TWO SERMONS UPON THE XII. CHAPTER OF THE EPISTLE TO the Hebrews, the sixteenth and seventeenth verses.  
PREACHED IN THE CITY OF LONDON the twelfth day of june, 1608.  
By THOMAS HOPKINS Minister at Yeardley in the County of Worcester.  HEBREWES 13.4. 
Whoremongers and adulterers God will judge.  COLOSS. 3.2. 
Set your affections on things which are above, and not on things which are on the earth.  
AT LONDON, Imprinted for WILLIAM WELBY, dwelling in Paul's Churchyard at the sign of the Greyhound. 1609.   

TO THE RIGHT WORSHIPFUL WILLIAM HANCOCK MAYOR, THE Worshipful justices and Aldermen his brethren, with my Christian countrymen of the City of Coventrie, be all grace, mercy, and peace, from God the Father, and from our Lord jesus Christ; Amen.  
RIght worshipful and my loving Countrymen; having some occasion this last summer to travel up to the City of London, and being there, I was entreated by a godly friend to bestow my labours on a Sabbath day, in preaching at the Parish Church in which he dwelled: to whom I willingly agreed. Whereat, there were some, contrary to my knowledge or privity, that took the pains to take the notes of the Sermons, and before my departure out of the City made me acquainted therewithal, and showed them unto me: and reading part of them, I did greatly marvel thereat; and worthy was the Author to be commended for his pains and skill, having never seen the like so largely taken by any whatsoever: for scarce could I find any word of substance wherein he failed.  
Here upon certain of my friends who were hearers thereof, laboured with me to commit them to the Press: and in hope I would satisfy their earnest suit, sent down after me their notes fair copied out to my house: which after some pains taken in setting the same in order, and some things (though not much) added for the more plain opening of that, which time prevented me in the preaching, I have sent it up again to them to use at their pleasure. The which having by Gods help finished, I do make bold to dedicate the same to your favourable view. The reasons moving me thereunto are specially these three: The first is, because of the experience I have had of divers of your godly, zealous, and sincere love to the Gospel. The second is, being bound by nature to leave it as a testimony of my unfeigned love to my native City. Thirdly, in regard of the undeserved kindness and benevolences I have often received from you. In some lieu whereof I thought it a part of my duty to dedicate these my poor labours unto you, as thereby to manifest my humble thankfulness. Now if any censorious disposition shall say that these Sermons are too mean to be put in print for this ripe and exquisite age, I would wish them to consider, that at the building of the Temple, as well they were accepted that brought goats hair and Rams skins, as they that brought Silk, purple and scarlet. But however it be, I do more than hope you will both kindly accept of this from me, and entertain it as a testimony of my loving affection to you all.  
The God of all comfort multiply his gracious blessings upon you all, and grant all peace and prosperity to all those that unfeignedly love and seek the peace of the Church, and prosperity of the Gospel. From my house at Yeardly, the 20. of December. 1608.  
Your Worships in all Christian duties to be commanded, Thomas Hopkins.   

TO THE CHRISTIAN READER.  
CHristian Reader, the searcher of all hearts doth know, that at the preaching of these Sermons it was far from any thought of mine they should ever have been committed to the Press to be set out in print, confessing my great inability that way. But forasmuch as some of the hearers took the pains to gather the notes thereof, without either my knowledge or consent; and thereupon seeming to have some liking thereof, were earnest with me for my consent to commit them to the print: whose godly desire I perceiving to proceed from a special willingness to make others partakers of that profit they seemed to have received themselves, gave them my promise, if they would copy them fair out, and send them down into the country to me, I would take some pains in the viewing them over, and setting them in order, and so would send them up to them again to use at their pleasure: which they so did; and accordingly (by the Lords help) I have performed to them, as my leisure in my charge would permit me. Now then, if these my simple labours shall be thought worthy the view of the world, I do humbly entreat thee (Christian Reader) to bear with me; which I know thou wouldst willingly do, if either thou didst know my weakness in gifts, my small leisure for undertaking any such work, or specially the mark and end I aim at. I pray thee construe all in good part; and what is amiss for want of skill, correct it; and if any thing have overshot me in overzealous carriage, impute it to my infirmity. But if there happen any thing that shall work to humbling for sin, either general or particular, for the land, or for thy own self, give all the praise to God: and as I have endeavoured to benefit thee and others, which is the main end of my labours, so do I entreat thee to assist me with thy prayers unto God, that he will assist me with his blessed spirit in the work of my ministery. And thus hoping I may entreat for a friendly acceptance at thy hands, and to afford me thy good word for my good will, and a favourable construction for my pains, I do commend it to the blessing of the Almighty, and thee to his gracious protection, wishing to thee as to myself, viz. the mercy of God in jesus Christ. December 20. 1608.  
Thine in the Lord jesus, Thomas Hopkins.   

TWO SERMONS UPON THE XII. CHAP. OF THE AUTHOR TO THE HEbrewes, the 16. and 17. verses thereof.  HEBREWES 12.16.17. 
Let there be no fornicator or profane person, as Esau, which for one portion of meat sold his birthright.  
For ye know, how that afterward when he would have inherited the blessing, he was rejected: For he found no place to repentance, though he sought that blessing with tears.  
I Mind not (beloved in Christ) to stand upon more circumstances than I take fitting for the opening of my Text. Although to have showed you my simple judgement, both as touching the occasion, the Author, the time, and the argument of this Epistle, could not but have been profitable for sundry respects: but then must I spend more ●…e than is allowed me, and I fear, should abridge you of some things which I am willing to open unto you. Wherefore omitting all these, 
Vers. 5.  know you that the Author of this Epistle, having in the former part of this chapter, encouraged them patiently to undergo the cross of afflictions, assuring them that they were no signs of God's anger, 
Verse 6.  but rather of his love, in which they had cause to rejoice: from thence he proceeds to an exhortation, 
Vers. 14.  the substance whereof is, that to their holy profession they would join a godly life and conversation, charging them to have care that no sin might grow amongst them that were professors of the Gospel, calling it by the name of a Root of bitterness; 
Vers. 15.  because that howsoever it might be pleasant and sweet at the first, yet it would bring forth bitter fruit at the last. The which exhortation he enforceth, and thereto moveth by three special reasons.  
The first, because such are easily to be drawn from that grace they seemed to have, and one reigning sin would eat it out.  
The second reason was, because hereby they would be very scandalous to the weak, and Apostates of the whole Church.  
Thirdly, because their examples would be great hindrances to other: yea and more hurt would ensue by their ill life, than ever they did good by their profession.  
Now in the verses read, he goes on with a dehortation, dissuading them from such vices, as would bring a scandal to the Church of God. Amongst the rest he sets down two, namely, Fornication and Profaneness, in the which whosoever flues and delights, shall in the end bring great dishonour to God, slander to his own profession, and hurt to his own conscience.  
The first (I say) he sets down, is Fornication. Whence may arise this question: why he names this sin before many other, which he might have named? I answer, specially for two causes: The one in regard of the profession: the other in regard of the person. In regard of the profession, because first it dishonours God: not that God will lose one jot of his honour, though he should cast us all to hell; but my meaning is, he accepts it as a dishonour to him, when such a one that makes profession in mouth, denies the power of it in his life. 
Psal. 50.16.17.  As the holy Ghost sharply reprehendeth the hypocrite, ask him how he durst be so bold to take his words in his mouth, and not to live answerable to it in his life. 
2. Sam. 12.14.  Secondly, it opens the mouths of Atheists, causing them to blaspheme the Gospel, who are ready upon the least occasion to speak evil of it, and such as profess it in sincerity. So also in regard of the person, because if he be qualified with any grace of sanctification, it will in time eat it out, and grieve God's Spirit, though not on the sudden, yet it will bring him so low, as the work of sanctification cannot grow in him. Example we have of David, 
Psal. 51.10.11.  who by this was feign to cry to the Lord to create a new spirit in him; and had thought it would have cast him out of God's presence.  
Again, it may be demanded, why the holy Ghost names not rather Adultery than Fornication? I answer: First, we must note that he doth include it herein, and all other sins of that kind. Secondly, and specially, because those to whom he did write, were not all married, but many and the most part of them were single persons. Therefore names he rather the sin of fornication than adultery, lest the single persons might take any exceptions against his speech.  
The second sin he dehorts them from, is the sin of Profaneness: a sin many know not, others make light account of it: but the holy Ghost sets it down for a grievous sin, and a sin of all such as profess the Gospel to be abhorred. To which end he sets not down an example of a fornicator, because it was an usual known sin, and a sin some men make conscience to shun and avoid: but he sets down an example of a profane person, and hangs up the picture of a profane wretch, for a warning to all others.  
In which example, we are to consider of three things: The first is the person, who it was, viz. Esau, a man qualified and commended in the Scripture for some gifts of nature, in which I doubt he may go beyond, and shame many of us: yet for his profaneness is recorded as aspectacle of God's wrath, and branded for a reprobate. The second is his fact, which was, that for one portion of meat he sold away his birthright. Of which fact we shall hear more in the opening, being like many at this day amongst us, who sell, and willingly part away with their birthright for vanities. The third thing is his punishment, which is threefold; First, he is wounded in his conscience with grief and shame, that he had no better grace, but to part with such a treasure at so base a price. Secondly, he labours and bestirs himself to seek to recover it, but all in vain: for he seeks to his father, who could not help him: but not to God, who must have helped him, if ever he had had any help at all. The third was an utter denial of mercy, in that he lost the time in which he might have had it; now all the means he could use for it, would not prevail to recover it again. And so falls it out with many at this day, who forsaking the Gospel, for the present things of this life, come to see their error how lightly they have passed it away, which wish and desire to recover their former estate, but can never prevail.  
Thus much for the opening of the words: the sum whereof is, a dehortation from two horrible sin, of such as live in the bosom of the Church, and make show of religion in outward profession: lest by forsaking it for the present things of this life, they be not able to recover it again. Now let us come to the instructions that may be gathered hence.  
And yet before I come to handle them, I hold it very profitable to take the course of the Author; namely, to begin with the exhortation, whereon the dehortation is grounded, and that is, to stir us up to a holy conversation, and to join with our profession a holy life, without which, as he saith before, 
Vers. 14.  We shall never see God to our comfort; and this will make the rest more profitable to us. And though many in this city might think or should suppose it a needless doctrine, yet for my part I take it needful and profitable to deal with you, as the holy Ghost dealt here with them. In that he labours earnestly to exhort them to holiness of life, in regard of their profession, we are to observe, that it must be a principal care of those who have taken upon them the profession of the Gospel, to labour to join a holy conversation thereunto. The profession must not consist in a formal love and outward show of the Gospel, but they must express and show the power of it in their lives and conversations. A thing the Apostle commends the Thessalonians for, 
1. Thes. 1.5.  that the Gospel was not in word, but in power, that is, they did aswell practise it in their lives, as talk of it with their mouths. And this the Apostle Peter labours to exhort those he wrote unto, 
2. Pet. 1.5.  that with the knowledge of faith in the Gospel, they would join virtue, by which he means holiness of life: exhorting the they that believe well, should live well, that so their lives might beautify their profession. It seems divers of the Church sent to Paul to know his judgement touching such servants as were converted to the Gospel, how they should behave themselves to their Infidel masters. 
1. Tim. 6.1.  To this he sends an answer to Timothy, commanding, that being bound to them, they should not departed or use them unconscionably, but rather to be more careful in their service, and to use diligence and faithfulness to them, that so the name of God and his Gospel, be not evil spoken of. A good lesson for such servants in this city as profess the Gospel, and serve irreligious masters, not hereby to take a liberty to be idle, careless, and false in word and deed, but so much the rather to be the more careful in their service, lest they give their Master's occasion to speak evil of the name of God and his Gospel.  
Now if servants must be thus careful towards their masters that be Atheists, how much more than should every one that hath given his hand and name to the Gospel, be careful, who hath many to overlook him, and would be glad to take a small occasion to discredit his profession? There are many reasons may be added to press this doctrine the more upon our consciences, but I will content myself with these three.  
Reas. 1 The first reason is, because a holy life joined to an holy profession, will gain credit in the consciences of God's people. Yea, 
1. Pet. 2.12.  it will gain credit also in the consciences of such as be yet uncalled. To which end the Apostle exhorts them to have their conversation honest among the Gentiles, that they which speak evil of them as of evil doers, may by their good works which they shall see, glorify God in the day of visitation. By which all you that be Fathers, Mothers, Masters, and Mistresses are exhorted, though you have untoward sons, unfaithful servants, liars, swearers, yea such as scorn at your coming to Sermons, and use of holy exercises in your families, as giving thanks at meals, prayers, reading of Chapters, etc. yet should your carriage in your lives be such, as that they seeing your Christian behaviour in your shops, in your words, in your dealings, etc. may have cause to praise God. Yea, if ever the Lord call and convert them, they shall praise God, that they ever dwelled in such a family, and that ever they came within thy doors.  
The experience hereof God hath showed daily amongst us, of many, who in their service were deriders of holy duties, and stopped their ears at the instructions of their governors, yet the Lord having opened their ears, and softened their hearts by his word and spirit, they have so praised God for his mercy to them, that their parents by whom they were begotten, and borne, have not been so dear to them in their hearts, as their Master and mistress, in whose Christian family they were converted.  
Reas. 2 The second reason is, because it will gain credit to our profession. The contrary opens the mouths of Atheists to slander and discredit the same. One profane gospeler doth more harm in the Church, than an hundred Atheists. Wherefore, saith the Preacher, 
Eccles. 10.3.  Dead flies cause to stink and putrify the ointment. Yea, one dead fly will putrefy a whole box of ointment, where as a thousand falling into a barrel of pitch, will do no such harm: So the Gospel is so precious a thing, that the evil example of one professor doth more harm to it, than the example of many Atheists; a thousand drunken companions never discredit the Gospel so much as one that professeth well, and liveth ill.  
For is it not a thing common amongst us, that when men see a professor commit any sin (yea though of infirmity, and of weakness, with no purpose to live in it) do but mark how they presently labour to discredit, not so much the person of the man, as his profession. For are not these their very words? See, these are our professors and holy men; he is wise that will believe what they say: here is a profession indeed. Yea they will not stick to curse the very Book of God, and blaspheme his Gospel. Therefore if you will be professors, look to your shops, your families, your counting houses, your weights and measures, else if you be faulty in these, you will bring more discredit to religion, than ever you did good with your outward profession.  
Reas. 3 The third reason is, because by your joining an holy life to a holy profession, it will gain comfort to your conscience, especially in the time of the departure out of this world. 
Esay 38.3.  An example we have of Ezekias, who having received the message of death, is said to turn to the wall, and to put the Lord in mind of the integrity of his life, wherein he took great comfort. Yea, it will put a man in more comfort, than all the treasures of this world. For what consolation can a man take in worldly things, when he is privy that he doth lead a vicious & wicked life, and is in danger of God's wrath?  
Use 1 Now let us see what uses we are to make of this doctrine. And first it may stop the mouths of our adversaries the Papists, who falsely charge us that we teach doctrines of liberty to sin: and that the sum of our doctrines is, that, so a man believe in Christ, it is no matter how he lives. And beloved, I appeal to your own consciences, how true this is, when we teach that an outward profession (seem it never so sanctified) without a holy life is odious in God's sight. And we return the doctrine of liberty upon themselves. For be judge (men and brethren in Christ) whether this be not a doctrine of licentiousness, to teach, that ignorance is the mother of devotion; that their holy father may dispense with any sin, be it never so great and heinous; that allow the Stews even at their Pope's nose, for the nourishing of whoredom. Yea they teach, that all their venial sins (as they term them) are put away and forgiven by knocking themselves on the breast, and by saying, God have mercy upon me, etc.  
If this were true, and this liberty granted to sin, who would make conscience to commit sin? But let us know, that these are doctrines of devils, and he that hath not care to join an holy life to an holy belief, 
Mat. 22.12.13.  shall one day with the man wanting the wedding garment, be cast into utter darkness, where shall be weeping and gnashing of teeth.  
Use 2 A second use of this doctrine serves to teach us that be present, and all that have taken the profession of the Gospel upon them, to have care to frame their lives answerable thereunto. And this must be specially three ways. The first in their words and speeches, which must be such as may either convey good to others, else draw good from others. Secondly, in their works, and that not only in their general places, but also in their particular callings, whether Magistrate, Minister, Father, Husband, Master, Servant, etc. The third is in their recreations, being careful they use lawful things lawfully. As you that be Gentlemen in your bowling, shooting, hawking, hunting: which though they be lawful recreations, yet that you take heed, lest you abuse them, and not to be mirthmongers, making every day a day of pastime and pleasure.  
Use 3 A third use serves to reprove many, who have taken upon them the holy profession of Christ jesus, yet in their lives deny the power of it. And to come home to this city, and to this place, in which are assembled such as make show of love to the Gospel: Answer me in your consciences, where are the signs and tokens of a holy life? do your lives answer your profession? is it not with joab, 
1. King. 2.28.  to murder, and then to run and take hold of the horns of the altar? Nay, with the jews, to swear, 
jerem. 7.9.10.  lie, steal, commit adultery, etc. and to come and stand in this house before me, saith the Lord? no more will the Lord allow either of your Bibles under your arms, or your prayers in your families, nor your running after Sermons, if your lives be not reform.  
In the civil law it is well known, a long protestation will not relieve a thief, if he be tainted, and proved guilty of the fact: no more will your protestations and fair speeches relieve you, when your shops, your counting houses, your houses, your chambers will condemn you. For I appeal this day to many of you that hear me, whether the Lord may not truly say to you, as he said by the mouth of his Prophet Micah, 
Micah. 6.10.  Are yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? So say I to thee, are the treasures of wickedness in thy house? Is the poorman's pledge, his bed, his gown, his axe, his spade, his coat in thy house? livest thou by bribery, extortion, oppression, false weights in thy shop, false balance in thy warehouse, and darest thou take on thee the holy profession of the Gospel? I tell thee, all thy prayers, alms, hearing of the word, receiving the Sacraments are abhorred of God.  
In the time of the Law, none might offer the blood of a dog or a swine; yet were they both like the blood of a lamb: and though the one was accepted, yet the other was abhorred. So let all thy outward profession seem never so holy, yet not joined with a holy conversation, God detests it.  
How may the Lord complain against this city, as he did against Samaria? Come to Bethel and transgress, 
Amos 4.4.5.  to Gilgal and multiply transgressions: and bring your sacrifices in the morning, and your Tithes after three years. And for a thanksgiving of leaven publish & proclaim the free offerings: for this liketh you, O ye children of Israel, saith the Lord. In which he taxeth them, for that after many sins committed, they would come in the morning on their Sabbath days, and bring an offering or a tithe, and offer it up, and then think God was well pleased. So how many in this City, all the week long, spend it in swearing, lying, oppression, etc. and then on the Lord's day come to Church in the morning, and hear a Sermon, & make a show of loving holy exercises? Oh this likes them well; but this likes not the Lord: for he accounts them hypocrites and dissemblers. Yea, these are they that do more hurt to religion and professors, with their running after Preachers, with their carrying of Bibles, with their holy protestations, and their lives odious, than the common drunkard, whoremonger, usurer, etc. There is nothing more odious in God's sight, than that man that carries the lamp of profession, and denieth and disgraceth it by an unholy life. I end this point with the saying of our Saviour to his Disciples, and in them, to all that take on them the profession of his name: 
Matth. 5.16.  Let your light so shine before men, that they may see your good works, and glorify your Father that is in heaven. And so much for the general doctrine drawn from the Apostles dealing with the Hebrews. Now it follows according as it is in the Text.  
Let there be no fornicator. You heard before that these words contain a dehortation from such vices, as he knew would bring a scandal to the Gospel; whereof he sets down two special sins: The first is here fornication. The reasons wherefore he sets this down were before showed unto us. As also we heard why he sets down this sin, rather than the sin of adultery, being a sin of an higher degree. Then it resteth we gather what we learn hence: which is, in that he labours to dehort or draw them from this sin of fornication, we learn, that amongst other sins, all that live in the Church of God, and sincerely profess the Gospel of jesus Christ, must labour by all means to shun and avoid the sin of fornication, adultery, incest, whoredom, and all of that kind.  
It is too true, that many professing the Gospel, make a light account of fornication: oh they take it but a trick of youth. And it may be one reason of the Apostles dehorting or drawing them from this sin, being of like account amongst them. But howsoever they or we make light account of it, yet the holy Ghost accounts it a grievous sin, especially amongst such as profess the Gospel. For he speaks not to Atheists, but to Christians, and such as had taken on them the profession of Christ jesus & his Gospel. So I, knowing that I preach to such as profess Christ, and outwardly make a show of loving both him and his word, dehort and draw you from the sin of fornication, being no small or light sin, but an odious and grievous sin. I tell you, a man or woman that have given their names to Christ, and laid their hands to the plough of the Gospel, and yet live in fornication or adultery, etc. do live in a woeful and fearful estate. And that this sin is a great sin, specially of professors, we may see by the words of the Apostle to the Corinthians, who saith, Be not deceived; 
1. Cor. 6.9.  neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. Where the Apostle amongst the rascal row of capital Sins, placeth fornication as a master-sin, and ringleader to other sins, and bids them not to be deceived: for as light account as they make of it, yet it will shut them out of God's kingdom. And the same Apostle writing to the Galathians, 
Galath. 5.19.  reckoning up divers sins of the flesh, sets fornication in the forefront, almost of all: which he would not have done, if it had been a sin of light account. The like you shall read in his Epistle to the Ephesians, 
Ephes. 5.3.  where he having exhorted them to holiness of life, labours to draw them from such vices as would hinder this work of God in them; amongst which, he gins with the sin of fornication. And this he doth so much the rather, in that it was (of many) not counted a sin of any great reckoning. And so howsoever many account it a light sin at this day, yet know you it is a heinous sin, a most grievous in God's sight.  
I would not wish any of you to think, that I do aim at any one particular man, (for it is well known I am but a stranger, and God is my witness, before whom we do stand, I judge reverently of you all) but in discharge of my duty and conscience, I labour to show you the horribleness of the sin of fornication, and all other of that kind. The reasons to press this doctrine upon our consciences, are divers.  
Reas. 1 The first reason is, because he that takes pleasure in this sin, carries the mark of a reprobate. For as it is a principle in nature, to frame our actions to the will and liking of our friend; so is it a principal property of God's child, to frame his will to the will of God: & contrariwise a great sign of a wicked man, to frame his actions to his own liking. Now of all actions, a special and principal one is, to keep and possess our bodies in chastity, 
1. Thess. 4.3.  according as the Apostle exhorts the Thessalonians, telling them, that if they will frame their lives to the will of God, they must abstain from fornication; and know how to possess their vessel in holiness and honour.  
Reas. 2 A second reason hereof is, because by committing this sin, there is a kind of worship done to the devil. Shall I take (saith the Apostle) the members of Christ, 
1. Cor. 6.15.  and make them the members of an harlot? Now an harlot is a member of Satan, so that he that prostrates his body to an harlot, doth prostrate it to the devil.  
Reas. 3 A third reason is, because it is a sin which the Lord specially reserves to be punished by himself: It is recorded by the Author to the Hebrews, who saith, 
Hebr. 13.4.  But whoremongers and adulterers God will judge. And the reasons hereof may be specially these two. The former, Reas. 1 because the whoremaster and fornicator are grown to such a cunning, as woeful experience shows: The father he gets a child, and the son must take it on him: The master he gets a bastard, and the servant must marry her to blind the world withal. But let them know, though they can hide it from the world, and avoid the punishment of man, yet they cannot hide it from God, who will be revenged, and severely punish it.  
Reas. 2 The second reason is, because it goes so light away unpunished by the Magistrate, therefore the Lord himself will take it into his own hands, who will not let it go unpunished. Yet God and your consciences do know how small account you make of this sin.  
Reas. 4 A fourth reason to dissuade us from this sin, is, because it brands him that lives in it for an hypocrite, though he make never such show of religion outwardly. This the Preacher shows, when he saith, And I find more bitter than death, the woman whose heart is as nets and snares, and her hands as bands: He that is good before God, shall be delivered from her, but the sinner shall be taken by her. (I pray you read it, and note it well) giving us to understand, that by being good before God, is meant a sound, sincere, religious man, whom the Lord will so preserve, that though he may be overtaken with this sin, yet shall he not live and delight in it. And hence we see why the Lord permits so many harlots in the land, because there are so many hypocrites amongst us.  
Reas. 5 A fifth reason is, because it is a sin that plucketh the judgement of God on the land, as the Prophet jeremy saith, 
jerem. 23.10.  that Adultery will cause the land to mourn, and as Hoseah saith, The Lord hath a controversy with the Land: a capital sin was, because there was whoring committed therein. And for experience we need but look on this City, on which the Lord continueth one of the arrows of his wrath, I mean the plague and pestilence. Know ye, that Whoredom is a capital sin that provokes the Lord. For this sin is a special means to pull down the wrath of God, to send and continue this kind of punishment. So that when you hear the plague increase in your city, you may thank the whoremonger for it.  
Reas. 6 A sixth reason is, because the Fornicator is fit for nothing but for hell, he is neither fit for God, nor for himself, nor for the land. Not for God; for all he doth is accursed: yea, his very prayers he makes, if he make any. Not for himself; for thereby he consumes his body, and wasteth his goods, and hastens beggary, or some evil and untimely end upon himself. Not fit for the land, for he hastens and procures God's wrath and heavy displeasure against it.  

The uses of this doctrine.  
Use 1 First, it serves for a warning to such as be tainted with this sin, that they labour in prayer to God to work a detestation of it in their hearts: and to take heed of the harlot; for she will not leave thee, till she have got the blood of thy soul: yea, as Solomon saith, 
Prou. 9.18.  Her guests are in the depth of hell; meaning they are as sure to go to hell, except they repent, as if they were there already. Remember, yet God offers grace, yea, this day I stand here as Gods minister to entreat thee, as thou hast any love to God, any fear of his judgements, any hope to appear before Christ jesus with any comfort, at the day of judgement, or any care to be saved, to get out of this sin betimes, else be sure in time it will bring thee to damnation.  
Use 2 A second use hereof serves to reprove such as make light account of it, and count it but a trick of youth. Oh vile forlorn wretch: is it but a trick of youth to have heaven gates bolted against thee? Is it but a trick of youth to pull God's wrath on thee? Is it but a trick of youth to be a fornicator? I tell thee such tricks will trick thee to hell, if they be not prevented by repentance? Object. O sir, says some, I have satisfied the L●●d, and done my penance in open Church amongst the congregation. Answ. For answer: But tell me hast thou satisfied God by repentance? Hast thou run to him and entreated him in Christ jesus to be satisfied? I tell thee, penance in the Church will not keep thee out of hell, till God's anger be appeased: and it is only Christ that must appease him: and it must be faith and repentance in thee, that must be the means to obtain it.  
Object. Others object, I mean to marry her, and so to make her an amends. Answ. For answer: Say thou dost mean so, I deny not but it is a thing both lawful, and fit to be so: But yet till there have been repentance wrought in thee for this grievous sin, God's wrath, and God's curse will follow thee at the heels. Yea, I say further, that after thou hast married her, till there be a reconciliation between God and thee, all the time thou hast lived in marriage, thou hast lived a fornicator.  
Is there any here who are privy in their consciences they have abused their bodies with their wives before the solemnizing of Wedlock, and entrance into that holy ordinance and covenant of God? hast thou repent, hast thou been grieved from thy heart? then no doubt, thou hast obtained pardon. But if thou have felt no grief, no sorrow, no humbling, no tears, but made account all is well and healed by marriage, know thou, and know thou again, God will one day call thee to a new reckoning, and will take vengeance on thee in the depth of hell.  
Use 3 A third use hereof is, to such Magistrates as be put in trust for the punishing of this sin, that they look unto it better than they have done, and that they let it not go so slenderly punished, or not punished at all, as many of them do. It is to be lamented at this day, to hear what winking, & what bribing there is to maintain this sin. Yea, it is to be feared, that there be many frenchhoods and velvets coats maintained by this sin. Yea, experience doth show us, (and by experience I speak it) how ready many will be to ride and run to justices of peace, and Ecclesiastical courts to speak, and to countenance out a common fornicator, and an adulterer; when the same parties in case of wrong done to an honest man, will not set their foot out of the door, to speak a word to do him any good. Can the Lord forbear long to punish us, when this sin amongst other sins, cries loud in the Lords ears for vengeance? No, no, as the Prophet saith, 
jerem. 5.9.  He will visit for these things, and his soul will be avenged upon such a nation.  
Or profane person as Esau. 
Text.  Now follows the other sin, he dehorts and draws them from; which is profaneness. And because there were divers did make light account of it, and many others that did not know what it meant, he sets down an example of a man hated of God before he was borne, and being dead, is, as it were, hung up for a spectacle for all profane men to look on, set out in the book of Genesis the 25.27.28. Chapters.  
And hence, before we proceed to the opening of the story, we are to observe something, in that the holy Ghost sets before us the example of a profane man. Doct. 3 A principal end and drift why the holy Spirit of God sets before us examples in the old Testament, as well as in the New, is not so much that men should read them as stories, or therein see the severity of God to others: but for spectacles and examples to us, that we should take heed of their sins that move the Lord to lay such punishments upon them. The Apostle to the Corinthians having set down the rebellion of the Israelites, together with their punishment, 
1. Cor. 10. 6-11  presently tells the end and use of such examples, which was his severity to them, and to be warnings to us, as appeareth in the eleventh verse. So the Apostle Jude tells us that Sodom and Gomorah and the cities about them, which the Lord destroyed for following strange flesh, were and are set forth for a warning and example to all filthy and beastly minded men. So that so long as there is a people upon the earth, so long hath the Lord set down in scripture examples of his wrath to forewarn them of the like severity against them. And we see, that divers for some horrible offences are hung up in chains, not only to show the king's severity against them, or for men to stand gazing upon them, but for warnings to all his subjects to take heed they run not into the like offence, lest they incur the like punishment. And therefore for murderers, the Lord hath, 
Gen. 4.  as it were, hung up Cain; for profaneness, 
Gen. 27. Numb. 16.  Esau; for murmurers against God and his Ministers he hath proposed Coreh, Dathan and Abiram; judas to all Traitors, Lot's wife for all Apostates. These and many more are set forth for examples to us. These and many more are not pictures of God's anger, only hung up to be gazed upon, but to warn us by their examples of the sins.  
Reason. There are divers reasons to be showed of this doctrine, but in that my time is so near spent, I will content myself with one, which is: Because God is not mutable, but the same God to us as to them; and as he hath left them for examples to us, so he can leave us for examples to others. If he do not, we are the more bound to him, and not to abuse his patience and long-suffering to us, but rather to meet him in time by repentance.  
The use hereof serves to teach us what use we should make in reading the stories of God's judgements upon others in the book of God: not so much to wonder at them, that they had no better grace, or to admire the severity of the Lord against them: but to apply it to ourselves, and to say in our hearts; This example is set out to warn me, to teach me, that if I commit the like sin, I may fear the like punishment or worse.  
Which reproves specially two sorts of men at this day: 
1. Sort.  The one is such as in reading divers chapters of the Lords just judgement against divers nations, cities, Kings, Priests, men, women, children for their sins committed against him, make light account of them, as if it no whit concerned them, though their consciences condemn them of the like sin. They read the story of Esau, 
Gen. 27.  and of God's wrath against him for his profaneness; yet though they know in their hearts they set more by their pleasure then by preaching; by their gain then by godliness; by their pottage then by religion; yet it never so much as moves them at al. So again, how many do read the story of Lot's wife, 
Gen. 19.26.  who for her looking back was turned into a monument of God's anger, yet themselves are privy of the decay of their first love, and with Demas have embraced the world, and yet are no whit dismayed at all? Look upon her all you that are privy to yourselves and guilty of blacksliding in your zeal and love to the Gospel. She was turned into a pillar of salt, and remaineth a spectacle of God's vengeance for all such as thou art. She was turned into a durate substance, & without speedy repentance, he will turn thee into a heavy judgement, and that is hardness of heart, which is harder than salt; for it is the plague of all plagues.  
You then that of religious servants are become irreligious masters: you that are privy to your hearts, that 10.20.30. years agone you were more forward and zealous in God's worship, and now are decayed and cold, looking back to the pleasures and profits of this world, look one Lots wife: she, as it were, hangs in chains for a woeful spectacle to behold. Let her move you to labour to recover that you have lost, lest the Lord make you spectacles to others, as she is made a spectacle to you. And for this city and others is jerusalem in the Scripture to be a perpetual example: her special sins were, pride, contempt of God's word, and abuse of God's Prophets. Her doom is recorded for England, and for thee London, whose pride is as great, if not greater than ever hers was. And for whose contempt and abuse of God's Ministers it is a wonder the Lord smites not the land.  
Let us all then hereafter in reading stories of the Lords judgements on others, make them examples and warnings for us: else to make account, the same God that was revenged on them, will not let us escape.  
The second sort that this doctrine reproveth, 
2. Sort.  are such, as in setting their children to read in the Lord's book, they hear the story of Lot's drunkenness, of David's adultery, of Peter's denial, and thereby they do bless themselves, and strengthen and comfort their hearts: yea they have learned to allege them as examples to extenuate their sins. Am I a drunkard? so was that good man Lot. Am I an adulterer, says another? so was that man after Gods own heart, David. Shall I despair of my salvation, says the wicked persister in sin, and I read, the thief repent on the cross, and found mercy at the last hour? O vile wretches, who hath bewitched you to pervert God's word to your destruction? It is as much as to poison thy soul. Look on their repentance: Lot fell of infirmity, and no doubt repent with much grief: yet look upon God's judgement upon that incestuous seed. Look upon David; read the 38. Psalm, it made him go crooked; his sins were as fire in his bones; he had not a good day to his death, but the grief of his sins made him to roar out. Thou wouldst be loath to buy thy sin as he did. And as for the example of the thief: First, the Lord knocked but once, by one sermon, and he repent: but thou hast had many sermons, and hast had many callings and cry to thee, yet repent not. Secondly, this is an extraordinary example, and there is not the like in all the Scripture again. And the end is, that thereby we should neither despair nor presume: one, that we should not despair, and but one that we should not presume. This example is for all penitent sinners, who upon their repentance may assure themselves, the Lord will receive them to mercy.  
Now if thou canst promise to thyself the same repentance and faith in Christ that he had, then mayest thou promise thyself the same felicity he now enjoys.  
But look thou on his fellow, who had no grace to repent, and who hangs as an example to all impenitent wretches to look upon: that they despise not the mercy of God, nor reject his call by us: lest it come to pass, that when thou wouldst repent, thou canst not. To thee that dost strengthen thyself in thy sin, upon presumption of mercy to other, 
Deut. 29.19.20.  I refer thee to the words that the Lord himself speaks, Deut. 29.19.20. He that when he heareth the words of the curse, blesseth himself in his heart, saying: I shall have peace, though I do walk according to the stubbornness of mine own heart; thus adding drunkenness to thirst, the Lord will not be merciful unto him, but the wrath of the Lord, and his jealousy shall smoke against that man, and every curse that is written in this Book, shall light upon him, etc.  
Look thou on this and the like threatenings of God against such as strengthen their hearts in their sin.  
Thus much at this time, being loath to be overtroublesome, referring the rest till evening Prayer.  
Let us pray for a blessing upon that we have been taught.  
FINIS.    

THE SECOND SERMON.  HEBREWES 12.16.17. 
Let there be no fornicator or profane person, as Esau, which for one portion, etc.  
YOu have heard in the forenoon (beloved in Christ) the sum and drift the holy Ghost aims at, which is a certain dehortation, therein dissuading every good Christian from two great vices, which he calls by the names of the roots of bitterness; which are, Fornication and profaneness.  
Of the one we have spoken: it now resteth we speak of the other vice he dissuades them from. And because I suppose the most of you were present in the forenoon, I will not stand to make any large repetition of that which was then handled, but only of so much as may make a better preparation to that which shall be now delivered.  
You must note, that the holy Ghost in his dehortation from this sin of Profaneness, propounds Esau the elder son of Isaac for an example: and having set down the use and end, every one should make in the reading of such examples of God's severity in scripture, (and not to take the name of God in vain, by either lightly passing by them, as making no use at all, or else abusing them to strengthen themselves in their sins, by the example of the Lords mercy on others) we proceeded no further in the morning. Now I come to that which followeth, which is the person that is set forth as an example to all profane men. It is Esau, as you have heard, the eldest son of Isaac.  
And this may seem very strange that Esau should be a man hated of God before he was borne, and that he should be hung up as an example to all profane men to take warning by. First, he was honourably descended, for Abraham was his grandfather, and Isaac was his father. Secondly, he was a man whom God had blessed with great riches, and one of the wealthiest in all the country. Thirdly, we do read of great blessings to his posterity, 
Gen. 36.41.  for of him came fourteen Dukes, and were in great account. Yea further, if ye read in the book of Genesis of his carriage and behaviour, you shall find he had divers good moral virtues and kind parts in him, and such as (I am in doubt) many of us come short of, and yet persuade ourselves to be good Christians.  
First, you have not read a more loving, kind and gentler son to his father, than he was: and his father again loved him dearly, and more dearly than he did jacob. 
Gem. 33.4.  Secondly, how kind was he to his brother? who though he went with a full purpose to have slain him, yet meeting of him, his heart so melted, that he fell on his neck and kissed him: yea, his kindness was such to his father, that hearing of his death, 
Gen. 25.19.  came many a mile to perform his last duty, and to see him buried and laid him in his grave; yet we read him branded for a castaway.  
Again, was he a covetous man? truly no: 
Gen. 33.8.9.  as may appear in the story when he met his brother jacob, who offering him a great present he did refuse it, protesting he had enough: which did argue a mind void of covetousness. Was he proud? no verily: for as we read, when his brother and he could no longer dwell together, he in courtesy gave place to his youngest brother. What was his sin? was he a drunkard, an adulterer, an usurer? We do not read that he did live in any of these gross sins. What then was his sin? He was a profane man, and therefore hated of God, and set up for a spectacle to all the world.  
From whence we may observe for our instruction: Doct. 4 However a man may have many temporal blessings, and moral virtues, yet being a profane man, it is not only sufficient to bring severe punishments upon him, but he carries a principal brand of a castaway. I say again, (and mark it) though a man be come of a most honourable descent, though kind and dutiful to his parents; though rich and wealthy in regard of the things of this life; yea though he be contented, and be very humble outwardly; yet if he be profane, he may carry the very brand of a reprobate. So that it is one of the greatest sins in the world, to be profane and irreligious: yea many papists (I mean the simple and ignorant Papist) are in better case than a profane man. Not that I teach that every one shall be saved by his own religion: for as there is but one true God, so there is but one true way by which he will be worshipped, and by which we shall attain to salvation, consisting in true reconciling of us to God in Christ. And I grant the poor deceived Papist is not in the right way, for he seeks other ways, and deprives himself of the righteousness of God in Christ, going about to establish his own inventions. And further, they be Idolaters, and worship stocks and stones, the work of men's hands, therefore cannot look to be saved in this way. Yet I say't, here is more hope that God will show mercy unto them, then to a profane person: because they do it of ignorance, he of presumption: which caused Peter to tell the jews that they were capable of mercy, 
Act. 17.3.  because they did it of ignorance.  
And this must move us to hope well of many of our ancestors, who lived and died in the time of Popery, who, no doubt would not have so believed, if they had known it, not to have been the truth which they professed. But the profane person cannot be ignorant, but that his course of life is sin, therefore more hope of such ignorant persons then of the profane Atheist. It is not moral virtues, civil honesty, kind natures that is the way to heaven. Nay a man with these may be a miserable man, except he be sanctified with religion.  
We do not hold (as the Papists falsely charge us) that good works are needless to salvation. 
jam. 2.14.  For we both know and teach, that faith without good works is dead; and it is a shame if Christians exceed not worldlings: yet we say, that all moral virtues in a man, without religion, are unavaileable to salvation, and as Solomon saith in another case, they are as a ring of gold in a swine's snout. Honesty and civility are most precious jewels, but they that have them without religion, are no better than swine. Example of Nicodemus, 
john 3.3.  who was accounted a most honest man in the world, an upright dealer, a common frequenter of the Temple, liberal to the poor, etc. yet our Saviour told him, it was not his kind nature, nor his moral virtues, nor his civil carriage would bring him to heaven, except he were regenerate and borne anew, that is, except there were another nature wrought in him, and so become religious.  
The like example we have of the Apostle Paul, who brags of his estate by nature, 
Phil. 3 4.5.6.7.8.  saying that no man could boast of outward things as he, either of stock, tribe, kindred, zeal, or righteousness of the law. Of the which he says, he was unrebukable, that is, no man could justly detect him, or say so much as black was his eye. But when the Lord wrought true religion in his heart, he cries shame on them all, and accounts all but dung in respect of the benefit that comes by religion.  
We must not flatter our hearts with outward civility amongst men: but labour to approve them religious towards God. It is not our care and conscience of the second Table, will afford us one jot of comfort to salvation, except they be grounded on conscience and respect of the first Table. It is not our detesting and freedom from pride, drunkenness, whoredom, theft, usury, slandering, that will be accepted of God, except there be planted in our hearts, a fear of God, a love to religion, a conscience of sanctifying the Sabbath day, a reforming of families, and instructing our children: a hating and abhorring the sin of swearing, and departing from infidelity, impenitency and hardness of heart, which the Lord by his spirit works in those that he makes religious. Yea, if all the moral virtues that can be possible, were in a man, yet if these be wanting, 
Matth. 22.38.  he is a profane man, and remaineth in the case of damnation. To this end our Saviour calls the first table, the first and the greatest. The first, because it must be preferred in the first place, and chief room; before our eating, sleeping, marrying, rising, labour, etc. there must go some part and duty of the first table. The greatest, because the punishment thereof will be greater than the other.  
Use. Now for the use of this: First it teacheth us to make trial in our hearts, whether we be infected with this sin of profaneness, or not. And though there be many and sundry signs to try our hearts by, yet I will content myself with four things, besides the chiefest of all (which follows in the next words to be spoken of) which the holy Ghost hath set out and branded Esau withal.  
The first is his behaviour in the matching himself in marriage, wherein he showed his profaneness two ways: The first, in that he did it without the consent of his parents, yea so, that it was a grief to his father. The second was, 
Gen. 28.8.  in that in his matching, he had no respect to religion, but married divers wives which were contrary to him in religion; yea he takes to wife the daughter of Ishmael, a man branded for a reprobate as well as himself. This was a sign of profaneness and a sin that provoked the Lords wrath against him, being a sin that caused the Lord to destroy the old world. And how many profane parents have we at this day, that in the matching of their children, respect money, riches, stock, kindred, friends? be they Papists, Recusants, yea noted drunkards, whoremongers or usurers, so they may have money, lands or friends, they little regard of what religion they be. Oh lamentable days, that after so many years of the preaching of the Gospel in our land, men should show themselves so profane, as to match the children with the enemies of the Lord, and help to nourish the brood of Atheists! For what is the cause that there be so many Atheists in our land? Surely I speak it before God, & his angels, I do fully persuade myself they are borne and bred by this wicked and accursed matching. And you parents, note this from me; the Lord in your care of the matching of your children shows a manifest sign of his purpose to your posterity. For is your care principally to match in the fear of God, more respecting religion then money, more the love of God then carnal friends? then is it a sign God hath a blessing in store for your posterity. If otherwise, that carnal things be the mark you shoot at; and specially, if you dare venture to match with God's enemies, and such as he hath warned you of; I protest to you, it is a visible sign God hath a purpose to root your name from under heaven.  
And how many profane youths have we at this day, who to the grief of their parents, choose for beauty and affection, and not for religion? To you young men and maidens: look with whom you match, let your principal care be religion and the fear of God: let your parents consent be in your choice. Fellow not the example of a profane man, a reprobate, a man hated of God before he was borne: but imitate such as fear God: so you may expect with comfort the blessing promised of God upon your labours, wife and children. And though the world would persuade you to the contrary, yet mark what the holy Ghost says, 
Psalm. 123.12.3.  Lo, thus shall the man be blessed that feareth the Lord. Thereby giving us to understand, howsoever it is hard to flesh and blood to be persuaded thereof, yet the truth is, it shall be so, for the Truth itself hath spoken it.  
The second thing wherein his profaneness did appear, 
2. Thing.  was in that he used no prayers. For though he had just cause to give himself to prayer, yet we do not read he did use any at all. He had good examples both of his Grandfather, his Father, and his brother; yet do we not read that ever he did once pray. And this the holy Ghost describes to be one property of a profane man, in the book of Psalms, and of such a one as saith in his heart, There is no God: he calls not upon God. And truly he that never useth to pray, 
Psalm. 14.4.  says in his heart, there is no God.  
And how brands this many in this city for profane men, who in their families never use the exercise of prayer? The property of a sincere Christian is to make conscience of Prayer, in three several places. The first is in the public congregation. The second is in his family. The third is in some secret place, where no eye but of God do behold him. A very hypocrite can make show of Prayer, when he sees other to look on him, then can he lift up his hands and eyes toward heaven: but in secret he hath no heart to pray; when the other is ashamed that any should see him at his secret prayers. Are not many faulty herein? God and your conscience do know your are. Then must I tell you that herein you carry an evident sign of a profane man.  
The third thing that did set out his profaneness was his rash and unadvised swearing, 
3. Thing.  as appears in the book of Genesis, 
Gen. 25.33.  who coming from hunting very hungry, turned into his brother's Tent, and spying a pot of pottage, asked him some of them to eat: whereupon jacob seeing a fit time, demanded of him, to sell him his birthright; he presently yielded unto him. Then, saith jacob, swear to me in token of the bargain: whereat without any further consideration, he swore to him, and bound it with an oath. And how many thousands in this city are guilty hereof? Let a man come into your shops, and deal with either Master, Mistress, servant, son or daughter, at every word comes out an oath. So likewise there are many others, who use their oaths, as many use their apparel, who to grace their bodies (as they think) get them every week a new suit of apparel: So they invent every week new oaths to grace them in their speeches. What argues this, but mere profaneness, when God hath given them tongues for the setting out of his honour, and they abuse them, to the dishonouring of him?  
The fourth thing was his delight in wicked company, and in the society of the ungodly, 
4. Thing.  as appears in the book of Genesis: how not content to tarry with his father and brother in Canaan, 
Gen. 36.  he gets him to mount Seir, a most ungodly people. And how doth this bewray many for profane men at this day, who take their felicity in the company of swearers, drunkards, whoremongers, swaggerers and vile companions? I marvel how such can look to go to heaven. For think they to keep company here with such lewd companions, and that God will pester his kingdom with them hereafter? no, no: be thou sure as the skin is on thy back, or thy soul in thy body, that the like company thou delightest in here in this life, with the like (I say) thou art to dwell hereafter. for dost thou hope to have fellowship with Saints in heaven hereafter, and canst not abide their company here?  
Beloved, if any of you be guilty herein, labour in time to get out of it: there is no greater an enemy to sanctification then this, which caused the Apostle Peter to give this as a principal warning to those converrites: saying, 
Act. 2.40.  Save yourselves from this froward generation. So say I, as you will avoid the mark of a profane man, save yourselves, and come out of the company of ungodly wretches. Text. Which for one portion of meat sold his birthright. In these words the holy Ghost sets down the fact that branded him for a profane man, viz. he sold away his birthright for one portion of meat. It requires first, we know what this birthright was; and then the price he had for it. As touching the birthright; you must note, it stood in divers privileges, 
1. privilege. Gen. 17.7.  especially these five: First, he was by nature heir to the covenant, which God had made with Abraham his Grandfather, and so came to his father Isaac, who did mean to have left it with Esau; which was, That God would be his God; and the God of his seed after him: Secondly, 
2. privilege. 3. privilege. 4. privilege.  that Christ according to the flesh should come of him: Thirdly, he was heir to all his Grandfathers, and his father's lands: fourthly, all his brethren and sisters, be they never so many, must in his presence show reverence to him: Fiftly, 
5. privilege.  he should have been heir to all the land of Canaan; and so at his death to the kingdom of heaven. But he most profanely sold all this away. Now let us hear the price he sold it for. No doubt he sold it at a great rate, 
Gen. 25.34.  truly for one portion of meat. What portion was it? It was a mess of pottage: Oh profane wretch, that could find in his heart to sell such a precious pearl, and to part with it at such a base rate! But this he did, and so lightly did he esteem these heavenly blessings. Fron hence we may observe this instruction: Whosoever he be that hath his heart so glued to the present things of this life, as that he prefers them above spiritual things belonging to salvation, is not only a man of a profane heart; but hath a manifest sign of the curse of God upon his soul. Example we have hereof this profane man, who preferred these temporal things above his birthright, and sold it away: and for what did he part it away? why, for to fill his belly: What was the chief reason of his hunger? his hunting; he had taken such pleasure in his hunting, that he was an hungered; and to fill his belly, he sold away God's blessings; and so procured the curse of God on himself, and his posterity. Much like to many at this day, who have their hearts so set on their pleasure and profit, as that they hunt the blessings of God from their souls. The holy Ghost by the Apostle Paul writing to the Philippians sets down a mark to discern between a wicked man, and one of God's children; 
Phil. 3.19.20.  the one hath his mind fixed on earthly things: but the other hath his mind daily on the things that do belong to salvation. A warning of this sin hath our Saviour given to us in that parable set down by the Evangelist Matthew: 
Matth 22.2.3.4.5.6.7.  where comparing his Father to a supposed King that married his Son, and made a feast, and sent his servants to call them that were bidden; but they refused, and preferred the things of this life before the heavenly banquet, and made their excuses. But how took the King the matter? he sent out his men of war, and destroyed them, and burnt up their city. In the same case it stands with us at this day. God the father hath married his Son jesus Christ to his Church, at which he makes a great feast: he sends out his servants the Ministers to call you by the word preached; to invite you to come to the Sacraments; in which there is not only offered, but really given to the worthy receiver all the benefits that Christ hath purchased for his elect: Now if we contemn, despise or wilfully neglect his gracious kindness and bounteous liberality to us herein, preferring the things of this life before these heavenly blessings; what can we expect, but that justly he will send out hardness of heart and impenitency of souls utterly to destroy and damn us for ever? The reasons why so many set heavenly things at a small rate, value and lightly esteem them, are: Reas. 1 First, because the immoderate love of earthly things will keep all love of heavenly things out of their hearts: 
2. john. 2.15.  To which end the Apostle saith, If any man love the world, the love of the father is not in him. Giving us to understand, that such as have their minds and hearts fixed on the things of this life cannot perform any service to God, which he will delight in; according to the saying of our Saviour Christ; No man can serve two Masters, 
Luke 16. 1●.  he cannot serve God and Mammon. As if he should have said, he that sets his heart on the things pertaining to this life, cannot but make light account of the things pertaining to the life to come. 
Gen. 3.14.  The world is said to carry two breasts in her bosom, which are, pleasure and profit, by which she doth nourish many to damnation. When God did curse the Serpent in paradise; for a sign of his curse he told him, he should go upon his belly: so it is a visible sign of God's curse upon that man who hath his heart set on the earthly things of this life, as his money, his riches, his vanity, etc. Reas. 2 A second reason is, because they feel not the need they stand in of spiritual things: they are like unto the people which the Prophet Hosea speaks of; who being called to repentance, 
Hosea 12.8.  say they be rich, and have found them out riches; yea they boast there is no iniquity to be found in them: by which they do measure the favour of God unto them by their outward prosperity. The like is set out by the Laodiceans in the Revelation, 
Revel. 3.16.17  who being threatened for their lukewarmness, answer they be rich, and increased with goods, and had need of nothing, and yet were wretched, poor, blind and naked. All which sets down the reason, many prefer earthly things before heavenly, because they feel no need they have of them: but flatter their hearts with their outward prosperity, whenas if ever God do open the eyes of their minds, they shall see they be most wretched, poor, blind and naked. So that in their unregenerate estate, as the Apostle saith, 
1. Cor. 2.14.  they cannot see the need they stand in of heavenly things. Daily experience we may see hereof in many amongst us; who if you offer them any temporal commodity, belonging either to the back, belly or pleasure, how ready they be to hearken to you, and run and ride with you in hope to benefit their estate! But offer the same men any spiritual commodity for their souls, as hearing the word, receiving the Sacraments, or some worthy books to read and meditate upon, they turn a deaf ear, and will be at no pains or cost to entertain such an offer: and all because they feel not the need they have thereof in their souls.  
Reas. 3 A third reason is, because they feel no sweetness in them. God's children are ravished with them, which made David to run to the holy assemblies, 
Psalm. 19.10.  to meditate daily in God's word: because, as he saith, they were sweeter than honey or the honey comb; of higher account than the gold, or the fine gold. So contrarily, this makes the other to keep them away from our assemblies, to neglect holy exercises in their families, as giving of thanks before their meals, or any ordinary prayers in their houses, because they feel no sweetness in them, nor no profit nor gain in them.  
The uses we are to make hence are: Use 1 First, that every one of us examine our hearts if we be not guilty herein; preferring the things of this life before the things of the life to come, feeling not any great need of them, or any sweetness in them: then are we men of profane hearts. And let us know, though we may be enriched in the things of this life, yet a full purse, a full coffer, a fat shop, 
Psalm. 106 15.  and a lean soul is in sign of God's curse. Which doth reprove four sorts of profane men in our days. While I name them, examine your hearts how it stands between God and your consciences.  
The first are such as scorn at religion, 
1. Sort.  and at all such as are zealous that way: accounting them a sort of beggarly fools; and this is, because they see it brings no profit to them, which makes them have no care to hear the word preached, to pray, to read in their families; and so they scoff Christians, and flout such as make conscience of holy exercises of religion, public or private. These are mere profane men.  
The second sort are such as will come now and then to hear the word, and receive the Sacraments, 
2. Sort.  and think Sunday a good day, and at Easter will come to the Communion, and now and then hear a sermon; but every pelting occasion are content to yield unto: sometimes they be sick; sometimes they be lame; sometimes it is too hot, sometimes it is too cold, preferring their pleasure or profit before holy assemblies in the congregation: These men are like old harlots, that paint their faces to seem young and fresh: so they pretend excuses to colour their profaneness. If there be any amongst you that can be content Sabbath day after Sabbath to sit idle at home, or busy yourselves in your trades, & suffer your places in your seats to be empty, for shame amend it: and if it be not of conscience, yet to avoid the just title of a profane man: For the property of a new sanctified man is, to set all excuses, all reasons, yea profit and pleasure aside, for the nourishing of his soul: yea the oftener he hears, the more he desires; this Sabbath day maketh him to long for the next; the benefit he hath gotten to his soul this Sabbath day, whets his stomach against the next: but this is clean contrary in a profane man.  
The third sort are such, 
3. Sort.  as can see blessings in the word and in the Sacraments; they can make great show of loving the word, of entertaining of Preachers, etc. But yet though they have lived under a faithful ministery these 10.20.30. years, have little or nothing profited: And that is seen, in that worldly things rule in their hearts, and carry the sway. These are like those our Saviour speaks of, some have bought farms, others have bought oxen, another sort have married a wife: so that though these things be simply lawful in themselves; yet of them being unlawfully used, are made means to alienate their hearts from the best things; therefore they do deserve the name of profane men; in that they be content to value any thing in this life, above the things pertaining to the life to come: To which end our Saviour telleth us, that he that hates not his father and mother for his sake, is not worthy of his kingdom; whereby he gives us to understand that there must be a readiness in us, to value spiritual blessings and spiritual exercises, above the dearest things in this life.  
The fourth sort are such as think all well; 
4. Sort.  and that it is sufficient, in that they have been at pains and charges for spiritual things heretofore: but now wax weary; they have been zealous, but now grow cold; they have taken pains, but now take their ease; they have been at charges, but now they think it better saved; and that it will stop a gap in their own families. They did join with such as were forward in religion; but now with Demas, they have embraced the world, and turned to swinish pleasures. If this be well examined, how many amongst us are guilty herein; both of us in the ministery that be preachers, and of you that be hearers and professors? May it not be said of many when they were scholars, and at their first entrance into the ministery, how painful, how careful, how faithful in their places by preaching, catechizing and other duties; and now scarce preach monthly or quarterly, but put over to deputies? The like may be said by many of you, who when ye were young men, apprentices, batcherlers, you did make show of love to the Gospel; you would take pains to run to sermons; you would have care of swearing, and made conscience of an oath, and profaning the Lords day: but alas now in this City, how many religious servants are become irreligious Masters, and religious maidens become irreligious Mistresses! The Lord open your eyes, that such as know they be guilty, may repent.  
Use 2 A second use hence reproves such as in one point of Esau's profaneness jump with him, which is, in that he was well content to part with his birthright, it never did trouble him; his care was for the belly: so how many are there in our land, both in this City, and in many places of the Country, can be well content to be without that only ordinary sanctified ordinance of God, the preaching of the word? and for worldly respects, willingly subject themselves under such a ministery as shall starve their souls? I do speak it chief in respect of many of our Gentlemen, who prefer a fair house, a pleasant air, gallant walls, before a faithful and painful Ministry; so they may have the one, they respect not the enjoying of the other. What is this but profaneness? I say again, if there be any here this day, Gentleman or Gentlewoman, Knight or Lady, that for a fair house, pleasant air, fields, barns, pastures, gardens, orchards, etc. can willingly departed this city, or from under a sanctified Ministry, and betake their souls to an unpreaching Minister, and such a one as they would scarce put in trust to keep their sheep; they carry a visible sign of the curse of God upon them; and here I entitle their names amongst the profane crew.  
Use 3 A third use hence teacheth all Parents, as they look to have the blessing of God on their posterity, to take heed of this sin, and labour to be religious, and bring up their children in holy exercises. 
Prou. 22.6.  Therefore Solomon cries out so often to parents: teach thy son, instruct thy son. Now how can they do this, which cannot teach themselves? You cannot do greater injury to your children, or be greater enemies to them, than to live profane lives. Better is the son of the veriest beggar in your City, being both religious, than the son of the wealthiest man in your City, being both profane: for if thou be irreligious, thou hast done as much as lieth in thee to beget an hellhound; and it must be a supernatural work of God to alter the nature of the same.  
To you godly parents that love religion, and hate profaneness. Art a rich man, and trainest up thy son in religion? Be of comfort; whilst thou livest, thou shalt have joy, and when thou diest, thou shalt leave them to one, that is like long to enjoy them. Art a poor man, art religious, fearing God, and walking sincerely and uprightly in thy calling; hast many children and nothing to leave them? Be of good comfort, thou shalt leave them the blessing of God. I know it is hard for many to believe this, 
Psalm. 12●. 3.4  but the holy Ghost hath spoken it, and left it for us to believe. Again, to thee that hast gotten great store of gold, goods, lands, livings. Art a profane man? thou mayst live with sorrow enough, and die thou shalt with a woeful heart. Dost think those goods and riches thou hast scraped together with vexing the body, and venturing the soul to the devil, shall long be enjoyed? When was there ever any rich man, or where is any that can come out and say, he ever saw the fourth generation of a profane man prosper? No, no, the Lord will curse them, and blow upon them, they shall not prosper. It is religion must bring the blessing of God upon them and their posterity.  
Again, you that are children, pray, pray daily to the Lord to work religious hearts in your Parents; and rejoice and be glad to see your fathers give thanks before meals, and down upon their knees to prayer before they go to their beds; for this will turn to blessings upon you; if you be careful to follow their steps; and though thy father die a beggar, yet assure thyself he shall leave thee the blessing of the lord 
Psalm. 37.25.  I have been young (saith David) and now am old, yet saw I never the righteous forsaken, nor his seed begging their bread; not meaning that it was impossible that a righteous man's child should go a begging; but that it is a thing that is very rare, and that he was now fourscore years of age, yet he did never in all his life see it. And so have many men lived till they have been of great years, yet have they seldom or not at all seen any such thing come to pass.  
lastly, to such others as know they shall have great possessions, left them by profane parents, and such as prefer their treasure, their pleasure, and earthly things before any spiritual duties to God: as experience in many, you shall never see them careful to give thanks at their meals, never are upon their knees in prayer in their families; but are swearers, profaners of the Lords Sabbath, usurers, drunkards; and let them tremble to be heirs to such wretches: For if it please not God to work supernaturally on thee, thou mayst not only curse the day that ever thou wast begotten of them; but God shortly will sweep either thee or thine away with the bosom of his wrath. And once again, I exhort all you that be parents; labour to be religious, and to bring up your children in godly education; else you may fear that your bones shall not be so soon rotten, as the Lord will rot and root out your posterity and name from under heaven.  
Text. v. 17. For ye know, how that afterward also when he would have inherited the blessing, he was rejected. And now come we to the third point, which is to the punishment, which, as you heard, is threefold. The first is a certain grief and shame that he had left and sold his birthright away. secondly, how he would feign have had it again, showing outward signs of repentance, and labours to recover it, but all in vain. The third is, that having wilfully lost the time of grace, he procured a perpetual denial of mercy. For the first, Esau having thought he had made a good exchange with his brother, yet at length comes to see the loss, and it shames him and wounds him in his conscience, that for so base a price he had parted with his birthright; but all too late.  
Doct. 6 Where we may observe; howsoever profane men do muffle up their consciences, and take it a good exchange to part lightly away with spiritual blessings for temporal pleasures, yet a day will come they shall see their loss, and it shall vex and torment them in their consciences they had no better grace but to part with them at so low a rate. 
Gen. 25.34.  As example of this castaway, who at the first coming from his hunting, and having sold his brother his birthright (yea, partly in contempt,) it is said he rose merrily, as one that had thought he had made a good exchange: 
Gen. 27.34.  but afterwards when he perceived his loss in coming to his father in hope of a blessing, and that his father told him he had blessed jacob, and he must be blessed: then he cries out, Oh bless me also father, bless me; as if he should have said, I hope his subtlety shall not disinherit me. Alas, I had but a mess of pottage in my need, and must I lose birthright, and blessing, and all? Thus this woeful wretch comes to see his loss; which before he made so light account of. Now his conscience wounds him: Now the curse of God pulls away the scale of his conscience, and he sees his folly. The like example we have of Baalam, 
Numb. 23.10.  who though he had lived a covetous wretch, and had lightly regarded the way of righteousness, yet in the end he wisheth to die the death of the righteous: Even so many at this day; they spend their time in the vanity of the world, contemning the call and offer of the Lord: neglecting and despising many holy meetings, many sermons, many sacraments, for to gain a little pleasure, ease and profit, accounting such but fools that run to Sermons. But let such know, the Lord will uncrust that conscience of theirs; and then they shall curse their pleasures, their profits, their walking in the fields, that were means to draw them away from our assemblies in the congregation; then will they be ready to curse themselves they had no better grace, they could not see their follies; but to prefer their covetousness, drunkenness, whoredom, usury, pastimes, plays, etc. before the heavenly way of salvation. 
Matth. 26.15.  judas thought he had sped well when he had gotten thirty pence for a kiss: but when he came to see that he had sold his salvation for money, he was so wounded in his conscience, 
Mar. 27.34.5.  that he could not rest till he had bought a halter and hanged himself. And so will be the state of all profane men; when the crust of their conscience is removed, and they come to see their woeful change, 
Prou. 6.33.  they shall find as the holy Ghost faith in the case of adulterers; he shall find a wound in his soul, that (without repentance) shall never be put out.  
The reasons hereof are: Reas. 1 First, because the noblest parts of their souls are drowned, their judgements, their minds, their wills and affections; all which time their conscience lies asleep. But when God either by his word or judgements awakes them, their conscience starts up, and flies in their faces, and they say to their sin, 
1. King. 21.20.  as Ahab said to Eliah: Hast thou found me O thou mine enemy? And so however men can so lightly sell away God's blessings at so base a rate, yet the sin of profaneness will find them out in the end.  
Reas. 2 A second reason hereof is, 
judg. 17.  because hereby God will have them to justify him in his judgements, and say with Adonibezek, that God hath justly rewarded them for their profaneness. And how doth this daily fall out in many, who in time of God's hand on them, cry out upon the loss of time, that they had no better grace then to sell away their souls for pleasure, idleness, pastime and vanity? Yea, is it not the cry of all condemned persons upon the gallows, to cry out of their graceless profaning the Lord's Sabbath? 
Psalm. 51.4.  Thus will the Lord be just when he speaks, and pure when he judgeth. So that however profane men flatter themselves in their own eyes, yea, and plead for their sin; 
Psalm. 36.2.  yet as the holy Ghost saith, their iniquity will find them out. And though they think that money well gained, and that time well spent, that is gotten with the loss of godly exercises, yet shall they come one day to justify the Lord, when their profaneness shall find them out. Let us come to the uses to be made hence.  
Use 1 And first, it serves for a terror to those that do bury their souls in the things of this life, as it is to be feared too many do in this City, who like Esau, yea worse than Esau, sell away in contempt many godly exercises on this day, at a lower and base rate than he sold his birth right: he had some thing, but they nothing but a little pleasure, that God knoweth soon vanisheth away. judas sold his Master for thirty pence; but there are many thirty in this City, that will sell thirty Sermons for less than thirty pence. Let us come to a more near examination of ourselves, and try how guilty we are herein. And this will appear more plain, by setting down such things as laid open Esau's contempt of his birthright. The first was his willingness to part from it, and to be without it; he never stood long debating the matter with his brother; but well content to departed with it. And so at this day amongst us how many are there that willingly & cheerfully can be content to be without the preaching of the word, and shroud themselves where it is wanting! how it stands with you, be judge yourselves. But I know, in divers places of the Country, many of our Gentlemen can well be content to put up with quarter sermons, yea, to starve their souls, and commit the keeping of them to those who be more fit for a beetle and a wedge, then for any office in the ministery: yea further, they think too great a pains, and too much toil to ride but two miles on the Lord's day for the food of their souls, when the same men cannot be content, unless they have two or three meals the same day for the pampering of their bodies: let such know herein he shows himself a profane man.  
The second thing Esau showed his contempt in, was, his parting with it at so base a price. For was it ever read of any the sold such a precious treasure at so low a rate? which was (as before you have heard) the inheritance of his father Isaac, and grandfather Abraham, yea, the holy and faithful promises of God, & chief the kingdom of heaven, and all for a mess of pottage. We do greatly wonder at this, and no marvel. Yet there are amongst us that sell away the covenant and promises made to them in jesus Christ at a less rate than a mess of pottage; which they do account a trifle. And what canst thou make of thy pleasure, pastime, walking in the fields, idleness, sleeping? and I tell thee they are far worse than pottage in respect of heavenly things. Is not this a wonderful thing, that men created after the image of God, and specially to advance his honour, should no more esteem of the precious pearls offered to them out of the Gospel, than swine do of jewels? like the Gadarens, that esteem more of their pigs then preaching: And like little children, that esteem more their rattles and babbles, than they do a bag of gold. As even experience shows in many in this your City, that can walk in the streets, and by the Church doors, and see the Preacher in the Pulpit; yet in contempt can pass by, preferring some worldly matters before the pearl of the Gospel.  
Object. It may be some may object and say: If they do, they be honest men; they go, I warrant you, about no unhonest action. Answ. To which I answer: Say they be so, and say they do not: So I may say, that Esau's eating of his pottage, was in itself no unhonest or unlawful act: yet if with Esau, they do in their hearts prefer their walking or their business before these holy meetings; it argues their contempt to God's ordinance, and spots them with profaneness.  
The third thing wherein he showed his contempt, was the addition he made in parting with it, which was, that upon the demand of jacob his brother to him for it: Why, says he, Lo, I am almost dead, what is then this birthright to me? How like to this in effect are the speeches of many of our swaggerers at this day? Come, say they, let us be merry whilst we may. Sorrow, hang sorrow, when we be dead, all the world is dead with us. Another sort, in seeing Christians out of an honest heart go to the Church to hear the word, which is the food of their souls, let them take their Sermons to themselves, and the devil give them good of them, for I will have my pleasure in despite of their hearts, and I will take the time whilst I may. But God will one day waken the consciences of such profane men, and it will wound and grieve them at their hearts that they had no better grace but to sell away their birthright.  
Use 2 A second use hereof serves for an admonition to you all, to take heed you harbour not this sin, lest you come to see it with grief & shame, when it is too late. To thee than that art privy to thine heart: thou preferrest this day the selling of thy worldly commodities in thy shop, or the working secretly in thine house (as too many of you do) of thy trade and occupation before the holy assemblies; I tell thee, accursed is that gain so gotten. Take heed of three dangerous enemies to draw thee to profaneness. The first is carnal reason, which will labour to withdraw thee from love and delight in religion; putting into thy mind, that as there is nothing gotten by being religious; so there is much danger gotten by being too forward. The second is the world, which will labour to persuade thee from being too precise and forward in running to Sermons; for it will hinder thee of much pleasure and profit that otherwise thou mightest have; yea, and if thou look not to it in time, it will bring thee to beggary: And that it is the property of an Infidel not to provide for wife and children. This is a dangerous enemy, and doth prevail with many.  
The third enemy is irreligious friends, the nearer the worse. A religious young man cannot have a greater enemy to draw him to profaneness, than an irreligious father, or mother, or brother, or sister: A religious husband cannot have a more pestilent enemy to cool his zeal and love to religion, than an irreligious wife. Set down this for a certainty, you that be religious, that your greatest enemies shall be those of your own house that be irreligious.  
Use 3 A third use hereof is, to encourage us all to go on boldly in our profession, notwithstanding the scoffs and taunts we shall have of profane men. Oh let them alone, this is their time: for howsoever now they do laugh at us, to see us to lose so much pleasure and profit, as they think we might get; yet a day will come, the Lord himself will laugh at them to see their folly. 
Prou. 1.24.  To thee that scornest and mockest at such as serve the Lord in sincerity of heart; If a man should call thee villain and fool, thou wouldst be angry: 
job 30.8.  but the holy man job says thou art so: and all such as thou art. Of all the marks of a castaway, one of them is to be tainted with the sin of scorning at a godly man for his service to God. 
Gen. 21.9.  It was the mark that Ishmael was branded withal, and sent him to hell, because he was a mocker of Isaac. I tell thee, God accounts he hath no greater enemies than such. As example of the messengers that came from Ahaziah, 
2. King. 9.10.11.12.  who in mocking sort flouted the Prophet, calling him in scorn, man of God; but were punished with fire from heaven. The like we read of 42. children that were devoured of two bears for mocking Elisha the Lord's Prophet. But hearken thou what the Lord saith, which is, 
Deut. 32.41.  That he will whet his glittering sword, and his hand shall take hold on judgement, and execute vengeance on his enemies, and will reward them that hate me. Amongst which enemies in one of the chiefest number he accounts a scorner.  
Text. He was rejected, for he found no place, etc. Now follows the second degree of his punishment; which is, how he labours to obtain it again; yea, he goes so far, that he weeps for the loss of it, yet all in vain. Doct. Whence we are to observe for our instruction; that many a civil man may go very far in outward signs and show of repentance, yet live hated of God. This lesson is well to be marked of us, because there be many at this day which live amongst us, who if they can perform any outward show of repentance, as to sigh, or groan, and specially to shed tears; do think they have waded far in repentance. But we must learn that it is not outward shows will serve; for reprobates may go far in shows of salvation, yet shall come short and never obtain it. 
Gen. 37. 34-38.  Consider of Esau in seeking the blessing: he went to his father, he fell upon his knees, he cried out for very grief, he was ashamed he had so lightly, and at such a rate passed away his birthright; he wept, he shed tears. Who would have thought but this repentance had been sound? Did either Marie or Peter, or the thief in outward show go any further, or much beyond him? Yet theirs was true repentance, and accepted of God; but his was counterfeit, and he and it both rejected. Example we have of Orpah the sister of Ruth: 
Ruth 1. 7-14.  how she went far in show, she leaves her country, she travels along, she weeps aswell as Ruth, yet in the end a few words and reasons persuade her to turn back: so there are many can make a fair show in matters of faith and repentance, but either carnal reasons, or irreligious friends, or one thing or other draws them quite away. This appears in that unpardonable sin, 
Heb. 6.4.  where is showed how, first, they may be illightened with us, endued with knowledge and understanding of the word that hath been preached unto them. Secondly, they may taste of the heavenly gift; that is, 
Luke 8.13.  they may gladly receive the word, and rejoice in it; as our Saviour describes in the parable of the seed cast into stony ground. Thirdly, they may be partakers of the holy Ghost, that is, of divers graces of the Spirit, as namely, lightened with knowledge, and joy in their understanding, as also of gifts of preaching, of tongues, and the like.  
fourthly, they may taste of the good word of God, that is, they may not only know God by the law, which is fearful to the sinner: but by a more sweet understanding of the Gospel, which saith, Come unto me all ye that travel and be heavy laden, so calling it the good word of God, as that glad tidings of salvation.  
Fiftly, they may taste of the powers of the world to come, that is, they may know and confess that the end of the Gospel is eternal life to all that faithfully believe and live in it. Thus may we see how far such a one as may commit the sin against the holy Ghost may go and make show in the way of salvation. 
Mark. 6.20.  Another example we have in Herod, who is said to hear john Baptist; yea, farther he heard him gladly, yea he did reverence him: yea, which is more, he reform many things by his preaching to him that before were amiss; yet cast away and forsaken of God. So a very castaway may go far in many things. As first in his calling, he may hear the word, he may understand it, assent to it, joy in it, practise some duties commanded by it, yet to be but a savour of death unto death to him. secondly, he may go far in faith, he may believe the word, believe the promises of the Gospel, believe Christ died for sinners; yea and hope he is one of them that Christ died for; yet profit him nothing. thirdly, he may go far in repentance: for he may confess his sins, he may feel pricks in his conscience, he may have a sorrow in his heart for them, he may weep and shed tears for them, yea, he may promise to amend, yea, make some satisfaction for wrongs done; yet be far from salvation. Fourthly, he may go far in outward show of an holy life; he may be a just dealer, an ordinary goer to the Church, a good paymaster, a releever of the poor, a bountiful housekeeper: yet in the end for all these you may go to hell.  
Reason. A reason of this doctrine that hypocrites can go so far in these, is, because it pleaseth him very well to make a fair show, for that usually they be grounded upon worldly causes, that likes him well; as praise of men, or pleasure, or profit and gain: and the devil will be ready to flatter him, persuading him he must needs be saved: for that there be many that hope of salvation that come short of his estate.  
Use 3 Now let us see what use we are to make of this duty. And first, it teacheth us not to content ourselves with outward shows, nor inward motions, unless they proceed from the spirit of sanctification. And that this may be the more profitable to us, I will handle two things: The first, to set some differences between such as may have the four former gifts, yet not be sanctified unto them. Secondly, to set down four sanctified graces, which no reprobate can attain unto. For the first: 1. You have heard how he may be called, and what therein he may perform: but here he fails, he cannot yield willing obedience to all the commandments of God, his calling is not effectual to work in love to all, an obedience to all; he will dispense with some.  
secondly, you heard how far he may go in faith: But the elect go not only so far, but they go further, which he wanteth, and that is, an assured persuasion in his heart, that the promises of the Gospel, specially do belong to him; and that Christ died for him; and he applies him, with all the benefits of his passion to him, and to his salvation. This is not tasting of Christ and his merits, but it is feeding on them, and so are nourished to salvation.  
Thirdly, you heard how far they may go in repentance: but they want the pith and the marrow of true repentance, and they fail, specially in three things.  
The first is in the ground of true repentance. The reprobate, he ever looks upon the shame and punishment his sin will bring him unto: but the elect he looks ever to the loss of God's favour and love towards him: The one looks upon himself distressed, the other looketh on God offended.  
The second is, they fail in the purpose. For the purpose and promise of amendment of the hypocrite is but in his tongue, by which he will promise much: 
Psalm. 78.34.  As the Prophet saith: You said, you would not transgress, but yet you offer to your idols, and grieve me with your sins. And the like the Prophet David saith of the Israelites in the Psalms: When he slew them, they sought him, etc. 
vers. 36.  But it follows presently: But they flattered him with their mouth, and dissembled with him with their tongue. But the purpose of the other is not so much in his tongue, as in his heart, he doth carry an unfeigned purpose in his heart to amend, and he doth endeavour in his life, never to fall into the like sins, which before he did live in.  
The third is, they fail in the time. The time of an hypocrite is for a fit, like a morning dew. For when God removes his punishment from them, they presently remove their repentance from him: but the time of the other is daily and continueth: yea every day, they make it a day of repentance: And as they do renew their sins, so do they renew their repentance.  
Fourthly, you heard how far the hypocrite might go in outward show of sanctity and holiness of life: But the elect contents not himself with outward shows to men; but labours and strives, that his secret actions may be aswell approved unto God as his outward actions with men, And thereupon is as fearful to commit sin in secret as openly; yea, as fearful to commit sin in his secret closet, as in the open market place.  
Now follows the second thing, viz. To set you down four principal sanctified graces, by the which every one of us may judge of his estate to salvation.  
The first is, he will suffer no sin to reign, and to domineer in him, that is, he will not live with delight and willing consent in any one sin whatsoever, be it never so pleasurable or profitable to him. And this is commonly in every man that is not regenerate. They have the seed of God's spirit in them, therefore they can commit no such sin. They may sin of ignorance, yea of knowledge and of presumption, but yet it shall have no dominion over them, they lie not in it, or delight in it, but travel and take no rest till they be at peace with God in their hearts by prayer, and do not give over till they feel assurance of pardon.  
The second is an holy combat and fight: for theelect, are partly flesh and partly spirit, and these two are as opposite as light and darkness, still striving and fight in the regenerate to get the victory. I grant there is a kind of combat and strife in the vnregenerat man, but that is between the heart and conscience upon the committing some gross sin: but the other is between the mind and the mind, the will and the will, the affection and the affections; the regenerate part against the unregenerate part, and this daily upon the temptation of any sin. And this is perceived by their carriage both before the sin, in the temptation of it, in the act of sinning, and after the sin committed. Before, the sin haled and pulled to it their will partly unwilling and partly willing, the mind partly set on it and partly set against it the affections partly liking of it, and partly hating it. Now if the unregenerate part get the victory, and they fall into the act of sinning, they find a terror and fear, and a very unwillingness in it. So the act being committed (as you heard before) they hasten out of it, he gets him into one corner or other, he cries, he weeps, he sighs, he groans that he hath offended so loving a father, entreating God that he will aid him by his spirit, so as he never fall into the like again.  
The third is, that upon any correcting hand of God upon them, and even then when he punisheth sore, whereby he seems to frown upon them, they can run to him in prayer and make their moan to him: as example of David, who cries out, O Lord rebuke me not in thine anger, 
Psalm. 6.1.  neither chasten me in thy displeasure: though the Lord seem to be angry by afflicting of them, yet they run to him as to a father. It grieves them to see their father displeased: being like to a loving son, who grieves to see his father angry, yea, every wrinkle in his father's brow makes him to fear, yet so as that that is grounded on love, and therefore runs upon his knees to him for pardon. So is it with God's children, though their father chastise them with heavy and bitter afflictions, yet they run to their father with this persuasion, that though they have failed in the duty of a son, yet he cannot fail in the affection of a father. Contrary to this the hypocrite and vnregenerat man under God's heavy hand upon him or his wife, children, goods, etc. he runs from God, fleeing from him as from a tyrant, and betakes him to his money, friends, sports & merry companions, yea, to witches, conjurers, wizards, or any unlawful course, if they have hope of relief.  
The fourth is a joy and delight to meet the Lord in those places, and by those means he doth usually meet his in. It is true, God's presence is in all places, but yet he is said to be more ordinary present in those places where is word is preached, where there are holy and religious exercises, of praver, meditations, conference of scripture, singing of Psalms, or the like. Indeed hypocrites will come to Church, but it is not with joy, and with delight, it is not of conscience to meet the Lord, to hearken what he saith unto them, and to put it in practice in their lives: but rather some worldly business drives them, or for custom or neighbourhood, or to avoid the name of a Papist.  
A second use hereof serves for the reproof of two sorts of hypocrites, and first;  
Those who take themselves good Christians, and in good state, if they live a civil life, especially if they can make a fair show of loving religion, and can talk of it, though their conscience accuse them of some sin they do live in, and they can say to themselves, as Lot said by Zoar, Oh, is it not a little one. 
Gen. 19  But hearken to me, thou that thinkest it a small matter to live in one: I tell thee, live and die impenitent in the one, and it will be thy destruction. Did not Herod make outward show of many things? yet because he would not leave the one sin of incest, God cast him off and rejected him. I tell thee, one hole in a ship will in a short time sink the whole ship. Tell me, thou that with thy outward holiness livest an usurer, a drunkard, a careless wretch; darest drink but one dram of poison? so one raging sin will bring thee to hell.  
The second sort are those, who having sinned, and live in some raging sin, yet if they can now and then thrust out a few tears, think it good repentance, and have repent in an high degree. But alas they be much perceived, for their tears be but hypocritical. And that appears, in that either they be shed in adversity, as were saul's, judas, Esau's; or else in the congregation at the sermons, as hypocrites do; but in their closerts or in secret, they cannot shed one tear. I tell thee deceive not thyself, for tears be no more signs of true repentance then are words.  
Text. He was rejected. Now follows the third degree of his punishment, which is, that having set the time of mercy so light, he is now denied, though he useth means to obtain it. The date is out, at the glass is run, therefore no means will prevail.  
Doct. 8 Whence we do learn, that such as by their profaneness do wilfully refuse the offer of God's mercy, and do prefer their pleasures and profits before it, may run so far, that all the means they can use shall never obtain mercy at the hands of God. I say, as there is a time in which the Lord will woo us, yea he sends his Ministers to entreat us, 
Hosea 6.4.  yea, he will chide and expostulate the matter with us, why we will not accept of his mercy: so there is, and will be a time, that after the refusing of grace, and contemning of mercy offered, the Lord will shut up and bolt up the gate of mercy, so as he will not be entreated at our hands any more. 
Psalm. 95.7.8.  This is proved to us by the Prophet David in one of the Psalms, where he exhorts the people, that they will take and accept of the time the Lord offers them, lest it come to pass by their contempt and refusing the time of grace, the Lord cast them off and reject them. I deny not but that in respect of us, till God have manifested his will, there is hope; but in respect of Gods secret decree, the time of God's mercy may be out, even during this life: therefore when mercy is offered, we must take heed we wilfully contemn it not, lest we provoke the Lord to be gone, and utterly reject us. One of the fearfullest signs of a castaway is, to delay and put off the Lords gracious offer of mercy, as we read of Pharaoh, 
Exod. 8.9.10.  who when Moses offered himself to pray to the Lord for him, he put it off till the next morrow; so he that hath the graces and mercies of God offered to him to day, and puts them off from his youth to his age, and from his old days to his deathbed, may justly fear an utter rejection, even then when he hopes of most comfort. For the further pressing this doctrine on our consciences, let us observe some places of Scripture. And first, let us see what the Lord saith to such as despise Wisdoms call, being of three sorts: The first that like fools content themselves with ignorance. The second that scoff at the Lords offer by his servants. The third which are carried away by their own lusts. Because I have called, and ye refused, 
Prou. 1.24.  I have stretched out mine hand, and none would regard. 
Verse 28.  And then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me. Noting, that as they refused the time in which he called, so they should call in hope of mercy, but they should not obtain. The like we read, how the Prophet Esay, calling jerusalem to repentance, in sackcloth and ashes for their sins, 
Esay 22.12.13.  she fell to sporting and feasting, despising the Lord's message and offer of grace by his Prophet: what came of it? you may read presently that their contempt coming to the Lords ears, he answers: Surely, 
Vers. 14.  this iniquity shall not be purged from you till ye die; saith the Lord of hosts. Giving them to understand, that seeing they set so light by the admonitions of the Prophet, there should be left them no time to repent in, till he had destroyed them. But of all the places of Scripture for this purpose, let us see what the Lord says to jerusalem by his Prophet Ezechiel: Because, saith he, I would have purged thee, and thou wast not purged; Thou shalt not be purged, till I have caused my wrath to light upon thee. Mark this place well, which may terrify our hearts, if we carry not the hearts of Tigers. In which the Lord testifies not only to them, but to us, That when by all kind means and loving allurements he offers his favour, and we obstinately refuse: let us be sure of it, when we would have mercy and favour from him, though we beg it, cry, howl, he will deny it us. Oh that the lamentable spectacles of some might be warnings to us, who in their life time have heard the Lord by his Ministers call to them, and entreated them to leave their sins, chidden them, threatened them; but all in vain, they have stopped their ears, and hardened their hearts. But being come to their bed of death, and the time come they must departed this life (I fear to a worse) they have cried, houled, yea, knocked and beaten their heads to the bedposts, myself being witness: yet could not show any sign of receiving one drop of comfort from the Lord. And having been exhorted to pray and call on the Lord for mercy, could not say so much as, The Lord have mercy upon me. And what know we what our estate shall be if we wear out the time of mercy? There is a time set us, in which we may repent; but being despised and outrun, there is after no hour to obtain mercy. And the reasons hereof are specially three:  
Reas. 1 The first taken from God, who because it proceeds from his love to offer mercy, it must needs stand with his justice, to punish the wilful contempt of it with a perpetual denial of mercy.  
Reas. 2 The second from Satan, who by contemning and neglecting the Lords gracious offer of mercy, gets great advantage of us; and hereby makes a way for such sins, as hardly in time we can repent us of.  
Reas. 3 The third is from the nature of this sin, which hatcheth three horrible sins: for delay breeds custom; custom breeds security; and security breeds impenitency. A drunkard we see is more easily reclaimed from it at the first, then when he hath gotten a custom of it. And hence is it, the Lord by his Prophet doth note it a thing impossible, in respect of human power to leave those sins which are customably committed, saying, Can the Blackmoore change his skin, 
jer. 13.23.  or the Leopard his spots? then may ye also do good that are accustomed to do evil. Oh beloved, let us take heed of despising the Lords loving and kind offer of mercy, 
Psalm. 2.12.  lest he be angry, and so we do perish in his wrath.  
Now let us come to the uses of this doctrine. Use 1 You cannot deny, but the Lord hath long time offered conditions of peace: And that he hath sent us his servants early and late to call us to entreat us, to be reconciled to him: he hath stood long at the door knocking to be let in. But what of all this? hath not custom of sin bred security, and security impenitency? so that it is to be feared the date of God's mercy is near at an end. How shall we try this? Look in the course of the Scriptures, and you shall find it so, when the Lord hath long continued the means of salvation, and the people little or nothing profit by it. And how may this terrify us, who have enjoyed his word in peace at hand now of 50. years? and who sees not the little or no profit is come thereof? And that this is so, will appear, if we examine it by these two things that will follow, where the people do profit, by the means, that is, knowledge and reformation of life.  
And first, as touching knowledge: Come to many in this City, who have lived some 20. some 30. some these 40. years, yet are very ignorant, even in the principles of religion. You can say (it may be) God made you, Christ redeemed you, etc. But to what end did God make you, or Christ redeem you, you know not; but there are many as blind as beetles. And as this is too true in your City, so is it most lamentable in the Country; where you shall have in many places, not one of twenty to yield a good reason why they shall not be damned; yea, they know no more the right way to salvation, nor how they must be saved (if ever they be saved) then the veriest idiot that ever was borne. And to say the truth, how can they, when they are content to be led to hell as a man leads a dog in a string, according to the saying of our Saviour Christ, If the blind lead the blind, they shall both fall into the ditch?  
So for the second point, which is reformation of life: I pray you rouse up your hearts, and examine your lives what reformation there hath been sithence this last extremity of frosts, the like I think was never heard of: hath any of you left your pride, your drunkenness, your whoredom, your usury, your bribery? and God be witness between you, and your hearts of this. And think you the Lord will continue wooing and entreating us still? No, no; If his word can do little good amongst us, how can his judgements profit us? The Lord in minding to overthrow a people, doth commonly send before him three arrows of destruction, famine, plague, and the sword: of two of them our land hath of late had her part: And that we charge not God foolishly; if we mark it, we shall find our land polluted in a high degree with the same sins, for which the Lord hath punished both Israel and juda with the former punishments. And first for famine, 
Famine.  we find the sins that did bring it were specially these three.  
The first, rash swearing, and breaking of their oaths. 
2. Sam. 21.  Now if we take a general surney of our state, we shall find that because of oaths our land shall mourn; 
jer. 23.10.  for the name of God in no age was so blasphemed either in Israel or juda, as it is in this sinful land. We find that many times, they would rend their garments, in hearing the name of God blasphemed, which if we should do to hear the Lords name so rend and torn in the mouths of profane men in shops, alehouses, taverns, markets, fairs, we should never have whole clothes on our backs.  
The second sin brought famine, 
Amos. 8.4. 5-11.  was oppression of the poor. And how guilty we are herein, the cry of widows, fatherless, and poor men do testify; yea, if these should hold their peace, the very senseless creatures witness it: against whom, timber, stones, lands, bands, money do cry apace for vengeance from God.  
The third sin, is abuse of the good creatures God hath ordained for our nourishment; by drunkenness, gluttony, etc. Yea, how rageth the sin of drunkenness in this City, your own consciences be judge. How many wretched men power the good creatures of God down their throats into their bellies, as a man should power it into a ●un; and that upon their knees as it were ask God's curse upon them for the same?  
And let us proceed to the next punishment, namely, the plague, 
Plague.  which you know in this City the Lord hath of late visited you withal; and in very short space took away to the number of forty thousand: But what profit hath followed hereof amongst you? a man cannot perceive any sin reform. Would you know the usual sins procure this? they are specially four: The first is whoredom and adultery, of which this City is horribly infected; and for which it is no marvel though the Lord continue his striking hand among you.  
The second is secrecy of sin, some defending sin, some outfacing sin; some pleading for sin; some buying sin, some selling sin. Oh Lord, who sees not our land besotted in this? for what small conscience is made of any sin that may be kept from the eyes of men, having no respect to the eyes of God  
The third is security in sin. And this cannot be denied amongst us, as appears by our groping after our sins (with the Sodomites) even then when God's hand is upon us.  
The fourth is, unworthy coming to the Lords Table, 
1. Cor. 11.30.  a sin common amongst us, and no sin less accounted of. For come to many on their deathbeds, you shall hear them to confess they have been drunkards, whoremongers, usurers, covetous, envious, etc. but you shall never hear them confess their unworthy coming to the Lords Table: And yet this sin hath brought God's hand on them above the rest.  
And for the third punishment, 
Sword.  viz. the sword: a punishment long threatened to us: and of which long sithence we had tasted of, had not the Lord in mercy kept us from it: which is strange, 
Deut. 32.41.  considering our land swarms with those sins, that do daily whet the Lords glittering sword to strike us: And they are specially three.  
The first is pride in apparel; 
Esa. 3. 16-25.  which the Prophet Esay told the jews, would bring the sword upon them. Which sin, who sees not, that even this City is so infected withal, that were not the Lord patiented, it could not choose but have brought the sword long ere this day. The heads and backs of women, who are as proud as their husbands are covetous, cry to the Lord for revenge.  
The second is hollow-harted repentance. 
Hos. 7. 14-16.  For which sin the Prophet Hosea tells Israel: Because in their show of repentance they cried not to the Lord in their hearts, when they houled on their beds, they should fall by the sword. And how hollow-hearted our repentance hath been, appears plainly by the want of the reforming of our gross sins that overspread the land.  
The third is the contempt of God's Ministers, as appears in the second book of the Chronicles, where the Lord tells jerusalem: 
2. Chron. 36.16.17.  Because she did mock his messengers, and despise their admonitions, and withal misused them, he would bring the sword of the Chaldeans upon them, and would spare neither young man, nor virgin, ancient nor old. God gave all to the sword. And how can we look God should keep the sword away, when his servants are thus hardly entreated? Nay, I appeal to your hearts, if at this day many be not at more quiet, and find more favour that commit sin, than those that zealously reprove sin. Yea, how are these days to be lamented, when many vile notorious wretches, and base drunken companions do abuse the Lords Ministers. I tell you plain it is a general complaint of all the faithful Ministers in the land of their disgrace and discouragement they be offered in their ministery. If we were many of us, either Lawyers or Physicians, you would honour and reverence us: but in that we be the Lords Ministers, we be hated and abused: Yea, many account no better of us, but as their drudges to bury the dead, to christian their children, and to church their wives (as they term it) yea, a rare thing to find one sound sincere lover of God's word, and God's Minister. And further, who lives so quiet, and at ease in the ministery, as those that lead thousands to hell? who lives more merrier than he that hath gotten two or three benefices, and dischargeth none of them? Who lives more in the pleasure of the world, and be so fatted up, that their eyes are ready to start out of their heads, than such as preach by deputies? And yet these carry the honour and applause of the people, when the faithful Minister finds course entertainment. And what shall let the Lord to execute vengeance upon us: and to make his arrows drunk with our blood? 
Deut. 32.42.  Seest not these things? shame will follow thee. Grievest thou not at it? woe will overtake thee. The Lord jesus open our hearts to accept of his offered mercy, & giveus grace to meet him betimes by repentance, lest his wrath break out on us like fire & there be none to quench it.  
Use 2 A second use hence we should make, is for reproof of many, who post off the time of the Lords offer, till age, sickness, death: of these there are specially two sorts.  
The first sort, 
1. Sort.  are such as plead the sweet promises of the Gospel. At what time soever a sinner doth repent, etc. Come to me all ye that travail, and are heavy laden, and I will refresh you. To the which I answer: It is true and most true. But to whom are these promises made, and to what sinners? They be made to all repentant sinners, that turn to the Lord with all their hearts. But thou art an unrepentant wretch, and continuest in thy sins: therefore these comfortable promises belong not to thee. And what sinners doth he bid come to him? those that be weary and heavy laden, that is, whole sins pinch and wound them at the heart, and withal desire to be eased of the burden thereof. Therefore take no occasion to presume of the promises of the Gospel, unless thou turn from thy evil ways, and repent of thy sins, they belong nothing to thee.  
The second sort are such, 
2. Sort.  as do allege the example of the these converted at the hour of his death, presuming they shall find the like mercy. To which I answer: this was an extraordinary example: and the Lord hath set out but one, and yet one: But one, that no man must presume by this example: For what mad man will spur his horse till he speak, because Baalam did so? And yet one, That no man should despair; but to know, God is able to call at the last hour. And by this he did declare the riches of his mercy to all such as have grace to turn unto him. Where contrary we see many thousands of those who having deferred their repentance have been taken away in their sins, and died impenitent. To thee then that are privy thou hast had many calls, many offers of grace, yea, the hast seen us spend our wits, our strength, yea overspent ourselves for thy good. What devil hath bewitched thee to post off all, and willingly cast away thyself? What a shame is it, that the children of this world are wiser in their kind than the children of light? The traveler will take his time in his journey, and will hasten when he sees night approach, lest darkness overtake him: The smith will smite while the iron is hot, lest it cool upon him; and so he lose his labour. The mariner will not let the tide pass him: The lawyer will take the Term, because he knoweth, it being ended his clients will be gone: so we ought to make every day the day of our term. Thy very tongue will condemn thee in thy trade. If thou trust a man with thy wares thou dost require a bill or bond; saying, all men be mortal: but let the preacher exhort thee to accept of the gracious time of the Lord, and tell thee thou art mortal, and at an hours warning for death, yet thou wilt not believe him; but so lead thy life, as if thou hadst it in fee farm. And to thee that callest thy neighbour's friends and companions to the cards, tables, bowls, saying, Oh come, let us go pass the time away: Is time so slow that it must be driven? I tell thee, there are at this day many a thousand in hell, if they had a kingdom would gladly give it all for one hour of that time, whereof thou hast many; not to pass it away, or to drive it from them, but in hope to recover that which thou gracelessly dost contemn.  
Use 3 A third use hence is, seeing there is a time, in which after refusing of grace, the Lord will be gone; it serves to exhort us all to accept of this merciful time of the Lords favour: 
Esay 55.6.  and to seek the Lord, whilst he may be found: For so long as we do enjoy the preaching of the Gospel amongst us, so long the Lord offers his mercy unto us, and great hope the time is not past: else if we abuse this time, to fear that either he will remove the Gospel from us, else blind our eyes, and harden our hearts, so as nothing we do, either hear or see shall prevail with us to salvation. I will grow to an end, lest I weary you and overspend myself, with that saying of our Saviour to his Disciples: 
john 9 4.  I must work the works of him that sent me whilst it is day: the night cometh when no man can work. In which he sets us all an example by himself, how to redeem the time we live in here: and to labour in the duties belonging to our calling, and take every opportunity of doing good, lest the night come, that is, death fetch them away; and then they shall not stay or return again to work any thing they have left undone here. Remember the often warning of our Saviour, with this watchword, Watch. In which he warns us to accept of the time of mercy, and to prepare for the day of account, that so with joy we may yield up our reckonings. And how must this be? even by making our benefit of the time of grace, and spending it faithfully in that place & calling God hath called us unto: For every one hath his place, public or private, to God, to his Church, & one to another. And I pronounce to every one, be he Magistrate, Minister, Father, Child, Servant, Husband or Wife, that hath neglected his time, being in place, and so lovingly offered thee time by the Lord to perform it; the if thou be careless and negligent in this time, a time will come that thou shalt be hurried away, and shalt not stay one day, one hour, or one minute to perform any of that work in thy place thou hast left undone. To conclude, let us call to remembrance these four motives to move us to accept of this time of grace; this acceptable day of salvation. 
2. Cor. 6.2.  First, how merciful the Lord hath been to us, who might have cut off our time in our youth, in which it may be we were unthrifty; or in the midst of some grievous sin we have committed heretofore, or of late days, and so have sent us to hell.  
secondly, consider how many good motions of his Spirit we have let slip, and made light account of, and sent him away from us with grief: which it may be we shall never enjoy again.  
Thirdly, call to thy mind how he hath this day, and by me his unworthy Minister offered thee his majesties gracious pardon upon willing accepting of it: which for aught either thou or I know he will never offer it thee again, either by me, or by any other.  
Fourthly, consider that as the Lord hath given thee a time, so he hath given thee thy senses, thy wits, thy memory, which he hath deprived others of; and may do thee too, for aught thou knowest, because thou hast made no better use of them, for his glory, or for thine own salvation.  
Let us pray for a blessing upon this we have heard.  
FINIS.